Wesley Corpus

You see, then, in all these cases, want (though in various ways) is the effect of sin. But is there no rich man near? none that could relieve these innocent sufferers, without impairing his own fortune? Yes; but he thinks of nothing less. They may rot and perish for him. See, more sin is implied in their suffering. But is not the family of that rich man himself happy? No; far from it; perhaps farther than his poor neighbours. For they are not content; their “eye is not satisfied with seeing, nor” their “ear with hearing.” Endeavouring to fill their souls with the pleasures of sense and imagination, they are only pouring water into a sieve. Is not this the case with the wealthiest families you know? But it is not the whole case with some of them. There is a debauched, a jealous, or an ill-natured husband; a gaming, passionate, or imperious wife; an undutiful son; or an imprudent daughter,-who banishes happiness from the house. And what is all this but sin in various shapes; with its sure attendant, misery? In a town, a corporation, a city, a kingdom, is it not the same thing still? From whence comes that complication of all the miseries incident to human nature,--war? Is it not from the tempers “which war in the soul?” When nation rises up against nation, and kingdom against kingdom, docs it not necessarily imply pride, ambition, coveting what is another's; or envy, or malice, or revenge, on one side, if not on both ? Still, then, sin is the baleful source of affliction; and consequently, the flood of miseries which covers the face of the earth,-which overwhelms not only single persons, but whole families, towns, cities, kingdoms,--is a demonstrative proof of the overflowing of ungodliness in every nation under heaven I. 1. THE fact then being undeniable, I would ask, How is it to be accounted for? Will you resolve it into the prevalence of custom, and say, “Men are guided more by example than reason?” It is true: They run after one another like a flock of sheep, (as Seneca remarked long ago) non qua eundum est, sed qua itur: “Not where they ought to go, but where others go.” But I gain no ground by this; I am equally at a loss to account for this custom.