Imágenes de páginas
PDF
EPUB

whimsies. He sets up haberdasher of small poetry, with a very small stock, and no credit. He believes it is invention enough to find out other men's wit; and whatsoever he lights upon, either in books or company, he makes bold with as his own. This he puts together so untowardly, that you may perceive his own wit has the rickets by the swelling disproportion of the joints. You may know his wit not to be natural, 'tis so unquiet and troublesome in him: for as those that have money but seldom are always shaking their pockets when they have it, so does he when he thinks he has got something that will make him appear. He is a perpetual talker; and you may know by the freedom of his discourse that he came lightly by it, as thieves spend freely what they get. He is like an Italian thief, that never robs but he murders, to prevent discovery; so sure is he to cry down the man from whom he purloins, that his petty larceny of wit may pass unsuspected. He appears so over-concerned in all men's wits, as if they were but disparagements of his own; and cries down all they do, as if they were encroachments upon him. He takes jests from the owners and breaks them, as justices do false weights and pots that want measure. When he meets with anything that is very good, he changes it into small money, like three groats for a shilling, to serve several occasions. He disclaims study, pretends to take things in motion, and to shoot flying, which appears to be very true, by his often missing of his mark. As for epithets, he always avoids those that are near akin to the sense. Such matches are unlawful, and not fit to be made by a Christian poet; and therefore all his care is to choose out such as will serve, like a wooden leg, to piece out a maimed verse that wants a foot or two, and if they will but rhyme now and then into the bargain, or run upon a letter, it is a work of supererogation. For similitudes, he likes the hardest and most obscure best: for as ladies wear black patches to make their complexions seem fairer than they are, so when an illustration is more obscure than the sense that went before it, it must of necessity make it appear clearer than it did; for contraries are best set off with contraries. He has found out a new set of poetical Georgies-a trick of sowing wit like clover grass on barren subjects, which would yield nothing before. This is very useful for the times, wherein, some men say, there is no room left for new invention. He will take three grains of wit, like the elixir, and, projecting it upon the iron age, turn it immediately into gold. All the business of mankind has presently vanished, the whole world has kept holiday;

there has been no men but heroes and poets, no women but nymphs and shepherdesses; trees have borne fritters, and rivers flowed plum-porridge. When he writes, he commonly steers the sense of his lines by the rhyme that is at the end of them, as butchers do calves by the tail. For when he has made one line, which is easy enough, and has found out some sturdy hard word that will but rhyme, he will hammer the sense upon it, like a piece of hot iron upon an anvil, into what form he pleases. There is no art in the world so rich in terms as poetry; a whole dictionary is scarce able to contain them; for there is hardly a pond, a sheepwalk, or a gravel-pit in all Greece but the ancient name of it is become a term of art in poetry. By this means small poets have such a stock of able hard words lying by them, as dryades, hamadryades, aonides, fauni, nymphæ, sylvani, &c., that signify nothing at all; and such a world of pedantic terms of the same kind, as may serve to furnish all the new inventions and thorough reformations" that can happen between this and Plato's great year. Characters.

JOHN PEARSON, D.D.,

born at Snoring, Norfolk, 1612, became Bishop of Chester, Feb. 9, 1672-73, and

died in 1686. His best-known work is An

Exposition of the Creed, Lond., 1659, 4to.

"A standard book in English divinity. It expands beyond the literal purport of the Creed itself to most articles of orthodox belief, and is a valuable summary of arguments and authorities

on that side. The closeness of Pearson, and his

judicious selection of proofs, distinguish him from many, especially the earlier, theologians. Some might surmise that his undeviating adherence to what he calls The Church is hardly consistent with independence of thinking; but, considered as an advocate, he is one of much judgment and skill."-HALLAM: Lit. Hist. of Europe, 4th ed., 1854, iii. 298.

THE ASCENSION OF CHRIST.

The ascent of Christ into heaven was not metaphorical or figurative, as if there were no more to be understood by it, but only that he attained a more heavenly and glorious state or condition after his resurrection. For whatsoever alteration was made in the body of Christ when he rose, whatsoever glorious qualities it was invested with thereby, that was not his ascension, as appeareth by those words which he spake to Mary, Touch me not, for I am not yet ascended to my Father. Although he had said before to Nicodemus, No man [hath] ascended up to heaven, but he that came down from heaven,

JEREMY TAYLOR.

even the Son of man which is in heaven; which words imply that he had then ascended; yet even those concern not this ascension. For that was therefore only true, because the Son of Man, not yet conceived in the Virgin's womb, was not in heaven, and after his conception by virtue of the hypostatical union was in heaven: from whence, speaking after the manner of men, he might well say, that he had ascended into heaven; because whatsoever was first on earth and then in heaven, we say ascended into heaven. Wherefore, beside that grounded upon the hypostatical union, beside that glorious condition upon his resurrection, there was yet another and that more proper ascension: for after he had both those ways ascended, it was still true that he had not yet ascended to his Father.

Now this kind of ascension, by which Christ had not yet ascended when he spake to Mary after his resurrection, was not long after to be performed; for at the same time he said unto Mary, Go to my brethren, and say unto them, I ascend unto my Father and your Father. And when this ascension was performed, it appeared manifestly to be a true local translation of the Son of Man, as man, from these parts of the world below into the heaven above; by which that body which was before locally present here on earth, and was not so then present in heaven, became substantially present in heaven, and no longer locally present on earth. For when he had spoken unto the disciples, and blessed them, laying his hands upon them, and so was corporally present with them, even while he blessed them, he parted from them, and while they beheld, he was taken up, and a cloud received him out of their sight; and so he was carried up into heaven, while they looked steadfastly towards heaven as he This was a visible departure, as it is described; a real removing of that body of Christ, which was before present with the apostles; and that body living after the resurrection, by virtue of that soul which was united to it, and therefore the Son of God according to his humanity, was really and truly translated from these parts below unto the heavens above, which is a proper local ascension.

went up.

Thus was Christ's ascension visibly performed in the presence and sight of the apostles, for the confirmation of the reality and the certainty thereof. They did not see him when he rose, but they saw him when he ascended; because an eye-witness was not necessary unto the act of his resurrection, but it was necessary unto the act of his ascension, it was sufficient that Christ shewed himself to the apostles alive after his passion; for being they knew him before to

71

be dead, and now saw him alive, they were thereby assured that he rose again: for whatsoever was a proof of his life after death was a demonstration of his resurrection. But being the apostles were not to see our Saviour in heaven; being the session was not to be visible to them on earth; therefore it was necessary they should be eye-witnesses of the act, who were not with the same eyes to behold the effect.

Beside the eye-witness of the apostles, there was added the testimony of the angels; those blessed spirits which ministered before, and saw the face of, God in heaven, and came down from thence, did know that Christ ascended up from hence unto that place from whence they came; and because the eyes of the apostles could not follow him so far, the inhabitants of that place did come to testify of his reception; for behold two men stood by them in white apparel, which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. We must therefore acknowledge and confess against all the wild heresies of old, that the eternal Son of God, who died and rose again, did, with the same body and soul with which he died and rose, ascend up to heaven; which was the second particular considerable in this Article.

An Exposition of the Creed, Article VI.

[blocks in formation]

made him a Miracle.

...

He was a rare Human

"He was none of God's ordinary works, but his Endowments were so many and so great, as really ist, and hugely versed in all the polite parts of Learning, and thoroughly concocted all the aneient Moralists, Greek and Roman Poets and Orators, and was not unacquainted with the refined wits of the later ages, whether French or Italian.

This great Prelate had the good humour of a Gentleman, the eloquence of an Orator, the fancy

of a Poet, the acuteness of a Schoolman, the profoundness of a Philosopher, the wisdom of a Chancellor, the sagacity of a Prophet, the reason of an Angel, and the picty of a Saint. He had devotion enough for a Cloister, learning enough for an University, and wit enough for a College of Virtuosi. And had his parts and endowments been parcelled him, it would perhaps have made one of the best out among his poor Clergy that he left behind dioceses in the world."-DOCTOR GEORGE RUST, his chaplain, and subsequently his episcopal suc

cessor in the see of Dromore.

[blocks in formation]

good works, that thy time may be crowned with eternity.

7. In the midst of the works of thy calling, often retire to God in short prayers and ejaculations; and those may make up the want of those larger portions of time, which, it may be, thou desirest for devotion, and in which thou thinkest other persons have advantage of thee; for so thou reconcilest the outward work and thy inward calling, the church and the commonwealth, the employment of the body and the interest of thy soul: for be sure, that God is present at thy breathings and hearty sighings of prayer, as soon as at the longer offices of less busied persons; and thy time is as truly sanctified by a trade, and devout though shorter prayers, as by the longer offices of those whose time is not filled up with labour and useful business.

8. Let your employment be such as may become a reasonable person; and not be a business fit for children or distracted people, but fit for your age and understanding. For a man may be very idly busy, and take great pains to so little purpose, that in his labours and expense of time he shall serve no end but of folly and vanity. There are some trades that wholly serve the ends of idle persons and fools, and such as are fit to be seized upon by the severity of laws and banished from under the sun and there are some people who are busy; but it is as Domitian was, in catching flies.

2. Let every man that hath a calling be diligent in pursuance of its employment, so as not lightly or without reasonable occasion to neglect it in any of those times which are usually, and by the custom of prudent persons and good husbands, employed in it. 3. Let all the intervals or void spaces of time be employed in prayers, reading, meditating works of nature, recreations, charity, friendliness, and neighbourhood, and means of spiritual and corporal health: ever remembering so to work in our calling as not to neglect the work of our high calling; but to begin and end the day with God, with such forms of devotion as shall be proper to THE INVALIDITY OF A LATE OR DEATH-BED our necessities.

4. The resting days of Christians, and festivals of the church, must, in no sense, be days of idleness; for it is better to plough upon holy days than to do nothing, or to do viciously: but let them be spent in the works of the day, that is, of religion and charity, according to the rule appointed.

5. Avoid the company of drunkards and busybodies, and all such as are apt to talk much to little purpose; for no man can be provident of his time that is not prudent in the choice of his company; and if one of the speakers be vain, tedious, and trifling, he that hears, and he that answers, in the discourse, are equal losers of their time.

[ocr errors]

6. Never walk with any man, or undertake any trifling employment, merely to pass the time away; for every day well spent may become a day of salvation," and time rightly employed is an "acceptable time." And remember, that the time thou triflest away was given thee to repent in, to pray for pardon of sins, to work out thy salvation, to do the work of grace, to lay up against the day of judgment a treasure of

[ocr errors]

Rules and Exercises of Holy Living.

REPENTANCE.

But will not trusting in the merits of Jesus Christ save such a man? For that, we must be tried by the word of God, in which there is no contract at all made with a dying person that lived in name a Christian, in practice a heathen: and we shall dishonour the sufferings and redemption of our blessed Saviour, if we think them to be an umbrella to shelter our impious and ungodly living. But that no such person may, after a wicked life, repose himself on his deathbed upon Christ's merits, observe but these two places of Scripture: "Our Saviour Jesus Christ, who gave himself for us"what to do? that we might live as we list, and hope to be saved by his merits? no:but "that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works." These things

speak and exhort," saith St. Paul. But more plainly yet in St. Peter: "Christ bare our sins in his own body on the tree"-to what end? "That we, being dead unto sin, should live unto righteousness." Since,

HENRY MORE.

therefore, our living a holy life is the end of Christ's dying that sad and holy death for us, he that trusts on it to evil purposes, and to excuse his vicious life, does as much as in him lies, make void the very purpose and design of Christ's passion, and dishonours the blood of the everlasting covenant; which covenant was confirmed by the blood of Christ; but as it brought peace from God, so it requires a holy life from us. But why may not we be saved, as well as the thief on the cross? even because our case is nothing alike. When Christ dies once more for us, we may look for such another instance; not till then. But this thief did but then come to Christ, he knew him not before; and his case was, as if a Turk, or heathen, should be converted to Christianity, and be baptized, and enter newly into the covenant his death-bed: then God pardons all upon his sins. And so God does to Christians when they are baptized, or first give up their names to Christ by a voluntary confirmation of their baptismal vow: but when they have once entered into the covenant they must perform what they promise, and do what they are obliged. The thief had made no contract with God in Jesus Christ, and therefore failed of none; only the defailances of the state of ignorance Christ paid for at the thief's admission: but we, that have made a covenant with God in baptism, and failed of it all our days, and then return at "night, when we cannot work," have nothing to plead for ourselves; because we have made all that to be useless to us, which God, with so much mercy and miraculous wisdom, gave us to secure our interest and hopes of heaven.

And therefore, let no Christian man who hath covenanted with God to give him the service of his life, think that God will be answered with the sighs and prayers of a dying man for all that great obligation which lies upon us cannot be transacted in an instant, when we have loaded our souls with sin, and made them empty of virtue; we cannot so soon grow up to " a perfect man in Christ Jesus." . . . Suffer not therefore yourselves to be deceived by false principles and vain confidences: for no man can in a moment root out the long-contracted habits of vice, nor upon his death-bed make use of all that variety of preventing, accompanying, and persevering grace which God gave to man in mercy, because man would need it all, because without it he could not be saved; nor upon his death-bed can he exercise the duty of mortification, nor cure his drunkenness then, nor his lust, by any act of Christian discipline, nor run with patience," nor "resist unto blood," nor endure with long-sufferance;" but he can pray, and

[ocr errors]

66

73

groan, and call to God, and resolve to live well when he is dying.

Rules and Exercises of Holy Dying.

HENRY MORE, D.D.,

born 1614, died 1687, famous for his learning and piety, was the author of philosophical poems and treatises, theological dissertations, and Aphorisins.

"No one defended the Platonic doctrine, combined with the Pythagorean and Cabalistic, with greater learning and subtlety than Cudworth's friend and colleague, Henry More. He died leaving behind him a name highly celebrated among theologians and philosophers."-ENFIeld: Hist. of Philos., 1840, 546.

"More was an open-hearted and sincere Christian philosopher, who studied to establish men in the great principles of religion against atheism." -BISHOP BURNET: Hist. of My Own Times.

We give an extract from An Antidote against Atheism, which was included in his Philosophical Works, Lond., 1662, fol., 4th edit., corrected and much enlarged, Lond., 1712, fol.

NATURE OF THE EVIDENCE OF THE EXIST

ENCE OF GOD.

When I say that I will demonstrate that there is a God, I do not promise that I will always produce such arguments that the reader shall acknowledge so strong, as he shall be forced to confess that it is utterly impossible that it should be otherwise; but they shall be such as shall deserve full assent, and win full assent from any unprejudiced mind.

For I conceive that we may give full assent to that which, notwithstanding, may possibly be otherwise; which I shall illustrate by several examples: suppose two men got to the top of Mount Athos, and there viewing a stone in the form of an altar with ashes on it, and the footsteps of men on those ashes, or some words, if you will, as Optimo Maximo, or To agnosto Theo, or the like, written or scrawled out upon the ashes; and one of them should cry out, Assuredly here have been some men that have done this. But the other, more nice than wise, should reply, Nay, it may possibly be otherwise; for this stone may have naturally grown into this very shape, and the seeming ashes may be no ashes, that is, no remainders of any fuel burnt there; but some unexplicable and unperceptible motions of the air, or other particles of this fluid matter that is active everywhere, have wrought some parts of the matter into the form and nature of ashes, and have fridged

and played about so, that they have also figured those intelligible characters in the same. But would not anybody deem it a piece of weakness, no less than dotage, for the other man one whit to recede from his former apprehension, but as fully as ever to agree with what he pronounced first, notwithstanding this bare possibility of being otherwise?

[ocr errors]

RICHARD BAXTER, born 1615, died 1691, a divine first of the Church of England, and subsequently a nonconformist, was the author of one hundred and sixty-eight works, of which The Saint's Everlasting Rest and the Call to the Unconverted are still in high estimation. A collection of his Practical Works was pub. lished, London, 1707, 4 vols. fol., and other editions appeared, 1838, 4 vols. imp. Svo, and 1847, 4 vols. imp. 8vo, Works, with a Life of the Author by Rev. W. Orme, 1830, 23 vols. 8vo. After his death was published Reliquiæ Baxterianæ: A Narrative of his Life and Times, published by Matthew Sylvester, 1696, fol.

Boswell tells: "I asked [Dr. Johnson] what works of Richard Baxter's I should read. He said, Read any of them: they are all good.'" tor "thought Baxter's Reasons of the Christian

Another of Johnson's friends tells us that the doc

Religion contained the best collection of the evidences of the divinity of the Christian system."

"Baxter wrote as in the view of eternity; but generally judicious, nervous, spiritual, and evangelical, though often charged with the contrary. dent proofs of an amazing genius, with respect to He discovers a manly eloquence and the most eviwhich he may not improperly be called the English Demosthenes."-DODDRIDGE: Lects, on Preaching.

"Pray read with great attention Baxter's life of himself; it is an inestimable work. There is no substitute for it in a course of study for a clergyman or public man: I could almost as soon COLERIDGE. doubt the Gospel verity as Baxter's veracity."—

Of Baxter's Life, thus praised, we give two specimens.

So of anchors that have been digged up, either in plain fields or mountainous places, as also the Roman urns with ashes and inscriptions, as Severianus Ful. Linus, and the like, or Roman coins with the effigies and names of the Cæsars on them, or that which is more ordinary, the skulls of men in every churchyard, with the right figure, and all those necessary perforations for the passing of the vessels, besides those conspicuous hollows for the eyes and rows of teeth, the os stylocides, ethocides, and what not. If a man will say of them that the motions of the particles of the matter, or some hidden spermatic power, has gendered these, both anchors, urns, coins, and skulls, in the ground, he doth but pronounce that which human reason must admit is possible. Nor can any man ever so demonstrate that those coins, anchors, and urns were once the artifice of men, or that this or that skull was once a part of a living man, that he shall force an acknowledgment that it is impossible that it should be otherwise. But yet I do not think that any man, without doing manifest violence to his faculties, can at all suspend his assent, but freely and fully agree that this or that skull was once a part of a living man, and that these anchors, urns, and coins were certainly once made by And this token of my weakness so accomhuman artifice, notwithstanding the possi-panied those my younger studies that I was bility of being otherwise. And what I have said of assent is also true in dissent; for the mind of man, not crazed nor prejudiced, will fully and irreconcilably disagree, by its own natural sagacity, where, notwithstanding, the thing that it doth thus resolvedly and undoubtedly reject, no wit of man can prove impossible to be true. As if we should make such a fiction as this,-that Archimedes, with the same individual body that he had when the soldiers slew him, is now safely intent upon his geometrical figures under ground, at the centre of the earth, far from the noise and din of this world that might disturb his meditations, or distract him in his curious delineations he makes with his rod upon the dust; which no man living can prove impossible. Yet if any man does not as irreconcilably dissent from such a fable as this, as from any falsehood imaginable, assuredly that man is next door to madness or dotage, or does enormous violence to the free use of his faculties.

CONTROVERSY.

very apt to start up controversies in the way of my practical writings, and also more desirous to acquaint the world with all that I took to be the truth, and to assault those books by name which I thought did tend to deceive them, and did contain unsound and dangerous doctrine; and the reason of all this was, that I was then in the vigour of my youthful apprehensions, and the new appearance of any sacred truth, it was more apt to affect me, and be more highly valued, than afterwards, when commonness had dulled my delight; and I did not sufficiently discern then how much in most of our controversies is verbal, and upon mutual mistakes. And withal, I knew not how impatient divines were of being contradicted, nor how it would stir up all their powers to defend what they have once said, and to rise up against the truth which is thus thrust upon them, as the mortal enemy of their honour; and I knew not how hardly men's minds are changed from their former appre

« AnteriorContinuar »