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neft in pursuance or avoiding of them. There be two forts of things we converse about, good and bad ; the former, according to the degree of their appearance fo to us ( that is, according to our estimation of them) we naturally love, delight in, desire and pursue ; the other likewise in proportion to our opinion concerning them, we do more or less loath and fhun. Our Actions therefore being all thus directed and grounded, to esteem

Primum eft, ut quanti quidthings aright both in

que fit judices ; secundum, ut kind and degree (exgbo impetum ad illa capias ordinaσω αποδιδόναι τίω άξίαν, tum temperatumque ; tertium,

ut inter impetum tuum, aétio. to afsign every thing nemque conveniat

, ut in omniits due price, as Epicte- bus iftis tibi ipfe consentias,

Sen. Epift

. 89. tus speaks; quanti quidque fit judicare, to judge what each thing is worth as Seneca, ) is in order the first, in degree a main part of wisdom, and as fo is frequently by wife men commended. Now among qualities that commend or vilifie things unto us, duration and certainty have a chief place; they

often

often alone suffice to render things valuable or contemptible. Why is Gold more precious than Glass or Crystal? why prefer we a Ruby before a Rose, or a Gilly-flower? 'tis not because those are more serviceable, more beautifull, more gratefull to our senses than these ( it is plainly otherwise) but because these are brittle and fading, those solid and permanent; these we cannot hope to retain the use or pleasure of long; those we may promise our selves to enjoy so long as we please ; whence on the other side is it, that we little fear or shun any thing how painfull, how offensive so ever, being assured of its foon passing over, the biting of a flea, or the prick in letting bloud? The reason is evident

; and that in general nothing can on either hand be considerable ( either to value or difesteem ) which is of a short continuance, Upon this ground therefore let us tax the things concerning us whether good or bad, relating to this life, or to our future state ; and first the good things relating to this life; thence we shall be difposed to judge truly concerning them, what their just price is, how much of affection, care and endeavour they deserve to have expended on them. In general, and in the lump concerning them all St. Paul tells us, that to geñua nbs Ms maegyen, the shape or fashion Call · Cor. 7. 31. that is apparent or sensible) in this present world doth flit, and soon give us the go-by: We gaze a-while upon these things, as in transitu, or intra conspectum; as they pass by us, and keep a-while in fight;

-- πάντα παρέρχεται ημάς, but they are presently

,

'Ει 3 με, αλλ' αυτοι πανgone from us, or we Tu Tagesgowe. Sa. Gr.Epig. Anfrom them. They are but like objects represented in a Glass; which having viewed a-while, we must shortly turn our backs, or shut our eyes upon them, then all vanishes and disappears unto us. Whence he well infers an indifferency of affection toward them; a

Nlackness

thol.

slackness in the enjoyment of them to be required of us; a using this world, as if we used it not; a buying, as if we were not to polefs; a weeping, as if we wept not; and a rejoycing, as if we rejoyced not ; a kind of

negligence and unconcernedness a1 John 2. 17. bout these things. The world (faith Έπιθυμία αυτά. .

St. John) passeth away, and the desire thereof; what-ever seemeth most lovely and desirable in the World is very flitting; how-ever our defire and our enjoyment thereof must suddenly cease. Imagine a man therefore possessed of all worldly goods, arm'd with power, flourishing in credit, flowing with plenty, swimming in all delight ( such as were fometime Priamus, Polycrates, Cræfus, Pompey) yet since he is withall fupposed a man and mortal; subject both to fortune and death; none of those things can he reasonably confide, or much satisfy himself in ; they may be violently divorced from him by fortune, they must naturally be loofed from him by

death;

death; the closest union here cannot last longer than till death us depart ; wherefore no man upon such accompt can truly call or ( if he confider well) heartily esteem himself happy ; a man cannot hence ( as the Eccl. 1, 3, Gr. moft able judge, and trusty voucher of the commodities doth pronounce) receive profit or content from any labour he taketh. ( upon these transitory things ) under the fun. Why then. (let me inquire ) do we lo cumber our heads with care, so rack our hearts with passion, fo wast our spirits with incessant toil about these transitory things? why do we fo highly value, so ardently desire, so eagerly pursue, so fondly delight in, so impatiently want, or lofe, so passionately contend for and emulate one another in regard to these bubbles; forfeiting and foregoing our homebred most precious goods, tranquillity and repose, either of mind or body, for them ? Why erect we such mighty fabricks of expectation and confidence upon

such

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