some vain labour and weariness, they drown and die. You do not see any of the bees look that way: they pass directly to their hive, without any notice taken of such a pleasing bait.

Idle and ill-disposed persons are drawn away with every temptation: they have both leisure and will, to entertain every sweet allurement to sin; and wantonly prosecute their own wicked lusts, till they fall into irrecoverable damnation. Whereas the diligent and laborious Christian, that follows hard and conscionably the works of an honest calling, is free from the danger of these deadly enticements; and lays up honey of comfort, against the winter of evil. Happy is that man, who can see and enjoy the success of his labour: but however, this we are sure of; if our labour cannot purchase the good we would have, it shall prevent the evil we would avoid.

Otiosæ malèque feriatæ animæ omnibus tentationibus facilè distrahuntur: et otii illis sat est et arbitrii, omnes peccatorum illecebras lubenter excipere; suasque vitiosas libidines prosequi petulantiùs, donec in perniciem omnino irrecuperabilem inciderint. Ubi diligens laboriosusque Christianus, qui honestæ vocationis operibus jugiter sanctèque incumbit, ab omni lethalium illiciorum periculo immunis est; ac mel veri solaminis, in duram mali hyemem prudens reponit. Fœlix is est, cui non videre modò liceat laboris sui successum sed et illo frui: quicquid tamen contigerit, hoc certò sanè constat; si labor noster non possit bonum quod volumus adipisci, malum certè quod vitare cupimus præ

sion, whether they have guests or no. Thus conscionable preachers pour out the living waters of wholesome doctrine, whether their hearers partake of those blessed means of salvation, or neglect their holy endeavours. Let it be our comfort, that we have been no niggards of these celestial streams: let the world give an account of the improve

ment.

apparant, adsint absintve hospites. Sic concionatores pii vivas salutaris doctrinæ aquas ubertim profundunt, sive auditores sacrosancta salutis media participare malint, sive tantos conatus negligant. Ilicet hoc nobis solatio sit, non fuisse harum cœlestium aquarum deparcos: harum verò beneficii ac usûs rationem reddat mundus.

I know not why the ancients have sacred this bird to wisdom, except it be for her safe closeness and singular perspicacity; that, when other domestical and airy creatures are blind, she only hath inward light, to discern the least objects for her own advantage. Surely, thus much wit they have taught us in her: That he is the wisest man, that would have the least to do with the multitude: That no life is so safe, as the obscure: That retiredness, if it have less comfort, yet less danger and vexation: lastly, That he is truly wise, who sees by a light of his own; when the rest of the world sit in an ignorant and confused darkness; unable to apprehend any truth, save by the helps of an outward illumination.

Conspecto bubone.

Quàm miserè tristem ac melancholicam vitam agit iste ales! qui, totâ die, hedera densioris tegmine caput suum occulit; de nocte verò, cùm quiescunt volucres reliquæ, evolat stridulasque et ingratas voces edit.

Nescio equidem quorsum prudentiæ hunc alitem olim sacrârint veteres, nisi ob tutam forsan obscuritatem perspicacitatemque singularem; quòd, cùm animalium reliqua, domestica et aërea, prorsùs cæcutiant, bubo solus, interno quodam fretus lumine, vel minima quæque in rem suam objecta conspicetur. Istoc, nempe, sapientiæ illi nos hujus exemplo docuerunt: Prudentissimum esse eum, cui minimum est cum vulgo negotii: Nullam adeo tutam esse vitam, ac quæ obscurè traducitur: Secessionem, etsi minus fortè solatii, minus tamen periculi vexationisque nobis præstare: denique, Illum verè sapere, qui suo cernit lumine; cùm mundus reliquus in confusis quibusdam inscitiæ tenebris usque resideat; nec, nisi externæ illuminationis adminiculo, veritatis quicquam discernere unquam possit.

natural. Neither is it otherwise for man to labour: his mind is created active, and apt to some or other ratiocination; his joints all stirring; his nerves made for helps of moving; and his occasions of living call him forth to action. So as an idle man doth not more want grace, than degenerate from nature. Indeed, at the first kindling of the fire, some sparks are wont, by the impulsion of the bellows, to fly forward or sideward: and even so in our first age, youthly vanity may move us to irregular courses; but, when those first violences are overcome, and we have attained to a settledness of disposition, our sparks fly up, our life is labour. And why should we not do that, which we are made for? Why should not God rather grudge us our being, than we grudge him our work? It is no thank to us, that we labour out of necessity.

Out of my obedience to thee, O God, I desire ever to be employed. I shall never have comfort in my toil, if it be rather a purveyance for myself, than a sacrifice to thee.

pe est ille scintillarum motus. Identidem et homini labor: mens illi creatur activa, et ratiocinationi alicui apta; membra omnia motui cuidam accommodata; nervi, motûs adminicula, concessi; sed et omnes vitæ suæ rationes illum ad actionem aliquam evocant et solicitant. Ita ut osiosus homo non magis gratiâ destituatur, quàm ab ipsa naturâ degenerat. Certè quidem, in primâ ignis accensione, scintillæ forsan aliqua, flabellorum impulsu, hàc illàc, sùsque déque, volitare solent: sic etiam in primordiis fortè ætatis nostræ rudique adolescentiâ, juvenilis quædam vanitas nos ad motus inordinatos irregularesque incitaverit; sed, ubi deferbuerint illæ ardentiores adolescentiæ flammæ, et nos quandam dispositionis stabilitatem fuerimus assecuti, jam sursum volant scintillæ nostræ, vitaque nostra totus labor est. Et quare non id nos facimus, cui creatione destinamur? Cur non detrectaverit nobis potiùs vitam Deus, quàm nos Deo opus? Nostris profectò ingratiis laboramus, si necessitate impulsi id facimus.

Obedientiâ tui, O Deus, permotus, aliquid semper agere velim. Nec me quicquam solabitur unquam labor meus, si mihi ipsi potiùs, provisioni inservierit, quam tibi, sacrificio.

On the sight of a raven. I CANNOT see that bird, but I must needs think of Elijah; and wonder no less, at the miracle of his faith, than of his provision. It was a strong belief, that carried him into a desolate retiredness, to expect food from ravens. This fowl, we know, is ravenous: all is too little, that he can

Corco conspecto.

NON possum ego unquam alitem hunc adspicere, quin statim Eliam cogitem; miraculumque, minùs fidei ipsius, quàm alimonia stupeam. Fortis illa quidem stabilisque fiducia fuit, quæ ipsum in remotam divexit solitudinem, ut à corvis alimentum expectaret. Rapax est, ut nos probe

forage for himself: and the prophet's reason must needs suggest to him, that in a dry barren desert bread and flesh must be great dainties: yet he goes aside, to expect victuals from that purveyance. He knew this fowl to be no less greedy, than unclean: unclean, as in law, so in the nature of his feed; what is his ordinary prey, but loathsome carrion? yet, since God had appointed him this caterer, he stands not upon the nice points of a fastidious squeamishness; but confidently depends upon that uncouth provision: and, accordingly, those unlikely purveyors bring him bread and flesh in the morning, and bread and flesh in the evening. Not one of those hungry ravens could swallow one morsel of those viands, which were sent by them to a better mouth. The river of Cherith sooner failed him, than the tender of their service. No doubt, Elijah's stomach was often up before that his incurious diet came: when, expecting from the mouth of his cave, out of what coast of heaven these his servitors might be descried; upon the sight of them, he magnified, with a thankful heart, the wonderful goodness and truth of his God; and was nourished more with his faith, than with his food.

O God, how infinite is thy providence, wisdom, power! We, creatures, are not what we are, but what thou wilt have us: when thy turn is to be served, we have none of our own. Give me but faith, and do what thou wilt.

novimus, iste ales: vix sibi sufficit, quod alicunde poterit deprædari: sed et ipsa ratio non potuerat non prophetæ suggerere, quantæ in arido quodam remotoque deserto delicia forent panis ac carnes: secedit tamen ille, etiam ab hoc œconomo cibum præstolaturus. Noverat is volucrem hanc non magis voracem, quàm immundam: immundam quidem, uti legi, ita etiam pastús sui ratione; nam, quo tandem nisi fœtidissimis vescitur cadaveribus? cùm tamen Deus hunc illi obsonatorem ordinaverit, non fastidiose nauseat quidem; sed mirâ animi confidentiâ insolitam illam cibi apparationem expectat: proque fiduciâ suâ, illi parùm idonei obsonatores panem et carnem mane, vespere panem et carnem constantissimè apportant. Nec quis famelicorum horum corvorum vel unum ciborum illorum frustulum, qui meliori destinati sunt palato, deglutire potuit. Citiùs defecit Cherith fluvius, quàm officiosum istorum obsequíum. Eliæ, proculdubiò, appetitus sæpiusculè incuriosam hanc dietam antevorterat: ubi ille, è speluncæ suæ limine, avidis curiosisque oculis observaverat, è quâ tandem cœli plagâ prodigiosi isti ministri devolarent; advenientesque à longè conspicatus, grato animo, miram Dei sui bonitatem verita

temque recoluerat; plusque suâ fide, quàm cibo nutriebatur.

O Deus, quàm infinita est providentia, sapientia, potentia tua! Nos, misella creaturæ tuæ, non id sumus quod existimus, sed quod tu nos existere voluisti: ubi tua res agitur, nihil nobis de nostro suppetit. Indulge mihi fidem, et fac quod voles.