bustæ[1] and odd days, or esteeming my self any thing, before I was my Saviours, and inrolled in the Register of Christ. Whosoever enjoys not this life, I count him but an apparition, though he wear about him the sensible affections[2] of flesh. In these moral acceptions,[3] the way to be immortal is to dye daily: nor can I think I have the true Theory of death, when I contemplate a skull, or behold a Skeleton, with those vulgar imaginations it casts upon us; I have therefore enlarged that common Memento mori, [Remember you must die] into a more Christian memorandum, Memento quatuor Novissima, [Remember the four last things] those four inevitable points of us all. Death, Judgement, Heaven, and Hell. Neither did the contemplations of the Heathens rest in their graves, without a further thought of Rhadamanth,[4] or some judicial proceeding after death, though in another way, and upon suggestion of their natural reasons. I cannot but marvail from what Sibyl or Oracle they stole the Prophesie of the Worlds destruction by fire, or whence Lucan learned to say,
Communis mundo superest rogus, ossibus astra
Misturus.[5]
There yet remains to th' World one common Fire,
Wherein our bones with stars shall make one Pyre.
I believe the World grows near its end, yet is neither old nor decayed, nor shall ever perish upon the mines of its own Principles. As the work of Creation was above Nature, so is its adversary, annihilation; without which the World hath not its end, but its mutation. Now what force should be able to consume it thus far, without the breath of God, which is the truest consuming flame, my Philosophy cannot inform me. Some believe there went not a minute to the Worlds creation, nor shall there go to its destruction; those six days, so punctually described, make not to them one moment, but rather seem to manifest the method and Idea of the great work of the intellect of God, than the manner how He proceeded in its operation. I cannot dream that
