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terfeit all their joys are, in spite of all the flourishes and fine shews that they make, in the opinion of the foolish world, which sees and gazes upon their glistering outfide, but knows not the dismal stings, and secret lashes which they feel within.

ANOTHER reason why happiness doth not consist in abundance, is, because it is attended with excesive immoderate cares: The very management of a great estate, is a greater and more perplexing trouble; than any that a poor man can be subject to. Great riches bring on new necessities, necessities added to those of nature, but accounted much above them; to wit, the necessities of pomp, grandeur, and a suitable port in the world. For he who is vastly rich, must live like one who is so; and whosoever does that, makes his house (as it were) a great inn; where the noise; the trouble, and the charge, is sure to be his, and the enjoyment to be that of others.

It is indeed impossible that riches should increase, and that care, with many evil

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accidents besides, should not increase with them. This is the dark shadow, which still follows those shining bodies. And care is certainly one of the greatest miseries of the mind; the toil, and very day-labour of the soul. And what felicity, what enjoyment can there be in inceffant labour ?

ANOTHER reason of this, is, because the possession of riches is attended with an insatiable desire of getting more. He who loves money Mall not be satisfied with it (says Solomon): and I believe it would be no hard matter to afsign more instances, of such as riches have made covetous, than of such as covetousness hath made rich.

Upon which account, a man can never truly enjoy what he actually has, through the eager pursuit of what he has not; his heart is still running out after more, and so never thinks of ufing what he hath already acquired.

And must it not now be one of the greatest miseries, for a man to have a perpetual defire, and to have his appetite grow fiercer and sharper, amidft the very

objects

objects and opportunities of satisfaction ? Yet so it is usually with men vastly rich. They have, and they covet; riches flow in upon them, and yet riches are the only things they are still looking after. Their desires are answered, and while they are answered they are inlarged. And this is the direct and natural result of increasing wealth. Riches are still made the reason of riches; and men get only, that they may lay up; and lay up only, that they may keep.

Upon which principle, it is evident, that the covetous person is always thinking himself in want, and consequently as far from any true relish of happiness, as he must needs be, who apprehends himself under that condition, which of all things in the world he most abhors.

· ANOTHER argument to prove that man's life confifteth not in the abundance of the things which he possesseth, shall be taken from the utter inability of the greatest earthly riches, to remove those things which chiefly render men miserable: and especially, as to what affects a man's spiri

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tual part, the mind. Suppose that to be grieved, and labouring under the most pressing and unsupportable of all griefs, trouble of conscience: And what can riches, power, or honour contribute to its res moval? Can they pluck out any of those poisoned arrows, which the apprehension of God's wrath fastens in the soul? Can they heal the wounds, and assuage the an, guilh of a conscience groaning, and even gasping under the terrors of the Almigh: ty?

Nay, let the grief arise but from a temporal cause, as suppose the death and loss of a dear friend, the diminution of a man's honour, or the like; and what miserable comforters in any of these cases are the heaviest bags, and the fullest coffers ? The pleasure arising from all other temporal enjoyments, cannot equal the finart, which the mind endures from the loss of any one of them.

And what poor contributors must these earthly enjoyments needs be, to a man's real happiness ; when a hundred pleasures fhall not be able to counterbalance one

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forrow : but that one cross accident shall imbitter all his comforts; and the mind fhall as really droop and languish, whilft a man is surrounded with vast treasures, as if he had not where to lay his head? For in such a cafe, all the delight he doth, or can reap from his other comforts, serves only to quicken and increase the sense of that calamity, which hath actually taken poffefsion of him.

And in the next place, let us consider the miseries which affect the body; and we shall find that the greatest pleasures arising from any degree of wealth or plenty whatsoever, are utterly ineffectual in this case also. What would a man give, to purchase a release, nay but a small respite, from the extreme pains of the gout or stone ; and yet if he had all the wealth in the world, it could not redeem, or even reprieve him from his misery? No man feels the pangs or tortures of his present distemper (be it what it will) at all the less for his being rich. When God shall think fit, to cast a man upon his bed of pain or fickness; let him summon about him his thousands, and his L 4

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