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duction, and as soon they turn into dust and forgetfulness: some of them without any other interest in the affairs of the world, but that they made their parents a little glad, and very sorrowful: others ride longer in the storm; it may be until seven years of vanity be expired, and then peradventure the sun shines hot upon their heads, and they fall into the shades below, into the cover of death and darkness of the grave to hide them. But if the bubble stands the shock of a bigger drop, and outlives the chances of a child, of a careless nurse, of drowning in a pail of water, of being overlaid by a sleepy servant, or such little accidents, then the young man dances like a bubble empty and gay, and shines like a dove's neck, or the image of a rainbow, which hath no substance, and whose very imagery and colours are fantastical; and so he dances out the gaiety of his youth, and is all the while in a storm, and endures only because he is not knocked on the head by a drop of bigger rain, or crushed by the pressure of a load of indigested meat, or quenched by the disorder of an ill-placed humour; and to preserve a man alive in the midst of so many chances and hostilities, is as great a miracle as to create him;' to preserve him from rushing into nothing, and at first to draw him up from nothing, were equally the issues of an almighty power. And therefore the wise men of the world have contended who shall best fit man's condition with words signifying his
vanity and short abode. Homer calls a man a leaf, the smallest, the weakest piece of a short-lived unsteady plant. Pindar calls him the dream of a shadow: another, the dream of the shadow of smoke. But St. James spake by a more excellent spirit, saying, Our life is but a vapour, viz. drawn from the earth by a celestial influence, made of smoke, or the lighter parts of water, tossed with every wind, moved by the motion of a superior body, without virtue in itself, lifted up on high, or left below, ac cording as it pleases the sun, its foster-father. it is lighter yet. It is but appearing; a fantastic vapour, an apparition, nothing real: it is not so much as a mist, not the matter of a shower, nor substantial enough to make a cloud; but it is like Cassiopeia's chair, or Pelops's shoulder, or the circles of heaven, pawóμeva, for which you cannot have a word that can signify a verier nothing. And yet the expression made is one degree more diminutive: a vapour, and fantastical, or a mere appearance, and this but in a little while neither; the very dream, the phantasm, disappears in a small time, like the shadow that departeth, or like a tale that is told, or as a dream when one awaketh. A man is so vain, so unfixed, so perishing a creature, that he cannot long last in the scene of fancy: a man goes off, and is forgotten like the dream of a distracted person. The sum of all is this: that thou art a man, than whom there is not in the world any greater instance
of heights and declensions, of lights and shadows, of misery and folly, of laughter and tears, of groans and death.
And because this consideration is of great usefulness and great necessity to many purposes of wisdom and the spirit; all the succession of time, all the changes in nature, all the varieties of light and darkness, the thousand thousands of accidents in the world, and every contingency to every man, and to every creature, doth preach our funeral sermon, and calls us to look and see how the old sexton Time throws up the earth, and digs a grave, where we must lay our sins or our sorrows, and sow our bodies, till they rise again in a fair or in an intolerable eternity. Every revolution which the sun
makes about the world divides between life and death; and death possesses both those portions by the next morrow; and we are dead to all those months which we have already lived, and we shall never live them over again: and still God makes little periods of our age. First we change our world, when we come from the womb to feel the warmth of the sun. Then we sleep and enter into the image of death, in which state we are unconcerned in all the changes of the world: and if our mothers or our nurses die, or a wild boar destroy our vineyards, or our king be sick, we regard it not, but during that state are as disinterested as if our eyes were closed with the clay that weeps in the bowels of the earth. At the end of seven years,
our teeth fall and die before us, representing a formal prologue to the tragedy; and still every seven years it is odds but we shall finish the last scene: and when nature, or chance, or vice, takes our body in pieces, weakening some parts, and loosening others, we taste the grave, and the solemnities of our own funerals, first in those parts that ministered to vice, and next in them that served for ornament; and in a short time even they that served for necessity become useless, and entangled like the wheels of a broken clock. Baldness is but a dressing to our funerals, the proper ornament of mourning, and of a person entered very far into the regions and possession of death: and we have many more of the same signification; grey hairs, rotten teeth, dim eyes, trembling joints, short breath, stiff limbs, wrinkled skin, short memory, decayed appetite. Every day's necessity calls for a reparation of that portion which death fed on all night when we lay in his lap, and slept in his outer chambers. The very spirits of a man prey upon the daily portion of bread and flesh, and every meal is a rescue from one death, and lays up for another: and while we think a thought we die; and the clock strikes, and reckons on our portion of eternity; we form our words with the breath of our nostrils, we have the less to live upon for every word we speak.
Thus nature calls us to meditate of death by those things which are the instruments of acting it: God, by all the variety of his providence, makes us
see death every where, in all variety of circumstances, and dressed up for all the fancies, and the expectation of every single person. Nature hath given us one harvest every year, but death hath two: and the spring and the autumn send throngs of men and women to charnel-houses; and all the summer long, men are recovering from their evils of the spring, till the dog-days come, and then the Syrian star makes the summer deadly; and the fruits of autumn are laid up for all the year's provision, and the man that gathers them eats and surfeits, and dies and needs them not, and himself is laid up for eternity; and he that escapes till winter, only stays for another opportunity, which the distempers of that quarter minister to him with great variety. Thus death reigns in all the portions of our time. The autumn with its fruits provides disorders for us, and the winter's cold turns them into sharp diseases, and the spring brings flowers to strew our hearse, and the summer gives green turf and brambles to bind upon our graves. Calentures and surfeit, cold and agues, are the four quarters of the year, and all minister to death; and you can go no whither but you tread upon a dead man's bones.
The wild fellow in Petronius, that escaped upon a broken table from the furies of a shipwreck, as he was sunning himself upon the rocky shore, espied a man rolled upon his floating bed of waves, ballasted with sand in the folds of his garment, and carried by his civil enemy the sea towards the shore to find