unless we are fo turned, we can have no Claim to the Bleffing that comes by Chrift to Men. Ecc. Hift. §. XXIV. It is reported of Paulinus, Bishop p. 5. 393. of Nola in Italy, That instead of converting 'the Demeans of his Diocess to particular En

Socrat.

richments, he employed it all in the Redemp'tion of poor Slaves and Prifoners: Believing it unworthy of the Chriftian Faith, to fee 'God's Creation labour under the Want of what he had to fpare.' All agree this was well done, but few agree to do the fame.

§. XXV. But more particularly that of AcaScholaft. 1. cius, Bishop of Amida, given us by Socrates Scholafticus, in this Manner; When the Ro'man Soldiers purpofed in no wife to restore again unto the King of Perfia, fuch Captives as they had taken at the Winning Azazena, being about feven Thoufand in Number, to 'the great Grief of the King of Perfia, and all ' of them ready to ftarve for Food; Acacius lamented their Condition, and calling his

Clergy together, faid thus unto them, Our 'God hath no need of Dishes or of Cups, for ⚫he neither eateth nor drinketh; these are not his Neceffaries: Wherefore feeing the Church hath many precious Jewels, both of Gold and Silver, beftowed of the free Will and Liberality of the Faithful, it is requifite that the captive Soldiers fhould be therewith redeemed, and delivered out of Prison and Bondage; and they, perifhing with Famine, 'fhould therewith be refreshed and relieved.' Thus he prevail'd to have them all converted

!

into Money; fome for their immediate Refreshment, fome for their Redemption, and the reft for Coftage or Provifion, to defray the Charges of their Voyage. Which noble Act had fuch an univerfal Influence, that it more famed the Christian Religion amongst the Infidels, than all their Difputes and Battles: Infomuch that the King of Perfia, and an Heathen, faid, The Romans endeavour to win 'their Adverfaries both by Wars and Favours :' And greatly defired to behold that Man, whose Religion taught fo much Charity to Enemies ; which, 'tis reported, Theodofius the Emperor commanded Acacius to gratify him in. And if the Apostle Paul's Expreffion hath any Force, That he is worse than an Infidel, who 1 Tim. 5. provides not for his Family; how greatly doth 8. his Example aggravate your Shame, that can behold fuch Pity and Compaffion expreffed to Strangers, nay Enemies, and thofe Infidels too, and be fo negligent of your own Family, for England, ay, Christendom, in a Senfe, if not the World, is no more, as not only to fee their great Neceffities unanswered, but that wherewith they fhould be fatisfied, converted to gratify the Luft of the Eye, the Luft of the Flesh, and the Pride of Life. But however fuch can please themselves, in the deceitful Daubing of their mercenary Priefts, and dream they are Members of Jefus Chrift, it is certain that Things were otherwife in the Beginning; For then all was fold, and put into a common Acts 4.32, Purfe, to fupply Indigencies: Not mattering 33,34,35, earthly 36, 37

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earthly Inheritances, farther than as they might, in fome Sense, be fubfervient to the great End for which they were given, namely, The Good of the Creation: Thus had the pureft Chriftians their Minds and Thoughts taken up with the better Things, and raised with the Affurance of a more excellent Life and Inheritance in the Heavens, that will never pass away. And for any to flatter themselves with being Chriftians, whilft fo much exercised in the Vanities, Recreations, and Customs of the World, as at this very Day we fee they are, is to mock the great God, and abufe their immortal Souls. The Chriftian Life is quite another Thing.

And left that any fhould object, Many do great and feemingly good Actions to raise their Reputation only; and others only decry Pleafure, because they have not wherewithal, or know not how to take it; I fhall present them with the ferious Sayings of Aged and Dying Men; and thofe of the greatest Note and Rank; whofe Experience could not be wanting to give the trueft Account, how much their Honours, Riches, Pleasures, and Recreations, conduced to their Satisfaction, upon a just Reckoning, as well before their extream Moments, as upon their dying Beds, when Death, that hard Paffage into Eternity, looked them in the Face.

СНАР.

CHAP. XXI.

Serious Dying, as well as Living Testimonies of Men of Fame and Learning, viz.

§. 1. Solomon. §. 2. Chilon. §. 3. Ignatius. §. 4. Juftin Martyr. §. 5. Chryfoftom. §. 6. Charles V. §. 7. Michael de Montagne. §. 8. Cardinal Woolfey. §. 9. Sir Philip Sidney. §. 10. Secretary Walfingham. §. 11. Sir John Mafon. §. 12. Sir Walter Rawleigh. §. 13. H. Wotton. §. 14. Sir Chrif topher Hatton. §. 15. Lord Chancellor Bacon. §. 16. The great Duke of Montmerency. S. 17. Henry Prince of Wales. §. 18. Philip III. King of Spain. §. 19. Count Gondamor. §. 20. Cardinal Richlieu. §. 21. Cardinal Mazarine. §. 22. Chancellor Oxenftiern. §. 23. Dr. Donne. §. 24. Jo. Selden. §. 25. H. Grotius. §. 26. P. Salmafius. §. 27. Fran. Junius. §. 28. A. Rivetus. 8. 29. The late Earl of Marlborough. §. 30. Sir Henry Vane. §. 31. Abraham Cowley. §. 32. Late Earl of Rochefter. §. 33. One of the Family of Howard. §. 34. Princess Elizabeth of the Rhine. §. 35. Commiffioner Whitlock. §. 36. A Sifter of the Family of Penn. §. 37. My own Father. §. 38. Anthony Lowther of Malk. §. 39. Seigneur du Renti.

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§. I.

1, to 11.

§. I.SOLOMON, than whom, none is

believed to have more delighted him

felf in the Enjoyments of the World, at least better to have understood them; hear what he Ecclef. 2. fays, after all his Experience: I faid in my Heart, go to now, I will prove thee with Mirth, therefore enjoy Pleasure: And behold, this alfo is Vanity. I faid 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, allo great Poffeffions: 1 gathered me Silver and Gold, and the peculiar Treafures of Kings and Provinces; alfo Men and Women Singers, and the Delights of the Sons of Men, as Mufical Inftruments, and that of all Sorts; fo I was great, and increased more than all that were before me in Jerufalem: And what foever mine Eyes defired, I kept not from them: 1 with-held 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. The Reason he gives in the 18th and 19th Verfes is, That the Time of enjoying them was very short, and it was uncertain who should be benefited by them when he was gone. Wherefore he concludes all with this; Fear God, and keep his Commandments, for this is the whole Duty of Man: For God fhall bring every Work into Judgment, whether it be good, or whether it be evil. O that Men would lay this to Heart!

§. II.