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men fight, or a man with a beast. But these are toys in respect, Behold, saith he, a spectacle worthy of God: a good man contented with his estate. A tyrant is the best sacrifice to Jupiter, as the ancients held, and his best object a contented mind. For thy part then rest satisfied, cast all thy care on him, thy burden on him, rely on him, trust in him, and he shall nourish thee, care for thee, give thee thine heart's desire; say with David, God is our hope and strength, in troubles ready to be found. Psal. xlvi:1. For they that trust in the Lord shall be as Mount Sion, which cannot be removed. Psal. cxxiv:1, 2.

Psal. cxxiv:1, 2. As the mountains are about Jerusalem, so is the Lord about his people, from henceforth and forever.

THE SHAME OF DEATH

Sir Thomas Browne

I am naturally bashful; nor hath conversation, age, or travel, been able to effront or enharden me; yet I have one part of modesty which I have seldom discovered in another, that is (to speak truely), I am not so much afraid of death, as ashamed thereof. 'Tis the very disgrace and ignominy of our natures, that in a moment can so disfigure us, that our nearest friends, Wife, and Children, stand afraid and start at us: the Birds and Beasts of the field, that before in a natural fear obeyed us, forgetting all allegiance, begin to prey upon us. This very conceit hath in a tempest disposed and left me willing to be swallowed up in the abyss of waters, wherein I had perished unseen, unpityed, without wondering eyes, tears of pity, Lectures of mortality, and none had said,

Quantum mutatus ab illo!

1 From the Religio Medici.

Not that I am ashamed of the Anatomy of my parts, or can accuse Nature for playing the bungler in any part of me, or my own vitious life for contracting any shameful disease upon me, whereby I might not call my self as wholesome a morsel for the worms as any.

Some, upon the courage of a fruitful issue, wherein, as in the truest Chronicle, they seem to outlive themselves, can with greater patience away with death. This conceit and counterfeit subsisting in our progenies seems to me a meer fallacy, unworthy the desires of a man that can but conceive a thought of the next World; who, in a nobler ambition, should desire to live in his substance in Heaven, rather than his name and shadow in the earth. And therefore at my death I mean to take a total adieu of the World, not caring for a Monument, History, or Epitaph, not so much as the bare memory of my name to be found any where but in the universal Register of God. I am not yet so Cynical as to approve the Testament of Diogenes; nor do I altogether allow that Rodomontado of Lucan,

-Cælo tegitur, qui non habet urnam.

He that unburied lies wants not his Herse,
For unto him a Tomb's the Universe.

but commend in my calmer judgment those ingenuous intentions that desire to sleep by the urns of their Fathers, and strive to go the neatest way unto corruption. I do not envy the temper of Crows and Daws, nor the numerous and weary days of our Fathers before the Flood. If there be any truth in Astrology, I may outlive a Jubilee: as yet I have not seen one revolution of Saturn, nor hath my pulse beat thirty years; and yet, excepting one, have seen the Ashes and left under ground all the Kings of Europe; have been contemporary to three Emperours, four Grand

Signiours, and as many Popes. Methinks I have outlived my self, and begin to be weary of the Sun; I have shaken hands with delight, in my warm blood and Canicular days, I perceive I do anticipate the vices of age; the World to me is but a dream or mock-show, and we all therein but Pantalones and Anticks, to my severer contemplations.

It is not, I confess, an unlawful Prayer to desire to surpass the days of our Saviour, or wish to outlive that age wherein He thought fittest to dye; yet if (as Divinity affirms) there shall be no gray hairs in Heaven, but all shall rise in the perfect state of men, we do but outlive those perfections in this World, to be recalled unto them by a greater Miracle in the next, and run on here but to be retrograde hereafter. Were there any hopes to outlive vice, or a point to be superannuated from sin, it were worthy our knees to implore the days of Methuselah. But age doth not rectify, but incurvate our natures, turning bad dispositions into worser habits, and (like diseases), brings on incurable vices; for every day as we grow weaker in age, we grow stronger in sin, and the number of our days doth but make our sins innumerable. The same vice committed at sixteen, is not the same, though it agree in all other circumstances, at forty, but swells and doubles from the circumstance of our ages; wherein, besides the constant and inexcusable habit of transgressing, the maturity of our judgment cuts off pretence unto excuse or pardon. Every sin, the oftner it is committed, the more it acquireth in the quality of evil; as it succeeds in time, so it proceeds in degrees of badness; for as they proceed they ever multiply, and, like figures in Arithmetick, the last stands for more than all that went before it. And though I think no man can live well once, but he that could live twice, yet for my own part I would not live over my hours past, or begin again the thread of my days; not upon Cicero's ground,

because I have lived them well, but for fear I should live them worse. I find my growing Judgment daily instruct me how to be better, but my untamed affections and confirmed vitiosity makes me daily do worse. I find in my confirmed age the same sins I discovered in my youth; I committed many then, because I was a Child; and because I commit them still, I am yet an infant. Therefore I perceive a man may be twice a Child, before the days of dotage; and stand in need of Æsons Bath before threescore.

And truly there goes a great deal of providence to produce a man's life unto threescore: there is more required than an able temper for those years; though the radical humour contain in it sufficient oyl for seventy, yet I perceive in some it gives no light past thirty: men assign not all the causes of long life, that write whole Books thereof. They that found themselves on the radical balsome, or vital sulphur of the parts, determine not why Abel lived not so long as Adam. There is therefore a secret glome or bottome of our days: 'twas His wisdom to determine them, but His perpetual and waking providence that fulfils and accomplisheth them; wherein the spirits, ourselves, and all the creatures of God in a secret and disputed way do execute His will. Let them not therefore complain of immaturity that die about thirty; they fall but like the whole World, whose solid and well-composed substance must not expect the duration and period of its constitution: when all things are completed in it, its age is accomplished; and the last and general fever may as naturally destroy it before six thousand, as me before forty. There is therefore some other hand that twines the thread of life than that of Nature: we are not onely ignorant in Antipathies and occult qualities; our ends are as obscure as our beginnings; the line of our days is drawn by night, and the various effects therein by a pensil that is invisible; wherein though

we confess our ignorance, I am sure we do not err if we say it is the hand of God.

OF JESTING 1

Thomas Fuller

or

Harmless mirth is the best cordial against the consumption of the spirits: wherefore jesting is not unlawful if it trespasseth not in quantity, quality, or season.

It is good to make a jest, but not to make a trade of jesting. The Earl of Leicester, knowing that Queen Elizabeth was much delighted to see a gentleman dance well, brought the master of the dancing - school to dance before her. “Pish," said the queen, “it is his profession, I will not see him." She liked it not where it was a master quality, but where it attended on other perfections. The same may we say of jesting.

Jest not with the two-edged sword of God's Word. Will nothing please thee to wash thy hands in, but the font, to drink healths in, but the church chalice? And know the whole art is learnt at the first admission, and profane jests will come without calling. If in the troublesome days of King Edward the Fourth, a citizen in Cheapside was executed as a traitor for saying he would make his son heir to the Crown, though he only meant his own house, having a crown for the sign; more dangerous it is to wit-wanton it with the majesty of God. Wherefore, if without thine intention, and against thy will, by chance medley thou hittest Scripture in ordinary discourse, yet fly to the city of refuge, and pray to God to forgive thee.

Wanton jests make fools laugh, and wise men frown. Seeing we are civilised Englishmen, let us not be naked

1 From Holy and Profane States.

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