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sensible of the word honour, and the most jealous of losing the shadow, and the most careless of the thing! Is it not a horrid thing, that a wise or a crafty, a learned or a noble person should dishonour himself as a fool, destroy his body as a murderer, lessen his estate as a prodigal, disgrace every good cause that he can pretend to by his relation, and become an appellative of scorn, a scene of laughter or derision,—and all for the reward of forgetfulness and madness? for there are in immoderate drinking no other pleasures.

I end with the saying of a wise man ;"He is fit to sit at the table of the Lord, and to feast with saints, who moderately uses the creatures which God hath given him; but he that despises even lawful pleasures, shall not only sit and feast with God, but reign together with him, and partake of his glorious kingdom."

THE SACRAMENT.

WE sometimes espy a bright cloud formed into an irregular figure; when it is observed by unskilful and fantastic travellers, it looks like a Centaur to some, and as a castle to others; some tell that they saw an army with banners, and it signifies war: but another, wiser than his fellow, says, it looks for all the world like a flock of sheep, and foretells plenty and all the while it is nothing but a shining cloud, by its own mobility, and the activity of a wind cast into a contingent and in

*

artificial shape. So it is in this great mystery of our religion, in which some espy strange things which God intended not, and others see not what God hath plainly told; some call that part of it a mystery which is none; and others think all of it nothing but a mere ceremony, and a sign ; some say it signifies, and some say it effects; some say it is a sacrifice, and others call it a sacrament; some schools of learning make it the instrument in the hand of God: others say that it is God himself in that instrument of grace.

Since all societies of Christians pretend to the greatest esteem of this, above all the rights or external parts and ministeries of religion, it cannot be otherwise but that they will all speak honourable things of it, and suppose holy things to be in it, and great blessings one way or other to come by it; and it is contemptible only among the profane and the atheistical; all the innumerable differences which are in the discourses, and consequent practices relating to it, proceed from some common truths, and universal notions, and mysterious or inexplicable words, and tend all to reverential thoughts, and pious treatment of these rites and holy offices; and therefore it will not be im. possible to find honey or wholesome dews upon all this variety of plants.t

Worthy Communicant, p. 6.

&

+ Ibid. p. 8.

RETURN OF KINDNESS.

NOTHING makes societies so fair and lasting as the mutual endearment of each other by good offices; and never any man did a good turn to his brother, but one time or other himself did eat the fruit of it. The good man in the Greek epigram, that found a dead man's skull unburied, in kindness digging a grave for it, opened the inclosures of a treasure; and we read in the Annals of France, that when Gontran king of Burgundy was sleeping by the murmurs of a little brook, his servant espied a lizard coming from his master's head, and essaying to pass the water, but seeming troubled because it could not, he laid his sword over the brook, and made an iron bridge for the little beast, who passing, entered into the earth, and speedily returned back to the king, and disturbed him, (as it is supposed) into a dream, in which he saw an iron bridge, which landed him at the foot of the mountain, where if he did dig, he should find a great heap of gold. The servant expounded his master's dream, and shewed him the iron bridge; and they digged where the lizard had entered, where they found indeed a treasure ; and that the servant's piety was rewarded upon his lord's head, and procured wealth to one, and honour to the other. There is in human nature a strange kind of nobleness and love to return and exchange good offices; but because there are some dogs who bite your hand when you reach them

bread, God by the ministry of his little creatures tells, that if we do not, yet he will certainly recompense every act of piety and charity we do one to another. *

REAL AND APPARENT HAPPINESS.

If we should look under the skirt of the prosper-
ous and prevailing tyrant, we should find even in
the days of his joys, such allays and abatements
of his pleasure, as may serve to represent him pre-
sently miserable, besides his final infelicities. For
I have seen a young and healthful person warm
and ruddy under a poor

and a thin
garment,

when at the same time an old rich person hath been cold and paralytic under a load of sables, and the skins of foxes. It is the body that makes the clothes warm, not the clothes the body; † and the spirit of a man makes felicity and content, not any spoils of a rich fortune wrapt about a sickly and an uneasy soul. Apollodorus was a traitor and a tyrant, and the world wondered to see a bad man have so

Worthy Communicant, p. 191. + See Darwin's Zoonomia Diseases of Volition, 8vo. edition, vol. 4, p. 68, and see the anecdote in Wordsworth’s Lyrical Ballads.

She prayed, her withered hand uprearing,
While Harry held her by the arm-
“God! who art never out of hearing,
O may he never more be warm !”
The cold, cold moon above her head,
And icy cold he turned away.

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good a fortune; but knew not that he nourished scorpions in his breast, and that his liver and his heart were eaten up with spectres and images of death; his thoughts were full of interruptions, his dreams of illusions:* his fancy was abused with real troubles and fantastic images, imagining that he saw the Scythians flaying him alive, his daughters like pillars of fire, dancing round about a cauldron in which himself was boiling, and that his heart accused itself to be the cause of all these evils.

Does he not drink more sweetly that takes his beverage in an earthen vessel, than he that looks and searches into his golden chalices, for fear of poison, and looks pale at every sudden noise, and sleeps in armour, and trusts no body, and does not trust God for his safety.

Can a man bind a thought with chains, or carry imaginations in the palm of his hand? can the beauty of the peacock's train, or the ostrich plume, be delicious to the palate and the throat? does the hand intermeddle with the joys of the heart? or darkness, that hides the naked, make him warm?

*See Dr. Franklin's letter upon the art of procuring pleasant dreams, which thus concludes,―These are the rules of the art that, though they generally prove effectual in producing the end intended, there is a case in which the most punctual observance of them will be totally fruitless. I need not mention the case to you, my dear friend: but my account of the art would be imperfect without it. The case is, when the person who desires to have pleasant dreams has not taken care to preserve, what is necessary above all things—A good

conscience.

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