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On the beginning of a sickness. XCIX. Ineunte morbo. It was my own fault, if I looked Meâ quidem unius culpâ fit, not for this. All things must quòd ego istud non expectaundergo their changes. I have verim. Omnia suas vicissitudines enjoyed many fair days: there subeant necesse est. Multos was no reason, I should not at ego serenos detrivi dies: non last make account of clouds and erat, quòd non aliquando nubes storms. Could I have done et turbines præsentirem. Si well, without any mixtures of modò potuissem ego semper sin, I might have hoped for en- benè agere, absque omni peccati tire health ; but, since I have misturâ, perfectam fortè sanitainterspersed my obedience with tem meritò sperassem; sed, cùm many sinful failings and enormi- obedientiam meam multis deties, why do I think much, to fectibus vitiosis enormibusque interchange health with sickness? delictis intersperserim, cur mihi What I now feel, I know: I am ægrè est, misceri morbum valenot worthy to know, what I must tudini ? Quid nunc sentiam, feel. As my times, so my mea- novi: quid deinceps perpessurus sures, are in the hands of a wise sim, non dignus sum qui sciam. and good God. My comfort is, Ut tempora mea, ita rerum meahe, that sends these evils, pro- rum mensura, penes sapientissiportions them. If they be sharp, mum benignissimumque Deum I am sure they are just: the sunt. Illud me solatur unicè, most, that I am capable to en- qui mihi immisit mala hæc, modure, is the least part, of what dum etiam iisdem malis præstiI have deserved to suffer. Na- tuisse. Si gravia sint, scio esse ture would fain be at ease; but, justa: maximum eorum, quæ Lord, whatever become of this ego ferre possum, minimum est carcase, thou hast reason to have eorum, quæ perpeti meruerim. respect to thine own glory. I Quieti indulgere vellet natura; have sinned; and must smart. sed, O Deus, quicquid fiat de It is the glory of thy mercy, to cadavere hoc meo, jure bono tu beat my body, for the safety of gloriam tuam respicis. Ego pecmy soul. The worst of sickness, cavi; necesse est vapulem. Miis pain; and the worst of pain, is serecordiæ tuæ ingens gloria est, but death. As for pain, if it be corpus meum verberare, ut aniextreme, it cannot be long; and mam serves. Pessimum morbi, if it be long, such is the differ- dolor est; pessimum doloris, ence of earthly and hellish tor- mors est. Dolorem quod specments, it cannot be extreme, tat, si gravis is sit, diuturnus esse As for death, it is both unavoid- nequit; si diuturnus, illud nempe able, and beneficial: there ends discriminis est inter terrenum my misery, and begins my glory: hunc et infernum cruciatum,

a few groans are well bestowed, gravis esse non potest. Mortem · for a preface to an immortal verò quod attinet, et inevitabilis joy.

illa est, et haud parùm benefica: ibi desinit miseria mea, incipit gloria. Benè locantur pauci gemitus, ubi præludio sunt im

mortalis gloriæ. Howsoever, () God, thy mes Quicquid sit, nuntius tuus, O senger is worthy to be welcome. Deus, dignus est qui summâ It is the Lord : let him do, what- gratulatione excipiatur. Dominus soever he will.

est ilicet : quid vult, faciat.

On the challenge of a promise. C. Promisso quodam vehementiùs postulato. It is true, an honest man's word Verum est illud quidem, honesmust be his master. When I tum quemque verbi sui semel have promised, I am indebted; emissi servum esse. Ubi proand debts may be claimed, must miserim, debitor sum; debita be paid. But yet, there is a autem, et postulari possunt, et great deal of difference, in our solvi necesse habent. Multum engagements: some things we tamen est, in obligationum nospromise, because they are due; trarum generibus, discrimen: some things are only due, be- quædam pollicemur, quòd debita cause they are promised. These sint; quædam verò, eo solo nolatter, which are but the mere mine debentur, quòd ultrò proengagements of courtesy, cannot miserimus. Posteriora hæc, quæ so absolutely bind us, that, not. mera sunt favoris et beneficentiæ withstanding any intervention of spontaneæ vincula, nos absolutè unworthiness or misbehaviour in quidem ita ligare, ut, quicquid the person expectant, we are interveniat in expectante mali, tied to make our word good, necessariò teneamur, quanquam though to the cutting of our maximo cum nostro incommoown throats. All favourable do, præstare promissum, planè promises presuppose a capacity nequeunt. Pollicita quæque in the receiver: where that pal gratuita capacitatem quandam pably faileth, common equity in recipiente semper præsupposets us free. I promised to send nunt: quâ demptâ, ipsa nos a fair sword to my friend: he is, communis æquitas liberat et absince that time, turned frantic: solvit. Gladium quendam acmust I send it; or be charged curatè sculptum amico cuidam with unfaithfulness, if I send it meo promiseram: is, interea not?

temporis, in phrenesin incidit: quid ? nunquid hunc aut mittere teneor; aut statim arguor violatæ

fidei, qui non miserim ? O God, thy title is The God of O Deus, meritò quidem audis Truth. Thou canst no more tu Deus Veritatis. Neque minus cease to be faithful, than to be. impossibile est ut tu fidelis non How oft hast thou promised, that sis, quàm ut esse desinas. Quono good thing shall be wanting ties pollicitus es tu, nihil quicto thine; and yet we know, thy quam boni tuis defuturum; quodearest children have complained ties tamen audivimus, filios tuos of want! Is thy word therefore charissimos fame et inediâ lachallengeable? Far, far be this borâsse! Quid? vacillatnè ergo wicked presumption from our verbum tuum, nostrisque cavillis thoughts. No: these, thy pro- obnoxium erit? Absit, absit, mises of outward favours, are ut cogitationes nobis occurrant never but with a subintelligence ita audacter impiæ. Minimè of a condition of our capableness, verò: quæ gratiam externam of our expedience. Thou seest, spectant promissa, nunquam that plenty, or ease, would be non cum certâ quâdam collour bane: thy love forbears to ditionis sive capacitatis nostræ, satisfy us, with a harmful blessing. sive expedientiæ subintelligentiâ, We are worthy to be plagued proponuntur. Vides tu scilicet, with prejudicial kindnesses, if rerum omnium affluentiam, we do not acknowledge thy wis- quietemque, exitio nobis fore: dom and care in our want. It amor tuus noxio nos beneficio is enough for us, that thy best cumulare detrectat. Digni sumercies are our dues, because mus qui infestis perniciosisque thy propises: we cannot too favoribus puniamur, si prudenmuch claim that, which thou hast tiam tuam curamque eximiam absolutely engaged thyself to in nostrâ hâc indigentiâ grato give; and, in giving, shalt make animo non agnoscamus. Sufficit us eternally happy

nobis abundè, miserationum tuarum optimas quasque debitas nobis esse, quia à te promissas : non possumus pimis confidenter poscere, quod tu certissimè Jargiri promiseris; largiendoque, nos æternum beatos præstiturus es.

On the sight of flies. CI. Muscis quibusdam conspectis. When I look upon these flies, QUOTIES muscas istas, culices, and gnats, and worms, I have ac vermiculos intuero, est sanè reason to think, what am I quòd cogitem, Quid sum ego to my Infinite Creator, more Infinito Creatori meo, plus quàm than these? And, if these had isti? Quòd, si hi rationis ineæ my reason, why might they not participes essent, quidni condiexpostulate with their Maker, torem suum compellarent, cur why they are but such; why tales facti sint; cur tam inutiles they live to so little purpose, vivant, tantoque cum neglectu and die without either notice or moriantur? Et, si mihi æquè ac use? And, if I had no more illis deesset ratio, sorte ego quâreason than they, I should be, vis, quemadmodum et illi, sat as they, content with any con- benè contentus forem. Ratio, dition. That reason, which I quâ præditus sum, non à meipso have, is not of my own giving: profluit: illam qui mihi solus he, that hath given me reason, indidit, potuit et istis non minus might as well have given it to dedisse; meve, si visum fuisset, them; or have made me, as rea- non minùs quam istos, rationis sonless, as they. There is no expertem condidisse. Non est, cause, why his greater gift quòd me morosum ingratumque should make me mutinous and reddat major illius benignitas. malecontent. I will thank my Quicquid sim, quicquid habeam, God, for what I am, for what I Deo meo acceptum referam; have; and never quarrel with quicquid defuerit, absit ut cum him, for what I want.

ipso expostulem.

One the sight of a fantastical zealot. CII. Viso zelote quodam fanatico. It is not the intent of grace, to CORPORA nostra de novo formare, mould our bodies anew; but to gratiæ propositum non est; sed make use of them, as it finds us. iis uti potiùs, prout disposita inThe disposition of men much venerit. Ingenia moresque hofollows the temper of their bodily minum sequuntur, ut plurimùm, humours. This mixture of hu humorum in corpore qualemmours, wrought upon by grace, cunque temperiem. Ista humocauseth that strange variety, rum mixtio, gratiâ insuper operwhich we see in professions pre- ante, efficit stupendam illam tendedly religious. When grace varietatem, quæ in religiosâ lights upon a sad, melancholic quâque professione elucet. Cùm spirit; nothing is affected, but in animum tristem, mæstumque, sullenness, and extreme mortisi- gratia inciderit; nihil heic afcation, and dislike even of law- fectatur, nisi morositas quædam, ful freedom; nothing, but posi- et singularis vitæ austeritas, licitions and practices of severe tæque et probatæ libertatis teausterity: when, contrarily, upon trica repudiatio; nihil denique, the cheerful and lively, all draws præter durissimæ severitatis et towards liberty and joy; those theses et praxin assiduam: cùm thoughts do now please best, verò, è contrà, hilarem ac juwhich enlarge the heart to mirth cundum beârit gratia, ad liberand contentation. It is the great tatem lætitiamque tendunt omest iniprovement of Christian nia; eæ cogitationes nunc maxwisdom, to distinguish, in all pro- imè arrident, quibus ad lepores fessions, betwixt grace and hu- et festivitatem quandam cor dimour; to give God his own latari possit. Maximum arguit glory, and men their own in in sapientiâ Christianà profecfirmities.

tum, posse inter simplicem gratiam et nativum cujusque ingenium, quæcunque demum professio sit, discrimen statuere; debitam Deo gloriam tribuere, propriasque hominibus infirmitates.

On the sight of a scacenger working CIII. Conspecto sordido quodam canain the kennel.

lium expurgatore. The wise providence of God hath HOMINUM animos accommodavit fitted men with spirits answerable infinita Dei providentia ipsorum to their condition. If mean men conditionibus quibuscumque. Si should bear the minds of great plebeii magnatum animos gere

IM

lords, no servile works would be rent, de servilibus quibusque ofdone: all would be commanders; ficiis actum penitus esset: omnes and none could live. If, con- nempe imperare vellent; vivere trarily, great persons had the low posset nemo. Et, si magnatibus spirits of drudges, there could inesset sordidum mancipiorum be no order, no obedience; be- ingenium, actum itidem esset de cause there should be none to ordine et obsequio; quia nemo command. Now, out of this dis- sic quidem imperitare noverit. cord of dispositions, God hath Nunc verò, ex hâc morum dis. contrived an excellent harmony cordiâ, eruit ordinavitque Deus of government and peace: since, optimam regiminis et pacis harthe use, which each sort must moniam: eò nimirum, quòd neneeds have of other, binds them cessarius utriusque sortis in se into maintain the quality of their vicem nexus, cogat unumquemown ranks; and to do those offi- que, proprium, in quo positus ces, which are requisite for the est, ordinem usque sustinere; eapreservation of themselves and que præstare officia, quæ ad sui the public. As inferiors then, reique publicæ tutelam maximè must bless God, for the graces expedierint. Ut itaque inferioand authority of their betters; so rum est, Deo benedicere, ob sumust superiors no less bless him, periorum merita et potestatem ; for the humility and serviceable- ita neque minus superioribus inness of the meaner; and those, cumbit, ob inferiorum humilitawhich are of the mid rank, must tem et observantiam, gratias ipbless him for both.

si habere maximas; quique mediæ conditionis sunt, pares, utrorumque nomine, referre oportet,

On a pair of spectacles. CIV. De perspecillis suis. I Look upon these, not as ob- Ista ego intueor, non ut objecjects, but as helps: as not mean- ta, sed ut adjumenta: neque, ut ing, that my sight should rest in in ipsis visio mea terminetur, sed them, but pass through them; per ista transeat; eorumque adand, by their aid, discern some miniculo, alia quædam visu dig, other things which I desire to see. na clariùs conspicetur.

Many such glasses my soul Multa hujusmodi specula hahath, and useth. I look through bet anima, usurpatque. Per the glass of the Creatures, at the Creaturarum speculum, ad popower and wisdom of their Ma- tentiam ac sapientiam Creatoris ker: I look through the glass of fertur oculus: per Scripturas, ad the Scriptures, at the great mys- magnum redemptionis mystetery of redemption, and the glo- rium, cælestisque hæreditatis glo. ry of a heavenly inheritance: I riam: per Dei Beneficia, ad imlook through God's Favours, at mensam ipsius miserecordiam; bis infinite mercy; through his per Judicia, ad justitiam ejusdem Judgments, at his incomprehen- incomprehensibilem. Verùm, ut sible justice. But, as these spec- mea hæc perspecilla facultatem tacles of mine presuppose a fie in oculo supponunt, nec mihi cx

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