“I have a special nomenclature of my own; I “pass away time,” when it is ill and uneasy, but when ’tis good I do not pass it away; “I taste it over again and stick to it;” one must run over the ill, and settle upon the good. This ordinary phrase of pastime, and passing away the time, represents the usage of those wise sort of people who think they cannot do better with their lives than to let them run out and slide away, pass them over, and balk them, and, as much as they can, ignore them, and shun them as a thing of troublesome and contemptible quality; but I know it to be another kind of thing, and find it both valuable and commodious, even in its latest decay, wherein I now enjoy it; and nature has delivered it into our hands in such and so favorable circumstances, that we have only ourselves to blame if it be troublesome to us, or slide unprofitably away: “Stulti vita ingrata est, trepida est, tota in futurum fertur.” Nevertheless, I compose myself to lose mine without regret; but withal as a thing that is perishable by its condition, not that it troubles or annoys me. Nor does it properly well become any not to be displeased when they die, excepting such as are pleased to live. There is good husbandry in enjoying it; I enjoy it double to what others do; for the measure of its fruition depends upon the more or less of our application to it. Now especially that I perceive mine to be so short in time, I will extend it in weight; I will stop the promptitude of its flight by the promptitude of my grasp; and by the vigor of using it compensate the speed of its running away; by how much the possession of living is more short, I must make it so much deeper and more full.
“Others feel the pleasure of content and prosperity; I feel it too, as well as they, but not as it slides and passes by; one should study, taste, and ruminate upon it, to render condign thanks to Him who grants it to us. They enjoy the other pleasures as they do that of sleep, without knowing it. To the end that even sleep itself should not so stupidly escape from me, I have formerly caused myself to be disturbed in my sleep, so that I might the better and more sensibly relish and taste it. I ponder with myself of content; I do not skim over, but sound it; and I bend my reason, now grown perverse and peevish, to entertain it. Do I find myself in any calm composedness? is there any pleasure that tickles me? I do not suffer it to dally with my senses only, I associate my soul to it too; not there to engage itself, but therein to take delight; not there to lose itself, but to be present there; and I employ it, on its part, to view itself in this prosperous state, to weigh and appreciate its happiness, and to amplify it. It reckons how much it stands indebted to Almighty God that its conscience and the intestine passions are in repose; that it has the body in its natural disposition, orderly and competently enjoying the soft and soothing functions, by which He of His grace is pleased to compensate the sufferings wherewith His justice at His good pleasure chastises us. It reflects how great a benefit it is to be so protected, that, which way soever it turns its eye, the heavens are calm around it. No desire, no fear or doubt, troubles the air; no difficulty, past, present, or to come, that its imagination may not pass over without offense. This consideration takes great luster from the comparison of different conditions; and therefore it is that I present to my thought, in a thousand aspects, those whom fortune or their own error torments and carries away; and those, who more like to me, so negligently and incuriously receive their good fortune. Those are men who pass away their time, indeed; they pass over the present, and that which they possess, to give themselves up to hope, and for vain shadows and images which fancy puts into their heads:
Morte obita quales fama est volitare figuras, Aut quae sopitos deludunt somnia sensus:Like those phantoms which, so it is said, flit about after death or those dreams which delude our slumberings senses
which hasten and prolong their flight, according as they are pursued. The fruit and end of their pursuit is to pursue; as Alexander said, that the end of his labor was to labor:
Nil actum credens, cum quid superesset agendum;”Believing he had not done anything, while anything remained to be done
Translated by Charles Cotton (Latin translation by M. A. Screech)