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“ He sinned grievously that said in his heart, or secret unexamined thought, similis ero altissimo (whether this be meant of Nebuchadnezzar, or some other earthly tyrant only, or literally of one or more of them, and mystically of Lucifer). But they sin no less for the act, which say in their hearts, or presuppose in their implicit thoughts, altissimus est simillimus mihi: the most high God hath determined nothing concerning men or angels, otherwise than we would have done, if we had been in his place. They preposterously usurp the same power which God in his first creation did justly exercise ; who, though not expressly, yet by inevitable consequence, and by implicit thoughts, make a God after their own image and similitude; a God, not according to the reliques of that image wherein he made our first parents, but after the corruptions or defacements of it, through partiality, envy, pride, and hatred towards their fellow creatures.”—Jackson, vol.ii. p. 781.
Hours of rising.-p. 149.
The most curious statement that I have any where met with concerning the apportionment of time for sleep, occurs in Dr. Clarke's Travels. Speaking of the Norwegians, he says, “ The lower order of people in summer sit up
the whole night, and take no sleep for a considerable length of time. Sunday is in fact their sleeping day: if they do not go to church, they spend the greater part of the sabbath in sleep; and in winter they amply repay themselves for any privation of their hours of repose during summer."-(vol. x. p. 215.)
Archbishop Williams is said to have slept only three hours in the four and twenty, so that he lived three times as long, (says his biographer) as one that lived no longer.” This is a marvellous fact, for Williams was a man who employed all his
waking hours, and moreover was not of the most tranquil disposition. But I believe that any one who should attempt to follow his example, would severely suffer for his imprudence. The mind requires regular rest as much as the body, and does not so soon recover from any excess of exertion. But it is the tendency of the present state of society in England to produce unnatural exertions. Stage-coach-horses, and walkers against time, are not the only creatures that are worked to death in this country. Many are the labourers (and it is the most sober and industrious upon whom the evil falls,) who by task-work, or by working what are called days and quarters, prepare for themselves a premature old age. And many are the youths who, while they are studying for University honours, rise early and sit up late, have recourse to art for the purpose of keeping their jaded faculties wakeful, and irretrievably injure their health for ever, if this intemperance of study does not cost them their lives.
We are bound over to the service of the world. – p. 166. “ Quod à prisco * poeta dictum est, verum esse non dubitem :
• Exigua pars est vitæ quam nos vivimus.' “ Cæterùm quidem omne vitæ spatium, non vita, sed tempus est. Urgentia nos circumstant cùm negotia, tum vitia, et in cupiditatibus infixos premunt. Vix unquam nobis ad nos recurrere zicet : nobis ipsi rarissimè vacamus, sed aliis : nemo ferè suus est. Qui pecuniam suam dividere velit, nullus est ; vitam miserrimè laceramus, et modd in hæc, modd in illa negotia partimur, sæpe vana et inutilia. Ita magnam partem exigimus non vi- . vendo ; certe non cælo, non Deo vivimus.—Drexelius, tom. i. p. 45. Ætern. Prod.
* Publio mimographo.
An anonymous poet of the Puritan age has some remarkable verses upon this subject among many bad ones of the rankest raving fanaticism.
Pass, World, along with all thy pompous train!
Go ruffling in thy pride, thy richest show,
Too base an object for my high disdain.
Contemn the World ?..I would, were it worth contempt!
I'd have the World at will; and yet I care
No more for't than to buy me food and frieze:
My building soul; and when my master sees
Soliliquies Theological, by J. S. gent. 1641. pp. 187-8.
We are as it were bound over to the service of the
World.-p. 166. “ Many of us,” says Paley, “ are brought up with this world set before us, and nothing else. Whatever promotes this world's prosperity is praised; whatever hurts and obstructs and prejudices this world's prosperity, is blamed ; and there all praise and censure end. We see mankind about us in motion and action, but all these motions and actions directed to worldly objects. We hear their conversation, but it is all the same way. And this is what we see and hear from the
first. The views which are continually placed before our eyes, regard this life alone and its interests. Can it then be wondered at, that an early worldly-mindedness is bred in our hearts so strong as to shut out heavenly-mindedness entirely ?" -Sermon 1.
There is a nation of warriors in Hindostan who call
their Deity All-Steel.p. 169. The Sikhs, who are at present the most formidable people in that country. They are required to have steel about them in some shape, which is generally that of a knife or dagger. In support of this ordinance they quote these verses of Guru Govind, who made them a military sect : “ The protection of the infinite Lord is over us : thou art the Lord, the cutlass, the knife, and the dagger. The protection of the Immortal Being is over us: the protection of ALL-STEEL is over us: the protection of All Time is over us: the protection of ALL-STEEL is constantly over us.”—Sir John Malcolm. Asiatic Researches, vol. ii. p. 253. 8vo. edition.
They address the Goddess Bhavani Durga thus : “ Thou art the edge of the sword : thou art the arrow, the sword, the knife, and the dagger.” (Ibid. 283.) “ Durga,” says Guru Govind, “ appeared to me when I was asleep, arrayed in all her glory. The Goddess put into my hand the hilt of a bright scimitar, which she had before held in her own. The country of the Mahommedans,' said the Goddess, shall be conquered by thee, and numbers of that race shall be slain.' After I had heard this, I exclaimed, This steel shall be the guard to me and my followers, because in its lustre the splendour of thy countenance, O Goddess! is always reflected.”— Ibid. p. 287.
... Rather than have been born and bred to a large fortune, I should deem it better for myself always to live precariously, and die poor at last.--p. 193.
Nicolas Clenard has left a pleasant, picture of a scholar's feeling concerning riches in the little volume of his Letters.
“ Memini me quandoque leviter abs te castigatum, quòd ad rem parum attentus essem, et parandum etiam senectutis viaticum. Hactenus non induci animum, ut aliquid prospicerem in posterum, nec adhuc mihi possum illud imperare. Spero dabit locus exilii mei victum exuli, quocunque me Deus miserit : quod si nihil reliquum est in patriá, quod me reducem queat alere, moriar peregre, et studiis meis morem geram, potius quam illic nemini. Nam de parandis híc opibus, quemadmodum plerique putant, ut benè saginatus domum revertar, id verò somnium est. Habentes victum et amictum, his contenti simus, et ut cum Flacco dicam,
* Lætus in præsens animus, quod ultra est
Oderit curare. Spes nummaria non me fecit erronem, sed ocii desiderium; id dolente Domino consecutus sum profundissimum; non est animus præsenti oblatá occasione non uti. Valeant qui crastina curant. Scio te riderė stultitiam meam, ipse tamen me hoc nomine non possum ridere, et ideo tibi forsitan magis ridiculus videor. Verùm quid facias, si aliquis me ita incantavit, ut nolim ullo pacto sollicitus esse de crastino ?...Unicus semper mihi fuit scopus, è turbis illis eripi quas præbebat patria, satis mihi beatus videor, quod vel tandem peregrè contigerit. Nihil amplius opto, quàm ut Deus hanc mentem mihi sempiternet, ocium præsens conservet, et qui vivere non cupiam valde dives, ne unquam sic desipeam, ut dives velim mori.”—Nic. Clenardi Peregrinationum, ac de rebus Machometicis Epistolæ. Lovanii. 1551.