A
SERMON
Preached
at
the
FUNERAL
Of
the
LATE
Lord
Mayor
.
ECCLES
.
vij
.
1.
—
and
the
day
of
Death
,
than
the
day
of
ones
Birth
.
IN
the
former
part
of
this
Book
,
the
Preacher
treats
of
the
many
false
ways
Men
take
to
their
own
Happiness
,
and
now
he
comes
to
describe
the
true
Way
and
Method
of
attaining
it
;
in
general
,
he
all
along
supposes
that
the
best
state
of
Happiness
in
this
World
is
exceeding
imperfect
,
and
that
therefore
,
in
order
to
our
being
in
any
measure
happy
,
it
is
necessary
we
should
not
expect
more
from
things
,
than
their
Nature
,
and
Circumstances
will
afford
;
but
content
our selves
to
take
Men
and
things
as
we
find
them
:
the
former
,
with
all
their
uncertainty
and
inconstancy
;
the
latter
,
with
all
their
faults
and
miscarriages
,
since
it
is
not
in
our
power
to
alter
their
nature
,
and
render
them
as
we
would
have
them
.
And
as
for
the
particular
directions
he
gives
,
they
are
reducible
to
this
general
,
That
in
order
to
our
being
,
in
any
degree
,
happy
in
this
World
,
it
is
necessary
we
should
change
our
mind
,
and
thoughts
,
and
opinions
of
things
,
and
embrace
some
such
Propositions
,
for
the
truest
and
most
indubitable
Maxims
,
which
we
have
hitherto
lookt
upon
as
the
wildest
Paradoxes
,
namely
,
That
Mourning
is
,
in
many
Cases
,
to
be
preferred
before
Feasting
,
v.
2
,
3
,
4.
Rebukes
before
Commendations
,
v.
5
,
6.
The
End
,
or
final
issue
of
things
before
the
Beginning
,
v.
8.
A
patient
and
constant
indurance
of
Injuries
and
Affronts
before
a
peevish
and
haughty
Mind
,
v.
9.
Wisdom
before
Riches
,
v.
11
,
12.
and
to
name
no
more
,
That
a
good
name
is
better
than
precious
ointment
:
and
the
day
of
death
,
than
the
day
of
ones
birth
,
as
you
have
it
in
the
Text
.
I
shall
not
trouble
you
with
any
account
of
the
connexion
between
these
two
Comparisons
,
A
good
name
is
better
than
precious
ointment
;
and
the
day
of
death
is
better
than
the
day
of
ones
birth
:
the
latter
of
which
I
have
chosen
for
the
Subject
of
my
ensuing
Discourse
,
The
day
of
death
is
better
than
the
day
of
ones
birth
,
which
,
though
it
may
seem
a
very
odd
Paradox
,
at
first
view
(
to
men
who
place
all
their
hopes
in
this
Life
,
and
act
as
if
all
the
consequents
of
their
death
,
were
as
indifferent
to
them
as
all
the
antecedents
of
their
Birth
)
is
yet
a
very
apparent
and
momentous
Truth
:
A
Truth
,
that
hath
not
only
evidence
enough
in
it
to
challenge
our
Belief
,
but
also
moment
enough
to
be
one
of
the
Principles
of
our
Practice
,
nor
is
it
the
peculiar
sentiment
of
our
Preacher
,
for
as
Valerius
Maximus
tells
us
,
Val
.
Max.
2.6
.
The
whole
Nation
of
the
Thracians
,
which
justly
challenged
the
Praise
of
Wisdom
,
was
wont
to
celebrate
the
Birth
of
men
with
Mourning
,
and
their
Death
with
Joy
;
and
this
they
did
without
being
instructed
by
Teachers
,
purely
upon
their
own
Observation
of
the
State
and
Circumstances
of
Humane
Life
.
And
accordingly
Euripides
proposes
this
Custom
to
the
World
as
just
and
reasonable
,
{αβγδ}
{αβγδ}
{αβγδ}
.
i
.
e
.
to
lament
those
that
are
born
,
upon
the
account
of
the
many
Evils
,
among
which
they
enter
at
their
Birth
;
but
when
they
die
,
and
rest
from
their
labour
,
to
celebrate
their
Funerals
with
Rejoicing
and
Praises
:
all
which
proceeds
upon
the
Truth
of
this
Maxim
,
That
the
day
of
death
is
better
than
the
day
of
ones
birth
.
For
the
proof
of
which
it
will
be
needful
to
consider
our
Birth
and
Death
under
a
three-fold
Notion
,
or
Respect
:
-
I.
Simply
as
an
Entrance
into
,
and
Exit
out
of
Humane
Life
.
-
II
.
As
an
Entrance
into
a
vitious
and
impenitent
Life
here
,
and
an
Exit
into
a
miserable
Life
hereafter
.
-
III
.
As
an
Entrance
into
a
pious
and
vertuous
Life
here
,
and
an
Exit
into
a
happy
Immortality
hereafter
;
in
all
which
respects
and
considerations
,
I
shall
endeavour
to
shew
,
That
our
Death
is
preferible
before
our
Birth
and
Life
.
I.
We
will
consider
our
Birth
simply
,
as
an
Entrance
into
Humane
Life
,
and
consequently
our
Death
,
as
an
Exit
out
of
it
:
for
Birth
and
Death
are
the
two
Boundaries
of
the
Race
of
Humane
Life
;
the
former
is
the
Post
from
whence
it
starts
,
the
latter
the
Goal
at
which
it
stops
,
and
as
thus
considered
,
Death
is
preferible
upon
three
accounts
.
-
1.
Upon
the
account
of
the
Evils
from
which
it
delivers
us
.
-
2.
Upon
account
of
the
Goods
in
which
it
instates
us
.
-
3.
Upon
account
of
the
hopes
and
fears
arising
from
both
.
1.
Upon
account
of
the
Evils
from
which
it
delivers
us
:
for
Life
consider'd
barely
in
it self
,
or
under
the
simple
Notion
of
Self-Activity
,
is
neither
good
nor
evil
,
but
only
as
it
is
the
Principle
of
our
Sense
of
good
and
evil
.
A
Plant
hath
Life
as
well
as
we
;
but
its
Life
being
wholly
insensible
,
it
's
never
the
better
or
the
worse
for
it
,
because
it
neither
perceives
any
good
,
nor
feels
any
evil
in
living
.
To
those
Creatures
therefore
that
have
sense
with
their
Life
,
it
is
good
or
evil
for
them
to
live
in
proportion
to
the
Goods
and
Evils
which
they
are
sensible
of
,
and
do
feel
and
perceive
.
If
they
are
sensible
of
more
good
than
evil
,
it
's
good
for
them
to
live
;
but
if
they
perceive
more
evil
than
good
,
it
's
evil
for
them
to
live
.
If
therefore
it
be
made
appear
that
Humane
Life
hath
generally
more
Evils
than
Goods
,
more
Pains
than
Pleasures
in
it
,
our
Reason
may
justly
pronounce
what
Jonas's
Passion
did
,
That
it
is
better
for
us
to
die
than
to
live
.
And
that
this
is
our
case
is
evident
by
too
many
woful
experiments
.
For
from
those
very
seeds
of
mortality
that
are
sown
in
our
natures
,
there
spring
up
an
infinite
number
of
Diseases
,
that
frequently
render
our
whole
life
a
continued
torment
to
us
.
Sometimes
we
are
drowned
in
Dropsies
;
sometimes
scorched
with
Feavers
;
sometimes
torn
with
Catarrhs
,
and
Phthisicks
;
sometimes
rack'd
with
Gout
,
or
Stone
,
or
Strangury
:
to
day
we
are
weary
;
to
morrow
hungry
,
or
thirsty
;
next
day
either
pinch'd
with
Cold
,
or
smother'd
with
intemperate
Heat
.
Now
we
are
tortured
with
some
acute
Disease
;
anon
we
are
forced
to
torture
our selves
for
prevention
.
Thus
Griefs
,
Troubles
,
and
Diseases
twist
themselves
about
our
Life
,
as
the
Ivy
about
the
Oak
,
till
they
have
exhausted
all
the
Sap
of
it
,
and
caused
it
to
wither
away
,
and
die
.
But
yet
it
must
be
owned
,
That
though
there
is
no
Happiness
in
this
Life
,
so
pure
,
but
what
hath
a
great
deal
of
Alloy
and
Intermixture
,
nor
none
so
blessed
,
as
to
be
totally
exempt
from
Pain
,
and
Crosses
,
and
Disappointments
;
yet
it
cannot
be
denied
,
but
that
Providence
hath
a
great
many
Favourites
in
this
World
,
who
spend
the
greatest
part
of
their
Lives
in
Ease
and
Pleasure
,
and
for
every
painful
moment
they
indure
,
are
compensated
with
a
thousand
Joys
,
and
Satisfactions
.
Psal
.
77.
There
are
no
bands
in
their
death
,
as
the
Psalmist
expresses
it
,
but
their
strength
is
firm
:
they
are
not
in
trouble
,
like
other
men
,
neither
are
they
plagued
like
other
men
.
Their
eyes
stand
out
with
fatness
,
they
have
more
than
their
heart
could
wish
.
These
are
they
who
prosper
in
the
World
,
and
increase
in
Riches
.
Now
as
for
such
as
these
,
life
indeed
is
highly
desireable
,
because
it
entertains
them
with
far
more
Goods
than
Evils
;
but
these
,
alas̄
seem
priviledged
from
the
common
Fate
of
Mortals
,
and
therefore
the
Psalmist
might
well
say
,
They
are
not
plagued
like
other
men
:
for
considering
how
many
there
are
that
consume
their
Lives
in
perpetual
toil
and
drudgery
,
and
have
no
other
Reward
for
their
many
hours
Labour
,
but
a
short
hungry
Meal
,
and
a
few
hours
sleep
and
insensibility
!
How
many
that
are
oppressed
with
Slavery
,
harass'd
with
Cruelty
,
pined
with
Want
and
Poverty
,
overwhelmed
with
Shame
and
Infamy
,
that
are
wasted
with
long
Sicknesses
,
outworn
with
lingering
Pains
,
confumed
with
Vexation
,
Sorrow
and
Anxiety
of
Soul
,
that
are
stung
with
Remorse
,
rackt
with
Horrour
and
Despair
,
alarmed
with
perpetual
Fears
and
dismal
Expectations
;
I
doubt
all
these
put
together
,
into
one
number
,
make
the
much
greater
part
and
generality
of
Mankind
.
And
though
to
many
of
these
miserable
ones
the
divine
Providence
indulges
frequent
intervals
of
Ease
,
Satisfaction
,
and
Pleasure
:
though
it
spices
and
sweetens
their
bitter
Cup
with
some
grateful
intermixtures
,
to
make
the
nauseous
Draught
of
Life
go
down
with
them
more
easily
;
yet
when
ever
they
compare
the
few
goods
they
enjoy
,
with
the
many
evils
they
suffer
,
and
equally
ballance
their
Pleasures
with
their
Pains
,
their
Hopes
with
their
Fears
,
their
Successes
with
their
Crosses
,
and
their
Enjoyments
with
their
Disappointments
;
I
make
no
doubt
but
they
will
find
the
latter
turn
the
Scale
,
with
a
great
deal
of
overweight
:
and
when
the
Evils
of
Humane
Life
do
thus
surmount
the
Goods
,
and
its
Sense
is
oftener
inpressed
with
Pain
than
with
Pleasure
,
it
's
a
plain
case
,
That
Death
is
a
Release
and
Deliverance
.
2.
If
we
consider
our
Birth
simply
as
an
entrance
into
this
Life
,
without
any
respect
to
another
,
Death
is
preferible
to
it
upon
account
of
the
good
in
which
it
instates
us
.
't
is
true
indeed
humane
Life
hath
its
Pleasures
as
well
as
its
Pains
;
but
these
,
alas
!
in
their
variety
,
are
so
scanty
and
few
,
that
a
very
short
time
suffices
us
to
make
a
through
experiment
of
them
all
;
and
when
we
have
done
this
once
,
all
our
following
Pleasures
are
nothing
but
dull
repetitions
of
the
same
things
.
For
the
main
of
the
Pleasures
of
humane
Life
are
transacted
within
the
short
space
of
Twenty
four
Hours
;
so
that
in
almost
all
the
rest
of
our
Age
,
we
do
nothing
else
but
only
tread
the
same
stage
over
and
over
,
the
same
enjoyments
always
returning
within
the
same
compass
of
time
.
So
that
after
we
have
been
entertain'd
a
few
years
with
nothing
but
the
same
returning
Pleasures
,
our
Appetite
to
'em
is
quickly
cloy'd
,
and
at
length
we
rise
from
'em
with
loathing
and
satiety
:
but
then
,
alas
!
in
all
this
narrow
circle
of
Pleasures
,
the
greatest
part
is
little
else
but
a
mere
privation
of
Pain
and
Misery
,
and
't
is
not
so
much
a
positive
good
that
pleases
us
,
as
the
removal
of
some
afflicting
evil
.
Thus
Ease
and
Rest
are
only
so
far
pleasing
to
us
,
as
they
remove
our
pain
and
weariness
;
for
when
these
are
removed
,
the
Pleasure
is
over
,
and
in
a
little
time
we
are
weary
again
of
our
rest
and
ease
,
till
pain
and
weariness
return
and
sweeten
'em
,
and
give
them
a
new
and
grateful
relish
.
And
so
when
we
are
weary
of
Rest
,
we
are
fain
to
recreate
our selves
with
Action
;
and
when
we
are
weary
of
Action
,
we
are
fain
to
refresh
our selves
with
Rest
:
and
so
round
and
round
again
in
the
same
Circle
.
Thus
Eating
and
Drinking
are
only
so
far
pleasant
to
us
,
as
they
asswage
the
pain
of
our
Hunger
and
Thirst
;
and
when
this
is
removed
,
the
Pleasure
ceases
;
and
till
it
returns
again
upon
us
,
we
cannot
eat
or
drink
with
Pleasure
.
So
again
the
Pleasure
of
Health
consists
in
not
being
pained
or
diseased
.
The
Pleasure
of
Recreation
in
being
diverted
from
the
toil
and
hurry
of
Business
.
And
as
for
all
the
phantastick
Pleasure
men
take
in
Heaps
of
Wealth
,
Heights
of
Preferment
,
and
Puffs
of
popular
Applause
,
there
is
very
little
real
in
it
,
beyond
a
mere
privation
of
the
miseries
of
Want
,
Scorn
,
and
Infamy
.
Thus
most
of
the
Pleasures
of
humane
life
,
are
only
so
many
short
Reprieves
from
the
Griefs
,
Troubles
,
and
Displeasures
of
it
,
so
many
intermissions
of
its
Pains
and
Diseases
.
And
the
main
of
all
our
Happiness
here
,
consists
in
not
being
sensible
of
misery
;
of
which
,
if
we
had
never
lived
,
we
had
never
been
sensible
,
and
when
we
die
shall
never
be
sensible
more
,
that
is
,
supposing
Death
to
be
an
utter
extinction
of
all
Life
,
both
here
and
hereafter
,
which
is
the
notion
under
which
I
am
now
considering
it
:
and
then
,
whereas
our
present
Indolence
,
or
Insensibleness
of
misery
,
is
at
best
but
partial
and
imperfect
,
(
for
to
our
profoundest
ease
there
always
clings
some
uneasie
circumstance
,
our
highest
Pleasures
have
always
their
appendent
stings
,
and
our
sweetest
Gusts
their
bitter
farewels
)
Death
instates
us
in
a
perfect
insensibleness
,
and
cures
us
at
once
of
all
diseases
:
when
we
go
down
to
make
our
beds
in
the
dust
,
there
we
sleep
on
in
an
intire
Indolence
;
there
are
no
midnight
qualms
,
no
convulsive
starts
,
or
melancholy
dreams
to
discompose
our
rest
,
but
all
is
hush
and
still
,
soft
and
quiet
round
about
us
;
there
the
wicked
cease
from
trouble
,
as
Job
expresses
it
,
there
the
wearied
are
at
rest
,
there
the
prisoners
rest
together
,
they
hear
not
the
voice
of
the
Oppressors
,
the
small
and
great
are
there
,
and
the
servant
is
free
from
his
master
;
Job
3.17
.
Seeing
therefore
that
Death
renders
us
intirely
insensible
of
Pain
and
Misery
,
and
the
best
of
Life
,
even
the
Pleasure
of
it
,
is
little
else
but
a
non-perception
of
Pain
,
and
that
a
partial
one
too
;
it
hence
follows
,
That
Death
consider'd
in
it self
and
without
respect
to
the
consequence
of
it
,
is
really
preferible
to
Life
.
3.
Death
is
also
preferible
to
Life
,
upon
account
of
the
Hopes
and
Fears
arising
from
the
goods
and
evils
in
both
.
For
if
there
be
no
good
to
be
hoped
for
in
this
Life
,
which
is
not
reasonably
to
be
expected
in
Death
;
if
there
be
no
evil
to
be
dreaded
in
Death
,
which
is
not
more
to
be
dreaded
in
Life
,
then
it
's
plain
,
that
Death
is
preferible
before
it
.
But
I
beseech
you
what
great
good
doth
your
Hope
propose
to
you
in
living
?
Is
it
that
you
may
pamper
your
Lusts
,
and
entertain
your
Voluptuousness
a
little
longer
?
The
meaning
of
which
is
no
more
than
this
,
That
you
may
appease
the
rage
of
your
own
desire
with
a
short
enjoyment
that
will
but
the
more
inflame
them
,
and
that
when
they
are
more
inflamed
,
you
may
appease
them
again
with
the
same
enjoyment
;
that
is
to
say
,
you
would
fain
be
eased
from
the
importunate
cravings
of
an
insatiable
Appetite
,
from
which
,
when
all
is
done
,
there
is
nothing
will
perfectly
ease
ye
but
a
mouthful
of
Earth
,
and
that
,
by
extinguishing
the
Appetite
,
will
for
ever
satisfie
its
craving
,
and
then
you
will
be
perfectly
at
rest
.
For
which
is
the
greater
good
,
I
beseech
ye
,
never
to
hunger
at
all
,
or
to
endure
the
pain
of
Hunger
,
only
for
the
pleasure
of
Eating
?
Doth
not
the
impatience
of
your
desire
,
which
is
a
Pain
,
generally
abide
a
great
deal
longer
on
your
Appetite
,
than
the
Pleasure
of
satisfaction
?
and
do
ye
not
find
upon
an
equal
comparison
of
both
,
that
the
length
of
the
pain
of
your
desire
,
doth
more
than
countervail
the
pleasure
of
your
enjoyment
?
But
now
in
Death
all
desire
ceases
,
and
so
what
you
lose
in
being
deprived
of
the
Pleasure
of
satisfaction
,
you
gain
with
advantage
,
in
being
cured
of
the
pain
of
desire
.
Or
would
you
live
that
you
may
get
more
plentiful
Estates
?
the
meaning
of
which
is
no
more
than
this
,
that
you
would
fain
be
farther
removed
from
want
of
the
necessaries
,
and
conveniences
of
Life
,
and
translate
your selves
to
such
a
distance
from
wretched
indigence
,
as
that
it
never
may
be
able
to
reach
you
:
but
this
,
alas
!
you
can
never
hope
to
do
,
till
you
are
translated
into
the
Grave
.
For
if
you
were
never
so
rich
,
there
are
a
thousand
Accidents
,
in
this
life
,
that
can
strip
and
despoil
ye
of
all
,
and
render
ye
as
poor
and
indigent
as
ever
:
but
when
you
are
dead
,
you
are
beyond
all
want
,
because
you
are
beyond
all
appetite
and
desire
;
for
they
that
have
no
hunger
can
want
no
food
,
and
they
that
feel
no
need
can
need
no
supply
.
Once
more
,
would
you
live
longer
,
that
hereafter
you
may
live
more
at
ease
,
more
free
from
toil
and
labour
,
and
fatigue
?
alas
,
poor
Man
,
is
it
rest
thou
seekest
?
go
seek
it
in
the
Grave
,
for
there
it
dwells
,
not
here
.
You
strangely
mistake
,
if
you
imagine
,
that
there
are
any
circumstances
here
so
easy
,
as
to
be
totally
exempt
from
fatigue
and
uneasiness
;
but
in
the
Grave
,
all
is
perfectly
still
and
quiet
,
there
are
no
cares
nor
fears
,
no
hurryings
nor
scramblings
,
no
justling
or
countermining
of
one
another
;
but
all
the
once
busy
Actors
are
there
husht
into
perfect
rest
and
repose
.
Thus
the
main
of
all
the
goods
that
we
hope
for
in
Life
,
are
only
to
be
found
in
Death
.
But
then
on
the
contrary
,
What
great
evil
is
there
that
you
dread
in
Death
?
Is
it
that
you
must
part
from
your
Friends
,
and
never
enjoy
their
Conversation
more
?
And
what
then
,
Are
you
not
many
times
fain
to
part
with
your
Friends
here
upon
far
worse
terms
than
Death
?
How
many
Friends
have
you
been
forced
to
part
with
upon
their
treachery
and
falshood
,
upon
their
disingenuous
usage
,
barbarous
affronts
,
and
unjust
provocations
?
And
how
do
you
know
but
ere
long
you
may
be
forced
to
part
from
the
Friends
you
are
now
so
loth
to
part
with
,
upon
the
same
terms
?
When
you
go
to
the
Grave
,
indeed
you
will
have
no
Friends
to
advise
,
or
comfort
,
or
assist
ye
.
But
then
as
you
will
have
none
,
so
first
you
will
need
none
;
for
as
there
are
no
difficulties
in
the
Grave
,
so
there
can
need
no
counsels
;
as
there
are
no
distresses
,
so
there
can
need
no
comforts
;
as
there
are
no
pretensions
,
so
there
can
need
no
assistances
;
and
then
as
you
will
have
no
true
Friends
to
advise
,
or
comfort
,
or
assist
ye
,
so
you
will
have
no
false
ones
to
abuse
,
aggrieve
and
betray
you
;
and
to
be
delivered
from
these
is
,
I
doubt
,
generally
speaking
,
at
least
a
sufficient
recompence
for
the
loss
of
those
.
But
O
when
you
die
,
you
must
leave
the
Company
of
Men
,
converse
and
talk
no
more
,
laugh
and
rejoice
no
more
,
but
be
laid
up
in
Everlasting
Darkness
and
Silence
.
And
what
then
?
As
you
will
leave
behind
ye
the
Society
of
Men
,
so
you
will
leave
the
desire
of
their
Society
,
and
what
you
cease
to
desire
,
you
will
cease
to
want
;
and
when
you
cease
to
want
it
,
what
harm
will
it
be
to
be
deprived
of
it
?
But
then
as
you
will
be
deprived
of
the
pleasure
of
human
Society
,
so
you
will
also
be
deliver'd
from
the
trouble
and
vexation
of
it
:
you
will
no
more
be
grieved
with
the
falshood
and
treachery
of
it
,
no
more
be
harrassed
with
the
follies
and
impertinencies
of
it
,
no
more
be
teezed
with
the
peevishness
and
insolencies
,
the
discords
and
wranglings
of
it
;
but
be
for
ever
removed
out
of
all
the
tedious
noise
,
and
vexatious
tumults
that
attend
it
.
And
what
if
you
cease
to
laugh
,
to
rejoice
,
and
to
be
merry
,
you
will
also
cease
to
weep
,
and
sigh
,
and
groan
;
and
,
I
am
apt
to
think
,
if
you
could
so
compound
the
business
of
Life
,
as
to
part
with
all
the
joys
of
it
,
to
be
discharged
from
all
the
sorrows
of
it
,
't
would
be
at
least
a
saving
bargain
.
But
alas
,
when
you
come
to
die
,
you
must
be
sick
and
in
pain
,
and
undergo
many
a
mortal
pang
and
convulsion
before
your
tough
Heart-strings
and
Eye-strings
will
crack
.
This
may
be
indeed
,
and
it
may
not
be
:
but
suppose
the
worst
,
Are
there
no
pains
in
Life
as
well
as
in
Death
,
no
aking
of
Head
,
or
griping
of
Bowels
,
no
tortures
of
Gout
,
or
Stone
,
or
Strangury
?
I
am
sure
you
most
of
you
know
the
contrary
by
woful
experience
;
and
I
am
apt
to
think
,
that
upon
a
just
computation
,
one
years
pains
of
the
most
easy
Life
you
can
hope
to
lead
,
will
be
found
equivalent
to
a
few
days
pain
of
the
most
uneasy
Death
.
If
then
the
evils
we
fear
in
Death
,
are
generally
greater
in
Life
,
and
the
goods
we
hope
for
in
Life
are
to
be
found
with
greater
advantage
in
Death
;
then
certainly
,
if
we
consider
our
Birth
and
Death
,
meerly
as
our
Entrance
into
,
and
Exit
out
of
Life
,
it
is
,
generally
speaking
,
better
to
die
than
to
be
born
.
II
.
And
so
I
pass
on
to
the
second
Notion
,
or
respect
under
which
we
are
to
consider
our
Birth
and
Death
,
viz.
as
an
Entrance
into
a
wicked
and
impenitent
Life
here
,
and
an
Exit
into
a
miserable
Life
hereafter
.
The
truth
of
it
is
,
our
Life
and
Death
considered
meerly
in
themselves
,
are
things
so
very
near
indifferent
,
that
they
are
Goods
or
Evils
,
Blessings
or
Curses
to
us
,
as
we
improve
and
make
'em
:
for
it
is
only
in
respect
to
the
happy
or
miserable
Life
beyond
this
,
that
to
live
or
die
is
a
good
or
an
evil
;
if
we
live
so
here
as
to
intitle
our selves
to
a
happy
Life
hereafter
,
we
hereby
render
our
Life
an
inestimable
Blessing
to
us
;
for
besides
,
that
by
living
Soberly
,
Righteously
and
Godly
,
and
thereby
intitling
our selves
to
live
happily
for
ever
,
we
render
our
present
being
far
more
easy
and
comfortable
:
Besides
that
,
we
escape
the
Pains
,
and
the
Diseases
,
the
Vexations
and
Incommodities
,
to
which
vitious
courses
do
almost
necessarily
expose
us
,
and
acquire
a
far
more
sincere
and
grateful
relish
of
the
pleasures
and
comforts
of
this
Life
.
Besides
this
,
I
say
,
we
intail
upon
our
present
Life
a
future
reward
so
immense
,
as
is
abundantly
sufficient
to
make
us
amends
for
all
the
possible
Evils
and
Calamities
of
it
;
and
upon
these
accounts
,
and
these
only
it
is
,
that
the
prolongation
of
our
Life
is
in
Scripture
represented
and
promised
as
a
Blessing
.
But
if
on
the
contrary
,
we
so
live
here
as
to
intail
upon
our selves
a
Life
of
Eternal
wretchedness
and
misery
hereafter
,
we
render
our
Life
the
greatest
Plague
and
Curse
to
us
:
for
how
jovial
soever
our
present
being
may
be
,
't
is
at
best
but
a
short
Comical
Prologue
to
an
Everlasting
Tragedy
.
And
if
we
should
escape
all
the
mischiefs
that
are
naturally
incident
to
Vice
,
and
reap
only
the
pleasures
;
yet
't
would
be
far
better
for
us
never
to
have
lived
at
all
,
than
to
live
happily
for
a
few
moments
,
so
as
to
live
miserably
for
ever
.
If
therefore
our
Birth
prove
only
an
entrance
to
a
wicked
and
impenitent
Life
,
we
have
only
one
of
these
three
things
reasonably
to
wish
for
.
First
,
That
we
had
never
been
Born
,
seeing
't
would
have
been
a
thousand
times
better
for
us
never
to
have
been
at
all
,
than
to
be
only
in
a
tolerable
condition
for
a
few
moments
,
and
then
to
be
miserable
for
ever
.
But
since
we
are
born
,
and
't
is
in
vain
for
us
to
wish
,
that
what
is
,
had
never
been
;
the
next
good
we
have
to
wish
for
is
,
that
we
may
never
die
,
seeing
how
undesirable
soever
our
present
being
is
,
it
is
certainly
far
more
desireable
than
Hell
,
and
't
is
much
better
for
us
to
lead
a
Life
worse
than
Death
,
than
to
die
into
Everlasting
Horrour
and
Despair
.
But
since
it
is
in
vain
for
us
to
wish
that
we
may
live
for
ever
here
,
it
being
irrevocably
appointed
for
all
men
once
to
die
;
the
next
reasonable
object
of
our
wishes
(
that
is
,
supposing
we
sin
on
,
and
never
repent
)
is
,
that
we
may
die
quickly
,
seeing
all
the
while
we
live
,
we
shall
but
treasure
up
more
wrath
against
the
day
of
wrath
,
and
heat
the
Furnace
of
our
future
Torment
still
hotter
and
hotter
;
for
all
the
time
we
live
here
,
supposing
that
we
still
live
wickedly
,
we
are
only
adding
new
Items
to
our
account
,
and
inflaming
the
reckoning
of
our
future
punishment
:
and
therefore
unless
we
at
length
repent
and
amend
,
it
were
far
better
for
us
to
die
now
,
than
to
live
twenty
years
longer
.
For
if
we
die
now
,
we
shall
have
much
less
to
answer
for
,
much
less
guilt
to
expiate
,
and
consequently
much
less
punishment
to
indure
.
Whereas
if
we
live
twenty
years
longer
,
we
shall
but
add
twenty
years
Sin
and
Impenitence
to
our
account
;
which
will
make
such
a
dreadful
addition
to
our
punishment
,
that
all
the
possible
pleasures
we
can
reap
from
our
twenty
years
Sin
,
will
be
infinitely
short
of
making
us
amends
for
it
.
Wherefore
considering
our
Birth
as
an
entrance
into
a
wicked
Life
,
and
consequently
our
Death
as
an
Exit
into
an
Eternally
miserable
one
;
it
is
apparently
better
for
us
,
seeing
we
must
die
at
last
,
to
die
now
,
than
to
live
.
III
.
and
lastly
,
We
will
consider
our
Birth
as
an
entrance
into
a
pious
and
virtuous
Life
,
and
consequently
our
Death
as
an
Exit
into
an
happy
Immortality
hereafter
.
The
best
thing
in
humane
Life
,
is
Piety
and
Vertue
,
without
which
,
it
is
all
a
meer
Wilderness
,
an
empty
flat
Parenthesis
of
Time
,
clasped
in
on
either
side
with
Eternity
;
but
he
who
lives
piously
and
virtuously
,
lives
a
Life
worth
the
living
,
a
Life
that
ere
long
will
terminate
in
a
glorious
immortality
.
And
to
lead
such
a
Life
is
richly
worth
the
while
to
be
born
;
because
the
end
and
expiration
of
it
,
is
only
a
second
Birth
into
an
endless
Life
and
Happiness
:
upon
which
account
,
though
a
pious
Life
is
of
all
others
the
best
and
most
excellent
Life
;
yet
is
the
Death
that
concludes
it
,
far
more
eligible
and
advantageous
,
and
that
upon
these
four
accounts
.
-
1.
Because
it
puts
us
into
a
far
better
state
of
health
and
vigour
.
-
2.
Because
it
instates
us
in
far
better
injoyments
.
-
3.
Because
it
translates
us
to
far
better
Company
.
-
4.
Because
it
fixes
us
in
a
far
more
certain
and
permanent
possession
of
all
.
1.
Because
it
puts
us
into
a
far
better
state
of
health
and
vigour
.
For
though
there
is
no
doubt
but
an
exact
Vertue
and
regularity
of
Life
is
a
very
great
preservative
from
many
of
the
Diseases
and
Infirmities
that
are
incident
to
Mortality
,
as
well
as
a
very
strong
Cordial
to
support
us
under
'em
;
yet
we
find
by
woful
experience
,
that
it
is
no
exemption
from
'em
,
or
infallible
Antidote
against
'
em
.
The
best
Men
have
oftentimes
but
a
very
crazy
health
,
and
do
languish
out
their
days
in
a
great
deal
of
pain
and
uneasiness
;
and
even
in
their
most
healthy
and
vigorous
state
,
they
have
their
sickly
intervals
,
their
wearisom
days
and
sleepless
Nights
,
their
Gripes
and
Qualms
,
and
painful
Oppressions
,
and
a
great
part
of
their
Life
is
so
very
grievous
and
afflictive
,
that
't
would
be
an
ease
to
'em
to
be
insensible
:
and
which
is
the
worst
of
all
,
such
is
the
vital
union
between
their
flesh
and
spirit
,
that
they
always
mutually
sympathize
with
each
other
,
so
that
when
ever
the
one
is
weary
,
or
sick
,
or
pained
,
the
other
faints
,
and
droops
,
and
languishes
;
by
reason
of
which
,
when
ever
their
Body
is
indisposed
,
it
is
a
clog
and
burthen
to
their
Souls
,
that
instead
of
assisting
,
hampers
and
intangles
it
in
all
its
best
and
noblest
operations
,
and
even
in
the
exercise
of
her
Religion
,
(
which
when
she
is
free
and
vigorous
,
is
incomparably
the
most
delightful
sphere
of
action
,
)
renders
her
dull
,
supine
,
and
liftless
.
Thus
in
this
mortal
state
we
are
well
neither
in
Body
nor
Soul
;
and
whilst
this
nimble
and
active
spirit
within
us
is
confined
to
operate
by
these
unwieldy
Organs
of
Flesh
,
they
will
be
more
or
less
a
constant
check
upon
its
natural
vigour
and
activity
.
But
when
Death
shall
part
this
ill-matched
pair
,
and
separate
the
living
from
the
dead
,
the
weary
and
heavy-laden
Soul
will
presently
find
her self
strangely
at
ease
:
and
being
at
once
released
from
all
the
incumbrances
of
this
mortal
state
,
and
from
all
the
annoyances
of
flesh
and
blood
,
she
will
immediately
feel
the
natural
strength
and
vigour
of
her
own
Legs
and
Wings
,
which
before
were
hampered
and
benumm'd
,
and
with
unspeakable
nimbleness
and
alacrity
mount
up
to
the
Immortal
Regions
,
where
being
far
removed
out
of
the
noise
and
participation
of
all
these
bodily
passions
and
grievances
,
she
shall
complain
no
more
of
a
Cloudy
Brain
,
or
an
aking
Head
,
of
wearied
Limbs
,
or
drooping
Spirits
,
or
oppressed
Bowels
;
but
shall
live
for
ever
in
perfect
ease
,
health
and
vigour
.
If
therefore
it
be
better
to
be
well
than
sick
,
to
be
at
ease
than
weary
,
to
be
sprightly
and
vigorous
than
dull
and
listless
;
then
certainly
it
is
incomparably
better
for
a
good
Man
that
hath
a
right
to
a
better
life
hereafter
,
to
die
than
to
live
.
2.
Because
Death
instates
us
in
far
better
injoyments
than
any
this
Life
will
afford
.
For
in
the
highest
injoyments
of
this
Life
,
there
is
far
more
of
phantastry
than
of
real
good
,
as
is
evident
from
hence
,
because
we
always
find
,
that
our
imagination
of
things
is
much
bigger
than
our
injoyment
of
'em
;
and
while
we
are
in
pursuit
of
'em
,
we
still
phancy
we
shall
be
much
more
happy
in
'em
,
than
we
find
our selves
when
we
come
to
possess
'
em
.
For
such
wretched
counterfeits
are
most
of
these
outward
goods
,
that
they
will
not
bear
the
test
of
a
long
fruition
,
and
how
fair
and
big
soever
they
may
seem
in
the
eye
of
our
expectation
;
yet
injoying
'em
presently
rifles
and
deflowers
'em
:
the
first
taste
of
'em
indeed
is
commonly
very
grateful
to
us
,
but
after
we
have
often
repeated
it
,
it
grows
flat
,
and
after
that
,
loathsome
.
When
we
have
but
little
of
what
our
appetite
craves
,
we
are
not
contented
,
but
still
impatient
for
more
;
and
when
we
have
our
load
of
it
,
we
loath
it
,
so
that
in
reality
our
pleasures
consist
only
in
being
restless
,
till
we
are
aweary
,
and
displeased
till
we
can
feel
no
pleasure
.
For
till
it
hath
pleased
us
,
it
is
not
a
pleasure
;
and
when
it
hath
pleased
us
,
it
ceases
to
be
so
.
In
short
therefore
,
All
that
which
we
call
pleasure
and
happiness
here
,
is
only
a
great
and
eager
expectation
of
pleasure
:
for
no
sooner
have
we
tasted
the
objects
of
our
expectation
,
but
the
pleasure
dies
,
and
so
like
Bees
in
a
Garden
,
we
hum
and
rove
about
from
Flower
to
Flower
,
and
as
soon
as
we
have
tasted
one
,
and
exhausted
its
sweetness
,
we
leave
it
and
fly
away
to
another
;
thus
seeking
in
vain
to
Eternize
our
pleasure
by
a
continued
succession
and
circle
of
varieties
.
And
now
methinks
after
we
have
made
so
many
Tryals
of
the
truth
of
all
this
,
we
should
at
length
grow
impatient
of
being
still
imposed
upon
by
the
same
repeated
imposture
,
and
be
aweary
of
this
Scene
of
Vanities
,
wherein
we
are
thus
perpetually
tossed
to
and
fro
by
our
own
unsatisfied
desires
,
thus
distracted
by
the
uncertain
motions
of
a
Ravenous
Appetite
,
and
thus
endlesly
bewilder'd
by
following
the
roving
dictates
of
a
blind
Imagination
,
that
would
fain
be
happy
,
but
knows
not
how
.
But
if
you
cast
your
Eyes
beyond
the
Grave
into
that
state
of
Life
whereinto
Death
admits
ye
,
there
you
will
find
a
far
more
satisfactory
account
of
things
;
there
you
will
find
pleasures
that
will
abide
upon
your
Palate
,
and
will
indure
an
Everlasting
fruition
,
that
will
not
wither
while
you
are
smelling
to
'em
,
and
die
away
in
your
injoyment
of
them
,
but
rather
improve
upon
your
tast
,
and
be
growing
Eternally
more
and
more
relishing
and
grateful
.
For
Heaven
is
but
one
continued
joy
,
one
uninterrupted
sensation
of
pleasure
,
which
by
pleasing
grows
more
pleasant
,
and
the
longer
it
is
injoyed
,
the
more
it
ravishes
the
Injoyer
.
And
whereas
our
present
pleasures
,
consisting
in
the
vehement
motion
of
our
material
sensories
,
are
transient
,
and
do
quickly
slip
away
,
so
that
we
must
rest
awhile
before
we
can
renew
'em
and
begin
the
motion
again
;
those
Heavenly
Pleasures
are
such
as
will
indeed
vehemently
affect
and
move
,
but
never
weary
the
faculties
of
the
Injoyer
:
nay
,
will
be
so
far
from
spending
and
weakening
'em
,
that
they
will
more
and
more
strengthen
and
improve
'em
;
for
they
are
all
of
'em
rational
pleasures
,
and
that
which
pleases
true
reason
once
,
pleases
it
for
ever
;
and
still
the
more
it
is
injoyed
,
the
more
it
pleases
:
and
where
the
good
that
is
injoyed
is
no
less
than
God
himself
,
who
is
not
only
a
rational
but
an
infinite
good
,
it
must
do
so
.
For
in
the
fruition
of
an
infinite
good
,
which
can
never
be
fully
injoyed
by
us
finite
Creatures
but
in
an
infinite
succession
of
injoyments
;
every
new
delight
must
raise
a
new
desire
,
and
every
new
desire
find
a
new
delight
for
ever
;
and
so
still
the
more
we
know
of
him
,
the
more
we
shall
love
him
;
and
the
more
we
love
him
,
the
more
we
shall
rejoice
in
him
;
and
the
more
we
rejoice
in
him
,
the
more
we
shall
know
,
and
love
,
and
rejoice
anew
;
and
in
this
blessed
Circle
we
shall
move
round
for
ever
.
Thus
all
the
injoyments
of
our
future
Life
are
pregnant
with
eternal
pleasures
;
such
as
instead
of
being
spent
by
fruition
,
will
to
all
Eternity
be
increased
and
multiplied
:
and
if
this
be
so
,
then
certainly
,
for
such
as
are
prepared
for
Heaven
,
and
intitled
to
it
,
it
is
incomparably
better
to
die
than
to
live
;
seeing
by
Death
they
only
exchange
the
mean
and
trifling
,
the
imaginary
and
phantastick
injoyments
of
this
Life
,
for
such
as
are
vastly
greater
and
better
.
3.
Because
Death
translates
us
to
far
better
Company
than
any
we
can
here
converse
with
;
for
considering
the
folly
and
degeneracy
of
humane
nature
,
there
is
no
great
good
to
be
expected
here
from
humane
Society
:
but
while
we
live
among
men
,
we
must
be
content
with
such
conversation
as
we
find
,
and
not
always
expect
to
find
such
as
we
would
have
.
Sometimes
we
must
be
entertained
with
an
empty
tedious
din
of
impertinencies
,
and
either
be
content
to
bore
our
Ears
to
the
slavery
of
attending
to
it
,
or
to
be
accounted
rude
,
or
proud
and
conceited
;
sometimes
we
must
bear
with
passion
and
peevishness
,
or
live
,
like
Salamanders
,
in
the
Fire
of
wrangling
and
contention
;
sometimes
we
must
ruffle
with
insolence
,
or
content
our selves
to
be
always
abused
,
and
born
down
by
it
;
sometimes
we
must
guard
our selves
against
treachery
and
falshood
,
and
converse
with
caution
,
and
reserve
,
or
be
perpetually
exposed
to
a
thousand
snares
and
mischiefs
;
sometimes
we
must
endure
the
nauseous
steam
of
fulsome
Ribaldry
,
or
which
is
worse
,
the
horrid
sound
of
profaneness
and
blasphemy
,
or
else
be
hist
out
of
Company
,
as
pragmatick
Usurpers
upon
the
freedom
of
humane
Conversation
;
sometimes
we
must
be
plagued
with
the
Serpentine
hiffing
,
and
poisonous
Breath
of
detraction
and
Calumny
;
and
sometimes
be
cruciated
with
the
malice
and
impertinence
of
backbiting
and
gossiping
,
of
base
and
false
innuendo's
,
sly
and
injurious
insinuations
.
We
must
sometimes
see
malice
and
treachery
,
conducted
under
the
Banners
of
Civility
and
Friendship
;
pious
ends
pretended
to
promote
ambitious
designs
;
Charity
and
Union
extoll'd
to
advance
revenge
and
division
;
Zeal
for
publick
good
,
counterfeited
only
to
serve
private
passions
and
interest
;
all
which
are
high
grievances
to
men
of
integrity
and
good
nature
:
Yet
some
,
or
all
these
things
,
we
are
fain
to
indure
in
the
most
of
our
Conversations
with
men
.
Here
is
Society
indeed
!
't
would
even
provoke
a
wise
and
good
Man
,
to
cry
out
of
it
with
the
Prophet
,
O
that
I
had
in
the
Wilderness
a
lodging
place
of
wayfaring
men
,
that
I
might
leave
my
people
and
go
from
'em
;
for
they
are
all
Adulterers
,
an
Assembly
of
treacherous
men
;
they
bend
their
tongues
like
their
Bows
,
for
lies
,
but
they
are
not
valiant
for
the
truth
upon
the
Earth
.
Take
ye
heed
every
one
of
his
Neighbour
,
and
trust
ye
not
in
any
Brother
;
for
every
Brother
will
utterly
supplant
,
and
every
Neighbour
will
walk
with
slanders
,
and
they
will
deceive
every
one
his
Neighbour
,
and
will
not
speak
the
truth
;
they
have
taught
their
tongue
to
speak
lies
,
and
weary
themselves
to
commit
iniquity
.
Blessed
Company
this
,
for
a
wise
Man
to
be
fond
of
,
or
for
the
dear
sake
of
it
,
to
be
unwilling
to
die
!
especially
considering
to
how
much
better
Company
Death
introduces
us
,
viz.
into
the
Company
of
blessed
Angels
,
and
of
the
Spirits
of
just
Men
made
perfect
;
that
is
,
into
the
Company
of
the
most
refined
Spirits
,
the
most
wise
and
knowing
,
the
most
kind
and
benign
,
the
most
courteous
and
communicative
,
the
most
faithful
and
just
,
the
most
humble
and
meek
;
in
short
,
the
most
every
thing
,
that
can
render
Company
delightful
and
indeari●●
:
so
that
with
them
our
conversation
will
be
a
p●●●tual
intercourse
of
wisdom
and
love
,
fidelity
and
t●●●●
,
without
jealousy
or
design
,
caution
or
reserve
,
but
all
frank
and
open
,
Heart
with
Heart
,
and
Soul
with
Soul
.
O
blessed
Society
,
where
every
one
is
a
Friend
to
every
one
,
and
every
Friend
hath
in
him
all
the
accomplishments
that
can
render
a
Friend
an
inestimable
Jewel
;
where
all
are
happy
to
their
utmost
wishes
,
and
every
one
rejoices
and
shares
in
every
ones
happiness
.
Here
is
Society
indeed
to
our
own
hearts
desire
,
Society
worth
dying
for
,
and
,
which
is
more
,
worth
living
for
for
ever
.
And
if
such
be
the
Society
that
Death
lets
us
into
,
I
leave
any
man
to
judge
,
whether
it
be
not
much
better
for
us
to
go
away
from
hence
,
to
leave
this
faithless
,
peevish
and
illnatured
World
;
than
to
stay
any
longer
,
or
converse
any
longer
,
like
Briars
with
Thorns
,
where
there
is
nothing
but
rending
and
tearing
on
both
sides
.
4.
And
lastly
,
Because
Death
fixes
us
in
a
far
more
certain
and
permanent
possession
of
all
.
While
we
live
here
,
how
uneasily
soever
,
we
are
still
fond
of
living
;
but
still
we
know
that
e'er
long
we
must
die
,
and
leave
all
that
is
dear
to
us
upon
earth
:
and
the
prospect
of
that
,
many
times
,
gives
us
more
trouble
and
disturbance
than
Death
it self
.
So
that
all
the
time
we
live
we
are
like
those
that
live
under
the
Pain
and
torment
of
the
Stone
;
they
know
very
well
that
they
have
but
one
remedy
for
their
misery
,
and
that
is
cutting
;
but
this
alas
is
hazardous
and
painful
,
and
therefore
though
they
must
come
to
it
at
last
,
yet
they
are
extreamly
unwilling
;
they
would
fain
be
well
,
but
still
they
would
fain
have
a
little
longer
respite
from
their
remedy
,
and
so
they
still
groan
on
,
and
still
indure
,
not
only
the
pain
of
their
Disease
,
but
also
the
painful
expectation
of
the
future
incision
:
whereas
,
had
they
been
cut
at
first
,
perhaps
they
had
long
since
been
cured
of
both
.
Thus
we
,
while
we
are
lingering
out
this
wretched
Life
,
know
very
well
,
that
we
have
but
one
remedy
,
and
that
is
Death
:
But
Oh
,
cry
we
,
't
is
a
grievous
one
!
and
what
then
?
we
certainly
know
we
must
indure
it
at
last
,
but
yet
we
would
fain
live
a
little
longer
,
that
is
,
we
would
fain
indure
the
pain
of
living
,
and
the
painful
expectation
of
dying
a
little
longer
.
Whereas
had
we
now
but
the
patience
and
courage
to
undergo
the
dreadful
operation
,
we
should
be
released
from
both
as
soon
as
ever
it
is
over
,
and
,
in
a
few
moments
,
restored
to
eternal
health
and
ease
.
And
whereas
while
we
live
here
,
we
are
in
a
continual
flow
and
reflow
of
things
,
at
ease
this
moment
,
in
pain
the
next
;
rich
to
day
,
poor
to
morrow
;
now
advanced
to
the
top
of
the
Wheel
,
anon
crusht
underneath
it
;
and
so
insecure
of
every
good
,
that
our
prospect
of
being
deprived
of
it
still
imbitters
our
Enjoyments
.
Death
translates
us
into
an
Eternal
Possession
of
all
desireable
good
,
and
sets
us
beyond
the
reach
both
of
Time
and
Chance
,
in
a
state
of
Being
and
Happiness
that
admits
no
change
or
interruption
;
that
is
not
to
be
measured
by
Hours
or
Moments
,
by
Years
or
Centuries
,
or
Myriads
or
Indictions
,
but
runs
on
,
in
an
everlasting
Flux
of
Duration
;
every
part
whereof
is
equally
,
because
infinitely
,
distant
from
a
Period
.
For
that
Happiness
,
in
which
Death
instates
us
,
being
infinite
,
we
shall
always
need
as
well
as
have
,
and
always
have
as
well
as
need
an
Eternity
of
Fruition
fully
to
enjoy
it
.
So
that
during
every
present
moment
of
our
happiness
,
we
shall
feel
our selves
possest
with
Eternal
Ages
of
Happiness
to
come
;
and
together
with
every
Pleasure
that
we
taste
this
moment
,
enjoy
the
fore-taste
of
an
Eternity
of
Pleasure
,
which
will
superadd
an
inconceivable
Sweetness
and
Relish
to
it
,
and
render
it
grateful
and
delicious
,
beyond
all
imagination
.
Seeing
therefore
that
Death
only
prefers
us
from
an
uncertain
and
slippery
possession
of
Goods
,
to
a
fixt
and
Eternal
one
;
if
a
continued
Happiness
be
better
than
an
interrupted
one
,
and
everlasting
Joy
than
a
moment's
Enjoyment
;
then
,
certainly
,
it
must
be
better
for
us
,
incomparably
better
,
to
die
than
to
live
.
Having
thus
proved
at
large
the
Truth
of
the
Proposition
,
I
shall
close
up
all
with
two
or
three
Inferences
.
INFERENCE
I.
1.
From
hence
I
infer
how
unreasonable
it
is
for
Men
to
value
themselves
upon
any
of
the
present
circumstances
of
this
Life
:
For
if
Death
in
all
these
respects
is
preferible
to
Life
,
then
,
to
be
sure
,
the
best
Circumstances
of
this
Life
are
very
mean
and
inconsiderable
;
much
too
mean
for
a
Man
to
value
himself
upon
,
that
is
born
to
live
for
ever
,
seeing
this
mortal
Life
is
so
very
light
and
inconsiderable
,
as
that
even
Death
it self
(
in
the
Ballance
of
a
reasonable
estimation
)
out-weighs
it
.
He
therefore
that
values
himself
by
any
thing
,
but
by
his
immortal
Soul
,
by
which
he
is
for
ever
to
out-live
this
poor
inconsiderable
Life
,
and
by
those
things
which
are
its
proper
Graces
,
and
Ornaments
;
begins
at
the
wrong
end
of
himself
,
forgets
his
Jewels
,
and
estimates
his
Estate
by
his
Lumber
:
and
yet
,
good
God
,
what
foolish
measures
do
the
generality
of
men
take
of
themselves
!
Were
we
not
forc'd
to
it
,
by
too
many
woful
Experiments
,
it
would
be
a
hard
thing
for
us
to
imagine
,
that
any
reasonable
Creature
,
who
believes
himself
compounded
of
a
mortal
Body
,
and
an
immortal
Soul
,
should
be
so
ridiculous
,
as
to
value
himself
by
the
little
trifling
advantages
of
a
well-coloured
Skin
,
a
Sute
of
fine
Clothes
,
a
Puff
of
popular
Applause
,
or
a
large
Heap
of
white
and
red
Earth
:
And
yet
,
God
help
us
,
these
are
the
only
things
,
almost
,
by
which
we
value
,
and
difference
our selves
from
one
another
.
You
,
forsooth
,
are
a
much
better
Man
than
your
Neighbour
,
who
is
a
poor
contemptible
Wretch
,
a
little
creeping
despicable
Animal
,
not
worthy
the
notice
or
cognizance
of
such
a
Man
as
you
.
Why
,
in
the
name
of
God
,
Sir
,
what
is
the
matter
?
Where
is
this
mighty
difference
between
you
and
him
?
Hath
he
not
a
Soul
as
well
as
you
?
A
Soul
that
is
capable
to
live
as
long
,
and
to
be
as
happy
as
your's
?
Yes
,
this
you
cannot
deny
;
but
you
thank
God
for
't
,
you
are
,
notwithstanding
this
,
an
otherguise
Man
than
he
;
you
have
a
much
handsomer
Body
than
he
;
and
,
to
your
great
comfort
,
it
's
apparelled
too
much
more
finely
and
fashionably
:
You
live
in
a
far
more
splendid
Equipage
,
and
have
a
larger
Purse
to
maintain
it
,
and
your
Name
is
much
more
in
vogue
,
and
make
s
afar
greater
noise
in
the
World
.
But
is
this
all
the
difference
then
between
your
mighty
selves
and
this
wretched
Neighbour
of
yours
?
Alas
,
poor
Man
!
a
few
days
more
will
quite
put
an
end
to
all
this
;
and
when
once
your
rich
Attires
are
reduc'd
to
a
Winding-sheet
,
and
all
your
vast
Possessions
to
six
foot
of
Earth
,
What
will
become
of
all
these
little
Trifles
,
by
which
you
value
your selves
?
Where
then
will
be
the
Beauty
,
the
Wealth
,
the
Port
,
and
Garb
,
which
you
are
now
so
proud
of
?
Then
this
lovely
Body
will
look
as
pale
and
gastly
;
this
puft
,
and
lofty
So
ul
will
be
left
as
bare
,
as
poor
,
and
naked
,
as
this
poor
despised
Neighbour's
:
and
should
you
now
meet
his
wandring
Ghost
in
the
vast
World
of
Spirits
,
what
would
you
have
to
boast
of
more
than
he
,
now
that
your
Beauty
is
wither'd
,
your
Welath
vanished
,
and
all
your
outward
Pomp
and
Splendour
shrouded
in
the
horrours
of
a
silent
Grave
?
Now
you
will
have
nothing
to
distinguish
you
from
the
most
contemptible
,
unless
you
have
wiser
and
better
Souls
:
and
by
how
much
the
more
you
were
respected
for
your
Beauty
,
Wealth
,
Garb
,
and
Equipage
,
in
this
World
;
by
so
much
you
will
be
the
more
despised
for
your
Pride
and
Insolence
,
Sensuality
and
Covetousness
,
in
the
other
.
Let
us
therefore
learn
to
value
our selves
by
that
which
will
abide
by
us
,
by
our
immortal
Souls
,
and
by
those
heavenly
Graces
which
do
adorn
and
accomplish
'em
;
by
our
Humility
and
Devotion
,
our
Charity
and
Meekness
,
our
Temperance
and
Justice
,
which
are
such
Preheminencies
〈◇〉
will
survive
our
Funerals
,
and
distinguish
us
from
base
and
abject
Souls
for
ever
.
But
for
an
immortal
Being
to
value
it self
by
any
of
these
temporary
Advantages
,
is
,
in
the
same
degree
,
ridiculous
,
as
't
was
for
the
Emperour
Nero
to
value
himself
for
being
an
excellent
Fidler
.
INFERENCE
II
.
2.
From
hence
I
infer
,
what
little
reason
there
is
for
Men
,
who
have
any
good
hope
of
a
better
Life
,
to
be
afraid
of
Death
:
for
if
Death
it self
be
,
upon
a
just
computation
,
preferible
to
this
Life
,
why
should
that
Man
be
afraid
of
exchanging
this
Life
for
Death
,
who
hath
any
just
ground
to
hope
for
Eternal
Life
into
the
bargain
.
If
Death
be
an
advantage
,
considered
only
as
it
is
an
Exit
from
the
Troubles
of
this
Life
,
how
much
more
is
it
so
,
consider'd
as
it
is
an
Entry
into
the
Glories
and
Beatitudes
of
the
other
;
and
therefore
if
you
will
allow
it
to
be
unreasonable
for
sick
Men
to
be
afraid
of
their
Recovery
;
for
Slaves
to
tremble
at
the
news
of
a
Jubilee
;
for
Prisoners
to
be
grieved
at
their
Gaol-Delivery
;
how
much
more
unreasonable
is
it
,
for
a
good
Man
to
be
afraid
of
dying
,
which
,
to
him
,
is
but
a
momentany
passage
from
Sickness
to
Eternal
Health
,
from
Labour
to
Eternal
Rest
,
from
Confinement
to
Eternal
Liberty
.
Consider
,
I
beseech
you
,
what
great
Goods
are
there
in
this
Life
that
you
have
just
reason
to
be
fond
of
;
what
Evils
in
the
other
that
you
have
any
cause
to
be
afraid
of
?
Suppose
that
your
departed
Soul
were
this
moment
on
the
wing
,
mounting
upwards
towards
the
Celestial
Abodes
,
and
that
,
at
some
convenient
stand
,
between
Heaven
and
Earth
,
from
whence
you
might
take
a
full
prospect
of
both
,
you
were
now
making
a
pause
to
surveigh
and
compare
'em
with
one
another
:
SUppose
that
having
viewed
over
all
the
Glories
above
,
that
having
heard
the
Melodies
of
Angels
,
and
tasted
the
Beautifical
Joy
;
you
were
now
looking
down
again
(
with
your
Minds
fill'd
and
ravished
with
those
glorious
Idea's
)
upon
this
miserable
World
,
and
that
all
in
a
view
,
you
beheld
the
vast
number
of
Men
and
Women
,
that
,
at
this
time
,
are
fainting
for
want
of
Bread
;
of
young
Men
that
are
bleeding
under
the
Sword
of
War
;
of
Orphans
that
are
lamenting
over
the
Graves
of
their
Parents
;
of
Mariners
that
are
shrieking
in
a
storm
,
under
the
dismal
apprehension
of
being
stranded
,
or
founder'd
;
of
miserable
People
that
are
groaning
upon
sick
Beds
,
or
rackt
with
Agonies
of
Conscience
,
that
are
weeping
with
want
,
or
mad
with
oppression
,
or
desperate
by
too
quick
a
sense
of
a
continued
infelicity
.
Suppose
,
I
say
,
you
had
seen
at
two
distinct
views
,
all
those
glorious
things
above
,
and
these
dismal
things
below
;
would
you
not
be
glad
at
your
hearts
that
you
were
gone
from
hence
,
that
you
were
out
of
the
noise
and
participation
of
so
many
Evils
and
Calamities
?
Would
you
not
be
a
thousand
times
more
afraid
of
returning
from
thence
,
than
ever
you
were
of
going
from
hence
thither
?
doubtless
you
would
:
Why
then
should
not
your
Experience
of
the
Miseries
here
,
and
your
belief
of
the
Felicities
there
,
produce
in
you
the
same
effect
;
and
make
you
chearfully
willing
,
when
ever
God
pleases
to
call
you
,
to
exchange
this
wretched
Life
for
that
blessed
Immortality
?
INFERENCE
III
.
3.
And
lastly
,
From
hence
I
infer
,
what
is
the
proper
end
and
use
of
living
;
namely
,
that
it
is
so
to
live
here
,
as
that
we
may
live
happily
hereafter
.
For
if
Death
it self
be
better
than
this
Life
,
then
it
can
be
upon
no
other
account
good
for
us
to
live
,
than
as
we
live
in
order
to
our
living
for
ever
:
And
indeed
it
seems
very
strange
,
that
any
reasonable
beings
should
ever
entertain
such
mean
and
sordid
thoughts
of
themselves
,
such
narrow
scantlings
of
their
own
Capacities
,
as
to
think
,
that
they
were
born
to
no
other
purpose
,
but
only
to
eat
and
drink
,
and
sleep
and
wake
for
twenty
or
thirty
years
together
;
and
all
this
while
to
be
only
made
the
sport
of
an
inconstant
Fortune
,
and
bandied
to
and
fro
,
like
Tennis
Balls
,
upon
the
Rackets
of
every
cross
turn
and
revolution
of
things
:
From
pain
to
pleasure
,
and
from
pleasure
to
pain
;
from
fullness
to
want
;
from
honour
to
infamy
,
and
so
back
again
;
and
never
to
rest
in
any
one
state
,
till
the
Game
is
plaid
out
,
and
then
to
return
into
Eternal
Silence
and
Insensibility
.
I
profess
,
in
my
most
serious
thoughts
,
I
cannot
but
wonder
,
that
one
who
thinks
so
abjectly
of
himself
,
should
ever
have
the
Patience
to
outlive
such
a
thought
,
to
avoid
the
temptation
of
dispatching
himself
out
of
this
croud
and
hurry
of
Impertinencies
,
into
the
dark
retirement
of
a
quiet
Grave
.
For
upon
what
other
account
can
this
vain
wretched
Life
be
desireable
,
than
as
it
is
a
state
of
trial
and
probation
for
Immortality
and
Happiness
?
And
if
upon
this
account
alone
it
is
desirable
,
O
good
God!
How
do
those
Men
cheat
and
abuse
themselves
,
who
build
their
Tabernacles
here
,
and
aim
at
no
further
Happiness
than
this
present
state
of
things
affords
;
who
though
they
have
Capacities
large
enough
for
a
Heaven
of
immortal
Joys
,
Faculties
great
enough
to
converse
with
Angels
,
and
communicate
with
'em
in
their
highest
Glories
and
Beatitudes
,
can
yet
sit
down
tamely
satisfied
with
a
condition
so
wretched
and
miserable
!
In
the
name
of
God
therefore
,
let
us
now
at
last
remember
,
that
we
are
born
for
higher
things
than
these
,
for
far
more
solid
and
substantial
injoyments
;
and
considering
this
,
for
shame
let
us
rouze
up
our selves
,
and
shake
off
this
fordid
and
degenerate
temper
,
that
makes
us
act
so
infinitely
unbecoming
the
dignity
of
our
rational
and
immortal
Natures
.
And
since
we
are
not
only
fitted
for
a
higher
Happiness
,
but
also
assured
of
injoying
it
,
upon
condition
we
qualify
our selves
for
it
,
by
acquiring
these
Heavenly
dispositions
of
Souls
,
without
which
it
is
impossible
for
us
to
relish
it
:
Let
us
now
at
length
arise
and
dress
our selves
for
Eternity
,
by
first
putting
of
our
Old
Man
,
with
all
its
corrupt
Lusts
and
Affections
,
and
then
putting
on
the
New
,
which
consists
in
Repentance
from
dead
Works
,
in
fervent
Love
and
profound
veneration
of
God
,
and
a
sincere
subjection
to
his
Heavenly
Will
,
in
Temperance
,
Humility
and
Justice
,
and
universal
Charity
to
all
Men
.
And
when
we
have
thus
arrayed
our selves
,
thus
excellently
adorned
and
beautified
our
Natures
,
we
have
lived
to
admirable
purpose
indeed
;
lived
to
live
happily
for
ever
,
to
accomplish
our selves
for
the
eternal
Embraces
of
the
God
of
Love
,
and
for
the
Society
and
Happiness
of
Angels
,
and
of
Blessed
Spirits
.
And
so
I
have
done
with
the
Text
,
and
shall
only
add
a
few
Words
upon
the
sorrowful
Occasion
,
viz.
the
Funeral
of
Sir
John
Chapman
,
late
Lord
Mayor
of
this
famous
City
;
and
that
I
may
not
say
any
thing
of
him
,
that
shall
look
like
Flattery
,
or
an
over-kind
Partiality
,
to
his
Memory
:
I
will
say
nothing
of
him
,
but
what
,
I
am
sure
,
all
that
knew
him
,
as
I
did
,
will
justifie
;
and
for
those
that
knew
him
not
,
I
am
sure
,
't
will
be
highly
uncharitable
for
them
to
contradict
me
.
I
cannot
deny
but
that
as
he
was
a
Man
,
so
he
had
the
Frailties
of
a
Man
,
which
common
Charity
obliges
us
to
bury
in
Silence
and
Oblivion
;
but
with
those
Frailties
he
had
a
great
many
excellent
Qualities
,
in
which
,
I
heartily
wish
some
Men
would
be
as
forward
to
imitate
him
,
as
they
have
been
to
censure
and
traduce
him
:
For
,
I
am
sure
,
if
they
were
,
't
would
turn
to
a
much
better
account
to
them
,
both
here
and
hereafter
.
As
for
his
Religion
,
I
speak
it
upon
certain
knowledge
,
he
was
a
firm
and
hearty
Protestant
,
of
the
Communion
of
the
Church
of
England
,
that
Church
,
which
however
it
may
be
now
reproach'd
and
vilify'd
by
an
ungrateful
Generation
,
was
,
not
long
ago
,
the
Fence
of
the
English
Laws
and
Liberties
,
and
the
only
standing
Bank
against
the
Inundations
of
Popery
,
when
it
was
threatning
to
overwhelm
us
all
;
of
this
Church
,
was
our
deceased
Friend
a
Cordial
and
Affectionate
Son
,
he
loved
its
Constitution
,
frequented
its
Worship
and
Communion
,
and
could
his
honest
Zeal
to
it
,
have
permitted
him
to
trincle
with
Popery
,
(
as
some
others
did
who
made
the
loudest
noise
against
it
when
there
was
no
danger
in
View
)
and
given
it
but
a
helping
hand
to
destroy
those
legal
Securities
that
stood
in
its
way
,
and
(
under
God's
Providence
)
were
the
only
insuperable
Fence
against
it
,
he
might
have
been
,
to
my
knowledge
,
Lord
Mayor
soon
enough
to
have
out-lived
his
Mayoralty
;
and
how
well
and
wisely
he
behaved
himself
in
it
,
under
the
most
difficult
Circumstances
,
how
effectually
he
consulted
the
City's
Peace
and
Security
,
when
Dangers
inviron'd
her
on
every
side
,
how
equally
he
pois'd
himself
amidst
all
Extreams
,
how
prudently
he
weather'd
the
threatning
Storm
of
military
Force
that
hung
over
it
,
how
happily
he
stem'd
the
difficult
tide
of
Popular
Commotion
,
which
in
other
Parts
bore
down
all
before
it
;
will
perhaps
be
remembred
to
his
immortal
Honour
,
whenever
a
more
grateful
Age
succeeds
.
I
know
,
he
hath
been
frequently
charged
with
keeping
secret
Correspondencies
with
the
Enemies
of
our
Laws
and
Religion
,
and
therein
,
of
betraying
the
great
Trust
reposed
in
him
.
But
this
is
a
Calumny
as
ridiculous
,
as
it
is
false
:
for
how
was
it
possible
for
a
Person
of
my
Lord
Mayor's
Figure
,
to
convey
himself
invisibly
(
as
this
Story
pretends
Sir
John
Chapman
did
)
from
one
end
of
the
Town
to
the
other
,
without
the
privity
of
his
own
numerous
Family
,
who
knew
nothing
of
the
matter
,
or
the
cognizance
of
all
that
populous
City
between
?
But
this
I
certainly
know
,
that
so
far
as
the
Laws
of
Civility
and
Duty
would
admit
,
he
always
industriously
avoided
all
secret
Conversation
,
and
made
it
the
leading
Principle
of
his
Conduct
,
through
all
that
difficult
Scene
of
Affairs
,
to
act
upon
no
other
secret
Orders
or
Councils
,
but
what
were
first
proposed
,
and
consented
to
,
by
his
worthy
Brethren
of
the
Court
of
Aldermen
.
And
as
he
thus
acted
upon
the
square
,
in
all
his
publick
Administrations
;
so
in
his
private
Capacity
,
he
was
a
Person
of
unspotted
Integrity
and
Justice
in
all
his
Entercourses
with
Men
:
One
,
who
,
as
I
verily
believe
,
did
never
wilfully
wrong
any
man
in
the
World
;
of
the
truth
of
which
take
one
instance
for
all
:
He
having
,
many
years
agoe
,
had
great
Dealings
with
a
certain
Person
,
well
known
in
this
City
,
there
remain'd
a
large
Account
between
'em
,
which
,
at
length
,
was
evened
,
adjusted
,
and
discharged
on
both
sides
;
but
,
several
years
after
,
he
having
some
occasion
to
review
this
Account
,
found
there
was
a
great
mistake
in
it
,
and
that
there
remained
a
very
considerable
Summ
of
Money
due
to
his
Correspondent
;
upon
which
he
immediately
goes
and
acquaints
him
with
it
,
and
pays
him
to
the
utmost
Farthing
.
An
Example
of
Justice
,
which
,
I
would
to
God
,
those
Men
would
imitate
,
that
make
so
bold
with
his
Memory
.
Nor
was
he
less
Benign
and
Charitable
,
than
he
was
Honest
and
Just
;
for
as
he
was
a
good
Neighbour
,
and
a
hearty
Friend
,
so
he
was
a
general
Lover
of
Mankind
;
always
free
and
forward
to
render
good
Offices
to
all
that
needed
and
craved
his
Assistance
.
And
then
as
for
his
Alms
,
I
must
crave
leave
of
his
Ashes
to
do
a
right
to
his
Memory
against
his
own
Inclinations
;
for
,
in
his
Life
time
,
he
was
so
severe
an
Observer
of
our
Saviour's
Caution
,
Take
heed
that
ye
do
not
your
Alms
before
men
,
so
utterly
abhorrent
of
that
Pharisaical
Humour
,
of
performing
his
good
Works
in
a
clear
Echoe
that
might
be
sure
to
resound
'em
after
him
in
Praises
and
Commendations
,
that
perhaps
he
too
much
affected
Privacy
and
Concealment
;
and
was
so
far
from
desiring
that
his
Light
should
glare
out
in
Vanity
and
Ostentation
,
that
he
would
not
suffer
it
to
shine
out
enough
before
men
,
to
provoke
'em
by
the
sight
of
it
to
glorifie
our
common
Father
in
Heaven
:
for
his
Charity
ran
under
ground
,
in
such
secret
Chanels
,
that
some
,
I
know
,
were
apt
to
question
whether
the
Spring
were
not
dry
,
or
,
at
least
,
very
scanty
in
its
Communications
.
But
now
he
is
gone
,
his
Memory
,
like
the
Leaves
of
Roses
,
smels
sweet
and
fragrant
after
the
Rose
is
dead
;
for
now
that
he
is
out
of
hearing
,
and
those
few
that
knew
his
Charities
,
and
those
many
that
were
refreshed
by
'em
,
dare
own
and
attest
'em
,
without
fear
of
offending
his
modest
Piety
;
It
appears
by
several
hundreds
of
Pounds
which
he
gave
in
his
Life
upon
several
charitable
Occasions
,
besides
the
charitable
Legacies
he
hath
bequeathed
at
his
Death
,
that
he
was
,
not
only
in
Word
but
in
Deed
,
a
true
Benefactour
to
Mankind
.
And
then
as
for
his
Relative
Duties
,
he
was
,
that
which
every
good
Man
is
(
and
without
which
it
is
fulsome
Hypocrisy
for
any
Man
to
pretend
to
Religion
)
viz.
A
kind
and
obliging
Husband
,
a
tender
and
provident
Father
,
a
courteous
and
benevolent
Master
,
and
in
all
the
degrees
of
his
Relation
a
ready
Assistant
,
a
useful
Friend
,
and
a
generous
Benefactour
.
Such
was
his
Life
,
and
as
for
his
last
Sickness
,
though
it
now
and
then
interrupted
the
exercise
of
his
Reason
,
yet
no
sooner
was
it
restored
to
him
,
but
he
gave
all
the
Indications
of
a
truely
pious
and
devout
Mind
;
he
heartily
lamented
the
Failings
of
his
Life
,
and
bound
himself
in
new
Resolutions
of
Amendment
;
he
underwent
his
Pains
with
a
calm
and
constant
Mind
,
and
seemed
full
of
good
Thoughts
and
holy
Affections
;
full
of
hearty
Submissions
and
Resignations
to
God
;
and
in
this
excellent
Posture
of
Mind
he
expired
into
Eternity
:
where
God
grant
that
with
him
,
together
with
all
those
that
are
departed
this
Life
,
in
the
true
Faith
of
Christ's
holy
Name
,
we
may
all
have
our
perfect
Consummation
and
Bliss
both
in
Body
and
Soul
,
in
Everlasting
Glory
,
through
Jesus
Christ
our
Lord
;
to
whom
,
with
the
Father
,
and
Eternal
Spirit
,
be
ascribed
all
Honour
and
Praise
,
now
and
for
ever
,
Amen
.
FINIS
.