reckon them amongst the happy, they are the most happy men; if we reckon them amongst the miserable, they are the most miserable. For just as is a man's condition, great or little, so is the state of his misery: all have their share; but kings and princes, great generals and consuls, rich men and mighty, as they have the biggest business and the biggest charge, and are answerable to God for the greatest accounts, so they have the biggest trouble; that the uneasiness of their appendage may divide the good and evil of the world, making poor man's fortune as eligible as the greatest; and also restraining the vanity of man's spirit, which a great fortune is apt to swell from a vapour to a bubble; but God in mercy hath mingled wormwood with their wine, and so restrained the drunkenness and follies of prosperity. the 7. Man never hath one day to himself of entire peace from the things of this world, but either something troubles him, or nothing satisfies him, or his very fulness swells him and makes him breathe short upon his bed. Men's joys are troublesome; and besides that the fear of losing them takes away the present pleasure, (and a man hath need of another felicity to preserve this,) they are also wavering and full of trepidation, not only from their inconstant nature, but from their weak foundation: they arise from vanity, and they dwell upon ice, and they converse with the wind, and they have the wings of a bird, and are serious but as the resolutions of a child, commenced by chance, and managed by folly, and proceed by inadvertency, and end in vanity and forgetfulness. So that as Livius Drusus said of himself, he never had any play days or days of quiet when he was a boy; for he was troublesome and busy, a restless and unquiet many: the same may every man observe to be true of himself; he is always restless and uneasy, he dwells upon the waters, and leans upon thorns, and lays his head upon a sharp stone. SECT. V. This Consideration reduced to Practice. 1. THE effect of this Consideration is this; that the sadnesses of this life help to sweeten the bitter cup of Death. For let our life be never so long, if our strength were great as that of oxen and camels; if our sinews were strong as the cordage at the foot of an oak, if we were as fighting and prosperous people as Siccius Dentatus, who was on the prevailing side in a hundred and twenty battles, who had three hundred and twelve public rewards assigned him by his generals and princes for his valour and conduct in sieges and sharp encounters, and, besides all this, had his share in nine triumphs; yet still the period shall be, that all this shall end in Death, and the people shall talk of us awhile, good or bad, according as we deserve, or as they please, and once it shall come to pass that concerning every one of us it shall be told in the neighbourhood. that we are dead. This we are apt to think a sad story; but therefore let us help it with a sadder for we therefore need not be much troubled : Uni sibi nec puero unquam ferias contigisse. that we shall die, because we are not here in ease, nor do we dwell in a fair condition: but our days are full of sorrow and anguish, dishonoured and made unhappy with many sins, with a frail and a foolish spirit, entangled with difficult cases of conscience, insnared with passions, amazed with fears, full of cares, divided with curiosities and contradictory interests, made airy and impertinent with vanities, abused with ignorance and prodigious errors, made ridiculous with a thousand weaknesses, worn away with labours, loaden with diseases, daily vexed with dangers and temptations, and in love with misery; we are weakened with delights, afflicted with want, with the evils of myself and of all my family, and with the sadnesses of all my friends, and of all good men, even of the whole Church: and therefore methinks we need not be troubled that God is pleased to put an end to all these troubles, and to let them sit down in a natural period, which, if we please, may be to us the beginning of a better life. When the prince of Persia wept because his army should all die in the revolution of an age, Artabanus told him that they should all meet with evils so many and so great, that every man of them should wish himself dead long before that. Indeed it were a sad thing to be cut of the stone, and we that are in health tremble to think of it; but the man that is wearied with the disease looks upon that sharpness as upon his cure and remedy: and as none need to have a tooth drawn, so none could well endure it, but he that felt the pain of it in his head: so is our life so full of evils, that therefore death is no evil to them that have felt the smart of this, or hope for the joys of a better. 2. But as it helps to ease a certain sorrow, as a fire draws out fire, and a nail drives forth a nail; so it instructs us in a present duty, that is, that we should not be so fond of a perpetual storm, nor doat upon the transient gauds and gilded thorns of this world. They are not worth a passion, nor worth a sigh or a groan, not of the price of one night's watching; and therefore they are mistaken and miserable persons who, since Adam planted thorns round about Paradise, are more in love with that hedge than all the fruits of the garden; sottish admirers of things that hurt them, of sweet poisons, gilded daggers, and silken halters. Tell them they have lost a bounteous friend, a rich purchase, a fair farm, a wealthy donative, and you dissolve their patience; it is an evil bigger than their spirit can bear, it brings sickness and death, they can neither eat nor sleep with such a sorrow. But if you represent to them the evils of a vicious habit, and the dangers of a state of sin; if you tell them they have displeased God, and interrupted their hopes of Heaven; it may be they will be so civil as to hear it patiently, and to treat you kindly, and first to commend, and then forget your story, because they prefer this world with all its sorrows before the pure unmingled felicities of Heaven. But it is strange that any man should be so passionately in love with the thorns which grow on his own ground, that he should wear them for armlets, and knit them in his shirt, and prefer them before a kingdom and immortality. No man loves this world the better for his being poor: but men that love it because they have great possessions, love it because it is troublesome and chargeable, full of noise and temptation, because it is unsafe and ungoverned, flattered and abused; and he that considers the troubles of an over-long garment and of a crammed stomach, a trailing gown and a loaden table, may justly understand that all that for which men are so passionate is their hurt and their objection, that which a temperate man would avoid, and a wise man cannot love. He that is no fool, but can consider wisely, if he be in love with this world, we need not despair but that a witty man might reconcile him with tortures, and make him think charitably of the rack, and be brought to dwell with vipers and dragons, and entertain his guests with the shrieks of mandrakes, cats, and screechowls, with the filing of iron, and the harshness of rending of silk, or to admire the harmony that is made by a herd of evening wolves when they miss their draught of blood in their midnight revels. The groans of a man in a fit of the stone are worse than all these; and the distractions of a troubled conscience are worse than those groans: and yet a careless merry sinner is worse than all that. But if we could from one of the battlements of Heaven espy how many men and women at this time lie fainting and dying for want of bread, how many young men are hewn down by the sword of war, how many poor orphans are now weeping over the graves of their father, by whose life they were enabled to eat; if we could but hear how many mariners and passengers are at this present in a storm, and shriek out because their keel dashes against a rock or bulges under them, how many people there are that weep with want, and are mad with oppression, or are desperate by too quick a sense of a constant infelicity; in all reason we should be |