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and the enchantments of her bravery and luxury, they were no longer useful to her, she knew not what to do with them; but on wise Ulysses she was continually enamoured. Indeed, the outward ornament is fit to take fools, but they are not worth the taking ; but she that hath a wise husband, must entice him to an eternal dearness by the veil of modesty and the grave robes of chastity, the ornament of meekness and the jewels of faith and charity ; she must have no fucus but blushings, her brightness must be purity, and she must shine round about with sweetnesses and friendship, and she shall be pleasant while she lives, and desired when she dies. If not,

Κατθανούσα δε κείσεαι,
Ουδέ τις μνημοσύνα σέθεν έσσεται, ,
Ου γάς μετέχεις ρόδων τών έκ Πιερίης.

Her grave shall be full of rottenness and dishonour, and her memory shall be worse after she is dead : after she is dead;' for that will be the end of all merry meetings; and I choose this to be the last advice to both.

3. “Remember the days of darkness, for they are many;" the joys of the bridal-chambers are quickly past, and the remaining portion of the state is a dull progress, without variety of joys, but not without the change of sorrows; but that portion that shall enter into the grave, must be eternal. It is fit that I should infuse a bunch of myrrh into the festival goblet, and, after the Egyptian manner, serve up a dead man's bones at a feast: I will only shew it, and take it away again; it will make the wine bitter, but wholesome. But those married pairs that live, as remembering that they must part again, and give an account how they treat themselves and each other, shall, at that day of their death, be admitted to glorious espousals ; and when they shall live again, be married to their Lord, and partake of his glories, with Abraham and Joseph, St. Peter and St. Paul, and all the married saints.

Θνητα τα των θνητών, και πάντα παρέρχεται ημάς

"Ην δε μή, αλλ' ήμείς αυτά παρερχόμεθα . * All those things that now please us shall pass from us, or we from them ;' but those things that concern the other life, are

a Branck. Anal. T. 2. p. 342. .

permanent as the numbers of eternity: and although at the resurrection there shall be no relation of husband and wife, and no marriage shall be celebrated but the marriage of the Lamb; yet then shall be remembered how men and women passed through this state which is a type of that, and from this sacramental union all holy pairs shall pass to the spiritual and eternal, where love shall be their portion, and joys shall crown their heads, and they shall lie in the bosom of Jesus, and in the heart of God to eternal ages. Amen.




What fruit had ye then in those things whereof ye are now

ashamed? For the end of those things is death.-Romans

vi. 21. The son of Sirach did prudently advise concerning making judgments of the felicity or infelicity of men ; " Judge none blessed before his death; for a man shall be known in his childrene.” Some men raise their fortunes from a cottage to the chairs of princes, from a sheep-cote to a throne, and dwell in the circles of the sun, and in the lap of prosperity; their wishes and success dwell under the same roof, and Providence brings all events into their design, and ties both ends together with prosperous successes; and even the little conspersions and intertextures of evil accidents in their lives, are but like a feigned note of music, by an artificial discord making the ear covetous, and then pleased with the harmony into which the appetite was enticed by passion, and a pretty restraint ; and variety does but adorn prosperity, and make it of a sweeter relish, and of more advantages; and some of these men descend into their graves without a change of fortune.

Eripitur persona, manet res.

• Ecclus, xi. 28.

Indeed, they cannot longer dwell upon the estate, but that remains unrifled, and descends upon their heir, and all is well till the next generation : but if the evil of his death, and the change of his present prosperity, for an intolerable danger of an uncertain eternity, does not sour his full chalice ; yet if his children prove vicious or degenerous, cursed or unprosperous, we account the man miserable, and his grave to be strewed with sorrows and dishonours. The wise and valiant Chabrias grew miserable by the folly of his son Ctesippus ; and the reputation of brave Germanicus began to be ashamed, when the base Caligula entered upon his scene of dishonourable crime. Commodus, the wanton and feminine son of wise Antoninus, gave a check to the great name of his father; and when the son of Hortensius Corbio was prostitute, and the heir of Q. Fabius Maximus was disinherited by the sentence of the city prætor, as being unworthy to enter into the fields of his glorious father, and young Scipio the son of Africanus was a fool and a prodigal ; posterity did weep afresh over the monuments of their brave progenitors, and found that infelicity can pursue a man, and overtake him in

his grave.

This is a great calamity when it falls upon innocent persons : and that Moses died upon Mount Nebo, in the sight of Canaan, was not so great an evil, as that his sons Eliezer and Gerson were unworthy to succeed him; but that priesthood was devolved to his brother, and the principality to his servant: and to Samuel, that his sons proved corrupt, and were exauthorated for their unworthiness, was an allay to his honour and his joys, and such as proclaims to all the world, that the measures of our felicity are not to be taken by the lines of our own person, but of our relations too; and he that is cursed in his children, cannot be reckoned among the fortunate.

This which I have discoursed concerning families in general, is most remarkable in the retinue and family of sin; for it keeps a good house, and is full of company and servants, it is served by the possessions of the world, it is courted by the unhappy, flattered by fools, taken into the bosom by the effeminate, made the end of human designs, and feasted all the way of its progress : wars are made for its interest, and men give or venture their lives that their sin


may be

ous; all the outward senses are its handmaids, and the inward senses are of its privy-chamber; the understanding is its counsellor, the will its friend, riches are its ministers, nature holds up its train, and art is its emissary to promote its interest and affairs abroad : and, upon this account, all the world is enrolled in its taxing-tables, and are subjects or friends of its kingdom, or are so kind to it as to make too often visits, and to lodge in its borders; because all men stare upon its pleasures, and are enticed to taste of its wanton delicacies. But then if we look what are the children of this splendid family, and see what issue sin produces, toti yao TÉKVA kaì tqd,—it may help to untie the charm. Sin and concupiscence marry together, and riot and feast it high, but their fruits, the children and production of their filthy union, are ugly and deformed, foolish and ill-natured; and the Apostle calls them by their name, shame' and death.' These are the fruits of sin, “the apples of Sodom,' fair outsides, but if you touch them, they turn to ashes and a stink; and if you will nurse these children, and give them whatsoever is dear to you, then you may be admitted into the house of feasting, and chambers of riot where sin dwells; but if you will have the mother, you must have the daughters; the tree and the fruits go together; and there is none of you all that ever entered into this house of pleasure, but he left the skirts of his garment in the hands of shame, and had his name rolled in the chambers of death. “What fruit had ye then ?” That is the question.

In answer to which question we are to consider, 1. What is the sum total of the pleasure of sin? 2. What fruits and relishes it leaves behind by its natural efficiency? 3. What are its consequents by its demerit, and the infliction of the superadded wrath of God, which it hath deserved? Of the first St. Paul gives no account; but by way of upbraiding asks, 'what they had ?’ that is, nothing that they dare own, nothing that remains : and where is it? shew it; what is become of it? Of the second he gives the sum total : all its natural effects are ‘shame' and its appendages. The third, or the superinduced evils by the just wrath of God, he calls

death,' the worst name in itself, and the greatest of evils that can happen.

1. Let us consider what pleasures there are in sin; most of them are very punishments. I will not reckon or consider concerning envy, which one in Stobæus calls káKLOTOV KądkóTatov Jeòv, “the basest spirit, and yet very just;" because it punishes the delinquent in the very act of sin, doing as Ælian says of the polypus, είτις αυτω γένοιται αθηρία, των εαυ του πλόkáuwv mapétpays, “when he wants his prey, he devours his own arms; (i.27.)” and the leanness, and the secret pangs, and the perpetual restlessness of an envious man, feed upon his own heart, and drink down his spirits, unless he can ruin or observe the fall of the fairest fortunes of his neighbour. The fruits of this tree are mingled and sour, and not to be endured in the very eating. Neither will I reckon the horrid affrightments and amazements of murder, nor the uneasiness of impatience, which doubles every evil that it feels, and makes it a sin, and makes it intolerable; nor the secret grievings, and continual troubles of peevishness, which makes a man incapable of receiving good, or delighting in beauties and fair entreaties in the mercies of God and charities of men.

It were easy to make a catalogue of sins, every one of which is a disease, a trouble in its very constitution and its nature: such are loathing of spiritual things, bitterness of spirit, rage, greediness, confusion of mind, and irresolution, cruelty and despite, slothfulness and distrust, unquietness and anger, effeminacy and niceness, prating and sloth, ignorance and inconstancy, incogitancy and cursing, malignity and fear, forgetfulness and rashness, pusillanimity and despair, rancour and superstition: if a man were to curse his enemy, he could not wish him a greater evil than these: and yet these are several kinds of sin which men choose, and give all their hopes of heaven in exchange for one of these diseases. Is it not a fearful consideration, that a man should rather choose eternally to perish than to say his prayers heartily, and affectionately? but so it is with very many men; they are driven to their devotions by custom, and shame, and reputation, and civil compliances; they sigh and look sour when they are called to it, and abide there as a man under the chirurgeon's hands, smarting and fretting all the while; or else he passes the time with incogitancy, and hates the employment, and suffers the torment of prayers which hè loves not; and all this, although for so doing it is certain

| Florileg. tit. 38.

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