all together into the world with us, in order to keep us in perpetual anxiety and disturbance. These are, the lust of the flesh, the lust of honours, and the lust of riches; which are apt to increase with years in such old persons as do not lead a regular life; because, in their passage through the stage of manhood, they did not, as they ought, renounce sensuality and their passions; and take up with sobriety and reason; virtues which men of a regular life, did not neglect when they passed through the above-mentioned stage. For, knowing such passions are such lusts to be inconsistent with reason, by which they are entirely governed; they, at once, broke loose from all temptations to vice; and, instead of being slaves to their inordinate appetites, they applied themselves to virtue and good works; and by these means, they altered their conduct, and became men of good and sober lives. When, therefore, in process of time, they see themselves brought by a long series of years to their dissolution, conscious that, through the singular mercy of God, they had so sincerely relinquished the paths of vice, as never afterwards to enter them; and moreover hoping, through the merits of our Saviour Jesus Christ, to die in his favour, they do not suffer themselves to be cast down at the thoughts of death, knowing that they must die. This is particularly the case, when, loaded with honour, and sated with life, they see themselves arrived at that age, which not one in many thousands of those, who live otherwise, ever attains. They have still the greater reason not to be dejected at the thoughts of death, as it does not attack them violently and by surprize, with a bitter and painful turn of their humours, with feverish sensations, and sharp pains, but steals upon them insensibly and with the greatest ease and gentleness; such an end, proceeding intirely from an exhaustion of the radical moisture, which decays by degrees like the oil of a lamp; so that they pass gently, without any sickness, from this terrestrial and mortal to a celestial and eternal life. O holy and truly happy regularity! How holy and happy should men, in fact, deem thee, since the opposite habit is the cause of such guilt and misery, as evidently appears to those who consider the opposite effects of both! so that men should know thee by thy voice alone, and thy lovely name; for what a glorious name, what a noble thing, is an orderly and sober life! as, on the contrary, the bare mention of disorder and intemperance is offensive to our ears. Nay, there is the same difference between the mentioning these two things, as between the uttering of the words angel and devil.