aliquam in vultu varietatem facilè observabis. Immane quantum à se differt diversiformis pulchritudo. Nec ipsi quidem menæchmi non aliqua sibi tenus dissimiles. Non est tanta, mihi credite, facierum, quanta animorum diversitas: ut vultui formæ, animis charismata: singulis aliqua, omnibus plurima, nemini omnia contigerunt: Ecce διαιρέσεις χαρισμάτων.

· Gratias gratis datas intelligit, Caietanum secutus, Salmeron; et verè quidem istud: sed ampliandi favores; et quæ gratum faciunt, gratissima omnium charismata censentur meritissimè. Non malè Hugo tria numerat Dei in homine dona; naturæ, gratiæ, gloriæ: per prima naturæ doua, homines sumus; per dona gratiæ, justi; per dona gloriæ, erimus beati. Dona naturæ, memoria, ratio, voluntas; quibus præstamus brutis: dona gratiæ, fides, spes, charitas; quibus dæmones superamus: dona gloriæ, æterna et vera fælicitas, fœlix et æterna veritas, vera et felix æternitas; quibus angelis æquamur. In donis naturæ et gratie, quædam comperit idem author minima; quædam, media; quædam, magna: ac minimis quidem, corporis pulchritudinem ac sanitatem; mediis, facultates animæ; magnis, virtutes accenset: Ecce nunc diaigéσEIS XAgioμáTWY. Regenerationis sunt quædam dona; sunt dona Vocationis: illis, renascimur, ut nobis benè sit; his, instruimur, ut prodesse possi

lions of faces, ye shall easily observe some variety of favours. It is a wonder to see what diversity of forms there is in that which we call beauty. No twins are so like as not to bewray some dissimilitude. Certainly, there is not so great variety of faces, as of minds: as features are to the countenance, so are gifts to the mind: each one hath some, all have many, none have all: There are diversi

ties of gifts.

Salmeron, with Cajetan, understands here those gifts, which we call gratias gratis datas, “ graces freely given;" wherein he says true, but not enough: for, as the old word is, "Favours must be enlarged;" and those gifts, which make us gracious, are best wor thy of this name. It is not amiss that Hugo reckons up three sorts of God's gifts to man; gifts of nature, of grace, of glory: by the gifts of nature, we are men; by the gifts of grace, we are holy; by the gifts of glory, we shall be blessed. The gifts of nature, are memory, reason, will; wherein we excel the brute creatures: the gifts grace, are faith, hope, charity; wherein we go beyond the devils: the gifts of glory, eternal and true blessedness, blessed and eternal truth, true and blessed eternity; wherein we are equal to the angels. Amongst the gifts of nature, [and grace. EDITOR. See the original.] the same author reckons some to be of the lowest rank; some, of the mean; some, of the highest: in the lowest, he accounts beauty and health of body; in the mean, he accounts the faculties of the mind; in the highest, the virtues of the soul: Thus There are diversities of gifts.

There are some gifts of Regeneration; there are some gifts of our Calling: by the former, we are born again, for our own good;

mus aliis: hæc hominibus singulis singula; illa Sanctis omnibus omnia, communi quâdam proprietate, tributa. Ut, enim, in sapientissimâ hâc universi dispositione, optima quæque ac vitæ sustentandæ necessaria, veluti aer, lux, ignis, aqua, cessere omnibus abundè; quæ verò ornatui voluptatique inserviunt, ut aurum, teretes gemmæ, lapidesque pretiosi, parciùs quibusdam indulgentur: ita, gratiæ quæque salutares Sanctis oumibus suppetunt ubertim, ab illà largâ Dei manu; linguæ verò, prophetia, potestas miraculorum, sed et eloquentia, scientia, honoris apices, et ejusdem classis reliqua, paucioribus adservari solent. Quanta autem istorum diversitas! Differunt illa scilicet, ratione sui; naturâ quippe alia atque alia: differunt, ratione subjecti; aliis atque aliis concessa; 8 ya wavτa Deol wãoi, cæcus vates verissime: differunt, ratione gradus; magis minusve indulta: Verè διαιρέσεις χαρισμάτων.

Naturæ illa è trivio vox est, Idem, manens idem, aptum non esse facere nisi idem; sed, ubi de Naturæ Deo sermo est, veriùs Bonaventura, Ab unissimo Deo manant multiforma; ab æterno, temporalia. In te variatur, qui in se non mutatur, pulchrè Hugo. Creasset unum modò divina potestas, dignum Deo fuisset solitarium illud opus; quodque à solà potuisset omnipotentiâ proficisci: atqui

with the latter, we are furnished, for the good of others: these latter are peculiarly bestowed upon several men; the former are, by a certain common propriety, bestowed upon all the Saints of God. For, as in the most wise disposition of this universe, the best things and those which are necessary for the sustentation of life, as air, light, fire, water, are abundantly given to all; but those things which serve only for ornament and pleasure, as gold, pearl, precious-stones, are more sparingly bestowed upon some few: so, every saving grace is abundantly dispensed to all Saints, by the liberal hand of God; whereas tongues, prophecy, power of miracles, as also eloquence, skill, honour, and the rest of this kind, are reserved only for some few receivers. And in all these what strange diversity there is! They differ, in respect of themselves; being in nature divers from each other: they differ, in respect of the subject; as being diversely given to one and other; for, as the blind bard saw truly, God doth not give all to all: they differ, in respect of degree; as they are more given to one than to other. Thus every way There are diversities of gifts.

It is the common voice of nature, That, the same remaining, the same cannot produce but the same; but, when we speak of the God of Nature, that word of Bonaventure is more true, Ab unissimo Deo manant multiforma; ab æterno. temporalia: "From that most one God flows multiformity of effects; and from that eternal God, temporal effects." Hugo said well, In te variatur, qui in se non mulatur; "He is varied in thee, who is not changed in himself." If the divine power had made only one creature, that alonely work of his had been worthy of a God; and such as could proceed

creavit multa; creavit innumera. Creasset Deus multa hæc omnimodò uniformia, soloque numero distincta, majus fuisset hoc longèque adhuc mirabilius, quàm unius cujuscunque opificium: sed jam, ubi multa hæc, hæc innumera, æquè etiam varia effinxerat, formarumque discrimen cum numero concertet, w ßál σopías! O stupendum artificium omnipotentiæ! Neque tamen est, ubi æquè se exerat divina virtus et providentia, atque in unius hominis variformi oinovopía. Fallor, nisi in hoc minore mundo, mundus occurrat Singére. Miramini vosmetipsos, mei Fratres; et obstupescite. Sive oris formam intueamur, sive partium ovuμergíav, sive colorem cutis, sive corporis staturam, sive dotes anima, facultatum gradus, indolem naturæ, mensuram gratiarum, stationum opportunitates, externam denique vitæ conditionem; Deus bone, quàm nusquam in oculum incurrat idem, quaqua versum spectemus! Ecce dizigéσεις χαρισμάτων.

Exesto nunc procul istinc omne sive elationis supercilium, sive murmur invidentiæ. Nimirum illa duo pericula imminent vel jus tissimæ inæqualitati: invidet nudus; ornatus superbit. "Negligor ego scilicet misellus; beantur alii: cocco nitent alii ac murice; ego sordidis squaleo laciniis: alii affluunt divitiis, luxu diffluunt; ego inediâ contabesco: aitis alii soliis insident conspicui; ego imis sca

from no less than an omnipotent hand: but now he hath created many things; yea innumerable. If God had made these many creatures altogether uniform and like themselves, only distinguished in number not in form, the work had been more excellent and admirable, than the frame of any one creature alone: but now, that he hath made these many, these innumerable creatures, no less different from themselves, and so as that the difference of their forms strives with the praise of their number, O the depth of divine wisdom! O the stupendous workmanship of omnipotency! And yet there is no subject, wherein the power and providence of the Almighty doth so much magnify itself, as in the diverse economy of man. Insomuch as in this little world, there is a world of diversi ties. Marvel at yourselves, Brethren; and be astonished at your own prospects. Whether we look at the fashion of the face, or the proportion of parts, or the colour of the skin, or the stature of the body, or the endowments of the mind, the degrees of faculties, the disposition of nature, the measure of graces, the opportunities of stations, or lastly the outward condition of our life; O good God, what wondrous diversity is here; how impossible is it for the eye to meet twice with the like object, whithersoever it roveth! Thus There are diversities of gifts.

Away now from hence with all haughtiness of pride, all mutinies of envy. These two dangers will be sure to haunt the most just inequality: the needy is envious; the rich is proud. "Poor I am contemned; others are set up: others shine in scarlet and purple ; while I am patching of nasty rags: others wallow in their wealth and excess; I famish for hunger: others lord it in lofty seats; I am trod un

bellis conculcor: eloquio pollent alii; balbus ego sum: præcellunt alii artium linguarumque scientia; rudis ego et avaλáßy: Quin ego?" Fatue, dona sunt ista, quale, gratis ergo donata quibus placet Largitori. Quid tibi debet, qui dedit ista aliis? Sed, et diaPéreç sunt donorum: negavit tibi Deus metallorum cumulos; indulsit robur corporis: quanto, emerint istud magni rerum domini! Negavit eloquentiam; aciem dedit ingenii: negavit honoris titulos; blandam quietem ac securitatem concessit: dignitatem negavit; non negavit valetudinem. I nunc, et invide potenti cuique debilem stomachum, insomnes noctes, curarum equuleos, lubricitatem Aulæ, plurimorum invidiam. Et illi desit aliquid, quod suppetit tibi; et quod illi suppetit, pernegatur tibi: mallet ille tua; tu, illius: utrique sua, neutri utriusque bona obveniunt: diapers sunt χαρισμάτων.

Quin, et nos, udæ vesiculæ, quàm facilè quovis donorum spiritu inflamur! "Non sum ego sicut cæteri. Quam mihi sordet vulgus hominum! Ego purpuratus sedeo; alii atrati vilesque homuli lambunt subselliorum pulverem: ditavit me tota scientiarum yuunho Taideia; turba hæc, quæ non novit Legem, maledicta: ego linguas calleo; apage idiotas: stupentem ego coronam auribus duco quò volo, disertus rhetor; languent alii in cathedris frigentque." Audi,

der their footstools: others are eloquent; I am a stammerer: others excel in the skill of arts and tongues; I am a silly ignorant: And why should not I?" O Fool, these, that thou talkest of, are gifts; and therefore freely bestowed where it pleases the Giver. What doth he owe to thee, that hath given these things to others? Withal, know, there are diversities of gifts: God hath perhaps denied thee heaps of red and white earth; but he hath given thee strength of body: at how high a rate, would the great ones of the world buy that blessing of thine! He hath denied thee eloquence; he hath yet given thee sharpness of wit: he hath denied thee honour; but he hath given thee sweet rest, quiet security: he hath denied thee preferment; he hath not denied thee health. Go then, and envy the great man's weak stomach, sleepless nights, racks of cares: envy, to him, if thou canst, the slippery stairs of the Court, and the common envy of the most. He wants something, that thou enjoyest; and something he hath, which is denied thee: he would rather make choice of thy condition; thou, of his: each of you hath his own; neither of you shall have all; neither shall have both: There are diversities of gifts.

Yea, and we, new-blown bladders, how easily are we puft up with every blast of gifts! "I am not like other men. How base are the vulgar of men! I sit gloriously impurpled; other fellows may be glad to lick the dust of my footstool: I am enriched with all liberal sciences; this people, which know not the Laze, are accursed: I have skill of tongues; others are rude ideots: I lead the amazed hearers by the ears whither I list, through the power of my oratory; others freeze and languish in their pulpits." Hear, O thou Proud Man:

Superbe: tua non sunt ista, quæ jactitas: Quid habes, quod non ac cepisti? Dona sunt hæc omnia: tune verò solus fœlix? Nescis, Gioriosule, nescis alios; teipsum nescis: Sunt diapées, quas tu ignoras, xazioμálov. Sede sublimis, genibusque te clientum flexis solare; sunt te multò fortè beatiores, qui latent ultrò, litantque tutæ obscuritati: doctior tu sis aliis; est te alius prudentior: facundiâ tu superes alium; te alius judicio: lingua tibi ditior est; mens alteri. Magni illud Lutheri privato lari inscriptum dicitur, Res et verba, Philippus; Res sine verbis, Lutherus; Verba sine re, Erasmus. Sua cuique dos est: nec tu donis omnibus instructus; nec ille alter nullis ne tibi ille invideat; ne tu illum habeas despicatui: adjicite animum potiùs uterque, ut symbolum studiosè conferatis publica rei. Quorsum enim depluere è cœlo jussit varia hæc donorum genera Benignissimum Numen; nisi ut humani generis utilitati communique saluti consuleret? Quorsum cæco pedes, claudo oculi; nisi ut commodet ille oculos, commodet ille pedes? Tuamne unius in gratiam, ut te donis cumularit Deus? Vah turpem philautiam. Canaliculum te fecit, ilicet, qui fecit, nou cisternam. Induit vos Deus, quod non nescitis, Amplissimi Præsules, sacrâ hâc purpura; ut

these things, whereof thou braggest, are not thine own: What hast thou, that thou hast not received? All these are gifts. And art thou thus happy alone? Vain Boaster, thou knowest not others; thou knowest not thyself: There are diversities of gifts, which thy thoughts reach not unto. Sit thou aloft, and cheer thyself with the bowed knees of thy suppliants; they are happier men than thyself, that are glad to lie close, and affect a quiet and safe obscurity: be thou more learned than another; that other perhaps is wiser than thou: be thou more eloquent than another man; that other is perhaps more judicious: if thy tongue be richer than another's; his mind is richer than thine.

It is reported, that in the house of worthy M. Luther was found written, Res et verba, Philippus; Res sine verbis, Lutherus; Verba sine re, Erasmus: "Melancthon was words and matter; Luther, matter without words; Erasmus, words without matter.' Every one hath his own share: neither art thou furnished with all gifts; nor that other with none: let not him envy thee; neither do thou contemn him: rather both apply yourselves, to cast in the shot of your contributions to the public good. For to what end hath our Bountiful God showered down these divers kinds of gifts from heaven upon man; but that he might hereby provide for the common profit and welfare of mankind? Why hath the blind man legs, and the lame man eyes; but that the one may exchange with the other, for the benefit of both? Thinkest thou, that God meant to heap his gifts upon thee, for thine own sake only? Fie on this shameful selflove. Surely, he that made thee, made thee for a conduit-pipe to convey, not a cistern to hold, the water of his graces. God hath clothed you, as ye well know, Reverend Prelates, with this sacred