THE wise KING SOLOMON, who, at one season of his life, had flattered himself with great enjoyments from the world; and who, better than most men, could compute their amount, gives us the result of his experience in these memorable lines: ‘I said in my heart, I will prove thee with mirth, therefore enjoy pleasure: and behold, this also is vanity. I said of laugh­ter, it is mad; and of mirth, what doth it? I made me great works, builded houses, planted vineyards, made gardens and orchards, planted trees in them of all kind of fruit; I got me servants and maidens, also great possessions: I gathered me sil­ver and gold, and the peculiar trea­sures of kings and provinces; also [Page 10] men and women singers, and the de­lights of the sons of men, as musical instruments, and that of all sorts. So I was great, and increased more than all that were before me in Jeru­salem, and whatsoever mine eyes de­sired, I kept not from them: I with­held not mine heart from any joy. Then I looked on the works which my hands had wrought, and behold, all was vanity and vexation of spirit.’ After this representation, he concludes all with, ‘Fear God, and keep his commandments, for this is the whole duty of man: for God shall bring every work into judgment, whether it be good, or whether it be evil.’

IGNATIUS, who lived within the first hundred years after Christ (and who was torn in pieces by wild beasts at Rome, for his religion) left this say­ing, amongst others worthy of attenti­on, behind him: ‘There is nothing better than the peace of a good con­science:’ [Page 11] intimating, there might be a peace to wicked consciences, that are past feeling any thing to be evil, being hardened in the wickedness of the world. And in his epistle to the churches at Ephesus, Magnesia, Tral­lis, and Rome, upon his martyrdom, he triumphantly says, ‘Now I begin to be a disciple, I weigh neither visi­ble nor invisible things, so that I may gain Christ.’

JUSTIN MARTYR, a philosopher, who received Christianity five and twenty years after the death of Ignati­us, declares in the relation of his con­version to the Christian faith, ‘That the power of godliness in a plain, simple Christian, had that influence and operation on his soul, that he could not but betake himself to a se­rious and strict life:’ and yet, before, he was a Cynic, a rigid sect: and it gave him joy at his martyrdom, that he had spent his days as a serious [Page 12] teacher, and a good example. Euse­bius relates of him, ‘That though he was also a follower of Plato's doc­trine, yet when he saw the Christi­ans' piety and courage, he conclud­ed, No people so temperate, less vo­luptuous, and more set on divine things;’ which first induced him to become a Christian.

CHARLES V. Emperor of Germa­ny, King of Spain, and Lord of the Netherlands, after three and twenty pitched battles, six triumphs, four king­doms conquered, and eight principali­ties added to his dominions (a greater instance than whom can scarce be gi­ven) resigned up all his pomp to other hands, and betook himself to a retire­ment; leaving this testimony behind him respecting the life he spent in the honors and pleasures of the world, and that little time of his retreat from them all; ‘That the sincere study, professi­on, and practice, of the Christian re­ligion, [Page 13] had in it such joys and sweet­ness, as courts were strangers to.’

CARDINAL WOLSEY, the most ab­solute and wealthy Minister of State England ever had, and who in his time seemed to govern Europe as well as England, when come to the period of his life, left the world with this close reflection upon himself: ‘Had I been as diligent to serve my God, as I have been to please my king, he would not have left me now in my gray hairs.’ A dismal reflection for all wordly-minded men; but for those more especially, who have the power and means of doing more than ordinary good in the world, and do it not, which seems to have been the melancholy case and reflection of this great man.

Sir PHILIP SIDNEY, a subject in­deed of England, but who, it is said, was chosen king of Poland; whom Queen Elizabeth called her Philip; the Prince of Orange, his master; whose friendship the Lord Brooks was so proud of, that he would have it part of his epitaph, ‘Here lies Sir Philip Sid­ney's friend;’ whose death was la­mented in verse by the then kings of France and Scotland, and the two uni­versities of England; repented so much at his death, of that witty vanity of his life, his Arcadia, that, to prevent the unlawful kindling of heats in others, he would have committed it to the flames himself. He left this farewel amongst his friends: ‘Love my memo­ry, cherish my friends; their faith to me may assure you that they are ho­nest; but above all, govern your wills and affections by the will and word of your Creator. In me be­hold the end of this world, and all its vanities.’ And indeed, he was not much mistaken in saying so, since in him was to be seen the insufficiency [Page 15] of all natural parts, acquired learning, and civil accomplishments. His fare­wel seems spoken without terror, with a clear sense, and sound judgment.

SECRETARY WALSINGHAM, an extraordinary man in Queen Elizabeth's time, towards the conclusion of his days, in a letter to his fellow-Secretary Burleigh, then Lord Treasurer of Eng­land, writes thus: ‘We have lived enough to our country, our fortunes, our sovereign: it is high time we be­gin to live to ourselves, and to our God.’ Which giving occasion for some eourt-droll to visit, and try to di­vert him, 'Ah!' said he, ‘while we laugh, all things are serious round about us; God is serious when he preserveth us, and hath patience to­wards us; Christ is serious when he dieth for us; the Holy Ghost is seri­ous when he striveth with us; the whole creation is serious in serving God and us: they are serious in hell [Page 16] and in heaven; and shall a man that hath one foot in his grave jest and laugh?’

A strong testimony to the superior excellency of religion, and to the va­nity and emptiness of worldly enjoy­ments, is given by Sir JOHN MASON, who, though but 63 years old at his death, yet had flourished in the reigns of four princes (Henry VIII. Edward VI. Queens Mary and Elizabeth) had been Privy Councillor to them all, and an eye-witness of the various revolutions and vicissitudes of those times. To­wards his latter end, being on his death-bed, he spoke thus to those about him, ‘I have lived to see five Princes, and have been privy councillor to four of them. I have seen the most remarkable things in foreign parts, and have been present at most state transactions for thirty years together; and I have learned this after so many years' experience; that seriousness is [Page 17] the greatest wisdom, temperance the best physic, and a good conscience the best estate; and were I to live again, I would change the court for a cloister, my Privy Councillor's bus­tle for an Hermit's retirement, and the whole life I have lived in the pa­lace for an hour's enjoyment of God in the chapel.’

‘All things else forsake me, besides my God, my duty, and my pray­ers.’

Sir WALTER RALEIGH is an emi­nent instance, being as extraordinary a man as this nation hath produced: in his person, well descended; of health, strength, and masculine beauty; in understanding, quick; in judgment, sound; learned and wise, valiant and skilful; an historian, a philosopher, a general, a statesman. After a long life, full of experience, he drops these excellent sayings a little before his death, to his son, to his wife, and to [Page 18] the world, viz. ‘Exceed not in the humour of rags and bravery; for these will soon wear out of fashion, and no man is esteemed for gay gar­ments, but by fools. On the other side, seek not riches basely, nor at­tain them by evil means: destroy no man for his wealth, nor take any thing from the poor; for the cry thereof will pierce the heavens; and it is most detestable before God, and most dishonorable before worthy men, to wrest any thing from the needy and laboring soul: God will never prosper thee, if thou offendest there­in; but use thy poor neighbours and tenants well.’ A most worthy say­ing. But he adds, ‘Have compassion on the poor and afflicted, and God will bless thee for it: make not the hungry soul sorrowful; for if he curse thee in the bitterness of his soul, his prayer shall be heard of him that made him. Now, for the world, dear child, I know it too well to persuade thee to dive into the practices of it: rather stand upon thy own guard [Page 19] against all those that tempt thee to it, or may practise upon thee, whether in thy conscience, thy reputation, or thy estate. Resolve that no man is wise or safe, but he that is honest. Serve God; let him be the author of all thy actions; commend all thy en­deavours to him that must either wi­ther or prosper them: please him with prayer; lest if he frown, he confound all thy fortune and labor, like the drops of rain upon the sandy ground. Let my experienced advice and fatherly instructions sink deep in­to thy heart: so God direct thee in all thy ways, and fill thy heart with his grace.’

Behold wisdom, resolution, nature, and grace! how strong in argument, wise in counsel, firm, affectionate, and devout. O that heroes and politicians would make him their example in his death, as well as magnify the great ac­tions of his life! Doubtless, had he been to live over his days again, with his experience, he had made less noise, and yet done more good to the world and himself. It is a sorrowful reflec­tion, that men hardly come to know themselves, or the world, till they are ready to leave it.

LOUIS, Duke of Orleans, thus ex­pressed the delight he found in piety and devotion. ‘I know by experi­ence, that sublunary grandeur and sublunary pleasure, are delusive and vain, and are always infinitely below the conceptions we form of them: but on the contrary, such happiness, and such complacency may be found in devotion and piety, as the sensual mind has no idea of.’

Sir HENRY WOTTON thought it the greatest happiness of his life, ‘To be at leisure to be, and to do, good.’ Toward his end, when he reflected on past times, he was used to say, though a man esteemed sober and learned, ‘How much time have I to repent of, and how little to do it in!’

Sir CHRISTOPHER HATTON, a lit­tle before his death, advised his relati­ons [Page 25] to be serious in the search after ‘The will of God in the holy word: for,' said he, 'it is deservedly ac­counted a piece of excellent know­ledge to understand the law of the land, and the customs of a man's country: how much more so to know the statutes of heaven, and the laws of eternity, those immutable and e­ternal laws of justice and righteous­ness; to know the will and pleasure of the great Monarch and universal King of the world: I have seen an end of all perfection, but thy com­mandments, O God, are exceeding broad.’

Whatever other knowledge a man may be endued with, could he by a vast and penetrating mind, comprehend all the knowledge of art and nature, of words and things; could he attain a mastery in all languages, and sound the depth of all arts and sciences; could he discourse of the interest of all states, the intrigues of all courts, the reason of all civil laws and constituti­ons, and give an account of all histo­ries; [Page 26] and yet not know the author of his being, and the preserver of his life, his sovereign, and his judge; his surest refuge in trouble; his best friend, or worst enemy; the support of his life, and the hope of his death, his future happiness, and his portion for ever; he doth but, with a great deal of know­ledge, go down to destruction.

PHILIP the THIRD, King of Spain, seriously reflecting upon the life he had lived, cried out upon his death-bed; ‘Ah! how happy were I, had I spent these twenty-three years, that I have held my kingdom, in a retirement.’ Declaring to his confessor, ‘My con­cern is for my soul, not for my body. I lay all that God has given me, my dominion, power, and my life, at the feet of Jesus Christ my Savi­our.’

GONDAMOR, Ambassador in Eng­land from that King, and held the a­blest man of his time, took great free­dom as to his religion, in his politics, serving his ends by those ways that would best accomplish them. Towards his latter end, he grew very thoughtful of his past life, and after all his nego­tiations and successes in business, said to one of his friends, ‘I fear nothing in the world more than sin;’ often declaring, ‘He had rather endure hell than sin;’ so clear and strong were his convictions, and so exceeding sinful did sin appear to him, upon a serious consideration of his ways.

CARDINAL RICHLIEU, after he had given law to all Europe for many years, confessed to old Peter de Mou­lin, the famous French Protestant, ‘That, being forced upon many irre­gularities, by that which they call rea­son of state, he could not tell how to satisfy his conscience for several [Page 28] things, and therefore had many temp­tations to doubt and disbelieve a God, another world, and the immortality of the soul, thereby to relieve his mind from any disquiet, but in vain; so strong,' he said, 'was the notion of God on his soul, so clear the im­pression of him upon the frame of the world, so unanimous the consent of mankind, so powerful the convic­tions of his own conscience, that he could not but taste the power of the world to come, and so live as one that must die, and so die, as one that must live for ever.’ And being asked one day, 'Why he was so sad?' he answered, ‘The soul is a serious thing, it must be either sad here for a moment, or be sad for ever.’

CARDINAL MAZARINE, was repu­ted the most cunning statesman of his time, and gave great proofs of it in the successes of the French crown under his ministry. His aim was the gran­deur of the world, to which he made [Page 29] all other considerations submit: but, poor man! he was of another mind a little before his death: for, being awa­kened by the smart lashes of consci­ence, which represented his soul's con­dition to be very dismal, with astonish­ment and tears he cried out, ‘O my poor soul, what will become of thee? Whither wilt thou go?’ And spake one day thus to the Queen Mother of France; ‘Madam, your favors have undone me: were I to live again, I would be a capuchin, rather than a courtier.’

Sir THOMAS SMITH, Secretary of State to Queen Elizabeth, a quarter of a year before his death, sent to his friends, the Bishops of Winchester and Worcester, and intreated them to draw him, out of the word of God, the plainest and exactest way of making his peace with him; adding, ‘That it was great pity, men considered not for what end they were born into the [Page 30] world, till they were ready to go out of it.’

OXENSTIERN, Chancellor of Swe­den, was a person of the first quality, station, and ability in his own country; and his share and success, not only in the chief ministry of affairs in that kingdom, but in the greatest negotia­tions of Europe, during his time, made him no less considerable abroad. Be­ing visited in his retreat from public business, by Commissioner Whitlock, Ambassador from England to Queen Christina, in the conclusion of their discourse, he said to the Ambassador, ‘I have seen much and enjoyed much of this world, but I never knew how to live till now. I thank my good God, who has given me time to know him, and to know myself. All the comfort I have, and which is more than the whole world can give, is—feeling the good Spirit of God in my heart, and reading in this good [Page 31] book (holding up the bible) that came from it.’ And further addressed him­self thus to the Ambassador: ‘You are now in the prime of your age and vigor, and in great favor and business; but all this will leave you, and you will one day better under­stand and relish what I say to you; and then you will find that there is more wisdom, truth, comfort, and pleasure, in retiring and turning our heart from the world, to the good Spirit of God, and in reading the bible, than in all the courts and fa­vors of princes.’ This I had, says W. Penn, as near as I am able to re­member, from the Ambassador's own mouth, more than once. A very edi­fying account, when we consider from whom it came; one of the greatest and wisest men of his age, while his un­derstanding was as sound and vigorous, as his experience and knowledge were great.

DOCTOR DONNE, a person of great parts and learning, being upon his death-bed, and taking his solemn fare­wel of his friends, made this weighty declaration to them: ‘I repent of all my life, but that part of it which I spent in communion with God, and in doing good.’

SELDEN, one of the greatest scho­lars and antiquaries of his time, and one who had taken a diligent survey of what knowledge was possessed by the Jews, Heathens, and Christians; at last, toward the end of his days, in a conference with Bishop Usher, declar­ed, ‘That notwithstanding he had been so laborious in his inquiries, and curious in his collections, and had possest himself of a treasure of books and manuscripts upon all an­cient subjects; yet he could rest his soul on none, save the scriptures:’ and above all, that passage lay most remarkably upon his spirit, Titus ii. 11, [Page 33] 12, 13, 14, 15. ‘For the grace of God that bringeth salvation, hath appeared unto all men; teaching us, that denying ungodliness and world­ly lusts, we should live soberly, righteously, and godly in this pre­sent world; looking for that blessed hope and glorious appearing of the great God, and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.’ And, indeed, it is one of the most comprehensive passages in the scriptures; for it comprises the end, means, and recompense of Christian­ity.

HUGO GROTIUS is much celebrated for his great learning and universal knowledge: 'a light,' say the states­men; 'a light,' say the churchmen too; witness his Annals, and his book, De Jure Belli et Pacis; also his Christi­an [Page 34] Religion, and elaborate Commenta­ries. After all, he winds up his life and choice in this remarkable saying; ‘I would give all my learning and ho­nor for the plain integrity of John Urick:’ who was a religious poor man, that spent eight hours of his time in prayer, eight in labor, and but eight in meals, sleep, and other neces­saries. And to one that admired his great industry, he returned this by way of complaint: ‘Ah! I have con­sumed my life in laboriously doing nothing.’ And to another, that in­quired of his wisdom and learning, what course to take—he solemnly an­swered, 'Be serious.'

SALMASIUS, a famous French scho­lar, after his many volumes of learn­ing, by which he had acquired great veneration among men of books, con­fessed that he had mistaken true learn­ing, and that in which solid happiness consisted, and exclaimed thus against [Page 35] himself: ‘Oh! I have lost a world of time; time, that most precious thing in the world! whereof, had I but one year more, it should be spent in David's psalms, and Paul's epistles. Oh! Sirs, said he to those about him, mind the world less, and God more: ‘The fear of the Lord, that is wisdom; and to depart from evil, that is understanding.’’

A. RIVETUS was a man of great understanding, and much reverenced in the Dutch nation. After a long life of study in search of divine know­ledge, being on his death-bed, and conversing upon heavenly things, he brake forth in this manner: ‘God has taught me more of himself in ten days sickness, than I could obtain by all my labor and studies.’ Plain and simple are the means to the knowledge of God and his holy will, when we come to be in earnest, and our hearts are sincerely concerned to know and [Page 36] obey it; ‘The wayfaring man, tho' a fool (in the world's wisdom) shall not err therein.’

FRANCIS JUNIUS, an ingenious person, who hath written his own life, as he was reading Tully de Legibus, fell into a persuasion, Nihil curare De­um, nec sui, nec alieni; till in a tumult at Lyons, the Lord wonderfully deli­vered him from imminent death; so that he was forced to acknowledge a divine Providence therein: and his fa­ther hearing of the dangerous ways that his son was misled into, sent for him home, where he carefully and pi­ously instructed him, and caused him to read over the New Testament, of which himself writes thus: ‘When I opened the New Testament, I first lighted upon John's first chapter, ‘In the beginning was the word, &c.’ I read part of the chapter, and was suddenly convinced, that the divinity of the argument; and [Page 37] the majesty and authority of the writing did very much excel all the eloquence of human writings: my body trembled, my mind was asto­nished, and was so affected all that day, that I knew not where and what I was. Thou wast mindful of me, O my God, according to the multi­tude of thy mercies, and calledst home thy lost sheep into the fold.’ And, as Justin Martyr of old, so he of late declared, ‘That the power of godliness in a plain, simple Christian, wrought so upon him, that he could not but take up a strict and a serious life.’

Sir HENRY VANE possessed abilities of the first rate, and an extensive know­ledge of mankind. In his youth, he was much addicted to company, and promised little to business; but reading a book called The Signs of a Godly Man, and being convicted in himself that they were just, but that he had no [Page 38] share in any one of them, he fell into such extreme anguish and horror, that for some days and nights he took little food or rest. This at once dissolved his old friendships, and made those religi­ous impressions and resolutions, which neither university, courts, princes, nor parents, nor any losses nor disappoint­ments that threatened his new course of life, could weaken or alter. And tho' this laid him under some disadvan­tages for a time, yet his great integrity and abilities broke thro' that obscurity; so that those of very different senti­ments did not only admire him, but very often desired him to accept the most eminent negotiations of his coun­try; which he served, according to his own principles, with great success, and a remarkable self-denial. This great man's maxim was, ‘Religion is the best master, and the best friend; for it makes men wise, and will never leave them, that never leave it;’ which he found true in himself: for as it made him wiser than those that had been his teachers, so it made him firmer [Page 39] than any hero, having something more than nature to support him; which was the judgment, as well of foreign­ers, as of others, who had the curiosi­ty to see him die: Making good some meditations of his own, viz. ‘The day of death is the judge of all our other days; the very trial and touch­stone of the actions of our lives. It is the end that crowns the work, and a good death honoreth a man's whole life. The fading corruption and loss of this life is the passage into a bet­ter. Death is no less essential to us, than to live, or to be born. In fly­ing death, thou fliest thyself; thy es­sence is equally parted into these two, life and death. It is no small re­proach to a Christian, whose faith is in immortality, and the blessedness of another life, to fear death much, which is the necessary passage there­unto.’

ADMIRAL PENN, after thirty years employment in several places of emi­nent trust and honor, upon serious re­flection, not long before his death, spoke to one of his sons in this man­ner: ‘Son William, I am weary of the world; I would not live over my days again, if I could command them with a wish; for the snares of life are greater than the fears of death. This troubles me, that I have offend­ed a gracious God, who has followed me to this day. O, have a care of sin! That is the sting both of life and death. Three things I commend to you: First, let nothing in this world tempt you to wrong your con­science; I charge you, do nothing against your conscience: so will you keep peace at home, which will be a feast to you in the day of trouble. Secondly, whatever you design to do, lay it justly, and time it seasonably; for that gives security and despatch. Lastly, be not troubled at disappoint­ments; for if they may be recovered, do it; if they cannot, trouble is vain. [Page 41] If you could not have helped it, be content: there is often peace and profit in submitting to Providence; for afflictions make wise. If you could have helped it, let not your trouble exceed instruction for another time. These rules will carry you with firmness and comfort thro' this inconstant world.’

A noble young man of the family of HOWARD, having in health too much yielded to the temptations of youth, when laid upon a sick-bed, which prov­ed his dying-bed, fell under the power and agony of great convictions. He mightily bewailed himself in the re­membrance of his former extravagan­cies; and cried strongly to God to for­give him, abhorring his former course, and promising amendment, if God re­newed life to him. However, he was willing to die, having tasted of the love and forgiveness of God; and warned his acquaintance and kindred that came [Page 42] to see him, ‘To fear God, and forsake the pleasures and vanity of this world;’ and so willingly yielded his soul from the troubles of time, and frailties of mortality.

PRINCESS ELIZABETH of the Rhine, claims a memorial in this col­lection; her virtue giving greater lu­stre to her name, than her quality, which yet was of the greatest in the German empire. She chose a single life, as freest of care, and best suited to the study and meditation she was al­ways inclined to: and the chief diver­sion she took, next to the air, was in some such plain and housewifely enter­tainments, as knitting, &c. She had a small territory, which she governed so well, that she shewed herself fit for a greater. She would constantly, eve­ry last day in the week, sit in judg­ment, and hear and determine causes herself; where her patience, justice, and mercy, were admirable: frequently [Page 43] remitting her forfeitures, where the par­ty was poor, or otherwise meritorious. And, which was excellent, tho' unusual, she would temper her discourses with religion, and strangely draw concerned parties to submission and agreement; exercising not so much the rigor of her power, as the power of her persuasion. Her meekness and humility appeared to me extraordinary; she did not consider the quality, but the merit, of the peo­ple she entertained. Did she hear of a retired man, hid from the world, and seeking after the knowledge of a better, she was sure to set him down in the catalogue of her charity, if he wanted it. I have casually seen, says W. Penn, I believe, fifty tokens sealed and superscribed to the several poor subjects of her bounty, whose distances would not suffer them to know one another, tho' they knew her, whom yet some of them had never seen. Thus, tho' she kept no sumptuous ta­ble in her own court, she spread the tables of the poor in their solitary cells; breaking bread to virtuous pilgrims, ac­cording [Page 44] to their want, and her ability. Abstemious in herself, and in apparel void of all vain ornaments. I must needs say, that her mind had a noble prospect: her eye was to a better and more lasting inheritance than can be found below; which made her often despise the greatness of courts, and learning of the schools, of which she was an extraordinary judge. Being once at Hamburgh, a religious person, whom she went to see for religion's sake, telling her, ‘It was too great an honor for him to have a visitant of her quality come under his roof, that was allied to so many great kings and princes of this world:’ she humbly an­swered, ‘If they were godly, as well as great, it would be an honor in­deed; but if you knew what that greatness was, as well as I, you would value less that honor.’ Being in some agony of spirit, after a religi­ous meeting we had in her chamber, she said, ‘It is a hard thing to be faithful to what one knows: O, the [Page 45] way is strait! I am afraid I am not weighty enough in my spirit to walk in it.’ She once withdrew, on pur­pose to give her servants the liberty of discoursing us, that they might the more freely put what questions of con­science they desired to be satisfied in; for they were religious: suffering both them and the poorest of her town, to sit by her in her own bed-chamber, where we had two meetings. I can­not forget her last words, when I took my leave of her: ‘Let me desire you to remember me, tho' I live at this distance, and that you should ne­ver see me more: I thank you for this good time; and know and be as­sured, tho' my condition subjects me to divers temptations, yet my soul hath strong desires after the best things.’ She lived a single life till about sixty years of age, and then de­parted at her own house in Herwerden, in the year 1680, as much lamented, as she had lived beloved, by the peo­ple: to whose real worth, I do, with [Page 46] a religious gratitude, for her kind re­ception, dedicate this memorial.

BULSTRODE WHITLOCK was a man in high office, and of very great abilities; a scholar, a lawyer, a states­man; in short, he was one of the most accomplished men of the age. In his retirement from the world, being vi­sited by a friend, he, among other se­rious observations, expressed himself thus: ‘I have ever thought there has been but one true religion in the world, and that is the work of the Spirit of God in the hearts and souls of men. There have been, indeed, divers forms and shapes of things, thro' the many dispensations of God to men, answerable to his own wise ends, in reference to the low and uncertain state of man in the world. The old world had the Spirit of God, and the new world has the same [Page 47] Spirit, both Jew and Gentile, and it strives with all: and they, who have been led by it, have been the good people in every dispensation of God to the world. And I myself must say, that I have felt it from a child to convince me of my evil and vani­ty; and it has often given me a true measure of this poor world, and some taste of divine things; and it is my grief that I did not more ear­ly apply my soul to it: for I can say, that since my retirement from the greatness and hurries of the world, I have felt something of the work and comfort of it, and that it is both ready and able to instruct, and lead, and preserve those who will humbly and sincerely hearken to it. So that my religion is, the good Spirit of God in my heart; I mean what that has wrought in me and for me.’

ANTHONY LOWTHER, of Mask, was a person of good sense, of a sweet temper, a just mind, and of a sober education. When of age to be under his own government, he was drawn, by the men of pleasure of the town, into the usual freedoms of it, and was as much a judge as any body, of the satisfaction which that way of life could yield; but some time before his last sickness, with a free and strong judgment, he would frequently upbraid himself, and contemn the world for those unseasonable, as well as unchri­stian, liberties that so much abound in it. These sentiments increased, by the instruction of a long and sharp sick­ness: and caused him earnestly to breathe after the knowledge of the best things, and the best company, losing as little time as he could, that he might redeem the time he had lost. He testified of­ten, with a lively relish, to the truth of religion, from the sense he had of it in his own breast: frequently de­claring, ‘He knew no joy comparable to that of being assured of the love [Page 49] and mercy of God.’ And as he of­ten implored it with strong convictions, and deep humility and reverence, so he had frequently tastes thereof before his last period; pressing his relations and friends, in a most serious and af­fectionate manner, ‘To love God, and one another more, and this vile world less.’ And of this he was so full, that it was almost ever the conclusion of his religious discourses with his fa­mily. He sometimes said, ‘That tho' he could have been willing to have lived, if God had pleased, to see his younger children nearer a settlement in the world; yet he felt no desire to live longer in the world, but on the terms of living better in it. For that he did not only think virtue the sa­fest, but the happiest way of liv­ing:’ commending and commanding it to his children upon his last bles­sing.

Extract of a Letter, written by the EARL of ESSEX, to his particular friend, the EARL of SOUTHAMP­TON, some time before his death.

WITH respect to your natural gifts and abilities, remember, First, that you have nothing which you have not received. Secondly, that you possess them, not as a lord over them, but as one who must give an account for them. Thirdly, if you employ them to serve this world, or your own worldly de­light, which the prince of this world will seek to entertain you with; it is ingratitude, it is injustice, yea, it is persidious treachery. For what would you think of such a servant of yours, who should convert your goods, com­mitted to his charge, to the advantage or service of your greatest enemy? And what do you less than this with God; since you have all from him, and know that the world, and the princes there­of, are at continual enmity with him? Therefore, if ever the admonition of your truest friend shall be heard by [Page 51] you; or if your country, which you may serve in so great and many things, be dear unto you; if your God, whom you must (if you deal truly with your­self) acknowledge to be powerful over all, and just in all, be feared by you; yea, if you be dear unto yourself, and prefer an everlasting happiness before a pleasant dream, out of which you must shortly awake, and then repent in the bitterness of your soul: if any of these things be regarded by you, then, I say, call yourself to account for what is past; cancel all the leagues you have made without the warrant of a religious con­science; make a regular covenant with your God, to serve him with all your natural and spiritual, inward and out­ward gifts and abilities: and then he, who is faithful and cannot lie, and hath promised to honor those who ho­nor him, will give you that inward peace of soul, and true joy of heart, which, till you have, you will never rest; and which, when you have, you shall never be shaken; and which [Page 52] you can never attain to any other way.

The Hon. ROBERT BOYLE, that most exact searcher into the works of nature, and who saw atheism and infi­delity beginning to show themselves in the loose and voluptuous reign of King Charles the Second, pursued his philo­sophical inquiries with religious views, to establish the minds of men in a firm belief, and thorough sense, of the in­finite power and wisdom of the great Creator.

This account we have from Dr. Bur­net, who was intimately acquainted with him, and who says, ‘It appeared from those who conversed with him on his inquiries into nature, that his main design in that (on which as he had his own eye constantly, so he took care to put others often in mind of it) was to raise in himself and others, vaster thoughts of the great­ness [Page 53] and glory, and of the wisdom and goodness of God.’ This was so deep in his thoughts, that he concludes the article of his will, which relates to the Royal Society, in these words, ‘Wishing them a happy success in their attempts to discover the true nature of the works of God; and praying that they, and all other searchers into physical truths, may cordially refer their attainments, to the glory of the great Author of Na­ture, and to the comfort of man­kind.’

In another place the same person speaks of him thus: ‘He had the pro­foundest veneration for the great God of heaven and earth, that I ever ob­served in any man. The very name of God was never mentioned by him, without a pause and visible stop in his discourse.’

Of the strictness and exemplariness of the whole course of his life, he says: ‘I might here challenge the whole tribe of libertines, to come and view the usefulness, as well as [Page 54] the excellence of the Christian reli­gion, in a life that was entirely de­dicated to it.’

The veneration he had for the holy scriptures appears, not from his study­ing them with great attention, and ex­horting others to do the same; but more particularly, from a distinct trea­tise which he wrote on purpose to de­fend the scripture style, and to answer all the objections which profane and irreligious persons have made against it. And his zeal in propagating Chri­stianity in the world, appears by many and large benefactions to that end.

The great NEWTON is universally acknowledged to be the most profound philosopher that this, or perhaps any other, nation has produced: the vast­ness of his mental powers has excited the admiration of the greatest geni­uses in Europe. This excellent person is well known to have been a firm [Page 55] believer, and a serious Christian. His discoveries concerning the frame and system of the universe were applied by him to demonstrate the being of a God, and to illustrate his power and wisdom in the creation. He applied himself also, with the utmost attention, to the study of the holy scriptures, and con­sidered the several parts of them with uncommon exactness; particularly, as to the order of time, and the series of prophecies and events relating to the Messiah. Upon which head, he has left behind him an excellent discourse, to prove that the famous prophecy of Daniel's weeks, which has been so in­dustriously perverted by the deists of our times, was an express prophecy of the coming of the Messiah, and fulfil­led in Jesus Christ.

The celebrated JOHN LOCKE, whose sound judgment and accurate talent in reasoning, are so much commended, even by the sceptics and infidels of our [Page 56] times, showed his zeal for the Christi­an religion, first, in his middle age, by publishing a discourse on purpose to demonstrate the reasonableness of be­lieving Jesus to be the promised Messi­ah; and after that, in the latter years of his life, by a very judicious com­mentary upon several of the epistles of the apostle Paul. The scriptures are every where mentioned by him with the greatest reverence; and he exhorts Christians, ‘to betake themselves in earnest to the study of the way to salvation, in those holy writings, wherein God has revealed it from heaven, and proposed it to the world; seeking our religion where we are sure it is in truth to be found, com­paring spiritual things with spiritual.’ And, in a letter written the year before his death, to one who asked this ques­tion, ‘What is the shortest and surest way for a young man to attain to the true knowledge of the Christian religion?’ his answer is, ‘Let him study the holy scriptures, especially the New Testament. Therein are [Page 57] contained the words of eternal life. It has God for its author; salvation for its end; and truth, without any mixture of error, for its matter.’ A direction that was copied from his own practice, in the latter part of his life, and after his retirement from business; when, for ‘fourteen or fifteen years, he applied himself especially, to the study of the scriptures, and employed the last years of his life hardly in any thing else. He was never weary of admiring the great views of that sa­cred book, and the just relation of all its parts. He every day made discoveries in it that gave him fresh cause of admiration.’

The death of this great man was agreeable to his life. For we are assur­ed by one that was with him when he died, and had lived in the same family for seven years before, that, the day before his death, he particularly ex­horted all about him to read the scrip­tures; that he desired to be remember­ed by them at evening prayers; and being told that, if he chose it, the [Page 58] whole family should be with him in his chamber, he answered, he should be very glad to have it so, if it would not give too much trouble: that an oc­casion offering to speak of the goodness of God, he especially exalted the care which God showed to man in justifying him by faith in Jesus Christ; and re­turned God thanks in particular for having blessed him with the knowledge of that divine Saviour.

About two months before his death, he drew up a letter to his friend AN­THONY COLLINS, and left this direc­tion upon it, ‘To be delivered to him after my decease.’

The admired ADDISON has also given abundant proof of his belief of Christianity, and his zeal against un­believers, in his evidences of the Chri­stian religion. His writings on religi­ous subjects discover a pious and solid frame of mind; and his general con­duct in life gives us a convincing proof, that what he wrote were the genuine feelings of his heart. But his virtue shone out brightest at the point of death; for, after a long and manly, but vain, struggle with his distempers, he dismissed his physicians, and with them all hopes of life; but with his hopes of life he dismissed not his con­cern for the living, but sent for a youth nearly related, and finely accomplish­ed, [Page 60] yet not above being the better for good impressions from a dying friend. He came; but life now glimmering in the socket, the dying friend was silent. After a decent and proper pause, the youth said, ‘Dear Sir! you sent for me: I believe, and hope you have some commands; I shall hold them most dear.’ May distant ages not only hear, but feel, the reply! Forci­bly grasping the youth's hand, he soft­ly said, ‘See in what peace a Christi­an can die.’ He spoke with diffi­culty, and soon expired. Thro' divine grace, how great is man! thro' divine mercy, how stingless death!

HENRY, Prince of Wales, eldest son to King JAMES the First, of whom others say many excellent things, had but little to say for himself at last. A person whom he loved, and who had been the companion of his diver­sions, being with him in his sickness, and asking him, 'How he did,' was, [Page 61] amongst many other sober expressions, answered thus: ‘Ah, Tom! I in vain wish for that time I lost with thee, and others, in vain recreations.’ So vain were recreations, and so precious was time to a prince, and no ordinary one neither, upon a dying-bed. But why wished he, with others, for more time, but that it might be better em­ployed? Thus hath the holy Spirit of God in men, throughout all generati­ons, convinced them of their vanity and folly upon their dying-beds, who before were too much occupied with temporal pursuits to mind the great concerns of a vast eternity: but when their days were almost numbered; when mortality hastened on them; when the revelation of the righteous judgment was at the door, and all their worldly re­creations and enjoyments must be part­ed with, O then! the holy witness had room to plead with conscience: then nothing but an holy, strict, and severe life, was valuable; then all the world for a little time, tho' before they had given all their time for a little of a [Page 62] vain world. But if so short a repre­sentation of the inconsistency of the vanities of the world, with the Chri­stian life, could make so deep an im­pression, as it has upon numbers at that awakening period; to what a no­ble stature had they been grown in pious and heavenly knowledge; and how much greater had their rewards been, if they contentedly had foregone those perishing entertainments of the world betimes, and given their minds to the tuition and guidance of that universal grace and holy Spirit of God, which had so long shined in darkness, uncomprehended of it, and which was at last but just perceived to give a sight of what they had been doing all their days!

JOHN, Earl of ROCHESTER.

An illustrious and instructive in­stance of the power of religion upon the mind, in the time of sickness and death, is JOHN, Earl of Rochester; [Page 63] descendant of a great family, of a libe­ral education, and great personal ac­complishments; who, by his sincere repentance, and happy death, appear­ed to be (as it is judiciously expressed of him) ‘a very great man every way; a great wit, a great scholar, a great poet, a great sinner, and a great pe­nitent.’

Such he is described to be by two eminent men, who personally knew him, and attended him in his last sick­ness. And herein God has shown the freeness of his mercy, to save one who seemed to have made a covenant with death, and to be at an agreement with hell. Somewhat similar to the apostle Paul, tho' before a blasphemer, a per­secutor, and injurious; yet obtained mercy, that in him Christ Jesus might show forth all long-suffering, for a pat­tern to them that should hereafter be­lieve on him to everlasting life, 1 Tim. 1. ver. 13.16. so he was, as it were, struck to the ground, by a light from heaven, and a voice of thunder round about him; insomuch, that now the [Page 64] scales fell from his eyes, as they did from Paul's; his stony heart was open­ed, and streams of tears gushed out, the bitter, but wholesome, tears of true repentance.

He had advanced to an uncommon height of impiety, having been an ad­vocate in the black cause of Atheism. He had raked too in the very bottom of the jakes of debauchery, and had been a satyrist against virtue. But when, like the prodigal in the gospel, he came to himself, great horror filled his mind, and forced sharp and bitter invectives from him, against himself; terming himself the vilest wretch that ever the sun shined upon; wishing he had been a beggar, a link-boy, or a crawling leper in a ditch, or had lived in a dungeon, rather than have offend­ed the Lord as he had done.

Being at one time under great trou­ble of mind, and his conscience full of terror, he told the person who attend­ed him, that, ‘When, on his jour­ney, he had been arguing with great­er vigor against God and religion, [Page 65] than he had ever done in his life­time before, and that he resolved to run them down, with all the argu­ments and spite in the world; but, like the great convert, Paul, he found it hard to kick against God:’ for his heart was at that time struck so pow­erfully, that he argued as much for God and virtue, as ever he had done against them.

He had such tremendous apprehen­sions of the Divine Majesty, mingled with such delightful contemplations of his nature and perfections, and of the amiableness of religion, that he said, ‘I never was advanced thus far to­wards happiness, in my life before, tho', upon the commission of some sins extraordinary, I have had some checks and warnings considerable from within; but still struggled with them, and so wore them off again. One day at an Atheistical meeting at the house of a person of quality, I undertook to manage the cause, and was the principal disputant against God and piety; and, for my per­formances, [Page 66] received the applause of the whole company. Upon which my mind was terribly struck, and I immediately replied thus to myself, ‘Good God! that a man who walks upright, who sees the wonderful works of God, and has the use of his senses and reason, should use them to the defying of his Creator!’ But tho' this was a good beginning towards my conversion, to find my conscience touched for my sins, yet it went off again; nay, all my life long, I had a secret value and reve­rence for an honest man, and loved morality in others. But I had form­ed to myself an odd scheme of reli­gion, which would solve all that God, or conscience, might force upon me; yet I was not ever well reconciled to the business of Christianity, nor had that reverence for the gospel of Christ, which I ought to have had.’

This state of mind continued till the 53d chapter of Isaiah was read to him, together with some other parts of the sacred scriptures; when it [Page 67] pleased God to fill his mind with such peace and joy, in believing, that it was remarkable to all about him.

And he frequently desired those who were with him, to read the 53d of Isaiah to him, upon which he used to descant in a very affectionate para­phrase, applying the weighty sentences thereof to his own humiliation and comfort.

‘Oh! blessed God! can such an horrid creature as I am, be accepted by thee, who have denied thy being, and contemned thy power? Can there be mercy and pardon for me? will God own such a wretch as I?’

And in the middle of his sickness he said, ‘Shall the unspeakable joys of heaven be conferred on me? Oh! mighty Saviour! never, but thro' thine infinite love and satisfaction! O, never, but by the purchase of thy blood!’ adding, ‘That with all abhorrence he did reflect upon his former life; that sincerely, and from his heart, he repented of all that [Page 68] folly and madness which he had com­mitted.’

His faith was very remarkable in em­bracing the Christian religion; and he justly condemned ‘That foolish and absurd philosophy, which the world so much admired, propagated by the late Hobbes, and others, which had undone him, and many more of the best parts of the nation.’

His faith rested alone on Christ for salvation, and therefore appeared to be of the right kind. He would often in­treat 'God to strengthen his faith,' crying out, ‘Lord, I believe; help mine unbelief.’

He had a growing esteem for the holy scriptures, and evidently saw their divine usefulness and excellency: ‘For, having spoken to his heart, he ac­knowledged, that all the seeming ab­surdities and contradictions, fancied by men of corrupt and reprobate judgments, were vanished; and the excellency and beauty appeared, be­ing come to receive the truth in the love of it.’

[Page 69]Satan, the grand adversary of souls, used to assault him with many tempta­tions and evil suggestions, and many things prejudicial to that religious tem­per of mind, with which God had now endued him. One night especial­ly, the Tempter did make no little use of his fiery darts, by casting upon him lewd and wicked imaginations: but, ‘I thank God,' said he, 'I abhor them all, and by the power of his grace, which I am sure is sufficient for me, I have overcome them. 'Tis the malice of the Devil, because I am rescued from him, and it is the good­ness of God that frees me from all my spiritual enemies.’

There are many proofs of the since­rity of his faith, and the soundness of his repentance; among others, I shall single out those that follow.

His hearty concern for the pious education of his children; ‘wishing his son might never be a wit, as he explained it, one of those wretched creatures, who pride themselves in ridiculing God and religion, denying [Page 70] his being or his providence: but that he might become an honest man, and of a truly religious character, which only could be the support and bles­sing of his family.’

He left a strict charge to the per­sons in whose custody his papers were, ‘to burn all his profane and lewd wri­tings (as being only sit to promote vice and immorality, by which he had so highly offended, and shamed, and blasphemed that holy religion in­to which he had been baptized) and all his obscene and filthy pictures, which were so notoriously scandal­ous.’

He protested, ‘he would not com­mit a known sin to gain a kingdom:’ and sent awful messages to his compa­nions in iniquity.

He advised a gentleman of character, who came to see him on his death-bed, ‘O! remember that you contemn God no more. He is an avenging God, and will visit you for your sins; and will, I hope, in mercy touch your conscience, sooner or later, as he has [Page 71] done mine. You and I have been friends and sinners together a great while, therefore I am the more free with you. We have been all mistaken in our conceits and opinions; our per­suasions have been false and ground­less; therefore God grant you re­pentance.’

And seeing the gentleman the next day, he said, ‘Perhaps you were dis­obliged by my plainness with you yesterday; I spake the words of truth and soberness.’ And striking his hand upon his breast, said, ‘I hope God will touch your heart.’

He laid his commands on the per­sons who attended him, ‘To spread abroad, and let all men know, if they knew it not already, how God had disciplined him for his sins, by his afflicting hand; that his sufferings were most just, tho' he had laid ten thousand times more upon him. That he had laid one stripe upon another, because of his grievous provocations, until he had brought him home to himself. That his former visitations [Page 72] had not had that blessed effect he was now sensible of. That he had for­merly some loose thoughts and slight resolutions of reforming, and design­ed to be better; because even the present consequences of sin were still pestering him, and were so trouble­blesome and inconvenient to him. But now he had other sentiments of things, and acted upon other princi­ples.’

That none, whom he had been the instrument of drawing into sin, might lose the benefit of his sincere, tho' late repentance, he subscribed the following recantation, and ordered it to be pub­lished to the world.

[Page 74]We shall now attend him to his bed of languishing and death, and view the power of religion upon his mind, in that important season. He seemed to have no desire to live but to testify the truth of his repentance, and to bring glory to God. ‘If God,' says he, should spare me yet a little long­er time here, I hope to bring glory to his name, proportionably to the dishonor I have done him, in my whole life past; and particularly by endeavours to convince others, and to assure them of the danger of their condition, if they continued impenitent; and to tell them how graciously God hath dealt with me.’

And when he came within the near­er views of death, about three or four days before it, he said, ‘I shall now die. But, O, what unspeakable glo­ries do I feel! what joys, beyond thought or expression, am I sensible of! I am assured of God's mercy to me, thro' Jesus Christ. O! how I [Page 75] long to die, and to be with my Sa­viour.’

HERVEY, when on a sick-bed, to a FRIEND.

MY health is continually upon the decline, and the springs of life are all relaxing. My age is removing, and de­parting from me as a shepherd's tent. Medicine is baffled; and my physician, Dr. Stonehouse, who is a dear friend to his patient, and a lover of the Lord Jesus, pities, but cannot succour me.

Now I apprehend myself near the close of life, and stand, as it were, on the brink of the grave, with eternity full in my view; perhaps my dear friend would be willing to know my sentiments in this awful situation. At such a juncture the mind is most un­prejudiced, and the judgment not so liable to be dazzled by the glitter of worldly objects.

[Page 76]I have been too fond of reading eve­ry thing valuable and elegant that has been penned in our language, and been peculiarly charmed with the historians, orators, and poets of antiquity: but was I to renew my studies, I would take leave of those accomplished tri­fles; I would resign the delights of modern wits, amusement and elo­quence, and devote my attention to the scriptures of truth. I would sit with much greater assiduity at my Di­vine Master's feet, and desire to know nothing but Jesus Christ, and him cru­cified.

JOHN, LORD HARRINGTON, was the eldest son of that Lord Harrington to whom King James the First com­mitted the education of his eldest daughter, the Princess Elizabeth.

He had excellent natural endow­ments, and had acquired a considerable stock of useful learning; but was most­ly [Page 77] eminent for his knowledge in the work of his salvation.

He manifested a principle of true life in his heart, by his love to all who were truly godly. And such were his bowels of compassion, that he gave the tenth part of his yearly income to cha­ritable uses.

At the beginning of his last sickness, he strongly apprehended that death would be the end of it, and accord­ingly prepared for the grave.

He declared his faith in, and un­doubted hope of, salvation by Christ; and said, with much cheerfulness, ‘That he feared not death, in what shape soever it might assail him.’ In the midst of many heavenly things, which dropped from time to time from his mouth, he desired to be dissolved, and to be at home with the Lord, de­claring, not above two hours before his death, ‘That he still felt the com­fort and joys of assured salvation, by Christ Jesus.’ And when the hour of his departure was come, he said, ‘O, that joy! O, my God! when [Page 78] shall I be with thee?’ And with the like words, expressive of a tender, heavenly frame of mind, he peacefully expired.

From the younger VILLIERS, DUKE of BUCKINGHAM, on his death-bed, to Dr. W—.

I ALWAYS looked upon you to be a person of true virtue, and know you to have a sound understanding; for, however I may have acted in opposition to the principles of religion, or the dictates of reason, I can honestly as­sure you, I have always had the highest veneration for both. The world and I shake hands; for I dare affirm, we are heartily weary of each other. O, what a prodigal have I been of that most va­luable of all possessions, Time! I have squandered it away with a profusion unparalleled; and now, when the en­joyment of a few days would be worth [Page 79] the world, I cannot flatter myself with the prospect of half a dozen of hours. How despicable, my dear friend, is that man who never prays to his God, but in the time of distress? In what manner can he supplicate that omni­potent Being, in his afflictions, whom, in the time of his prosperity, he never remembered with reverence?

Don't brand me with infidelity, when I tell you, that I am almost ashamed to offer up my petitions at the throne of Grace, or to implore that divine mercy in the next world, which I have scandalously abused in this.

Shall ingratitude to man be looked upon as the blackest of crimes, and not ingratitude to God?

Shall an insult offered to the king be looked upon in the most offensive light, and yet no notice taken when the King of kings is treated with in­dignity and disrespect?

The companions of my former liber­tinism would scarcely believe their eyes, were you to show them this epistle. [Page 80] They would laugh at me as a dreaming enthusiast, or pity me as a timorous wretch, who was shocked at the ap­pearance of futurity; but whoever laughs at me for being right, or pities me for being sensible of my errors, is more entitled to my compassion, than resentment. A future state may well enough strike terror into any man, who has not acted well in this life; and he must have an uncommon share of cou­rage indeed, who does not shrink at the presence of God. The apprehen­sions of death will soon bring the most profligate to a proper use of his under­standing. To what a situation am I now reduced? Is this odious little hut a suitable lodging for a prince? Is this anxiety of mind becoming the charac­ter of a Christian? From my rank, I might have expected affluence to wait upon my life; from religion and under­standing, peace to smile upon my end: instead of which I am afflicted with po­verty, and haunted with remorse; des­pised by my country, and, I fear, for­saken by my God.

[Page 81]There is nothing so dangerous as ex­traordinary abilities: I cannot be ac­cused of vanity now, by being sensible that I was once possessed of uncommon qualifications, especially as I sincerely regret that I ever had them. My rank in life made these accomplishments still more conspicuous; and, fascinated by the general applause which they pro­cured, I never considered the proper means by which they should be dis­played. Hence, to procure a smile from a blockhead whom I despised, I have frequently treated the virtuous with disrespect; and sported with the holy name of heaven, to obtain a laugh from a parcel of fools, who were entitled to nothing but con­tempt.

Your men of wit generally look up­on themselves as discharged from the duties of religion, and confine the doc­trines of the gospel to people of mean­er understandings. It is a sort of de­rogation, in their opinion, to comply with the rules of Christianity: and [Page 82] they reckon that man possessed of a narrow genius, who studies to be good.

What a pity that the holy writings are not made the criterion of true judg­ment; or that any person should pass for a fine gentleman in this world, but he that appears solicitous about his hap­piness in the next.

I am forsaken by all my acquaint­ance, utterly neglected by the friends of my bosom, and the dependants on my bounty: but no matter! I am not fit to converse with the former, and have no ability to serve the latter. Let me not however be wholly cast off by the good. Favor me with a visit as soon as possible. Writing to you gives me some ease, especially on a subject I could talk of for ever.

I am of opinion this is the last vi­sit I shall ever solicit from you; my distemper is powerful; come and pray for the departing spirit of the poor, unhappy

Col. JAMES GARDINER, a person of distinguished character, was for ma­ny years of his life greatly addicted to sensual pleasures. With a strong con­stitution of body, great flow of animal spirits, fine personal accomplishments, and a large circle of polite connexions, he seemed as amply qualified as most men, to range in the field of animal enjoyments, and to extract from them all they were capable of yielding. Yet this complete sensualist, in the me­ridian of his joys, bitterly experien­ced ‘That even in laughter their hearts are sorrowful, and the end of their mirth is heaviness.’

Being at one time congratulated, by some of his dissolute companions, on his distinguished felicity, and a dog happening at that time to come into the room, he could not forbear groan­ing inwardly, and saying to himself, 'Oh! that I were that dog!' Such was then his happiness; and such per­haps is that of hundreds more, who bear themselves highest in the contempt of religion, and glory in that infamous [Page 84] servitude which they affect to call li­berty.

His continual neglect of the great Author of his being, of whose perfec­tions he could not doubt, and to whom he knew himself to be under daily and perpetual obligations, gave him, in some moments of involuntary reflecti­on, inexpressible remorse; and this, at times, wrought upon him to such a de­gree, that he resolved he would attempt to pay him some acknowledgments. Accordingly, for a time, he did it; repeating, in retirement, some passages out of the Psalms, and perhaps other scriptures, which he still retained in his memory; and owning, in a few words, the many mercies and deliver­ances he had received, and the ill re­turns he had made for them. But these strains were too devout to conti­nue long in a heart as yet quite unsanc­tified: for how readily soever he could repeat acknowledgments of the divine power, presence, and goodness, and own his follies and faults; he was stopt short by the remonstrances of his con­science, [Page 85] as to the flagrant absurdity of confessing sins he did not desire to for­sake, and of pretending to praise God for his mercies, when he did not en­deavour to live in his service, and to behave in such a manner as gratitude, if sincere, would plainly dictate.

At length it pleased the Author of all good, so to visit his soul, that hearti­ly joining therewith, he became a sin­cere penitent, and continued the re­mainder of his days, a bright and stea­dy example of virtue and goodness. His gratitude to God for his singular deliverance, his continued sense of the friendship of so gracious a Being, and his unshaken hope of eternal happiness, filled his heart with unutterable peace and joy; and caused abundant compas­sion for those unhappy persons who prefer the transient amusements of a day, to the highest of all enjoyments, the perpetual love and favor of an Al­mighty friend. Many of his letters, and particularly the following ones to his wife and to an intimate acquaint­ance, testify his favored state of mind, [Page 86] and how great was his enjoyment in communion with the Father of Spi­rits.

‘I bless God, I was never better in my life; and I wish I could be so happy as to hear the same of you; or rather (in other words) to hear that you had obtained an entire trust in God. That would infallibly keep you in perfect peace; for the God of truth hath promised it. Oh! how ought we to be longing to be with Christ, which is infinitely better than any thing we can propose here! To be there, where all complaints shall be for ever banished: where no moun­tain shall separate between God and our souls. And I hope it will be some addition to our happiness, that you and I shall be separated no more; but that, as we have joined in sing­ing the praises of our glorious Re­deemer here, we shall sing them in a much higher strain thro' an endless eternity.’—Speaking of one of his children, who, he had heard, made a commendable progress in learning, he [Page 87] expressed his satisfaction in it, and adds, ‘But how much greater joy would it give me, to hear that he was greatly advanced in the school of Christ! Oh! that our children may be but wise to salvation; and may grow in grace, as they do in stature!’

‘What would I have given this day, upon the road, for paper, pen, and ink, when the Spirit of the Most High rested upon me! Oh! for the pen of a ready writer, and the tongue of an angel, to declare what God hath done this day for my soul! But, in short, it is in vain to attempt it: all that I am able to say, is only this, that my soul has been for some hours joining with the blessed spirits above, in giving glory, and honor, and praise, ‘unto him that sitteth upon the throne, and to the Lamb for ever and ever.’ My praises began from a renewed view of him, whom I saw pierced for my trans­gressions. I summoned the whole hierarchy of heaven to join with me; and I am persuaded, they all [Page 88] echoed back praise to the Most High.’

Such were the elevations of his mind; yet, there are many who will be in­clined to censure them as the flights of enthusiasm.

But when we consider the scriptural phrases ‘of walking with God; of having communion with the Father and his Son Jesus Christ; of Christ's coming to them that open the door of their hearts to him, and supping with them; of God's shedding a­broad his love in the heart by his Spirit; of his coming with Jesus Christ, and making his abode with any one that loves him; of making us glad by the light of his counte­nance;’ and a variety of other e­quivalent expressions, we shall see reason to judge very favorably of the declarations contained in these let­ters.

If habitual love to God; firm faith in the Lord Jesus Christ; a steady de­pendance on the divine promises; a full persuasion of the wisdom and [Page 89] goodness of all the dispensations of Providence; a high esteem for the bles­sings of the heavenly world; and a sin­cere contempt for the vanities of this, can properly be called enthusiasm, then was Colonel Gardiner indeed one of the greatest enthusiasts our age has produced; and in proportion to the degree in which he was so, he must be esteemed one of the happiest of mankind!

‘How often (says the ingenious and pious Grove) are good thoughts sug­gested, heavenly affections kindled and inflamed! How often is the Christian prompted to holy actions, drawn to his duty, restored, quick­ened, persuaded, in such a manner, that he would be unjust to the Spi­rit of God, to question his agency in the whole! Yes, O my soul, there is a Supreme Being, who go­verns the world, and is present with it; who takes up his more special habitation in good men, and is nigh to all who call upon him, to sanctify and assist them! Hast thou not felt [Page 90] him! O! my soul! like another soul, actuating thy faculties, exalt­ing thy views, purifying thy passi­ons, exciting thy graces, and be­getting in thee an abhorrence of sin, and a love of holiness? And is not all this an argument of his presence, as truly as if thou didst see him?’

The dying Advice of DUNCAN FOR­BES, late LORD PRESIDENT of SCOTLAND.

I WILL conclude with that which is the most important of all things, and which alone will carry every thing else along with it; which is to recom­mend, in the most solemn and serious manner, the study and practice of re­ligion to all sorts of men, as that which is both the light of the world, and salt of the earth. Nothing does so open our faculties, and compose and direct the whole man, as an inward [Page 91] sense of God; of his authority over us; of the laws he hath set us; of his eye over us; of his hearing our pray­ers; assisting our endeavours; watch­ing over our concerns; of his being to judge, and reward or punish us in ano­ther state, according to what we do in this. Nothing will give a man such a detestation of sin, and such a sense of the goodness of God, and of our obli­gations to holiness, as a right under­standing and firm belief of the Chri­stian religion. Nothing can give a man so calm a peace within, and such a firm security against all fears and dangers without, as the belief of a kind, wise Providence, and of a future state. Integrity of heart gives a man courage and confidence that cannot be shaken. A man is sure that by living according to the rules of religion, he becomes the wisest, the best, and the happiest creature that he is capable of being. Honest industry, the employing of time well, a constant sobriety, an undefiled purity and chastity, with a quiet serenity, are the best preservatives [Page 92] of life and health; so that take a man as an individual, religion is his guard, his perfection, his beauty, and his glo­ry. This will make him a light in the world, shining brightly, and enlighten­ing many round about him.

Thus religion, if truly received and sincerely adhered to, would prove the greatest of all blessings to a nation. But, by religion, I understand some­thing more than the receiving of some doctrines, tho' ever so true, or the pro­fessing of them, and engaging to sup­port them, not without zeal and eager­ness. What signify the best doctrines, if men do not live suitably to them; if they have not a due influence upon their thoughts and their lives? Men of bad lives, with sound opinions, are self-condemned, and lie under a highly ag­gravated guilt.

By religion, I do not mean an out­ward compliance with forms and cu­stoms, in going to church, to prayers, to sermons, and to sacraments, with an external show of devotion; or, which is more, with some inward forced good [Page 93] thoughts, in which many satisfy them­selves, while these have no visible ef­fect on their lives, nor any inward force to subdue and rectify their appe­tites, passions, and secret designs. Those customary performances, how good and useful soever, when understood and rightly directed, are of little value when men rest on them, and think because they do them, they have acquit­ted themselves of their duty; tho' they continue still proud, covetous, full of deceit, envy, and malice. Even secret prayers, the most effectual means, are designed for a higher end; which is to possess our minds with such a constant and present sense of divine truths, as may make these live in us, and govern us, and draw down such assist­ance, as to exalt and sanctify our na­tures.

So that, by religion, I mean such a sense of divine truth as enters into a man, and becomes a spring of a new nature within him; reforming his thoughts and designs; purifying his heart; sanctifying and governing his [Page 94] whole deportment, his words as well as his actions; convincing him that it is not enough, not to be scandalously vicious, or to be innocent in his con­versation, but that he must be intire­ly, uniformly, and constantly, pure and virtuous, animated with zeal to be still better and better, more eminently good and exemplary.

This is true religion, which is the perfection of human nature, and the joy and delight of every one that feels it active and strong within him. It is true, this is not arrived at all at once, and it will have an unhappy alloy, hanging long even about a good man; but, as those ill mixtures are the per­petual grief of his soul, so that it is his chief care to watch over, and to mortify them, he will be in a continu­al progress, still gaining ground upon himself; and as he attains to a degree of purity, he will find a flame of life and joy growing up in him. Of this I write with a greater concern and emotion, because I have felt this the true, and indeed, the only joy which [Page 95] runs thro' a man's heart and life. It is that which hath been for many years my greatest support. I rejoice daily in it. I feel from it, the earnest of that supreme joy which I want and long for; and I am sure there is nothing else which can afford any true and complete happiness.

CHIEF JUSTICE HALE, a man of great piety, wisdom, and learning, has given in his life and writings, an en­couraging testimony to the power and excellency of religion.

‘True religion (saith he) teaches the soul a high veneration of Almighty God, a sincere and upright walking as in the presence of the invisible, all-seeing God; it makes a man tru­ly love, honor, and obey him, and therefore careful to know what his will is; it renders the heart highly thankful to him, as his Creator, Re­deemer, and Benefactor; it makes a man entirely depend on him, seek [Page 96] him for guidance, direction, and protection, and submit to his will with all patience and resignation of soul; it gives the law, not only to his words and actions, but to his very thoughts and purposes, that he dares not entertain thoughts unbe­coming the sight and presence of that God, to whom all our thoughts are legible. It crusheth all pride and haughtiness, both in a man's heart and carriage, and gives him an hum­ble frame of soul and life, both in the sight of God and men; it regu­lates and governs the passions of the mind, and brings them into due mo­deration and frame; it gives a man a right estimate of this present world, and sets the heart and hopes above it, so that he never loves it more than it deserves; it makes the wealth, and the glory of this world, high places, and great preferments, but of low and little value to him; so that he is neither covetous nor ambi­tious, nor over solicitous concerning the advantages of them. It makes [Page 97] him value the love of God, and peace of conscience, above all the wealth and honor in the world, and to be very diligent to keep it inviola­bly; he performs all his duties to God in sincerity and integrity; and, whilst he lives on earth, his conver­sation, his hopes, his treasures, are in heaven, and he endeavours to walk suitably to such a hope.’

Of the inward direction and assist­ance of the Spirit of God, to the soul, he declares as follows:

Of the vicissitude of temporal enjoy­ments, and of his own experience thereof, he gives a striking testimony in the following lines.

‘I HAVE, in the course of my life, had as many stations and places as most men. I have been in almost continual motion; and altho', of all earthly things, I have the most de­sired rest, and retiredness, and fixed, private station, yet the various chan­ges that I have seen and found, the public employments, that, without my seeking, and against my inclina­tion, have been put upon me, and many other interventions, as well private as public, have made a lite­rally [Page 101] my experience, that I have had no continuing city, or place of habi­tation. When I had designed unto myself a settled mansion in one place, and had fitted it to my convenience and repose, I have been presently constrained by my necessary employ­ments, to leave it, and repair to a­nother: and when again I had thoughts to find repose there, and had again fitted it to my conveni­ence; yet some other necessary oc­currences have diverted me from it; and thus, by several vicissitudes, my dwellings have been like so many inns to a traveller, tho' of some longer continuance, yet almost of equal in­stability and vicissitude. This unset­tledness of station, tho' troublesome, yet hath given me a good and practi­cal moral; namely, that I must not expect my rest in this lower world, but must make it as the place of my journey and pilgrimage, not of my repose and rest, but must look fur­ther for that happiness. And truly, when I consider, that it hath been [Page 102] the wisdom of God Almighty to ex­ercise those worthies, which he left us patterns to the rest of mankind, with this kind of discipline in the world, I have reason not to complain of it, as a difficulty or an inconveni­ence, but to be thankful to him for it as an instruction and document, to put me in remembrance of a better home, and to incite me to make a due provision for it; even that ever­lasting rest which he hath provided for them that love him; and by pouring me thus from vessel to vessel, to keep me from fixing myself too much up­on this world below. But the truth is, did we consider this world as be­comes us, even as wise men, we may easily find, without the help of any such particular discipline of this na­ture, that this world below neither was intended for, nor indeed can be, a place of rest, but only a laboratory to fit and prepare the souls of the children of men, for a better and more abiding state; a school, to ex­ercise and train us up in habits of [Page 103] patience and obedience, till we are fitted for another station; a little narrow nursery, wherein we may be dressed and pruned, till transplanted into a better paradise. The continu­al troubles and discomposures, sick­nesses, and calamities, that attend our lives; the shortness and continu­ed vexations occurring in them; and finally, the common examples of death and mortality of all ages, sex­es, and conditions of mankind, are a sufficient instruction to convince reasonable men, who have the seri­ousness and patience to consider and observe, that we have no abiding ci­ty here. And on the other side, if we will give ourselves but the leisure to consider the great wisdom of Al­mighty God, who orders every thing in the world to ends suitable and pro­portionable; the excellence of the soul and mind of man; the great advances and improvements his na­ture is capable of; the admirable means, which the merciful and wise God hath afforded mankind, by his [Page 104] works of nature and providence, by his word and instruments, to qualify him for a nobler life than this world below can yield, we shall readily con­fess, that there is another state, ano­ther city to come, which it becomes every good, and wise, and conside­rate man, to look after, and fit him­self for. And yet, if man look up­on the generality of mankind, with a due consideration, they will appear to be like a company of distempered people. The greatest part of them make it their whole business, to pro­vide for a rest and happiness in this world, they make these vain acquests of wealth and honor, and the prefer­ments and pleasures of this world, their great, if not their only, busi­ness and happiness; and, which is yet a higher degree of frenzy, they esteem this the only wisdom, and judge the careful provision for eter­nity, the folly of a few weak, me­lancholy, fanciful men: whereas it is truth, and in due time it will evi­dently appear, that those men, who [Page 105] are most solicitous for their attain­ing of their everlasting rest, are the only true wise men, and so shall be acknowledged by those that now de­spise them.’ Wis. 5.4. ‘We fools accounted his life madness, and his end to be without honor. How is he numbered among the children of God, and his lot is among the saints!’

A Letter from JAMES, EARL of MARL­BOROUGH, a little before his death, in the battle at sea on the coast of Holland, &c.

I BELIEVE the goodness of your na­ture, and the friendship you have al­ways borne me, will receive with kind­ness the last office of your friend. I am in health enough of body, and, thro' the mercy of God in Jesus Christ, well disposed in mind. This I premise, that you may be satisfied, that what I write proceeds not from any fantastic [Page 106] terror of mind, but from a sober reso­lution of what concerns myself, and an earnest desire to do you more good after my death, than my example (God of his mercy pardon the badness of it!) in my life-time may do you harm. I will not speak aught of the vanity of this world: your own age and experi­ence will save that labor; but there is a certain thing that goeth up and down the world, called religion, dressed, and pretended fantastically, and to purposes bad enough, which yet, by such evil dealing, loseth not its being. The great good God hath not left it with­out a witness, more or less, sooner or later, in every man's bosom, to direct us in the pursuit of it, and for the a­voiding of those inextricable disquisi­tions and entanglements with which our own frail reason would perplex us. God, in his infinite mercy, hath given us his holy word, in which, as there are many things hard to be understood, so there is enough plain and easy, to quiet our minds, and to direct us con­cerning our future being. I confess to [Page 107] God and you, I have been a great ne­glecter, and, I fear, despiser of it; God, of his infinite mercy, pardon me the dreadful fault! But, when I retired myself from the noise and deceitful va­nity of the world, I found no true comfort in any other resolution, than what I had from thence; I commend, from the bottom of my heart, the same to your, I hope, happy use. Dear Hugh, let us be more generous than to believe we die as the beasts that perish; but with a Christian, manly, brave re­solution, look to what is eternal. The only great and holy God, Father, Son, and Holy Ghost, direct you to an hap­py end of your life, and send us a joy­ful resurrection. So prays your true friend,