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The Souls of the Good, after Death, are in a happy State, united to God in a bleffed inacceffible Place; the Bad, in convenient Places, fuffer condign Punishment. Socrates.

--Take not fo much Thought to live long, as to live well. Plato.

To die fooner or later, is not the bufinefs; but to die well or ill: For Death brings us to Immortality. Senec.

It is uncertain when or where we fhall die; let us therefore look for Death in all Places, and at all Times. Seneca.

Live, and hope, as if thou should'ft die immediately. Pliny.

Confider therefore thy felf, fear to offend the Prefence of God; and fear not the Day and Hour of Death, but abide with Patience thy appointed Time, and thank thy Maker for thy Change.

When the Godly fhall have their full Entrance and Beginning to Everlafting Glory, and make their haypy Change from Mortality to Immortali ty; and leave the corruptible Drofs of this Life, for Treafures incorruptible: For Gold, Glory; for Silver, Solace C. 3 without

without end; for vain Apparel, Robes Royal; for Earthly Houfes, Palaces, Mirth without measure,Pleasure without pain, and Felicity endless: Then alfo fhall the End of the Wicked be most lamentable; then fhall haftily come unto them their juft Reward of Vengeance; then fhall they, with the end of this World's vain Felicity, enter into Eternal Mifery; then fhall they cry Wo, Wo, with endless Horror, for their carelefs Life, and worldly Security. Pacuvius.

It happeneth that we fee many wicked Men pafs their Days in Worldly Happiness and Pleasure, and fometimes die in feeming Quietnefs; and contrarywife, many good Men live and die in great Afflictions, and hard Calamities: The Reafon (we take it) is, becaufe God doth not always punish and chaftife the Wicked upon the Earth, because Men fhould know that there is a Judgment to come, wherein the Ungodlinefs of fuch Men fhall be corrected: Neither doth he always Recompence good Men with Worldly Bleflings, because they may have hope in the other Life, where the

Righteous

Righteous fhall be rewarded: And as he doth not punish all the Wicked, nor reward all the Righteous in this Life, left we might think that the Righteous follow Vertue, in hope of Earthly Reward; or fhun Vice, for fear of Temporal Punishment: For fo Vertue would be no more Vertue; feeing there is no Action that may be term'd Vertuous, if it be only done in hope of Carnal and Earthly Re ward, and not for the love of the Thing itfelf, and to gain Acceptance with God, and hope of Eternal Reward; and he punifheth fome wicked Men, and rewardeth fome good Men upon the Earth, that Men might believe that there is a Divine Provi dence, and Care over us.--- Alfo, that good Men, in fear and reverence of God, endeavour to maintain good Works, to the benefit of others; and that the Wicked defpife God, and his Divine Laws. Whereupon it is, that God choofeth the Good, and rejecteth the Wicked, altho' the Good are fubject to Calamities in this World, yet we muft undoubtedly confefs, that there is another Life after this, where G 4. the

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the Good are eternally rewarded, and the Wicked púnifhed: From hence we conclude, that the Life of a wife Man ought to be a perpetual Medita tion on Death, &c. Plato.

CHA P. III.

Of Princes, Rulers, Governors, Counsel, Fuftice, Law, Honour, Nobility; the Duty of Husbands, Wives, Parents, Children, Subjects, and Servants; Of Friendship and Unity.

HE

E is unmeet to Rule others, who cannot Rule himself. Plato. It behoveth a Prince, or Head Ruler, to be of fuch Zealous and Godly Courage, that he always fhew himself to be as a strong Wall for the defence of the Truth; and that he suffer it not to be abufed, nor once to fall down under his Hand. Mar. Aurel.

To Rule well, in all Juftice and Equity, is well-pleafing to God, and agreeable to his Divine Nature. Plutarch.

Thofe

Thofe Rulers fin exceedingly, that do give others licence to fin. Government standeth not by Words only, but principally by Act and Example: For by the Example of Gover nors, Men do rife and fall into Vertue or Vice. Plutarch.

It is better for a Realm, Country, or City, to be govern'd by the Vertue of a good Man, than by a good Law. Ariftotle

A King ought not to truft him that is covetous, which fetteth his Mind to get Riches; nor him that is a Flatterer; nor any to whom he hath done wrong; nor to him that is at Peace with his Enemies. Socrates.

Men ought not to be chofen for their Age, nor for their Riches; but for their Wisdom, and Vertuous Conditions. Ariftotle.

It is required in a Godly Ruler, or Magiftrate, to be in his Calling wife, learned in God's Law, and in Life and Converfation upright and pure. Juftinian.

All that have Authority, fhould temper it with Wisdom, and purenefs of Living. Mar. Aurel.

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