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ever since, is the Illumination of his Spirit.
To passe from Theologicall, and Philosophi-
taigny saith prettily, when he enquired the reason, why the word of the Lie, should be such a Disgrace, and such an Odious Charge? Saith he, If it be well weighed, To say that a man lieth, is as much to say, as that he is brave towards God, and a Coward towards Men. For a Lie faces God, and shrinkes from Man. Surely the Wickednesse of Falshood, and Breach of Faith, cannot possibly be so highly expressed, as in that it shall be the last Peale, to call the Iudgements of God, upon the Generations of Men, It being foretold, that when Christ commeth, He shall not finde Faith upon the Earth.
M EN feare Death, as Children feare to goe
W in the darke: And as that Natural Feare in Children, is increased with Tales, so is the other. Certainly, the Contemplation of Death, as the wages of sinne, and Passage to another world, is Holy, and Religious; But the Feare of it, as a Tribute due unto Nature, is weake, Yet in Religious Meditations, there is sometimes, Mixture of Vanitie, and of Superstition: You shal reade, in some of the Friars Books of Mortification, that a man should thinke with himselfe, what the Paine is, if he have but his Fingers end Pressed, or Tortured; And thereby imagine, what the Paines of Death are, when the whole Body, is corrupted and dissolved; when many times, Death passeth with lesse paine, then the Torture of a Limme: For the most vitall parts, are not the quickest of Sense. And by him, that spake onely as a Philosopher, and Naturall Man, it was well said; Pompa Mortis magis terret, quàm Mors ipsa. Groanes and Conyulsions, and a discoloured Face, and Friends weeping, and Blackes, and Obsequies, and the like, shew Death Terrible. It is worthy the observing, that there is no passion in the minde of man, so weake, but it Mates, and Masters, the Feare of Death : And therefore Death, is no such terrible Enemie, when a man hath so many Attendants, about him, that can winne the combat of him. Revenge triumphs over Death; Love slights it; Honour aspireth to it; Griefe flieth to it; Feare pre-occupateth it; Nay we reade, after Otho the Emperour had slaine himselfe, Pitty (which is the tenderest of Affections) provoked many to die, out of meere compassion to their Soveraigne, and as the truest sort of Followers. Nay Seneca addes Nicenesse En Saciety; Cogita quam dia eadem feceris; Mori velle, non tantùm Fortis, aut Misér, sed etiàm Fastidiosus potest. A man would die, though he were neither valiant, nor miserable, onely upon a wearinesse to doe the same thing, so oft over and over. It is no lesse worthy to observe, how little Alteration, in good Spirits, the Approaches of Death make; For they appeare, to be the same Men, till the last Instant. Augustus Cæsar died in a Complement; Livia, Coniugij nostri memor, vive so vale. Tiberius in dissimulation; As Tacitus saith of him; Iam Tiberium Vires, Eme Corpus, non Dissimulatio, deserebant. Vespasian in a Iest; Sitting upon the Stoole, Ut puto Deus fio. Galba with a Sentence; Feri, si ex re sit populi Romani; Holding forth his Necke. Septimius Severus in dispatch; Adeste, si quid mihi restat agendum. And the like. Certainly, the Stoikes bestowed too much cost upon Death, and by their great preparations, made it appeare more fearefull. Better saith he, Qui Finem Vitæ extremum inter Munera ponat Naturæ. It is as Naturall to die, as to be borne; And to a little Infant, perhaps, the one, is as painfull, as the other. : He that dies in an earnest Pursuit, is like one that is wounded in hot Bloud; who, for the time, scarce feeles the Hurt; And therefore, a Minde fixt, and bent upon somewhat, that is good, doth avert the Dolors of Death: But above all, beleeve it, the sweetest Canticle is, Nunc dimittis ; when a Man hath obtained worthy Ends, and Expectations. Death hath this also; That it openeth the Gate, to good Fame, and extinguisheth Envie.