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charity there is a shadow and image, evem in noble beasts ; for oflions, it is a received opinion that their fury and fierceness ceaseth towards any thing that yieldeth and prostratethitself,The seconddegreeis, to pardon our enemies, though they persist, and without satisfactions and submissions, The thirddegreeis, not only to pardon and forgive, and forbear our enemies, but to deserve well of them and to do them good : but all these three degrees either have or may have in them a certain bravery and greatness of the mind rather than pure charity ; for when a man perceiveth virtue to proceed and flow from himself,it is possible thatheis puffedup andtakes contentment ratherinthe fruit of his own virtue than in the good of his neighbours ; but if any evil overtake the enemy from any other coastthan from thyself, andthou intheinwardest motions of thy heart be grieved and compassionate, and dost no ways insult, as if thy days of right and revenge were at the last come; this I interpret to be the height and exaltation of Charity.

“ Sufficient for the day is the evil thereof."

There ought to be a measure in worldly cares otherwise they are both unprofitable, as those which oppress the mind and astonish the judgment, and prophane, as those which savour of a mind which promiseth to itself a certain perpetuity in the things of this world ; for we ought to be day's men and mot to-morrow's men, considering the shortness of our time ; and as he saith, * Laying hold on the present * day;" for future things shall in their turns become presents, therefore the care of the present sufficeth ; and yet moderate cares (whether they concern our particular, or the commonwealth, or our friends) are not blamed. But herein is a twofold excess; the one when the chain or thread of our cares, extended and spun out to an over great length, and unto times too far off, as if we could bind the divine providence by our provisions, which even with the heathen, was always found to be a thing insolent and umlucky ; for those which did attribute much to fortune, and were ready at hand to apprehend with alacrity the present occasions, have for the most part in their actions been happy ; but they who in a compass, wisdom, have enteredinto a confidence that they had belayed all events, have for the most part encountered misfortune. The second excess is, when we dwell longer in our cares thanis requisite for due deliberating or firm resolving ; for who is there amongst us that careth no more than sufficeth either to resolve of a course or to conclude upon am impossibility, and doth not still chew over the same things, and tread a mazein the same thoughts, and vanisheth in them without issue or conclusion: which kind of cares are most contrary to all divine and human respects.


** Better is the sight of the eye, than the apprehension of the mind.”

Pure sense receiving every thing according to the natural impression, makes a better state and govern

ment of the mind, than these same imaginations and apprehensions of the mind ; for the mind of man hath this nature and property even in the gravest and most settled wits, that from the sense of every particular, it doth as it were bound and spring forward, and take hold of other matters, foretelling unto itself that all shall prove like unto that which beateth upon the present sense ; if the sense be of good, it easily runs into an unlimited hope, and into a like fear, when the sense is of evil, according as is sajd ** The oracles of hopes doth oft abuse," And that contrary, ** A froward soothsayer is fear in doubts." But yet offear there may be made some use; for it prepareth patience and awaketh industry, “ No shape ofill, comes new or strange to me, “ All sorts set down, yea, and prepared be." But hope seemeth a thing altogether unprofitable; for to what end serveth this conceit of good. Consider and note a little if the good fall out less tiam thou hopest ; good though it be, yet less be| auseitis, it seemeth rather loss than benefit through | thy excess of hope ; if the good prove equal and Proportionable in event to thy hope, yet the flower | thereof bythy hope is gathered ; so as when it comes * grace ofit is gone, and it seems used, and there| fore sooner draweth on satiety ; admit thy success P""e better than thy hope, it is true a gain seems to * made: but had it not been better tò have gained *Principal by hopingfor nothing, than the increase

, by hoping for less ; and thisis the operation of hope VOL. III. P.

in good fortumes, but in misfortunes it weakeneth all force and vigour of the mind; for neither is there always matter of hope, and if there be, yet if it fail but in part, it doth wholly overthrow the constancy and resolution of the mind; and besides, though it doth carry us through, yet it is a greater dignity of mind to bear evils by fortitude and judgment, than by a kind of absenting and alienation of the mind from things present to things future, for that it is to hope. And therefore it was much lightness in the poets to fain hope to be as a counter-poison of human diseases, as to mitigate and assuage the fury and anger of them, whereas indeed it doth kindle and enrage them, and causeth both doubling of them and relapses. Notwithstanding we see that the greatest number of men give themselves over to their imaginations of hope and apprehensions of the mind in such sort, that ungrateful towards things past, and in a manner unmindful of things present, as if they were ever children and beginners, they are still in longing for things to come. * I saw all men walk“ ing under the sun, resort and gather to the second ** persom, which was afterwards to succeed: this is am “ evil disease, and a great idleness of the mind." But perhaps you will ask the question, whether it be not better, when things stand in doubtful terms, to presume the best, and rather hope well than distrust; specially seeing that hope doth cause agreater tranquillity of mind ? Surely I do judge a state of mind which in all doubtful expectations is settled and floateth not; and

doth this out of a good government and composition of the affections, to be one of the principal supporters of man's life : but that assurance and repose of the mind, which only rides at anchor upon hope, I do reject as wavering and weak ; mot that it is not convenient to foresee and pre-suppose out of a sound and sober conjecture, as well the good as the evil, that thereby we may fit our actions to the probabihities and likelihoods of their event, so that this be a work of the understanding and judgment, with a due bent and inclination of the affection : but which of you hath so kept his hopes within limits, as when it is so, that you have out of a watchful and strong discourse of the mind set down the better success to be in apparency the more likely; you have not dwelt upom the very muse and forethought of the good to come, and giving scope and favour unto your mind, to fall into such cogitations as into a pleasant dream ; and this it is which makes the mind light, frothy, unequal, and wandering; wherefore all our hope is tobe bestowed upom the heavenly life to come : but here on earth the purer our sense is from the infection and tincture of imagination, the better and wiser soul.

** The sum of life to little doth amount,
** And therefore doth forbid a louger count.”

OF HYPOCRITES. * I demand mercy and not sacrifice." All the boasting of the hypocrite is of the works of the first table of the law, which is of adoration and

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