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63.

anteibat.

1.

SERM. ton, such a bashful sneaksby, so fantastic a philo foper

XL. pretend to any thing here? No: thou art here piscis in Ti si HD 85 arido, quite out of thy element; this world is not for thee γαληνόν τε to thrive in. και άτεχνος και προς τας

This world is for worldlings to possess and enjoy: It Tā Biz orgo- was, say the Rabbins, made for the presumptuous ; and ali vezichodov, though God did not altogether design it for them, yet men Naz. Ep. have almost made it so: they are best qualified to thrive in

it, who can lustily bustle and scramble; who can fiercely

fwagger and huff; who can fawn ; who can wind and Quod facil.wriggle like a serpent; who can finely cog and gloze; limum fac- who can neatly shuffle and juggle; who can shrewdly vus, et cal- overreach and undermine others; those flippery wily artlidus bonos ists, who can veer any whither with any wind; those men

of impregnable confidence, who can infift upon any preTac. Hift.

tences; who can be indefatigably and irresistibly urgent, nor will be repulsed or baffled by any means; those who have a temper so lax and supple, that they can bend it to any compliance advantageous to them ; who have a spirit so limber, that they can stretch it any whither; who have face enough, and conscience little enough to do any thing;

who have no certain principles, but such as will fort with 'EQik2.ing their interests; no rules but such Lesbian and leaden ones, Sarny or that easily may be accommodated to their purposes; whose To The Tivi- designs all tend to their own private advantage, without gov, ipa, dià any regard to the public, or to the good of others; who Todaszus ; can use any means conducible to such designs, boggling at είμι. Ει. nothing which serveth their purpose; not caring what

they say, be it true or false; what they do, be it right or wrong, so it seem profitable: this is called wisdom, prudence, dexterity, ability, knowledge of men and of the world, and I know not what beside; in the Scripture, the wisdom of the world, and of the flesh, craft, guile, deceit,

xubela, &c. For such persons it is to flourish in this world: Pfal. Ixxiii. Behold, these, faith the Psalmist, are the ungodly, who pro12, 5, 7. Sper in the world, and who increase in riches; they are not

in trouble as other men, neither are they plagued like other men; their eyes stand out with

fatness, they have more than

ότι δίκαιός

xiii. 39.

heart could wish: they it is who love the world, who seek SERM. it, who study and labour for it, who spend all their time, XL. and employ all their care about it; and is it not fit they 1 John in should have it? Is it not a pity they should miss it? Is it 16. not natural, that they who fow to the flesh, should reap from the flesh? Should not they who use the proper means obtain the end ? Should not they arrive at the place, who proceed in the direct road thither?

But for thee, who canst not find in thy heart to use the means, why dost thou hope to compass the end, or grieve for not attaining it? Why dost thou blend and jumble such inconsistencies together, as the eager desires of this, and the hopes of another world ? It becometh not such a gallant to whine and pule. If thou wilt be brave, be brave indeed; fingly, and thoroughly; be not a double-hearted mongrel; think not of satisfying thy mind, and driving on other interests together; of enjoying the conceit of being an honest man, with the design of being a rich or great man; of arriving to the happiness of the other world, and attaining prosperity in this. Wouldest thou enjoy both these? what conscience is there in that? Leave rather this world unto those who are more fit for it, who feem better to deserve it, who venture so much, and take such pains for it; do not go to rob them of this sender reward; but with content see them to enjoy the fruits of their labour and hazard: be thou satisfied with the consequences of thy virtuous resolutions and proceedings : if it be worth thy while to live innocently, modestly, and conscientiously, do it, and be satisfied; fpoil not thine expectations by repining at the want of those things, which thy circumstances render incompatible with them; follow effectually the holy Patriarchs and Apostles, who, without regret, forsook all, and cheerfully went thither, whither conscience and duty called them: if thou art not willing to do fo, why doft thou pretend to the same principles, or hope 1 Cor. I. 15. for the like rewards ? But, leaving the consideration of the weatherés world as man bath made it, consider that this world is not, in évoque iri its nature, or design, a place of perfect ease and convenience, 1. Chry) of pure delight and satisfaction. What is this world but a

(p. 106.)

ad Stag. 3.

Ού νενομο

Plui, ad

SERM, region of tumult and trouble; a theatre of vanity and difXL. asters; the kingdom of care, of fear, of grief and pain ; of

satiety, of disappointment, of regret and repentance? we came not bither to do our will, or enjoy our pleasure; we

are not born to make laws for ourselves, or to pick our 9ιτηκότες 7.Sous vis condition here : no, this world is a place of banishment Tor Biov, &c. from our first country, and the original felicity we were Apollon. designed to; this life is a state of travel toward another

better country, and seat of rest; and well it is, in such cases, (well it is, I say, for us, as exiles and travellers,) if we can find any tolerable accommodation, if we can make any hard shift : it should not be strange to us, if in this our peregrination we do meet with rough passages, foul ways, hard lodging, scant or coarse fare; if we complain of such things, we do not surely consider where we are, whence we came, whither we are going; we forget that we are the sons of Adam, the heirs of fin and sorrow, who have forfeited our rest and joy upon earth; we consider not, how unavoidable the effects are of that fatal condemnation and curse, which followed our first transgression; we mind not that the perfection and purity of the blessings we have loft is not to be found on this side the celestial paradisem. This world is purposely made somewhat unpleasant to us, left we should overmuch delight in it, be unwilling to part with it, wish to set up our res here, and say, Bonum eft elle híc, It is good for us to be here.

This life is a state of probation and exercise, like to that

(which prefigured and represented it) of God's people in Deut. viii. the wilderness, wherein God leadeth us through many

difficulties and hazards, in many wants and hardships, to duas ** **- humble and prove us, in order to the fitting us for another 2.upsv si μη de 3pa moč. more happy state n. 1 Cor.x. 13. No temptation therefore or affliction) can seize upon us, Eccl. xl. 1. "Aozaia ir-but such as is human*; that is, such as is natural and proper ανθρώπων, ,

η Δια τέτο και ο Θεός επίπονον φύσει, και μοχθηρόν ημών τον βίον κατασκεύαζεν, ίνα υπό ένταύθα συνωθέμενοι θλίψεως, επιθυμίαν των μελλόντων λάβωμεν ει γαρ νυν, &c. Chrys. 'Avdp. 5.

Α Αογίζεσθαι χρή, ότι ο μεν των επάθλων, και των σεφάνων καιρός, ο μέλλων εσί, aikro pão di calciopárov g' são idzésrwy regar. Chryf. ad Siagir. 2.

23.
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his life.

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to men: it is the confideration which St. Paul useth, to SERM. comfort and support us in troubles; and a plainly good XL. one it is: for seeing man, as Eliphaz faith, is born to trou-Job v. 7. lle as the sparks fly upward; that nothing is more natural Vid. Max. to any thing, than trouble is to us; if we are displeased 25. p. 244. therewith, we are in effect displeased that we are men; it It was the implieth that we gladly would put off our nature, and man to cat cease to be ourselves; we grieve that we are come to live his bread in in this world; and as well might we be vexed that we are the days of not angels, or that we are not yet in heaven, which is

Gen. iji. 17. the only place exempt from inconveniences and troubles, Eccl. i. 14.

All is vanity where alone there is no forrow, no clamour, no pain.

It hath always been, and it will ever be, an universal tion of spicomplaint and lamentation, that the life of man and trouble Apoc. xxi. are individual companions, continually and closely stick

ο βίος αληing one to the other; that life and misery are but several tas i bios,

αλλά ξυμnames of the same thing; that our state here is nothing

Popá. else but a combination of various evils, (made up of cares, Bios rae of labours, of dangers, of disappointments, of discords, of operating disquiets, of diseases, of manifold pains and sorrows ;) rio. Eurip. . that all ages, from wailing infancy to querulous decrepit-vivere, nifi ness, and all conditions, from the careful sceptre to the pain dia torque

ri? ful spade, are fraught with many great inconveniences peculiar to each of them; that all the face of the earth is nun piy overspread with mischiefs as with a general and perpetual momento en deluge; that nothing perfectly sound, nothing safe, nothing i Sajnca.

Hefiod. stable, nothing serene is here to be found : this with one fad voice all mankind resoundeth; this our poets are ever moanfully singing, this our philosophers do gravely inculcate; this the experience of all times loudly proclaimeth: for what are all histories but continual registers of the evils

incident to men? what do they all describe, but wars and | laughters, mutinies and seditions, tumults and confusions, | devastations and ruins ? What do they tell us, but of men

furiously striving together, circumventing, spoiling, destroying one another? what do we daily hear reported, but cruel broils, bloody battles, and tragical events; great numbers of men Nain, wounded, hurried into captivity; cities sacked and rased, countries harassed and depopu

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SERM. lated; kingdoms and commonwealths overturned? what XL.

do we see before us but men carking, toiling, bickering; some worn out with labour, some pining away for want, some groaning under pain? And amidst so many common miseries and misfortunes, in so generally confused and dismal a state of things, is it not ridiculously absurd for us, doth it not argue in us a prodigious fondness of self-love, heinously to resent, or impatiently to bemoan

our particular and private crosses o? May not reasonably Jer. xlv. 4, that expoftulation of Jeremy to Baruch reach us? The

Lord faith thus, Behold, that which I have built I will break down; and that which I have planted I will pluck up, even this whole land. And seekest thou great things for thyself? seek them not; for behold I will bring evil on all

5.

flesh.

4. Again, if we more closely and particularly survey the states of other men, (of our brethren everywhere, of our neighbours all about us,) and compare our case with theirs, our condition hardly can appear to us so bad, but that we have many consorts and allociates therein; many as ill, many far worse bestead than ourselves. How many of our brethren in the world may we observe confiating with extreme penury and distress; how many undergoing continual hard drudgeries to maintain their lives; how many sorely pinched with hunger and cold; how niany tortured with grievous fickness; how many oppressed with debt; how many shut up under close restraint; how many detained in horrible llavery; how many by the wasting rage of war rifled of their goods, driven from their homes, dispossessed of all comfortable subsistence? How many, in fine, passing their lives in all the inconveniences of rude, beggarly, fordid, and savage barbarism? And who of us have, in any measure, tasted of these, or of the like calamities? Yet are these sufferers, all of them, the fame in nature with us; many of them (as reason, as humility, as

• Ferre quam sortem patiuntur omnes

Nemo recuset. Sen. Troad. Ideo mihi videtur rerum naturæ, quod graviffimum fecit, commune feciffe, ut crudelitatem fati consolaretur æqualitas. Sen. ad Polyb. 21.

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