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judgment upon them for being on the other side, and against them in the contention ; but within the revolution of a few months, the same man met with a more uneasy and unhandsome death: which when I saw, I wept and was afraid; for I knew that it must be so with all men: for we also shall die, and end our quarrels and contentions by passing to a final sentence.

It will be very material to our best and noblest purposes, if we represent this scene of change and sorrow, a little more dressed up in circumstances; for so we shall be more apt to practise those rules, the doctrine of which is consequent to this consideration. It is a någhty change that is made by the death of every person, and it is visible to us who are alive. Reckon but from the sprightfulness of youth, and the fair cheeks and full eyes of childhood, from the vigorousness and strong flexures of the joints of five-and-twenty, to the hollowness and dead paleness, to the loathsomeness and horror of a three days burial, and we shall perceive the distance to be very great and very strange. But so have I seen a rose newly springing from the clefts of its hood, and at first it was fair as the morning, and full with the dew of Heaven, as a lamb's fleece; but when a ruder breath had forced open its virgin modesty, and dismantled its too youthful and unripe retirements, it began to put on darkness, and to decline to softness and the

symptoms of a sickly age; it bowed the head, and broke its stalk, and at night, having lost some of its leaves, and all its beauty, it fell into the portion of weeds and out-worn faces.

On the gradual Progress of Man's Reason.

A third part of our life is spent before we enter into an higher order, into the state of a man. Neither must we think, that the life of a man begins when he can feed himself, or walk alone; when he can fight, or beget his like; for so he is contemporary with a camel or a cow: but he is first a man, when he comes to a certain steady use of reason, according to his proportion; and when that is, all the world of men cannot tell precisely. Some are called at age at fourteen, some at one-and-twenty, some never; but all men late enough; for the life of a man comes upon him slowly and insensibly, But as when the sun approaches towards the gates of the morning, he first opens a little

eye of heaven, and sends away the spirits of darkness, and gives light to a cock, and calls up the lark to matins, and by and by gilds the fringes of a cloud, and peeps oyer the eastern hills, thrusting out his golden horns, like those which decked the brows of Moses when he was forced to

wear a veil, because himself had seen the face of God; and still while a man tells the story, the sun gets up higher, till he shews a fair face, and a full light, and then he shines one whole day, under a cloud often, and sometimes weeping great and little showers, and sets quickly: so is a man's reason and his life. He first begins to perceive himself to see or taste, making little reflections upon his actions of sense, and can discourse of flies and dogs, shells and play, horses and liberty: but when he is strong enough to enter into arts and little institutions, he is at first entertained with trifles and impertinent things, not because he needs them, but because his understanding is no bigger, and little images of things are laid before him, like a cock-boat to a whale, only to play withal; but before a man comes to be wise, he is half dead with gouts and consumptions, with catarrhs and aches, with sore eyes and a worn-out body; so that if we must reckon the life of a man, but by the accounts of his reason, he is long before his soul be dressed; and he is not to be called a man without a wise and an adorned soul, a soul at least furnished with what is necessary towards his wellbeing: but by that time his soul is thus furnished, his body is decayed; and then you can hardly reckon him to be alive, when his body is possessed by so many degrees of death.

Remcdics against Impatience.

What is there in the world to distinguish virtues fron dishonours, or the valour of Cæsar from the softness of the Egyptian eunuchs, or that can make any thing rewardlable, but the labour and the danger the pain and the difficulty ? Virtue could not be any thing but sensuality, if it were the entertainment of our senses and fond desires; and Apicius hud been the noblest of all the Romans, if feeding a great appetite, and despising the severities of temperance, had been the work and proper employment of a wise man. But otherwise do fathers, and otherwise do mothers handle their children. These soften them with kisses and imperfect noises, with the pap and broastmilk of soft endearments; they rescue them from tutors, and snatch them from discipline; they desire to keep them fat and warm, and their feet dry, and their bellies full ; and then the children cry, and prove fools and troublesome, so long as the feminine republic does endure. But fathers, because they design to have their children wise and valiant, apt for council or for arms, send them to severe go, vernments, and tie them to study, to hard labour, and afflictive contingencies. They rejoice when the bold boy strikes a lion with his hunting spear, and shrinks 'not when the beast comes to affright him early courage. Softness is for slaves and beasts, for minstrels and useless persons, for such who cannot ascend higher than the state of a fair ox, or a ser'vant entertained for vainer offices. But the man that designs his son for noble employments, to honours and to triumphs, to consular dignities and presidencies of councils, loves to see him pale with study, or panting with labour, hardened with sufferance, or eminent by dangers. And so God dresses us for Heaven.

govern, and

On the Practice of Patience,

At the first address and presence of sickness, stand still and arrest thy spirit, that it may

without amazement or affright consider that this was that thou lookedst for, and wert always certain should happen, and that now thou art to enter into the actions of a new religion, the agony of a strange constitution; but at no hand suffer thy spirits to be dispersed with fear, or wildness of thought, but stay their looseness and dispersion by a serious consideration of the present and future employment. · For 80 doth the Lybian lion, spying the fierce huntse man; he first beats himself with the strokes of his tail, and curls up his spirits, making them strong with union and recollection, till being struck with a

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