our fortune here, yet we shall suddenly be removed out of this world; the scene of this life will change, and there is an end of earthly greatness. And what a contemptible mind is that, which is swelled with dying honors, which looks big indeed, as a body does which is swelled out of all proportion with a dropsy, or timpany, but that is its disease, not a natural beauty. What am I better than the poorest man, who begs an alms, unless I be wiser and more virtuous than he? Can lands and houses, great places and titles, things which are not ours, and which we cannot keep, make such a mighty difference between one man and another? Are these the riches, are these the beauties and glories of a spirit? Are we not all made of the same mould? Is not God the father of us all? Must we not all die alike, and lie down in the dust together? And can the different parts we act in this world, which are not so long as the scene of a play, compared to an eternal duration, make such a vast difference between men? This will make men humble and modest in the highest fortune, as minding them, that when they are got to the top-round of honor, if they keep from falling, yet they must be carried down again, and laid as low as the dust. Thus, when he finds the body growing upon the mind, and intoxicating it with the love of sensual pleasures, he remembers, that his body must die, and all these pleasures must die with it; that they are indeed killing pleasures, which kill a mortal bo dy before its time; that it does not become a man who is but a traveller in this world, but a pilgrim and a stranger here, to study ease and softness, and luxury; that a soul which must live for ever, should seek after more lasting pleasures, which may survive the funeral of the body, and be a spring of ravishing joys, when he is stript of flesh and blood. These are the thoughts which the consideration of death will suggest to us, as I have already shewed you and it is impossible for a man, who has always these thoughts at hand, to be much imposed on by the pageantry of this world, by the transient honors and pleasures of it. It is indeed, I think, a very impracticable rule, which some men give, to live always, as if we were to die the next moment. Our lives should always be as innocent, as if we were immediately to give up our accounts to God; but it is impossible to have always those sensible apprehensions of death about us, which we have when we see it approaching: but though we cannot live as if we were immediately to die, (which would put an end not only to innocent mirth, but to all the necessary business of the world, which I believe no dying man would concern himself for,) yet we may, and we ought to live as those who must certainly die, and ought to have these thoughts. continually about us, as a guard upon our actions : for whatever is of such mighty consequence to us, as death is, if it be certain, ought always to give laws to our behavior and conversation. 2ly, If it be certain we must die, the very first thing we ought to do in this world, after we come to years of understanding,should be to prepare for death, that whenever death comes, we may be ready for it. This, I confess, is not according to the way of this world; for dying is usually the last thing they take care of this is thought a little unseasonable, while men are young, and healthful, and vigorous : but besides the uncertainty of our lives, and that it is possible, while we delay, death may seize on us before we are provided for it; and then we must be miserable for ever; which I shall speak to under the next head; I doubt not but to convince every considering man, that an early preparation for death, is the very best means to make our lives happy in this world, while we do continue here. Nor shall I urge here, how a life of holiness and virtue, which is the best and only preparation for death, tends to make us happy in this world, delivers us from all those mischiefs which the wildness and giddiness of youth, and the more confirmed debaucheries of riper years expose men to ; for this is properly the condemnation of virtue, not of an early preparation of death and yet this is really a great engagement and motive to prepare betimes for death, since such a preparation for death will put us to no greater hardships and inconveniencies, than the practice of such virtues, as will prolong our lives, preserve our increase, our fortunes, give us honor and reputation in the world, and make us beloved both by God and men. But setting aside these things, there are two advantages of an early preparation for death, which contribute more to our happiness, than all the world besides. 1. That it betimes delivers us from the fears of death, and consequently from most other fears. 2ly. That it supports us under all the troubles and calamities of this life. 1. It betimes delivers us from the fears of death and indeed it is then only a man begins to live, when he is got above the fears of death. Were men thoughtful and considerate, death would hang over them in all their mirth and jollity, like a fatal sword by a single hair; it would sour all their enjoyments, and strike terror into their hearts and looks: but the security of most men is, that they put off the thoughts of death, as they do their preparation for it they live secure and free from danger, only because they will not open their eyes to see it. But these are such examples as no wise man will propose to himself, because they are not safe and there are so many occasions to put these men in mind of death, that it is a very hard thing not to think of it, and whenever they do, it chills their blood and spirits, and draws a black and melancholy veil over all the glories of the world. How are such : men surprised, when any danger approaches? when death comes within view, and shews his scythe, and only some few sands at the bottom of the glass? This is a very frightful sight to men who are not prepared to die; and yet should they give themselves liberty to think, in what danger they live every minute, how many thousand accidents may cut them off, which they can neither foresee nor prevent; fear, and horror, and consternation would be their constant entertainment, till they could think of death without fear; till they were reconciled to the thoughts of dying, by great and certain hopes of a better life after death. So that no man can live happily, if he lives like a man, with his thoughts, and reason, and consideration about him, but he who takes care betimes to prepare for death and another world: till this be done, a wise man will see himself always in danger, and then he must always fear: but he is a happy man who knows and considers himself to be mortal, and is not afraid to die : his pleasures and enjoyments are sincere and unmixt, never disturbed with a hand writing upon the wall, nor with some secret qualms and misgivings of mind; he is not terrified with present dangers, at least not amazed and distracted with them. A man who is delivered from the fears of death, fears nothing else in excess, but God and fear is so troublesome a passion, that nothing is more for the happiness of our lives, than to be delivered from it. : |