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17. For what difference is there tunity in cutting and carving, and between him who now labours and such like mechanical contrivances ? toils for that knowledge, which in Or would any one imagine such a little time he shall be easily and a man to be in such a condition, near fully possessed of, and him that dearly a doubtful trial of life and death, buys an estate, which would other- whom coming into a prison he should wise come to him after a short interval? find so employed ? and yet is there Only this ; That he who buys the any thing more absurd in this, than estate, though he might have spared to have a man, who has so great bis money, however gets what he a concern upon his hands, as the prelaid it out for. His expence indeed paring for eternity, all busy and taken was needless, but not in vain. Where- up with quadrants and telescopes, as he that drudges in the pursuit furnaces, syphons and air-pumps ? of knowledge, not only toils for that

20. When we would expose any which in a short time he shall have, signal impertinence, we commonly and in abundance, but which after all illustrate it by the example of Archihe cannot compass, and so undergoes medes; who was busy in making à vain as well as needless labour. mathematical figures on the sands

18. Again, What difference is there of Syracuse, while the city was between him, who when he is upon stormed by Marcellus, and so, though business of life and death, shall alight particular orders were given for his from his horse, and stand to hear safety, lost his life by his unseasonà nightingale sing, and him who able study. Now, I confess there having an eternity of happiness to was absurdity enough in this instance, secure, and only this point of time to to consign it over to posterity: But do it in, shall yet turn virtuoso, and had Archimedes been a Christian, set up for learning and curiosity? I should have said, that the main It is true the nightingale sings well, of his impertinence did not lie here, and it were worth while to stand still in being mathematically employed and hear her, were I disengaged when the enemy was taking the city, from more concerning affairs; but but in laying out his thoughts and not when I am upon life and death. time in so unconcerning a study, And so knowledge is an excellent while he had no less a concern upon thing, and would deserve my study him, than the securing his eternal and time, had I any to spare; but interest, which must be done now or not when I have so great an interest Nothing certainly is an imas that of my final state depending pertinence if this be not, to hunt upon the good use of it. My busi- after knowledge in such a juncture ness now is not to be learned, but to be good.

21. Many other proceedings in the 19. For is my life so long, am

I conduct of life, are condemned of overstocked with time, or is my de- vanity, and impertinence, though not pending interest so little, or so easily half so inconsistent with the character secured, that I can find leisure for of man, nor so disagreeable to his unnecessary curiosities? Is this con- present posture. The pens of moral duct agreeable to the present posture writers have been all along employed of man, whose entrance into this world, against them who spent their short and whose whole stay in it is purely in and uncertain lives, which ought to order to another state ? Or would any be spent in pursuing an infinitely one imagine this to be the condition higher interest, in gaping up and of man by such a conduct? Shall a down after honour and preferments, prisoner, who has but a few days in long and frequent attendances at allowed him to make a preparation court, in raising families, in getting för his trial, spend that little oppor- estates, and the like. These are con

never.

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demned, not only for their particular and to be good, is a more glorious viciousness, as crimes of ambition perfection than to be wise and knowand covetousness, but for what they ing, this being if not the only, cerhave all in common, as they are mis- tainly the principal difference between spendings of time, and unconcerning an angel and a devil

. " It is far employments.

better,

to use the expression of 22. Now I would fain know, Whe- Mr. Poiret,“ like an infant without ther any of these be more expensive much reasoning, to love much, than of our time, more remote from the like the devil, to reason much without main business of life, and conse- love. quently more impertinent, than to be 25. But suppose knowledge were busily employed in the niceties and a more glorious excellence than it is; curiosities of learning ? And whether suppose it were a greater perfection a man that loiters away six weeks in than virtue ; yet still this competition court-attendances, be not every whit would be utterly against reason; as accountably employed, as he that since we cannot have the former spends the same time in solving a now in any measure, and shall have mathematical question, as Mr. Des- it hereafter without measure : But Cartes in one of his epistles confesses the l'atter we may have now (for we himself to have done ? Why should may love much, though we cannot the prosecution of learning be the know much) and cannot have it hereonly thing excepted from the vanities after. Now the question is, whether and impertinences of life?

we ought to be more solicitous for that 23. And yet so it is. All other intellectual perfection, which we canunconcerning employments are cried not have here and shall have heredown merely for being so, as not con- after; or that moral perfection, which sistent with the present state of man, we may have here, and cannot have with the character he now bears. hereafter? And I think we need not This alone is not content with the consult an oracle, or conjure up a reputation of innocence, but stands spirit to be resolved. for positive merit and excellence. 26. This consideration alone is To say a man is a lover of knowledge, sufficient to justify the measure we and a diligent enquirer after truth, have prescribed for our intellectual is thought, almost as great an enco- conduct, that we ought to prosecute mium as you can give him; and the knowledge no farther than as it contime spent in the study, though in the duces to virtue : and consequently, search of the most impertinent truth, that whenever we study to any

other is reckoned almost as laudably em- purpose, or in any other degree than ployed as that in the chapel. It is this, we are unaccountably, impertilearning only that is allowed (so in- nently, I may add, sinfully employed. consistent with itself is human judg- For this is the whole of man, . To ment) not only to divide but to devour fear God and keep his commandthe greatest part of our short life; ments,' the whole of man in this and is the only thing that with credit station particularly, and consequently and public allowance stands in com- this ought to be the scope of all his petition with the study of virtue: nay, studies and endeavours. by the most is preferred before it

, 27. And accordingly it is observable, who had rather be accounted learned that the Scripture, whether it makes

mention of wisdom, with any mark 24. But is not this a strange com

of commendation, always means by petition ! We confess that knowledge it either religion itself, or such knowis a glorious excellence. Yet recti- ledge as has a direct influence upon tude of will is a far greater excellence it. Remarkable to this purpose is than brightness of understanding: the 28th chapter of Job; where

than pious.

having run through several instances 29. Moses had been bred a scholar of natural knowledge, he adds, But as well as a courtier, and was well where shall wisdom be found, and instructed in all the secrets of philowhere is the place of understanding ?' sophy. And besides the advantages As much as to say, That in none of Pharaoh's court, he had God himof the other things mentioned, did self for his tutor ; he had conversed consist the wisdom of man. Then it personally with his Maker, and therefollows, “ Man knoweth not the price fore must needs be supposed to know thereof, neither is it found in the land what was true wisdom. But he does of the living. The depth saith, It is not make it consist in courtly edunot in me, and the sea saith, It is not cation, or the mysteries of philosophy; in me.' Not in the depths of learning, but in considering our latter end. nor in the recesses of speculation, He wishes that his people were wise; Seeing it is hid from the eyes of all and to this end he does not wish, living. Destruction and death say that they were as well-bred, or as we have heard of the fame thereof learned as himself, but only that they with our ears :' as much as to say, understood this, this one thing, that that after this life, and then only, they would consider their latter end. unless perhaps about the hourof death, This he makes the summary and men begin to have a true sense and abstract of all wisdom. Not unlike lively relish of this wisdom. But in Plato, who defines philosophy, “the the mean time, ‘God understandeth theory of death.” the way thereof, and he knoweth the 30. And here, if a short digression place thereof.'

And unto man he may be dispensed with, I would obsaid, Behold, the fear of the Lord serve, how much Plato is in the right, that is wisdom, and to depart from and what an excellent part of wisdom evil, that is understanding! To man it is, to consider death seriously. To he said : had it been to another crea- make this distinctly appear, I shall ture, suppose an angel, in a state shew first, that the consideration of of security and confirmation, he would death is the most proper exercise for perhaps have recommended for wis- a wise man; and secondly, that it is dom the study of nature, and the the most compendious way of making arcana of philosophy. But having him wise that is not so. to do with man, a probationary un

31. First, it is the most proper fixed creature, that shall be either exercise for a wise man. Wisdom happy or miserable eternally, ac- consists in a due estimation of things; cording as he demeans himself in which then are duly estimated, when this short time of trial, the only wis- they are rated, both as they are in dom he advises to such a creature in themselves, and as they are in relation such a station, is to study religion to us. If they are great and extraorand a good life.

dinary in themselves, they deserve to 28. From anthority let us descend be considered for their own sakes ; to example: and two I would par- if they nearly relate to us, they deticularly recommend, of men both serve to be considered for ours. And eminently wise and learned; I mean on both these accounts, death and Moses and St. Paul. The latter pro- its consequences are highly deserving fessedly declares,'I determine to know a wise man's thoughts. nothing but Jesus Christ and him cru- 32. For, first, They are in themcified. And the former complaining selves great and extraordinary transof the gross ignorance of his people, actions, and as such, deserve the breaks out into this passionate wish, attentive consideration, even of a • Othat they were wise! that they stander by, of any other indifferent understood this, that they would con- Being, suppose an angel ; even though sider their latter end!'

he were no otherwise concerned in

it, than as it is a great event, a noble of death is as proper an exercise as and wonderful scene of Providence. a wise man can be employed in. On this single account, death is as fit 34. And as it is so fit an employa subject for the contemplation of a ment for him that is wise already, so, wise man, as any in nature.

secondly, it is the most compendious 33. Or if there be within the sphere way of making him wise that is not of nature, things of a greater ap: so. For all wisdom is in order to pearance, yet there is none wherein happiness; and to be truly wise, is man is so nearly concerned. Since to be wise unto salvation. Whatever on this depends his eternal happi- knowledge contributes not to this, is ness or ruin. Nothing deserves so quite beside the mark. It is, as the much to be considered by him. Whe- apostle calls it, . Science falsely so ther therefore we regard the greatness called.' The knowledge itself is vain, of the thing in itself, or its greatness and the study of it impertinent. with respect to us, the consideration

The Society for the Promotion of Permanent and Universal Peace.

From causes which are not likely to occur again, the names of some of the Subscribers to the above Society have been omitted in their Annual Report for 1820. The Committee adopt this method of supplying the names that should have appeared in that Report, and they hope that in future there will be no occasion for complaints of this nature. They also take this opportunity to request that the Correspondents for different parts of the kingdom will, when they send up their subscriptions, accompany them, if possible, with a list of the Subscribers' names, or send such list as soon after as they conve. niently can.

GUERNSEY. James Agnew, Esq. Capt. Guernsey Militia ; Mr. D. Bredthafft; Miss Breton; Rev. Mr. Filleul, Rector of the Parish of St. Brelade, Jersey; A Friend, by Rev. F. Porrot, Jersey; Two Friends; Rev. Mr. Hayes, Minister of the Church of England; Mrs. William Jones; Mr. Edward Thomas Le Cocq; Lieut. Le Messurier, R.N.; Mr. Dennis Le Pelley ; Mr. Mauger, Surgeon ; Mr. N. Moullin, Ponchez; Rev. Edward Mourant, Rector of the Forest and Torteval Parishes, Guernsey ; Mr. F. Ollivier ; Mr. John Ozanne; Captain Schmidt; Mrs. Seaman; Robt. Walters, Esq.; W. H. Mr. Nath. Cosins should have been entered as Correspondent.

HULL. Mr. Benjamin Barron; Mr. Jolin Jackson, Beverley ; Mr. Joseph Smith ; Mr. Jo. seph Foster; Mrs. Elizabeth Storr.

LEWES, SUSSEX.

Correspondent, Mr. Frederiek Marten. Mr. William Boys ; Mrs. Susannah Crittenden; Mr. William Marten ; Mr. John Marten ; Mr. Frederick Marten ; Mr. John Rickman ; Mrs. Ann Saxby.

POETRY.

ODE ON PEACE.
[Written at the Time of its Proclamation.]
Weary of War's destructive

rage,
And sick’ning o'er the bloody strife
That marks a cruel, guilty age,
And long shall stain th' historic page,

Humanity indignant turns,

And Piety in ashes mourns
The barb'rous waste of human life.
O ye! who thrive on mortal gore,

Go, follow in the victor's train;
The purple field of death explore,
And feast

upon

the thousands slain.
Go, hear the limbless suff'rers' moan,

The shriek of pain, the dying groan;
While black Revenge breathes out its savage yell
To tunes of martial joy, and blasphemies of hell.
Go, trace the track of armies through the plains

Where cheerful Labour smild, with plenty crown'd; No harvest ripens, and no herd remains,

But one wide wreck of ruin spreads around,
And lust and plunder mark their dreadful way,
With fearful pomp deriding wild dismay.
While Pity views with streaming eye,
Where cities proud in ashes lie,
And crowds in vain for refuge fly,
And widows raise their mournful cry,
And famish'd age and infants die ;
Ambition mocks their misery,

And triumphs o'er his prey.
Ah! where is now the God of love ?

The genius of the Gospel where ?
In vain his laws their crimes reprove,

In vain his cross their banners bear.
Religion flies the cruel race,

Who murder in her peaceful name ;
Infuriate demons seize her place,

And in her mask secure their aim.
From sin the horrid discord rose,
That made of fellow-creatures foes ;
Thus Cain, by hellish wrath inspir'd,
His meeker brother's blood requir'd,

And murder first began:
And envy, pride, and malice still
The restless human spirit fill
With hatred to th' Almighty will,

And cruelty to man,

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