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The Souls of the Good; after Death, are in a happy State, united to Gad in a blessed inaccessible Place; the Bad, in convenient Places, suffer condign Punishment. Socrates.

Take not so much Thought to live long, as to live well. Plato.

To die fooner or later, is not the business; but to die well or ill : For Death brings us to Immortality. Senec:

It is uncertain when or where we shall die ; let us therefore look for Death in all Places, and at all Times. Seneca.

Live, and hope, as if thou should'st die immediately. Pliny.

Consider therefore thy felf, fear to offend the Presence of God; and fear not the Day and Hour of Death, but abide with Patience thy appointed Time, and thank thy Maker for thy Change.

When the Godly shall have their full Entrance and Beginning to Everlafting Glory, and make their haypy Change from Mortality to Immortality; and leave the corruptible Dross of this Life, for Treasures incorruptible: For Gold, Glory; for Silver, Solace without end; for vain Apparel, Robes Royal; for Earthly Houfes, Palaces, Mirth without measure,Pleasure with out pain, and Felicity endless : Then also shall the End of the Wicked be most lamentable; then fhall hastily come unto them their juft Reward of Vengeance; then shall they, with the end of this World's vain Felicity, enter into Eternal Mifery ; then shall they cry Wo, Wo, with endlefs Horror, for their careless Life, and worldly Security. Pacuvius.

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It happeneth that we see many Wicked Men passtheir Days in Worldly Happiness and Pleasure, and sometimes die in feeming Quietness; and contrarywise, many good Men live and die in great Affictions, and hard Calamities: The Reafon (we take it) is, becaufe God doth not always punish and chastise the Wicked upon the Earth, because Men fhould know that there is a Judgment to come, wherein the Ungodliness of fuch Men shall be corrected.: Neither doth he always Recompence good Men with Worldly Bleflings, because they may have hope in the other Life, where the


Righteous shall be rewarded: And as he doth not punish all the Wicked, for reward all the Righteous in this Life, left we might think that the Righteous follow Vertue, in hope of Earthly Reward; or fhun Vice, for fear of Temporal Punishment: For fo Vertuie would be no inore Vertue; seeing there is no Action that may be term'd Vertuous, if it be only done in hope of Carnal and Earthly Red Ward, and not for the love of the Thing itself, and to gain Acceptance with God, and hope of Eternal Re. Ward; and he punisheth fome wicked Men, and rewardeth some good Men upon the Earth, that Men might believe that there is a Divine Provi. dence, and Care over us.--. Also, that good Men, in fear and reverence of God, endeavour to maintain good Works, to the benefit of others; and that the Wicked despise God, and his Divine Laws. Whereupon it is, that God chooseth-the Good, and rejecteth the Wicked; altho'the Good are subject to Calainities in this World, yet we must undoubtedly confess, that there is another Life after this, where



the Good are eternally rewarded, and the Wicked punished : From hence we conclude, that the Life of a wife Man ought to be a perpetual Medita«, tion on Death, &c. Plato.

CHA P. III. Of Princes, Rulers, Governors, Counsel,

Justice, Lam, Honour, Nobility; the Duty of Husbands, Wives, Parents, Children, Subjects, and Servants; Of Friendship and Onity.

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E is unmeet to Rule others, who

cannot Rule himself. Plato. It behoveth a Prince, or Head Rue ler, to be of such Żealous and Godly Courage, that he always shew himself to be as a strong Wall for the defence of the Truth ; and that he suffer it not to be abused, nor once to fall down under his Hand. Mar. Aurel.

To Rule well, in all Justice and Equity, is well-pleafing to God, and agreeable to his Divine Nature. Plutarch.


Those Rulers fin exceedingly, that do give others licence to fin.

Government standeth not by Words only, but principally by Ad and Example: For by the Example of Governors, Men do rise and fall into Vertue or Vice. Plutarchi

It is better for a Realm, Country, or City, to be govern'd by the Vertue of a good Man, than by a good Law. Aristotle

A King ought not to trust: him that is covetous, which setteth his Mind to get Riches; nor him that is a Flatterer; nor any to whom he hath done wrong; nor to him that is at Peace with his Enemies. Socrates.

Men ought not to be chosen for their Agez nor for their Riches; but for their Wisdom, and Vertuous Conditions. Aristotle.

It is required in a Godly Ruler, or Magistrate, to be in his Calling wife; learned in God's -Law, and in Life and Conversation upright and pure. Fuftinian

All that have Authority, should temper it with Wisdom, and pureness of Living. Mar. Aurel.



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