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O thou, that art the God of Peace, compose the unquiet hearts of men to a happy and universal concord; and, at last, refresh our souls with the multitude of peace.

O tu, qui solus es Pacis Deus, ita compone inquieta hominum pectora, ut in communi quadam concordiâ fœliciter conspirent; recrea, tandem, animas nostras multitudine pacis.

XXV.

On his lying down to rest. WHAT a circle there is of human actions and events! We are never without some change; and yet that change is without any great variety. We sleep, and wake; and wake, and sleep; and eat, and evacuate; labour, in a continual interchange: yet hath the infinite wisdom of God so ordered it, that we are not weary of these perpetual iterations; but with no less appetite enter into our daily courses, than if we should pass them but once in our life. When I am weary of my day's labour, how willingly do I undress myself, and betake myself to my bed! and ere morning, when I have wearied my restless bed, how glad am I to rise and renew my labour !

Why am I not more desirous to be unclothed of this body, that I may be clothed-upon with immortality? What is this, but my closest garment; which when it is once put off, my soul is at liberty and ease? Many a time have I lain down here in desire of rest; and, after some tedious changing of sides, have risen sleepless, disappointed, languishing. In my last uncasing, my body shall not fail of repose, nor my soul of joy; and, in my rising up, neither of them shall fail of glory.

Ad decubitum suum. QUALIS est iste rerum humanarum eventuumque circulus! Nunquam sane mutatione quâdam vacat conditio nostra; nec tamen in illâ mutatione nimia cernitur varietas. Dormimus, evigilamus; evigilamus, dormimus denuò; edimus, evacuamur; laboramus, non sine continuâ quâdam vicissitudine: ita tamen omnia disposuit ordinavitque infinita Dei sapientia, ut perpetuis hisce iterationibus parùm fatigemur; nec minùs alacres ingeramus nos quotidianis istis exercitationibus, quàm si semel in vitâ nobis forent transigendæ. Diurnis laboribus benè-fessus, quàm libenter exuo me, lectumque subeo! ante lucis dein matutina exortum, inquietioris lecti pertæsus, quanto libentiùs exurgo laboremque repeto!

Quidni ego magis appetam exuere corpusculum hoc, ut immortalitate super-induar? Quid enim aliud hoc est, nisi vestis intima; quam ubi semel deposuero, libertate fruitur anima mea ac quiete? Quoties decubui ego plenus spe nocturni refrigerii; tandem verò, post crebrarum volutationum tædia laterumque frustra commutatorum situs varios, surrexi insomnis, tristis, languidus. Ubi me extremùm hoc tandem exuero, non potest vel corpus hoc meum quiete, vel anima gaudio destitui; neutrum verò, ubi surrexero, gloriâ.

What hinders me, O God, but my infidelity, from longing for this happy dissolution? The world hath nisery and toil enough, and heaven hath more than enough blessedness, to perfect my desires of that my last and glorious change. I believe Lord, help my unbelief.

Quid est, ô Deus, præter innatam quandam infidelitatem, quod me impedit ab hujus tam fœlicis dissolutionis ambitu? Sat habet mundus miseria ac molestiæ, satis superque habet cœlum beatitudinis, ad ciendum perficiendumque hujus ultima gloriosissimæque mutationis desiderium. Credo Domine, adjuva incredulitatem meam.

On the kindling of a charcoal fire. XXVI. THERE are not many creatures, but do naturally affect to diffuse and enlarge themselves. Fire and water will neither of them rest contented with their own bounds. Those little sparks, that I see in those coals, how they spread, and enkindle their next brands!

It is thus morally, both in good and evil: either of them dilates itself to their neighbourhood: but especially this is so much more apparent in evil, by how much we are more apt to take it. Let but some spark of heretical opinion be let fall upon some unstable, proud, busy spirit, it catcheth instantly, and fires the next capable subject: they two have easily inflamed a third; and now, the more society, the more speed and advantage of a public combustion. When we see the Church on a flame, it is too late to complain of the flint and steel. It is the holy wisdom of superiors, to prevent the dangerous attritions of stubborn and wrangling spirits; or to quench their first sparks, in the tinder. But why should not grace, and truth, be as successful in dilating itself, to the gaining of many hearts? Certainly, these are in them

Visis carbonibus ignitis.

VIX quæ creaturarum omnium est, quæ naturali quodam iu. stinctu non appetat diffundere se ac dilatare. Nec ignis nec aqua suis se terminis contineri sinit. Scintillulæ illæ, quæ in carbonibus istis cernuntur, quàm se exerunt, accenduntque proximas faces!

Identidem se habet moraliter, cùm in malo tum etiam in bono: utrunque horum se dilatat facilè, proximosque afficit: quod tamen in malo tanto magis conspicuum est, quanto nos illi fovendo prosequendo aptiores sumus. Ubi minima hæreticæ opinionis scintillula in animum instabilem, superbum, i requietum inciderit, afficit illum illico, proximumque capax subjectum statim accendit: illi duo tertium subinde inflammant; jam verò, quanto major societas, tanto major publicæ combustionis et celeritas et intentio. Ubi Ecclesiam Dei videmus flammis miserè correptam, serò quidem de ferro et silice conquerimur. IIlud superiorum sanctæ prudentiæ fuerit, periculosam pervicacium contentiosorumque morum attritionem tempestivè præpedire; et primas quasque scintillulas, ubi exciderint, confestim extinguere. Quorsum

ani

selves more winning, if our corruption had not made us indisposed to good.

O God, out of a holy envy and emulation at the speed of evil, I shall labour to enkindle others with these heavenly flames: it shall not be my fault, if they spread not.

verò non æquè prævaleat gratia, ac veritas, suos propagando terminos, ad plurimorum utilitatem ac salutem? Certè quidem, plus habent istæ in se illicii, nisi depravatio nostra nos nimis incapaces boni præstitisset.

O Deus, dum sacrâ quâdam invidià percitus æmulabor fœlicem nimis mali successum, dabo quantum potero operam, ut alii cœlestibus hisce flammis accendantur : : quæ, si non latissimè se diffuderint, haud meâ profectò culpâ acciderit.

On the sight of a humble and pa- XXVII. Conspecto mendico humili ac

tient beggar.

SEE what need can do! This man, who in so lowly a fashion croucheth to that passenger, hath in all likelihood as good a stomach, as he, to whom he thus abaseth himself; and, if their conditions were but altered, would look as high, and speak as big to him, whom he now answers with a plausible and dejected reverence.

It is thus betwixt God and us. He sees the way to tame us, is to hold us short of these earthly contentments. Even the savagest beasts are made quiet and docible, with want of food and rest.

O God, thou only knowest what I would do, if I had health, ease, abundance: do thou, in thy wisdom and mercy, so proportion thy gifts and restraints, as thou knowest best for my soul. If I be not humbled enough, let me want; and so order all my estate, that I may want any thing, save thyself.

mansueto.

ECCE modò quantum possit egestas! Homo iste, qui tam humiliter viatori illi prosternitur, sine dubio non minus habet stomachi, quàm is, cui adeo supplex provolvitur; et, si mutarentur fortè utriusque conditiones, æquè superciliosè despiceret, æquè fastidiosè alloqueretur hunc, quem nunc blandâ quâdam projectâque reverentiâ excipit.

Ita planè se habet inter Deum et nos. Videt ille nempe nullâ nos posse ratione meliùs domari, quàm rerum externarum penurià. Etiam bestiæ vel maximè efferæ, carentiâ tamen cibi ac quietis, cicures redduntur et capaces disciplinæ.

Tu solus nôsti, ô Deus, quid ego facerem, si modò mihi valetudo, requies, rerumque omnium copia suppeteret: tu ergò, pro infinitâ sapientiâ et misericordiâ tuâ, ita justà quâdam proportione tuas sive largitiones sive coerciones dispensa, prout animæ meæ maximè expedire noveris. Si non adhuc humilier satis, indigeam ulteriùs; et ita dispone res meas, ut nisi te uno, omnibus destituar.

lanam vellicante.

On the sight of a crow pulling of XXVIII. Conspectá cornice velleris ovini wool from the back of a sheep. How well these creatures know, whom they may be bold with! That crow durst not do this to a wolf or a mastiff. The known simplicity of this innocent beast gives advantage to this presumption.

Meekness of spirit commonly draws on injuries. The cruelty of ill natures usually seeks out those, not who deserve worst, but who will bear most. Patience and mildness of spirit is ill bestowed, where it exposes a man to wrong and insultation. Sheepish dispositions are best to others, worst to themselves. I could be willing to take injuries; but I will not be guilty, of provoking them by lenity for harmlessness, let me go for a sheep; but, whosoever will be tearing my fleece, let him look to himself.

QUAM probè norunt hæ creaturæ, quibuscum tutò ac fidenter agere liceat! Non audet cornix ista hoc facere lupo aut cani. Nota bestiæ hujusce insontis simplicitas ansam porrigit huic

audacia.

Mitis quædam animi dispositio facilè proritat injurias. Pravorum ingeniorum crudelitas illos vulgò seligit, non qui pessimè merentur, sed qui plurimum pati volunt. Malè locantur patientia et mansuetudo animi, ubi contumelia insultationique hominem exponit. Ovinæ dispositiones optimæ aliis, sibi verò longè pessimæ sunt. Non illibenter equidem ferrem injurias; nollem tamen committere, ut eas lenitate meâ provocem : quod ad innocentiam, ovis sim videarve; at, si quis vellus meum dilaniare ac deglubere satagit, caveat is sibi.

XXIX.

On the sight of two snails. THERE is much variety, even in creatures of the same kind. See there two snails. One hath a house; the other wants it: yet both are snails; and it is a question whether case is the better. That, which hath a house, hath more shelter; but that, which wants it, hath more freedom. The privilege of that cover is but a burthen: you see if it have but a stone to climb over, with what stress it draws up that beneficial load; and, if the passage prove strait, finds no entrance. Whereas the empty snail makes no difference of way.

Visis duobus limacibus. QUANTA quàmque varia est, inter creaturas ejusdem speciei, diversitas! Ecce istic duos limaces. Alter domum suam gestat; domo caret alter: limaces tamen ambo; nec utrius melior fit conditio facilè constat. Qui domum habet, plus habet tutela; qui domo caret, plus habet libertatis. Privilegium tecti illius cum magno onere conjunctum est: objiciatur modò lapis quispiam domiportæ illi necessariò adscendendus, quantâ cum difficultate beneficium illud pondus secum trahit onustus ille viator! quòd si paulò angustior fuerit via, nullus ingres

Surely, it is always an ease, and sometimes a happiness, to have nothing. No man is so worthy of envy, as he, that can be cheerful in want.

sui locus conceditur. Ubi ille alter, vacuus, nulla sentit viarum discrimina.

Certè, semper quietus, aliquando et fælix est, cui nihil suppetit. Nemo hominum invidendus est adeò, ac ille, qui in egestate potest esse alacris.

On the hearing of the street-cries in XXX. Auditis cendacium quorundam cla

London.

WHAT a noise do these poor souls make, in proclaiming their commodities! Each tells what he hath, and would have all hearers take notice of it: and yet, God wot, it is but poor stuff, that they set out with so much ostentation. I do not hear any of the rich merchants talk of what bags he hath in his chests, or what treasures of rich wares in his storehouse: every man rather desires to hide his wealth; and, when he is urged, is ready to dissemble his ability.

No otherwise is it in the true spiritual riches: he, that is full grace and good works, affects not to make shew of it to the world; but rests sweetly, in the secret testimony of a good conscience, and the silent applause of God's Spirit witnessing with his own; while, contrarily, the venditation of our own worth, or parts, or merits, argues a miserable indigence in them all.

O God, if the confessing of thine own gifts may glorify thee, my modesty shall not be guilty of a niggardly unthankfulness; but, for ought that concerns myself, I cannot be too secret. Let me so hide myself, that I may not wrong thee; and wise

moribus platearibus.

QUANTO cum strepitu, proclamant hi pauperculi merces suas ! Narrat unusquisque quid sibi sit, vultque hoc auditoribus omnibus palam innotescat: et tamen, vilissima ilicet sunt ista, quæ tanto stridore venditant. Non audio ditiorum mercatorum quenquam publicè fateri quantum sibi in arcâ nummorum sit, aut quantæ rerum pretiosissimarum gazæ in secretis sibi repositoriis recondantur: unusquisque potiùs divitias suas celare cupit; et, ubi urgetur vehementiùs, facultates suas dissimulare studet.

Nec se habet aliter in veris, spiritualibus nimirum, opibus: qui plenus est gratiæ bonorumque operum, parùm curat ista mundo gloriosiùs ostentare; sed in secreto bonæ conscientiæ testimonio, tacitoque applausu Spiritûs Dei sibi attestantis, suaviter acquiescit; ubi, è contrà, propriæ dignitatis, facultatis, meritorumve venditatoria propalatio, miseram arguit horum omnium indigentiam.

O Deus, si donorum tuorum confessio gloriæ tuæ inservire possit, non committam ut modestia mea tenacis cujusdam ingratitudinis rea peragatur; sed, quod ad me ipsum attinet, non possum equidem nimis latere. Ita me fac abscondam, ut tibi

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