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enemies, that I be not stript before I be cold; but before my friends. The night was even now; but that name is lost; it is not now late, but early. Mine eyes begin to discharge their watch, and compound with this fleshly weakness for a time of perpetual rest; and I shall presently be as happy for a few hours, as I had died the first hour I was born.

NOTES.

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NOTE A.

Referring to page 6.

SEE also for similar sentiments by Lord Bacon, an Essay upon Death in the Remains, inserted in page 432 of this volume. See also in the Advancement of Learning, vol. ii. p. 81. "For if a "man's mind be deeply seasoned with the consideration of the "mortality and corruptible nature of things, he will easily concur with Epictetus, who went forth one day and saw a woman weeping for her pitcher, of earth that was broken; and went "forth the next day and saw a woman weeping for her son that was "dead: and thereupon said, Heri vidi fragilem frangi, hodie vidi "mortalem mori.' And therefore Virgil did excellently and profoundly couple the knowledge of causes and the conquest of all "fears together, as 'concomitantia.'

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Felix qui potuit rerum cognoscere causas,

Quique metus omnes, et inexorabile fatum

Subjecit pedibus, strepitumque Acherontis avari.'"'

See also the True philosophy of death in the Novum Organum, under the head of Political Motion, where he says, "The Political "Motion-Is that by which parts of the body are restrained from "their own immediate appetites or tendencies, to unite in such a "state as may preserve the existence of the whole body.-Thus the Ispirit which exists in all living bodies keeps all the parts in due subjection; when it escapes, the body decomposes, or the similar parts unite, as metals rust; fluids turn sour; and in animals, "when the spirit which held the parts together escapes, all things are dissolved, and return to their own natures or principles: the oily parts to themselves; the aqueous also to themselves, &c.: upon which necessarily ensues that odour, that unctuosity, that "confusion of parts observable in putrefaction:" So true is it, that in nature all is beauty that notwithstanding our partial views and distressing associations, the forms of death, mis-shapen as we suppose them, are but the tendencies to union in similar natures. To the astronomer, the setting sun is as worthy of notice as its golden beams of orient light.

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See lastly his epitaph upon the monument raised by his affec tionate and faithful Secretary, who lies at his feet; and although only a few letters of his name, scarcely legible, can now be traced, he will ever be remembered for his affectionate attachment to his master and friend. Upon the monument which he raised to Lord Bacon, who appears sitting in deep but tranquil thought, he has inscribed this epitaph:

NI

FRANCISCVS BACON. BARO DE VERVLA S! ALB VICMS
SEV NOTORIBVS TITVLIS

SCIENTIARVM LVMEN FACVNDIE LEX
SIC SEDEBAT:

QVI POSTQVAM OMNIA NATVRALIS SAPIENTIA
ET CIVILIS ARCANA EVOLVISSET
NATVRÆ DECRETVM EXPLEVIT

COMPOSITA SOLVANTVR.

AN: DNI: MDCXXVI.

ÆTAT LXVI.

TANTI VIRI

MEM:

THOMAS MEAVTYS

SVPERSTITIS CVLTOR

DEFVNCTI ADMIRATOR

H. P.

Any person who is desirous to see the confirmation of these opinions upon death will find the subject exhausted in a noble essay, in Tucker's Light of Nature, Vol. 7. in his enquiry whether we cannot help ourselves by the use of our reason, so as to brave looking death calmly and steadily in the face to contemplate all his features and examine fairly what there is of terrible and what of harmless in them.

NOTE B.
Referring to page 8

See Bacon's Essay on Church Controversies, in a subsequent volume.

NOTE C.
Referring to page 17.

See Advancement of Learning, ante Vol. ii. 278, as to the Art of Revealing a Man's Self, and the Art of covering Defects.

And see the Analysis of this subject in the analysis prefixed to Vol. 2, page lxiii.

NOTE D
Referring to page 23.

On this subject, see Bishop's Taylor's sermon entitled "The "Marriage Ring."

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NOTE E

Referring to page 25.

There are some observations upon Envy, in Taylor's Holy Living. NOTE F

Referring to page 31.

See Bishop Taylor's Holy Living, of Charity, or the Love of God. It begins thus: "Love is the greatest thing that God can "give us, for himself is love; and it is the greatest thing we can give to God, for it will also give ourselves, and carry "with it all that is ours. The apostle calls it the band of per"fection; it is the old, and it is the new, and it the great com"mandment, and it is all the commandments, for it is the "fulfilling of the law.' It does the work of all other graces, "without any instrument but its own immediate virtue. For as "the love to sin makes a man sin against all his own reason, and

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"all the discourses of wisdom, and all the advices of his friends, and "without temptation, and without opportunity: so does the love of God; it makes a man chaste without the laborious acts of fasting "and exteriour disciplines, temperate in the midst of feasts, and is "active enough to chuse it without any intermedial appetites, and "reaches at glory through the very heart of grace, without any "other arms but those of love." Then see his magnificent discourse on Friendship in his polemical discourses." Christian charity is friendship to all the world; and when friendships were the noblest things in the world, charity was little, like the sun drawn in at a chink, or his beams drawn into the cen"tre of a burning-glass; but christian charity is friendship expanded "like the face of the sun when it mounts above the eastern hills; and I was strangely pleased when I saw something of this in Cicero; for I have been so push'd at by herds and flocks of people that follow any body that whistles to them, or drives them to pasture, that I am grown afraid of any truth that seems chargeable with singularity but therefore I say, glad I was when I saw Lælius in Cicero "discourse thus: Amicitia ex infinitate generis humani quam conciliavit ipsa natura, contracta res est, et adducta in angustum; ut "omnis charitas, aut inter duos, aut inter paucos jungeretur.' "ture hath made friendships and societies, relations and endearments; and by something or other we relate to all the world; there "is enough in every man that is willing to make him become our friend; but when men contract friendships, they inclose the commons: and what nature intended should be every man's, we make proper to two or three. Friendship is like rivers, and the strand "of seas, and the air,-common to all the world; but tyrants, and "evil customs, wars, and want of love have made them proper and peculiar."

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"The friendship is equal to all the world, and of it self hath no "difference; but is differenced only by accidents, and by the capa"city or incapacity of them that receive it. For thus the sun is the eye of the world; and he is indifferent to the Negro, or the cold Russian, to them that dwell under the line, and them that stand "near the tropicks, the scalded Indian or the poor boy that shakes at the foot of the Riphean hills. But the fluxures of the heaven "and the earth, the conveniency of abode, and the approaches to the "north or south respectively change the emanations of his beams; "not that they do not pass always from him, but that they are not "equally received below, but by periods and changes, by little inlets "and reflections, they receive what they can. And some have only "a dark day and a long night from him, snows and white cattle, a "miserable life, and a perpetual harvest of catarrhes and consump"tions, apoplexies and dead palsies. But some have splendid fires "and aromatick spices, rich wines and well-digested fruits, great "wit and great courage, because they dwell in his eye, and look in "his face, and are the courtiers of the sun, and wait upon him in "his chambers of the east Just so is it in friendships," &c.

NOTE G.

See ante vol. ii. p. 274-Referring to page 41.

"It was both pleasantly and wisely said, though I think very un"truly, by a nuncio of the pope, returning from a certain nation

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