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that made it. As, contrarily, nostræ ; imò, creatoris, Dei. what an uncomfortable thing is Uti, è contrà, quàm tristes sunt darkness ! insomuch as we pu- tenebræ ! adeò ut sceleratissimos nish the greatest malefactors with quosque carcerum obscuritate obscurity of dungeons; as think- punire soleamus; utpote, quos ing they could not be miserable satis miseros esse posse non arenough, if they might have the bitremur, modò lucis hujusce privilege of beholding the privilegio frui liceret : sed, et light : yea, hell itself can be no ipsi damnatorum cruciatus non more horribly described, than atrociore quopiam, quàm exti. by outward darkness. What is marum tenebrarum nomine, dedarkness, but absence of light ? scribi solent. Quid aliud sunt The pleasure or the horror of tenebræ, quàm mera lucis absenlight or darkness, is according to tia? Lucis verò tenebrarumve the quality and degree of the sive jucunditas sive horror, secause, whence it ariseth.

cundum qualitatem gradumve causæ, unde ortum habet, solet

æstimari. And if the light of a poor Quòd si pauperis lucernæ igcandle be so comfortable, which niculus, qui nihil aliud est nisi is nothing but a little inflamed pauxillum inflammati aeris fuliair gathered about a moistened ginosi cujusdam lini oleaginosa snuff; what is the light of the pinguedini circumfusi, ita oculos glorious sun, the great lamp of animumque afficiat ; quantò maheaven ! But, much more, what gis gloriosis solis radiis, cælestis is the light of that infinitely-re- lampadis splendore delectamur! splendent Sun of Righteousness, Quantò, verò, adhuc magis suwho gave that light to the sun, premi illius æternumque splenthat sun to the world! And, if dentis Justitiæ Solis, qui hoc luthis partial and imperfect dark- men soli visibili, hunc solemn ness be so doleful, which is the mundo donavit, beatificâ luce privation of a natural or artificial refocillamur! Et, si dubiæ hæ light; how unconceivable dolo- imperfectæque tenebræ, quæ rous and miserable shall that be, præter luminis sive naturalis sive which is caused through the ut- artificialis privationem nihil omter absence of the all-glorious nino sunt, tantum tristitiæ secum God, who is the Father of afferre solent; quantum horLights! O Lord, how justly do roris incutient diræ illæ tenebræ, we pity those wretched souls, quæ ab æternâ gloriosissimi that sit in darkness and the sha- Dei, Patris Luminum, absentiâ dow of death ; shut up from the oriuntur! Quantâ, ô Domine, light of the saving knowledge of quàmque justâ miseratione prothee, the only True God ! But, sequimur infælices illas animas, how am I swallowed up with hor- quæ in ignorantiæ tenebris ac umror, to think of the fearful con- brá mortis securè usque sedent; dition of those damned souls, ab omni salutari tui, Veri nempe that are for ever shut out from Dei, cognitione miserrimè exthe presence of God, and ad- clusæ ! Sed, quanto horrore conjudged to exquisite and ever- cutior planèque consternor, ubi lasting darkness! The Egyptians subit animum tremenda damna.

were weary of themselves in tarum illarum animarum conditheir three days' darkness; tio, quæ à facie divinâ perpetuò yet we do not find any pain, arcentur, exquisitissimis sempi. that accompanied their con- ternisque caliginibus adjudicatæ ! tinuing night : what shall we Pigebat sui Egyptios etiam ob say to those woeful souls, in tenebras triduanas; nusquam ta. whom the sensible presence of men comperimus cruciatuum geinfinite torment shall meet with nus ullum, longam illam noctem the torment of the perpetual ab- fuisse comitatum : quid igitur sence of God?

dicemus de illis deploratissimis animabus, in quibus infinitorum torminum sensus cum summo perpetuæ Dei absentiæ cruciatu, horrendo planè modo, conjun

getur?

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Othou, who art the True O tu, qui solus es Vera Lux, Light, shine ever through all the diffunde radios tuos per cæcas blind corners of my soul; and, omnes animæ meæ latebras anfrom these weak glimmerings of fractusque; meque, per debiles grace, bring me to the perfect quasdam gratiæ emicationes, ad brightness of thy glory.

perfectum gloriæ tuæ splendorem perducito.

23** On the same occasion. XXI. De eâdem. As well as we love the light, we QUANTUMLIBET lucem diligamus, are wont to salute it, at the first solemus tamen eam, primo incoming in, with winking or gressu, conniventibus clausisque closed eyes; as not abiding to oculis salutare ; non sustinentes see that, without which we can- videre illud, sine quo nihil videnot see. All sudden changes, mus. Subitæ mutationes, tathough to the better, have a kind metsi fortè in melius, aliquid seof trouble attending them. By cum semper molestiæ ferre sohow much more excellent any lent. Quanto spectaculum aliobject is, by so much more is quod excellentius est et splendiour weak sense mis-affected in dius, tanto magis debilis oculo. the first apprehending of it. rum nostrorum acies primo il

lius obtutu offenditur. O Lord, if thou shouldest ma- () Domine, si tu gloriosam nifest thy glorious presence to präsentiam tuam nobis istic aus here, we should be confound- gentibus patefaceres, hujus nos ed in the sight of it: how wise- intuitu prorsùs confunderemur ly, how mercifully hast thou re- illico : quàm sapienter, quàm served that for our glorified es- gratiosè istoc reservasti glorifica. tate; where no infirmity shall tionis nostræ conditioni; ubi dazzle our eyes ; where perfect nulla oculos nostros debilitabit righteousness shall give us per- infirmitas, aut perstringet gloria; fect boldness both of sight and ubi absoluta justitia perfectam fruition!

nobis et visionis et fruitionis fiduciam æternum præstabit !

On the blowing of the fire. XXII. Accenso igre. We beat back the flame; not REPERCUTIMUS flammam; non with a purpose to suppress it, supprimendi quidem animo, sed but to raise it higher, and to dif- excitandi potiùs, augendique. fuse it more.

Those afflictions and repulses, Afflictiones illæ repulsæque, which seem to be discourage- quæ dejicere nobis animum aut ments, are indeed the merciful planè demere videntur, revera incitements of grace. If God nihil aliud sunt quàm benignisdid mean judgment to my soul, sima gratiæ incitamenta. Si juhe would either withdraw the dicii vindictam animæ meæ infuel, or pour water upon the tenderet Deus, aut fomitem (grafire, or suffer it to languish for tiæ motus) mihi subduceret, aut want of new motions : but now, frigidum igni suffunderet, aut that he continues to me the bonorum subinde motuum demeans and opportunities and de- fectu flammam languere sineret et sires of good, I shall misconstrue interire: nunc verò, ubi adminithe intentions of my God, if I cula opportunitatesque boni et deshall think his crosses sent rather sideria sancta mihi continuò subto damp than to quicken his Spi- ministrare voluerit, malè profecrit in me.

tòmentem Dei mei interpretabor, si afflictiones hasce, ad restinguendum potiùs quàm ad accendendum vivificandumque Spiritum in me suum, immissas ju.

dicavero. O God, if thy bellows did not O Deus, nisi folles tui aliquansometimes thus breathe upon do in me sufflando vehementiùs, me, in spiritual repercussions; I spirituali quâdam repercussione, should have just cause to suspect animam mihi exercerent; conmy estate: those few weak ditionem equidem meam meritò gleeds of grace, that are in me, suspectam haberem: pauculæ might soon go out, if they were illæ minimæque gratiæ scintillæ, not thus refreshed : still blow quæ animæ meæ superstites sunt, upon them, till they kindle; still citò extinctæ forent, nisi hoc kindle then, till they flame up modo excitarentur: perge, ô to thee.

Domine, adfare illis fortiter, donec accendantur; accendere, donec ad te usque exardescant, flammasque in cælum emittant.

On the barking of a dog. XXIII. Ad canis latratum. WHAT have I done to this dog, Quid verò feci ego cani huic, that he follows me with this qui me sic irato clamore proseangry clamour ? Had I rated quitur? Si illum increpuissem him, or shaken my staff, or stoop- acriùs, baculumve ei intentassem, ed down for a stone, I had justly aut pronus quæsissem lapidem

drawn on this noise, this snarling quo illum impeterem, meritò irimportunity

ritâssem hunc strepitum, hosque

nimis importunos latratus. But, why do I wonder to find At verò, quid mirum vid ri this unquiet disposition in a brute debet in brutis hanc inquietam creature, when it is no news with dispositionem comperire, cùm the reasonable? Have I not seen hoc idem in hominibus ratione innocence and merit bayed at, præditis usu veniat ? Annon vidi by the quarrelsome and envious ego sæpiùs innocentiam, ac bevulgar, without any provocation, ne-merita, rixosi invidique vulgi save of good offices? Have I allatrationibus, absque omni, nisi not felt, more than their tongue, bonorum forsan officiorum protheir teeth upon my heels; when vocatione, exceptam ? Annon I know I have deserved nothing, sensi ego, non linguas modò, sed but fawning on? Where is my et dentes istorum nihil suspicangrace, or spirits, if I have not tis mei calcibus infixos; qui nilearned to contemn both ? hil interea, nisi meras blanditias

meruerim ? Ubi aut virtus mea, aut animus, si non didicerim

utrumque horum contemnere? () God, let me rather die, Moriar ego, ô Deus, moriar than willingly incur thy displea- priùs, quàm volens quicquam sure; yea, than justly offend patravero, quod iram tuam, justhy godly-wise, judicious, con- tamque piorum cordatorumque scionable servants : but if hu- servorum tuorum offensam promour, or faction, or causeless ritet mereaturque: quòd' si prejudice fall upon me, for my malus cujusquam genius, facfaithful service to thee; let these tiove, aut injustum fortè præjubawling curs tire themselves, dicium, fidelitatis erga te meæ and tear their throats, with loud causâ, impetierit; fatigent sibi, and false censures : I go on, in quantum volunt, disrumpantque a silent constancy; and, if my guttura clamosi hi canes, falsis ear be beaten, yet my heart canorisque censuris : silenti quâshall be free.

dam constantiâ, pergam ego interim ; et, si aures mihi vapulent, cor sanè liberum ac securum conquiescet.

On sight of a cock XXIV. Visá á nextguouaxia site gal-
I fight.

lorum pugna. How fell these creatures out? QUID verò est quòd ita dissident Whence grew this so bloody isti alites ? Unde tam cruenta combat? Here was neither old hæc pugna? Certè nec vetus grudge, nor present injury. aliqua simultas, nec recens inju. What then is the quarrel ? Sure- ria in causâ est. Quorsum ergo ly, nothing, but that which should hæ tam diræ lites ? Nihil, prorather unite and reconcile them; fectò, hos inter se committit, nisi one common nature : they are quod unire potiùs ac conciliare

THE

128

DEVOTIONAL WORKS. both of one feather. I do not deberet; communis natura : ea see either of them fly upon dem utrique species est. Non creatures of different kinds; video horum alterutrum in dibut, while they have peace with versi generis volucres involanall others, they are at war with tem ; sed, ubi cum aliis omnibus themselves : the very sight of pacem alunt, bellum secum ipsi each other was sufficient provo- gerunt : nec aliâ quidem provocation. If this be the offence, catione, quam mutuo sui conwhy doth not each of them fall spectu irritantur. Quòd si hoc out with himself; since he hates in culpâ sit, cur non unusquisand revenges in another, the que secum ipse dissidet; dum being of that same which him- id quod ipse est, in alio odit ac self is?

ulciscitur? Since man's sin brought de- Ex quo hominis peccatum libate into the world, nature is be- tem in mundum intulit, plena est come a great quarreller. The natura rixarum dissidiorumque. seeds of discord were scattered, Nullus est in totâ creatione sulin every furrow of the creation; cus, in quem non jacta sunt disand came up in a numberless va- cordiæ semina; inque vix fini. riety of antipathies : whereof tam antipathiarum varietatem exyet none is more odious and de- creverint: quarum certè nulla plorable, than those which are vel odiosior est vel deploratior, betwixt creatures of the same quàm quæ inter creaturas ejuskind. What is this, but an dam generis intercedere solet. image of that woeful hostility, Quid verò hoc aliud est, nisi imawhich is exercised betwixt us go tristis illius inimicitiæ, quæ reasonables; who are conjoined inter nos rationis compotes, non in one common humanity, if not communi modo humanitatis, sed religion? We fight with and et religionis etiam vinculo condestroy each other, more than junctos, passim exercetur? Pugthose creatures, that want reason namus, ilicet, nobiscum nosque to temper their passions. No perdimus mutuò, plus quàm anibeast is so cruel to man, as him. malia illa, quæ ratione domandis self: where one man is slain by moderandisve affectibus destia beast, ten thousand are slain tuuntur. Nec quæ bellua ita hoby man. What is that war, mini crudelis est, ac homo ipse : which we study and practise, ubi unus ferarum sive dente sive but the art of killing? What- ungue perit, multæ myriades huever Turks and Pagans may do, manâ manu trucidantur. Quid O Lord, how long shall this bru- est bellum illud, quod tam stutish fury arm Christians against diosè gerimus, nisi ars occidendi? each other? While even Devils Quicquid Turcæ ac Pagani faare not at enmity with them- ciant, quousque, ô Deus, brutus selves, but accord in wickedness; iste furor armabit contra se inviwhy do we men so mortally op- cem gentes Christianas ? Etiam pose each other in good ?

diabolis quidem ipsis inter se parum disconvenit ; concordes sunt illi in malo, nimis ; unde fit, quòd nos homines ita nobismet in bono lathaliter adversemur?

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