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quasi lugentes discessum illius, sine quo neque possint neque velint quidem efflorescere: mane verò, reditui ipsius, alacri quâdam foliorum extensione, gratulantur: meridie autem, velut liberrimè ejus bonitatem fassi, quàm maximè dilatantur.

Cor pium sic planè facit Deo. Avertisti faciem tuam, et turbabar; inquit ille qui Deo cordi erat. E contrà; In præsentiá tui vita est; imò, plenitudo gaudii. Sed et cor carneum sic facit seculo: illo quippe favorem subtrahente, dejicitur; renidente demùm, reviviscit. Plurimùm ergo interest, in quo nostra se figit electio. Sol noster, quicquid id est, nos ad se attrahet.

O Deus, sis tu mihi, quod in te ipso es: scilicet eris tu, me trahendo, misericors; ego, te sequendo, fœlix ero.

LVI. Audito companæ fracta sono.

QUAM ingratum horridumque sonitum edit campana hæc, cuivis auri! Metallum satis purum est: sola fissura est, quæ raucum hoc et discors sonat.

Quàm similis est campanula hæc, infami et improbo doctori! Munus illius reverendum est: satis sonora vox ei: scandalum, quod ab impurâ ejus vitâ oritur, doctrinæ fructum omnem destruit et corrumpit; offenditque aures illas, quæ, absque hoc foret, concionibus ipsius caperentur. Fieri fortè potest, ut hic talis, vel dissono illo stridore, ad triumphantem in cœlis Ecclesiam vocet colligatque alios: nullum verò ipsi remedium manet, præter ignem; sive reformando homini, sive destruendo.

LVII. Viso cæco quodam.

QUANTUM debeo ego Deo meo, qui mihi oculos dederit, quibus hunc hominem et oculis carere videam et carendo miserum! Quàm suspitiosè, quàm meticulosè incedit ille! Quàm solicitè, et manu et baculo, examinat sibi viam! Quàm anxiè timidèque, morsiunculam omnem haustûsque guttulam recipit; sæpè tamen aut posti alicui eundo obviat, aut ad lapidem impingit, aut muscam bibendo absorbet! Non aliter se huic habet mundus, quàm si omnino non esset; aut, ac si totus esset offendicula, retia, præcipitia: quòd si quis illi manum commodare velit, huic, quantumvis perfido, duci credat necesse est; absque omni quidem miseriæ allevamento, excepto uno hoc, quòd perire se nequeat videre.

Plærique sic spiritualitèr cæci sunt: et, quia sic se habent, parùm discernunt; non discernentes autem, de tam miserâ conditione nulli conqueruntur. Deus hujus sæculi occæcavit oculos infidelibus et immorigeris. Ambulant illi, in viis æternæ mortis ; atque ei se ducendos committunt, qui nihil aliud, præter ipsorum in infernum præcipitationem, quærit.

to the misery of this inward occæcation, that it is ever joined with a secure confidence in them, whose trade and ambition is to betray their souls.

Whatever become of these outward senses, which are common to me with the meanest and most despicable creatures, O Lord, give me not over to that spiritual darkness, which is incident to none but those, that live without thee; and must perish eternally, because they want thee.

LVIII. On a beech-tree full of nuts.

How is this tree overladen with mast this year! It was not so, the last; neither will it, I warrant you, be so, the next. It is the nature of these free trees, so to pour out themselves into fruit at once, that they seem after either sterile or niggardly.

So have I seen pregnant wits, not discreetly governed, overspend themselves in some one master-piece so lavishly, that they have proved either barren, or poor and flat, in all other subjects. True wisdom, as it serves to gather due sap, both for nourishment and fructification; so it guides the seasonable and moderate bestowing of it in such manner, as that one season may not be a glutton, while others famish. I would be glad to attain to that measure and temper, that, upon all occasions, I might always have enough; never, too much.

LIX. On the sight of a piece of money under the water.

I SHOULD not wish ill to a covetous man, if I should wish all his coin in the bottom of the river. No pavement could so well become that stream: no sight could better fit his greedy desires for there, every piece would seem double; every teston would appear a shilling; every crown, an angel. It is the nature of that element, to greaten appearing quantities: while we look through the air upon that solid body, it can make no other representations.

Neither is it otherwise in spiritual eyes and objects. If we look with carnal eyes through the interposed mean of sensuality, every base and worthless pleasure will seem a large contentment: if with weak eyes we shall look at small and immaterial truths aloof off, (in another element of apprehension,) every parcel thereof shall seem main and essential: hence, every knack of heraldry in the sacred genealogies, and every scholastical quirk in disquisitions of Divinity, are made matters of no less than life and death to the soul. It is a great improvement of true wisdom, to be able to see things, as they are; and, to value them, as they are seen. Let me labour, for that power

LVIII. Ad conspectum fagi feracissima.

QUAM frugifera, hoc anno, est ista arbor! Non ita, superiore, onusta fuit; neque sic erit, sine dubio, proximè futuro. Ille mos harum arborum prodigarum est, ita se totas in fructum unà effundere, ut steriles postmodò et avaræ videantur.

Ita vidi ego prægnantia quædam ingenia, quibus justa prudensque sibi moderandi cura defuit, sic se tota in elaborato aliquo opere prodigere, ut aut parùm deinceps feracia, aut in aliis omnibus egena et elanguida, visa fuerint. Vera sapientia, uti succo attrahendo, cùm nutrimenti tum foecunditatis causâ, inservit; ita regit ejusdem tempestivam moderatamque dispensationem, ut satura nimis non sit tempestas hæc, dum illa famelica est. Id mihi curæ erit eam assequi mensuram temperiemque, ut, quicquid tandem evenerit, sat mihi semper suppetat; nunquam verò, nimium.

LIX. Ad conspectum nummi in aquam injecti.

NoN malè forsan avaro optarem, si quicquid illi nummorum est profundo flumini devoverem. Nec quod pavimentum gurgiti illi aptius: nec quod fortè spectaculum inexplebili illius desiderio accommodatius: foret singuli enim ibi nummi duplices viderentur; drachmæ nimirum omnes, totidem solidi; scutorum verò lilia, totidem angeli apparerent. Elemento nempe huic innatum hoc est, augere, quoad externam speciem, quantitatem quamlibet: dum, mediante tenuiore hoc aere, solidum illud corpus perspiciendo penetramus, non potest quicquam nobis aliud representari.

Neque se habet aliter in spiritualibus sive oculis sive objectis. Si carneis oculis per interpositum concupiscentiæ medium prospicimus, vilis quæque et frivola voluptas largam quandam perfectamque animi contentationem mentietur: si debilibus oculis minutulos penèque ádiápopovs veritatum apices à longè contueamur, (præsertim verò ubi apprehensionis nostræ medium variatur,) unaquæque particula et maxima videbitur et rei religionis haud parùm necessaria: hinc fit, inutiles quasque sacrarum genealogiarum minutias, scholasticasque omnes in Theologicis disquisitionibus subtilitates, inter summa fidei capita annumerari. Veræ prudentiæ magna laus est, posse videre res, ut sunt; et, ut sic videntur, appreciari. Operam ego sedulò

and stayedness of judgment, that neither my senses may deceive my mind, nor the object may delude my sense.

LX. On the first rumour of the earthquake at Lime; wherein a wood was swallowed up, with the fall of two hills.

GOOD Lord! how do we know, when we are sure? If there were man or beast in that wood, they seemed as safe, as we now are. They had nothing, but heaven above them; nothing, but firm earth below them: and yet, in what a dreadful pitfall were they instantly taken! There is no fence for God's hand. A man would as soon have feared, that heaven would fall upon him, as those hills. It is no pleasing ourselves with the unlikelihood of divine judgments. We have oft heard of hills covered with woods; but of woods covered with hills, I think never till now. Those, that planted or sowed those woods, intended they should be spent with fire: but, lo, God meant they should be devoured with earth. We are wont to describe impossibilities by the meeting of mountains; and, behold, here two mountains are met, to swallow up a valley. What a good God it is, whose Providence overrules and disposes of all these events! Towns or cities might as well have been thus buried, as a solitary dale, or a shrubby wood. Certainly, the God, that did this, would have the use of it reach further than the noise. This he did, to shew us what he could, what he might do. If our hearts do not quake and rend at the acknowledgment of his Infinite Power, and fear of his terrible judgments, as well as that earth did, we must expect to be made warnings, that would take none.

LXI. On the sight of a dormouse.

Ar how easy a rate do these creatures live, that are fed with rest! So the bear and the hedgehog, they say, spend their whole winter in sleep; and rise up fatter than they lay down.

How oft have I envied the thriving drowsiness of these beasts, when the toil of thoughts hath bereaved me of but one hour's sleep, and left me languishing to a new task! And yet, when I have well digested the comparison of both these conditions, I must needs say, I would rather waste with work, than batten with ease and would rather choose a life profitably painful, than uselessly dull and delicate. I cannot tell, whether I should say those creatures live, which do nothing; since we are wont ever to notify life by motion: sure I am, their life is not vital. For me, let me rather complain of a mind, that will not let me be idle; than of a body, that will not let me work.

dederim, illam assequi judicii vim firmitudinemque, ut neque sensus mei animum decipiant, neque objecta sensum fallant.

LX. Accepto rumore terræmotûs Limensis; à quo sylva quædam, casis duorum montium, absorpta quasique sepulta fuit.

BONE Deus! unde nosse possumus, quando ac ubi in tuto simus? In sylvâ hâc seu bestiæ seu homines siqui erant, quàm se non minùs securos putabant, quàm nos nunc istic sumus ? Supra se nil, nisi cœlum; infra se nil, nisi terram firmissimam, videre potuerunt: et tamen, quàm horrendâ subitò decipula deprehensi periêre! Divinæ manûs effugium nullum uspiam est. què suspicatus fuisset quis, cœlum ruiturum, ac illos montes. Non est quòd nobis placeamus improbabili judiciorum divinorum eventu. Sæpe quidem audivimus vidimusque montes sylvis coopertos; sylvas verò montibus coopertas, nusquam antehac accepimus. Qui sylvas illas plantârunt severuntve, igne aliquando absumendas fore arbitrabantur: ecce, Deus terrâ absorbendas judicavit. Impossibilia quæque solemus occursu montium describere; et, ecce, istìc montes duo convenerunt, vallem deglutiendo. Quàm beneficus Deus est, cujus Providentia casus istos omnes regit disponitque! Oppida urbesve æquè facilè sic sepeliri potuissent, atque vallis solitaria, ac fruticosa sylva. Certè quidem, ille, qui hoc fecit, Deus, eventus hujus usum longiùs quàm sonitum dilatari voluit. Fecit hoc, ut doceret quid et ille posset, et nos meriti. Si corda nostra sensu quodam reverendo Infinitæ ejus Potentiæ, terribiliumque judiciorum metu, non minùs tremant discindanturque quàm terra hæc, quid mirum exempla nos fieri aliis, qui aliorum exemplis moveri usque detrectavimus ?

LXI. Ad conspectum gliris.

QUAM minimo sumptu vivunt hæc animalcula, quæ solo somno pascuntur! Ita et ursos et erinaceos aiunt hyemem totam deterere; ac surgere pinguiores, quàm decubuerant.

Quoties invidi ego saginatrici harum bestiarum somnolentiæ, ubi cogitationum labor assiduus somnum mihi omnem ademerit, neque per horulæ unius momentum quiescere permiserit, languescentemque novo deinde penso addixerit! Attamen, ubi hanc utriusque conditionem probè appenderim, fatebor equidem lubens, malo labore deteri, quàm pinguescere otio: malo vitam utiliter operosam, quàm inutiliter segnem delicatamque. Nescio, an verè possim dicere animalia illa vel vivere quidem, quæ nihil agunt ; quandoquidem nos vitam motu definire soleamus: certè, illorum vita parùm vitalis est. Quod ad me, malim ego profectò conqueri de animo, quiescere nescio; quàm de corpore, laboris impatiente.

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