The
first
Iourney
that
the
Soule
must
make
towards
Heauen
,
is
,
to
heare
the
word
of
God
with
benefit
.
That
this
may
bee
duely
performed
,
it
sufficeth
not
,
that
the
Preacher
bee
skilfull
,
to
diuide
the
word
of
Trueth
aright
,
and
therein
be
diligent
to
do
his
duetie
;
but
it
is
further
required
,
that
the
Hearer
also
bee
not
wanting
on
his
owne
behalfe
to
himselfe
:
The
duety
then
of
the
Hearer
,
is
no
other
,
but
that
both
before
the
Sermon
,
during
the
time
of
the
Sermon
,
and
after
the
Sermon
,
he
consider
,
learne
,
and
practise
those
things
,
that
are
vnto
God
glorious
,
and
vnto
the
Church
of
God
,
and
himselfe
,
wholesome
and
profitable
:
And
it
consisteth
in
these
two
things
:
first
,
That
he
haue
an
eye
to
the
scope
and
end
of
his
calling
:
secondly
,
That
he
vse
the
meanes
appointed
to
come
to
that
scope
and
end
.
First
,
of
the
first
part
of
the
Hearers
duety
,
that
is
,
of
the
scope
in
hearing
Sermons
.
Forasmuch
,
as
there
is
one
common
scope
,
as
of
all
other
things
,
so
of
the
Preachers
and
Hearers
,
namely
,
the
glory
of
God
,
and
happinesse
of
the
Church
:
therefore
it
behooueth
the
Hearer
to
follow
the
guidance
and
direction
on
of
the
Preacher
,
and
to
labour
to
come
to
that
chiefe
end
,
by
such
means
,
as
leade
thereunto
:
namely
,
by
hearing
the
word
preached
,
by
vnderstanding
the
thinges
heard
,
by
louing
the
good
thing
vnderstood
,
and
hating
the
euill
:
by
a
serious
and
earnest
study
and
practise
of
the
good
thing
beloued
,
and
a
flying
from
the
euill
:
by
which
it
will
come
to
passe
,
that
God
shall
be
glorified
,
and
the
church
and
our selues
edified
.
2
Of
the
second
part
of
the
Hearers
duety
,
that
is
,
of
the
meanes
appoynted
to
come
to
this
end
:
and
first
,
of
the
meanes
before
Sermons
.
That
the
Hearer
may
before
Sermons
,
as
well
as
at
Sermons
,
and
after
Sermons
,
ponder
,
learne
and
practise
those
things
which
make
for
the
glorie
of
God
,
the
churches
comforts
,
and
his
owne
,
hee
must
duely
prepare
himselfe
to
the
hearing
of
Sermon●
:
and
this
preparation
consisteth
in
the
sanctifying
of
himselfe
vnto
the
Lord
:
Therefore
heere
wee
will
deliuer
three
necessary
points
touching
this
sanctification
and
preparation
of
the
Hearers
:
first
,
what
are
the
moouing
causes
,
why
they
ought
to
sanctifie
themselues
:
secondly
,
generall
obseruations
belonging
to
the
sanctification
of
the
Hearers
:
thirdly
,
the
parts
and
members
of
sanctification
.
1
The
moouing
causes
why
they
ought
to
sanctifie
themselues
.
The
causes
chiefly
moouing
sanctification
may
bee
gathered
from
the
Apostles
words
,
Heb.
12
from
the
12.
verse
vntill
the
22.
of
the
13.
chapter
:
where
albeit
the
Apostle
may
seeme
to
speake
generally
of
the
sanctification
of
a
christian
man
;
yet
doth
he
chiefly
respect
the
time
wherein
men
assemble
to
heare
the
word
,
For
there
all
things
are
holy
.
-
1
Then
the
Church
is
holie
:
-
2
The
Word
is
holy
,
especially
that
of
the
Gospel
,
those
pretious
pearles
.
-
3
The
time
is
most
holy
,
the
Sabbaoth
of
the
Lord
.
-
4
The
Angels
are
holy
,
-
5
Those
spiritually
first
borne
are
holy
.
-
6
A
most
holy
God
:
-
7
The
holy
Saints
in
Heauen
,
-
8
A
holy
Mediator
,
-
9
The
most
holy
blood
of
sprinckling
which
speaketh
better
things
then
that
of
Abel
.
Therefore
let
vs
not
contemne
the
communion
with
these
most
holy
things
,
neither
let
vs
defile
the
same
with
our
impurity
and
vncleannesse
,
but
labour
for
true
sanctification
:
vnto
which
thing
let
the
consideration
of
these
fiue
reasons
following
,
added
to
the
former
,
stirre
vp
our
hearts
.
1
The
consideration
of
Gods
holy
commandement
,
of
sanctifying
the
Sabboath
,
as
also
of
that
passage
,
Be
yee
holy
as
I
am
holie
:
2
Of
that
diuine
and
heauenly
interdiction
:
giue
not
that
which
is
holy
vnto
dogges
:
nor
cast
ye
your
pearles
before
swine
,
lest
they
treade
them
vnder
feet
,
and
turning
againe
,
all
to
rent
you
.
3
Of
that
assertion
of
S.
Pauls
,
the
sauour
of
death
vnto
death
.
4
Of
that
most
grieuous
danger
of
being
smitten
with
the
hidden
,
or
the
manifest
thunder-bolt
of
Excommunication
,
5
Let
euerie
Hearer
thinke
with
himselfe
,
that
hee
is
admitted
to
the
speech
and
Supper
of
the
great
God
,
and
prepare
himselfe
as
a
meete
guest
for
such
a
worthy
entertainment
.
6
Let
the
change
of
our
garments
admonish
vs
of
this
sanctification
;
namely
,
the
putting
off
of
such
garments
as
are
soyled
with
the
labours
of
our
vocation
,
and
the
putting
on
of
cleaner
and
more
precious
garments
.
For
if
the
body
must
be
hansomely
and
cleanely
decked
at
such
times
,
how
much
more
is
the
most
pretious
soule
to
bee
sanctified
and
prepared
?
To
this
purpose
may
also
serue
,
the
consideration
of
the
washing
of
our
bodies
,
wherin
wee
are
daily
carefull
:
and
the
ringing
of
the
Bell
calling
vpon
vs
for
preparation
.
2
The
generall
obseruations
which
belong
to
the
sanctification
of
the
Hearers
.
Seeing
then
the
sanctification
of
the
Hearers
is
so
necessary
,
not
vnworthily
are
we
to
search
with
much
diligence
wherein
the
same
consists
:
&
here
it
is
to
be
instituted
and
ordered
as
sanctification
(
euen
from
the
force
of
the
word
)
of
the
whole
life
of
a
Christian
,
consists
in
the
mortification
of
the
old
man
,
and
vinification
and
quickening
of
the
new
man
:
which
the
Apostle
doth
thus
expresse
,
that
wee
cast
off
concerning
the
conuersation
in
time
past
,
Know
you
not
(
saith
he
)
that
a
little
leauen
leaueneth
the
whole
lumpe
?
Purge
out
therefore
the
olde
leauen
that
ye
may
be
a
new
lumpe
,
as
ye
are
leauened
;
for
Christ
our
Passeouer
is
sacrificed
for
vs
.
Therfore
let
vs
keep
the
feast
,
not
with
olde
leauen
,
neyther
in
the
leauen
of
maliciousnes
and
wickednesse
,
but
with
the
vnleauened
bread
of
sinceritie
and
truth
.
By
which
words
,
and
the
rest
to
the
end
of
the
chapter
,
the
Apostle
doth
admonish
in
the
preparation
and
sanctification
to
the
hearing
of
the
word
;
that
men
should
haue
respect
vnto
foure
principall
things
.
-
1
To
holy
things
,
the
time
is
holy
,
the
word
holy
,
Christ
is
holy
.
-
2
To
our selues
,
who
in
part
are
regenerate
and
a
new
lumpe
:
in
part
not
regenerate
,
hauing
in
vs
the
olde
leauen
,
originall
sin
;
and
also
the
leauen
of
maliciousnesse
and
wickednesse
,
actuall
sinnes
:
and
therefore
necessarie
that
wee
trie
our selues
and
sanctifie
our selues
.
-
3
To
others
in
the
same
assemblies
with
vs
,
who
are
of
two
sorts
:
first
,
some
purging
out
the
olde
leauen
with
vs
:
second
,
others
not
purging
it
out
;
with
these
,
our
labour
must
be
to
note
them
,
to
mourne
for
them
,
to
purge
them
out
after
admonition
,
and
to
shew
them
in
our
liues
.
-
4
To
others
that
are
without
,
who
are
not
of
the
Christian
assembly
,
that
wee
giue
them
no
iust
cause
of
scandall
and
offence
.
For
the
regard
of
these
foure
doth
not
onely
stirre
vp
the
Hearer
to
a
serious
preparation
and
sanctification
,
before
the
hearing
of
the
Word
,
that
hee
may
performe
an
acceptable
diuine
seruice
vnto
God
;
but
withall
,
worketh
this
in
him
,
that
hee
doeth
thorowly
weigh
,
what
is
required
of
him
,
in
respect
of
euery
one
of
these
,
that
hee
may
be
a
holie
and
vnleauened
Hearer
.
And
albeit
the
Hearers
ought
(
through
all
the
course
of
their
liues
)
to
giue
themselues
to
holinesse
and
purging
out
of
the
olde
leauen
,
yet
it
behooueth
them
to
haue
great
care
heereof
,
chiefly
before
the
hearing
of
the
Word
.
Therefore
by
occasion
of
those
two
notable
testimonies
before
cited
;
-
1
What
it
is
to
sanctifie
:
if
we
speake
properly
,
to
sanctifie
,
is
to
separate
a
thing
from
a
common
and
prophane
or
naturall
vse
to
a
sacred
vse
:
as
we
may
see
in
the
seuenth
day
,
which
is
sanctified
of
God
,
and
also
sanctified
by
vs
:
so
we
are
said
to
sanctifie
the
name
of
God
,
when
wee
doe
separate
his
essence
,
properties
and
works
from
all
other
things
,
and
make
more
account
of
them
,
then
of
all
other
things
in
the
world
;
so
Christ
,
and
we
his
Ministers
,
by
the
commaundement
of
Christ
,
doe
sanctifie
the
water
in
Baptisme
,
and
the
bread
and
wine
in
the
Lords
supper
,
to
a
sacred
and
holy
vse
.
-
2
What
is
the
sanctifying
of
a
Christian
man
before
the
hearing
of
the
Word
?
It
is
no
other
,
but
the
separating
of
him
from
other
worldly
men
,
either
manifestly
wicked
,
impure
and
prophane
;
or
hypocritically
vaunting
their
holinesse
,
seeing
it
cometh
to
passe
in
him
,
that
he
separates
himselfe
from
the
world
,
and
is
not
so
affected
,
as
the
children
of
the
world
are
,
doth
not
so
carry
himselfe
as
they
do
,
neither
doth
fashion
himselfe
like
vnto
this
present
world
.
-
3
In
what
things
this
sanctification
of
the
Hearer
consisteth
;
namely
,
in
hating
and
fleeing
the
thing
that
is
euill
,
chiefly
that
which
hinders
the
fruitfull
hearing
of
the
Word
;
and
againe
,
in
the
loue
and
desire
of
that
which
is
good
,
chiefly
that
which
may
procure
the
hearing
of
the
Word
.
To
this
purpose
it
shall
be
verie
necessary
aduisedly
to
consider
that
of
Hebrews
12.
and
13.
chapters
;
where
after
the
handling
of
sanctification
,
and
his
causes
in
generall
;
at
length
he
repeates
a
long
catalogue
and
roll
of
things
impious
,
impure
and
prophane
,
which
a
holy
man
ought
to
shun
and
hate
,
and
the
contrary
vertues
,
which
a
man
must
loue
and
embrace
,
but
chiefly
before
the
hearing
of
the
Word
.
And
hence
is
that
exhortation
of
the
Apostle
,
of
purging
out
the
old
Leauen
,
the
leauen
of
maliciousnes
,
-
4
Besides
,
when
the
Apostle
in
the
same
place
,
Now
,
that
the
Hearer
may
attaine
to
the
benefit
of
both
these
,
that
is
to
say
,
to
purge
out
the
old
leauen
and
the
leauen
of
maliciousnesse
and
wickednesse
,
and
to
keepe
the
feast
with
the
vnleauened
bread
of
sincerity
and
truth
:
it
behooueth
him
to
haue
a
grieuous
combate
and
contention
,
which
can
by
no
means
be
ended
before
the
end
of
this
temporal
life
.
5
This
also
must
generally
be
obserued
,
that
the
chiefest
is
most
eminent
in
euery
profession
;
as
the
father
of
the
familie
,
the
Preachers
,
Pastors
,
Magistrates
,
and
their
Ministers
ought
to
make
their
lights
shine
before
others
in
the
care
of
sanctifying
themselues
:
therefore
is
it
commaunded
,
that
they
should
obey
them
that
haue
the
ouersight
of
them
:
6
But
this
must
not
bee
forgotten
,
that
to
the
end
both
the
gouerner
and
the
gouerned
,
the
magistrate
and
the
people
,
may
haue
a
speciall
care
of
holinesse
;
they
both
stand
in
neede
of
an
other
more
potent
and
holy
Leader
,
to
set
forwards
that
worke
;
and
that
is
the
holy
spirit
of
God
,
without
whose
light
and
might
,
nothing
is
in
man
to
perfect
so
great
and
holy
a
worke
,
as
is
sanctification
.
3
The
parts
and
principall
members
of
sanctification
.
In
ordering
the
chiefe
parts
of
sanctification
,
we
must
duly
consider
,
not
onely
what
things
a
good
Hearer
is
both
outwardly
&
inwardly
to
eschue
,
before
the
hearing
of
Sermons
:
but
also
on
the
contrary
,
what
things
he
is
to
imbrace
and
follow
.
For
the
better
vnderstanding
whereof
,
I
will
diuide
the
preparation
and
sanctification
of
the
Hearer
into
two
kindes
:
the
first
is
priuate
:
the
second
is
publike
.
For
albeit
sundry
of
those
things
belonging
to
this
preparation
,
whereof
we
shal
hereafter
speak
,
are
also
publikely
to
be
continued
,
yet
because
the
beginning
of
them
is
priuately
to
bee
made
,
therefore
may
they
more
fitly
bee
placed
,
vnder
priuate
sanctification
.
1
Of
the
priuate
sanctification
of
the
Hearer
before
Sermons
.
That
this
kinde
of
preparation
may
be
the
more
clearely
described
to
the
meanest
capacitie
of
Hearers
,
I
will
ranke
the
consideration
both
of
such
things
as
are
to
bee
auoyded
,
and
also
of
such
as
are
to
be
imbraced
in
this
sanctification
,
in
a
paralell
and
proportion
of
contraries
,
reducing
them
into
seauen
seuerall
heads
.
1
The
Leauen
to
be
anoyded
is
,
that
we
cast
off
all
our
sinnes
and
errours
whatsoeuer
,
without
which
,
all
the
labour
of
preaching
and
hearing
is
but
vaine
:
for
as
if
a
vessell
be
replenished
,
eyther
with
water
,
or
any
other
noisome
&
poisonous
substance
,
it
can
not
admit
good
wine
or
wholesome
liquor
into
it
:
so
,
that
hearer
,
whose
heart
is
taken
vp
,
and
wholely
possessed
with
the
poyson
of
his
sinnes
vnrepented
of
,
can
digest
no
part
of
the
sweet
and
comfortable
doctrine
of
the
Gospel
.
On
the
other
side
,
let
euerie
hearer
labour
for
the
vnleauened
bread
of
sincerity
and
truth
:
that
by
the
grace
of
the
holy
Spirit
he
may
bring
with
him
to
the
hearing
of
the
Word
,
the
study
and
care
of
truth
and
all
vertues
.
And
heere
may
hee
apply
to
himselfe
those
generall
obseruations
spoken
of
before
.
Such
a
mind
as
this
which
is
desirous
of
grace
,
is
very
apt
to
receiue
the
Word
with
fruit
:
for
there
is
a
most
excellent
consent
and
agreement
betwixt
them
.
Beholde
the
same
most
sweetly
expressed
,
I
stand
(
saith
God
)
at
the
doore
,
and
knocke
,
if
any
heare
my
voice
and
open
vnto
mee
,
I
will
goe
in
vnto
him
,
and
suppe
with
him
,
and
he
with
me
.
O
what
admirable
fruit
of
heauenvly
Sermons
would
there
be
,
if
wee
had
such
hearers
?
What
other
thing
is
this
lumpe
of
Euangelicall
doctrine
,
but
that
sacred
Leauen
,
which
being
hid
in
the
meale
,
leaueneth
euery
whit
of
it
?
But
,
albeit
wee
can
not
heere
relate
all
the
seueral
sorts
of
vices
and
vertues
;
yet
in
few
wordes
we
will
marke
out
some
of
them
,
and
those
chiefly
that
seeme
most
necessary
for
our
purpose
.
2
We
must
haue
great
regard
,
that
no
secular
and
worldly
affaires
which
are
otherwise
,
at
other
times
,
both
lawfull
and
commaunded
,
be
at
that
time
managed
and
handled
,
lest
it
befall
vs
as
it
did
those
which
were
inuited
to
the
great
Supper
,
And
what
are
these
worldly
affaires
?
1
The
care
and
thought
of
their
fields
,
farmes
,
oxen
,
mercha●dise
,
and
the
like
.
2
Labour
and
employment
in
their
vocations
,
vntill
the
midnight
before
the
Saboath
,
whereby
they
become
so
drowsie
on
the
Saboath
,
that
it
must
bee
a
shrill
Trumpet
can
keepe
them
waking
.
3
Suffering
and
drunkennesse
,
which
often
chanceth
on
the
Sabboath
before
Sermons
,
wherby
they
become
sleepie
and
vnapt
to
heare
and
conceiue
what
is
spoken
.
4.
Marriages
,
Christning
feasts
,
merchandizing
,
commessations
,
and
drinkings
,
and
all
kind
of
seastings
.
5
Roasting
,
baking
,
boyling
and
dressing
of
many
sorts
of
meates
,
which
restraineth
,
it
not
the
mother
of
the
family
,
yet
some
of
them
,
from
comming
to
the
house
of
God
.
Heere
then
on
the
contrary
,
the
soule
that
would
be
well
and
fitly
prepared
for
hearing
,
must
onely
be
intent
and
regardfull
of
Sacred
,
Spirituall
,
and
Diuine
things
,
remembring
euer
that
of
our
Sauiour
;
Seeke
first
the
Kingdome
of
God
and
the
righteousnesse
thereof
,
and
all
these
things
shall
bee
ministred
vnto
you
:
From
which
things
,
euery
good
Hearer
may
receiue
helpes
vnto
hearing
,
for
then
none
of
those
things
whereof
we
spake
last
shall
befall
him
,
but
the
quite
contrary
.
But
aboue
all
let
him
consider
well
the
fourth
Commandement
,
what
that
meanes
,
and
what
is
the
scope
of
the
Lords
Saboth
.
1
Then
let
the
care
of
Fields
,
Farmes
,
and
all
earthly
things
,
be
on
that
day
set
aside
.
2
Let
all
men
leaue
their
labors
on
the
euen
of
the
Sabaoth
in
a
fit
and
seasonable
time
,
that
they
may
repose
themselues
to
sleepe
at
a
conuenient
houre
.
3
Let
them
bee
mindefull
of
fasting
,
to
bring
to
the
house
of
God
a
body
and
minde
not
cloyed
with
eating
and
drinking
.
4
It
will
be
very
sitting
,
that
all
marriages
,
birth-feasts
,
drinkings
,
and
other
such
feast-full
meetings
be
forborne
.
5
And
that
nothing
may
hinder
any
of
the
family
from
taking
the
chiefe
blessing
of
the
Lords
day
,
it
were
not
amisse
,
that
all
,
or
the
most
of
our
prouision
for
the
Sabaoth
were
prepared
the
day
before
,
least
the
women
should
beare
the
checke
of
our
Sauiour
vnto
Martha
:
Martha
,
Martha
,
thou
c●●est
,
and
art
troubled
about
many
things
,
but
one
thing
is
needfull
,
Mary
hath
chosen
the
good
part
which
shall
not
bee
taken
from
her
.
3
Men
may
not
lie
lurking
at
home
on
the
Sabaoth
,
as
many
vse
to
doe
,
least
the
like
befall
them
that
befell
Thomas
,
when
our
Sauiour
entred
into
the
house
where
the
Disciples
were
,
and
breathed
on
them
,
saying
,
Receiue
the
holy
Ghost
,
but
Thomas
not
being
amongst
them
,
sayled
of
the
blessing
.
But
let
all
men
desire
to
frequent
the
holy
Assemblies
,
after
the
example
of
Dauid
,
who
wished
rather
to
be
a
doore-keeper
in
the
house
of
God
,
then
to
dwell
in
the
Palaces
of
Kings
.
4
Aboue
all
things
the
hearer
,
first
,
must
not
come
alone
,
for
not
onely
the
father
of
the
family
is
to
bee
saued
,
vnto
him
alone
was
not
the
fourth
Commandement
giuen
;
the
promise
is
not
onely
made
to
the
father
of
the
family
;
secondly
,
much
lesse
must
hee
come
like
a
scoffing
deriding
Lucian
,
to
mocke
and
floute
at
at
the
Word
or
Minister
;
thirdly
,
nor
with
a
minde
to
iudge
,
as
a
rigide
,
proud
,
curious
,
busy
censu●er
;
fourthly
,
nor
must
hee
come
of
custome
,
as
many
doe
;
who
are
like
vnto
the
high-waies
,
which
are
so
troden
,
that
no
seed
can
fall
into
it
&
fructifie
;
fiftly
,
nor
must
hee
come
with
a
loathing
,
as
if
hee
cared
not
,
or
needed
not
,
to
receiue
any
further
instruction
;
sixtly
,
nor
must
hee
come
as
to
Stage-plaies
;
seuenthly
,
nor
yet
with
his
eares
stopt
,
like
the
dease
Adder
,
or
with
a
purpose
not
to
assent
to
the
doctrine
.
But
,
first
,
hee
must
come
accompanied
with
his
family
,
his
wife
,
children
and
seruants
,
and
those
must
hee
bring
well
prepared
and
admonished
of
their
duty
,
knowing
that
vnto
them
the
fourth
Commandement
was
as
well
giuen
●s
vnto
himselfe
;
and
that
vnto
their
godly
and
holy
profession
of
Gods
name
,
there
is
a
blessing
promised
,
as
on
the
contrary
,
to
their
impiety
there
is
denounced
a
grieuous
curse
;
they
also
are
such
as
God
hath
a
care
ouer
,
and
offers
vnto
them
the
holy
meanes
of
their
saluation
:
Secondly
,
hee
must
come
with
an
honest
and
good
heart
,
endued
with
the
reuerence
of
God
and
his
sacred
Word
:
euen
as
the
Israelites
,
who
being
by
Moses
commanded
to
prepare
themselues
for
the
sacrifice
of
the
Passe-ouer
,
bowed
themselues
and
worshipped
:
Thirdly
,
with
the
minde
of
a
learner
,
godly
,
holy
,
and
not
curiously
searching
out
all
things
:
Fourthly
,
with
a
resolution
to
heare
,
vnderstand
,
and
practise
the
words
of
holy
instruction
remembring
that
sweet
inuitation
of
the
Prophet
;
Come
let
vs
go
vp
to
the
Mountaine
of
the
Lord
,
to
the
house
of
the
God
of
Iacob
,
hee
will
teach
vs
his
waies
,
and
wee
will
walke
in
his
pathes
:
Fiftly
,
with
hunger
,
thirst
,
and
reioicing
euen
as
the
zealous
King
,
whose
soule
panted
for
the
Lord
,
as
the
Hart
brayeth
for
the
riuers
of
water
;
whose
soule
thirsted
for
God
,
for
the
liuing
God
,
that
hee
might
appeare
before
the
presence
of
God
:
Sixthly
,
let
him
come
as
vnto
the
Theater
of
a
great
King
:
Seuenthly
,
and
with
his
eares
open
,
hauing
this
onely
scope
before
him
,
to
heare
,
and
giue
place
to
the
truth
.
5
The
hatred
and
contempt
of
all
men
must
be
cast
off
:
first
,
of
the
Minister
,
a
thing
which
many
wicked
parents
plant
in
the
hearts
of
their
children
:
A
maine
block
to
all
holy
preparation
.
This
is
the
most
crafty
stratageme
that
Satan
ca●●se
,
for
the
hatred
and
contempt
of
the
Minister
brings
with
it
the
hatred
and
contempt
of
the
doctrine
,
and
the
whole
fruite
thereof
,
both
in
this
life
,
and
that
to
come
:
The
hatred
and
contempt
of
the
Minister
is
a
meanes
to
with-draw
the
hearer
from
the
Church
;
or
if
he
come
,
moues
him
not
to
like
of
his
doctrine
,
or
at
least
to
enterprete
euery
thing
vnto
the
worst
sense
.
Secondly
,
there
must
be
no
hatred
or
contempt
in
him
,
of
any
other
of
the
hearers
,
least
that
be
truely
verified
of
him
:
How
can
hee
who
loueth
not
his
brother
whom
hee
hath
seene
,
loue
God
whom
hee
hath
not
seene
?
What
shall
wee
thinke
of
him
,
that
giuing
sentence
of
death
vpon
a
murtherer
,
shall
himselfe
kill
a
man
in
the
face
of
the
open
Court
?
And
what
father
will
suffer
the
hatreds
and
brawlings
of
his
children
at
his
owne
Table
?
Then
let
him
bring
with
him
to
the
Church
loue
and
honour
:
first
of
the
Minister
of
God
,
remembring
well
the
fatherly
and
sonnely
relation
that
ought
to
be
betwixt
the
Minister
and
Hearer
,
the
holy
and
painefull
worke
of
the
Minister
for
his
saluation
,
his
owne
manifold
imperfections
,
and
the
labour
to
amend
them
,
the
variety
of
gifts
and
graces
;
for
the
loue
and
honour
of
the
Minister
will
bring
with
it
the
loue
and
honour
of
God
and
his
sacted
Word
,
and
other
singular
fruites
of
piety
:
Secondly
,
the
loue
and
honour
of
the
other
hearers
:
For
how
good
and
ioyfull
a
thing
is
it
for
brethren
to
dwell
together
in
vnity
?
Behold
the
vnspeakable
graces
of
loue
dilated
and
enlarged
in
three
whole
chapters
to
the
Corinthians
:
6
The
hearer
must
not
cast
off
the
care
of
his
neighbour
,
as
if
it
were
no
matter
whether
hee
come
prepared
with
him
or
no
;
for
except
his
neighbour
come
also
sanctified
,
the
whole
lumpe
is
corrupted
,
and
so
euen
euery
hearer
:
This
is
a
great
ignominy
to
God
,
by
it
the
wrath
of
God
is
kindled
and
prouoked
against
the
whole
Assembly
,
and
we
our selues
are
offended
and
hindred
withall
.
Therefore
let
vs
haue
great
care
to
testifie
our
brotherly
affection
towards
our
neighbours
,
euen
as
our
hands
do
one
of
them
helpe
another
;
so
let
the
hearers
one
stirre
vp
another
:
first
,
by
their
holy
examples
;
secondly
,
by
their
sweete
and
well
seasoned
exhortations
:
thirdly
,
by
the
iudgements
of
God
:
fourthly
,
the
mourning
one
for
another
:
fiftly
,
the
censure
of
exeommunication
,
7
The
neglect
of
prayer
is
a
great
hinderance
to
this
preparation
,
or
if
prayer
bee
not
rightly
ordered
.
Therefore
euery
hearer
must
haue
a
singular
regard
to
inuocate
the
name
of
God
for
a
blessing
:
where
first
,
hee
must
giue
hearty
and
humble
thankes
to
God
for
his
infinite
benefites
,
but
chiefly
for
the
inestimable
benefite
of
his
Word
,
to
vs
reuealed
,
which
is
either
altogether
denyed
vnto
others
,
or
else
impurely
Preached
;
also
he
must
be
thankfull
to
God
,
for
that
in
part
his
holy
Spirit
hath
purged
out
the
old
leauen
,
and
some
part
of
the
leauen
of
maliciousnesse
and
wickednesse
out
of
his
heart
:
secondly
,
it
behoues
him
to
acknowledge
&
to
pray
earnestly
against
his
owne
impurities
and
defilements
,
as
well
naturall
as
actuall
;
by
the
example
of
Dauid
often
falling
into
the
consideration
of
his
sinnes
,
2
The
publicke
Preparation
of
the
Hearer
before
Sermons
.
In
few
words
,
the
publicke
preparation
of
the
hearer
in
the
Church
,
before
Sermon
,
may
stand
in
these
obseruations
:
first
,
to
sing
some
Psalme
,
containing
either
thankfulnesse
to
God
for
his
benefites
,
or
petitions
vnto
God
for
things
necessary
pertaining
to
the
Preaching
of
the
Word
,
for
such
singing
in
which
there
is
a
wonderfull
sweetnesse
of
things
,
and
of
concord
,
the
holy
Spirit
working
by
them
,
do
stirre
vp
the
motions
of
the
minde
,
and
driue
away
the
idle
,
wandring
,
and
wicked
cogitations
,
as
also
the
perturbations
and
sorrowes
of
the
heart
,
that
the
hearer
may
with
a
more
setled
and
appeased
minde
bee
present
at
the
Sermon
:
Secondly
,
by
reading
of
some
Chapter
of
the
Bible
vntill
the
Company
be
assembled
:
noting
therein
,
first
,
the
summe
and
principall
points
of
the
Chapter
;
secondly
,
the
distribution
and
parts
of
it
;
thirdly
,
the
chiefe
doctrine
that
is
to
bee
drawne
out
of
it
,
with
the
vse
and
application
.
Thirdly
,
by
exhorting
and
stirring
vp
one
another
to
the
apprehension
and
practise
of
some
necessary
point
of
doctrine
,
either
before
Preached
,
or
at
that
time
conceiued
.
Fourthly
,
by
praying
with
the
Minister
,
that
forasmuch
as
they
doe
now
talke
with
God
himselfe
,
being
gathered
together
for
that
purpose
,
in
the
name
of
the
Father
,
Son
,
and
Holy
Ghost
,
that
they
may
beare
God
,
and
God
may
heare
them
:
In
which
prayer
it
is
necessary
that
their
chiefe
aime
bee
at
the
scope
and
end
of
all
Sermons
:
which
,
because
few
or
none
doe
truely
vnderstand
,
either
how
necessary
it
is
,
or
wherein
the
end
of
all
Sermons
consists
,
it
shall
bee
fit
in
this
place
that
I
open
the
point
.
First
,
the
chiefest
and
highest
end
of
Preaching
and
Hearing
Sermons
is
,
that
all
glory
and
honour
may
bee
attributed
from
men
vnto
God
,
both
in
this
world
,
and
in
the
world
to
come
;
which
glory
consists
in
the
true
and
right
knowledge
of
God
,
and
in
the
true
inward
and
outward
worship
of
God
,
so
truely
knowne
.
Secondly
,
the
meane
scope
and
end
,
leading
and
directing
to
this
high
end
,
are
these
.
First
,
the
eternall
saluation
of
mans
soule
and
body
,
with
which
is
ioyned
this
temporary
life
both
in
prosperity
and
aduersity
,
for
that
God
may
of
vs
bee
glorified
;
and
not
(
as
it
commeth
to
passe
in
this
world
by
Sathan
and
his
members
)
bee
affected
with
contumely
and
ignominy
,
by
infidelity
and
impiety
:
it
is
necessary
,
that
it
be
well
with
vs
,
and
that
wee
bee
assured
of
eternall
life
,
and
that
from
God
the
Father
by
the
deliuerance
of
Iesus
Christ
,
and
the
working
of
the
holy
Spirit
:
For
who
in
the
graue
will
praise
thee
,
saith
the
Prophet
.
Secondly
,
that
man
may
obtaine
eternall
saluation
,
and
so
glorify
God
both
heere
and
for
euer
,
it
is
needfull
that
in
him
bee
destroyed
the
kingdome
of
Satan
,
which
he
got
by
the
fall
of
man
,
in
what
state
,
office
,
or
condition
soeuer
he
bee
:
and
that
the
Kingdome
of
Christ
which
hee
obtained
by
the
deliuerance
wrought
by
his
death
vnto
the
elect
,
bee
built
vp
and
re-edified
.
Thirdly
,
that
the
Kingdome
of
Satan
may
bee
destroyed
,
and
the
Kingdome
of
Christ
,
which
is
the
Kingdome
of
eternall
Life
,
and
the
glory
of
God
,
may
bee
truely
built
vp
,
it
is
required
that
there
bee
an
vtter
ruining
and
slaying
of
all
incredulitie
and
vices
;
and
on
the
contrary
an
edifying
and
practising
of
faith
and
all
vertues
.
Fourthly
,
that
wee
may
flee
incredulity
and
vices
,
and
giue
our selues
to
the
study
of
faith
and
vertues
,
it
is
required
that
we
hate
and
detest
them
,
and
loue
and
embrace
these
:
and
therefore
the
drift
of
all
Sermons
is
,
that
the
minde
,
and
heart
and
conscience
of
the
hearer
may
bee
inflamed
to
them
both
.
Fiftly
,
that
the
minde
and
soule
of
the
hearer
,
may
bee
inflamed
to
the
hatred
and
eschewing
of
sin
and
wickednesse
,
and
to
the
loue
,
application
and
practise
of
goodnesse
,
it
is
necessarily
required
,
that
the
euill
of
incredulity
and
vices
,
and
also
the
good
of
faith
and
vertues
be
soundly
knowne
:
for
as
there
is
no
desire
of
the
good
things
which
are
vnknowne
:
So
of
the
euill
things
vnknowne
there
is
no
hatred
and
eschewing
.
Thirdly
,
the
lowest
drift
of
hearing
Sermons
,
directing
by
these
meanes
vnto
the
highest
end
,
is
that
the
vnderstanding
of
the
hearer
,
by
the
grace
of
Gods
holy
Spirit
,
may
bee
by
Sermons
informed
in
the
faith
,
and
errours
about
the
same
:
in
vertues
,
and
the
vices
destroying
them
.
These
are
the
chiefe
ends
which
euery
man
ought
diligently
to
propose
vnto
himselfe
in
hearing
of
the
word
of
GOD
Preached
.
But
now
,
if
such
as
ought
to
heare
this
word
,
be
cold
and
negligent
in
this
preparation
,
and
eyther
refuse
to
come
at
all
,
or
else
refuse
to
come
sanctified
and
prepared
:
Then
1.
let
their
consciences
bee
admonished
and
compelled
,
both
by
the
preachers
,
and
also
by
their
brethren
●
2.
Let
the
Magistrate
compell
them
to
come
;
who
albeit
he
haue
no
power
to
enforce
the
conscience
,
yet
ought
he
compell
his
subiects
to
heare
the
word
of
God
.
Thus
haue
you
heard
the
whole
duetie
of
the
hearer
before
the
Sermon
.
2
The
hearers
duety
during
the
Sermon
time
is
to
bee
considered
.
This
duty
of
the
hearer
,
whilest
hee
is
at
the
Sermon
,
I
may
comprise
in
three
points
:
1.
In
the
number
of
the
things
which
are
required
of
the
hearer
at
this
time
:
2.
In
the
connexion
of
them
:
3.
In
the
manner
which
in
describing
these
things
is
to
be
obserued
.
1
That
the
hearet
may
attaine
to
the
highest
drift
and
end
of
hearing
Sermons
,
the
summe
wherof
we
haue
touched
before
,
there
are
foure
things
required
of
him
:
1.
attentiue
hearing
of
the
word
preached
:
2.
sound
knowledge
of
the
things
heard
:
3.
a
right
affection
of
heart
towards
the
things
knowne
:
4.
a
serious
purpose
of
the
practise
of
the
things
heard
,
throughout
his
whole
life
,
and
these
foure
being
the
chiefe
things
required
in
hearing
of
Sermons
,
must
be
the
subiect
,
which
I
will
handle
more
largely
in
this
duety
of
the
Hearers
,
whilest
he
is
at
Sermons
.
2
The
coherence
and
connexion
of
these
parts
thus
necessarie
to
the
hearer
,
whilest
he
heareth
the
Word
preached
,
may
easily
appeare
vnto
vs
,
if
wee
doe
but
consider
these
2.
points
:
1.
that
if
we
take
but
one
linke
from
this
Golden
Chaine
of
the
things
required
at
hearing
of
Sermons
,
we
neede
not
looke
for
any
benefite
that
can
issue
from
that
holy
exercise
:
For
what
profiteth
it
to
haue
Sermōsif
they
be
not
heard
?
and
what
helpes
it
to
heare
Sermons
,
though
most
heauenly
,
if
the
hearers
like
brute
beasts
,
horses
and
mules
,
doe
not
soundly
vnderstand
and
percelue
thesense
and
meaning
of
them
?
what
profits
it
to
vnderstand
and
conceiue
the
things
heard
,
if
there
be
not
a
right
&
holy
affection
of
heart
towards
the
things
heard
,
nor
any
purpose
of
the
practise
of
them
in
our
liues
?
2.
That
the
holie
Spirit
of
God
doth
in
sundry
places
of
Scripture
,
make
a
most
close
and
narrow
connexion
of
these
foure
things
that
are
required
at
hearing
of
Sermons
.
I
will
enforme
thee
,
3
The
manner
to
be
obserued
in
hearing
of
this
duety
.
1
To
come
then
to
the
foure
principall
necessaries
required
in
hearing
of
the
Word
,
we
will
so
handle
them
,
as
that
first
we
will
shew
the
nature
of
euery
one
of
them
;
secondly
,
remoue
the
impediments
and
lets
that
may
hinder
them
:
and
thirdly
,
shew
the
aduauncements
and
helpes
that
may
further
the
fruitfull
hearing
of
the
Word
.
1
The
first
and
most
necessary
thing
to
be
obserued
in
this
action
,
is
,
the
attentiue
and
diligent
hearing
of
the
Word
:
1.
the
nature
whereof
consists
in
the
consideration
of
the
scope
and
drift
of
that
which
is
saide
,
and
it
is
the
foundation
of
all
the
other
parts
of
the
duety
of
hearing
:
to
which
hearing
doth
also
belong
,
the
fixing
of
the
eyes
vpon
the
Preacher
:
for
hearing
doth
properly
belong
to
the
Word
,
pronunciation
and
gestures
,
and
is
rightly
called
,
attentiue
hearing
,
for
the
infinite
multitude
of
Hearers
,
who
onely
eyther
for
fashion
,
or
for
some
cause
as
bad
,
frequent
Sermous
:
who
being
present
in
their
persons
,
are
wandering
else-where
in
their
mindes
:
or
being
such
as
content
themselues
with
one
Sermon
in
a
moneth
,
or
a
quarter
of
a
yeare
:
2.
The
impediments
that
hinder
the
fruitfull
hearing
of
the
Word
,
are
very
many
,
Sathan
euery
where
,
and
by
all
meanes
labouring
to
hinder
the
successe
thereof
.
These
impediments
are
of
two
kindes
:
for
1.
they
are
either
such
as
doe
so
preuaile
,
that
they
cause
the
hearing
of
Sermons
to
be
altogether
neglected
and
contemned
:
or
2.
such
as
doe
cause
that
the
Word
is
not
attentiuely
&
heedfully
heard
.
1.
Concerning
such
hindrances
as
do
vtterly
cause
the
hearing
of
Sermons
to
be
neglected
and
contemned
;
I
number
them
thus
:
1
The
negligent
consideration
of
the
singular
profite
,
and
great
necessitie
of
the
Word
of
God
.
2
The
negligent
consideration
of
the
end
of
the
Ministerie
of
the
Word
.
3
The
negligent
consideration
of
euery
many
duetie
,
in
what
condition
soeuer
he
liue
:
namely
,
that
all
are
the
vassals
and
seruants
of
God
,
according
to
whose
holy
will
in
his
Word
reuealed
,
all
our
actions
are
to
be
squared
.
4
The
carelesse
security
of
the
flesh
.
5
Selfe-loue
,
and
desire
of
the
praise
of
Wisedome
.
6
Pride
,
causing
them
to
scorne
frequenting
of
Sermons
,
and
lest
they
should
bee
thought
to
be
subiect
to
the
Minister
,
euen
to
neglect
and
contemne
the
Sermons
,
as
if
they
lost
some
of
themselues
like
other
godly
men
.
7
The
care
of
earthly
things
,
and
an
opinion
,
that
the
handling
of
Gods
Word
onely
belongeth
to
the
ministers
:
which
conceit
hath
taken
deepe
roote
,
as
in
▪
Popery
,
so
no
lesse
amongest
many
seeming
Professours
of
the
truth
.
8
Hope
of
long
life
,
whereby
many
propose
vnto
themselves
,
that
they
shall
yet
heereafter
haue
time
to
heare
those
things
which
now
they
neglect
and
omit
.
9
An
opinion
of
opus
operatum
,
namely
,
that
they
wil
(
in
the
time
of
sickenesse
)
heare
the
Minister
,
whose
voyce
,
whether
they
vnderstand
or
not
.
yet
they
thinke
it
shall
bee
of
great
auaile
vnto
them
.
10
A
preposterous
iudgement
,
and
a
loathsomnesse
arising
from
some
one
Sermon
or
other
,
which
they
haue
not
so
well
approued
:
whereas
they
should
consider
,
that
all
things
do
not
at
all
times
fall
out
alike
happily
.
11
The
manifolde
vices
and
defects
of
the
Ministers
in
their
words
.
12
The
handling
of
Gods
word
vndecently
and
without
zeale
,
namely
,
by
such
as
doe
make
Sermons
to
bee
but
opus
operatum
,
and
that
it
sufficeth
onely
to
heare
them
,
albeit
without
all
care
of
the
dignity
of
the
Word
,
and
all
zeale
of
profiting
.
13
The
life
of
many
Ministers
not
being
conformable
to
their
doctrine
.
14
The
example
of
others
,
that
neglect
,
contemne
or
deride
the
hearing
of
Sermons
.
15
The
exaggeration
and
pressing
of
the
vices
of
the
Minister
,
passing
by
all
remembrance
of
his
vertues
.
16
The
hatred
both
of
the
doctrine
and
the
Teachers
.
17
A
praeiudicate
and
fore-conceiued
opinion
:
These
doe
cause
the
hearing
of
Sermons
to
be
vtterly
neglected
.
2
For
the
impediments
which
hinder
the
hearing
of
Sermons
attentiuely
and
zealously
,
they
are
these
.
1
If
there
be
not
a
due
preparation
of
the
hearer
as
before
we
spake
.
2
If
either
hee
come
to
the
Sermon
too
late
,
or
depart
from
it
too
soone
before
it
bee
ended
;
or
the
hearing
of
it
by
starts
and
sits
,
so
that
nothing
is
fully
heard
.
3
The
neglect
of
some
domesticall
businesse
vpon
which
the
minde
runnes
;
or
other
vnnecessary
cares
:
for
as
there
is
a
time
for
all
things
to
bee
done
at
home
,
so
there
is
of
all
things
in
the
time
of
hearing
the
Word
.
4
An
euill
custome
taken
in
a
superficiall
and
sleight
kind
of
hearing
the
Word
.
5
Curiosity
,
which
is
well
declared
in
the
wandring
of
the
eyes
too
and
fro
.
6
Talking
with
others
,
and
chatting
of
trifling
businesse
.
7
The
reading
of
bookes
at
the
Sermon
time
.
8
Sleeping
at
Sermons
,
all
causes
wherof
would
be
shunned
at
Sermons
,
not
chusing
out
sit
places
to
sleepe
in
.
9
The
great
neglect
of
repetition
of
the
Sermon
with
our
families
:
or
a
solitarie
meditation
,
which
hinders
much
the
growth
of
the
Word
.
3
Now
then
in
the
third
place
followes
the
aduancements
and
helpes
to
the
attentiue
hearing
of
the
Word
;
which
helpes
that
they
may
bee
the
better
vnderstood
,
wee
must
consider
two
things
:
First
,
what
it
is
to
stirre
vp
euery
hearer
to
the
attentiue
hearing
of
the
Word
:
Secondly
,
what
is
required
to
this
attentiue
hearing
,
and
wherein
it
consists
.
1
The
things
which
ought
to
moue
euery
man
attentiuely
to
heare
the
Word
Preached
,
are
:
1
The
scope
of
our
creation
,
and
of
our
recordation
and
regeneration
,
namely
,
to
know
and
serue
the
true
God
,
as
hee
hath
reuealed
himselfe
in
his
holy
Word
.
2
The
vow
that
wee
made
in
our
Baptisme
,
which
we
haue
often
repeated
and
confirmed
.
3
That
the
hearing
of
Gods
Word
is
a
true
marke
of
the
Sheepe
of
Christ
,
and
the
Sonnes
of
God
.
4
The
consideration
that
wee
are
all
the
vassals
and
seruants
of
God
,
whose
will
euery
one
of
vs
is
bound
to
heare
in
our
seuerall
administrations
.
5
The
singular
benefite
which
euery
man
shall
receiue
by
his
attentiue
hearing
of
Sermons
.
6
The
consideration
of
Gods
commandement
,
and
his
interdiction
.
7
Of
his
holy
promises
,
and
heauy
comminations
.
8
The
obseruation
of
examples
,
how
those
haue
in
this
life
beene
punished
,
who
either
forsooke
the
sacred
Assemblies
,
or
else
were
not
present
with
due
attention
;
and
on
the
other
side
,
with
what
profit
and
comfort
infinite
thousands
haue
frequented
the
holy
Assemblies
.
9
That
fearefull
iudgement
of
Christ
vpon
the
contemners
of
his
Word
,
which
vnto
them
that
doe
attentiuely
heare
the
sacred
Word
,
is
most
wel-come
and
desierable
.
10
That
God
will
with
reuenging
flames
burne
them
to
dust
that
will
not
know
his
will
.
11
The
consideration
of
that
too
too
late
hearing
,
of
the
rich
man
in
the
Gospell
.
12
God
doth
heare
vs
when
wee
call
vpon
him
,
and
why
then
ought
not
wee
to
heare
him
?
2
What
is
required
to
the
attentiue
hearing
of
the
Word
.
1
Mutuall
prayers
both
of
the
Minister
and
hearers
,
vnto
God
,
for
one
another
,
doth
chiefly
ground
this
worke
.
2
The
hearers
must
,
by
the
assistance
and
helpe
of
Gods
Spirit
labour
to
lay
aside
the
neglect
they
haue
of
the
great
profite
which
comes
by
the
Word
of
God
and
Ministery
thereof
;
the
security
of
the
flesh
,
selfe-loue
,
pride
,
vaine
feare
of
loosing
their
liberty
,
too
much
care
of
earthly
things
;
the
peruerse
opinion
,
that
the
handling
of
Gods
word
belongs
onely
to
the
Ministers
,
and
that
euery
man
else
may
at
his
pleasure
liue
as
hee
list
,
the
hope
of
longer
life
,
the
vaine
dreame
to
thinke
it
sufficient
to
heare
Sermons
onely
,
preposterous
iudgement
,
and
loathsomenesse
in
respect
of
the
Ministers
person
:
all
which
,
as
long
as
they
haue
any
residence
in
the
hearer
,
doe
hinder
his
affection
:
but
much
more
if
all
these
concurre
in
him
,
or
the
most
of
them
.
3
Auoid
,
as
much
as
is
possible
,
in
the
Sermon
time
,
all
wandring
cogitations
,
curiosities
,
confabulations
and
talking
,
reading
of
bookes
,
and
sleepe
.
4
Take
care
to
heare
the
whole
Sermon
,
and
to
that
end
come
before
it
begin
,
tarry
till
it
bee
ended
.
5
Chuse
a
fit
place
in
the
Assembly
,
where
you
may
both
sit
and
heare
the
Minister
,
and
like
a
hunger-starued
man
feede
both
your
eyes
and
eares
vpon
him
and
his
words
.
6
To
this
end
the
hearer
must
rowse
vp
himselfe
at
the
Sermon
,
by
a
censuring
of
himselfe
;
as
namely
,
whether
hee
perceiue
this
attention
in
himselfe
or
no
:
if
hee
perceiue
any
regard-lessenesse
,
or
wandring
cogitations
in
his
minde
,
let
him
shake
them
off
,
saying
,
auoide
Satan
,
and
by
the
Spirit
of
God
saying
,
This
is
the
businesse
thou
camest
for
,
apply
and
attend
this
.
But
now
forasmuch
,
as
at
the
beginning
of
any
reformation
,
other
impediments
doe
arise
,
besides
those
before
spoken
of
,
it
is
not
vnproper
in
this
place
to
admonish
the
hearer
:
For
many
,
in
those
places
where
things
are
reformed
according
to
the
Word
,
are
hindred
from
attentiue
hearing
by
these
stumbling
blockes
following
.
10
By
an
inueterate
and
antient
opinion
and
custome
.
11
By
a
preposterous
feare
of
the
condemnation
of
our
Elders
,
Fathers
and
Friends
dead
,
which
feare
is
ingendred
:
first
,
from
the
vaine
boastings
of
the
contrary
party
,
touching
the
word
of
God
:
secondly
,
from
the
horrible
raylings
,
calumnies
and
condemnations
of
it
:
thirdly
,
from
the
authority
of
men
:
fourthly
,
from
the
example
of
others
:
fiftly
,
from
feare
of
persecutions
.
12
From
considence
of
themselues
,
as
if
they
or
others
could
not
erre
.
13
From
the
opinion
and
conceit
of
zeale
.
14
From
the
boasting
of
the
simplicity
of
their
faith
:
And
these
must
by
three
meanes
bee
cared
for
and
cured
:
First
,
by
remouing
these
impediments
,
through
a
sound
instruction
in
euery
particular
:
secondly
,
by
stirring
them
vp
:
thirdly
,
by
the
vigilant
exercise
of
the
Magistrates
duety
.
1
The
impediments
must
bee
remoued
by
soundly
instructing
them
in
these
particulars
.
First
,
that
the
word
of
God
foolishly
vnderstood
is
not
the
word
of
God
.
Secondly
,
that
the
horrible
slanders
,
calumnies
and
condemnations
of
men
vnconuicted
,
is
an
argument
of
a
bad
cause
:
that
the
doctrine
of
Christ
,
the
Prophets
and
Apostles
,
was
not
therefore
forsaken
of
the
godly
,
albeit
the
false
Prophets
cast
many
calumnies
vpon
it
,
and
condemned
it
:
Thirdly
,
that
the
authority
of
man
is
of
no
force
in
the
sight
of
God
:
Fourthly
,
that
by
sordide
and
wicked
examples
of
others
,
they
cannot
purge
themselues
:
Fiftly
,
that
we
must
rightly
and
carefully
,
obserue
that
of
our
Sauiour
:
Whosoeuer
will
be
my
Disciple
,
must
deny
himselfe
,
take
vp
the
Crosse
and
follow
mee
.
And
that
of
the
Apostle
,
Whosoeuer
will
liue
godly
in
IESVS
CHRIST
must
suffer
persecution
:
Sixthly
,
that
an
ancient
errour
,
was
euer
an
errour
,
albeit
it
haue
for
many
yeares
continued
:
Seuenthly
,
that
we
must
hope
well
of
our
elders
,
namely
,
that
by
the
fire
of
the
Crosse
,
and
in
the
agony
of
death
,
the
stubble
and
clay
which
was
built
vpon
the
firme
foundation
Christ
Iesus
,
was
consumed
and
vanished
away
,
the
foundation
still
remaining
the
same
.
But
aboue
all
that
of
Christ
is
to
bee
obserued
:
If
any
come
vnto
me
and
hate
not
father
and
mother
,
wife
and
children
,
brethren
and
sisters
(
if
they
draw
him
from
the
truth
of
Christ
)
yea
euen
his
owne
soule
,
hee
cannot
bee
my
Disciple
:
Eighthly
,
that
hee
ascribe
not
so
much
to
himselfe
and
others
,
seeing
they
are
neither
Prophets
nor
Apostles
,
but
men
who
both
may
deceiue
and
be
deceiued
:
Ninthly
,
concerning
zeale
they
must
know
;
first
,
that
true
zeale
is
one
thing
,
and
the
opinion
of
zeale
another
;
secondly
,
that
zeale
is
in
many
without
knowledge
;
thirdly
,
that
therefore
such
zeale
is
peruerse
.
Tenthly
,
they
must
take
heed
that
the
boasting
of
the
simplicity
of
their
faith
bee
not
a
couering
to
their
grosse
and
affectionate
ignorance
:
That
which
Christ
spake
is
heere
fitly
to
bee
obserued
,
Bee
yee
innocent
as
Doues
,
but
wise
as
Serpents
.
2
These
impediments
being
remoued
which
hinder
the
hearing
of
the
Word
,
as
also
in
priuate
conferences
:
They
are
to
be
inuited
and
drawne
on
:
first
,
with
our
workes
,
that
wherein
soeuer
wee
can
,
wee
helpe
them
,
in
good
will
,
counsell
,
and
other
assistance
:
Secondly
,
in
words
;
admonishing
them
of
the
end
for
which
God
gaue
them
eares
,
and
of
naturall
equity
which
perswades
vs
to
heare
both
parties
;
of
brotherly
loue
which
requires
of
vs
,
that
euery
one
labour
to
promote
the
saluation
of
another
;
of
the
commandement
of
God
,
that
wee
should
try
all
things
,
and
hold
that
which
is
good
;
of
the
promise
of
Christ
,
Where
two
or
three
are
gathered
together
in
my
Name
,
there
am
I
in
the
midst
of
them
;
and
of
most
weighty
discommodities
,
both
externall
,
internall
and
eternall
,
which
remaines
for
them
that
haue
no
regard
of
the
foresaid
things
.
3
If
by
the
fore-mentioned
remouing
of
impediments
,
nor
yet
by
the
friendly
inuitation
of
the
Preacher
,
many
wayes
vsed
,
nothing
bee
effected
,
then
the
matter
it selfe
requires
,
that
the
Ciuill
or
Ecclesiasticall
Magistrate
do
his
duty
,
not
onely
inuiting
the
subiects
by
publicke
confession
,
by
his
owne
example
,
and
such
as
belong
vnto
him
,
by
good
friends
,
by
a
serious
care
of
Ecclesiasticall
and
Scholasticall
courses
,
and
also
by
commandements
and
Lawes
,
by
admonitions
and
exhortations
,
stirring
them
vp
to
their
duty
:
but
if
yet
neither
by
this
course
of
inuitation
,
and
excitation
,
any
thing
bee
effected
by
the
godly
Christian
Magistrate
,
then
at
length
they
must
discend
vnto
this
meanes
,
that
the
Subiects
bee
compelled
to
the
hearing
of
Sermous
:
not
that
hee
may
iustly
affect
any
Lordship
ouer
their
consciences
:
but
,
first
,
that
the
Ecclesiasticall
and
Politicall
Discipline
may
bee
safe
and
sound
;
secondly
,
least
scandall
and
offence
be
giuen
to
others
;
thirdly
,
that
the
subiects
may
bee
iudged
concerning
the
doctrine
;
fourthly
,
that
(
if
God
bee
so
pleased
)
they
may
bee
brought
into
the
way
of
truth
and
saluation
.
The
second
thing
to
bee
obserued
in
fruitfull
hearing
of
the
Word
Preached
,
is
the
sound
knowledge
of
the
things
which
are
heard
:
For
it
is
not
enough
to
the
glory
of
God
and
saluation
of
men
,
that
they
bee
present
at
Sermons
hearing
them
,
but
besides
it
is
required
that
they
doe
soundly
perceiue
and
vnderstand
the
things
heard
:
And
heere
,
as
in
the
former
duty
,
I
must
,
first
,
declare
the
nature
of
it
;
secondly
,
remoue
the
impediments
;
thirdly
,
shew
the
aduancements
and
helpes
of
it
.
1
This
sound
knowledge
and
vnderstanding
of
the
things
heard
,
being
the
second
duty
of
hearing
,
is
that
whereby
the
Spirit
of
God
doth
plant
the
things
heard
in
the
braine
of
the
hearer
,
and
so
informes
his
vnderstanding
,
and
this
hath
his
beginning
from
hearing
,
and
is
the
foundation
of
the
other
two
duties
ensuing
,
namely
,
of
the
right
affection
of
the
heart
towards
the
things
heard
,
and
of
a
serious
purpose
of
practising
the
things
vnderstood
and
affected
:
whence
it
is
euident
,
that
this
duty
hath
respect
chiefly
to
things
themselues
and
doctrines
taught
,
albeit
the
notes
of
things
,
the
vse
and
application
are
not
excluded
from
this
duty
.
But
I
do
for
this
cause
call
this
duety
a
sound
knowledge
and
vnderstanding
of
the
things
heard
;
because
there
is
another
knowledge
very
superficiall
and
imperfect
,
which
deceiues
many
men
.
For
you
shall
finde
many
hearers
,
who
do
heare
and
apprehend
,
certaine
phrases
or
speeches
in
the
Sermon
,
and
sometimes
not
with
a
minde
to
learne
,
but
rather
to
cauill
,
but
in
the
meane
time
,
are
not
attentiue
to
the
whole
Sermon
,
and
therefore
become
very
iniurious
Iudges
and
censurers
of
the
Sermon
,
for
seeing
at
one
breath
all
cannot
bee
deliuered
,
no
man
can
rightly
iudge
of
Sermons
that
heares
not
the
whole
,
nor
doth
foundly
obserue
and
confer
together
euery
member
of
the
Sermon
,
antecedent
and
consequent
.
Besides
,
some
Hearers
there
are
,
that
vnderstand
the
principall
heads
of
the
Sermons
,
and
their
members
and
parts
,
but
regard
not
their
foundations
and
causes
;
and
such
doe
not
soundly
perceiue
the
things
heard
.
For
it
sufficeth
not
to
vnderstand
the
things
heard
superficially
and
sleightly
,
but
it
is
required
that
soundly
and
fundamentally
it
bee
vnderstood
,
together
with
the
causes
vpon
which
it
depends
;
vnto
which
,
euen
the
knowledge
of
circumstances
doth
appertaine
.
2
The
impediments
and
hindrances
must
bee
remoued
which
lie
in
the
way
of
soundly
vnderstanding
of
Sermons
,
and
they
are
twenty
.
1.
The
neglect
of
prayers
and
inward
groanings
of
the
Spirit
.
2.
If
the
Minister
doe
not
his
duety
in
teaching
perspicuously
and
plainely
,
as
also
iudiciously
and
soundly
,
it
is
a
great
impediment
:
For
how
shall
the
hearer
heare
well
,
and
learne
aright
,
if
hee
bee
not
taught
aright
?
Surely
the
blinde
leade
blind
.
3.
If
the
Preacher
doe
his
duety
,
yet
if
the
hearer
fayle
in
his
,
v.g.
if
a
holy
preparation
to
the
hearing
of
Sermons
haue
not
gone
before
,
nor
an
attentiue
hearing
,
then
a
sound
knowledge
and
vnderstanding
cannot
bee
at
all
;
for
the
preceding
duties
are
the
foundations
of
them
that
follow
.
4.
But
chiefly
it
hinders
the
fruite
of
hearing
,
much
,
if
the
hearer
do
nor
vnderstand
the
methode
and
order
of
hearing
Sermous
,
which
is
the
same
with
that
of
making
Sermons
;
and
is
no
more
but
this
,
to
lay
vp
in
memory
the
parts
of
the
diuision
,
the
doctrines
of
euery
part
,
with
their
Confirmation
,
Vses
and
Applications
.
5.
If
he
come
with
a
minde
not
to
learne
,
but
to
iudge
and
cauill
at
their
Sermons
heard
.
6.
If
hee
want
the
key
of
vnderstanding
:
viz.
if
hee
bee
ignorant
of
those
things
which
are
altogether
necessary
to
the
vnderstanding
of
Scriptures
,
and
Sermons
:
that
is
,
if
he
haue
not
his
senses
exercised
.
1.
In
the
Arts
,
of
words
and
things
,
Grammer
,
Rhetorick
and
Logicke
:
that
is
,
if
hee
do
not
vnderstand
,
that
some
words
are
proper
,
and
others
tropicall
and
figuratiue
,
some
to
be
of
manifold
significations
,
some
onely
of
one
signification
:
For
words
are
the
notes
and
markes
of
things
;
also
,
if
not
in
Logique
,
by
the
benefite
of
nature
,
he
haue
profited
so
much
,
that
he
can
discerne
betwixt
propositions
,
affirmatiue
and
negatiue
,
questions
simple
and
compound
,
and
by
what
third
argument
they
bee
confirmed
and
illustrated
,
by
the
Holy
Ghost
,
and
the
Minister
,
both
in
Scriptures
,
and
Sermons
:
Also
if
hee
haue
not
some
competent
knowledge
,
at
the
least
of
the
methode
,
that
hee
can
iudge
of
the
disposition
of
the
Sermon
.
But
here
I
desire
to
be
rightly
vnderstood
,
for
I
speake
not
of
Scholasticall
subtleties
,
but
of
the
right
accommodation
and
applying
of
principles
that
are
borne
with
vs
,
and
by
vse
and
experience
imprinted
in
vs
,
from
whence
all
Arts
had
their
beginning
.
2.
Hee
must
haue
his
senses
exercised
in
the
doctrine
of
the
couenant
betwixt
God
and
man
,
and
in
the
heads
of
Christian
doctrine
,
in
the
Summe
and
History
of
the
sacred
Bible
.
3.
In
the
Notes
&
Proofes
of
the
true
and
naturall
sense
of
Scripture
,
of
true
and
false
doctrine
,
of
good
and
bad
Sermons
.
7.
If
there
bee
a
neglect
of
breeding
vp
children
at
the
Schoole
to
learne
the
principles
of
Religion
.
8.
If
there
bee
not
in
the
Hearer
,
a
loue
,
zeale
and
care
of
heauenly
things
,
but
a
loathsomnesse
and
contempt
.
9.
If
he
giue
not
thankes
vnto
God
for
things
vnderstood
and
knowne
;
for
he
is
vnworthy
of
more
,
that
is
not
thankfull
for
that
hee
hath
.
10.
If
hee
abuse
them
to
palliate
and
cloake
his
fore-conceiued
false
opinions
,
or
to
pride
or
sport
.
11.
Also
blindnesse
of
nature
hinders
many
from
soundly
vnderstanding
of
Sermons
.
12.
Too
much
admiration
of
mundane
and
fleshly
wisedome
.
13.
As
also
our
carnall
senses
and
fore-conceiued
opinions
of
pre●udicies
.
14.
An
implicit
faith
and
pretence
of
simplicity
.
15.
If
there
bee
no
meditation
vsed
,
but
that
they
content
themselues
with
a
superficiall
and
sleight
hearing
and
knowledge
.
16.
If
no
censure
and
examination
of
our
vnderstanding
bee
vsed
,
before
,
at
,
and
after
Sermons
,
to
know
with
what
profite
wee
heare
.
17.
If
the
whole
Sermon
bee
not
heard
.
18.
If
they
doe
not
often
heare
Sermons
.
19.
If
the
hearer
doe
not
note
those
things
in
the
Sermon
,
that
he
cannot
attaine
to
the
knowledge
of
,
nor
confer
of
them
with
others
,
but
especially
with
the
Minister
,
that
hee
may
bee
fully
satisfied
.
20.
If
he
haue
no
care
of
teaching
and
edifying
others
,
and
of
shewing
his
profession
of
the
truth
by
labouring
to
edifie
himselfe
and
others
in
their
most
holy
calling
.
3.
Wee
are
to
consider
of
the
aduancements
and
helpes
to
this
duety
of
sound
vnderstanding
the
things
heard
,
wherein
if
wee
finde
these
said
impediments
,
or
the
most
of
them
to
bee
abandoned
,
and
in
their
places
these
helpes
ensuing
entertained
,
then
will
there
bee
a
sound
knowledge
&
vnderstanding
of
things
heard
and
handled
in
Sermons
.
1.
Then
to
promote
this
duety
,
an
earnest
care
of
praying
,
in
the
beginning
,
midst
and
end
of
Sermons
,
is
a
great
helpe
:
If
but
in
a
sigh
or
desire
onely
,
this
prayer
bee
put
vp
:
For
God
is
the
fountaine
of
all
wisedome
,
therefore
of
him
is
this
blessing
to
bee
begged
.
2.
A
faithfull
Teacher
,
is
an
acute
and
circumspect
Leader
,
who
chiefly
in
his
Sermon
proposeth
profitable
doctrines
,
wholy
,
methodically
,
distinctly
,
briefly
and
plainely
;
and
doth
often
iterate
and
repeate
the
same
with
friute
.
3.
A
fit
,
well
prepared
,
and
attentine
Hearer
,
such
as
before
is
described
.
4.
Such
a
one
as
is
very
solicitous
and
carefull
of
the
Preachers
methode
;
that
hee
may
obserue
the
same
methode
in
hearing
that
he
doth
in
Preaching
.
5.
Such
a
Hearer
that
comes
with
a
minde
to
learne
:
for
if
hee
come
to
any
other
end
,
what
profite
shall
hee
haue
?
6.
Who
comes
furnished
with
the
competent
knowledge
of
things
necessary
to
vnderstand
Sermons
;
namely
,
with
the
knowledge
of
words
and
things
,
of
the
Summe
and
History
of
Christian
doctrine
,
and
the
sacred
Bible
,
of
the
notes
and
markes
of
true
and
false
doctrine
,
and
of
the
true
naturall
sense
of
the
Scripture
:
Not
that
I
looke
for
such
a
hearer
as
can
discourse
pro
&
con
,
of
the
Precepts
of
Grammer
,
Rhetorique
and
Logicke
,
of
true
and
false
doctrine
,
and
of
the
true
sense
of
Scripture
:
but
such
as
,
at
the
least
,
is
furnished
with
some
competent
knowledge
of
these
things
.
7.
He
must
to
this
purpose
bee
bred
vp
in
the
Schooles
from
his
youth
.
And
I
would
to
God
that
Magistrates
,
Ministers
,
and
Parents
,
Citizens
and
Countrey-men
,
would
in
time
begin
to
thinke
of
the
necessity
and
vnspeakeable
benefite
of
Schooles
,
where
youth
are
fitted
to
all
Offices
of
Church
and
Country
,
that
they
would
bee
row
sed
vp
from
their
slouth
,
to
the
loue
,
institution
,
reformation
and
promotion
of
Schooles
and
houses
of
learning
.
8.
The
hearer
must
burne
with
the
loue
of
heauenly
things
belonging
to
his
saluation
,
which
loue
will
prouoke
him
to
the
care
of
knowing
and
vnderstanding
them
soundly
.
9.
If
hee
obserue
in
himselfe
any
fruit
or
growth
of
knowledge
,
let
him
referre
all
,
with
a
thankefull
heart
,
to
the
Fountaine
of
all
solide
and
true
wisedome
,
euen
God
himselfe
:
And
if
in
the
Sermon
hee
heare
any
thing
which
was
before
vnknowne
to
him
,
let
him
giue
God
the
glory
,
and
pray
vnto
him
that
hee
would
fortifie
and
strengthen
his
vnderstanding
,
and
giue
him
grace
to
performe
and
fulfill
it
.
10.
Let
him
put
the
things
knowne
and
vnderstood
in
vse
,
that
the
gaine
of
his
Talent
may
arise
to
the
Lord
,
who
shall
thus
greete
his
soule
:
Behold
good
and
faithfull
seruant
,
thou
hast
beene
faithfull
in
a
little
,
I
will
make
thee
ruler
ouer
much
.
11.
Being
to
enter
into
the
fountaine
of
saluation
,
that
hee
may
drinke
from
thence
wholesome
doctrine
,
let
him
lay
aside
his
naturall
poyson
;
namely
,
blindnesse
of
nature
,
too
much
admiration
of
mundane
wisedome
,
his
owne
carnall
sense
,
fore-conceiued
opinions
,
preiudicies
,
opinion
of
implicit
and
simple
faith
,
whereby
pretences
of
grosse
ignorance
are
sought
.
12.
Circumspect
and
diligent
meditation
of
the
things
spoken
:
but
yet
let
not
the
minde
and
thoughts
so
cleaue
to
the
words
,
that
things
to
be
spoken
be
neglected
.
13.
Often
let
the
hearer
by
censure
and
examination
,
stir
vp
himselfe
to
the
sound
knowing
and
vnderstanding
of
things
spoken
.
14.
Let
him
heare
the
whole
Sermon
and
obserue
the
connexion
of
euery
part
of
it
.
15.
Let
him
neuer
conceiue
that
hee
hath
sufficiently
profited
,
but
still
go
forwards
,
and
neuer
neglect
the
sacred
Assemblies
and
Sermons
.
16.
If
any
thing
fall
out
in
the
Sermon
which
his
conceite
reacheth
not
,
let
him
obserue
it
,
and
after
conferre
with
others
,
and
with
the
Preacher
about
it
.
17.
That
hee
may
the
more
soundly
teach
others
,
and
if
need
bee
,
make
confession
of
his
faith
to
the
edification
of
others
:
Let
him
first
giue
all
diligence
soundly
to
learne
,
not
onely
in
the
Schooles
,
Catechisings
,
administration
of
the
Sacraments
,
prayers
,
singing
of
Psalmes
,
conferences
and
reading
of
Scriptures
,
but
also
in
the
Sermons
bee
shall
heare
,
in
what
things
the
substance
of
the
matter
of
saluation
consists
.
3
The
third
necessary
duty
to
come
to
the
right
scope
and
drift
of
hearing
Sermons
,
is
,
that
the
hearer
haue
a
right
and
holy
affection
of
heart
,
towards
the
things
vnderstood
:
for
many
do
heare
and
vnderstand
Sermons
,
who
are
yet
nothing
affected
with
them
;
nor
truely
and
rightly
affected
towards
them
.
There
is
no
man
liuing
hath
so
sound
a
knowledge
of
truth
and
falshood
,
good
and
euill
,
as
hath
the
deuill
,
his
knowledge
heerein
is
farre
more
perfect
and
full
then
any
mans
in
the
world
,
yet
there
is
no
man
doth
hate
truth
and
goodnesse
,
nor
reioyce
more
at
falshood
and
mischiefe
then
he
doth
,
which
is
the
cause
that
makes
his
sins
and
punishments
the
more
grieuous
:
Therefore
seeing
it
neither
sufficeth
to
heare
and
vnderstand
Sermons
,
but
withall
that
the
affections
of
the
heart
must
bee
placed
vpon
them
,
wee
will
heere
,
as
in
the
former
duties
,
discourse
:
first
,
of
the
nature
of
the
duty
:
secondly
,
remoue
the
impediments
:
thirdly
,
shew
the
aduancements
and
helpes
conducting
to
it
.
1
The
right
affection
of
the
heart
towards
the
things
in
Sermons
perceiued
and
vnderstood
,
is
the
third
duety
of
the
Hearers
at
the
Sermon
,
whereby
he
doth
cheerefully
entertaine
true
and
good
things
present
,
certainely
beleeues
them
to
come
,
and
hopes
and
heartily
desires
them
:
but
for
things
wicked
and
false
in
the
present
,
hee
sorrowfully
shewes
himselfe
auerse
from
them
,
and
feares
and
forsakes
wicked
and
false
things
to
come
:
And
this
duty
appertaines
to
the
information
of
the
will
,
affections
and
conscience
of
the
hearer
.
And
surely
not
without
great
cause
ought
our
hearts
to
bee
rightly
and
holily
affected
towards
the
things
vnderstood
,
in
regard
of
the
sundry
sorts
of
men
,
who
heare
and
vnderstand
Sermons
,
but
yet
stand
nothing
well
affected
towards
them
.
First
,
there
are
some
men
,
who
,
euen
at
the
Sermon
,
doe
giue
very
euident
argument
,
either
by
their
words
or
behauiours
,
that
they
are
the
manifest
enemies
of
truth
and
vertue
,
and
the
friends
of
falshood
and
vices
:
These
mens
affections
towards
the
Word
are
nothing
right
.
Secondly
,
there
are
certaine
hypocrites
,
who
albeit
by
their
words
and
gestures
make
a
faire
shew
of
the
loue
of
truth
and
goodnesse
,
and
the
hatred
of
falshood
and
wickednesse
,
yet
their
heart
is
not
vpright
.
Thirdly
,
others
do
thinke
that
if
they
carry
the
truth
and
vertue
hid
in
their
hearts
,
albeit
in
word
and
deed
they
carry
themselues
otherwise
,
that
they
cannot
bee
accused
of
the
vn-vprightnesse
and
prauity
of
their
hearts
:
but
these
haue
not
a
right
hart
.
Fourthly
,
there
are
some
that
albeit
they
vnderstand
not
soundly
and
fully
the
things
heard
,
yet
are
angry
with
the
true
and
good
things
,
and
are
delighted
with
the
false
and
wicked
thing
:
nor
yet
haue
these
men
any
right
affection
.
Fifthly
,
some
,
on
the
other
side
,
albeit
they
do
soundly
know
the
things
they
heare
,
insomuch
that
they
can
say
nothing
against
it
:
yet
haue
things
false
and
euill
taken
such
deepe
roote
in
them
,
and
so
preuailed
,
by
the
long
custome
they
haue
had
with
them
,
that
they
had
rather
quite
forsake
that
which
is
true
and
good
,
then
cast
away
their
inueterate
and
ancient
errours
and
manners
:
and
who
can
say
that
these
men
haue
a
right
affection
?
Sixthly
,
but
others
are
so
taken
vp
with
the
care
of
the
belly
,
and
worldly
things
,
and
are
so
much
estranged
from
suffering
persecution
for
the
profession
of
the
truth
and
vertue
,
that
they
will
in
no
wise
entertaine
either
vertue
or
truth
:
and
these
mens
affections
are
much
lesse
right
then
the
rest
:
And
therefore
a
right
affection
and
good
heart
towards
the
things
which
are
heard
,
is
a
most
necessary
duty
of
hearing
.
2
There
are
some
impediments
and
hinderances
of
this
right
affection
vnto
things
knowne
,
which
of
necessity
must
bee
remoued
.
Now
wee
must
know
,
that
whatsoeuer
things
do
hinder
the
attentiue
hearing
,
and
sound
vnderstanding
of
the
Word
,
those
also
are
blockes
and
lets
to
the
right
affection
of
the
heart
,
therefore
I
leaue
the
Reader
to
looke
backe
vnto
those
impediments
which
are
described
in
handling
the
said
two
former
duties
of
attentiue
hearing
and
sound
vnderstanding
:
And
heere
in
two
obseruations
I
will
onely
point
at
the
summe
of
those
impediments
before
handled
,
for
it
greatly
hinders
a
right
and
holy
affection
:
First
,
if
the
Preacher
bee
cold
,
or
luke-warme
,
if
hee
do
not
labour
by
all
meanes
diligently
&
prudently
,
to
moue
,
inflame
and
direct
the
affections
to
that
which
is
true
and
good
,
and
on
the
other-side
,
to
withdraw
them
from
things
false
and
euill
:
Secondly
,
say
hee
doe
his
duety
,
yet
if
the
hearer
,
either
by
naturall
corruption
and
malice
of
the
will
,
be
auerse
from
the
present
truth
and
good
of
vertue
,
and
doe
gladly
embrace
that
which
is
false
and
euill
,
and
fall
into
doubting
of
that
which
is
true
and
good
to
come
,
and
doth
not
desire
it
,
nor
is
troubled
with
that
which
is
false
and
euill
:
Either
if
that
the
hearer
be
infected
with
inueterate
and
euill
manners
,
which
are
pleasing
to
our
corrupt
nature
,
and
are
easily
conceiued
,
but
not
so
easily
cast
off
:
Or
with
the
outward
glosse
of
good
things
,
as
of
riches
,
pleasures
and
honours
,
and
of
euill
things
,
as
of
calumnies
,
condemnations
and
persecutions
,
and
so
to
bee
with-drawne
from
a
right
affection
towards
truth
and
vertue
,
and
inclined
to
an
affection
towards
lies
and
vices
,
or
to
hypocriticall
dissimulation
:
then
is
the
affection
of
the
heart
much
blurred
and
dis-ordered
,
and
so
are
the
things
they
heare
not
rightly
affected
.
3
The
aduancements
and
helpes
of
this
duety
are
no
other
but
such
as
are
prescribed
in
the
helpes
of
the
two
former
duties
of
attentiue
hearing
,
and
sound
vnderstanding
,
where
the
reader
may
bee
furnished
with
meanes
sufficient
to
promote
this
duety
.
Yet
to
helpe
the
right
affection
of
the
heart
towards
vertues
and
the
truth
knowne
,
and
also
falshood
and
vices
,
we
shall
vnderstand
that
these
haue
great
force
:
namely
,
first
,
if
the
Preacher
doe
not
onely
put
on
the
sense
and
right
affection
,
by
the
grace
and
operation
of
the
Spirit
,
according
to
the
quality
and
quantity
of
the
things
spoken
:
but
also
giue
all
diligence
in
mouing
the
hearers
affections
thereunto
,
inflaming
and
directing
them
to
the
loue
of
truth
and
vertue
,
by
most
weighty
impulsiue
causes
,
chiefly
by
the
couenants
and
promises
of
God
,
by
the
examples
of
the
godly
,
and
the
singular
and
manifold
benefite
and
vse
:
And
also
by
stirring
them
vp
,
and
stinging
them
,
to
the
hatred
and
detestation
of
falshood
and
vices
,
by
the
seuere
interdicts
and
comminations
of
God
,
by
the
examples
of
wicked
men
,
and
the
horrible
discommodites
ensuing
:
adding
heereunto
most
penetrating
and
mouing
words
,
Rhetoricall
figures
,
pronunciation
and
gestures
,
the
more
to
moue
the
affections
:
Secondly
,
if
the
hearer
by
the
motion
of
the
same
Spirit
,
doe
follow
the
conduct
of
the
Teacher
,
by
a
spirituall
kinde
of
transmutation
putting
on
the
same
affections
,
and
that
in
respect
of
the
couenants
and
promises
of
God
,
and
for
the
most
excellent
benefites
that
follow
:
As
also
mortifying
and
casting
off
the
naturall
malice
of
his
will
and
inclination
to
vanity
and
euill
,
not
regarding
the
false
apparance
and
shadow
of
things
good
and
euill
;
shaking
off
all
hypocrisie
and
dissimulation
,
being
driuen
thereunto
by
the
consideration
of
the
most
grieuous
interdicts
,
comminations
and
iudgements
of
God
:
thirdly
,
seeing
that
aswell
to
the
opening
of
our
eares
to
attentiue
hearing
,
and
illumination
of
the
vnderstanding
,
as
to
aduance
the
hearts
both
of
the
Preachers
and
hearers
,
to
stand
rightly
affected
,
the
good
hand
and
worke
of
God
the
Father
,
the
Sonne
and
the
holy
Spirit
,
is
chiefly
necessary
:
therefore
in
this
respect
,
that
the
hearers
heart
may
bee
well
affected
,
God
is
to
bee
called
vpon
with
prayers
and
sighes
,
in
the
beginning
,
midst
and
end
of
Sermons
,
to
giue
them
this
right
affection
of
heart
,
towards
the
loue
of
the
knowne
truth
and
vertues
,
and
the
hatred
of
known
falshood
and
vices
.
4
The
last
duety
required
in
a
hearer
,
that
hee
may
come
to
the
full
scope
and
drift
of
hearing
Sermons
:
which
is
the
glory
of
God
,
good
of
his
Church
,
and
his
owne
eternall
saluation
;
is
a
resolued
purpose
of
the
practise
of
such
things
as
hee
hath
heard
,
vnderstood
,
and
is
affected
withall
,
and
that
in
the
course
of
his
whole
life
:
And
surely
it
is
a
most
weighty
exhortation
which
the
holy
Spirit
vseth
to
stirre
vp
men
to
the
hearing
of
the
Word
:
Bee
yee
doers
of
the
Word
,
and
not
hearers
onely
,
deceiuing
your
owne
selues
,
&c.
Where
he
admonisheth
,
that
it
is
not
sufficient
to
heare
and
vnderstand
Sermons
,
and
to
be
affected
towards
them
with
a
changeable
and
temporary
affection
,
except
there
bee
added
withall
a
firme
and
fast
purpose
of
the
practise
of
them
in
our
whole
liues
:
therefore
as
wee
haue
in
the
former
dueties
,
so
heere
,
wee
will
briefly
shew
:
first
,
the
nature
of
this
setled
purpose
of
practise
:
secondly
,
the
impediments
of
it
:
thirdly
,
the
aduancements
and
helpes
of
it
.
1
This
serious
purpose
of
the
practise
of
good
things
heard
,
knowne
and
approued
,
is
a
grace
giuen
,
whereby
the
hearer
doth
not
onely
resolue
with
a
faithfull
heart
,
that
hee
will
apply
vnto
himselfe
,
and
the
vse
and
edification
of
others
in
euery
Sermon
,
and
in
the
whole
course
of
his
life
,
euery
profitable
doctrine
,
heard
,
knowne
and
approued
,
in
euery
state
,
as
well
prosperity
as
aduersity
,
before
,
in
and
after
all
his
actions
;
but
chiefly
in
perplexed
and
intricate
questions
and
obiections
,
most
of
all
in
the
stratagems
and
temptations
of
Satan
:
so
that
it
appeareth
this
part
of
the
hearers
duty
belongs
to
the
information
of
life
and
practise
,
and
hath
his
originall
from
the
other
three
duties
:
And
not
without
cause
is
it
called
a
serious
and
resolute
purpose
of
practise
,
seeing
so
many
vices
do
mainely
oppose
it
:
As
,
first
,
our
inbred
hypocrisie
:
secondly
,
transitory
and
temporary
application
in
time
of
prosperity
:
thirdly
,
vaine
boasting
of
our
Christian
profession
,
without
amendment
of
life
:
fourthly
,
too
much
loue
of
our
corrupt
nature
:
fiftly
,
rash
breaking
into
the
handling
of
businesse
:
sixthly
,
carnall
security
,
and
such
other
euils
as
doe
controll
our
purpose
of
holinesse
:
whereof
there
will
follow
a
plentifull
remembrance
heereafter
,
when
wee
shall
discourse
of
the
hinderances
of
application
.
2.
&
3.
The
impediments
and
aduancements
of
the
holy
practise
of
things
heard
,
vnderstood
and
approued
,
are
the
same
which
hinder
or
aduance
the
attentiue
hearing
,
sound
knowing
,
and
affectionate
approuing
of
Sermons
,
and
may
fitly
bee
referred
to
either
:
But
because
this
resolute
purpose
of
practise
and
care
of
application
in
the
whole
life
of
man
,
as
it
is
of
all
others
,
the
difficultest
part
of
the
hearers
duty
,
so
it
is
the
chiefest
and
most
proper
vnto
a
Christian
,
therefore
the
greater
care
is
to
bee
had
about
them
both
,
for
which
cause
it
will
bee
very
fitting
to
set
the
same
before
our
eyes
more
particularly
,
that
euery
hearer
may
know
what
is
the
necessity
of
this
application
,
and
wherein
it
consists
.
It
is
a
thing
most
vndoubted
that
the
vse
and
application
of
the
doctrines
wee
heere
deliuer
are
of
singular
benefite
to
the
hearer
:
For
without
due
vse
and
application
,
the
best
Sermons
that
euer
were
,
are
but
dead
bodies
:
Seeing
these
two
,
Vse
and
Application
,
are
the
very
life
and
motion
of
Sermons
,
for
more
full
declaration
thereof
,
let
vs
briefly
obserue
,
that
Doctrines
,
Vses
and
Application
,
are
as
the
tree
,
the
fruite
,
and
the
gathering
of
the
fruite
;
as
the
medicine
the
vertue
of
it
,
and
the
application
,
as
money
,
the
value
of
it
,
and
the
vse
,
as
Christ
,
his
benefites
,
and
faith
by
which
they
are
applyed
:
Now
,
as
there
is
no
benefite
comes
by
the
Tree
without
fruit
,
no
benefite
of
fruit
if
not
gathered
;
as
no
good
comes
by
Physick
,
if
it
haue
no
power
nor
vertue
,
nor
helpe
comes
by
the
vertue
of
a
medicine
if
not
applyed
;
as
there
is
no
good
comes
by
money
,
if
wee
know
not
the
value
of
it
,
nor
doth
the
value
of
it
auaile
vs
if
wee
vse
it
not
:
as
Christ
profites
vs
not
without
his
benefites
,
nor
his
benefites
without
faith
to
apply
them
:
So
Doctrine
profites
nothing
except
wee
know
the
vse
of
it
,
and
the
Vse
is
to
small
purpose
if
wee
doe
not
apply
it
.
All
that
can
be
heard
,
if
a
man
bee
neuer
so
wise
,
without
application
,
is
but
a
dead
letter
,
and
the
very
letter
of
death
.
That
therefore
this
most
necessary
point
of
application
of
Sermons
,
without
which
there
is
no
practise
of
holines
,
may
the
better
bee
knowne
vnto
the
hearers
,
these
points
are
to
bee
considered
:
First
,
of
whom
this
application
is
to
bee
made
,
and
when
it
is
to
be
made
:
Secondly
,
by
what
meanes
,
and
how
it
is
to
bee
made
:
Thirdly
,
the
impediments
of
application
:
Fourthly
,
the
aduancements
of
it
.
1
Who
they
are
that
make
this
application
of
doctrines
,
where
we
shall
finde
a
three-fold
hand
employed
in
this
great
and
difficult
worke
.
1
The
hand
of
God
himselfe
,
without
whom
it
is
most
certaine
that
as
there
can
bee
no
knowledge
of
any
wholesome
doctrine
,
so
neither
can
there
bee
any
application
and
vse
of
it
without
him
:
for
to
vnderstand
,
to
will
,
and
to
performe
is
from
him
,
No
man
can
come
to
mee
except
the
Father
draw
him
,
saith
our
Sauiour
;
and
of
himselfe
hee
saith
,
Without
mee
you
can
doe
nothing
:
No
man
can
say
that
Iesus
is
the
Lord
,
but
by
the
Holy
Ghost
:
2
The
Preacher
,
as
the
Ambassadour
,
Seruant
and
chiefe
Instrument
of
the
great
God
,
doth
not
onely
bring
that
spirituall
medicine
(
namely
the
heauenly
doctrine
)
in
the
name
of
God
,
bearing
witnesse
of
the
singular
power
and
profite
thereof
,
but
also
doth
apply
the
same
to
his
hearers
,
and
that
at
two
seuerall
times
:
first
,
in
,
and
at
the
Sermon
,
whilst
after
the
doctrine
is
handled
and
the
vse
shewed
,
hee
admonisheth
the
Hearer
,
that
it
is
not
sufficient
that
he
know
the
doctrine
and
profite
thereof
,
except
hee
apply
them
both
also
vnto
himselfe
:
For
not
the
hearers
,
but
the
doers
of
the
Law
shall
bee
iustified
:
And
also
whilst
hee
declares
to
the
hearer
all
those
things
in
which
true
application
consists
,
of
which
wee
shall
presently
speake
.
Secondly
,
after
Sermon
the
Preacher
applies
the
doctrine
with
the
vse
;
and
that
1.
Publiquely
,
2.
Priuately
.
First
,
Publiquely
,
not
onely
exhorting
to
thankes-giuing
for
the
great
benefite
,
of
the
will
of
God
,
manifested
in
his
Word
vnto
vs
,
and
touching
the
doctrines
which
are
to
his
glory
,
and
many
waies
to
our
owne
comfort
and
benefite
,
and
to
the
destruction
of
the
Kingdome
of
Satan
;
and
to
serious
inuocation
,
that
God
would
bee
pleased
more
and
more
,
to
write
and
imprint
the
doctrines
with
their
vses
in
their
hearts
:
but
also
by
giuing
of
thankes
,
and
calling
vpon
God
for
a
blessing
,
to
giue
a
holy
example
of
them
both
to
the
hearers
:
And
,
secondly
,
more
priuately
after
the
Sermon
,
the
Minister
applies
the
doctrine
with
the
vses
,
if
by
priuate
prayers
hee
intercede
with
God
,
not
onely
for
himselfe
and
his
family
,
but
also
pray
vnto
God
for
his
hearers
,
that
his
labours
may
not
bee
in
vaine
,
if
by
application
of
the
doctrines
and
vses
,
hee
by
his
owne
example
go
before
them
,
and
become
the
type
of
his
Flocke
:
if
hee
diligently
obserue
euery
an
and
person
vnder
his
charge
,
and
by
others
do
enquire
of
them
how
they
carry
themselues
in
the
application
and
practise
of
the
doctrines
and
vses
;
that
,
if
they
do
well
,
hee
may
stirre
them
vp
,
by
commending
their
godly
care
,
to
go
forwards
cheerefully
;
if
they
doe
euill
,
hee
may
admonish
blame
,
correct
,
with-draw
them
,
and
not
desist
heerein
till
he
perceiue
the
fruite
of
application
in
them
.
And
in
this
holy
worke
,
the
assistance
of
euery
Magistrate
is
required
,
that
hee
haue
a
speciall
care
that
those
things
which
by
the
benefite
of
the
Ministery
God
hath
reuealed
in
his
Word
,
may
flourish
in
the
faith
and
life
of
their
people
,
that
they
may
bee
put
in
execution
,
and
so
applied
that
they
may
bring
forth
fruite
.
3
From
this
duty
of
application
the
hearer
can
by
no
meanes
be
excluded
;
For
hee
is
,
by
the
working
of
the
Holy
Ghost
,
according
to
the
good
pleasure
of
God
,
to
apply
vnto
himselfe
the
doctrines
and
vses
deliuered
by
the
Preacher
:
Seeing
the
Holy
Ghost
vseth
the
hearer
as
his
instrument
,
to
beginne
and
perfect
his
owne
worke
in
him
;
which
holy
duety
the
hearer
is
to
performe
to
himselfe
,
both
at
the
Sermon
,
and
also
after
Sermon
:
At
the
Sermon
,
whilst
the
hearer
by
the
benefite
and
motion
of
the
holy
Spirit
applyeth
,
especially
to
himselfe
,
all
those
things
which
in
generall
were
deliuered
by
the
Preacher
to
the
whole
Assembly
:
And
after
Sermon
hee
is
also
to
make
the
like
application
both
publiquely
and
priuately
:
Publiquely
,
whilst
with
a
ioyfull
thankes-giuing
,
together
with
the
Preacher
and
the
Assembly
,
hee
prayseth
the
name
of
God
,
for
his
singular
and
in
estimable
fauour
of
the
reuelation
of
his
sauing
truth
vnto
him
,
and
by
serious
and
ardent
supplication
intreate
of
God
,
that
by
the
working
of
his
holy
Spirit
,
hee
would
bee
pleased
to
bring
to
passe
,
that
the
doctrines
and
vses
hee
hath
heard
may
take
deepe
roote
in
his
heart
,
and
may
in
his
whole
life
aboundantly
bring
forth
fruit
acceptable
to
God
:
And
these
two
things
let
him
priuately
continue
and
often
repeat
.
But
besides
,
the
hearer
must
priuately
apply
vnto
himselfe
the
doctrines
with
the
vse
,
in
euery
condition
of
life
,
as
well
in
aduerse
as
prosperous
times
,
and
that
both
before
,
amongst
,
and
after
all
his
actions
:
But
chiefly
when
any
perplexed
cases
,
or
intricate
questions
are
obiected
vnto
vs
,
either
by
others
,
or
by
our
owne
flesh
:
But
chiefly
when
Satan
sollicities
vs
by
his
Stratagemes
,
sleights
and
grieuous
temptations
,
to
errours
in
the
saith
or
life
,
that
is
,
to
heresies
and
sins
:
whilst
he
endeuours
to
bring
to
passe
,
that
either
wee
doe
not
at
all
regard
the
good
of
vertue
,
or
else
performe
it
not
lawfully
,
or
at
the
least
not
with
a
right
end
,
and
so
endeuours
to
bring
vpon
both
body
and
soule
,
not
onely
temporary
,
but
eternall
dangers
.
2
Hauing
shewed
that
God
,
the
Preacher
,
and
also
the
Hearer
himselfe
,
must
all
concurre
in
applying
the
doctrines
and
vses
,
we
must
now
see
how
,
and
by
what
meanes
this
application
is
to
bee
made
.
In
the
meanes
and
manner
of
application
which
must
bee
made
of
the
hearer
,
two
things
are
chiefly
to
be
obserued
:
First
,
what
things
are
to
bee
eschewed
as
enemies
to
this
application
:
Secondly
,
what
things
are
to
bee
embraced
as
helpes
vnto
it
:
In
which
two
points
are
those
other
two
parts
formerly
observed
in
handling
this
matter
of
application
contained
,
which
I
called
the
impediments
and
the
aduancements
of
application
,
and
follow
to
bee
spoken
of
in
the
third
and
fourth
places
.
3
The
impediments
of
application
which
are
to
bee
abandoned
,
being
such
as
hinder
the
successe
of
Preaching
,
and
cause
both
doctrines
and
vses
to
bee
abused
,
are
,
First
,
that
vulgar
,
but
most
pernicious
opinion
,
that
it
sufficeth
to
heare
the
word
of
God
,
to
vnderstand
it
,
and
with
a
transitory
sense
of
the
fruite
and
profite
thereof
to
bee
affected
:
albeit
the
practise
of
it
bee
not
extended
through
our
whole
liues
.
This
dangerous
conceite
is
strongly
shaken
and
ouerthrowne
by
our
Sauiour
in
the
parable
of
the
Seed
,
the
earth
which
brings
forth
Thornes
and
Bryars
is
reproued
,
and
is
neere
vnto
a
cursing
whose
end
is
to
bee
burned
:
Therefore
let
this
most
vaine
perswasion
,
and
peruerse
custome
bee
blotted
out
with
this
consideration
;
Not
euery
one
that
saith
Lord
,
Lord
,
shall
enter
into
the
Kingdome
of
Heauen
,
but
hee
which
doth
the
will
of
God
who
is
in
heauen
:
that
bee
hearers
of
the
Word
,
and
not
doers
,
doe
but
deceiue
their
owne
selues
.
Secondly
,
a
vaine
perswasion
and
glorying
in
the
title
of
Christianity
,
without
any
change
of
life
,
or
application
of
the
doctrine
of
Christ
to
themselues
.
Thirdly
,
the
not
vsing
of
force
against
our
desires
and
delights
,
by
applying
of
those
profitable
things
which
are
taught
out
of
the
Word
,
and
fighting
with
our
corrupt
nature
:
by
which
meanes
application
is
much
hindred
,
as
wee
may
see
in
those
.
Guests
that
being
bidden
to
the
Supper
,
Because
sentence
against
an
euill
worke
is
not
executed
speedily
,
therefore
the
heart
of
the
sonnes
of
men
is
fully
set
in
them
to
doe
euill
.
Tenthly
,
the
detestable
hypocrisie
of
those
men
that
with
an
externall
visard
of
piety
,
do
set
vpon
men
,
and
giue
a
goodly
shew
of
goodnesse
,
like
painted
wals
,
and
whited
Sepulchres
,
such
as
were
the
Pharises
,
but
especially
hee
that
was
not
like
other
men
,
and
scorned
the
Publican
in
respect
of
himselfe
.
4
Thus
hauing
runne
ouer
such
things
as
the
hearer
is
chiefly
to
abandon
,
except
in
applying
the
holy
doctrine
of
Christ
,
hee
will
cast
himselfe
vpon
a
snare
and
stumbling
blocke
,
I
will
in
few
words
teach
wherein
this
soule-sauing
application
consists
,
that
the
sincere
Professors
may
know
how
to
exercise
themselues
therein
with
a
holy
endeuour
:
Therefore
,
first
,
wee
must
know
,
that
the
very
beginning
of
all
application
,
is
a
serious
and
fixed
purpose
that
the
Hearer
hath
,
of
what
condition
soeuer
hee
bee
,
that
hee
will
by
the
grace
and
helpe
of
Gods
Spirit
,
conforme
himselfe
,
and
all
his
internall
and
externall
actions
,
at
all
times
,
as
well
in
prosperity
as
aduersity
,
according
to
the
doctrines
in
the
Word
of
God
proposed
.
Secondly
,
seeing
our
nature
after
the
fall
of
our
first
parents
,
is
so
depraued
,
that
it
neuer
agrees
with
the
will
of
God
in
the
sacred
Word
reuealed
,
the
Hearer
must
certainely
resolue
with
himselfe
,
that
there
is
no
other
way
of
application
,
but
that
both
in
his
entrance
into
the
Schoole
of
Christ
,
and
in
his
progresse
thorow
it
,
hee
deny
himselfe
,
seeing
Christ
hath
so
admonished
before
hand
:
Hee
that
will
bee
my
Disciple
,
let
him
take
vp
his
crosse
,
deny
himselfe
and
follow
mee
:
For
application
must
begin
at
the
mortification
of
the
old
man
,
and
it
must
end
at
the
quickning
of
the
new
man
.
Thirdly
,
it
is
not
the
last
,
nor
least
part
of
application
,
to
haue
,
and
sensibly
to
feele
the
combat
betwixt
the
Old
and
New
man
,
the
Flesh
and
the
Spirit
,
which
all
the
faithfull
seruants
of
God
in
this
world
must
haue
in
themselues
:
In
which
conflict
and
combate
of
the
flesh
and
Spirit
,
the
regenerate
part
,
by
the
power
of
God
,
doth
euer
ouercome
the
vn-regenerate
,
through
the
application
of
such
doctrines
as
are
in
Sermons
handled
out
of
the
sacred
Scripture
.
Fourthly
,
to
the
application
of
Doctrines
and
Vses
this
is
further
required
,
that
the
Hearer
doe
order
and
direct
the
ordinary
censure
and
probation
,
and
sometimes
the
extraordinary
,
of
all
his
life
,
and
the
whole
actions
thereof
,
according
to
those
doctrines
;
making
those
heauenly
doctrines
the
square
and
rule
by
which
to
examine
his
whole
life
.
This
is
a
singular
part
of
application
.
5.
These
holy
ensuing
effects
will
necessarily
follow
the
censure
and
examination
which
euery
faithfull
hearer
shall
make
of
himselfe
;
for
in
them
the
power
of
application
doth
wonderfully
shew
it selfe
:
for
this
probation
and
examination
of
our
liues
and
all
our
actions
,
being
vsed
,
will
in
part
shew
that
there
is
some
congruity
with
the
will
of
God
reuealed
in
his
Word
,
and
that
hee
hath
laboured
something
to
apply
vnto
himselfe
the
heauenly
doctrine
,
and
to
conforme
the
actions
of
his
life
vnto
it
.
This
will
also
stir
vp
in
him
thankefulnesse
for
the
benefite
of
application
,
freely
bestowed
on
him
,
by
the
working
and
motion
of
the
Holy
Ghost
;
and
also
it
will
stirre
him
vp
to
prayer
,
that
there
may
bee
granted
him
the
continuance
of
so
great
a
benefite
,
and
that
at
last
it
may
come
to
perfection
in
him
.
And
whilst
on
the
other
side
hee
shall
behold
a
discrepancy
and
dis-agreement
of
his
actions
from
the
doctrines
which
are
often
out
of
the
word
of
God
repeated
,
and
that
the
application
of
them
is
lame
and
imperfect
,
there
will
begin
to
arise
in
him
,
a
certaine
godly
and
health-giuing
sorrow
for
his
neglect
,
and
an
humble
deprecation
vnto
God
to
keepe
him
from
the
euils
ensuing
such
lame
and
in-sufficient
application
.
Sixthly
,
to
conclude
,
if
the
Hearer
do
vnderstand
by
the
word
of
God
,
and
his
often
censures
and
examinations
,
that
sin
doth
cleaue
to
all
the
children
of
God
as
long
as
they
are
in
this
world
,
and
that
none
of
their
actions
are
in
euery
respect
pure
and
perfect
;
his
heart
will
bee
inflamed
with
a
holy
desire
of
his
heauenly
Countrey
,
and
of
the
glory
there
prepared
for
the
sonnes
of
God
,
where
there
shall
bee
a
full
and
most
perfect
application
and
congruity
of
our
actions
with
the
will
and
pleasure
of
God
.
And
these
things
which
I
haue
spoken
of
the
application
which
euery
Hearer
is
to
make
of
the
doctrines
and
vses
proposed
out
of
Gods
word
,
are
such
as
must
be
conspicuous
and
euident
through
his
whole
life
,
and
all
the
actions
thereof
.
3
The
Hearers
duety
after
Sermons
,
to
the
end
he
may
come
to
the
scope
and
end
of
them
.
Now
wee
must
vnderstand
that
to
the
performance
of
this
last
duety
of
hearing
,
which
is
of
our
exereise
after
Sermons
,
a
three-fold
duety
is
required
:
first
,
Publicke
,
which
is
performed
in
the
Assembly
presently
after
Sermon
:
secondly
,
Priuate
,
which
is
done
in
priuate
with
a
mans
selfe
:
thirdly
,
Priuate
and
Publicke
together
,
which
both
may
and
ought
to
be
done
,
publiquely
and
priuately
.
1
The
Hearer
for
his
publicke
duety
after
Sermons
,
is
.
First
,
to
giue
place
to
the
holy
exhortations
hee
hath
heard
,
and
to
suffer
them
to
sinke
and
settle
in
his
heart
.
Secondly
,
to
giue
thankes
and
pray
vnto
God
with
all
the
powers
of
the
soule
,
and
all
decent
actions
of
the
body
,
to
blaze
to
his
vse
and
comforts
that
which
hath
beene
spoken
;
and
this
may
bee
done
,
either
by
repeating
the
Lords
Prayer
,
or
any
other
,
collected
from
the
matter
of
the
Sermon
.
Thirdly
,
to
sing
Psalmes
with
the
multitude
,
which
godly
Psalmes
doe
banish
all
idle
,
wandring
,
wicked
and
vnprofitable
cogitations
,
driues
away
all
perturbation
and
sorrow
of
heart
,
and
makes
him
depart
with
a
more
pleasant
and
peaceable
heart
from
the
Sermon
.
Fourthly
,
hee
is
to
receiue
a
blessing
from
God
by
the
mouth
of
the
Preacher
,
for
that
blessing
which
God
commanded
the
Priest
to
vse
in
Moses
Lawe
,
is
to
bee
said
and
applyed
to
euery
hearer
:
2
The
priuate
duty
of
Hearers
I
comprise
in
three
obseruations
.
First
,
that
what
the
Hearer
during
the
Sermon
shall
propose
to
himselfe
touching
the
practise
,
that
same
hee
doe
seriously
performe
,
and
that
is
,
that
hee
flee
and
abandon
those
thirteene
seuerall
pests
and
banes
of
application
before
rehearsed
:
as
also
entertaine
those
sixe
meanes
and
helpes
of
application
in
the
same
place
spoken
of
.
Secondly
,
that
the
Hearers
,
after
the
example
of
the
Berrhaeans
,
do
enquire
,
by
a
godly
and
moderate
examination
,
of
the
consent
,
or
dissent
,
of
Doctrines
with
the
word
of
God
,
or
from
it
.
Thirdly
,
that
Maisters
and
Mothers
of
Families
,
take
an
account
of
their
children
and
seruants
,
3
The
duety
of
Hearers
after
Sermons
,
priuate
and
publicke
,
may
bee
surueyed
in
these
few
obseruations
.
First
,
that
the
Hearers
bee
thankefull
to
their
Teachers
,
allowing
them
liberall
and
louing
maintenance
.
Secondly
,
that
they
bee
charitable
to
the
poore
,
according
as
God
hath
enabled
them
.
Thirdly
,
that
they
promote
,
and
set
forwards
all
Schooles
of
learning
.
Fourthly
,
that
they
labour
to
propagate
and
enlarge
the
Religion
of
Christ
by
all
holy
meanes
.
Fifthly
,
that
they
submit
themselues
willingly
to
the
censures
,
admonitions
and
iudgements
Ecclesiasticall
and
Ciuill
,
Priuate
and
Publicke
,
chiefly
to
the
Domesticall
or
Prouinciall
,
or
other
such
Visitations
and
Examinations
,
as
are
godlily
instituted
for
the
further
encrease
of
piety
,
and
the
knowledge
of
God
.
This
holy
exercise
of
censure
and
examination
,
both
of
the
Preacher
and
Hearer
,
being
so
necessary
,
as
that
without
it
the
very
force
and
sinewes
of
all
Sermons
are
quite
cut
asunder
,
I
will
commend
vnto
the
Reader
in
as
short
a
discourse
as
I
can
fitly
conceiue
it
,
considering
therein
onely
these
three
things
:
First
,
what
it
is
:
secondly
,
who
are
to
censure
and
examine
:
thirdly
,
what
are
the
miseries
which
follow
and
fall
vpon
men
,
when
these
censures
and
visitations
are
neglected
.
1
This
censure
and
visitation
that
I
speake
of
,
it
is
nothing
else
but
an
examination
and
proofe
of
the
actions
of
the
Preacher
and
Hearer
,
which
consists
in
these
two
things
:
first
,
that
they
haue
a
respect
to
the
rule
of
actions
,
in
this
Treatise
described
,
or
such
like
,
drawne
from
the
word
of
God
:
secondly
,
that
there
be
an
aduised
obseruation
and
inquisition
set
downe
,
whether
the
actions
of
the
Preacher
and
Hearer
bee
conforme
to
that
rule
of
God
:
Now
the
actions
of
which
the
censure
and
examination
must
passe
,
are
either
such
as
haue
respect
to
the
Sermon
it selfe
,
namely
,
how
the
Preacher
doth
teach
,
and
the
Hearer
learne
,
or
to
the
fruite
and
benefite
arising
from
Sermons
,
as
well
in
the
life
of
the
Preacher
as
of
the
Hearer
:
as
well
the
common
fruite
which
is
required
of
euery
Christian
,
as
those
more
proper
,
required
of
euery
man
in
his
Office
and
Calling
.
2
Now
those
that
are
to
censure
and
examine
the
actions
and
liues
both
of
Preachers
and
Hearers
are
in
a
double
difference
:
For
first
,
this
censure
,
iudgement
and
triall
of
mens
liues
is
to
bee
made
by
men
:
secondly
,
when
they
faile
,
it
is
certaine
God
will
neuer
bawke
nor
faile
to
censure
,
and
that
soundly
,
and
hee
is
the
second
Censurer
.
First
,
man
is
the
censurer
,
for
hee
is
Gods
agent
to
bring
himselfe
and
others
to
glory
.
Now
men
doe
censure
,
as
you
know
,
either
publickely
or
priuately
:
and
the
priuate
censure
is
either
done
by
the
Preacher
or
Hearer
;
the
Preacher
may
and
ought
to
censure
both
himselfe
and
his
Hearer
:
himselfe
,
whether
hee
Preach
according
to
the
true
Rule
,
and
liue
accordingly
,
and
so
seale
the
doctrine
that
hee
Preacheth
:
the
Hearer
hee
censures
,
namely
,
how
hee
learnes
,
and
liues
according
to
that
hee
learnes
:
But
for
the
Hearer
his
censure
is
directed
,
either
to
the
Minister
to
himselfe
,
or
others
,
for
of
all
these
is
hee
the
censurer
:
to
enquire
and
enforme
himselfe
,
whether
the
Preacher
himselfe
or
others
,
doe
Preach
,
heare
and
practise
as
becomes
eueryone
of
them
in
their
seuerall
places
and
callings
:
and
this
hee
must
doe
,
not
onely
,
that
God
blessing
our
endeuours
,
wee
may
bee
by
our selues
amended
;
but
also
that
mutuall
and
interchangeable
admonitions
may
be
vsed
to
the
common
edification
of
all
.
And
this
is
all
I
will
say
concerning
this
priuate
censure
and
examination
:
onely
this
I
will
beg
of
God
,
that
hee
will
giue
such
a
measure
of
grace
to
all
,
both
Preachers
and
Hearers
,
that
they
may
haue
more
and
more
,
regard
of
this
censure
:
for
the
omission
of
it
,
or
the
not
diligently
regarding
of
it
,
is
the
onely
cause
why
many
,
and
that
most
,
heauenly
Sermons
do
passe
away
without
fruite
or
comfort
,
as
too
too
manifest
experience
in
euery
part
of
this
Kingdome
sheweth
.
Now
the
Publicke
Censure
and
Examination
,
both
of
Preachers
and
Hearers
is
either
belonging
to
the
Church
and
Ecclesiasticall
persons
,
or
to
the
Politick
and
Ciuill
Gouernours
:
the
Ecclesiasticall
censure
which
is
ordered
by
Ecclesiasticall
persons
,
the
Ciuill
Magistrates
,
or
persons
sometimes
assisting
them
:
is
first
exercised
in
the
conuentions
made
by
the
Minister
of
euery
seuerall
Church
:
Secondly
,
in
Classicke
and
approued
Synods
and
speciall
Visitations
,
where
the
censure
is
made
by
the
Visitors
and
Ministers
of
Churches
adioyning
,
and
other
Politicall
Officers
,
not
onely
concerning
the
Hearers
,
but
also
Preachers
,
Church-wardens
,
distributers
of
Almes
,
Teachers
of
Schoole
and
their
Scholers
:
Thirdly
,
in
generall
Visitations
and
Synodes
by
Ecclesiasticall
persons
alone
,
and
this
is
the
Ecclesiasticall
censure
.
But
the
Politicall
censure
is
that
which
is
done
by
Politicall
persons
:
as
,
first
,
in
the
conuentions
of
seuerall
Cities
,
Streetes
and
Villages
,
where
an
account
is
taken
of
euery
man
by
certaine
Sworne-men
how
they
leade
their
liues
:
secondly
,
in
the
yearely
conuentions
,
where
calling
together
the
Maister
of
euery
family
in
the
Diocesse
,
an
inquisition
is
made
by
the
rulers
concerning
the
liues
of
those
Sworne-men
,
and
men
of
a
lower
Office
then
is
the
head
Magistrate
,
whether
they
bee
conformable
to
the
lawes
or
no
:
thirdly
,
when
there
is
a
censure
and
inquisition
by
men
of
greater
power
,
of
,
and
concerning
all
Officers
,
Sworne-men
and
other
Subiects
.
And
hence
may
it
appeare
,
that
there
is
a
most
sweete
harmony
and
proportion
betwixt
the
Ecclesiasticall
and
Politicall
censures
and
gouernements
,
none
of
them
hindring
one
another
,
but
rather
giuing
each
one
another
,
mutuall
helpe
.
Yea
,
if
wee
respect
the
effects
of
both
these
censures
wee
shall
finde
in
them
an
excellent
proportion
:
For
those
that
are
found
in
this
censure
to
bee
endued
with
singular
gifts
,
and
to
liue
agreeably
to
the
Word
of
GOD
,
and
the
Lawes
,
whether
they
bee
Preachers
or
Hearers
,
are
not
onely
for
the
promotion
of
Gods
glory
,
and
the
publicke
and
priuate
saluation
both
of
body
and
soule
to
be
commended
,
but
also
to
bee
preferred
to
greater
Offices
and
Places
:
But
seeing
of
those
Preachers
and
Hearers
who
liue
not
agreeably
to
the
Word
of
GOD
,
and
the
Lawes
,
there
are
certaine
degrees
;
they
must
bee
dealt
withall
according
to
the
quality
of
the
offence
:
and
heere
wee
must
obserue
that
both
the
Ecclesiasticall
and
Politicall
censures
haue
their
certaine
degrees
and
distinct
orders
of
punishing
offenders
,
wherein
the
said
two
censures
doe
most
swee●ly
conspire
and
agree
.
First
,
the
Ecclesiasticall
censure
in
their
conuentions
doth
brotherly
and
grauely
correct
,
admonish
and
counsell
such
as
are
blemished
with
any
crime
,
and
this
fitly
answeres
to
the
increpation
,
admonition
and
threatning
that
the
Polititians
vse
.
Secondly
,
if
thus
they
bee
not
reformed
,
but
that
they
run
into
more
grieuous
sinnes
,
they
are
suspended
from
their
office
,
and
the
vse
of
the
Sacraments
;
and
this
answeres
the
imprisonement
which
the
Ciuill
Magistrate
vseth
,
and
such
other
Ciuill
amercements
.
Thirdly
,
but
if
they
bee
not
by
such
suspension
restrayned
,
but
frowardly
and
wilfully
persist
in
their
wickednesse
,
then
stands
there
need
of
a
debarring
and
excluding
them
from
entrance
into
the
Church
;
which
answeres
to
the
exclusion
&
banishment
Politicall
.
Fourthly
,
yet
if
not
by
this
meanes
hee
can
bee
bridoled
,
then
the
last
remedy
is
to
bee
ministred
,
namely
,
excommunication
,
wherewith
being
cut
off
from
the
body
of
the
Church
,
hee
is
deliuered
vnto
Satan
,
and
this
answeres
to
the
capitall
punishment
of
death
by
the
Magistrate
.
And
thus
do
wee
see
the
effects
of
the
Ecclesiasticall
censure
,
as
well
towards
Heretiques
and
Schismatiques
,
as
wicked
and
vngodly
Preachers
and
Hearers
.
Now
a
word
of
the
effects
of
the
Ciuill
censure
against
the
like
offenders
,
which
answeres
squarely
to
the
former
Ecclesiasticall
censures
.
For
first
the
Ciuill
Magistrate
blames
,
admonisheth
and
threatens
offenders
;
and
what
is
this
but
the
brotherly
Ecclesiasticall
correction
?
Secondly
,
hee
imprisons
,
or
layes
some
amercement
vpon
them
,
for
some
grieuous
offence
,
by
which
imprisonment
the
wicked
doer
is
suspended
from
the
conuersation
of
men
,
and
depriued
of
the
vse
of
his
accustomed
meate
and
drinke
,
and
that
by
mulct
and
amercement
,
something
is
taken
from
him
which
belongs
to
the
sustentation
of
his
life
,
and
this
punishment
answeres
to
the
Ecclesiasticall
suspension
.
Thirdly
,
there
is
an
exile
and
banishment
out
of
the
Kingdome
inflicted
vpon
him
;
which
answeres
to
the
Ecclesiasticall
exclusion
out
of
the
Church
.
Fourthly
,
there
is
the
punishment
of
death
,
whereby
a
man
for
some
capitall
offence
committed
against
God
,
or
man
,
is
taken
from
the
society
of
men
,
and
deliuered
to
death
:
and
what
is
this
but
a
resemblance
of
Ecclesiasticall
Excommunication
?
All
these
censures
,
if
they
were
seriously
,
carefully
and
lawfully
extended
,
and
practised
,
against
offenders
,
wee
should
in
short
time
see
greater
fruit
of
the
word
of
God
and
Sermons
,
and
a
most
flourishing
and
happy
condition
of
Churches
,
Policies
and
Families
;
and
not
such
regardlesnesse
and
neglect
,
nor
such
impiety
,
wickednesse
and
scandals
as
are
euery
where
rife
.
2
But
because
men
are
indulgent
in
this
great
cause
of
Gods
and
their
owne
saluation
,
therefore
comes
God
himselfe
,
as
the
second
Censurer
,
for
it
is
not
to
bee
thought
that
either
hee
slumbers
or
sleepes
,
or
yet
that
hee
stands
in
need
of
any
laborious
Inquisition
and
Demonstration
:
but
when
men
thinke
that
God
regards
not
their
actions
,
not
wil
distinguish
betwixt
the
good
and
bad
,
the
religious
and
prophane
Teachers
and
Hearers
:
Hee
himselfe
doth
thus
speak
of
himselfe
by
the
Prophet
in
a
full
discourse
,
haue
a
shew
of
godlinesse
,
but
haue
denyed
the
power
thereof
:
Euer
learning
but
neuer
coming
to
the
knowledge
of
the
truth
?
Surely
this
fearefull
punishment
seemeth
to
bee
at
this
day
powred
out
vpon
the
greatest
part
of
those
who
haue
taken
possession
of
the
word
of
God
,
and
boast
thereof
,
but
haue
vtterly
denyed
the
power
thereof
:
either
wickedly
corrupting
it
,
or
else
not
exercising
themselues
in
it
with
that
care
,
reuerence
and
zeale
that
becommeth
;
or
still
hearing
of
it
,
but
without
profite
,
vnderstanding
or
fruite
:
and
whosoeuer
shall
vn-partially
view
either
the
state
of
the
Popish
,
or
yet
the
reformed
Church
,
shall
not
bee
able
to
deny
this
truth
.
O
that
hee
who
is
the
Author
of
all
true
light
,
and
enlightning
truth
,
euen
God
himselfe
,
would
bee
pleased
to
take
this
pest
and
infectious
euill
,
both
from
the
Preachers
and
Hearers
who
are
infected
with
it
;
least
at
length
themselues
be
taken
away
,
and
cast
into
eternall
darkenesse
and
extreme
torments
both
of
soule
and
body
.
Secondly
,
the
fearefull
externall
plague
and
punishment
of
God
doth
often
follow
the
internall
:
By
externall
I
doe
not
vnderstand
chiefly
the
diuerse
crosses
and
afflictions
wherewith
any
man
in
particular
is
exercised
:
but
those
grieuous
and
vniuersall
punishments
of
impious
Kingdomes
,
Countries
,
There
is
no
question
but
it
is
a
fearefull
thing
to
bee
afflicted
with
any
of
these
plagues
;
but
yet
more
fearefull
if
two
at
once
bee
sent
vpon
a
people
;
and
yet
more
fearefull
if
three
concurre
together
,
as
wee
reade
there
did
at
the
siege
of
Ierusalem
,
which
would
not
know
the
time
of
her
visitation
:
but
of
all
most
horrible
is
it
,
if
all
foure
at
once
bee
inflicted
vpon
men
,
which
hapned
to
the
Iewes
who
contemned
the
word
of
the
Lord
,
in
the
time
of
Ieremy
and
Ezekiel
:
And
surely
the
censure
of
God
is
most
grieuous
;
wee
haue
had
our
parts
of
it
in
a
high
measure
,
the
plague
taking
away
in
one
yeare
in
one
Towne
37000
,
besides
the
infinite
numbers
that
died
thereof
in
euery
quarter
of
the
Land
;
waters
breaking
into
the
maine
and
drowning
men
,
women
,
goods
,
and
much
riches
:
Fires
breaking
forth
and
deuouring
whole
Townes
,
with
infinite
treasures
;
to
speake
nothing
of
famine
;
that
hath
much
infested
vs
for
many
yeares
together
:
yet
are
wee
all
secure
,
carnall
,
blinde
,
slouthfull
,
petulant
and
most
peeuish
and
peruerse
,
both
Teachers
and
Hearers
,
either
not
ministering
due
censures
and
visitations
,
or
not
enduring
them
to
bee
administred
:
but
except
wee
be
rowsed
vp
,
their
rests
yet
more
grieuous
things
to
fall
vpon
vs
,
as
these
are
;
Thirdly
,
eternall
punishments
of
body
and
soule
:
for
Christ
who
shall
at
the
last
day
come
as
a
iust
Iudge
,
shall
ordaine
the
last
censure
both
of
godly
and
vngodly
Teachers
and
Hearers
:
This
censure
himselfe
doth
illustrate
and
set
forth
with
singular
comparisons
of
like
things
,
taken
,
first
,
Iohn
Baptist
remembers
by
purging
the
Floore
,
In
this
censure
and
triall
of
Christs
,
touching
blinde
guides
,
and
lame
followers
,
no
clamours
nor
answeres
will
bee
of
any
force
,
such
as
are
at
this
day
heard
;
where
the
worst
of
men
do
boast
of
the
Lord
,
his
Word
,
and
Glory
:
For
Christ
shall
say
,
Not
euery
one
that
saith
Lord
,
Lord
,
shall
enter
into
my
Kingdome
,
but
hee
that
doth
the
will
of
my
father
which
is
in
heauen
,
&c.
Nor
shall
the
vaine
excuses
and
shifts
of
those
that
are
blindly
led
then
auaile
them
,
such
as
many
now
a
daies
vse
,
as
if
onely
the
Preachers
must
giue
an
account
,
and
not
euery
Hearer
who
suffered
themselues
to
bee
seduced
:
Shall
it
not
bee
said
to
them
,
If
the
blind
leade
the
blind
,
shall
they
not
both
fall
into
the
ditch
?
Namely
,
the
Ditch
burning
with
fire
and
brimstome
,
The
second
Daies
Labour
of
a
Christian
to
the
end
that
bee
may
arriue
at
the
Port
of
Heauen
,
is
to
Meditate
on
sacred
Things
,
for
the
further
enabling
of
him
in
the
course
of
godlinesse
.
AMongst
all
the
exercises
of
a
spirituall
life
,
as
there
i●
none
more
difficult
then
the
prayer
of
the
minde
,
and
meditation
of
the
heart
,
so
there
is
none
more
necessary
:
which
thing
is
aboundantly
manifested
,
as
well
by
the
infinite
testimonies
of
most
holy
men
,
as
also
by
reason
,
daily
vse
and
experience
it selfe
,
so
that
it
is
no
wonder
,
if
to
get
the
practise
thereof
there
bee
great
care
,
diligence
and
desire
required
of
euery
man
.
To
the
happy
learning
of
this
holy
Art
,
there
are
two
Schoole-maisters
very
necessary
:
First
,
the
holy
Spirit
of
God
;
for
if
all
good
gifts
come
from
aboue
,
much
more
this
most
excellent
grace
of
holy
Meditations
,
and
therefore
with
most
instant
and
humble
prayer
is
this
gift
to
bee
sought
for
at
Gods
hands
:
Secondly
,
the
practise
of
Meditation
,
for
by
it
,
as
are
all
other
Arts
,
so
is
that
acquired
;
for
as
hee
who
seldome
or
neuer
writes
,
shall
neuer
write
perfectly
,
so
hee
that
seldome
or
neuer
Meditates
shall
neuer
come
to
the
perfect
vse
and
vnderstanding
of
Meditation
.
But
besides
,
that
wee
may
not
faile
in
setting
downe
a
right
course
of
Meditation
,
two
things
are
to
bee
considered
:
namely
,
the
Method
and
Ma●●er
of
Meditation
:
for
it
is
very
fit
that
we
know
before-hand
,
as
well
the
manner
how
to
meditate
,
as
the
matter
and
obiect
about
which
our
minde
is
to
bee
employed
;
else
the
want
of
either
of
these
may
so
hinder
our
proceedings
,
that
wee
shall
not
bee
able
either
to
bestow
our
minds
in
this
holy
exercise
,
or
to
continue
in
it
with
that
benefite
which
is
to
bee
expected
from
it
.
And
this
exercise
comes
very
neere
the
nature
of
prayer
,
if
wee
define
prayer
,
And
indeed
,
Meditation
is
nothing
else
but
a
discourse
of
the
understanding
,
and
studious
intention
of
the
minde
,
diligently
insisting
about
the
finding
out
of
something
,
I
say
of
the
understanding
,
either
exhorting
vs
vnto
that
which
is
good
,
or
disswading
vs
from
that
which
is
euill
:
and
so
weighing
and
digesting
the
godly
things
wee
heare
or
reade
to
the
worke
of
prayer
,
euen
as
the
foode
whereby
the
will
is
fed
and
made
strong
,
and
for
this
cause
the
manner
of
Meditation
is
to
bee
framed
according
to
the
worke
of
our
will
;
namely
,
that
Meditation
may
be
vsed
as
an
instrument
whereby
the
will
may
bee
affected
with
that
,
and
vnto
that
,
which
is
holy
and
good
;
and
for
that
cause
may
neither
make
too
much
hast
,
nor
yet
bee
too
slow
,
but
onely
may
in
such
a
sort
bee
exercised
,
as
may
best
serue
the
heart
,
that
when
the
will
becomes
inflamed
it
may
bee
interrupted
,
vntill
that
heate
being
well
allayed
,
it
bee
fit
to
fall
to
it
againe
;
for
more
labour
must
bee
bestowed
vpon
the
affection
then
the
meditation
it selfe
,
insomuch
that
by
how
much
the
meditation
is
shorter
,
by
so
much
is
the
prayer
more
happy
,
being
made
fruitfull
by
the
affection
multiplyed
vpon
it
.
In
a
word
,
that
wee
may
come
to
speake
of
the
matter
and
manner
of
meditation
as
wee
haue
proposed
,
this
first
vnderstand
:
that
meditation
is
in
two
sorts
performed
:
first
,
when
we
meditate
of
things
which
may
bee
perceiued
by
the
senses
,
vnder
corporall
representations
,
as
of
the
actes
of
Christs
Passion
:
secondly
,
or
of
things
intellectuall
,
as
of
the
goodnesse
and
excellent
beauty
of
God
,
which
albeit
they
may
bee
conceiued
vnder
some
corporall
imaginations
,
yet
they
doe
not
properly
require
it
;
but
the
whole
thing
it selfe
,
without
the
helpe
of
any
representation
,
is
done
by
the
vnderstanding
.
And
according
to
these
two
manners
of
meditation
,
the
presence
of
God
is
distinguished
:
first
,
an
imaginary
presence
,
according
to
the
first
kinde
of
meditation
:
secondly
,
an
intellectuall
presence
,
according
to
the
second
kinde
.
Now
the
presence
of
God
is
a
certaine
application
of
the
minde
and
affection
,
to
God
and
heauenly
things
,
conceiued
either
after
an
imaginary
or
intellectuall
manner
;
which
application
is
most
necessary
in
all
our
Meditations
.
Now
come
we
to
shew
those
two
things
,
which
I
said
before
were
principall
helpes
to
those
that
would
meditate
aright
,
and
those
are
the
matter
and
methode
or
forme
of
meditation
.
1
That
wee
may
not
be
destitute
of
most
fit
matter
to
bee
taken
into
our
meditations
,
briefly
suruey
these
points
following
,
as
most
necessary
subiects
to
exercise
our
holy
meditations
vpon
:
1.
meditate
vpon
those
foute
ineuitable
Destinies
and
Diuine
Determinations
of
God
concerning
Man
,
Death
,
Iudgement
,
Hell
torments
,
and
Heauens
glory
:
2.
of
the
vanity
of
this
whole
world
,
and
the
most
glorious
things
therein
,
and
the
infinite
miseries
of
mans
life
:
3.
Meditate
on
the
sins
of
thy
fore-spent
life
.
4.
On
the
Life
,
Passion
and
Death
of
our
Lord
and
Sauiour
Iesus
Christ
;
the
Mysteries
of
his
most
holy
Supper
and
Sacrament
instituted
of
him
to
put
vs
in
mind
of
these
:
5.
On
the
benefits
of
God
past
,
present
and
to
come
:
6.
On
the
blessed
Virgin
&
all
the
Saints
in
glory
:
7.
On
all
vertues
and
vices
,
but
especially
such
vertues
whereof
thou
findest
thy
soule
most
barren
,
&
such
vices
to
which
thou
knowest
thy selfe
most
inclined
:
8.
The
book
of
the
creatures
:
9.
The
Diuine
perfections
&
Attributes
of
God
,
as
his
mercy
,
iustice
,
wisedome
,
&c.
10.
All
the
sacred
Scripture
,
but
chiefly
the
4.
Euangelists
and
book
of
the
Psalmes
:
11.
The
Lords
Prayer
,
ten
commandements
,
the
Creed
.
12.
Thou
maist
meditate
on
all
things
contained
in
the
whole
body
of
Christian
doctrine
,
from
the
one
end
of
the
Catechisme
to
the
other
.
Besides
,
thou
maist
often
meditate
to
what
end
this
noble
Creature
Man
,
and
this
glorious
frame
of
the
world
was
made
:
for
that
is
the
foundation
of
all
our
saluation
and
perfection
:
and
that
it
shall
not
heerein
bee
amisse
to
follow
the
wisedome
and
direction
of
our
Church
,
insisting
in
her
steps
for
our
helpe
in
this
godly
exercise
:
This
wee
shall
doe
,
if
on
the
solemne
daies
of
prayer
and
holy
exercises
,
wee
shall
diligently
weigh
with
our selues
,
such
Mysteries
of
Religion
as
are
on
those
daies
proposed
to
bee
reade
and
expounded
to
the
people
:
If
on
the
Feasts
of
the
Saints
of
God
,
we
reuolue
in
our
mindes
,
their
liues
,
deaths
,
vertues
,
and
memorable
actes
,
together
with
the
glory
they
haue
now
happily
attained
.
If
vpon
the
Aduents
of
our
Lord
Iesus
Christ
wee
shall
duely
consider
the
Mysteries
of
his
holy
Incarnation
and
Natiuity
:
If
in
,
and
during
the
Lent
,
wee
seriously
meditate
on
the
holy
Gospels
appointed
to
bee
reade
daily
:
If
vpon
the
Lords
day
,
wee
consider
with
our selues
the
resurrection
of
our
Lord
and
Sauiour
Iesus
Christ
,
or
the
generall
resurrection
of
all
men
,
and
the
happinesse
which
those
that
die
in
the
Lord
shall
attaine
vnto
,
which
the
Lords
day
doth
represent
vnto
vs
;
or
the
benefites
of
God
,
or
the
Gospell
of
that
day
:
or
doe
so
dispose
of
these
foure
points
,
that
euery
month
,
containing
foure
Lords
dayes
,
wee
at
once
performe
these
,
allotting
vnto
euery
Lords
day
these
seuerall
points
.
If
also
on
such
daies
wherein
wee
receiue
the
holy
Sacrament
of
the
Lords
Supper
,
wee
enter
into
diligent
meditation
of
the
Mysteries
of
that
heauenly
Sacrament
,
or
of
the
passion
and
death
of
the
Lord
Iesus
,
whereof
that
was
instituted
a
memoriall
.
If
at
such
seasons
as
these
,
and
also
when
wee
shall
haue
beene
present
at
Sermons
,
wee
presently
after
,
or
within
a
conuenient
time
enter
into
meditation
and
repetition
of
things
heard
and
conceiued
:
then
shall
wee
make
right
vse
of
the
Churches
wisedome
and
direction
,
and
finde
most
apt
matter
for
meditation
.
And
let
vs
know
this
withall
,
that
euery
Christian
ought
very
often
to
handle
and
meditate
on
that
vertue
which
hee
knowes
himselfe
to
stand
most
in
need
of
;
and
on
that
vice
which
he
chiefly
desires
to
haue
extinguished
in
himselfe
:
for
as
the
body
doth
more
desiringly
seeke
after
,
and
more
profitably
and
readily
digest
those
meats
which
are
most
pleasant
and
agreeable
to
the
palate
and
taste
;
in
like
manner
the
soule
should
more
frequently
meditate
,
and
as
it
were
feed
it selfe
with
those
things
which
are
to
it
more
tastefull
&
profitable
:
for
I
am
fully
perfwaded
that
the
rule
of
Phisitions
is
as
true
in
spiritual
things
as
in
coporall
:
quod
sapit
,
nutrit
,
That
which
is
sauory
to
the
taste
is
nourishing
to
the
stomacke
.
Onely
to
end
this
point
,
let
these
three
things
be
obserued
in
the
matter
of
Meditation
:
first
,
that
great
care
bee
vsed
in
the
beginning
of
euery
week
or
month
,
in
preparing
of
fit
and
sufficient
matter
of
meditation
which
may
serue
for
that
whole
time
:
secondly
,
if
it
so
fall
out
any
day
,
that
iust
occasion
of
changing
our
appointed
matter
of
meditation
be
offered
,
as
Sermons
,
or
solemne
exercises
of
prayer
,
and
the
like
,
then
wee
must
deferre
the
meditation
of
that
day
vntill
the
next
day
following
:
thirdly
,
albeit
there
is
much
benefite
arising
from
a
setled
course
of
prefixing
to
our selues
certaine
matters
to
bee
meditated
on
,
from
weeke
to
weeke
,
and
month
to
month
,
yet
may
euery
one
meditate
on
other
matters
in
one
&
the
same
day
;
and
because
these
few
matters
of
meditation
following
,
seeme
to
bee
more
profitable
and
necessary
to
euery
Christian
then
the
rest
,
euery
Christian
may
besides
other
matters
of
meditaon
,
take
euery
weeke
these
in
order
into
his
meditation
:
namely
,
first
,
to
meditate
on
Monday
vpon
death
;
secondly
,
on
Tuesday
,
vpon
the
last
iudgement
;
thirdly
,
on
Wednesday
,
vpon
the
torments
of
hell
;
fourthly
,
on
Thurseday
vpon
the
glory
of
heauen
;
fifthly
,
on
Friday
vpon
the
Passion
of
Christ
;
sixthly
,
on
Saturday
vpon
his
sinnes
;
and
seuenthly
on
the
Lords
day
,
vpon
the
benefites
of
God
bestowed
on
Man-kinde
.
Thus
hauing
briefly
laid
open
the
chiefe
subiects
and
matters
of
euery
Christian
meditation
,
it
is
required
that
wee
descend
to
the
second
consideration
,
namely
,
the
methode
and
forme
of
Meditation
:
for
it
is
to
small
purpose
,
it
a
man
haue
neuer
so
many
good
materials
for
building
,
if
hee
want
the
skill
to
vse
them
in
building
;
and
little
benefite
or
none
is
had
by
knowing
the
matters
whereon
wee
ought
to
meditate
,
vnlesse
we
also
know
the
manner
how
to
meditate
on
them
:
1
Concerning
Death
these
things
may
bee
chiefly
considered
and
meditated
.
1
What
great
and
ineuitable
necessity
of
dying
is
laid
vpon
euery
man
of
what
condition
soeuer
.
2
How
vncertaine
a
thing
it
is
to
know
when
,
where
,
and
how
death
will
seize
vpon
vs
.
3
How
that
in
death
all
things
in
this
world
,
euen
the
things
that
were
most
endeared
to
vs
,
will
leaue
and
abandon
vs
.
Or
thus
.
1
What
are
the
things
which
do
vsher
vs
to
our
death
,
and
as
it
were
leade
the
dance
;
euen
all
all
our
infirmities
and
weakenesses
,
all
our
griefes
and
paines
in
body
or
minde
;
all
the
potions
and
receits
of
Phisick
,
our
friends
and
neighbours
visitations
and
condolements
.
2
What
things
do
accompany
our
death
,
euen
most
bitter
and
extreme
conuulsions
and
torments
of
the
body
,
the
losse
of
our
senses
,
depriuation
of
sound
reason
,
departure
of
the
naturall
heate
,
anxieties
and
troublednesse
of
the
minde
,
strong
temptations
,
and
often
fearefull
visions
.
3
What
things
doe
follow
death
;
buriall
in
the
earth
,
neglect
and
forgetfulnesse
amongst
those
that
seemed
sometimes
to
bee
incorporated
into
vs
;
rottennesse
,
stincke
and
loathsomnesse
;
and
lastly
the
iudgement
of
the
soule
either
to
the
ioyes
of
heauen
,
or
torments
of
hell
.
Or
thus
.
1
That
death
is
the
most
terrible
and
fearefull
thing
of
all
the
fearefull
things
that
can
bee
conceiued
.
2
That
it
is
to
be
feared
,
contemned
and
desired
;
feared
,
least
it
take
vs
suddenly
;
contemned
,
least
the
conceite
of
it
should
make
vs
saint
cowardly
;
desired
,
least
wee
should
seeme
to
die
vnwillingly
.
3
How
iust
and
reasonable
a
thing
it
is
that
euery
Christian
should
,
with
all
care
and
diligence
addresse
himselfe
to
a
fit
and
due
preparation
of
well
dying
,
that
hee
may
bee
assured
at
what
time
soeuer
death
sets
vpon
him
yet
shall
it
neuer
take
him
tardy
and
vn-prouided
.
2
Of
the
last
Iudgement
these
things
are
principally
to
be
meditated
.
1
Those
most
fearefull
signes
spoken
of
by
our
Sauiour
in
the
Gospell
,
which
shall
be
the
forerunners
of
that
iudgement
:
2
The
renouation
of
the
world
:
3
The
resurrection
of
all
the
sonnes
and
daughters
of
Adam
at
the
blast
of
a
trumpet
.
4
The
Maiesty
of
that
Iudge
,
round
about
whom
the
whole
Court
of
heauen
shall
stand
.
5
The
account
that
must
then
bee
rendred
of
all
things
that
are
done
in
the
flesh
,
whether
good
or
euill
,
the
opening
of
the
bookes
of
our
conscience
,
wherby
the
secrets
of
all
hearts
shall
bee
manifested
to
the
whole
world
.
6
The
sentencing
of
them
that
haue
done
good
vnto
eternall
ioy
and
glory
,
7
The
most
certaine
execution
of
both
those
sentences
,
how
and
how
long
time
to
endure
,
euen
for
euer
and
euer
and
beyond
all
times
.
3
How
to
meditate
on
the
torments
of
hell
.
In
this
meditation
thou
maist
contemplate
these
three
points
:
first
,
the
place
it selfe
and
the
eternity
of
it
:
secondly
,
the
tortures
of
the
body
in
that
place
eternally
:
thirdly
,
the
torments
of
the
soule
euerlasting
.
First
,
conceiue
that
hell
is
a
certaine
perpetuall
prison
,
full
of
fire
and
other
innumerable
torments
,
wherewith
those
are
affected
that
die
in
their
sinnes
vnrepented
:
Or
thus
;
Hell
is
a
certaine
eternall
state
and
condition
in
which
all
impenitent
sinners
are
tormented
with
that
punishment
,
that
they
shall
want
all
the
things
that
may
make
for
their
comforts
,
and
shall
suffer
all
the
things
that
may
increase
feare
and
horrour
:
so
that
there
shall
bee
the
want
of
all
good
things
mans
heart
can
conceiue
,
and
the
presence
and
aboundance
of
all
euils
wherewith
either
man
in
this
world
,
or
the
deuils
in
hell
are
tormented
,
and
all
these
to
bee
endured
,
not
for
some
thousands
of
millions
of
yeares
,
but
for
euer
and
euer
.
Heere
then
consider
that
whatsoeuer
is
in
hell
is
eternall
.
First
,
the
damned
himselfe
is
eternall
,
not
onely
in
soule
but
in
body
too
,
so
that
neither
himselfe
nor
any
other
can
kill
him
,
nor
will
God
bring
him
to
nought
:
They
shall
seeke
death
but
shall
not
finde
it
:
They
shall
desire
to
die
,
For
the
breath
of
the
Lord
as
a
Riuer
of
brimestone
doth
kindle
it
;
so
that
it
is
not
extinguisht
not
consumed
,
euer
burne
:
Fourthly
,
the
worme
neuer
dyeth
;
the
worme
of
conscience
,
for
the
rottennesse
of
the
sin
,
of
which
it
is
ingendred
and
nourished
,
shall
haue
no
end
,
and
the
liuely
apprchension
of
sin
and
the
punishment
of
it
shall
neuer
cease
,
From
hell
there
is
no
redemption
:
no
price
sufficient
to
ransome
them
:
Sixthly
,
all
the
punishments
there
,
are
eternall
,
because
the
sinnes
for
which
they
are
inflicted
are
eternall
,
in
as
much
as
the
Reprobate
if
hee
could
haue
liued
for
euer
,
hee
would
euer
haue
had
a
purpose
of
sinning
against
God
,
Why
then
will
wee
make
our selues
guilty
of
eternall
punishments
?
Why
doth
not
this
eternall
fire
feare
vs
?
Why
doth
not
this
breath
of
God
,
this
worme
,
this
vnchangeable
decree
of
God
disturne
vs
?
And
heere
further
meditate
:
first
,
the
continuednesse
of
these
torments
without
any
interruption
or
diminution
for
a
moment
;
nay
rather
,
by
how
much
more
as
their
wicked
liues
haue
beene
occasions
of
others
damnations
,
by
so
much
their
torments
increase
:
secondly
,
&
yet
for
all
this
continuance
,
there
is
no
habite
attained
in
suffering
to
make
them
the
lighter
,
but
rather
they
seeme
to
be
new
,
and
by
the
impatience
of
the
damned
to
waxe
fresh
:
For
euen
as
the
pride
of
them
that
hate
God
ascends
euer
more
and
more
,
so
their
anger
,
2
Let
him
meditate
on
the
paines
and
punishments
of
the
senses
;
for
by
the
same
things
where
with
a
man
sinnes
,
by
the
same
shall
hee
bee
punished
:
his
eyes
shall
be
tormented
with
the
sight
of
his
enemies
,
and
horrible
aspects
of
deuils
;
his
eares
with
blasphemies
,
cursings
,
howlings
,
roarings
and
fearefull
noices
;
his
smell
shall
perceiue
nothing
but
most
abhominable
stincke
;
his
taste
rellish
nothing
but
wormewood
,
gall
,
and
other
most
loathsome
stuffe
;
his
touching
nothing
but
infinite
torments
,
from
the
crowne
of
the
head
to
the
soale
of
the
foote
:
so
that
what
the
paine
of
eyes
,
eares
,
teeth
,
side
,
heart
,
goute
,
chollicke
,
stone
,
can
expresse
vnto
vs
,
is
there
in
a
most
vnspeakeable
manner
.
3
Meditate
on
the
torments
of
the
soule
,
and
the
inward
faculties
of
it
;
the
imagination
shall
be
tormented
with
horrible
formes
and
representations
;
the
memory
with
continuall
remembrance
of
things
euill
,
past
,
present
,
and
to
come
;
the
vnderstanding
so
obscured
that
it
can
conceiue
nothing
that
is
pleasing
;
the
will
so
wifull
,
and
indurate
in
sin
,
that
it
can
will
nothing
but
the
hatred
of
God
,
and
good
men
.
But
this
is
not
al
that
is
to
be
considered
,
for
yet
rests
the
priuation
of
the
infinite
Goodnesse
it selfe
which
is
God
,
from
whose
sight
for
euer
they
shall
be
exiled
,
which
of
all
other
torments
is
,
by
the
Learned
,
accounted
the
greatest
.
If
wee
conceiue
griefe
,
which
often
kils
,
and
that
for
the
losse
of
a
Kingdome
when
it
is
taken
from
v●d●
what
griefe
is
that
they
conceiue
for
the
losse
of
God
?
And
to
adde
to
the
fulnesse
of
this
torment
,
they
shall
bee
shut
out
from
beholding
the
gracious
face
of
Iesus
Christ
,
which
the
Angels
desire
to
behold
.
4
How
to
meditate
on
the
glory
of
Heauen
.
1
These
points
are
considerable
;
first
the
place
it selfe
;
secondly
,
the
persons
with
whom
wee
shall
accompany
;
thirdly
,
the
actes
of
the
blessed
soules
,
which
are
nothing
else
but
continual
reioycings
and
praysings
of
God
.
2
The
three
sorts
of
good
things
which
the
blessed
doe
enioy
;
first
,
the
good
things
of
the
soule
;
secondly
,
of
the
body
;
thirdly
,
the
outward
good
things
.
3
The
three
excellent
perfection
of
the
soule
:
viz.
Vision
,
Possession
,
and
Fruition
of
God
the
Father
,
Son
,
and
holy
Ghost
.
4
The
singular
perfections
of
the
body
:
as
the
impassibility
,
the
clarity
and
glory
,
the
agility
and
subtility
.
5
The
ioy
which
euery
one
of
the
blessed
shall
enioy
in
all
their
senses
,
no
sense
but
shall
haue
his
full
delight
,
and
that
in
a
more
perfect
manner
then
can
in
this
world
bee
enioyed
,
or
by
mans
heart
conceiued
.
6
Lastly
,
these
seuen
points
following
,
may
in
one
,
or
more
meditations
,
be
handled
,
as
euery
one
shall
thinke
fit
.
1
The
excellency
of
that
place
,
viz.
the
greatnesse
,
the
blessednesse
,
the
riches
,
the
glory
,
of
that
heauenly
Mansion
.
2
The
blessednesse
of
the
body
,
which
shall
be
endowed
with
those
foure
most
admirable
qualities
;
for
it
shall
bee
altogether
most
impassible
,
most
bright
and
glorious
,
most
nimble
,
and
as
the
Apostle
speakes
,
altogether
Spirituall
,
so
that
without
any
let
,
it
can
penetrate
all
other
solide
bodies
.
3
The
blessednesse
of
the
soule
,
but
chiefly
the
wisedome
of
it
,
because
it
shall
see
God
face
to
face
,
and
all
things
in
him
;
also
that
most
high
and
soueraigne
loue
of
God
and
our
neighbours
,
and
the
infinite
pleasure
and
exultation
arising
therefrom
.
4
The
most
pleasant
society
of
all
the
blessed
Saints
and
Angels
of
God
.
5
The
actions
and
exercises
of
the
blessed
,
which
are
no
other
but
perpetuall
Contemplation
,
Ioy
,
Loue
,
Feastings
,
Pleasures
,
and
continuall
praysing
of
God
.
All
shall
bee
there
Magdalens
,
not
one
Martha
;
all
outward
action
,
and
worldly
negotiation
,
shall
cease
and
bee
quite
banished
.
6
The
aboundance
of
good
things
,
which
shall
be
in
so
great
a
measure
,
that
nothing
shall
bee
wanting
which
thou
wouldst
wish
to
haue
,
nor
yet
any
thing
shall
bee
present
which
thou
wouldst
wish
to
be
away
.
And
this
thing
thou
shalt
much
better
know
,
if
thou
wilt
but
truely
compare
the
euils
and
miseries
of
this
world
,
and
the
good
things
of
that
eternall
happinesse
together
.
7
The
eternity
and
lastingnesse
of
this
felicity
and
happinesse
,
which
no
time
shall
euer
end
,
but
shall
last
in
the
same
fulnesse
for
euer
and
euer
.
There
are
also
other
formes
of
meditating
vpon
this
glory
of
heauen
:
as
,
first
,
to
consider
with
what
infinite
ioy
and
pleasure
both
of
body
and
soule
,
thou
shalt
bee
rauished
to
behold
aboue
thee
,
the
most
blessed
Trinity
,
thy
Lord
and
Redeemer
Iesus
Christ
:
Secondly
,
about
thee
the
most
desired
society
,
and
most
magnificent
company
of
our
heauenly
King
:
Thirdly
,
within
thy selfe
,
the
vn-speakeable
blessednesse
of
body
and
soule
:
and
fourthly
,
vnder
thee
,
the
world
,
hell
,
death
,
and
deuils
.
Thus
thou
maist
meditate
on
these
things
:
or
if
thou
wilt
,
thou
maist
consider
all
the
good
things
which
the
blessed
doe
enioy
,
and
the
euils
which
they
want
,
comparing
them
together
,
that
so
they
may
make
the
stronger
impression
in
thy
minde
.
5
How
to
meditate
on
the
things
that
belong
to
the
knowledge
of
a
mans
selfe
.
1
Thou
art
to
consider
the
time
past
,
2
Thou
must
consider
well
,
as
the
godly
haue
euer
vsed
and
prescribed
to
others
for
a
rule
heerein
:
first
,
thy selfe
what
thou
art
,
and
of
what
qualities
:
secondly
,
those
things
which
are
vnder
thee
,
as
the
gulfe
of
hell
ready
to
swallow
thee
:
thirdly
,
the
things
which
are
about
thee
,
as
the
world
,
the
creatures
,
the
deuills
:
fourthly
,
those
things
which
are
aboue
thee
,
as
Heauen
,
glory
and
perpetuall
ioy
.
3
To
ponder
seriously
with
thy selfe
:
first
,
what
thou
art
by
nature
:
secondly
,
what
thou
art
become
by
thy
sins
:
thirdly
,
what
thou
oughtest
to
be
by
grace
and
vertues
:
fourthly
,
what
thou
maist
be
by
the
grace
of
God
,
and
thy
holy
endeuours
.
4
To
weigh
diligently
that
excellent
sentence
of
Moses
.
Deut.
32.29
.
Oh
that
they
were
wise
,
then
they
would
vnderstand
this
;
they
would
consider
their
latter
end
.
First
,
Required
that
thou
be
wise
:
viz.
haue
a
sound
taste
and
rellish
of
the
things
past
,
which
are
:
first
,
the
good
things
thou
hast
omitted
to
doe
:
secondly
,
the
euill
and
wicked
things
thou
hast
committed
and
done
:
thirdly
,
the
most
pretious
time
thou
hast
mis-spent
:
fourthly
,
Iesus
Christ
crucified
thou
hast
contemned
.
Secondly
,
thou
shouldst
vnderstand
things
present
;
as
,
first
,
the
benefites
and
blessing
of
God
vpon
thee
in
an
vnspeakeable
manner
;
secondly
,
the
extreme
vanities
of
this
world
;
thirdly
,
the
shortnesse
,
and
as
it
were
the
nothingnesse
of
mans
life
;
fourthly
,
the
difficulty
and
hard
labour
of
mans
saluation
.
Thirdly
,
that
thou
shouldst
consider
,
and
fore-see
,
thy
latter
end
,
those
last
things
of
this
world
;
first
,
death
ineuitable
,
vn-auoideable
;
secondly
,
iudgement
,
where
the
Iudge
most
iust
and
in-exorable
;
thirdly
,
hell
toments
most
in-sufferable
;
and
fourthly
,
heauens
glory
most
vn-speakable
.
5
To
expend
and
consider
the
foure
causes
of
man
from
whence
hee
hath
his
being
and
well
being
;
first
,
the
Efficient
cause
which
is
God
,
of
whom
he
was
made
;
secondly
,
the
Materiall
cause
,
that
is
the
earth
of
which
his
body
was
made
;
thirdly
,
the
Formall
cause
,
that
is
the
soule
endowed
with
the
image
of
God
;
fourthly
,
the
Finall
cause
,
that
is
eternall
blessednesse
,
for
which
cause
and
end
man
was
created
.
6
Thou
maist
consider
thy selfe
according
to
the
diuerse
and
sundry
states
and
conditions
of
man
;
first
,
in
as
much
as
thou
art
a
man
;
secondly
,
in
as
much
as
thou
art
a
Christian
;
thirdly
,
in
as
much
as
thou
art
endowed
and
enriched
with
more
blessings
and
graces
,
either
temporall
or
spirituall
,
then
many
others
are
;
fourthly
,
in
as
much
as
thou
art
a
publicke
person
,
a
Preacher
or
Minister
in
the
Church
,
or
a
Magistrate
in
the
Policy
and
State
.
6
How
to
meditate
on
the
matter
of
our
sinnes
.
1
The
first
thing
which
wee
are
to
doe
,
is
to
consider
and
know
our
owne
proper
sins
,
partly
to
the
end
that
they
may
bee
feelingly
knowne
vnto
vs
,
and
partly
that
being
known
vnto
vs
,
we
may
take
the
more
true
sorow
and
compunction
for
them
,
and
make
our
repentance
the
more
syncere
and
sound
.
And
herein
it
shall
bee
to
good
purpose
to
diuide
this
point
into
these
considerations
:
first
,
the
multitude
of
our
sins
;
secondly
,
the
grieuousnesse
of
them
;
thirdly
,
the
harmes
and
euils
they
bring
with
them
.
And
for
the
multitude
of
our
sins
,
that
we
may
haue
the
more
exact
knowledge
of
them
,
it
shall
not
a
little
profite
vs
to
proportion
our
whole
liues
into
certaine
times
,
and
to
bethink
our selues
in
what
places
,
and
with
what
persons
we
haue
beene
occasioned
to
sin
:
Or
to
weigh
with
our selues
our
sins
committed
in
thought
,
word
,
or
deed
,
or
by
omission
of
our
dueties
:
Or
to
meditate
in
what
manner
we
haue
sinned
against
God
,
our
neighbour
,
or
our selues
,
and
so
prouoked
Gods
vengeance
against
vs
.
But
we
must
here
be
very
carefull
in
the
calling
to
mind
of
our
sins
,
that
we
do
not
too
much
fixe
vpon
the
memory
of
carnall
sins
,
nor
of
anger
&
reuenge
;
&
withall
let
it
be
obserued
that
the
frequent
memory
of
our
fore-spent
life
is
very
profitable
to
a
man
that
professeth
Religion
,
so
that
if
hee
do
sometime
make
his
whole
meditation
of
it
running
ouer
the
whole
course
of
his
life
for
the
space
of
a
quarter
of
an
houre
,
which
may
easily
bee
done
,
if
hee
diuide
his
whole
life
into
so
many
parts
as
are
the
places
wherein
hee
hath
dwelt
:
hee
shall
finde
it
no
fruitlesse
labour
.
2
Hee
is
to
consider
sinne
in
it selfe
,
that
hee
may
conceiue
the
greater
hatred
horrour
and
detestation
of
it
:
Meditating
,
first
,
how
much
it
is
displeasing
vnto
God
,
and
how
contrary
it
is
to
his
goodnesse
;
secondly
,
how
much
hurt
it
heaps
vpon
man
that
commits
it
,
and
oftentimes
vpon
a
mans
neighbour
too
:
and
how
much
harme
comes
by
it
,
to
his
soule
,
body
,
honour
,
and
other
temporall
good
things
;
thirdly
,
what
harme
and
miseries
it
brings
vpon
the
whole
world
,
and
how
seuerely
God
will
take
vengeance
on
it
,
as
wee
see
by
the
fearefull
example
of
the
Angels
falling
from
God
,
and
the
ruin
of
man-kind
,
by
the
disobedience
of
our
first
parents
.
3
To
consider
those
seuen
capitall
and
deadly
sins
,
which
are
the
roots
and
parents
of
all
other
sinnes
,
and
to
meditate
seuerally
vpon
one
of
them
,
euery
day
of
the
weeke
,
in
this
manner
following
:
first
,
on
the
Lords
day
to
meditate
on
the
sin
of
Pride
;
secondly
,
on
Monday
,
on
the
sin
of
Couetousnesse
;
thirdly
,
Tuesday
,
on
Luxury
;
fourthly
,
Wednesday
,
on
Enuy
;
fiftly
,
Thurseday
,
on
Gluttony
;
sixthly
,
Friday
on
Anger
;
seuenthly
,
Saturday
,
on
Slouthfulnesse
and
Wearysomenesse
in
doing
good
.
And
concerning
euery
one
of
these
,
wee
may
not
vnprofitably
consider
these
three
points
:
first
,
how
greatly
this
vice
displeaseth
God
:
secondly
,
how
greatly
it
hurteth
man
:
thirdly
,
how
often
wee
haue
in
this
sin
,
and
the
spawne
that
comes
from
it
,
offended
our
good
God
:
And
if
wee
shall
double
these
points
it
shall
not
bee
amisse
,
by
considering
:
first
,
how
much
God
detests
this
vice
,
&
how
much
he
is
delighted
with
the
contrary
vertue
:
secondly
,
how
hurtfull
this
vice
is
to
man
,
and
how
behouefull
the
contrary
vertue
:
thirdly
,
how
often
wee
haue
giuen
entrance
and
entertainement
to
this
sinne
,
and
how
often
we
haue
,
and
how
obstinately
wee
do
keepe
out
the
contrary
vertue
.
7
How
to
meditate
on
the
death
of
Christ
.
1
The
first
kind
of
meditation
on
Christs
death
,
is
euery
day
to
take
one
of
the
chiefest
Mysteries
of
Christ
from
the
Annuntiation
of
the
Angell
to
Mary
,
vntill
the
ascension
of
Christ
into
heauen
to
bee
meditated
on
.
2
To
distribute
the
whole
life
of
Christ
into
seuen
parts
,
and
euery
weeke
once
in
meditation
,
to
runne
ouer
his
whole
life
,
allotting
to
euery
day
his
part
.
3
The
third
is
to
diuide
Christs
whole
life
into
ten
parts
,
according
to
those
ten
places
,
wherein
it
pleased
him
to
dwell
;
and
to
consider
what
hee
did
and
suffered
in
euery
of
those
places
:
For
the
first
,
what
in
the
wombe
of
his
mother
,
nine
monthes
:
secondly
,
what
in
the
Stable
at
Bethlem
,
forty
daies
:
thirdly
,
in
Egypt
,
seuen
yeares
,
or
thereabouts
:
fourthly
,
in
Nazareth
,
twenty
two
yeares
and
more
:
fifthly
,
in
the
Desart
forty
daies
and
forty
nights
:
sixthly
,
in
Iudaea
and
Galile●
,
Preaching
three
yeares
and
a
halfe
:
seuenthly
,
in
paines
and
torments
one
whole
day
:
eighthly
,
on
the
Crosse
three
houres
:
ninthly
,
in
the
Sepulchre
and
in
Hell
,
forty
houres
;
tenthly
,
on
the
earth
being
risen
from
death
,
forty
daies
.
Thus
may
one
in
an
houres
,
or
halfe
an
houres
meditation
,
repeate
with
himselfe
the
whole
life
of
Christ
,
pawsing
a
while
vpon
euery
point
,
which
is
of
no
small
benefite
to
the
deuoute
soule
.
Hee
may
also
if
hee
please
,
make
seuerall
meditations
vpon
euery
part
,
as
time
and
place
will
giue
him
leaue
from
the
necessary
workes
of
his
Calling
.
4
Another
manner
of
meditating
hereon
is
to
distribute
the
life
of
Christ
into
three
parts
:
as
namely
,
his
entrance
into
the
world
,
his
abiding
in
the
world
,
his
departure
out
of
the
world
:
and
so
cast
in
his
minde
what
kinde
of
entrance
hee
had
into
the
world
,
what
kinde
of
entertainement
hee
had
in
it
,
what
hee
did
in
it
,
and
how
hee
departed
out
of
the
world
:
and
on
euery
one
of
these
to
frame
one
,
or
more
meditations
.
5
Besides
,
to
comprehend
all
the
life
of
Christ
in
these
three
generall
points
:
first
,
what
hee
said
:
secondly
,
what
he
did
:
thirdly
,
what
hee
suffered
:
Dixit
multa
,
fecit
mira
,
6
Lastly
,
is
to
take
one
of
the
foure
Euangelists
,
or
the
Concordance
of
the
foure
Gospels
,
and
in
meditation
to
runne
ouer
it
from
the
beginning
to
the
end
.
8
How
to
meditate
on
the
Passion
of
Christ
.
1
Is
to
begin
with
the
last
Supper
,
&
daily
to
propose
vnto
our selues
one
of
the
Mysteries
to
bee
meditated
,
according
to
the
order
of
the
Text
of
the
Gospell
,
vntill
his
death
and
buriall
.
2
Or
to
diuide
the
Lords
Passion
into
seuen
parts
,
and
in
meditation
to
passe
ouer
it
euery
weeke
wholy
.
3
Also
to
frame
so
many
meditations
of
it
as
are
places
wherein
Christ
suffered
any
torment
,
euery
day
insisting
vpon
one
place
:
first
,
in
the
lower
Parlour
wherein
his
last
Supper
was
celebrated
:
secondly
,
in
the
Garden
wherein
hee
felt
that
mighty
troublednesse
of
Spirit
,
and
heauinesse
of
his
Soule
vnto
death
:
thirdly
,
when
before
Annas
:
fourthly
,
before
Caiphas
:
fifthly
,
in
Pilates
house
:
sixtly
,
in
Herods
house
:
seuenthly
,
againe
when
hee
was
brought
to
Pilate
:
eighthly
,
in
his
iourney
to
Mount
Caluary
carrying
his
Crosse
:
ninthly
,
in
the
Mount
Caluary
it selfe
.
4
To
meditate
our
Sauiours
seuen
sentences
which
hee
spake
in
those
three
houres
hee
hanged
on
the
Crosse
,
which
euery
Christian
ought
to
commend
to
memory
:
first
,
Father
forgiue
them
for
they
know
not
what
they
doe
:
secondly
,
to
the
Thiefe
;
Verily
I
say
vnto
thee
this
day
shalt
thou
bee
with
mee
in
Paradise
:
thirdly
,
to
his
Mother
,
Woman
behold
thy
Son
,
&c.
fourthly
,
My
God
,
my
God
,
why
hast
thou
forsaken
mee
:
fifthly
,
I
thirst
:
sixthly
,
It
is
finished
:
seuenthly
,
Father
,
into
thy
hands
I
commend
my
Spirit
.
5
One
may
meditate
on
the
three
kindes
of
paines
our
Sauiour
suffered
:
viz.
what
hee
suffered
in
his
Soule
,
in
his
Body
,
in
his
Honour
,
taking
the
matter
of
his
meditation
from
the
sacred
bookes
of
the
Gospels
,
and
making
one
or
more
meditations
thereof
.
6
We
may
also
consider
these
foure
things
:
who
it
is
that
suffered
;
what
things
hee
suffered
;
for
whom
hee
suffered
,
and
how
hee
suffered
.
7
Wee
may
also
meditate
on
Christs
Passion
to
diuerse
ends
,
and
all
of
them
very
good
:
first
,
to
the
end
to
suffer
with
Christ
,
if
wee
consider
the
bitternesse
of
his
torments
:
secondly
,
to
conceiue
and
beget
in
vs
,
contrition
and
sorrow
for
our
sinnes
,
if
wee
weigh
that
hee
suffered
to
put
away
our
sinnes
,
and
did
vndergoe
a
death
of
all
other
most
ignominious
:
thirdly
,
to
imitate
him
,
if
wee
consider
that
Christ
suffered
that
hee
might
leaue
vs
an
example
to
follow
his
steps
:
fourthly
,
to
bee
thankfull
to
him
,
if
we
consider
the
greatnesse
and
excellency
of
this
benefite
:
fifthly
,
to
loue
him
,
if
wee
conceiue
the
vnspeakeable
charity
which
in
this
worke
hee
shewed
towards
vs
:
sixtly
,
to
conceiue
hope
,
if
wee
behold
that
hee
tooke
on
him
the
death
,
for
the
expiation
of
our
sinnes
,
and
for
our
saluation
:
seuenthly
,
to
admire
,
if
we
bee
astonished
at
the
consideration
of
his
infinite
goodnesse
and
loue
.
Thus
may
wee
euery
week
consider
all
these
ends
,
if
euery
day
we
propose
to
our selues
one
of
these
;
or
if
in
the
consideration
of
euery
point
of
the
Lords
Passion
,
wee
stirre
vp
in
our selues
,
one
or
more
,
of
these
affections
.
9
How
to
meditate
on
the
holy
Sacrament
of
the
Lords
Supper
.
1
For
the
History
;
thou
maist
meditate
:
first
,
how
Christ
did
eate
the
Paschall
Lambe
with
his
Apostles
:
secondly
,
how
hee
washed
their
feete
:
thirdly
,
how
hee
instituted
this
most
holy
Sacrament
,
and
distributed
it
to
his
Apostles
.
2
As
touching
the
names
of
it
,
thou
maist
consider
,
that
it
is
called
an
Eucharist
or
Thankesgiuing
,
a
Sacrament
,
a
Communion
of
the
Body
and
Bloud
of
Christ
,
the
Supper
of
the
Lord
,
Bread
and
Wine
.
3
As
concerning
the
figure
of
it
;
thou
maist
meditate
,
that
it
is
represented
and
figured
vnto
thee
by
the
Bread
and
Wine
which
Melchisedec
brought
forth
to
Abraham
;
by
the
Paschall
Lamb
;
by
the
heauenly
Manna
;
by
the
stony
Rocke
that
gushed
out
water
;
by
the
bread
of
Elias
.
4
If
thou
wilt
consider
the
causes
for
which
Christ
instituted
this
holy
Sacrament
,
then
meditate
that
the
first
cause
is
to
continue
the
memory
of
his
Passion
:
secondly
,
to
set
forth
his
loue
vnto
vs
:
thirdly
,
to
feede
our
soules
:
fourthly
,
to
be
a
Seale
and
Pledge
vnto
vs
of
eternall
happinesse
.
5
Meditate
on
the
fruites
and
effects
of
this
holie
Sacrament
:
the
first
whereof
is
,
that
as
bread
and
wine
nourish
the
body
,
and
make
glad
the
heart
of
man
;
so
this
sacred
bread
and
wine
nourisheth
and
maketh
glad
the
soule
,
preserues
the
life
of
it
,
strengtheneth
it
against
the
assaults
of
the
spirituall
aduersary
,
and
filles
it
full
of
ioy
and
the
marrow
of
deuotion
,
if
with
due
preparation
,
and
a
liuely
faith
,
&
assured
purpose
of
amendment
of
life
it
bee
receiured
and
digested
.
Secondly
,
it
in-lightens
the
vnderstanding
,
and
inflames
the
heart
:
Thirdly
,
it
vnites
and
incorporates
a
man
with
God
:
Fourthly
,
it
increaseth
and
confirmeth
his
graces
and
vertues
:
Fiftly
,
it
chaugeth
the
whole
man
,
and
makes
him
another
kinde
of
man
in
life
and
manners
:
Sixtly
,
it
makes
a
man
certaine
and
sure
of
his
saluation
:
Seuenthly
,
it
is
the
conduite
to
conuey
vnto
mans
soule
,
grace
in
this
life
,
and
glory
in
that
to
come
.
6
Consider
these
foure
circumstances
:
first
,
who
it
is
that
commeth
vnto
vs
:
secondly
,
to
whom
he
cometh
:
thirdly
,
how
he
cometh
:
fourthly
,
for
what
cause
he
commeth
to
vs
.
Besides
,
we
may
also
consider
these
things
which
appertaine
to
the
due
preparation
of
the
Receiuer
,
which
we
may
ranke
in
this
order
:
2.
before
the
receiuing
of
it
,
purity
and
desire
arising
from
the
fountaines
of
true
faith
and
repentance
for
our
sins
:
2.
at
the
Communion
humility
and
charity
;
and
2.
after
the
Communion
,
thankes-giuing
and
amendment
of
life
.
Whosoeuer
comes
thus
furnished
,
receiues
the
vnspeakeable
benefites
of
all
Christs
Sufferings
and
Merites
.
10
How
to
meditate
on
the
benefites
of
God
.
1
All
the
benefits
of
God
may
in
one
meditation
be
considered
,
and
because
they
are
innumerable
,
a
double
catalogue
and
list
may
be
made
of
them
:
whereof
the
first
comprehends
the
chiefest
generall
benefits
of
God
:
such
as
are
;
first
,
the
creation
;
second
,
conseruation
;
third
,
redemption
;
fourth
,
saith
;
fifth
,
iustification
;
sixt
,
communion
;
seuenth
,
our
calling
vnto
the
knowledge
and
seruice
of
God
;
and
these
may
be
meditated
on
euery
weeke
,
one
for
euery
day
:
Secondly
,
the
other
containes
the
speciall
benefites
peculiar
to
euery
man
,
as
that
he
is
borne
of
good
parents
,
that
hee
is
of
a
good
and
healthfull
constitution
of
body
,
that
he
hath
beene
preserued
from
many
dangers
and
calamities
;
and
such
other
speciall
benefites
which
hee
knowes
himselfe
to
haue
receiued
from
God
.
2
The
benefites
of
GOD
may
be
considered
many
wayes
:
first
,
as
the
benefits
of
nature
,
of
grace
,
and
benefits
acquired
by
labour
:
secondly
,
as
the
benefites
of
the
soule
,
of
the
bodie
,
and
externall
benefits
:
thirdly
,
as
benefits
past
,
present
,
and
to
come
:
fourthly
,
benefits
common
to
all
men
,
as
benefits
common
to
more
,
as
benefits
common
to
a
few
,
and
as
benefits
onely
proper
to
one
;
and
of
euery
one
of
these
a
man
may
meditate
.
3
In
considering
one
benefite
alone
,
one
may
insist
as
long
as
it
pleaseth
him
,
and
meditate
on
diuers
things
after
this
maner
,
with
great
profite
:
first
,
who
it
is
that
bestowed
this
benefit
vpon
mee
,
God
:
secondly
,
what
mooued
him
to
giue
it
vnto
me
,
onely
his
owne
good
will
and
pleasure
:
thirdly
,
why
did
he
grace
me
with
this
benefite
more
then
many
other
,
to
his
owne
glory
,
my
saluation
,
and
the
good
of
all
that
stand
in
neede
of
it
:
fourthly
,
how
great
is
this
benefite
,
and
how
ill
should
it
be
with
me
,
if
I
wanted
it
?
fiftly
,
how
much
am
I
bound
to
his
goodnes
,
by
reason
of
this
benefite
?
sixtly
,
how
vnthankfull
haue
I
hitherto
been
vnto
him
for
it
,
how
ill
haue
I
husbanded
it
,
and
how
contrary
to
those
ends
for
which
I
receiued
it
?
seuenthly
,
what
remaines
for
the
time
to
come
,
that
I
shold
doe
,
to
the
end
I
may
make
the
right
vse
of
this
benefit
.
11
How
to
meditate
on
the
feasts
of
the
Saints
of
God
.
In
considering
these
3.
things
;
first
,
their
preferment
,
with
what
an
exceeding
weight
of
glorie
they
are
now
crowned
:
secondly
,
their
example
how
they
attained
to
so
great
glorie
,
by
what
actions
,
labour
,
and
vertues
,
they
made
way
,
(
by
the
speciall
worke
and
aido
of
Gods
Spirit
)
through
the
seas
of
this
life
to
the
heauenly
mansion
:
thirdly
,
my
owne
confusion
and
shame
.
What
shall
I
doe
?
haue
not
I
receiued
as
many
helpes
as
they
?
Is
not
the
way
as
well
knowne
to
me
?
haue
not
I
as
many
spurres
and
prouocations
?
I
desire
to
come
to
the
same
degree
of
happinesse
which
they
haue
attained
,
but
I
neglect
to
goe
the
way
,
and
vse
the
meanes
that
they
did
.
12
How
to
meditate
on
Christian
vertues
.
The
chiefe
vertues
of
a
Christian
,
are
these
;
faith
,
hope
,
loue
of
God
and
man
,
the
feare
of
God
,
prudence
,
iustice
,
humilitie
,
patience
,
obedience
,
meekenesse
,
chastity
,
sobriety
,
mercy
,
simplicity
,
modesty
,
magnanimity
,
perseuerance
,
commendable
silence
,
and
the
like
:
in
considering
these
vertues
,
we
may
either
comprise
diuerse
of
them
in
one
Meditation
,
or
diuide
one
of
them
into
many
meditations
:
or
else
wee
may
daily
consider
in
our
minds
,
these
virtues
,
or
som
one
of
them
,
which
may
be
well
put
in
the
list
of
the
former
;
as
the
contempt
of
the
world
,
the
dis●esteeming
of
our selues
,
the
●eale
of
soules
,
deuotion
,
diligence
in
the
seruice
of
God
,
concord
,
trueth
,
fidelitie
,
liberalitie
,
purity
,
gratitude
thankfulnes
,
and
repentance
.
1
But
in
my
opinion
the
most
profitable
way
to
meditate
on
any
vertue
,
is
to
obserue
these
points
following
:
first
,
what
is
that
vertue
,
whereon
I
meditate
,
as
for
the
purpose
,
what
is
humility
,
or
charity
;
and
wherein
to
be
humble
or
charitable
consists
:
secondly
,
how
excellent
,
profitable
,
and
necessary
that
vertue
is
,
considering
especially
what
benefits
it
brings
with
it
:
thirdly
,
how
much
it
pleaseth
God
,
and
how
acceptable
it
makes
him
to
GOD
that
is
indewed
with
it
:
fourthly
,
what
examples
and
admonitions
Christ
left
behind
him
touching
that
vertue
:
fiftly
,
how
detestable
,
hurtfull
,
and
displeasing
vnto
God
is
that
vice
which
is
contrary
to
that
vertue
:
sixtly
,
how
far
I
haue
hitherto
bin
from
that
vertue
,
&
yet
am
,
and
what
is
the
cause
I
am
so
farre
from
it
:
seuenthly
,
what
hence-foorth
is
my
taske
and
duety
to
do
;
namely
,
what
meanes
I
must
vse
,
and
what
impediments
I
must
shunne
that
I
may
obtaine
that
vertue
.
2
Another
way
there
is
of
meditating
on
the
vertues
,
in
considering
any
vertue
in
the
person
of
Christ
,
and
weighing
these
3.
points
:
first
,
with
what
examples
the
Sonne
of
God
did
trace
this
vertue
out
vnto
vs
:
secondly
,
what
hee
spake
or
did
concerning
that
vertue
,
remembring
some
sentences
thereof
:
thirdly
,
why
he
said
and
did
so
:
for
my
information
and
imitation
:
And
thus
in
one
wecke
,
one
may
meditate
on
the
seuen
more
principall
vertues
of
Christ
:
On
the
Lords
day
meditating
of
his
Loue
;
Monday
,
his
Humility
;
Tuesday
,
his
Patience
;
Wednesday
,
his
Obedience
;
Thurseday
,
his
Meekenesse
;
Friday
,
his
Pouerty
;
Saturday
,
his
Chastity
.
3
Lastly
,
to
meditate
the
eight
Blessednesses
,
13
How
to
meditate
on
the
creatures
of
God
.
It
is
a
most
diuine
Truth
,
that
by
the
due
consideration
of
the
creatures
of
God
,
man
may
attaine
to
a
very
high
pitch
of
the
knowledge
of
the
Creator
of
them
:
1
Then
in
meditating
on
the
creatures
in
generall
,
hee
shall
consider
:
first
,
that
the
greatnesse
of
this
world
doth
demonstrate
the
greatnesse
of
the
Creatour
of
it
:
secondly
,
the
multitude
and
variety
of
things
;
the
infinite
perfections
that
are
in
God
:
thirdly
,
the
beautifull
frame
and
order
of
this
world
;
the
vnsearchable
wisedome
of
God
:
fourthly
,
the
benefites
and
profites
wee
reape
by
the
creatures
;
the
goodnesse
of
God
:
fifthly
,
the
beauty
of
this
world
,
sets
forth
the
admirable
beauty
,
comlinesse
&
glory
of
God
:
sixtly
the
roundnesse
of
the
world
,
wanting
beginning
and
end
;
the
Eternity
and
Euerlastingnesse
of
God
:
seuenthly
,
the
vnity
of
the
world
,
in
that
but
one
world
,
demonstrates
the
vnity
of
God
:
eighthly
,
the
aboundance
of
the
good
things
wee
receiue
from
the
creatures
;
the
liberality
of
God
:
ninthly
,
the
s●●nenesse
and
constancy
of
the
world
,
in
that
still
remaining
in
one
state
;
the
immutability
of
God
.
2
But
in
meditating
on
the
creatures
seuerally
by
themselues
,
let
him
consider
:
first
,
the
Beginning
and
Authour
of
that
creature
,
which
is
God
:
secondly
,
the
end
why
hee
made
it
;
namely
,
to
his
owne
glory
,
and
mans
seruice
:
thirdly
,
whence
,
and
how
it
was
made
:
fourthly
,
the
qualities
and
effects
of
that
creature
:
fifthly
,
how
often
and
much
wee
haue
abused
this
creature
.
14
How
to
meditate
on
the
Perfections
and
Attributes
of
God
.
This
meditation
,
as
it
is
of
all
other
the
most
fit
for
the
learned
,
so
of
all
others
it
is
the
most
excellent
,
some
therefore
of
his
Diuine
Attributes
are
these
:
his
infinite
Essence
,
his
Power
,
Goodnesse
,
Wisedome
,
Loue
,
Mercy
,
Iustice
,
Prouidence
,
Liberality
,
Patience
,
Gentlenesse
.
In
all
,
and
euery
of
which
it
behoues
vs
to
know
and
consider
the
workes
and
effects
which
God
hath
shewen
concerning
these
:
to
which
purpose
wee
must
call
to
minde
the
examples
and
sentences
of
the
holy
Scripture
,
which
indeed
do
bring
no
small
help
hereunto
.
As
for
example
,
to
the
knowledge
of
the
Essence
of
God
,
this
sentence
of
the
Prophet
doth
much
further
vs
:
I
fill
heauen
and
earth
:
Paul
,
In
him
wee
liue
,
moue
,
and
haue
our
being
:
to
set
forth
his
Power
,
that
in
the
Psalme
helpes
much
:
Hee
spake
the
word
,
and
they
were
made
;
and
so
of
the
rest
.
1
If
wee
would
meditate
of
the
infinite
bounty
of
God
to
man
,
we
may
consider
:
First
,
that
hee
giues
innumerable
benefites
to
man
,
not
for
that
hee
is
bound
to
do
it
,
or
expects
any
benefite
from
it
secondly
,
his
liberality
to
them
that
are
liberall
with
him
:
hearing
their
prayers
,
remembring
them
in
the
things
they
forgot
to
aske
,
giuing
them
store
of
spirituall
consolations
and
infinite
gifts
of
grace
:
thirdly
,
how
niggardly
I
haue
dealt
with
God
,
who
hath
beene
so
liberall
to
mee
:
and
therefore
I
doe
binde
Gods
hands
from
being
any
more
so
liberall
.
2
If
we
would
meditate
of
the
immensitie
and
presence
of
God
in
euery
place
:
first
,
consider
that
he
fills
heauen
and
earth
,
3
If
I
would
meditate
of
his
infinite
wisedome
and
knowledge
:
first
,
I
consider
that
by
it
he
knoweth
himselfe
,
his
essence
,
all
his
infinite
perfections
:
also
all
his
owne
Actes
,
Intentions
,
Decrees
,
Dispositions
,
and
all
things
that
hee
can
doe
,
so
that
nothing
can
escape
his
knowledge
.
Secondly
,
that
hee
hath
this
Wisedome
by
his
owne
Essence
,
and
by
it
,
as
in
a
most
cleere
Chrystall
hee
sees
and
comprehends
all
things
which
by
himselfe
hee
disposeth
and
ordereth
;
so
that
hee
receiueth
it
not
from
any
other
,
or
hath
any
Maister
or
Counsellour
,
or
any
other
booke
to
teach
him
.
Thirdly
,
that
this
Diuine
Wisedome
alone
,
without
any
other
helpe
,
is
the
first
Inuentor
of
all
things
in
the
world
,
from
which
all
Sciences
,
Arts
and
Inuentions
in
heauen
and
earth
proceedes
:
as
namely
,
the
inuention
of
mans
creation
,
of
the
beings
of
grace
which
hee
communicates
to
man
,
and
the
wisedome
that
hee
poures
out
ouer
all
his
creatures
.
Fourthly
,
that
this
Wisedome
of
God
hath
put
all
things
in
the
world
,
in
number
,
weight
and
measure
,
comprehending
the
number
of
all
things
which
were
,
are
,
or
shall
bee
,
and
of
all
their
parts
,
members
,
offices
and
workes
;
the
weight
of
euery
one
of
them
,
in
quantity
or
weight
of
their
propensions
and
affections
,
naturall
and
supernaturall
:
the
measure
of
euery
one
of
them
length
,
bredth
,
thicknesse
,
and
depth
,
and
the
very
measure
of
their
perfection
,
talenesse
and
faculties
of
them
.
Fifthly
,
that
this
Wisedome
is
eternall
,
vnchangeable
,
most
profound
,
most
euident
,
and
is
wholy
altogether
,
for
with
one
onely
simple
aspect
it
teacheth
from
one
Eternity
to
the
other
,
seeing
with
one
onely
glimpse
whatsoeuer
is
possible
to
be
seene
or
knowne
:
so
that
,
from
that
,
that
God
is
God
,
hee
so
knoweth
whatsoeuer
hee
knoweth
,
that
hee
can
know
nothing
de
nouo
,
which
before
hee
knew
not
;
because
nothing
can
bee
new
vnto
him
:
for
all
things
past
,
present
and
to
come
,
and
which
by
any
meanes
are
possible
,
hee
knoweth
distinctly
and
euidently
,
without
all
mixture
of
doubt
,
opinion
or
perplexity
.
Whence
I
learne
that
as
God
forgets
not
mee
,
but
remembers
mee
and
all
mine
so
distinctly
as
if
I
were
in
the
world
alone
,
so
I
should
neuer
forget
my
God
,
nor
the
things
that
belong
vnto
him
.
4
If
I
would
meditate
of
Gods
Omnipotency
,
I
consider
,
first
,
that
hee
is
infinitely
Potent
to
do
what
hee
will
,
5
If
wee
would
meditate
of
the
infinite
Mercy
of
God
,
then
consider
,
first
,
that
it
goes
before
all
his
workes
of
Iustice
;
for
before
God
punish
any
sinners
hee
offers
them
infinite
mercies
.
Secondly
,
that
his
mercy
doth
euer
accompany
the
workes
of
Iustice
,
6
If
wee
would
meditate
of
the
infinite
Goodnesse
of
God
.
First
,
consider
that
hee
hath
in
him
all
the
degrees
of
goodnesse
which
are
in
the
creatures
infinitely
more
excellent
then
in
them
.
Secondly
,
that
all
the
goodnesse
is
so
in
his
owne
Essence
that
hee
doth
not
participate
it
from
any
other
thing
,
nor
can
bee
taken
from
it
.
Thirdly
,
that
this
Goodnesse
so
excels
all
the
goodnesse
of
the
creatures
,
as
the
thing
it selfe
doth
the
name
.
Fourthly
,
that
God
is
most
propense
and
ready
to
communicate
his
goodnesse
to
all
,
but
chiefly
to
man
;
for
goodnesse
hath
a
diffusiue
power
.
And
this
hee
doth
not
constrainedly
,
but
onely
out
of
his
goodnesse
;
nor
doth
hee
communicate
his
goodnesse
for
his
owne
benefite
,
as
men
doe
;
nor
yet
doth
hee
suffer
his
propensity
of
goodnesse
to
bee
idle
,
but
exerciseth
it
,
by
all
meanes
possible
,
powring
it
out
according
to
the
order
of
his
infinite
Wisedome
:
Therefore
when
I
pray
I
will
poure
out
my
soule
in
his
sight
,
15
How
to
meditate
on
the
Lords
Prayer
,
or
any
words
of
the
holy
Scripture
.
In
meditating
on
either
of
them
it
is
very
good
to
pause
and
stay
so
long
vpon
euery
word
of
the
Lords
Prayer
,
or
any
sentence
of
Scripture
,
as
long
as
our
soules
should
finde
any
rellish
or
profite
by
it
.
In
euery
Petition
I
may
meditate
on
these
points
following
.
1
Hallowed
bee
thy
Name
;
where
wee
may
meditate
:
first
,
that
the
name
of
God
is
nothing
else
but
his
knowledge
,
honour
,
renowne
,
celebration
and
inuocation
:
Secondly
,
that
to
sanctifie
this
Name
,
is
to
celebrate
,
praise
,
magnifie
and
glorifie
him
,
and
that
Hee
,
and
his
Honour
and
Knowledge
may
bee
such
as
all
the
world
may
acknowledge
it
:
Thirdly
,
that
wee
first
begge
this
of
him
,
because
wee
call
him
Father
,
and
our selues
his
sonnes
,
and
it
is
the
part
of
sonnes
to
desire
their
Fathers
honour
:
as
nothing
doth
more
reioyce
the
sons
heart
,
then
the
glory
of
their
fathers
;
so
wee
being
the
sonnes
of
God
,
ought
to
wish
nothing
more
then
that
hee
may
bee
acknowledged
and
honoured
,
for
this
is
the
first
and
chiefe
good
,
of
which
the
first
and
second
Commandements
,
and
all
the
first
Table
chiefly
treates
:
This
is
the
first
worke
of
a
Christian
,
to
wish
that
Gods
name
may
bee
sanctified
,
and
his
owne
name
may
bee
condemned
and
obscured
;
namely
,
that
God
may
bee
knowne
such
as
hee
is
in
heauen
and
in
earth
,
that
hee
may
haue
all
honour
and
glory
,
that
there
bee
no
creature
in
which
hee
bee
dishonoured
,
polluted
and
blasphemed
,
but
as
hee
is
holy
in
himselfe
,
so
hee
may
be
taken
by
all
his
creatures
:
Fourthly
,
that
in
doing
that
hee
commands
and
forsaking
that
hee
forbids
wee
sanctifie
and
glorifie
his
name
:
for
wee
cannot
commit
any
act
whatsoeuer
against
the
Law
of
God
,
and
chiefly
against
the
first
Table
,
but
wee
speake
against
this
demand
,
and
hinder
the
fulfilling
of
it
.
2
Thy
Kingdome
come
;
In
which
meditate
:
first
,
that
the
Kingdome
of
God
is
nothing
else
but
the
Preaching
of
the
Gospel
,
by
which
the
Church
is
gathered
,
which
God
rules
with
his
holy
Spirit
,
and
the
abolishing
of
the
Kingdome
of
sinne
and
Satan
,
as
also
all
the
meanes
that
conduct
thereunto
;
as
on
the
one
side
,
the
word
of
God
,
the
Ministery
of
the
Gospell
,
the
holy
Ghost
,
Faith
,
Loue
,
Vnity
,
&c.
and
on
the
other
,
errours
,
abuses
,
false
doctrine
,
heresies
,
schismes
and
the
like
.
Secondly
,
that
wee
begge
this
in
the
second
place
,
because
sonnes
desire
nothing
more
then
that
their
fathers
Kingdome
may
be
inlarged
,
that
they
may
dwell
in
the
more
safety
and
honour
.
For
if
the
fathers
be
aduanced
vnto
high
honours
,
vnder
their
shadow
their
sonnes
do
raigne
,
and
what
dignity
soeuer
their
fathers
haue
,
they
think
it
their
owne
;
so
the
sonnes
of
God
desire
nothing
more
then
the
amplenesse
of
his
Kingdome
,
that
they
may
bee
safe
vnder
his
shadow
:
Thirdly
,
that
of
all
others
the
Christians
dignity
is
the
greatest
,
for
hee
comes
from
Gods
House
,
hee
is
a
King
of
his
Kingdome
:
Ergo
,
when
wee
put
our selues
into
the
seruice
of
the
deuill
,
and
become
instruments
of
his
wrath
,
how
much
worse
are
wee
then
the
prodigall
sonne
that
kept
Swine
?
When
wee
commit
idolatry
,
whooredome
,
couetousnesse
,
gluttony
,
drunkennesse
,
enuy
,
hatred
,
rancor
and
malice
,
is
it
not
worse
then
to
be
in
Sampsons
case
,
ouercome
by
a
harlot
?
Fourthly
,
that
those
doe
oppose
the
comming
of
this
Kingdome
which
are
not
lead
with
the
Spirit
of
God
by
the
Word
,
which
defend
the
impious
Traditions
of
men
,
and
labour
to
extinguish
the
truth
of
God
:
which
defend
with
tooth
and
naile
,
Idolatry
,
by
which
Satan
raignes
;
which
make
of
this
Kingdome
a
temporall
Kingdome
to
serue
their
lusts
and
ambition
,
as
all
wicked
Magistrates
and
Ministers
doe
.
3
Thy
will
bee
done
in
earth
as
it
is
in
heauen
:
In
this
meditate
;
first
,
that
the
will
of
God
is
to
know
and
beleeue
in
his
Sonne
;
4
Giue
vs
this
day
our
dayly
bread
:
meditate
herein
,
first
,
that
this
bread
is
nothing
else
,
but
all
things
appertayning
to
the
bodie
and
soule
,
meat
,
drinke
,
clothing
,
health
,
defence
,
peace
,
good
successe
,
and
all
spirituall
blessings
:
secondly
that
we
first
begge
this
bread
of
God
,
for
that
,
as
sonnes
doe
aske
bread
of
their
fathers
,
so
doe
wee
the
sonnes
of
God
aske
necessaries
of
God
:
And
the
will
of
God
cannot
be
done
in
vs
,
except
wee
be
nourished
with
the
bread
of
God
:
thirdly
,
that
albeit
wee
are
commaunded
to
get
our
bread
with
the
sweate
of
our
browes
,
yet
wee
must
begge
it
of
him
;
because
we
must
not
ascribe
it
to
our
labour
and
industry
that
wee
are
nourished
,
but
to
the
onely
blessing
of
God
who
prospers
our
labors
,
which
other
wise
would
be
in
vaine
.
Besides
,
it
is
not
by
the
substance
of
the
meate
that
we
are
fedde
,
but
by
the
only
power
of
God
:
for
they
haue
no
such
naturall
power
from
heauen
,
but
God
administers
it
from
heauen
,
as
to
the
instruments
of
his
bounty
:
fourthly
,
that
it
is
our
bread
albeit
wee
begge
it
of
God
:
first
,
ours
because
by
the
bounty
of
GOD
it
is
made
ours
,
albeit
not
due
vnto
vs
:
secondly
,
ours
,
that
we
might
learne
to
temper
our selues
from
desiring
other
mens
bread
,
and
to
be
content
with
that
which
by
lawfull
means
doth
come
vnto
vs
,
as
out
of
the
hand
of
God
:
thirdly
,
because
,
albeit
that
it
bee
the
blessing
of
God
,
yet
it
is
destinated
vnto
vs
for
our
conseruation
,
as
necessary
for
vs
:
fourthly
,
because
,
as
the
corporall
food
,
so
the
bread
of
Life
,
the
word
of
God
is
ours
:
fiftly
,
because
we
ought
so
to
aske
this
bread
of
God
that
wee
may
haue
to
breake
vnto
others
:
sixtly
,
for
that
not
for
our selues
,
but
also
for
others
we
must
aske
it
:
seuenthly
,
that
it
is
so
our
daily
bread
,
that
without
by
both
sorts
of
it
daily
receiued
,
we
be
nourished
,
wee
come
to
ruine
.
Whence
consider
mans
misery
,
for
except
nourished
with
foode
,
wee
cannot
continue
:
eightly
,
that
it
is
giuen
vs
,
for
onely
God
can
giue
both
corporall
and
spirituall
blessings
,
and
no
creature
else
:
ninthly
,
that
as
it
is
giuen
vs
,
and
so
we
aske
it
,
to
admonish
vs
of
our
duetie
to
our
brother
;
for
wee
ought
not
onely
to
seeke
our
owne
safetie
and
preseruation
,
but
euen
the
safety
and
preseruation
of
al
men
;
tenthly
,
that
wee
aske
it
but
for
the
day
,
to
take
from
vs
all
carefulnesse
for
the
time
to
come
;
that
our
desires
may
not
exceede
the
measure
of
our
necessitie
:
eleauenthly
,
that
albeit
the
rich
and
mighty
haue
neuer
so
much
;
yet
must
they
also
beg
this
;
because
this
is
true
in
them
,
as
well
as
in
the
poore
,
that
nothing
they
haue
shall
profite
them
,
but
so
farre
foorth
as
God
shall
graunt
them
the
vse
of
it
,
and
(
by
his
grace
)
make
the
vse
of
it
fruitfull
and
effectuall
.
5
And
forgiue
vs
our
trespasses
,
as
wee
forgiue
them
that
trespasse
against
vs
:
In
this
meditate
,
first
,
that
these
trespasses
are
all
the
sinnes
of
our
liues
,
whereof
wee
desire
remission
;
whence
wee
haue
great
confidence
and
consolation
in
the
remission
of
our
sinnes
,
for
seeing
he
commands
to
pray
for
it
,
out
of
doubt
hee
will
giue
it
:
secondly
,
that
wee
first
begge
remission
of
our
sins
presently
after
the
demaund
of
daily
bread
;
lest
any
should
think
himselfe
vnworthy
of
his
daily
bread
,
which
is
due
to
the
children
,
and
not
to
dogges
,
and
should
therefore
pray
more
slowly
and
doubtfully
:
thirdly
,
that
by
this
remission
of
our
sinnes
,
we
haue
this
benefite
,
to
be
accepted
of
God
,
as
iust
and
innocent
,
that
wee
may
bee
thought
worthy
of
the
bread
of
God
,
and
of
trust
in
his
fatherly
goodnesse
:
whereat
a
sure
and
certaine
saluation
is
confirmed
in
our
conscience
:
fourthly
,
that
there
is
(
on
our
behalfe
)
required
in
this
matter
,
of
the
remission
of
sins
:
first
,
that
wee
know
our selues
to
bee
sinners
,
for
none
is
so
iust
that
needeth
not
this
pardon
,
the
reliques
of
sinne
remayning
in
the
most
Holie
:
secondly
,
to
deplore
and
lament
our
sinnes
:
thirdly
,
to
confesse
and
accuse
our selues
before
God
to
be
sinners
:
fourthly
,
with
great
desire
of
heart
to
aske
remission
:
fiftly
,
to
beleeue
,
that
onely
forgiuenesse
of
sinnes
is
to
be
sought
of
God
:
sixtly
,
that
we
know
:
first
,
that
there
is
no
entrance
vnto
the
throne
of
grace
,
but
by
Christ
:
secondly
,
that
onely
by
the
grace
of
GOD
wee
can
escape
the
tribunall
of
God
,
and
that
remission
of
sins
is
gratuitous
,
&
of
mercie
:
thirdly
,
that
all
our
sinnes
together
are
remitted
:
fourthly
,
not
sinne
onely
,
but
the
punishment
also
,
wherewith
the
diuine
iustice
was
to
be
satisfied
,
is
remitted
:
fiftly
,
remitted
to
the
penitent
:
sixthly
,
that
the
meanes
in
whom
is
Christ
,
by
which
it
is
offered
,
is
the
word
of
grace
,
by
which
it
is
receiued
,
is
faith
:
seuenthly
,
the
conditions
by
which
acquired
,
are
true
and
constant
repentance
,
reconciliation
and
forgiuenesse
:
seuenthly
,
that
wee
must
forgiue
others
:
first
,
because
in
for
getting
iniuries
done
vs
,
whilest
we
imitate
the
goodnesse
of
God
,
we
shew
our selues
to
be
his
sons
:
secondly
,
because
GOD
would
haue
vs
admonished
of
our
dutie
and
the
care
of
charitie
,
that
if
any
ancient
enmity
cleaue
to
our
mindes
,
we
should
cast
it
off
;
for
except
wee
be
easie
to
forgiue
others
,
we
can
expect
nothing
but
the
inexorable
rigour
of
seuerity
:
thirdly
,
because
we
haue
no
hope
of
saluation
,
except
we
also
forgiue
others
:
fourthly
,
that
wee
might
know
,
we
must
euery
day
forgiue
others
,
as
wee
doe
daily
sinne
.
6
Leade
vs
not
into
temptation
,
&c.
Meditate
,
first
,
that
temptations
are
nothing
else
but
Sathans
sleights
and
deceipts
wherwith
hee
still
sets
vpon
vs
,
and
would
circumuent
vs
without
Gods
helpe
;
so
that
wee
begge
,
first
,
that
God
would
not
suffer
vs
to
fall
:
secondly
,
that
hee
suffer
vs
not
to
bee
ouercome
of
Sathan
,
and
the
desires
of
our
owne
flesh
which
daily
warre
with
vs
:
thirdly
,
that
hee
would
helpe
vs
with
his
power
,
and
sustaine
vs
with
his
hand
,
that
vnder
his
custody
wee
may
bee
safe
:
fourthly
,
that
his
Spirit
gouerning
vs
,
wee
may
bee
so
inflamed
with
the
loue
of
rightenesse
,
that
wee
ouercome
sinne
,
flesh
,
Sathan
,
and
liue
in
holinesse
:
fifthly
,
that
hee
would
giue
vs
wholesome
things
,
and
take
from
vs
hurtfull
:
and
that
hee
assureth
vs
of
the
conquest
,
seeing
hee
hath
commanded
vs
to
pray
for
it
:
and
of
that
also
,
that
God
will
not
suffer
vs
to
bee
tempted
aboue
our
strength
.
16
How
to
prepare
our selues
to
meditate
.
But
because
this
labour
of
meditation
is
one
of
the
greatest
and
most
difficult
workes
of
a
Christian
,
before
I
shut
vp
this
Lecture
,
I
must
first
leaue
you
certaine
necessarie
instructions
without
which
you
can
neuer
come
to
the
perfection
of
this
duety
,
nor
come
to
the
practise
and
vse
of
this
methode
:
And
I
will
heerein
obserue
these
three
points
;
first
,
the
things
which
ought
to
goe
before
our
meditaons
;
secondly
,
that
accompany
them
;
thirdly
,
that
follow
them
.
For
as
much
as
euery
man
may
perswade
himselfe
that
how
much
more
diligently
hee
obserues
these
instructions
,
so
much
more
happy
successe
hee
shall
finde
in
his
meditations
,
they
must
the
more
carefully
bee
heeded
and
obserued
.
The
first
thing
then
is
,
that
there
bee
a
diligent
preparation
made
to
meditation
:
For
if
wee
will
not
presume
to
speake
to
a
King
without
many
aduisements
taken
with
our selues
how
to
frame
our
tales
,
much
lesse
may
wee
dare
to
addresse
our selues
to
so
great
a
Maiesty
without
due
regard
had
of
our
proceeding
.
This
preparation
then
consists
in
these
following
points
.
First
,
we
must
know
the
History
,
or
Mysterie
of
our
saluation
,
vpon
which
wee
purpose
to
meditate
,
together
with
the
circumstances
,
place
,
time
,
persons
,
and
other
appurtenances
:
for
the
knowledge
of
the
fact
,
is
the
foundation
of
meditation
;
Ergo
,
good
it
is
to
reade
the
Text
,
or
to
bring
it
to
fresh
memory
.
Secondly
,
the
matter
of
meditation
thus
had
,
it
must
bee
distinguisht
into
certaine
considerations
,
that
euery
thing
may
come
in
his
order
;
and
that
done
,
wee
must
prepare
certaine
pre-passages
and
colloquies
conformable
to
the
meditation
,
of
which
heereafter
.
Thirdly
,
wee
must
beware
that
wee
come
not
to
meditate
when
the
body
is
wearied
,
or
the
spirit
is
heauy
,
as
it
oft
fals
out
after
too
much
reading
or
writing
;
but
a
good
while
before
meditation
to
leaue
all
,
that
with
more
strength
of
body
and
spirit
wee
may
come
to
it
.
Fourthly
,
a
good
while
before
the
meditation
,
if
the
time
will
giue
leaue
,
either
in
the
morning
,
or
euening
before
we
go
to
bed
,
the
points
of
our
meditation
are
diligently
to
be
looked
ouer
,
and
committed
to
memory
;
and
one
may
take
a
paper
containing
the
points
to
bee
meditated
,
and
lay
before
him
for
memories
sake
.
Fifthly
,
going
to
bed
hee
must
briefly
call
to
minde
the
same
points
,
and
in
the
morning
of
the
day
following
consecrate
his
first
thoughts
to
God
,
and
whilst
hee
is
dressing
himselfe
;
either
with
heart
or
mouth
offer
vnto
God
prayer
and
prayses
,
that
hee
may
amongst
the
first
exercises
of
his
deuotion
call
to
minde
the
points
of
the
meditation
which
hee
is
that
day
to
make
,
and
may
stirre
vp
in
himselfe
a
feruent
desire
of
doing
the
same
aright
.
Sixthly
,
a
little
before
his
meditation
let
him
remember
,
that
as
our
Sauiour
willes
all
,
before
they
pray
to
go
into
their
chamber
and
shut
the
dore
;
so
hee
must
enter
into
himselfe
,
shutting
the
dore
of
his
heart
against
all
othor
thoughts
and
worldly
imployments
,
and
considering
with
himselfe
what
it
is
that
hee
is
to
doe
,
and
to
what
end
.
Seuenthly
,
it
will
much
helpe
the
fruite
of
meditation
to
come
to
it
with
an
appetite
and
inflamed
desire
of
meditating
,
to
which
purpose
hee
must
vse
the
meanes
to
prouoke
his
appetite
.
For
as
those
that
haue
no
stomacke
to
their
meate
do
labour
to
get
one
by
strong
exercise
of
the
body
,
and
diuerse
poynant
and
sharpe
sawces
:
so
hee
that
meditates
must
labour
,
by
reading
godly
bookes
,
diligent
examination
of
his
conscience
,
or
some
holy
act
whereby
to
mortifie
his
affections
,
to
stir
vp
in
himselfe
a
holy
deuotion
and
zeale
of
meditating
.
Eighthly
,
the
more
to
enflame
him
heereto
,
hee
may
thinke
with
himselfe
when
hee
comes
to
meditate
,
that
hee
is
making
a
iourney
to
the
most
rich
veine
of
siluer
and
gold
in
the
world
,
from
whence
hee
may
carry
great
and
in-valuable
Treasures
.
Ninthly
,
vpon
the
point
of
putting
himselfe
to
meditation
,
let
him
cast
himselfe
downe
vpon
his
knees
,
or
vse
such
humble
and
deuoute
reuerence
and
gesture
of
body
as
is
most
agreeable
,
and
with
his
heart
and
minde
lift
vp
,
let
him
consider
with
himselfe
,
on
the
one
side
,
the
greatnesse
of
God
and
his
presence
;
on
the
other
,
his
owne
basenesse
and
multitude
of
his
sinnes
,
and
yet
notwithstanding
that
his
so
infinite
Maiesty
,
that
hee
vouchsafeth
vs
free
accesse
and
audience
when
wee
come
,
saying
with
the
blessed
Patriarke
;
Shall
I
speake
vnto
my
Lord
being
but
dust
and
ashes
?
Tenthly
,
in
conclusion
let
him
commend
himselfe
and
his
meditations
to
God
,
and
pray
him
in
Iesus
Christ
to
assist
him
in
all
his
meditations
,
and
not
to
depart
from
him
,
to
take
from
him
all
matter
and
occasion
of
distraction
,
and
to
giue
him
a
comfortable
and
happy
successe
in
them
.
And
let
him
vse
all
diligence
in
the
obseruation
of
all
these
instructions
,
but
yet
without
scruple
or
trouble
of
conscience
,
if
at
any
time
hee
forget
any
of
them
:
for
it
oft
fals
out
,
to
such
as
meditate
much
,
that
without
so
much
preparation
they
are
admitted
to
many
heauenly
secrets
:
Onely
our
part
is
to
vse
diligence
,
that
wee
omit
not
the
things
which
are
necessary
.
2
Such
things
as
accompany
meditation
are
to
be
considered
:
and
these
are
,
first
,
Praeparatory
prayer
;
secondly
,
préparatiues
;
thirdly
,
colloquies
with
God
.
First
,
I
call
this
a
preparatiue
prayer
,
because
in
the
entrance
of
the
meditation
it
is
a
short
request
vnto
God
,
that
hee
will
direct
all
the
powers
and
actions
of
our
body
and
soule
,
to
his
glory
,
our
owne
saluation
,
and
the
good
of
others
,
praying
him
to
giue
vnto
vs
grace
to
meditate
aright
of
heauenly
things
,
and
acknowledging
that
of
our selues
wee
can
doe
nothing
,
but
all
our
sufficiencie
is
from
God
.
Secondly
,
preparatiues
,
which
are
things
going
before
meditation
and
making
way
for
it
,
that
it
may
the
more
easily
enter
.
Now
after
the
preparatory
prayer
,
for
the
most
part
there
are
two
preparatiues
;
which
that
wee
may
know
how
they
are
to
bee
made
,
wee
must
obserue
,
that
the
matter
of
meditation
is
of
two
natures
,
the
one
corporall
,
such
as
is
the
natiuity
of
Christ
,
the
other
spirituall
,
such
as
is
sinne
:
When
wee
are
to
meditate
on
corporall
and
visible
things
,
the
first
preparatiue
is
to
imagine
and
conceiue
the
place
and
persons
as
if
they
were
present
;
as
for
the
purpose
,
if
wee
would
meditate
on
Christs
Natiuity
,
the
first
preparatiue
is
to
propose
and
set
before
the
eyes
of
our
mindes
,
the
Stable
,
the
Manger
,
the
infant
IESVS
,
the
Virgine
,
Ioseph
her
husband
,
these
are
to
bee
represented
vnto
vs
in
our
imagination
,
but
yet
without
any
violent
action
of
the
head
or
braine
:
The
second
preparatiue
is
to
begge
of
God
such
grace
as
that
wee
may
ob●aine
the
true
end
which
wee
●imed
at
in
meditation
,
namely
,
sorrow
for
our
sinnes
,
the
loue
of
God
,
the
knowledge
of
a
mans
selfe
,
or
some
other
end
agreeable
●o
the
meditation
.
But
if
the
matter
of
meditation
bee
spirituall
,
wee
must
then
vse
another
kinde
of
representation
,
namely
,
the
soule
to
bee
in
the
body
as
in
a
prison
,
man
to
bee
in
this
vale
of
teares
,
exiled
amongst
bruite
beasts
:
or
to
thinke
himselfe
intrenched
with
deuils
or
Angels
;
or
to
imagine
a
voyce
discending
from
heauen
,
or
Christ
,
or
some
of
his
Apostles
,
pronouncing
the
words
which
hee
hath
taken
to
meditate
on
:
That
is
the
first
preparatiue
,
and
the
second
is
as
before
,
to
begge
of
God
to
direct
him
to
the
right
end
of
meditation
.
The
third
are
Colloquies
and
speeches
with
God
,
which
indeed
are
nothing
else
but
prayers
vnto
God
:
and
of
necessity
euery
meditation
and
contemplation
must
haue
some
colloquy
or
speech
with
God
ioyned
vnto
it
,
in
which
thankes
are
giuen
vnto
him
,
remission
of
sinnes
,
increase
,
or
confirmation
of
graces
,
and
other
necessaries
are
to
bee
begged
of
God
.
Now
in
this
businesse
we
will
open
these
three
things
;
first
,
how
these
colloquies
and
prayers
are
to
bee
made
;
secondly
,
how
often
,
thirdly
,
when
.
First
,
all
these
things
may
bee
done
mentally
,
or
otherwise
with
some
vocall
prayer
agreeable
to
the
meditation
,
and
about
the
end
of
the
meditation
with
the
Lords
Prayer
distinctly
and
leasurely
pronounced
:
And
that
the
colloquy
may
bee
the
better
fitted
,
wee
must
obserue
sometimes
to
speake
vnto
God
as
the
Scholler
to
his
Maister
,
the
seruant
to
his
Lord
,
the
subiect
to
the
King
;
somtimes
as
the
Spouse
to
the
Bridge-groome
,
the
poore
to
the
rich
,
the
guilty
to
the
Iudge
,
the
Sicke
to
the
Physitian
,
and
so
take
vpon
him
the
person
of
the
Prodigall
childe
,
of
the
blinde
,
lame
,
or
any
other
troubled
with
any
infirmity
:
and
secondly
,
hee
may
make
one
or
more
,
to
the
Father
,
Sonne
and
holy
Spirit
,
to
giue
vnto
vs
necessary
graces
:
And
thirdly
,
the
proper
place
of
Colloquy
is
about
the
end
of
our
meditation
,
albeit
through
the
whole
course
of
our
meditations
,
after
euery
point
,
the
soule
being
inflamed
to
the
desire
of
any
thing
,
it
may
bee
made
,
but
then
they
must
be
short
,
as
well
to
continue
our
intention
,
as
to
repell
distractions
,
that
meditation
be
not
hindred
.
3
Now
then
,
those
things
which
are
considerable
vpon
the
seuerall
points
of
meditation
,
follow
to
bee
handled
;
for
many
sticke
at
this
knot
,
not
knowing
what
they
ought
to
thinke
in
meditating
:
that
therefore
wee
may
prouide
for
them
,
and
deliuer
the
matter
and
methode
of
continuing
meditation
,
and
making
some
progresse
therein
,
we
must
consider
these
following
points
,
which
in
euery
matter
whatsoeuer
must
be
vsed
.
Therefore
obserue
that
the
matter
of
all
meditation
being
either
corporall
or
spirituall
:
If
it
bee
corporall
,
these
circumstances
are
to
bee
considered
;
first
,
the
persons
present
at
the
Mystery
,
such
as
are
Christ
Iesus
,
the
Virgine
Mary
,
the
Apostles
,
and
their
qualities
,
vertues
,
excellencies
and
offices
:
secondly
,
what
speeches
they
had
amongst
them
,
or
if
their
words
bee
not
extant
in
Scripture
,
then
what
words
in
probability
they
were
like
to
vse
:
thirdly
,
what
they
did
:
fourthly
,
for
what
cause
,
and
to
what
end
they
did
it
:
fifthly
,
what
were
the
effects
and
profites
ensuing
thence
:
sixthly
,
their
cogitations
and
affections
which
they
had
,
or
might
haue
.
But
if
it
be
a
spirituall
matter
,
them
these
things
come
to
be
considered
:
first
,
what
it
is
which
is
contained
in
that
point
:
secondly
,
what
is
the
originall
and
efficient
cause
:
thirdly
,
to
what
end
it
was
done
:
fourthly
,
what
benefite
or
hurt
it
brought
with
it
:
fifthly
,
what
Christ
spake
or
did
concerning
it
:
sixthly
,
how
I
haue
carried
my selfe
hitherto
concerning
it
:
seuenthly
,
what
I
must
do
hence
forwards
:
eighthly
,
It
is
also
good
to
consider
the
name
,
or
diuerse
names
of
that
thing
:
ninthly
,
and
also
some
sentence
of
the
holy
Scripture
belonging
to
that
thing
.
These
places
would
bee
committed
to
memory
,
that
there
might
bee
vse
made
of
them
.
Yet
wee
must
obserue
,
that
all
these
places
are
not
to
bee
vsed
,
nor
the
same
order
kept
,
but
that
wee
ought
to
fixe
most
on
that
consideration
wherin
the
soule
finds
more
plentifull
nourishment
.
But
yet
in
this
most
heauenly
part
of
a
Christians
exercise
,
these
things
are
further
to
bee
considered
:
first
,
that
if
in
meditating
the
soule
finde
matter
of
profite
in
the
first
or
second
point
,
wee
must
not
hast
to
the
rest
,
but
insist
vpon
it
as
long
as
is
needefull
,
and
end
with
a
colloquy
and
prayer
:
Secondly
,
that
wee
must
not
satisfie
our selues
onely
in
the
consideration
and
knowledge
of
things
,
but
wee
must
goe
on
to
enflame
the
will
,
that
in
our
meditation
the
fire
may
bee
kindled
.
Man
that
is
borne
of
a
woman
is
of
short
continuance
,
and
full
of
miseries
:
If
on
Gods
loue
towards
man
,
then
that
of
our
Sauiour
,
God
so
loued
the
world
,
that
hee
gaue
his
onely
begotten
sonne
,
that
whosoeuer
beleeued
in
him
should
not
perish
,
but
haue
euerlasting
life
:
fourthly
,
similitudes
doe
much
helpe
our
meditation
,
for
the
visible
things
of
this
world
doe
leade
vs
to
the
knowledge
of
the
inuisible
and
spirituall
things
:
as
when
wee
would
set
forth
the
ioyes
of
heauen
,
then
to
vse
similitudes
taken
from
feasts
,
marriages
,
honours
,
riches
and
pleaures
of
the
world
;
and
if
wee
would
contemplate
the
torments
of
hell
,
to
compare
them
to
the
most
grieuous
punishments
and
euils
of
this
world
:
Fifthly
,
besides
the
application
of
our
senses
to
the
thing
meditated
doth
much
help
;
which
onely
haue
place
in
meditations
which
haue
their
matter
corporall
:
Now
there
are
two
sorts
of
this
application
,
the
first
is
nothing
else
but
to
imagine
that
wee
heare
,
see
,
taste
,
touch
,
smell
spiritually
,
the
persons
meditated
on
,
and
such
things
as
belong
to
them
:
which
application
of
our
senses
may
either
bee
made
apart
from
the
meditation
at
some
other
houre
,
or
presently
after
:
The
second
sort
of
application
is
to
consider
,
what
our
Sauiour
suffered
in
all
his
senses
:
or
what
ioy
the
Virgine
conceiued
touching
Christ
,
beholding
,
touching
,
and
hearing
him
:
or
what
ioyes
the
blessed
haue
in
heauen
,
and
what
torments
the
damned
haue
in
hell
in
all
their
sences
:
Sixthly
,
that
distractions
,
which
are
vnto
meditation
,
as
dead
flies
to
a
sweete
ointment
,
shall
wee
receiue
good
things
at
the
hand
of
God
and
not
euill
?
thirdly
,
humble
thy selfe
before
God
,
seeing
without
him
thou
canst
doe
nothing
,
and
perswade
thy selfe
that
this
befals
thee
,
either
for
thy
sinnes
,
or
that
God
may
so
glorifie
himselfe
in
thee
,
and
humbly
begge
pardon
of
the
one
,
and
that
his
will
may
bee
done
in
the
other
:
fourthly
,
striue
to
mortifie
thy
affections
,
especially
such
as
most
rebell
against
thee
:
fifthly
,
examine
thy
conscience
diligently
,
that
the
cause
of
the
euill
may
bee
taken
away
:
sixthly
,
with
most
diligent
prayer
commend
thy selfe
and
all
to
God
,
not
seeking
thy
owne
pleasure
,
but
onely
and
alone
,
the
honour
and
good
pleasure
of
God
:
seuenthly
,
after
all
this
,
the
last
thing
to
bee
done
is
to
enter
into
examination
touching
this
meditation
,
and
also
touching
our
whole
liues
:
the
first
is
thus
to
bee
done
.
Thou
art
first
then
either
sitting
,
or
softly
walking
for
some
small
time
,
to
consider
how
thy
meditation
hath
succeeded
,
well
or
ill
:
if
well
,
giue
thanks
to
the
goodnes
of
God
,
humble
thy selfe
,
acknowledge
it
is
none
of
thine
,
but
proceeding
from
God
:
if
ill
,
aske
pardon
of
God
:
secondly
,
enquire
the
causes
whence
that
proceeded
,
and
consider
duely
,
how
,
and
with
what
diligence
thou
hast
perfourmed
thy
part
,
wherein
thou
hast
failed
,
and
haue
a
firme
purpose
of
amending
it
:
thirdly
,
keepe
in
thy
mind
some
fruite
that
thou
madest
of
thy
meditation
,
that
thou
maist
turne
it
to
thy
benefite
:
fourthly
,
briefly
and
wisely
dispose
of
the
businesses
of
the
whole
day
,
and
conceiue
the
good
purposes
that
God
inspires
into
thee
:
fiftly
,
if
anie
profitable
poynt
in
meditation
be
vnderstoode
,
note
it
in
some
paper
,
that
after
thou
mayest
vse
it
to
thine
owne
benefite
,
or
to
thy
neighbours
:
sixtly
,
sometimes
before
dinner
or
supper
,
call
to
minde
the
morning
meditation
,
&
chiefely
that
point
thou
committedst
to
memorie
,
and
considering
thereon
,
renew
thy
deuotion
:
seauenthly
,
the
good
purposes
thou
conceiuest
in
the
morning
bring
into
execution
,
and
to
that
end
be
diligent
to
take
all
occasions
:
eightly
,
bee
diligent
all
the
day
long
to
auoyde
all
vn-necessarie
distractions
,
as
much
as
may
be
,
that
at
no
time
thou
doe
forget
God
,
but
may
in
euerie
place
,
with
heart
and
mouth
say
:
I
haue
set
the
LORD
euermore
before
my
face
:
ninthly
,
that
we
may
profite
in
this
heauenly
Exercise
of
Meditation
,
wee
must
make
this
examination
,
beeing
of
so
great
moment
,
twice
a
weeke
examining
how
this
meditation
succeeded
,
what
profite
was
had
by
it
,
what
impediment
was
found
in
it
.
And
to
this
purpose
must
a
certaine
time
bee
limited
to
performe
it
in
,
as
Wednesday
and
Saturday
in
the
morning
and
euening
,
and
so
duely
obserued
.
But
2.
this
first
examination
must
not
thrust
out
the
other
which
concernes
our
sinnes
and
defects
in
generall
or
particular
:
and
therefore
wee
must
knowe
there
are
two
other
kindes
of
examination
of
the
conscience
:
the
first
,
generall
,
when
wee
search
out
all
our
defects
,
in
thought
,
word
,
deed
or
omission
committed
,
that
wee
may
the
better
amend
our
liues
,
being
knowne
to
vs
,
which
being
fitly
done
in
the
euening
,
is
thus
performed
:
first
,
in
the
giuing
thankes
for
the
benefites
receiued
:
secondly
,
begging
of
God
,
the
Lampe
of
heauenly
light
and
knowledge
how
to
amend
our
deformities
:
thirdly
,
exacting
an
account
of
the
soule
for
the
sinnes
that
day
committed
:
fourthly
,
humbly
desiring
pardon
of
God
for
them
:
fiftly
,
seriously
purposing
by
the
grace
of
God
,
an
amendment
of
life
;
and
so
concluding
with
the
Lords
prayer
.
The
second
sort
of
examining
the
conscience
,
is
more
particular
,
touching
some
one
defect
or
deformitie
which
we
desire
to
reforme
,
which
being
fit
for
a
morning
sacrifice
,
may
be
thus
done
:
first
,
after
hee
is
vp
,
to
conceiue
a
firme
purpose
of
most
diligent
taking
heede
,
lest
that
day
hee
fall
into
that
sinne●
secondly
,
after
dinner
withdrawing
himselfe
a
little
from
other
things
,
let
him
doe
these
three
seruices
to
himselfe
:
first
,
take
an
account
of
his
soule
,
and
search
well
euery
houre
,
how
often
he
hath
fallen
into
that
sinne
:
secondly
,
keepe
the
account
in
some
note
:
thirdly
,
propose
to
himselfe
a
more
diligent
watch
ouer
that
sinne
.
Thirdly
,
after
supper
,
let
him
do
the
same
,
conferring
day
with
day
,
and
weeke
with
weeke
,
that
hee
may
see
how
hee
profites
,
and
incessantly
desire
Gods
assistance
to
mortifie
and
ouercome
that
Infirmity
.
This
re-collection
of
a
mans
selfe
,
and
often
entring
into
the
priuy
chamber
of
his
soule
,
setting
himselfe
(
by
the
benefite
of
imagination
)
euer
in
the
presence
of
God
,
hauing
one
eye
to
the
houre
,
or
day
past
,
and
another
to
that
to
come
,
will
in
short
time
bring
a
Christian
to
the
greatest
measure
of
perfection
that
in
this
world
hee
can
arriue
at
;
and
briefly
consists
in
these
three
:
first
,
to
giue
thankes
to
God
who
gaue
him
life
:
secondly
,
to
begge
pardon
for
the
sinnes
that
houre
,
or
day
,
committed
,
and
the
mis-spending
of
it
:
thirdly
,
to
propose
to
himselfe
,
and
to
that
end
to
begge
grace
of
God
to
spend
that
houre
or
day
more
fruitfully
:
Happy
and
thrice
happy
is
that
man
who
applies
himselfe
to
this
holy
exercise
;
for
thus
shall
hee
be
preserued
in
a
continuall
deuotion
,
and
grow
to
a
most
soueraigne
familiarity
with
God
,
which
is
the
perfection
of
man
in
this
world
.
The
Fourth
Daies
Iourney
of
the
Soule
to
Heauen
,
is
Holinesse
of
Life
.
THIS
indeed
is
the
full
complement
of
all
the
rest
;
to
heare
the
word
with
iudgement
,
to
meditate
vpon
Diuine
Mysteries
with
diligence
,
and
to
pray
vnto
God
with
deuotion
,
are
to
small
purpose
,
except
there
follow
practise
and
application
of
all
these
,
in
the
life
.
Our
labour
then
must
bee
in
this
discourse
,
first
,
to
giue
some
generall
precepts
how
to
acquire
those
vertues
that
helpe
to
the
sanctification
of
life
;
and
to
roote
vp
the
vices
which
hinder
the
increase
of
godlinesse
in
our
hearts
:
Secondly
,
to
propose
a
daily
methode
of
practising
such
holy
duties
as
being
performed
will
make
our
whole
liues
a
sweete
smelling
Sacrifice
to
God
.
1
The
ignorance
of
a
sure
methode
and
meanes
to
beget
the
seeds
of
vertues
in
mans
heart
,
is
the
cause
that
so
few
do
arriue
at
the
Hauen
of
Perfection
in
any
measure
:
Insomuch
that
hardly
shall
one
finde
one
man
in
all
his
life
that
hath
attained
to
any
competent
habite
of
any
one
vertue
.
All
vertues
,
as
the
learned
doe
well
obserue
,
are
either
infused
into
the
soule
by
the
onely
grace
of
God
,
which
giueth
all
good
things
,
or
else
are
acquired
by
the
industry
and
labour
of
man
,
being
helped
therevnto
by
the
grace
of
Gods
holy
Spirit
,
for
the
obtaining
of
which
,
let
him
consider
these
points
following
.
1
Hee
that
will
attaine
to
any
vertue
,
as
humility
,
or
the
like
,
must
know
these
fiue
things
to
be
very
necessary
.
1
An
earnest
and
great
desire
of
that
vertue
,
which
is
ingendred
:
first
,
by
pondering
the
glorious
beauty
,
nobility
,
excellency
and
necessity
of
that
vertue
;
secondly
,
how
it
pleaseth
God
that
a
man
be
adorned
with
that
vertue
:
thirdly
,
what
examples
and
admonitions
Christ
left
of
that
vertue
:
fourthly
,
how
displeasing
and
detestable
to
God
the
contrary
vice
is
:
fifthly
,
how
farre
I
am
yet
from
that
vertue
,
and
what
is
the
cause
of
it
.
2
Prayer
,
whereby
with
most
earnest
supplications
he
must
beg
that
vertue
of
God
.
3
Frequent
meditations
vpon
that
vertue
;
in
which
hee
must
reuolue
with
himselfe
,
these
foure
points
:
first
,
how
pleasing
this
vertue
is
to
God
:
secondly
,
how
excellent
in
it selfe
:
thirdly
,
how
necessary
to
mans
saluation
:
fourthly
,
what
worthy
benefites
and
fruites
it
briugeth
with
it
.
4
A
continuall
exercise
and
vse
,
as
well
of
the
inward
,
as
outward
acts
of
that
vertue
.
5
Examination
,
whereby
to
discusse
himselfe
daily
touching
his
defects
against
this
vertue
.
2
Albeit
all
vertues
are
desireable
,
yet
the
more
easily
to
gaine
the
habite
of
them
,
wee
must
take
some
one
by
the
space
of
a
month
,
or
as
shall
bee
needfull
,
wherein
to
exercise
our selues
;
and
so
long
to
frequent
the
actes
thereof
vntill
wee
haue
gained
some
habite
therein
:
else
wee
shall
hardly
euer
come
to
a
wished
end
.
3
Before
all
things
,
those
vertues
are
most
to
bee
loued
and
laboured
for
,
which
are
of
most
moment
,
and
which
euery
one
knowes
to
bee
most
necessary
for
him
;
the
rest
by
little
and
little
are
to
bee
sought
for
:
And
surely
,
to
speake
generally
,
two
vertues
seeme
to
bee
chiefest
,
and
most
necessary
for
all
men
,
Humility
and
Charity
.
4
It
is
profitable
in
acquiring
of
vertues
to
reade
some
booke
,
or
chapter
,
writing
of
that
vertue
we
propose
to
our selues
,
and
of
the
contrary
vice
.
5
And
it
will
bring
no
small
furtherance
to
gather
some
choice
sentences
from
Scriptures
,
and
Fathers
,
and
prophane
Writers
,
to
be
committed
to
memory
,
and
and
often
to
bee
repeated
.
6
Lastly
,
it
is
most
profitable
to
propose
the
example
of
some
Saints
of
God
,
who
haue
excelled
in
that
vertue
;
but
chiefly
the
example
of
Iesus
Christ
,
to
bee
imitated
.
But
before
I
depart
from
these
instructions
,
how
to
acquire
necessary
vertues
for
sanctification
of
life
,
let
mee
reueale
vnto
you
the
rules
of
two
deuout
and
learned
men
,
which
they
aduise
to
bee
obserued
in
this
affaire
.
The
one
is
Saint
Bernard
,
who
giues
two
rules
very
profitable
for
the
attaining
vnto
perfection
:
1
The
first
thou
shalt
by
this
meanes
attaine
vnto
.
1
By
all
meanes
which
thou
art
able
to
doe
,
thou
shalt
vilifie
thy selfe
,
reputing
thy selfe
to
be
nothing
,
and
beleeuing
all
other
men
to
bee
good
,
better
then
thy selfe
,
and
more
pleasing
vnto
God
.
2
Whatsoeuer
thou
shalt
heare
or
see
in
men
professing
Religion
,
except
it
bee
euidently
flagitious
and
prophane
,
thinke
that
it
was
spoken
or
done
with
a
good
intent
,
albeit
it
may
seeme
to
the
contrary
:
for
humane
suspition
is
no
true
guide
,
but
easily
deceiued
.
3
Thou
must
labour
to
displease
no
man
.
4
Neuer
at
any
time
,
speake
any
thing
of
thy selfe
that
may
seeme
to
import
thy
owne
praise
,
albeit
hee
bee
neuer
so
much
thy
familiar
with
whom
thou
speakest
,
nay
,
labour
more
to
silence
thy
vertues
then
thy
vices
.
5
Speake
not
ill
of
any
man
,
albeit
the
thing
bee
neuer
so
true
and
manifest
,
except
it
bee
so
that
otherwise
thou
shouldst
betray
the
truth
.
6
More
willingly
apply
thy
eare
to
the
commendations
then
to
the
dispraises
of
any
man
.
7
When
thou
speakest
,
let
thy
words
bee
few
,
true
,
ponderous
,
and
of
God
.
8
If
any
man
propose
vaine
things
vnto
thee
,
as
soone
as
thou
canst
cut
off
his
speech
,
&
turn
thy self
to
the
things
that
are
of
God
.
9
Regard
not
whatsoeuer
befall
thee
or
another
,
albeit
most
deere
vnto
thee
:
if
it
bee
aduersity
,
bee
not
thou
grieued
;
if
prosperity
reioyce
not
,
but
thinke
it
all
nothing
,
and
praise
God
.
10
Haue
all
the
care
that
possibly
thou
canst
,
that
thou
intend
diligently
things
profitable
for
thy
soule
.
11
Flee
occasions
of
much
speech
,
for
it
is
better
to
be
silent
then
to
speake
.
12
When
thou
seest
any
thing
that
displeaseth
thee
,
looke
if
it
bee
in
thy selfe
and
cast
it
off
:
if
thou
seest
any
thing
that
pleaseth
thee
,
looke
if
it
bee
in
thy selfe
and
hold
it
fast
;
if
it
bee
not
get
it
,
and
so
shall
all
things
bee
vnto
thee
as
in
a
glasse
.
13
Do
not
murmurre
with
man
concerning
any
thing
(
except
thou
beleeuest
it
will
profit
)
how
burthen
some
soeuer
the
thing
be
that
thou
hast
.
14
Neuer
affirme
or
deny
any
thing
pertinaciously
and
stiffely
,
but
let
your
affirmatiues
and
negatiues
bee
powdered
with
the
salt
of
doubtfulnesse
.
15
Alwaie
abstaine
from
immoderate
laughter
,
laugh
but
seldome
,
and
with
few
men
open
thy
mouth
.
2
The
second
necessary
point
to
Perfection
is
thus
obtained
.
1
In
prayer
bee
instant
and
intentiue
with
great
deuotion
,
both
on
daies
and
seasons
appointed
for
it
,
and
also
in
priuate
,
and
that
which
thou
offerest
in
prayer
offer
in
thy
heart
;
and
that
thou
maist
confirme
the
things
thou
readest
,
diligently
thinke
on
them
againe
&
againe
,
and
imagine
the
state
and
condition
of
them
,
in
whose
memory
thou
shalt
speake
these
things
.
2
Euer
haue
in
thy
minde
these
three
things
:
First
,
what
thou
hast
beene
:
secondly
,
what
thou
art
:
thirdly
,
what
thou
shalt
be
.
What
thou
hast
bin
,
because
a
filthy
seede
;
what
thou
art
,
because
a
vessell
of
dung
;
what
thou
shalt
bee
,
because
a
banquet
of
wormes
.
3
In
like
manner
conceiue
the
paines
and
torments
of
those
that
are
in
hell
,
and
that
they
shall
neuer
bee
ended
:
and
for
how
small
and
slender
pleasure
,
they
suffer
such
great
euils
.
4
So
maist
thou
imagine
the
glory
of
heauen
,
and
that
it
shall
neuer
be
ended
,
how
shortly
and
quickly
it
is
acquired
,
and
how
great
griefe
and
sorrow
may
they
iustly
conceiue
,
who
for
so
small
a
thing
haue
lost
so
great
glory
.
5
When
thou
hast
any
thing
or
fearest
to
haue
which
displeaseth
thee
,
thinke
that
if
thou
wert
in
hell
,
thou
shouldst
both
haue
that
,
and
also
whatsoeuer
thou
wouldst
not
haue
.
6
And
when
thou
hast
that
which
pleaseth
,
or
thou
wishest
to
haue
,
thinke
that
if
thou
wert
in
heauen
,
thou
shouldst
haue
that
,
and
whatsoeuer
thou
wouldst
haue
:
but
if
in
hell
,
thou
shouldest
neither
haue
that
,
nor
yet
that
which
thou
wouldst
haue
.
7
Whensoeuer
any
Saints
day
is
celebrated
,
thinke
of
him
how
great
things
hee
sustained
for
the
loue
of
God
,
because
they
were
short
things
that
hee
suffered
;
and
what
things
hee
hath
obtained
,
because
they
are
eternall
good
things
.
8
In
like
manner
thinke
,
that
the
torments
of
the
good
,
and
ioyes
of
the
wicked
doe
quickly
passe
ouer
;
and
that
these
with
their
vndue
ioyes
haue
gotten
eternall
punishment
,
but
those
with
their
torments
haue
obtained
eternall
glory
.
9
Whensoeuer
any
slouthfulnesse
ouercomes
thee
,
then
take
vnto
thee
this
writing
,
and
diligently
ponder
all
these
things
:
and
thinke
on
the
time
which
thou
so
loosest
,
that
those
in
hell
would
giue
the
whole
world
for
it
,
if
they
had
it
.
10
When
any
tribulations
doe
afflict
thee
,
thinke
with
thy selfe
that
those
in
heauen
doe
want
them
:
in
like
manner
when
God
sends
thee
any
comforts
,
thinke
that
those
in
hell
do
want
them
.
11
Euery
day
when
thou
liest
downe
,
examine
diligently
what
thou
hast
thought
,
said
,
and
done
that
day
,
and
how
thou
hast
spent
the
time
which
was
giuen
thee
,
in
which
to
lay
hold
on
eternall
life
;
and
if
thou
hast
well
spent
it
praise
God
,
if
ill
and
negligently
,
lament
it
heartily
:
if
thou
hast
thought
,
said
,
or
done
,
any
thing
which
gnaweth
thy
conscience
,
eate
not
vntill
by
repentance
thou
haue
dis-burthened
thy selfe
.
12
This
for
conclusion
I
say
:
that
thou
imagine
two
Cities
,
the
one
full
of
all
torments
,
which
is
hell
,
the
other
full
of
all
comforts
,
which
is
heauen
,
and
vnto
one
of
these
thou
must
of
necessity
come
:
Behold
what
it
is
that
can
draw
thee
vnto
euill
,
or
hinder
thee
from
doing
good
;
surely
I
beleeue
there
is
nothing
that
thou
canst
find
in
this
whole
world
.
Sure
I
am
,
that
if
thou
dost
well
obserue
and
doe
the
things
that
are
heere
written
,
the
holy
Spirit
shall
dwell
in
thee
,
and
shall
perfectly
teach
thee
to
doe
all
things
,
therefore
thou
shalt
well
performe
these
things
,
and
not
neglect
them
,
reade
them
twice
euery
weeke
,
on
Wednesday
and
Saturday
,
and
as
thou
shalt
finde
thou
hast
performed
what
is
written
,
praise
thy
God
who
is
good
and
mercifull
world
without
end
.
Now
followeth
the
exhortation
of
Thomas
Aquinas
,
Because
thou
hast
desired
to
know
of
mee
,
beloued
brother
in
Christ
,
how
thou
oughtest
to
behaue
thy selfe
in
acquiring
the
treasure
of
knowledge
,
take
this
counsell
from
mee
in
this
businesse
,
that
thou
maist
by
and
by
passe
by
the
little
Riuers
into
the
maine
Sea
,
because
by
things
of
more
facility
it
behoueth
vs
to
passe
to
things
more
difficult
:
This
then
is
my
admonition
and
thy
instruction
.
1
First
,
I
command
thee
to
bee
slow
of
speech
,
and
that
thou
do
slowly
ascend
to
speake
of
any
businesse
:
Secondly
,
imbrace
purity
:
Thirdly
,
neglect
not
to
giue
thy selfe
to
prayer
:
Fourthly
,
shew
thy selfe
amiable
and
louing
vnto
all
men
:
Fifthly
,
bee
not
inquisitiue
of
other
mens
actions
:
Sixthly
,
shew
not
thy selfe
very
familiar
to
any
,
because
too
much
familiarity
breeds
contempt
,
and
ministers
matter
of
with-drawing
thee
from
thy
studies
:
Seuenthly
,
put
not
thy selfe
at
any
hand
,
into
the
deeds
and
words
of
wordly
men
:
Eightly
,
,
aboue
all
things
shunne
discourses
:
Ninthly
,
omit
not
to
imitate
the
foote-steps
of
good
and
holy
men
:
Tenthly
,
respect
not
of
whom
thou
hearest
,
but
what
good
thing
soeuer
it
bee
,
commit
to
memory
:
Eleuenthly
,
the
things
which
thou
hearest
or
readest
,
giue
thy selfe
to
vnderstand
them
,
and
certifie
thy selfe
of
all
doubts
:
Twelfthly
,
vse
all
diligence
to
commend
to
the
Treasure-house
of
thy
minde
,
as
much
as
possibly
thou
canst
,
euen
as
one
that
is
desirous
to
fill
a
vessell
:
Thirteenthly
,
seeke
not
after
things
beyond
,
and
aboue
thy
reach
.
And
following
these
steps
,
thou
shalt
carry
,
and
bring
forth
on
thy
shoulders
,
as
long
as
thou
liuest
,
both
boughes
and
fruites
most
profitable
into
the
Vine-yard
of
the
Lord
of
Sabaoths
:
these
things
if
thou
dost
follow
,
thou
shalt
attaine
to
the
thing
thou
affectest
.
Now
hauing
laid
these
short
grounds
of
procuring
the
vertues
tending
to
sanctification
and
holy
perfection
,
as
an
entrance
to
the
sequent
Treatise
,
you
may
remember
that
in
the
front
of
this
last
part
,
hauing
said
that
the
ignorance
of
a
certaine
methode
and
Art
whereby
to
direct
vs
to
the
attaining
of
Christian
perfection
,
and
the
knowledge
of
a
right
seruing
of
God
,
was
the
onely
cause
why
so
many
Christians
came
so
farre
short
of
their
duty
&
drift
heerein
,
as
that
scarce
one
was
to
bee
found
who
had
made
any
competent
passage
into
the
habite
of
any
one
vertue
,
I
must
now
,
as
my
first
ground
of
this
Discourse
,
according
to
my
promise
,
set
forth
this
methode
and
Art
of
seruing
God
aright
to
euery
mans
view
.
Wherein
for
our
better
proceeding
I
will
,
first
,
giue
some
more
generall
instructions
to
direct
vs
in
all
our
actions
:
secondly
,
some
more
particular
,
for
the
repayring
of
that
slaughter
which
sins
haue
made
in
mans
soule
:
thirdly
,
I
will
speake
of
the
loue
of
God
,
and
of
the
things
which
a
man
ought
to
loue
:
in
which
loue
consists
the
fulfilling
of
the
Law
,
and
of
all
our
good
works
.
1
If
it
be
true
which
S.
Ambrose
writeth
,
that
the
ignorance
of
order
and
manner
whereby
things
are
to
be
done
,
doth
much
trouble
and
deface
the
quality
of
ones
desert
and
worke
:
and
that
hee
is
not
to
bee
thought
to
haue
the
full
knowledge
of
any
thing
,
who
knoweth
what
is
to
bee
done
,
but
yet
knoweth
not
the
order
whereby
hee
is
to
proceed
therein
:
Then
it
is
manifest
that
it
profites
very
little
that
a
man
do
know
all
that
is
written
concerning
the
seruice
of
God
,
if
withall
hee
bee
ignorant
how
,
and
by
what
meanes
the
same
is
to
bee
put
in
practise
.
And
albeit
all
Arts
,
and
knowledge
of
good
things
doe
slow
from
the
supreme
Artificer
God
,
and
many
are
enlighted
with
his
goodnesse
,
and
preuented
with
the
blessings
of
sweetnesse
,
yet
are
wee
not
for
that
cause
,
to
omit
our
duty
,
nor
is
the
obligation
of
doing
what
is
in
our
power
dissolued
,
in
searching
into
his
Precepts
and
Will
,
and
such
things
as
are
necessary
for
vs
,
to
the
end
that
we
may
doe
what
is
pleasant
in
his
sight
:
to
which
purpose
this
present
methode
is
necessary
,
wherby
wee
may
know
and
bee
able
to
put
in
practise
all
those
excellent
things
which
the
holy
Scripture
teacheth
vs
.
Nor
let
any
man
thinke
it
superfluous
,
that
wee
shall
haue
instructions
giuen
vs
,
helping
to
the
seruice
of
God
,
seeing
the
whole
Scripture
witnesseth
it
,
and
the
Apostle
expressely
,
that
wee
are
Gods
fellow-Labourers
:
Besides
,
there
is
no
cause
why
any
should
excuse
themselues
in
that
the
annointing
of
the
Holy
Ghost
doth
teach
all
things
,
and
so
there
should
bee
no
vse
nor
need
of
any
Art
,
or
methode
,
whereby
to
learne
the
seruing
of
God
.
For
that
is
true
,
but
yet
so
as
that
wee
bee
not
wanting
vnto
the
Spirit
and
to
our selues
,
in
searching
and
labouring
by
all
holy
meanes
to
come
to
that
knowledge
:
For
the
holy
Ghost
teacheth
not
those
that
are
altogether
vn-willing
,
much
lesse
such
as
reluct
and
striue
against
it
.
Nor
let
any
thinke
this
sweete
yoke
of
the
Lord
to
bee
heauy
,
in
spending
so
much
time
to
attaine
so
high
and
heauenly
wisedome
,
whereby
to
vse
this
methode
of
seruing
God
aright
:
For
if
vsually
men
spend
three
,
foure
,
or
more
yeares
in
Grammer
,
Logicke
,
and
other
inferiour
Arts
,
nay
sometimes
all
their
liues
,
if
they
study
to
bee
perfect
in
it
:
how
much
better
shall
hee
bestow
his
whole
life
,
to
learne
perfectly
this
most
heauenly
Art
,
to
teach
vs
which
,
our
most
deere
and
heauenly
Maister
Iesus
Christ
came
downe
from
heauen
vnto
vs
,
and
with
so
much
labour
and
paine
performed
it
?
therefore
let
not
any
bee
discouraged
in
following
this
course
,
if
hee
finde
in
himselfe
many
disabilities
:
for
herein
it
chanceth
to
him
as
to
an
infant
,
for
hee
hauing
a
soule
,
hath
not
yet
the
vse
of
reason
,
and
hauing
a
body
,
feete
and
legges
,
yet
cannot
goe
,
but
when
hee
beginnes
to
grow
and
to
moue
the
members
of
the
body
,
hee
can
goe
,
yet
for
all
that
with
much
difficulty
,
and
often
falling
,
vntill
increasing
in
yeares
and
by
continuall
exercise
,
hee
goes
so
freely
,
that
when
he
listeth
he
can
runne
:
The
same
thing
falleth
out
in
holy
exercises
,
whilst
one
beginnes
purely
to
serue
God
;
for
albeit
the
soule
bee
found
,
yet
it
is
so
bound
and
burdened
,
&
so
without
power
wherby
to
moue
it selfe
in
this
iourney
to
God
,
as
the
whole
Scripture
declareth
,
that
we
cannot
walke
at
all
,
and
if
wee
bee
moued
something
towards
it
,
yet
it
is
with
such
difficulty
,
faintnesse
and
fallings
,
as
that
our
walke
is
but
a
very
standing
still
,
if
not
rather
a
very
going
backewards
;
but
when
we
shall
haue
practised
this
methode
and
meanes
of
seruing
God
,
for
some
short
time
,
wee
shall
grow
to
such
strength
therein
,
that
wee
shall
doe
things
which
before
wee
durst
not
hope
for
,
and
shall
so
runne
through
these
high
and
heauenly
iournies
,
as
that
our
motions
may
rather
bee
called
the
motions
of
Angels
flying
,
then
of
men
walking
on
the
earth
.
And
it
is
much
to
bee
forewarned
,
that
no
man
make
any
pretext
or
excuse
of
seruing
God
in
this
ensuing
manner
,
as
contenting
himselfe
with
the
ordinary
manner
of
seruing
God
to
bee
sufficient
to
bring
him
to
saluation
;
for
it
is
the
will
of
God
,
euen
our
sanctification
:
Be●
yee
holy
,
because
I
the
Lord
your
God
,
and
Father
,
am
holy
.
Hauing
promised
thus
much
concerning
the
harmes
which
ensue
the
ignorance
of
a
certaine
methode
in
seruing
of
God
,
I
will
now
descend
to
the
first
part
,
which
is
the
generall
instructions
directing
vs
in
all
our
actions
,
wherein
wee
must
obserue
these
seuen
seuerall
instructions
and
helpes
.
1.
Instruction
,
That
knowing
our selues
to
bee
naked
,
miserable
,
and
of
all
good
things
indigent
,
wee
should
labour
euer
by
all
meanes
to
procure
the
grace
and
helpe
of
God
,
that
there
may
bee
such
a
change
made
in
our
soules
,
whereby
wee
may
seele
that
our
will
insists
vpon
this
,
not
to
seeke
the
things
that
are
our
owne
,
as
our
owne
,
but
to
seeke
God
,
and
whatsoeuer
good
thing
is
in
him
;
and
our selues
as
the
thing
that
is
of
God
,
and
whorewith
of
his
infinite
goodnesse
and
mercy
hee
wisheth
himselfe
to
bee
serued
:
so
that
wee
hold
euermore
his
most
excellent
graces
,
and
infinite
glory
,
as
our
owne
goods
,
nay
farre
more
excellent
then
our
owne
:
and
that
wee
praise
him
and
reioyce
in
him
more
then
in
any
good
thing
which
either
wee
haue
,
or
hope
for
,
or
can
happen
vnto
vs
,
accounting
it
a
perfect
happinesse
,
that
the
Maiesty
of
God
may
possesse
infinite
good
things
,
and
now
it
doth
possesse
,
and
as
not
hauing
any
care
or
regard
of
our
owne
selues
;
yet
labouring
by
all
meanes
that
wee
may
be
receiued
into
heauen
,
where
wee
may
behold
him
,
and
more
perfectly
enioy
him
,
not
for
our
owne
ioy
and
comfort
alone
,
but
for
that
,
the
Diuine
Maiesty
being
of
infinite
glory
,
of
his
infinite
goodnesse
would
haue
vs
to
bee
so
magnified
,
with
the
sublime
inheritance
and
riches
which
himselfe
possesseth
,
and
with
him
,
all
those
which
for
their
last
rest
and
good
,
doe
desire
,
that
the
Diuine
Maiesty
may
haue
so
great
glory
as
it
hath
:
and
this
is
to
bee
one
Spirit
with
God
,
and
is
the
summe
of
all
Christian
perfection
.
For
it
is
a
doctrine
cleere
by
the
sacred
Scriptures
,
and
holy
Fathers
,
that
wee
were
all
brought
forth
into
this
world
,
not
to
rest
and
settle
vpon
the
brittle
good
things
of
this
life
,
and
in
them
to
solace
our selues
,
seeing
they
are
the
least
,
lowest
and
vilest
of
the
good
things
of
God
;
but
that
vsing
them
so
farre
forth
as
they
serue
for
our
necessity
,
according
to
Gods
ordinance
,
wee
spend
our
whole
liues
in
the
sublime
and
high
workes
of
our
great
God
;
who
to
this
end
created
vs
,
that
hee
might
make
vs
blessed
,
and
the
enioyers
of
his
owne
selfe
,
who
is
an
infinite
good
,
in
whom
wee
shall
farre
more
eminently
,
and
aboundantly
possesse
all
good
things
,
then
wee
are
able
to
magine
.
Againe
,
wee
may
obserue
,
that
albeit
God
haue
not
tyed
vs
vnder
the
commination
of
eternall
death
,
that
wee
should
perpetually
intend
nothing
else
but
his
obseruance
,
but
onely
then
,
when
any
of
his
commandements
are
to
bee
obserued
:
yet
by
the
law
of
equity
,
whereby
wee
ought
to
obserue
our selues
,
as
the
sonnes
of
so
great
a
Father
;
not
onely
men
of
a
Religious
Profession
,
but
euen
all
Christians
,
are
bound
to
procure
vnto
themselues
a
more
sublime
,
and
heauenly
degree
of
sanctity
,
and
euermore
to
serue
that
so
mighty
a
Lord
and
Father
.
For
it
was
not
of
some
few
,
but
of
all
in
generall
,
that
the
Lord
pronounced
those
words
;
Let
vs
make
man
according
to
our
owne
Image
and
Smilitude
:
And
then
is
man
wholly
found
according
to
the
image
of
God
,
when
hee
exerciseth
himselfe
heerein
,
to
know
and
loue
the
wonderfull
things
of
God
,
taking
exceeding
great
ioy
thereat
.
And
in
the
Gospell
hee
saith
,
Bee
yee
perfect
,
as
your
heauenly
Father
is
also
perfect
:
Surely
it
is
most
meete
,
that
hee
bee
holy
,
who
is
the
sonne
of
him
,
whom
Seraphines
incessantly
call
Holy
,
Holy
,
Holy
:
that
neuer
forgetting
whose
sonnes
wee
are
,
we
should
not
thinke
it
sufficient
to
be
holy
in
a
low
degree
;
but
,
as
our
frailty
will
suffer
vs
,
to
striue
for
the
goale
of
all
perfection
;
abstracting
our
hearts
from
the
loue
of
all
earthly
things
,
and
reflecting
them
vpon
our
Father
who
is
of
infinite
goodnesse
,
and
with
great
affection
illuminateth
and
sanctified
all
that
come
to
his
Maiesty
,
as
to
the
Father
of
infinite
dignities
and
excellencies
.
Knowing
then
our
Obligation
whereby
wee
are
all
bound
to
this
duety
of
holinesse
,
and
chiefly
such
as
haue
taken
vpon
them
the
office
of
Guides
and
Shepheards
.
Let
vs
withall
remarke
,
that
as
in
this
world
,
the
greatest
neerenesse
and
friendship
which
a
mortall
man
can
obtaine
with
a
King
is
,
that
hee
bee
of
one
will
,
desire
,
and
affection
with
him
;
so
true
sanctity
heerein
consists
,
that
a
man
bee
of
one
spirit
and
will
with
God
.
But
to
come
to
this
sublimity
and
heighth
of
honour
,
it
behoueth
him
to
trauaile
through
the
passages
of
all
vertues
,
which
the
holy
Scripture
euery
where
describes
,
and
the
Sonne
of
God
with
so
much
labour
hath
taught
vs
.
Thus
hauing
seene
,
as
through
a
casement
,
wherein
consists
our
change
from
men
naked
,
miserable
,
and
destitute
of
graces
,
to
diuine
and
heauenly
seruers
of
God
,
scil.
by
seeking
nothing
but
the
good
will
of
our
good
God
in
all
our
actions
;
wee
proceed
to
the
instructions
following
.
2
Instruction
,
That
wee
euer
haue
an
eye
to
the
end
and
scope
,
by
which
wee
ought
to
bee
admonished
to
doe
those
things
that
serue
for
the
reparation
and
remedy
of
our
wounded
soules
:
yea
,
whatsoeuer
wee
determine
to
doe
,
before
all
other
things
,
the
eye
of
our
obseruation
must
bee
vpon
the
end
that
moues
vs
to
the
action
:
This
is
most
necessary
to
bee
knowne
,
and
euery
moment
to
bee
looked
on
:
for
there
is
no
worke
that
hath
in
it
more
goodnesse
,
then
it
receiues
from
the
end
for
which
the
work
is
done
;
which
end
if
it
bee
euill
,
the
worke
also
must
needs
be
so
,
although
of
it selfe
otherwise
it
were
good
.
Seeing
then
God
is
an
infinite
Good
,
that
must
needs
bee
the
greater
good
worke
which
is
more
purely
performed
in
his
sight
:
For
declaration
whereof
it
is
to
bee
noted
,
that
it
behoueth
the
seruant
of
God
,
who
would
please
his
Lord
,
to
plant
in
his
soule
a
very
puissant
will
or
habite
of
willing
ingendred
of
strong
and
frequent
actes
of
willing
it
:
which
will
or
habite
,
so
ingraffed
in
him
may
moue
him
and
make
him
thinke
,
that
whatsoeuer
hee
doth
in
body
or
soule
,
whatsoeuer
hee
shall
thinke
or
speake
,
nay
,
all
the
vertues
hee
shall
acquire
,
together
with
this
same
remedy
of
his
soule
,
and
all
his
deuotion
;
I
say
,
that
all
these
things
are
done
,
because
God
would
haue
it
so
,
doth
euer
require
them
of
vs
,
and
is
for
his
infinite
goodnesse
most
worthy
of
them
;
or
else
because
,
that
by
these
duties
hee
should
performe
something
acceptable
vnto
him
.
Once
the
Diuine
Maiesty
said
to
his
Disciples
,
for
this
cause
hee
spake
vnto
them
,
that
his
ioy
might
bee
in
them
▪
But
this
is
the
ioy
of
God
which
is
in
vs
,
as
one
saith
,
whereby
hee
vouchsafeth
to
reioyce
concerning
vs
,
The
like
ought
it
to
be
to
him
that
should
moue
the
seruant
of
God
to
euery
desire
and
worke
,
euen
the
like
by
all
meanes
:
namely
,
that
in
his
soule
hee
feele
an
instinct
whereby
to
desire
and
do
that
is
good
:
but
that
desire
must
be
because
God
willeth
that
the
thing
bee
done
,
and
by
that
leades
a
man
to
performe
obedience
to
him
,
as
if
it
were
very
necessary
to
him
;
and
euer
forgetting
that
by
these
vertues
which
hee
sought
,
desired
,
or
wrought
,
hee
should
attaine
glory
and
saluation
.
For
it
is
a
farre
more
necessary
end
,
that
wee
therefore
worke
because
God
would
haue
vs
to
doe
it
,
and
for
his
goodnesse
which
moues
vs
to
loue
and
serue
him
;
then
that
wee
our selues
should
possesse
glory
:
For
wee
ought
to
desire
that
wee
may
enioy
glory
and
good
things
chiefly
for
that
cause
because
God
would
haue
vs
to
desire
and
haue
them
,
and
that
in
hauing
them
wee
might
loue
him
,
and
after
an
excellent
manner
serue
him
,
and
not
for
our
owne
profite
,
ioy
,
or
glory
.
And
so
great
is
the
magnificence
and
goodnesse
of
GOD
,
that
by
how
much
as
wee
doe
in
this
manner
the
more
desire
or
do
any
good
thing
,
so
much
more
shall
be
our
glory
in
heauen
.
This
instruction
,
I
confesse
,
may
seeme
vnto
many
,
to
be
full
of
difficulty
;
but
surely
,
the
beginnings
of
all
things
doe
appeare
to
be
such
to
all
beginners
:
for
they
iudge
they
shall
neuer
attaine
to
that
they
haue
begunne
:
but
yet
so
long
doe
they
exercise
themselues
in
those
things
,
that
by
continuall
exercise
,
they
become
Maisters
,
where
at
first
they
durst
not
call
themselues
Schollers
.
And
obserue
it
for
trueth
,
that
if
any
man
haue
a
will
inflamed
with
deuotion
,
hee
shall
doe
all
these
things
with
such
facilitie
,
that
in
a
sinall
space
of
time
hee
may
seeme
to
haue
done
wonderfull
things
.
But
vnto
him
,
who
is
not
enkindled
with
so
great
a
flame
of
deuotion
,
this
must
be
a
rule
which
wee
now
lay
downe
,
wherein
shall
distinctly
bee
touched
the
manner
and
reason
which
hee
must
obserue
in
attaining
vnto
it
.
Let
a
man
on
the
one
side
propose
God
as
his
chiefest
friend
,
and
himselfe
on
the
other
side
:
when
the
will
is
moued
to
desire
any
vertue
,
or
profitable
thing
,
let
a
man
consider
with
what
end
hee
it
moued
,
and
hee
shall
perceiue
for
the
most
part
,
that
hee
is
moued
either
with
feare
of
punishment
,
or
loue
of
glory
and
vertue
:
Now
this
motiue
ought
not
to
satisfie
vs
,
although
it
bee
not
euill
,
but
seeing
mans
will
preuented
and
assisted
by
the
grace
of
God
,
hath
so
much
freedome
and
power
,
in
some
measure
,
as
to
forsake
the
one
,
and
chuse
the
other
;
and
seeing
we
know
the
will
of
God
to
be
much
more
excellent
,
and
more
woorthie
to
moue
vs
,
then
our
owne
will
,
wee
must
now
forbeare
to
bee
moued
after
that
manner
as
wee
haue
beene
,
and
turne
all
our
will
to
desire
the
same
thing
after
the
best
manner
,
namely
,
because
he
would
haue
it
so
,
who
is
worthy
of
all
obedience
.
Surely
,
he
should
of
right
account
himselfe
vile
and
wretched
who
desires
or
doth
any
thing
,
moued
thereunto
with
a
naturall
desire
,
albeit
the
thing
be
good
and
holy
,
seeing
hee
hath
euer
the
will
of
GOD
present
before
him
which
should
mooue
him
euer
to
will
and
desire
;
but
chiefly
,
seeing
GOD
giues
euer
such
strength
as
that
one
may
forsake
his
owne
will
,
as
it
is
stirred
vp
with
a
naturall
desire
,
albeit
a
good
desire
,
and
be
moued
with
a
heauenly
desire
.
And
so
much
difference
there
is
betwixt
these
two
scopes
and
motiues
,
that
nothing
in
this
world
differs
more
from
another
,
then
these
two
doe
the
one
from
the
other
;
so
that
the
one
of
these
is
incomparably
more
excellent
then
another
:
as
the
Sunne
exceeds
the
brightnesse
of
a
candle
;
the
Sea
,
a
drop
of
water
;
infinite
talents
of
Gold
,
a
peece
of
Lead
.
Therefore
let
vs
euer
endeuour
to
desire
,
and
worke
,
being
moued
with
so
happy
an
end
and
motiue
,
seeing
the
Diuine
Goodnesse
most
desirous
of
our
aduancement
and
glory
doth
binde
vnto
do
all
our
workes
,
corporall
and
spirituall
,
great
and
small
,
proceeding
from
the
body
or
the
soule
,
euen
such
as
are
done
according
to
our
naturall
disposition
,
to
do
them
,
I
say
,
onely
because
it
is
the
will
of
God
wee
should
doe
them
.
For
all
our
actions
from
the
least
to
the
greatest
,
serue
for
the
conseruation
of
this
naturall
life
;
and
as
wee
cannot
forsake
them
,
so
in
vsing
them
for
the
loue
of
God
they
much
further
to
the
increase
of
a
holy
and
happy
life
:
and
so
the
least
and
meanest
worke
wee
doe
is
,
in
the
sight
of
God
,
of
more
worth
then
the
best
and
highest
action
performed
of
him
that
hath
not
the
same
scope
.
And
indeed
it
is
a
thing
wonderfull
and
worthy
of
memory
,
that
in
the
sight
of
God
it
should
bee
a
thing
of
more
dignity
to
eate
meate
with
this
scope
and
motiue
,
then
with
any
other
motiue
,
as
namely
,
that
wee
enioy
the
glory
of
heauen
,
to
fast
,
or
powre
out
our
bloud
for
the
truth
.
Not
that
it
is
not
an
excellent
thing
to
desire
the
possession
of
heauens
glory
,
but
for
that
this
motiue
is
so
much
more
excellent
then
the
other
,
as
the
whole
world
ouer-values
a
nut
shell
.
That
therefore
wee
may
bee
induced
,
through
this
happy
motiue
,
to
doe
all
that
wee
doe
,
all
the
motions
of
body
and
soule
bending
vnto
this
end
,
wee
must
bee
very
intent
that
wee
neuer
passe
from
one
worke
to
another
,
nor
neuer
beginne
any
worke
vntill
wee
feele
our
selues
to
bee
moued
vnto
it
for
this
,
that
wee
thinke
,
or
know
,
that
God
would
haue
vs
to
doe
it
:
For
which
purpose
wee
must
know
,
that
God
with
an
infinite
iubile
and
desire
,
wisheth
to
bee
beloued
or
possessed
of
all
men
,
and
with
the
same
will
,
wisheth
that
with
euery
motion
of
loue
,
which
in
euery
moment
of
our
liues
we
work
,
we
shold
loue
him
:
and
how
often
soeuer
we
shall
loue
,
or
do
any
other
thing
,
wee
should
doe
it
,
being
attracted
thereunto
with
this
his
infinite
will
:
so
that
this
is
the
rule
wee
must
follow
in
all
things
,
that
whensoeuer
wee
will
doe
any
thing
,
wee
must
neuer
beginne
it
,
vntill
hauing
first
cast
our
eyes
vpon
God
,
wee
shall
perceiue
that
wee
desire
this
for
the
infinite
ioy
which
hee
hath
of
this
our
good
worke
.
Which
being
sensibly
knowne
,
that
God
is
most
worthy
to
bee
obeyed
and
serued
in
this
so
sublime
a
nature
,
then
obeying
this
will
,
we
bring
into
execution
whatsoeucr
wee
determined
,
as
altogether
forgetfull
of
our
owne
good
.
For
iust
it
is
,
that
his
blessed
Will
who
created
all
wils
,
should
haue
that
preheminence
and
dominion
ouer
all
wils
,
that
not
onely
they
should
obey
him
in
all
hee
commands
,
but
also
that
whatsoeuer
wee
doe
,
wee
should
doe
it
,
as
forgetting
to
performe
our
owne
proper
wils
,
and
obtaine
our
owne
glory
,
but
that
both
in
the
one
and
the
other
Gods
holy
will
may
be
fulfilled
,
without
any
other
respect
.
But
because
as
many
men
think
themselues
rich
,
when
indeede
they
are
but
poore
,
reckoning
their
chickens
in
the
shell
;
so
many
thinking
they
feele
the
said
motiue
and
esteeming
themselues
to
haue
done
great
things
,
doe
at
length
finde
they
are
but
small
:
for
it
easily
falleth
out
,
that
one
considering
the
sublimitie
that
consists
in
louing
of
GOD
,
and
desirous
of
those
excellent
and
true
good
things
,
and
also
being
in
the
fauour
of
God
and
state
of
saluation
,
hath
an
enkindled
desire
to
enioy
that
loue
,
and
yet
that
desire
is
no
perfect
worke
.
For
albeit
that
desire
be
of
a
thing
that
is
perfect
,
yet
is
that
desire
no
perfect
worke
,
if
the
perfect
motiue
of
the
minde
bee
wanting
,
namely
,
that
such
desire
proceed
from
a
strong
wil
we
haue
,
to
desire
such
loue
,
because
God
would
haue
vs
to
enioy
it
to
our
aduauncement
,
which
hee
greatly
desires
.
The
same
that
wee
say
of
this
desire
,
may
also
be
spoken
of
many
,
who
are
carried
with
a
great
zeale
of
saluation
of
Soules
,
or
good
of
the
republike
;
and
such
as
are
hungry
and
thirstie
for
Righteousnesse
,
and
weepe
for
the
euilles
which
they
see
and
know
to
bee
in
the
world
:
all
which
things
are
good
,
but
yet
may
bee
most
abiect
and
defectiue
,
if
they
want
the
said
true
motiue
and
scope
:
therefore
wee
must
be
very
regardfull
,
that
whatsoeuer
wee
doe
,
we
be
moued
vnto
it
with
this
motiue
.
And
that
wee
haue
spoken
of
these
words
,
ought
to
be
vnderstoode
and
practised
in
all
those
infinite
motions
which
doe
offer
themselues
to
the
Soule
of
what
kinde
soeuer
,
yea
in
the
resisting
of
euery
temptation
:
for
we
must
so
labour
,
that
Gods
will
may
reigne
in
ours
;
as
that
nothing
must
arise
from
our
will
alone
.
It
is
true
,
that
such
as
enter
into
this
course
,
shall
find
much
difficulty
,
and
spend
much
time
in
acquiring
this
excellent
motiue
:
but
let
none
be
discouraged
,
for
doe
not
many
worldly
men
labour
all
their
liues
for
vile
things
of
no
worth
,
&
yet
do
not
obtaine
them
?
But
we
shall
surely
obtaine
this
gift
,
if
with
intimous
humility
wee
labour
for
it
with
perseuerance
:
but
he
ought
greatly
to
reproue
himselfe
:
who
shall
thinke
it
is
of
any
estimation
,
dignity
,
or
price
,
to
obserue
these
things
,
and
yet
shall
not
for
the
greatnesse
of
the
rewarde
promised
,
which
is
to
obtayne
the
said
motiue
,
be
stirred
vp
to
seeke
it
.
And
surely
,
it
is
not
amisse
to
prae-admonish
all
men
,
that
at
the
beginning
,
great
coldnesse
wil
happen
vnto
him
that
directs
his
workes
after
so
high
a
pitch
,
doing
all
things
to
God
alone
:
and
hee
may
wonder
,
that
hauing
taken
the
more
sublime
way
,
yet
hee
should
finde
lesse
deuotion
,
as
hee
may
wonder
,
that
approaching
to
the
fire
,
yet
feeles
it
growe
more
colde
:
but
we
must
know
,
that
whoso
doth
well
consider
the
cause
heereof
,
shall
finde
,
that
of
necessitie
such
coldenesse
will
seize
vpon
him
,
and
yet
his
worke
is
of
no
lesse
worth
:
for
the
cause
heereof
is
,
for
that
we
neyther
doe
nor
loue
any
thing
more
for
our
owne
proper
good
,
as
we
were
wont
,
and
is
naturall
vnto
vs
:
but
for
the
onely
loue
of
God
:
wee
remooue
from
vs
the
roote
,
from
whence
commonly
and
naturally
all
ioy
and
pleasure
was
wont
to
spring
,
that
is
,
our
owne
good
and
quiet
;
and
wee
assume
anothers
good
,
namely
,
the
glorie
of
God
,
for
the
rest
and
end
of
our
labours
:
which
being
a
supernaturall
thing
,
and
vnaccustomed
to
vs
,
no
wonder
if
it
bring
much
paine
to
make
such
a
change
.
From
this
ariseth
that
luke-warmenesse
;
vntill
wee
be
accustomed
to
feele
,
esteeme
,
price
,
loue
,
and
much
more
to
valew
GODS
glorie
then
our
owne
,
as
the
thing
which
wee
loue
much
more
.
And
hauing
gotten
this
,
then
wee
shall
approach
the
fire
that
will
not
suffer
any
cold
fit
to
tarry
on
vs
.
Now
the
end
being
knowne
,
for
▪
which
we
must
doe
all
things
,
some
may
admire
,
that
seeing
the
sacred
Scripture
,
chiefly
the
Gospel
being
so
perfect
,
and
requiring
such
exact
obedience
:
yet
it
seemes
not
euer
to
propose
this
end
and
motiue
,
when
it
admonisheth
,
commendeth
&
prohibiteth
,
but
for
the
most
part
either
threatens
punishments
or
inuites
by
promising
glory
.
To
this
I
say
,
that
our
blessed
redeemer
the
Sonne
of
God
,
the
author
of
all
Euangelicall
docttine
being
in
himselfe
most
perfect
,
did
often
in
his
owne
person
take
vpon
him
the
things
which
belonged
to
our
frailty
and
infirmity
,
that
hee
might
descend
to
our
frailty
,
as
fleeing
,
hiding
himselfe
,
seruing
death
,
&c.
so
his
pleasure
was
to
write
his
doctrine
in
such
words
as
our
fraile
and
miserable
conditions
required
,
who
for
the
most
part
are
moued
to
do
all
things
either
for
hope
of
glory
,
or
feare
of
punishments
.
But
yet
obserue
withall
that
as
our
Sauiour
took
vpon
him
these
our
infirmities
with
great
perfection
and
loue
,
so
the
Saints
of
God
doe
heare
the
Gospell
and
accordingly
doe
liue
,
mooued
with
threatnings
and
promises
therein
contained
,
yet
without
the
losse
of
the
excellent
motiue
of
which
we
haue
spoken
.
Wherof
if
any
man
doubt
,
and
thinke
these
not
to
be
compatible
or
can
stand
together
,
namely
the
threats
of
hell
and
glory
of
heauen
,
with
the
motiue
of
Gods
will
:
let
him
consider
,
that
when
our
Sauiour
saith
,
except
ye
also
repent
ye
shall
all
likewise
perish
;
in
this
threatning
are
two
things
to
be
noted
.
First
the
punishment
threatned
.
Secondly
,
the
will
of
God
,
wherewith
God
threatens
:
and
this
is
his
will
,
that
we
should
serue
him
arid
not
perish
.
The
true
seruant
of
God
,
ought
to
obey
this
precept
,
not
that
he
may
auoide
the
punishment
,
but
because
God
who
threatens
would
haue
vs
to
repent
,
and
not
to
fall
into
that
punishment
.
So
being
mindfull
that
Gods
desire
is
wee
should
serue
him
,
and
not
fal
into
so
great
an
euill
,
as
once
forgetting
the
punishment
,
we
repent
&
turne
to
God
.
With
this
perfection
therefore
do
we
work
,
yet
mooued
by
the
comminations
of
the
Scripture
.
And
so
the
Scripture
conteining
that
most
high
and
perfect
seruing
of
God
,
albeit
withall
,
it
hath
that
which
seemes
to
be
of
frailty
and
infirmity
,
whereby
to
stoope
to
our
frailty
,
and
to
moue
vs
to
doe
as
our
frailty
requires
.
And
that
promises
and
threatnings
in
Scripture
are
thus
to
be
vnderstood
,
may
appeare
by
that
first
and
great
couenant
of
seruing
God
with
all
the
heart
,
&c.
which
he
doth
not
sufficiently
perform
,
3
Instruction
.
That
it
be
commeth
all
men
,
but
chiefly
those
who
are
sacred
persons
,
to
serue
God
according
to
this
more
sublime
and
heauenly
manner
.
There
is
no
doubt
,
but
that
God
being
in
the
highest
heauens
is
also
iustly
esteemed
for
the
most
high
God
;
but
the
seruice
and
obedience
due
vnto
him
,
must
be
performed
in
a
most
sublime
and
exact
manner
.
That
which
our
Sauiour
said
to
one
hee
meant
of
al
,
This
was
well
patternd
out
vnto
vs
by
the
sonne
of
Maiesty
it selfe
,
the
Sonne
of
God
,
who
forsook
all
things
on
earth
,
whose
sacred
life
was
exercised
with
many
grieuous
labours
,
not
that
that
most
holy
and
princely
person
stood
need
of
them
,
but
because
it
much
concerned
vs
to
imitate
those
sacred
steps
;
he
wold
become
a
seruant
that
he
might
teach
vs
to
serue
.
In
all
things
he
serued
,
that
we
might
vnderstand
what
a
laboursome
and
exact
soule
in
all
vertue
that
must
be
,
that
rightly
desires
to
serue
and
loue
him
:
No
man
is
exempt
from
that
great
commandement
of
louing
God
with
all
the
heart
,
with
all
the
soule
,
with
all
the
minde
,
with
all
the
strength
,
with
all
the
heart
,
with
all
the
affections
,
all
the
soule
,
with
all
the
life
,
all
the
minde
,
with
all
the
vnderstanding
:
all
the
strength
,
with
all
the
externall
things
of
the
body
.
It
is
the
part
of
the
heart
to
know
,
of
the
soule
to
will
,
of
the
minde
to
be
able
:
of
the
strength
,
from
the
heart
,
soule
and
will
,
to
know
will
and
be
able
;
nor
only
with
the
good
health
of
the
body
,
with
strength
,
beauty
,
agility
,
and
other
gifts
,
but
also
with
our
riches
,
dignity
,
and
authority
,
to
glorifie
God
,
and
do
him
due
and
meet
obedience
.
So
that
whatsoeuer
good
thing
we
can
doe
in
heart
,
soule
,
minde
,
and
strength
,
God
requires
of
euery
one
vnder
the
necessity
of
a
commandement
.
Yea
when
all
is
done
that
was
commanded
vs
,
we
may
say
we
are
vnprofitable
seruants
.
If
he
bee
worthy
of
reprehension
,
who
going
about
to
doe
some
necessary
and
profitable
thing
,
shall
slightly
cast
it
off
,
and
put
himselfe
into
some
base
and
abiect
businesse
;
How
much
more
is
he
to
bee
blamed
,
who
being
borne
to
this
end
,
that
with
all
his
heart
,
soule
,
minde
,
&
strength
he
should
serue
the
Lord
,
who
is
most
worthy
thereof
,
and
from
whom
there
is
most
benefit
to
be
expected
:
yet
omits
this
and
betakes
himselfe
to
the
seruice
of
the
creatures
&
vanities
of
the
world
,
which
doe
suddenly
vanish
and
bring
much
harme
with
them
?
As
if
all
be
to
be
blamed
who
serue
not
God
in
this
exact
manner
,
how
much
more
are
they
suable
to
a
seuere
penalty
,
who
haue
dedicated
themselues
by
a
speciall
function
to
his
seruice
,
as
are
in
some
sort
his
familiars
in
house
and
table
.
How
exactly
ought
they
to
follow
the
steps
of
him
that
hath
called
them
,
Which
being
spoken
to
all
sorts
of
men
,
we
cannot
but
gather
thus
much
of
euery
mans
duty
out
of
it
,
that
it
is
not
enough
,
that
we
doe
the
thing
we
do
with
loue
,
but
of
loue
and
for
loue
.
For
these
are
the
footsteps
which
he
commandeth
vs
to
follow
.
So
wee
must
not
fulfill
something
of
that
is
written
,
but
the
whole
.
Nor
is
it
sufficient
in
his
seruice
that
we
do
our
duty
with
loue
,
or
loue
accompanying
it
;
but
it
behoueth
vs
to
doe
it
of
loue
and
for
loue
.
We
see
the
seruant
serues
his
Master
with
loue
,
who
loues
his
Lord
and
Master
,
but
yet
doth
it
not
for
loue
,
seeing
hee
would
not
serue
him
except
he
expected
a
reward
from
him
.
But
he
should
indeed
serue
him
with
loue
and
for
loue
,
if
he
serued
him
only
for
this
,
that
his
Lord
desired
it
,
and
held
his
seruice
gratefull
:
and
because
he
loues
the
goodnesse
and
society
of
his
Lord
,
without
any
other
respect
.
And
such
obedience
it
is
that
wee
learne
of
our
master
Christ
;
saying
,
follow
mee
.
Which
signifies
that
wee
must
do
whatsoeuer
we
are
commanded
to
doe
with
loue
and
for
loue
.
For
to
follow
Christ
,
is
to
do
that
which
he
did
for
our
instruction
,
and
in
the
same
manner
that
hee
did
it
.
But
vndoubtedly
he
did
all
things
with
loue
,
and
for
loue
,
seeing
that
is
the
most
sublime
manner
of
working
,
therefore
so
must
we
do
,
albeit
we
cannot
do
it
with
such
perfection
as
he
did
,
therefore
wee
must
not
thinke
that
God
commands
vs
to
follow
him
in
doing
onely
,
and
not
in
the
manner
of
doing
too
:
seeing
it
is
to
no
purpose
to
doe
,
if
the
manner
of
doing
aright
be
absent
;
namely
to
do
with
loue
,
and
for
loue
.
For
wee
cannot
suspect
that
so
excellent
,
magnificent
and
liberall
a
Lord
as
this
,
would
teach
vs
a
doctrine
of
smal
vse
and
profit
;
but
of
singuler
moment
,
so
that
we
obserue
therin
,
as
well
the
manner
as
matter
.
4
Instruction
,
That
the
cruell
slaughter
which
sin
hath
made
in
mans
soule
,
is
the
cause
of
such
great
difficulty
in
seruing
God
after
this
sublime
and
heauenly
manner
.
For
this
purpose
,
those
that
will
serue
God
aright
,
must
consider
their
owne
dispositions
that
they
may
be
able
aright
to
meete
with
their
owne
defects
,
therefore
they
must
know
that
the
euill
wherby
they
are
drawen
from
seruing
God
after
this
most
diuine
manner
,
proceeds
from
sin
,
which
hath
weakened
the
soule
,
and
subdued
it
to
it selfe
.
For
if
sinne
had
not
interposed
it selfe
,
we
should
haue
done
euery
good
thing
with
much
facility
;
but
sinne
once
arryuing
in
the
Soule
,
all
our
desires
,
wills
and
appetites
are
become
so
dissolute
,
disordered
and
rebellious
,
by
that
grieuous
speciall
disease
arising
from
sinne
,
that
now
loathing
that
which
is
good
,
wee
scarce
loue
,
affect
,
or
desire
any
thing
,
saue
the
most
abiect
,
worth
lesse
and
vitious
things
,
forgetting
that
infinit
good
vnto
which
wee
were
created
,
as
the
thing
wherein
we
haue
neither
rellish
nor
sauour
.
And
hence
proceeds
the
confusion
and
perturbation
of
the
soule
which
we
feele
in
our selues
so
much
distracted
from
the
true
God
,
whereunto
we
were
created
,
that
the
thing
which
is
absolutely
and
onely
good
being
cast
off
,
we
incline
euer
,
and
greedily
follow
that
which
is
euill
.
Yet
must
we
know
,
that
howsoeuer
this
sin
hath
made
such
a
slaughter
of
graces
in
the
soule
,
that
there
is
not
one
friend
left
to
take
armes
against
it
;
yet
doth
not
our
obligation
cease
from
binding
vs
to
doe
what
is
our
duty
,
and
for
which
we
came
into
this
world
.
For
albeit
this
great
infirmity
doth
so
infeeble
vs
that
we
doe
all
good
things
with
great
difficulty
;
yet
doth
it
not
make
vs
altogether
so
impotent
,
but
that
we
are
capable
of
grace
and
diuine
fauour
,
whereby
to
repaire
this
our
former
ouerthrow
and
destruction
.
Besides
we
must
obserue
,
that
by
so
much
more
doe
we
grow
to
an
admirable
disposition
of
seruing
God
aright
,
which
disposition
had
euer
remained
in
the
soule
vnto
all
good
things
,
if
sinne
had
not
diseased
it
,
by
how
much
more
we
shall
haue
our
appetites
and
desires
repaired
and
disposed
,
which
by
sinne
were
formerly
indisposed
.
And
he
shall
haue
them
repaired
,
who
with
an
attentiue
care
and
profound
consideration
of
the
things
we
speake
of
,
shall
direct
them
all
to
the
Lord
,
with
a
repugnancy
to
all
things
that
are
without
the
will
of
this
Lord
:
and
a
following
of
all
such
remedies
as
are
here
described
.
And
in
that
degree
wherein
any
shall
obtaine
this
,
in
the
same
shall
hee
be
aduanced
here
in
sanctity
,
and
afterwards
in
glory
.
And
there
is
no
doubt
,
but
herein
one
may
so
profit
by
assiduity
and
diligence
as
that
he
may
doe
all
things
with
great
faclity
and
delight
:
to
which
hee
shall
be
the
more
easily
aduanced
,
if
he
often
and
attentiuely
read
these
instructions
.
5
Instruction
.
That
wee
haue
in
our
bodies
and
soules
sufficient
meanes
for
the
reparation
of
this
decay
and
ruine
,
if
they
be
stirred
vp
by
the
grace
of
Gods
spirit
.
As
we
haue
both
body
and
soule
,
so
wee
haue
in
both
of
them
instrumentes
wherewith
to
worke
.
For
as
the
body
hath
feete
to
walke
,
hands
to
worke
,
mouth
to
speake
,
and
the
like
,
so
the
soule
hath
the
vnderstanding
where-with
to
know
,
the
will
wherewith
to
desire
,
and
diuerse
other
faculties
of
the
appetite
.
But
it
must
bee
obserued
,
that
the
more
excellent
the
worker
is
together
with
the
instrument
,
so
much
more
worthy
is
the
worke
,
so
that
all
things
concurring
to
the
acte
bee
suteable
.
Corporall
actions
haue
so
much
more
excellency
in
them
,
by
how
much
the
instrument
of
the
soule
concurring
to
the
act
is
more
excellent
.
Now
that
is
called
a
singular
instrument
,
which
to
the
production
of
the
act
is
mooued
by
a
good
end
:
Therefore
the
most
excellent
instruments
are
the
vnderstanding
and
the
will
,
which
can
bee
mooued
of
God
alone
:
as
wee
haue
said
in
the
second
instruction
.
Therefore
of
small
worth
are
corporall
things
which
doe
not
so
proceede
.
And
this
is
it
that
Saint
Paul
said
,
As
if
one
exercising
his
vnderstanding
shoulde
consider
,
how
base
and
abiect
the
honors
of
this
world
were
,
and
of
what
value
those
things
which
God
commands
are
;
and
how
vnspeakable
that
glory
is
to
which
we
aspire
;
also
to
know
how
one
may
moderate
his
passions
and
the
like
.
Againe
,
if
one
exercise
himselfe
in
his
will
,
louing
that
which
he
knowes
is
good
,
and
refusing
that
is
euill
.
Such
refusals
of
the
soule
should
be
very
profitable
,
albeit
the
body
were
very
idle
;
for
by
such
exercises
would
be
produced
excellent
habits
,
and
the
euill
habits
destroied
;
which
thing
of
it selfe
is
very
laudable
,
albeit
done
for
the
only
loue
of
vertue
as
Philosophers
did
:
yet
much
more
being
in
a
Christian
who
hath
faith
,
but
most
of
all
,
if
in
euery
worke
wee
ioyne
faith
with
our
intention
actually
directed
vnto
God
.
Hence
may
it
be
obserued
,
how
much
euery
one
ought
to
be
exercised
in
the
actions
of
the
soule
;
which
thing
he
may
doe
,
whether
he
bee
imployed
in
body
or
no
in
euery
time
and
place
,
so
that
speaking
with
another
in
any
temporall
affaire
,
yet
may
he
in
soule
worke
,
by
louing
God
,
recaling
to
mind
some
of
his
works
.
This
may
seeme
difficult
to
him
that
hath
not
attained
the
habit
thereof
,
yet
custome
wil
make
it
easie
,
as
we
must
remember
that
vertue
is
practised
about
difficult
things
.
Therefore
violence
is
to
be
vsed
to
the
wil
,
that
thou
maist
become
an
industrious
workman
,
to
doe
singular
things
with
facility
.
Which
if
thou
doest
not
attempt
,
no
maruaile
is
it
,
that
thou
canst
not
be
more
deuout
towards
God
,
seeing
hee
is
euer
ready
to
assist
thy
desires
vnto
that
which
is
good
,
and
to
withstand
thy
pronenesse
to
euill
,
so
that
thou
doe
rightly
vse
the
meanes
.
And
be
sure
that
if
thou
desirest
on
earth
to
be
a
great
and
excellent
friend
and
seruant
of
God
thou
shalt
the
sooner
attaine
vnto
it
,
by
how
much
thou
dost
daily
more
and
more
vse
these
instrumente
of
the
soule
,
thy
vnderstanding
and
will
,
at
all
times
and
places
.
And
this
is
it
which
aduanceth
the
Saints
of
GOD
to
so
much
glory
in
heauen
,
the
neglect
whereof
is
so
blameable
on
earth
.
Seeing
then
our
highest
glory
consists
herein
for
the
most
part
,
that
wee
worke
by
these
instruments
of
the
soule
,
and
our
ruine
in
the
neglect
of
this
exercise
.
Let
vs
see
what
course
wee
must
take
who
haue
as
yet
beene
euen
liuelesse
,
to
vse
these
instruments
of
the
foule
.
And
that
wee
may
begin
with
the
vnderstanding
,
leauing
the
will
to
the
next
instruction
,
we
will
premise
this
theologicall
and
Philosophicall
fundamentall
rule
:
that
our
naturall
appetite
doth
naturally
desire
that
to
which
it
is
inclined
,
&
seemes
pleasant
to
it
,
not
standing
need
of
any
thing
to
helpe
or
inuite
vnto
it
,
but
rather
necessarily
&
as
it
were
coactedly
desiring
it
.
But
so
doth
not
the
will
work
,
bur
first
consults
with
reason
,
and
finding
that
the
thing
is
conuenient
for
it
,
it
is
then
freely
mooued
to
will
and
desire
it
.
Therefore
the
Philosopher
said
,
that
nothing
was
desired
that
was
not
foreknowne
.
Whence
we
collect
that
the
knowledge
of
the
soule
which
wee
haue
in
our
vnderstanding
,
is
like
a
light
whereby
the
will
may
see
what
it
ought
to
desire
.
This
therefore
being
presupposed
,
we
must
chiefely
regard
,
that
to
doe
well
and
perfectly
,
the
vnderstanding
doe
not
erre
in
knowledge
,
which
bceing
had
,
presently
the
will
is
mooued
to
desire
that
which
is
so
knowne
;
but
if
the
vnderstanding
doe
erre
,
which
often
comes
to
passe
by
the
malice
which
blindeth
vs
,
or
happily
it
erreth
not
,
but
the
will
through
the
liberty
it
hath
to
euill
,
will
not
follow
that
it
knowes
to
be
good
;
then
man
falls
into
all
kind
of
mischiefe
;
therefore
omitting
many
things
which
may
serue
for
this
purpose
;
this
is
chiefely
to
be
obserued
,
that
we
be
most
attentiue
euer
when
we
will
vse
the
vnderstanding
,
that
when
we
would
desire
to
do
any
good
worke
,
or
to
get
a
disposition
thereunto
,
namely
,
to
be
despised
of
men
,
to
flee
all
delights
of
the
world
,
which
godly
men
euer
abandoned
,
in
these
and
the
like
which
seeme
to
be
grieuous
vnto
vs
to
doe
,
or
desire
,
by
and
by
wee
must
vse
the
helpe
of
the
vnderstanding
,
whereby
wee
consider
and
apprehend
these
things
as
most
pretious
and
acceptable
to
God
,
and
such
as
doe
accompany
the
godly
men
to
heauen
,
without
which
he
is
euer
out
of
his
way
to
that
happinesse
.
Which
assoone
as
it
knoweth
to
be
such
,
then
the
will
takes
courage
to
will
and
imbrace
that
thing
and
also
to
practise
it
.
For
albeit
the
will
,
as
it
is
assisted
by
Gods
Spirt
,
worketh
sweetly
,
yet
often
the
difficulty
and
sharpenesse
of
the
thing
,
so
deters
it
,
that
it
fayleth
to
worke
,
omitting
the
duty
it
is
bound
vnto
;
but
as
we
indeuour
to
make
way
vnto
it
by
the
vnderstanding
as
I
haue
said
,
it
will
assume
such
courage
and
strength
,
that
(
the
excellency
of
the
worke
being
knowne
,
albeit
most
painfull
)
it
will
desire
to
do
it
,
and
almost
with
as
great
facility
will
doe
it
,
as
that
thing
which
it
naturally
desireth
.
Hee
that
workes
after
this
manner
,
shall
easily
become
a
man
of
singuler
vertue
,
and
shall
make
a
wonderfull
repaire
in
his
soule
of
the
slaughter
and
ruine
which
sinne
hath
there
made
,
and
shall
also
with
great
facility
doe
that
which
maketh
men
happy
,
both
in
earth
and
heauen
,
namely
know
in
a
great
measure
the
wonderfull
things
of
God
and
knowing
to
loue
them
,
and
louing
to
reioyce
in
them
,
contemning
all
earthly
ioyes
and
pleasures
for
them
.
6
Instruction
,
That
God
is
pleased
to
giue
to
all
his
Saints
and
such
as
from
the
heart
seeke
to
serue
him
,
such
a
strength
of
will
,
whereby
they
may
both
desire
&
loue
,
refuse
&
detest
euery
thing
(
in
a
great
measure
)
which
either
helps
forwards
or
hinders
their
saluation
.
This
is
surely
to
be
knowen
of
all
,
as
the
chiefe
foundation
of
all
this
discourse
,
and
of
all
holinesse
of
life
:
conteyning
a
memorable
Cannon
of
the
freedome
&
strength
of
will
,
which
God
by
his
Holy
Spirit
hath
renewed
and
repayred
in
the
soules
of
his
faithful
seruants
,
and
so
rowsing
vp
the
soule
from
a
dead
sleepe
and
spiritual
lethargie
,
and
benummednesse
.
But
here
let
no
man
deceiue
himselfe
,
as
though
this
freedome
of
will
were
naturall
and
in
his
owne
power
;
for
without
the
goodnesse
of
God
,
Now
to
giue
an
example
of
refusing
to
will
and
desire
a
thing
:
a
man
may
omit
and
refuse
,
and
not
desire
to
be
esteemed
,
or
to
be
he
loued
before
other
men
,
and
that
to
the
same
ends
which
wee
haue
spoken
;
albeit
by
corruption
of
nature
he
be
inclined
hereunto
,
greatly
to
desire
to
be
esteemed
and
reputed
in
like
manner
,
as
it
is
in
euery
mans
power
(
in
some
degree
)
whom
Gods
spirit
hath
sanctified
,
to
desire
or
not
to
desire
any
thing
,
so
is
it
to
doe
the
same
as
often
as
he
will
bend
his
will
and
vse
the
holy
meanes
thereunto
.
Yea
euery
houre
as
by
how
much
oftner
hee
inclines
and
inforces
his
will
to
desire
or
not
to
desire
,
so
much
sooner
shall
he
extinguish
in
the
soule
all
vitious
habits
,
and
ingender
those
vertuous
.
For
better
declaration
whereof
,
let
it
be
remarkeable
that
to
produce
the
act
of
willing
the
thing
which
we
abhor
,
we
must
consider
that
God
is
hereby
serued
,
in
that
we
doe
desire
this
thing
,
and
incline
ourwils
vnto
it
,
and
as
it
were
vse
violence
to
the
will
to
effect
it
:
euen
as
the
sicke
desires
the
bitter
potion
,
because
it
brings
health
with
it
,
which
yet
he
naturally
hateth
because
it
is
bitter
.
But
the
act
of
not
desiring
,
that
which
naturally
wee
wish
and
effect
,
is
,
whilst
considering
that
the
thing
is
not
acceptable●
to
God
nor
profitable
for
vs
,
we
incline
and
in
some
sort
inforce
the
will
,
that
it
should
not
effect
and
desire
it
.
And
this
shall
be
truly
not
to
desire
,
when
wee
inforce
the
will
,
albeit
there
remain
a
certaine
repugnancy
of
sensuality
,
as
we
see
it
fall
out
in
the
sick
man
,
who
will
not
eat
the
meat
,
albeit
hee
haue
an
appetite
to
it
,
because
it
is
hurtfull
to
him
;
and
it
is
something
profitable
for
him
,
to
be
vnwilling
to
eat
it
,
albeit
the
inordinate
appetite
hee
hath
to
that
meat
be
not
taken
away
.
So
we
see
that
we
may
produce
the
acts
of
vertue
as
often
as
wee
will
,
being
assisted
by
the
mighty
working
of
Gods
holy
spirit
.
But
we
must
consider
,
that
besides
the
continuall
care
we
ought
to
haue
of
exercising
the
will
to
desire
the
good
things
that
are
to
be
desired
and
to
omit
and
refuse
the
euill
,
whereby
the
euill
habits
being
rooted
vp
,
we
may
plant
those
that
are
good
:
it
concernes
vs
much
,
most
often
to
vse
this
present
instruction
,
whereby
to
restraine
those
first
motions
,
which
do
much
confront
and
impugne
euen
men
much
giuen
to
vertue
:
or
those
motions
in
which
we
are
longer
captiued
,
to
which
we
do
sometimes
consent
,
though
in
smaller
sinnes
;
as
to
be
delighted
that
our
words
or
actions
should
be
had
in
some
estimation
,
or
other
mens
to
whom
in
some
carnal
and
worldly
respect
we
stood
affected
:
or
to
be
sory
and
lament
for
the
contrary
,
namely
for
their
iniuries
,
or
for
the
auersnes
of
others
from
vs
.
In
all
which
,
albeit
sinne
may
seeme
but
to
haue
a
little
share
,
and
that
to
consent
and
belong
,
holden
in
these
,
seemes
not
to
be
deadly
,
yet
so
great
dammage
is
hereby
brought
vnto
the
soule
,
as
he
well
knoweth
it
,
who
seckes
God
from
the
heart
.
For
from
hence
it
is
,
that
the
soule
is
blinded
and
dulled
,
and
made
heauy
and
lumpish
to
all
good
things
.
Therefore
he
that
would
be
euermore
the
Lord
and
Master
of
his
actes
and
a
potent
man
in
Gods
fauour
,
so
that
he
may
easily
doe
the
will
of
God
,
must
by
and
by
resist
the
first
motions
of
his
will
,
desiring
and
affecting
iniuries
,
labours
,
sorrowes
,
contempt
and
euery
kinde
of
contradiction
which
offers
it selfe
,
resisting
such
appetite
of
sorrow
and
griefe
which
in
the
first
motion
offers
it selfe
for
such
iniuries
and
the
like
.
And
on
the
other
side
,
considering
honors
,
mens
fauours
,
and
all
such
things
as
are
sweete
and
delightfull
to
the
flesh
,
which
mooue
in
vs
any
complacency
,
or
liking
,
we
must
be
ready
,
that
in
our
will
we
may
bring
fourth
the
act
of
not
desiring
such
things
as
we
naturally
couet
:
for
so
doing
we
shal
first
shum
the
sin
&
vanity
,
&
by
often
doing
,
obtaine
most
excellent
habit
,
all
wicked
habits
being
expulsed
.
And
albeit
that
often
our
euill
habits
and
customes
makes
it
difficult
to
desire
that
which
is
good
;
or
not
to
affect
the
euill
;
yet
being
in
our
power
,
as
I
haue
said
,
albeit
at
the
beginning
weake
acts
are
produced
,
yet
must
wee
not
bee
slacke
to
bring
fourth
such
acts
,
for
by
little
and
little
they
will
gather
strength
,
and
bring
no
small
benefit
to
the
soule
.
For
euer
as
he
that
giues
himselfe
to
the
study
of
grammer
,
if
he
at
first
learne
but
to
decline
a
nowne
,
he
thinkes
he
hath
done
no
great
thing
,
but
as
he
goes
on
and
learne
to
decline
diuerse
,
at
the
end
of
the
yeare
hee
will
both
vnderstand
,
and
speake
almost
all
things
,
and
so
much
the
better
,
the
second
and
third
yeares
,
and
so
at
length
will
become
a
perfect
grammarian
,
especially
if
euery
day
with
all
diligence
and
care
of
memory
and
vnderstanding
he
apply
himselfe
to
the
study
,
all
which
care
and
indeuour
is
very
needfull
to
become
perfect
:
so
in
this
most
soueraigne
art
of
seruing
God
,
how
much
more
necessary
is
it
to
imploy
all
our
wits
and
time
,
vnto
which
knowledge
,
not
one
onely
habit
but
many
are
required
,
as
the
habit
of
the
loue
of
God
and
man
,
chiefely
our
enemies
,
the
habit
of
humility
,
Patience
and
abstinence
,
euery
one
of
which
requires
more
time
to
learne
then
grammer
,
seeing
in
our
soules
are
rooted
sundry
other
habits
contrary
to
these
;
which
neuer
falleth
out
in
him
that
learneth
grammer
or
any
other
science
.
Yet
obserue
,
that
by
how
much
as
the
acts
which
the
will
produceth
are
more
vehement
and
frequent
,
by
so
much
sooner
are
habits
acquired
,
as
it
falls
out
betwixt
two
of
vnequall
wit
,
that
the
one
profits
more
in
a
yeere
,
then
the
other
in
two
,
applies
his
study
with
al
his
power
,
the
other
labours
but
little
therein
.
And
we
call
that
a
vehement
act
,
as
when
one
is
iniuried
,
or
despised
without
any
precogitation
,
or
pre-conceiued
imagination
therof
.
If
then
wee
incline
the
will
strongly
,
so
much
to
desire
this
,
as
that
wee
should
reioyce
at
it
,
whereby
through
such
ioy
the
soule
might
he
tamed
against
that
which
it
first
loued
,
against
the
will
of
God
:
this
we
call
a
vehement
act
.
On
the
other
side
,
honor
and
fauour
of
men
being
offered
vs
,
if
then
we
puissantly
incline
the
will
to
turne
away
from
these
things
because
such
fauour
and
honour
might
be
impediments
to
contempt
and
direction
which
is
the
way
to
humility
;
which
God
so
much
loueth
.
Such
acts
are
of
so
great
efficacy
that
a
few
such
would
produce
an
excellent
habit
of
humility
and
patience
:
and
so
may
we
say
of
other
vertues
.
But
aboue
all
,
our
frailty
requires
that
we
labour
with
great
sorrow
,
we
roote
vp
vices
out
of
the
soule
.
And
we
doe
not
onely
kill
the
roote
of
vices
,
that
great
one
of
sinne
brought
foorth
and
practised
,
but
euery
small
inclination
which
wee
feele
in
our selues
to
sinne
,
is
the
roote
of
sin
,
moouing
vs
to
doe
so
against
that
which
the
Gospell
commandeth
vs
.
Therefore
we
must
striue
to
strangle
these
inclinations
,
as
the
children
of
the
most
high
God
with
all
our
power
.
For
albeit
such
rootes
are
deeply
planted
in
the
soule
,
yet
by
frequent
acts
at
length
we
shall
so
extirpate
them
from
the
land
of
out
flesh
,
euen
as
we
are
wont
daily
to
roote
vp
out
of
the
earth
,
the
roots
of
corporall
plants
.
For
such
rootes
are
not
eradicated
and
vnrooted
at
one
two
or
three
blowes
,
but
by
many
and
frequent
strong
atchieuements
and
labours
:
but
by
many
more
labours
,
is
one
vicious
habit
to
be
displanted
,
for
it
hath
laide
his
roots
much
lower
and
more
fixedly
both
in
the
body
and
minde
.
This
instruction
may
seeme
to
conteine
nothing
but
dry
and
barren
words
,
but
such
doe
the
grounds
of
all
acts
and
sciences
seeme
to
be
:
yet
of
such
great
benefit
is
this
instruction
,
that
this
alone
sufficeth
to
teach
vs
the
manner
and
reason
of
doing
well
,
albeit
all
other
meanes
were
vnknowne
.
And
it
is
so
necessary
withall
,
to
be
knowne
,
and
fully
vnderstood
,
as
it
is
necessary
for
him
that
would
make
a
strong
and
stable
building
to
know
and
haue
a
sure
foundation
.
And
it
should
bee
in
vaine
to
hope
for
vertue
in
an
eminent
degree
by
the
ordinary
way
,
this
way
being
neglected
.
For
want
whereof
many
haue
laboured
but
without
fruit
,
as
it
falleth
out
in
many
affayres
of
the
worlde
,
whilst
a
due
and
direct
order
is
not
obserued
,
which
is
the
life
of
euery
action
.
7
Instruction
.
That
there
is
a
way
of
planting
good
habites
in
the
soule
and
rooting
out
the
euil
:
and
that
by
the
foresaide
instruments
:
and
withall
,
that
it
is
the
office
of
humility
to
bee
ignorant
whether
wee
haue
obtained
these
good
habites
,
and
withall
the
grace
and
fauour
of
God
.
Hee
that
would
rightlie
serue
so
great
a
Lord
as
GOD
is
,
presupposing
that
the
slaughter
and
ruine
of
the
soule
consists
in
euill
habits
,
and
the
reparation
in
good
,
which
regularly
are
produced
by
many
acts
,
or
a
few
but
those
vehement
&
strong
;
must
consider
that
seeing
all
habits
are
placed
in
the
soule
,
the
acts
also
by
which
they
are
therein
produced
are
principallie
done
by
the
instruments
of
the
soule
,
albeit
sometimes
they
receiue
helpe
from
that
which
is
corporall
.
As
for
the
point
:
a
man
desires
to
build
a
house
that
might
giue
him
contentment
,
money
he
hath
yea
and
also
materials
ready
prepared
:
but
yet
how
long
soeuer
he
shall
thinke
on
this
businesse
,
or
desire
it
,
he
shall
neuer
obtaine
it
,
vntill
he
begin
to
worke
,
and
ioyne
one
materiall
to
another
,
as
is
required
in
building
of
houses
.
So
if
a
man
be
impatient
and
desirous
to
correct
it
in
himselfe
and
obtaine
the
habit
of
patience
;
although
he
be
iniuried
both
by
word
and
deed
,
although
hee
desire
the
habite
of
patience
,
yea
although
he
bridle
his
mouth
from
words
,
and
restraine
his
hands
from
reuenge
,
yet
shall
he
neuer
get
the
habit
of
patience
,
except
he
helpe
himselfe
,
chiefly
by
the
inwards
of
the
soule
;
often
moouing
his
vnderstanding
to
consider
,
the
great
benefit
of
patience
,
and
inclining
his
will
as
the
instrument
necessary
for
the
producing
thereof
,
to
affect
and
desire
iniuries
and
persecutions
for
the
loue
of
God
,
and
our
redeemer
,
who
exhorts
vnto
such
things
,
and
suffered
such
things
for
our
sakes
.
And
such
a
habit
is
thus
to
be
produced
,
as
in
the
sixt
instruction
we
heard
.
Thou
offerst
to
the
thought
of
thy
vnderstanding
this
obiection
;
what
wilt
thou
doe
,
if
such
or
such
an
iniury
(
namely
such
as
thou
abhorrest
)
were
done
vnto
thee
.
Suddenly
from
the
euill
habit
that
is
in
thee
,
there
ariseth
in
thy
minde
a
certaine
horror
of
this
iniury
.
Therefore
presently
call
to
mind
,
the
great
good
which
accrues
vnto
thee
by
the
sufferance
of
this
iniury
and
the
like
,
and
thou
shalt
bind
thy
will
to
desire
such
things
,
nor
shalt
thou
leaue
thus
to
bind
thy selfe
vnto
it
,
albeit
that
it
seem
wholly
to
be
constrained
:
for
there
is
euer
some
voluntarinesse
in
it
,
and
so
often
shalt
thou
produce
such
acts
,
that
,
that
may
increase
which
seemed
scarce
to
be
voluntary
,
that
thou
maist
voluntarily
suffer
iniuries
,
and
that
this
habit
may
be
planted
in
thee
.
And
this
example
may
serue
also
to
plant
the
habits
of
other
vertues
:
namely
by
considering
the
great
good
of
these
vertues
,
and
compelling
the
will
vnto
them
.
And
if
thou
consider
that
it
is
the
will
of
GOD
,
that
thou
shouldest
be
auerse
from
all
filthy
pleasures
of
the
flesh
,
and
compell
thy
will
neuer
to
desire
them
,
not
so
much
as
in
thought
to
dwell
vpon
them
,
albeit
it
be
but
for
some
small
time
,
thou
maist
in
fewe
daies
attaine
to
an
excellent
habit
of
chastity
.
And
thus
may
one
bee
inriched
with
all
holy
habits
.
But
wee
may
obserue
,
that
(
as
before
)
if
by
the
onely
praecogitation
of
an
iniurie
,
one
may
gaine
the
habit
of
patience
,
much
sooner
and
better
may
it
bee
held
,
if
indeede
iniurie
bee
done
one
,
or
anie
other
thing
,
wherewith
wee
seemed
before
men
to
bee
confounded
and
debased
,
so
that
wee
compell
the
will
to
desire
the
same
.
For
the
actes
of
the
will
receiuing
this
iniurie
are
more
vehement
,
and
so
doe
more
tame
the
Soule
,
then
are
those
of
the
will
onelie
desiring
,
or
receiuing
an
iniurie
onely
in
cogitation
offered
,
namely
by
thinking
that
it
shall
,
or
may
chance
.
A
fewe
vehement
actes
doe
worke
more
strongly
and
effectuallie
to
produce
a
habit
,
then
manie
remisse
,
which
hee
must
verie
well
obserue
,
that
desires
to
bee
one
of
Almightie
GODS
most
chiefest
Seruants
.
For
hee
must
neither
say
,
or
thinke
that
hee
will
doe
what
in
him
is
to
obtaine
the
grace
of
GOD
and
other
benefits
of
his
,
who
doth
not
also
wish
and
withall
reioyce
in
himselfe
whilest
those
things
are
offred
to
him
by
which
he
may
be
the
better
disposed
vnto
them
,
seeing
these
are
so
necessary
for
the
discerning
of
vices
and
increase
of
vertues
,
to
the
obtaining
of
perfect
charity
,
in
which
consists
all
the
good
and
perfect
obedience
of
God
.
Therefore
to
this
end
it
is
very
expedient
to
keepe
the
will
very
firme
and
stedfast
,
in
the
desire
and
loue
of
God
,
and
hatred
of
euill
:
to
which
purpose
it
will
not
bee
a
little
auaileable
to
ponder
the
considerations
and
reasons
,
wherof
bookes
exhorting
to
deuotion
are
full
,
namely
,
why
God
is
to
be
loued
and
euill
detested
.
But
yet
let
not
this
be
forgotten
,
to
the
end
that
wee
may
euer
be
restrained
with
the
bridle
of
feare
,
from
falling
into
presumptuous
sinnes
;
that
albeit
one
may
haue
gained
most
excellent
habits
of
vertues
,
yet
is
hee
not
thereby
secured
,
that
he
hath
gotten
the
true
good
,
namely
the
grace
of
God
:
which
albeit
hee
assuredly
hath
,
whilst
hee
hath
these
things
which
we
here
speak
of
and
shall
speake
,
yet
can
wee
neuer
naturally
know
when
wee
haue
these
things
,
in
the
manner
that
the
will
of
God
is
we
should
haue
them
,
and
so
we
cannot
be
certaine
that
wee
haue
obtained
the
grace
and
fauour
of
God
.
But
it
is
very
apparent
,
and
a
principal
signe
we
haue
gained
it
,
is
,
when
we
so
in
our
minds
handle
the
vertues
whereof
we
haue
gotten
the
habit
,
as
we
thinke
of
other
mens
vertues
:
namely
that
thence
our
heart
should
not
be
more
extolled
,
but
blesse
God
and
giue
him
thanks
,
who
is
the
authour
of
euery
good
gift
,
and
equally
to
reioyce
for
these
as
well
as
the
other
,
for
the
praise
and
glory
of
God
,
which
is
equally
manifested
in
the
one
and
the
other
.
To
conclude
,
that
we
may
not
cast
the
salt
of
our
sloth
vpon
the
things
that
are
here
written
;
it
must
be
considered
,
that
if
any
seeme
to
endeauour
to
gaine
some
of
the
things
which
are
here
said
that
ought
to
bee
done
,
and
cannot
attaine
them
:
hee
may
know
,
that
this
befalleth
him
because
hee
i●deuoured
not
to
obtaine
another
thing
,
which
is
here
written
,
that
he
ought
to
procure
.
As
for
the
point
,
if
anie
doe
much
labour
,
not
to
feele
the
iniuries
that
are
done
him
,
and
yet
doth
not
strongly
indeauour
to
come
to
a
detestation
and
hatred
of
himselfe
(
of
which
wee
haue
here
written
in
his
place
)
hee
shall
profitte
verie
little
at
all
.
For
GOD
suffers
not
nor
regards
a
mans
indeauour
and
labour
for
one
vertue
,
with
slouthfulnesse
and
neglect
towards
another
.
The
2.
thing
I
proposed
in
the
first
part
of
thus
last
daies
iourney
of
the
Soule
,
to
bee
discoursed
,
was
a
particuler
view
or
such
furniture
as
was
requisite
for
the
repayring
of
mans
Soule
slaughtered
and
ruined
by
sinne
.
This
discourse
might
bee
without
bounds
if
wee
should
measure
it
according
to
mans
lymitlesse
corruption
,
but
the
true
seruant
of
GOD
,
who
by
the
former
generall
instruction
is
come
vnto
the
knowledge
of
those
many
murthers
sinne
hath
committed
in
the
soule
,
and
how
much
hee
is
inabled
to
helpe
himselfe
by
such
instruments
as
hee
hath
receiued
from
GOD
,
calling
first
vpon
GOD
for
helpe
,
by
which
meanes
hee
may
vse
this
power
and
those
instruments
,
with
such
others
as
are
necessarie
to
this
purpose
:
it
followeth
,
now
that
hee
exercise
himselfe
in
such
things
as
are
verie
necessarie
to
that
reparation
.
First
,
therefore
hee
must
bee
exercised
in
rooting
vppe
sinne
in
the
Soule
,
that
being
about
to
performe
anie
duetie
to
GOD
,
there
may
bee
nothing
so
much
to
offend
the
eyes
of
so
great
a
Maiesty
.
So
this
being
don
he
must
decke
himselfe
with
such
habits
and
vertues
,
as
may
make
him
appeare
beautifull
and
gracefull
in
his
sight
.
Which
is
to
bee
performed
by
these
exercises
following
.
1
Exercise
is
concerning
sorrow
for
our
sinnes
,
which
helpes
much
to
relieue
the
discomfiture
of
the
soule
:
and
of
the
manifold
euill
that
comes
by
sinne
.
He
that
hath
offended
so
great
a
Lord
as
is
our
God
,
by
such
grieuous
treacheries
as
wee
haue
done
,
&
would
now
againe
come
into
his
seruice
:
it
is
meet
that
first
he
labour
to
get
his
offence
pardoned
,
&
that
to
doe
this
hee
vse
those
meanes
whereby
he
may
more
easily
be
restored
to
grace
:
and
that
we
may
not
as
desperate
persons
,
or
conceited
ideots
thinke
that
no
remedy
is
to
bee
found
for
so
great
a
malady
as
that
of
our
malice
,
the
diuine
goodnesse
euer
desirous
of
our
good
hath
prouided
for
vs
an
easie
remedy
,
namely
that
we
shold
be
sorry
for
our
heinous
proditions
and
offences
which
we
haue
committed
against
his
goodnesse
,
and
no
sooner
shall
we
intimously
from
the
heart
conceiue
this
sorrow
,
but
by
&
by
all
our
wiekednesse
shall
be
blotted
out
of
his
memory
.
So
great
is
the
malice
and
poison
of
sinne
,
that
to
the
extinguishing
and
putting
out
of
the
same
,
not
all
the
sorrow
and
tears
of
all
men
in
the
world
is
sufficient
of
it selfe
;
how
much
lesse
the
sorrow
and
teares
of
one
man
alone
?
but
yet
so
great
is
the
clemeney
and
mercy
of
our
Lord
,
and
of
such
,
value
is
the
vnualuable
price
of
the
pretious
blood
of
the
sonne
of
God
,
that
he
is
pleased
,
so
that
we
repent
our
sinnes
with
a
sincere
heart
,
and
with
a
liuely
faith
apply
that
pretious
merits
of
that
spotlesse
Lambe
of
God
to
our
wounded
soules
,
to
supply
in
mercy
what
is
defectiue
in
our
weakenesse
,
and
to
accept
that
all
sufficient
sacrifice
of
his
blessed
Sonne
vpon
the
Crosse
for
a
complete
and
full
ransome
and
satisfaction
for
all
.
And
surely
it
is
but
iust
and
right
,
that
wee
grieue
for
our
sinnes
committed
,
for
there
is
no
man
lyuing
who
is
not
naturally
greeued
,
and
doth
not
repene
that
hee
hath
done
any
act
,
whereby
either
harme
may
ensue
vnto
him
,
or
he
may
be
depriued
of
any
good
thing
that
hee
affected
.
Now
sinne
is
the
cause
that
wee
loose
that
infinite
good
,
euren
GOD
himselfe
:
it
is
the
cause
that
grace
is
taken
from
vs
,
wherein
consists
all
our
riches
,
it
is
the
cause
that
wee
become
Sathans
seruants
,
and
GODS
sworne
enemies
,
it
is
the
cause
that
hee
that
dieth
in
it
,
shall
for
euer
bee
depriued
of
,
the
inheritance
of
heauen
,
and
buried
in
infernall
dennes
,
and
iustly
ought
hee
to
suffer
so
great
euill
,
who
commits
Treason
against
the
most
supreme
GOD
,
who
was
content
to
die
,
that
hee
might
giue
vnto
vs
life
.
To
recount
the
euills
wherewith
sinne
affects
vs
,
were
to
number
the
drops
of
heauen
in
a
storme
of
raine
.
Therefore
our
sorrow
for
sins
ought
to
be
longer
than
any
words
can
reach
,
seeing
our
GOD
offended
,
is
so
good
and
so
worthy
of
our
seruice
,
and
neuer
to
bee
offended
:
whose
anger
and
offence
ought
most
to
vrge
vs
,
and
:
whose
will
and
goodnesse
,
aboue
all
things
to
mooue
vs
to
blot
out
our
sinnes
with
the
sobs
of
our
hearts
,
and
teares
of
our
soules
,
that
being
put
out
of
his
sight
,
that
deuine
goodnesse
may
be
pleased
with
our
lame
obedience
.
But
the
maner
of
acquiring
this
sorrow
,
if
the
heart
bee
found
to
bee
harde
,
is
,
that
wee
represent
to
the
Soule
,
the
euill
that
proceeds
from
sinne
and
compell
our
will
to
desire
that
it
were
not
committed
,
and
that
God
had
not
been
offended
by
it
.
And
this
act
of
the
will
we
must
labour
often
to
produce
,
sometimes
generally
for
all
sinne
,
sometimes
discoursing
from
one
sinne
to
another
,
and
with
the
greatest
endeauour
we
can
,
albeit
sometimes
we
may
seeme
to
haue
no
sensible
griefe
;
for
such
is
not
in
our
power
,
nor
is
absolutely
necessary
at
all
times
:
God
in
whose
hands
it
is
will
giue
it
vs
,
if
we
often
assume
that
which
we
can
obtaine
:
and
in
this
sorrow
he
that
will
rightly
begin
to
serue
God
,
must
continue
a
month
or
more
.
2
Exercise
.
Must
be
in
the
hatred
of
a
mans
selfe
,
a
thing
before
all
other
requisite
in
expelling
the
euill
customes
of
the
soule
.
For
as
from
the
loue
of
our
Sauior
spring
innumerable
euils
,
from
which
ill
customes
and
habits
doe
arise
,
to
when
the
loue
of
our
Sauior
ceaseth
,
and
the
hatred
of
our
Sauior
entreth
,
to
which
the
Gospell
in
many
places
exhorts
,
euery
sinne
and
euill
custome
is
banished
.
But
because
such
kind
of
hatred
seems
at
the
first
sight
to
defer
vs
from
this
exercise
,
for
the
inbred
loue
which
euery
one
hath
towards
themselues
aboue
all
things
in
the
world
,
vnto
which
also
euery
man
is
bounde
,
we
will
first
shew
the
manner
how
euery
one
ought
to
hate
himselfe
:
Secondly
wherefore
euery
one
ought
to
hate
himselfe
:
and
thirdly
how
this
hatred
can
stand
with
true
charity
which
begins
at
the
loue
of
ones
selfe
.
I
Presupposing
the
rule
and
Canon
of
the
sixt
instruction
,
the
manner
,
wherewith
euery
one
ought
to
hate
himselfe
,
must
bee
this
,
that
he
neither
will
,
desire
nor
assume
to
himselfe
any
thing
that
may
delight
him
besides
that
which
without
the
offence
of
God
he
cannot
omit
,
but
if
he
must
desire
it
and
take
it
to
him
,
then
it
must
be
so
done
,
that
as
much
as
in
him
is
,
he
be
sorry
for
it
,
conconsidering
how
vnworthy
hee
is
of
all
delectation
and
pleasure
in
respect
of
his
sinnes
,
and
thereupon
is
sorry
that
he
is
compelled
to
admit
it
,
yet
in
as
much
as
it
is
the
pleasure
of
God
,
he
willingly
and
ioyfully
admits
it
.
As
for
the
purpose
,
eating
,
drinking
,
&
the
like
,
which
bring
some
delectation
with
them
,
thou
must
neuer
assume
,
will
or
desire
them
for
thy
owne
comforts
and
delights
,
or
to
satisfie
thy
owne
appetite
,
nay
thou
must
with
a
firme
will
determine
with
thy selfe
,
that
thou
wouldest
not
admit
it
,
if
the
will
of
God
were
not
such
as
would
haue
thee
to
doe
it
,
To
hold
this
firme
resolution
,
it
is
needfull
that
thou
call
to
minde
the
sixt
instruction
.
And
herein
shalt
thou
know
that
thou
hall
gained
such
a
will
,
when
thou
takest
onelie
so
much
of
these
,
and
in
that
manner
as
thou
thinkest
God
would
haue
thee
to
take
and
desire
.
God
would
that
thou
shouldest
take
of
meate
and
drinke
what
is
necessarie
both
in
quantitie
and
qualitie
.
In
quantitie
,
so
much
as
is
truely
and
not
fainedlie
necessarie
vnto
thee
whereby
thou
maist
bee
disposed
and
made
strong
to
the
seruice
of
GOD
:
in
qualitie
,
that
with
all
thy
power
thou
reiect
all
sweete
taste
therein
,
except
when
it
is
necessarie
for
the
remedie
of
thy
infirmities
.
In
these
and
the
like
it
will
be
euer
expedient
,
that
wee
take
something
lesse
,
yea
whilst
yet
it
may
seeme
necessarie
vnto
vs
to
take
so
much
.
For
often
the
too
much
loue
of
our selues
will
impose
vpon
vs
,
but
seldome
the
hatred
of
our selues
.
Besides
it
is
necessarie
together
with
this
hatred
of
thy selfe
,
that
thou
doest
now
desire
all
the
toyles
,
vexations
,
contempts
&c
iniuries
to
be
done
thee
,
which
be
wished
,
desired
&c
assumed
,
so
that
it
be
not
against
the
will
of
God
,
or
be
the
occasion
of
the
losse
of
some
spirituall
or
temporall
good
.
So
this
is
necessary
the
caution
,
discretion
,
and
counsail
of
some
wise
and
holy
man
,
and
a
continuall
feare
that
vnder
the
colour
of
good
,
we
be
not
deceiued
.
For
we
must
not
beleeue
euery
spirit
,
It
is
also
besides
necessary
,
if
we
will
worthily
hate
our selues
,
not
onely
to
leaue
all
delectable
things
,
and
withall
desire
all
greeuances
and
vexations
,
but
withall
we
must
herein
reioyce
,
when
any
such
aduersities
and
priuations
of
pleasant
things
,
nay
of
necessary
things
befal
vs
from
any
,
which
is
more
greeuous
vnto
vs
then
whilst
we
●ake
them
vp
our selues
,
but
chiesly
when
in
our
iudgement
he
who
doth
such
things
to
vs
,
doth
it
with
an
indiscreete
and
malicious
intent
.
And
albeit
we
cannot
without
manifest
signes
iudge
hereof
,
nor
yet
then
with
any
firme
resolution
.
And
albeit
we
ought
much
to
lament
the
offence
of
the
persecuter
and
wrong
doer
,
louing
him
in
the
bowels
of
compassion
as
one
from
whom
we
haue
receiued
a
singular
benefit
:
yet
when
we
shall
manifestly
see
it
,
we
must
bee
very
carefull
that
so
great
a
gift
&
pretious
pearle
perish
not
;
but
considering
the
reasons
wherfore
euery
one
must
hate
himselfe
,
as
we
shall
shew
anon
,
then
must
our
will
come
on
producing
most
frequent
acts
of
desiring
and
accepting
such
persecution
and
contempt
which
is
done
vnto
vs
:
which
things
when
we
haue
done
we
shall
be
inriched
with
the
holy
hatred
which
we
looke
for
.
All
these
things
Christ
Iesus
our
Master
hath
both
by
word
and
example
taught
vs
,
whose
most
holy
soule
,
albeit
neuer
wounded
with
the
sting
of
any
sinne
,
and
so
there
being
no
necessity
of
handling
that
pretious
body
with
any
asperity
of
hatred
,
yet
would
hee
for
our
example
,
despise
all
delectable
things
and
suffer
persecution
and
to
bee
so
euill
intreated
as
neuer
was
any
other
man
.
All
which
hee
did
,
that
wee
might
learne
what
wee
ought
to
doe
,
to
obtaine
this
hatred
of
our selues
which
is
so
necessary
.
Seeing
then
his
Maiesty
would
suffer
such
things
,
by
his
example
to
induce
vs
to
the
like
,
Christ
suffring
for
vs
,
Let
them
consider
this
,
who
are
so
negligent
in
religion
that
they
thinke
all
Christian
duties
to
be
but
matter
of
conformity
,
and
let
them
know
that
the
name
of
Christians
agrees
not
to
them
,
vnlesse
they
study
the
doctrine
of
so
sublime
a
searcher
,
deliuered
vnto
vs
both
by
word
and
example
.
And
surely
,
if
nothing
else
would
driue
vs
to
this
care
,
but
only
that
we
might
imitate
so
great
a
Master
as
the
Sonne
of
God
,
and
be
made
like
him
,
euen
that
might
suffice
,
without
any
other
reason
,
to
make
vs
walke
the
iourney
,
which
so
worthy
a
Master
hath
troden
out
for
vs
,
seeing
wee
are
sure
that
he
cannot
there
erre
in
the
way
,
nor
hath
lost
the
crowne
of
glory
.
But
that
wee
may
more
fully
obtaine
this
thing
,
one
thing
is
to
be
noted
,
which
at
the
first
blush
may
seeme
to
be
of
smal
moment
,
but
more
aduisedly
considered
,
will
be
thought
of
much
worth
,
Namely
,
that
the
chiefe
exercise
most
expedient
for
vs
to
vse
,
for
the
gayning
of
this
holy
hatred
,
is
,
that
incessantly
we
pursue
and
assault
those
our
innumerable
small
desires
,
which
euery
moment
occur
.
And
the
manner
of
pursuing
them
is
after
the
fashion
of
those
who
indeauor
to
set
vpon
a
potent
aduersary
by
deceits
.
For
with
great
circumspection
wee
must
prouide
,
whether
happily
wee
desire
any
thing
which
is
not
of
GOD
,
nor
leads
vs
vnto
GOD
,
and
assoone
as
we
perceiue
that
anything
falls
out
that
may
delight
vs
besides
and
without
GOD
,
suddenly
the
will
is
to
bee
inclined
to
contradict
it
,
and
not
to
accept
it
,
But
assoone
as
wee
shall
see
any
thing
befall
vs
contrarīat
,
or
displeasant
to
vs
,
by
and
by
,
to
incline
the
will
to
desire
that
.
Which
if
any
shall
frequently
exercise
,
hee
shall
farre
sooner
obtaine
this
holy
hatred
,
and
withall
so
great
dominion
ouer
himsclfe
,
as
cannot
be
in
words
expressed
.
For
it
is
most
certaine
,
that
this
is
the
key
of
all
those
treasures
belonging
to
perfection
.
2
For
what
cause
wee
must
hate
our selues
:
is
now
to
be
discussed
.
Which
albeit
,
may
sufficiently
bee
grounded
out
of
these
assertions
of
our
Sauiours
,
Hee
that
hates
not
his
owne
soule
cannot
bee
my
Disciple
,
and
hee
that
will
follow
mee
,
let
him
denie
himselfe
&c.
Yet
to
giue
the
greater
satisfaction
to
this
point
which
is
holden
of
most
men
for
paradoxall
and
vntrue
,
we
must
obserue
,
that
for
many
causes
it
is
very
profitable
for
vs
,
and
that
GOD
requites
no
lesse
seruice
at
our
hands
then
to
hate
our selues
.
1
Which
might
serue
for
all
,
wee
must
hate
our selues
because
what
euill
so
euer
is
in
vs
,
and
what
defect
of
vertue
and
good
soeuer
is
in
vs
proceeds
from
this
,
that
wee
doe
not
hate
our selues
:
for
all
this
euill
,
and
all
defect
of
good
in
vs
,
is
deriued
from
this
,
that
wee
loue
and
desire
some
thing
against
or
besides
the
commandement
of
God
.
All
which
we
do
only
for
the
loue
of
our selues
.
Therefore
,
if
we
would
haue
our
soules
inriched
with
the
good
things
of
God
,
and
infranchised
from
the
euill
,
wee
cannot
but
hate
our selues
.
He
that
loues
his
soule
,
looseth
his
soule
,
said
the
eternall
truth
,
it
is
the
roote
and
fountaine
of
all
euill
in
mans
heart
.
Therefore
one
said
well
,
if
thou
shalt
loue
euill
,
then
thou
hast
hated
,
if
thou
shalt
hate
euill
then
thou
hast
loued
;
learne
therefore
to
loue
thy selfe
in
not
being
thy selfe
,
for
whosoeuer
loues
himselfe
,
is
deceiued
,
and
blind
in
that
he
loueth
it
.
As
great
madnesse
,
to
nourish
that
seruant
that
will
betray
thee
,
and
to
cherish
that
theefe
that
brings
thee
to
the
gallowes
.
The
loue
of
our selues
will
affoord
vs
no
more
fauour
,
and
therefore
it
is
wisdome
to
hate
our selues
,
seeing
it
is
no
better
then
the
worme
,
that
destroies
the
wood
it
is
bred
in
,
and
the
Moth
that
frets
the
cloth
that
feeds
it
.
2
We
must
hate
our selues
because
that
seeing
we
haue
by
our
sinnes
become
Traitors
against
God
,
it
is
but
iust
that
wee
giue
him
all
possible
satisfaction
wee
can
.
But
seeing
an
infinit
satisfaction
is
due
,
according
to
the
measure
and
mallice
of
our
sinnes
,
and
wee
poore
wretches
of
our selues
can
performe
so
small
,
as
the
least
;
for
this
cause
we
ought
to
hate
our selues
,
and
to
desire
that
all
men
should
hate
vs
,
as
much
as
without
sinne
,
and
the
offence
of
God
may
be
,
because
when
wee
being
so
vnable
to
satisfie
one
for
a
thousand
,
yet
we
should
presume
to
sinne
against
him
with
a
high
hand
;
and
therefore
by
this
hatred
of
our selues
,
to
render
vnto
him
all
the
satisfaction
that
lieth
in
vs
.
And
if
you
aske
me
what
treason
the
sinner
hath
committed
,
I
answere
,
the
greatest
of
all
other
treasons
;
it
is
no
other
but
to
kill
his
Lord
and
take
his
life
from
him
.
And
that
the
sinner
doth
this
is
plaine
,
But
seeing
the
coldnesse
of
our
minds
doth
not
suffer
vs
to
handle
our selues
any
thing
sharply
as
we
ought
;
at
the
least
,
let
vs
desire
,
and
with
great
desire
consent
,
that
we
may
be
prouoked
,
and
may
sustaine
persecutions
,
disgraces
,
and
contempt
from
others
.
For
persecution
,
contempt
and
the
like
,
are
no
other
but
as
a
shop
and
hammer
,
wherewith
to
take
from
vs
the
rust
and
drosse
of
our
soules
,
or
as
the
searing
iron
of
the
soule
whereby
to
take
from
it
the
poison
of
selfe-loue
,
wherewith
we
are
exulcerated
and
abstracted
from
all
good
,
that
this
exulceration
beeing
taken
away
,
we
may
performe
that
admirable
worke
of
God
,
which
is
the
loue
of
him
.
Therfore
we
should
much
reioyce
,
When
we
are
ill
intreated
of
others
,
when
we
are
affected
with
calumniations
and
iniuries
,
and
with
great
loue
to
God
,
and
him
that
persecutes
vs
,
cry
out
:
whence
haue
I
this
happinesse
in
this
world
,
to
haue
the
exulceration
and
infection
of
my
soule
taken
from
me
,
and
that
it
should
be
the
occasion
to
●nrich
mee
with
my
God
,
with
most
excellent
riches
and
graces
.
We
may
consider
,
that
it
is
holden
for
a
great
happinesse
to
light
vpon
a
Chirurgian
who
can
cure
the
wounds
and
vlcers
of
the
body
,
albeit
that
hee
doe
it
not
without
sharpe
prickings
and
lancings
,
which
mightily
crucifie
euen
the
marrow
of
the
soule
.
But
sure
it
is
much
more
happinesse
to
fall
into
his
society
,
who
beyond
all
reason
seemes
to
vse
vs
ill
,
and
withall
to
take
from
vs
euen
those
things
we
stand
in
need
of
,
for
so
he
cureth
otherwise
the
most
incurable
wounds
and
stinking
vlcers
of
the
soule
.
For
if
we
willingly
embrace
this
,
we
shall
bee
made
sound
from
that
deadly
poison
of
selfe-loue
.
Happy
is
that
man
who
shall
feele
and
desire
this
,
and
shall
with
continuall
and
effectual
care
procure
it
:
but
more
happy
he
,
who
seeing
himselfe
in
the
middest
of
the
conflicts
of
persecution
and
worldly
disasters
and
misfortunes
,
shall
yet
swallow
those
bitter
draughts
,
that
hee
may
possesse
this
loue
of
God
,
and
that
hatred
of
himselfe
:
but
most
happy
is
he
,
who
through
long
exercise
is
so
directed
towards
the
greatnesse
of
this
most
sweet
hatred
,
that
albeit
,
for
his
naturall
inclination
,
it
brings
great
paine
with
it
,
yet
the
ardent
desire
of
increasing
in
the
loue
of
God
,
doth
change
it
into
so
great
sweetnesse
,
as
that
was
wont
to
doe
,
which
with
a
most
earnest
longing
,
he
before
desired
.
Of
the
manner
,
in
respect
of
our
duety
,
whereby
to
obtaine
this
,
shal
be
spoken
in
the
sixth
exercise
of
humility
which
is
the
primary
foundation
hereof
:
Yet
this
place
requires
,
that
wee
should
deliuer
the
most
effectuall
manner
of
obtayning
this
hatred
of
our selues
because
the
thing
is
so
out
of
all
practise
and
vse
.
Therefore
we
must
obserue
,
that
it
is
very
expedient
we
be
attentiue
,
that
at
what
time
the
will
is
inclined
to
desire
or
accept
persecution
,
it
is
not
fit
to
bring
into
sight
the
persecution
it selfe
,
compelling
our selues
to
accept
it
:
for
it
is
something
difficult
,
voluntarily
to
accept
persecution
,
being
present
or
but
lately
laide
on
vs
,
except
wee
haue
a
great
measure
of
the
annointing
of
the
holy
Spirit
:
therefore
we
must
doe
thus
,
vsing
a
holy
caution
.
It
falleth
out
often
,
that
we
are
iniuried
and
that
without
all
reason
,
much
griefe
accompanying
it
.
Behold
now
we
are
at
the
point
of
death
▪
For
at
that
time
,
sensuality
hath
no
life
but
is
wholy
subiected
:
the
miserable
reason
●is
not
then
mistresse
as
it
ought
,
but
compassionats
sensuality
as
her
sister
,
albeit
aduersant
:
the
deuill
who
is
neuer
a
sleepe
,
indeauours
by
all
his
michinations
,
to
inflame
vs
,
that
we
might
the
more
feele
the
persecucion
:
yet
God
who
is
faithfull
,
Namely
,
that
the
iniury
being
so
present
&
nere
vnto
vs
,
as
much
as
is
in
vs
,
for
some
short
time
,
we
forget
the
same
,
and
for
this
time
,
to
lift
vp
the
eyes
of
our
consideration
,
to
thinke
on
those
innumerable
riches
contained
in
the
loue
of
God
towards
vs
,
and
with
this
consideration
we
incline
the
will
to
loue
and
desire
the
infinit
good
of
this
loue
:
so
as
now
louing
and
desiring
so
great
riches
,
we
turne
our selues
and
incline
our
wills
to
the
present
persecution
,
before
as
it
were
forgotten
,
and
reputing
it
to
bee
so
necessary
,
(
as
wee
haue
said
)
to
obteine
the
riches
of
Gods
loue
;
we
desire
the
same
with
all
our
might
,
inforcing
the
will
with
all
our
power
to
desire
it
.
Thus
,
no
doubt
,
the
will
being
mollified
,
and
strenghthned
with
the
reward
of
the
loue
of
God
and
future
glory
,
will
bee
most
ready
to
be
inclined
and
drawne
to
accept
such
persecution
,
which
before
was
so
terrible
in
our
eyes
,
and
if
wee
exercise
this
often
,
wee
shal
be
so
accustomed
to
that
which
is
good
,
that
what
before
seemed
aboue
nature
,
wee
shall
now
with
great
delight
performe
.
And
this
would
be
againe
and
againe
considered
:
because
it
is
of
great
moment
aswell
to
the
whole
Chapter
,
as
that
of
Humility
,
Patience
,
Affections
of
the
soule
,
as
also
that
of
the
loue
of
our selues
,
and
againe
to
any
difficulty
or
labour
inward
or
outward
,
&
to
conclude
,
to
the
whole
method
of
seruing
God
.
If
I
should
adde
more
reasons
,
why
wee
should
hate
our selues
,
I
might
tell
you
.
4
That
consideration
of
shortnesse
of
life
were
very
effectuall
hereto
.
For
seeing
so
small
time
to
tarry
,
why
should
wee
fall
in
loue
with
our selues
.
5
The
consideration
of
the
euills
of
this
life
,
in
the
world
wee
shall
haue
pressiue
and
trouble
,
and
all
things
that
may
iustly
make
vs
hate
our selues
.
6
Consideration
of
our
daunger
.
7
The
consideration
of
them
that
haue
perished
by
too
much
loue
of
themselues
.
8
The
consideration
of
our
seruitude
,
whilst
wee
are
heere
.
9
The
consideration
of
the
worlds
ingratiude
.
And
lastly
the
consideration
of
the
forgetfulnesse
of
our selues
,
and
of
God
.
All
which
might
be
strong
motiues
against
all
selfe
loue
,
which
is
the
best
of
all
graces
;
&
moue
vs
to
this
holy
hatred
as
the
goale
of
goodnesse
.
3
How
true
charity
&
hatred
of
our selues
do
stand
together
;
I
briefly
shew
thus
.
They
not
only
stand
together
,
but
so
stand
together
,
as
we
shall
neuer
be
able
to
climb
to
the
top
of
charity
,
except
we
hate
our selues
.
For
assoone
as
one
doth
hate
himselfe
,
as
wee
haue
said
,
and
not
before
,
he
then
hath
all
the
loue
which
he
ought
to
haue
towards
himselfe
,
and
which
is
most
profitable
for
him
,
as
also
which
God
would
that
he
should
haue
;
that
is
to
say
,
he
then
hath
the
loue
of
God
and
of
vertues
and
celestiall
glory
and
all
things
that
doe
conduce
vnto
it
.
And
this
loue
suffers
not
the
co-partnership
of
any
vice
,
albeit
we
are
inclined
to
it
,
and
so
denying
our selues
and
hating
our selues
and
taking
from
our selues
the
euill
that
we
desire
,
we
are
filled
with
the
true
diuine
loue
:
which
otherwise
we
could
neuer
inioy
.
3
Exercise
,
is
to
adorne
our
soules
with
vertues
necessary
to
the
beauty
of
the
soule
.
He
is
said
to
haue
a
beautifull
soule
,
that
hath
his
naturall
appetites
conforme
with
sanctified
reason
and
the
lawes
of
God
.
And
this
conformity
is
nothing
else
but
a
certaine
troope
of
vertues
,
whilst
euery
one
being
placed
in
his
due
ranke
in
the
soule
,
makes
it
beautifull
,
and
directs
it
,
as
is
conuenient
for
the
great
dignity
thereof
,
mitigating
the
false
and
euill
concupiscences
which
cleaue
vnto
it
by
sinne
,
and
disposing
it
to
serue
him
and
without
contradiction
obey
his
will
that
created
it
.
It
is
not
amisse
then
that
wee
know
what
course
must
be
taken
to
come
to
these
vertues
.
As
much
therfore
as
maybe
gathered
from
the
sacred
word
it selfe
and
writings
of
the
godly
belonging
hereunto
,
we
will
reduce
all
those
things
wherein
it
is
necessary
that
he
be
imploied
who
would
acquire
so
great
beauty
of
soule
vnto
three
.
1
That
hee
beg
helpe
of
one
more
potent
then
himselfe
,
seeing
all
our
powers
are
too
weake
to
reach
such
high
things
:
and
to
this
serues
prayer
.
2
That
with
many
acts
as
with
the
matter
,
he
build
these
habits
of
vertues
.
3
That
as
with
a
bridle
he
may
restraine
,
or
warily
lead
and
guide
the
naturall
affections
which
are
found
in
euery
man
,
called
of
diuines
and
Philosophers
ioy
,
sorrow
hope
and
feare
.
1
Of
prayer
.
Our
most
high
and
omnipotent
God
would
haue
vs
stand
in
need
of
his
supernaturall
helpe
,
seeing
the
good
things
vnto
which
he
hath
created
vs
,
are
supernaturall
.
And
he
would
also
that
we
should
call
vpon
him
for
them
,
not
but
that
he
more
desireth
to
giue
vs
them
then
wee
to
aske
them
of
him
,
but
that
we
might
possesse
that
with
greater
glory
,
which
we
obtaine
with
greater
labour
of
desire
.
Besides
he
would
haue
vs
aske
,
that
as
importunate
suiters
we
should
more
frequently
present
our selues
before
him
,
and
so
by
often
presenting
our selues
in
his
presence
,
might
the
better
come
into
the
knowledge
of
him
.
For
by
how
much
we
haue
the
thing
present
before
vs
,
by
so
much
the
knowledge
of
it
maketh
the
greater
impression
:
and
the
better
we
know
his
greatnesse
and
super-eminent
qualities
,
we
shall
the
more
reioice
in
him
;
and
the
more
we
shal
reioice
in
him
and
know
him
,
the
more
we
shall
loue
him
;
and
by
how
much
as
we
shall
know
him
and
loue
him
more
,
by
so
much
more
will
the
beames
of
truth
shine
in
our
soules
:
and
to
conclude
,
by
how
much
as
this
light
together
with
his
loue
shall
shine
in
vs
,
by
so
much
more
,
whatsoeuer
is
not
good
or
tending
to
God
,
shall
be
nothing
reputed
in
our
eyes
,
and
by
so
much
more
shall
we
hate
that
is
euill
,
imbrace
all
vertue
and
come
neere
vnto
God
.
From
whence
it
is
cleere
by
many
reasons
,
that
prayer
is
a
sure
iourney
to
obtaine
whatsoeuer
is
necessary
for
vs
,
and
that
it
leades
vs
to
the
height
of
loue
,
to
which
we
were
borne
.
Therefore
we
must
esteeme
this
prayer
or
that
necessitie
of
prayer
,
as
a
pledge
which
God
hath
taken
of
vs
,
whereby
to
retaine
vs
with
him
.
For
hee
knowes
well
,
how
much
good
comes
vnto
vs
by
his
presence
,
and
how
assuredly
we
would
forget
him
,
if
wee
had
no
need
of
him
.
Now
we
must
know
,
that
the
excellency
of
praier
,
that
it
may
bee
imperious
and
commaund
a
blessing
,
doth
not
onely
consist
herein
,
that
wee
demaund
some
excellent
thing
,
but
with
all
and
much
more
,
that
wee
haue
a
sublimated
and
high
motiue
and
scope
.
And
the
motiue
that
should
set
vs
to
pray
must
bee
,
to
beleeue
that
our
Lord
GOD
would
,
that
we
should
haue
what
wee
aske
:
and
,
he
would
haue
vs
to
aske
,
that
wee
might
thereby
bee
disposed
to
his
seruice
.
For
blessed
is
the
bread
which
hee
eates
,
who
eateth
to
this
end
that
hee
might
liue
,
and
liuing
might
be
imploied
in
increasing
in
the
loue
of
the
glory
of
his
God
.
For
so
the
asking
of
bread
,
and
whatsoeuer
else
with
a
such
motiue
,
is
much
esteemed
in
the
sight
of
God
.
Besides
,
of
such
a
minde
we
must
bee
,
that
if
wee
thinke
it
not
acceptable
vnto
GOD
,
that
we
obtaine
that
which
wee
most
desire
,
forthwith
,
as
much
as
is
in
vs
,
wee
must
neither
desire
nor
aske
it
.
The
hungry
soule
for
the
most
part
by
the
famine
that
oppresseth
him
,
is
mooued
to
aske
bread
,
but
so
is
not
hee
who
rightly
praies
vnto
GOD
,
hee
must
aske
meat
and
necessary
grace
and
glory
,
not
chiefely
for
that
he
hath
need
of
these
,
but
for
that
the
Lord
God
would
that
wee
should
haue
them
,
expecting
onely
our
prayer
that
hee
might
giue
them
vnto
vs
;
so
that
the
will
of
GOD
desirous
that
wee
should
haue
these
things
,
must
more
mooue
vs
to
aske
and
desire
our
owne
good
,
then
the
ioy
and
glorie
which
wee
hope
,
may
accrue
vnto
vs
thereby
.
Therefore
the
manner
of
praying
ought
to
bee
,
that
our
soule
hauing
attained
to
a
habit
of
asking
that
which
God
desires
aboue
any
other
things
,
and
exercised
by
many
acts
of
so
asking
it
,
not
chiefly
for
our
owne
good
,
but
for
that
his
most
Holy
will
is
most
worthy
to
bee
desired
aboue
all
desireables
;
whatsoeuer
we
shall
aske
,
let
it
be
immixt
and
interwouen
with
such
a
habit
,
and
all
the
words
of
our
prayers
let
them
bee
ioyned
to
the
actes
of
willing
;
and
desiring
whatsoeuer
we
shall
aske
,
for
this
cause
that
God
desireth
that
wee
should
haue
it
,
whereby
wee
might
thus
become
his
more
acceptable
seruants
,
and
haue
the
greater
loue
towards
him
.
Happy
are
they
that
can
thus
pray
,
for
in
few
daies
they
shall
grow
to
bee
potent
men
in
the
Lord
.
To
performe
all
the
foresaid
things
,
are
necessary
the
2.
and
6.
instructions
.
I
will
hereof
giue
this
example
.
For
many
doe
pray
with
the
some
motiue
;
yet
speed
not
for
the
purpose
:
some
man
asketh
vertue
●●d
grant
to
some
good
end
,
knowing
that
GOD
hath
commanded
vs
to
aske
of
,
him
▪
necessaries
.
Hee
askes
instantly
acknowledging
his
owne
vnworthinesse
:
perseuers
in
this
mannes
of
asking
and
feeles
in
his
prayer
some
●●dste
of
sweetnesse
and
diuine
loue
.
Now
some
thinke
this
prayer
to
proceede
from
a
perfect
motiue
and
scope
,
but
it
is
not
so
;
albeit
the
prayer
bee
deuout
and
good
.
But
if
you
aske
what
it
wants
,
I
answere
there
is
this
wanting
,
that
hee
asked
not
of
loue
,
albeit
with
loue
.
Therefore
I
say
it
sufficeth
not
,
that
the
motiue
be
perfect
,
that
hee
loue
,
and
haue
all
other
things
,
but
he
must
also
be
moued
to
aske
of
loue
,
and
not
for
the
loue
of
the
thing
desired
,
albeit
yet
euen
the
loue
of
the
thing
may
be
kept
with
much
perfection
:
so
that
in
act
it
be
resired
to
this
,
that
therefore
it
may
be
loued
,
because
God
will
that
wee
should
loue
that
thing
,
which
now
is
not
so
in
the
former
kind
,
and
therefore
exceeds
the
bounds
of
prayer
.
Therefore
many
considering
this
,
haue
come
to
know
,
that
the
loue
of
themselues
was
hid
vnder
the
shadow
of
the
loue
of
God
,
and
that
it
was
true
,
that
albeit
they
loued
GOD
,
yet
were
they
not
mooued
with
this
loue
in
act
whilest
they
prayed
,
but
with
the
loue
of
themselues
,
albeit
not
with
an
ill
loue
,
whereby
they
were
mooued
to
aske
that
which
they
did
,
because
it
was
good
.
This
will
be
more
easily
vnderstood
by
that
which
often
falls
out
amongst
such
as
loue
one
another
;
that
one
askes
something
of
another
,
and
that
with
the
loue
wherewith
hee
loueth
him
,
yet
not
of
,
or
for
the
loue
which
hee
hath
towards
him
,
of
whom
hee
asketh
:
but
for
the
loue
of
himselfe
and
his
owne
benefit
.
Therefore
,
as
before
is
said
,
wee
must
not
aske
so
of
God
,
but
we
must
aske
with
and
for
his
loue
;
that
is
,
we
must
actually
perceiue
a
desire
of
obtayning
that
we
aske
,
whereby
God
by
that
may
receiue
from
vs
an
acceptable
obedience
;
surely
great
and
necessary
is
the
attention
,
that
we
may
know
the
difference
of
these
loues
.
For
it
is
a
thing
necessary
to
bee
knowen
,
and
many
thinke
they
haue
gone
aright
in
this
businesse
,
but
looking
neerer
into
the
thing
they
haue
found
it
to
bee
onely
the
imagination
of
the
true
loue
of
GOD
,
and
themselues
to
be
far
from
it
indeed
.
Hee
therefore
beleeues
and
knowes
himselfe
to
bee
in
the
right
way
,
who
continually
builds
,
as
vpon
his
guide
in
the
way
,
vpon
an
actuall
desire
of
obteyning
by
prayer
,
these
or
these
graces
,
that
God
may
reioyce
to
see
him
so
beautified
,
and
that
hee
may
grow
in
his
loue
.
And
although
at
the
beginning
of
this
exercise
,
many
shall
not
only
feele
that
they
do
not
increase
in
deuotion
,
but
rather
to
haue
made
ship-wracke
of
that
which
they
had
before
,
for
which
they
shall
be
much
grieued
in
their
soules
:
yet
let
them
goe
on
cheerefully
in
this
great
worke
.
And
let
them
not
admire
that
they
feele
this
diminution
of
deuotion
,
for
in
that
he
finds
in
himselfe
this
coldnesse
and
indeuotion
,
hee
shall
performe
a
farre
more
worthie
duety
,
then
before
,
whilest
he
seemed
to
taste
a
greater
sweetnesse
and
contentment
.
For
this
contentment
was
wont
to
arise
from
the
loue
of
himselfe
,
albeit
not
euill
,
which
yet
is
to
be
abandoned
,
that
one
may
bee
wholly
addicted
to
the
loue
of
God
which
is
best
of
all
.
For
when
it
arose
from
the
loue
of
our selues
which
was
very
great
,
we
found
great
sweetnesse
and
pleasure
in
it
:
but
that
loue
being
discarded
,
the
loue
of
God
aboue
entertained
,
which
at
the
beginning
is
but
small
,
little
sweetnesse
and
deuotion
is
felt
;
but
this
loue
increasing
,
the
pleasure
and
deuotion
will
also
increase
.
For
illustration
whereof
,
our
owne
experience
will
serue
.
Wee
see
that
two
stickes
doe
burne
together
,
the
one
being
drier
and
easily
fiered
,
the
other
not
so
,
yet
the
firing
of
the
one
,
makes
the
other
being
greene
,
and
not
so
apt
to
burne
,
to
flame
and
as
it selfe
doth
:
but
if
you
remooue
them
asunder
,
you
shall
finde
that
sticke
which
was
not
so
drie
,
to
loose
both
his
flame
and
heate
too
:
and
to
keepe
it
from
going
quite
out
,
hee
must
be
inforced
either
to
vse
the
bellowes
,
or
else
re-match
it
with
the
former
which
first
set
it
on
fire
.
In
like
manner
,
our
loue
of
God
being
not
so
hot
and
inflamed
of
it selfe
,
if
yet
it
be
ioyned
to
the
loue
of
our selues
,
which
is
like
drie
wood
,
it
will
as
tinder
set
on
fire
all
our
workes
,
but
being
diuorced
from
this
loue
of
our selues
,
the
loue
of
GOD
will
stand
in
need
of
the
bellowes
of
many
strong
labours
and
actions
to
keepe
it
in
.
For
scarcely
shall
wee
find
any
flame
of
this
loue
,
but
rather
seeme
in
our selues
to
bee
key
cold
:
and
therefore
by
many
strong
acts
must
wee
succour
it
,
by
the
consideration
of
those
things
,
which
according
to
the
loue
of
our selues
seemed
sweete
vnto
vs
;
namely
by
the
consideration
of
the
great
good
of
glory
and
comforts
which
wee
hope
for
in
time
to
come
,
and
againe
,
that
so
wee
shall
escape
those
great
euills
which
wee
doe
naturally
abhorre
and
hate
.
And
by
such
breathings
&
blasts
of
the
loue
of
our selues
,
we
may
beleeue
that
some
little
flame
of
the
loue
of
God
may
bee
inkindled
,
and
by
little
and
little
gather
strength
&
increase
,
according
to
the
proportion
of
our
indeauour
,
being
helped
thereunto
by
the
loue
of
God
.
Yet
it
is
very
expedient
,
that
wee
indeauour
earnestly
to
haue
strong
acts
in
all
the
things
afforesaid
,
whereby
that
so
vehement
a
loue
of
GOD
may
bee
produced
in
vs
;
as
that
was
wont
to
bee
which
we
had
before
,
as
a
loue
compounded
of
the
loue
of
our selues
which
was
great
,
vehement
and
contentfull
,
together
with
the
loue
of
God
,
which
was
but
small
and
very
weake
.
And
this
wee
must
labour
to
doe
,
till
wee
finde
so
great
sweetnesse
in
being
deliuered
from
our
streights
and
miseries
,
onely
to
the
end
that
wee
may
the
better
serue
God
,
as
we
were
wont
to
feele
whilest
wee
desired
the
same
,
being
induced
thereunto
,
onely
that
wee
might
be
deliuered
from
the
anguish
that
did
so
tire
vs
.
He
that
shall
dot
thus
,
may
worthily
conceiue
,
that
hee
hath
the
true
and
sincere
loue
of
God
which
we
ought
euer
to
seeke
&
begge
.
This
is
,
I
confesse
,
a
great
alteration
,
and
the
change
of
the
right
hand
of
the
highest
happy
is
he
that
tastes
it
in
the
earth
,
for
now
he
begins
to
dwell
amongst
those
fresh
pastures
,
which
hee
shall
more
plentifully
enioy
in
eternall
glorie
.
But
it
is
very
needfull
herein
,
that
whilest
wee
pray
,
wee
be
very
attentiue
in
this
,
vntill
wee
bee
habituated
and
accustomed
to
such
kinde
of
praying
,
whereby
we
may
feele
in
all
our
postulations
and
demaunds
,
whether
the
loue
of
God
,
or
the
loue
of
the
thing
,
which
we
aske
,
haue
mooued
vs
to
aske
it
of
God
,
nor
by
any
meanes
to
passe
from
one
demaund
,
vntill
we
haue
inclined
the
will
▪
to
accept
it
on
that
condition
,
because
God
would
haue
vs
to
aske
,
and
in
the
same
to
serue
him
.
And
if
herein
we
bee
negligent
,
there
is
no
hope
of
growing
in
any
good
habit
of
praying
.
As
for
the
point
:
we
say
,
Our
Father
which
art
in
Heauen
,
hallowed
be
thy
name
:
in
this
first
petition
we
aske
,
that
the
name
of
GOD
in
vs
might
be
had
in
estimation
and
loue
,
without
any
mixture
of
earthly
things
to
be
loued
with
it
.
This
is
so
high
and
soueraigne
a
petition
that
whosoeuer
obtaines
it
,
is
blessed
euen
on
the
earth
.
Therefore
if
any
doe
vnderstand
it
and
loue
himselfe
vndoubtedly
,
he
will
desire
and
seeke
so
great
a
good
to
himselfe
,
and
with
great
affection
he
will
desire
it
:
and
it
is
a
good
postulation
and
desire
.
Yet
must
not
we
content
our selues
,
herewith
,
but
going
further
,
must
incline
and
induce
the
will
to
another
more
perfect
motiue
,
namely
,
that
we
desire
this
thing
because
God
is
most
worthy
onely
to
be
esteemed
and
beloued
in
our
hearts
,
without
all
commixtion
of
our
loue
,
or
of
any
other
earthly
thing
,
and
because
hee
hath
created
vs
to
this
thing
.
Nor
let
vs
by
any
meanes
passe
to
any
other
petition
or
demaund
,
vntill
wee
haue
obetined
this
motiue
.
And
with
all
let
vs
remember
what
the
Sonne
of
God
said
;
Wee
must
pray
alwaies
.
2
In
this
third
exercise
,
wee
must
besides
prayer
,
labour
to
build
vp
these
habits
of
vertues
in
vs
by
many
acts
of
vertues
;
which
vertues
can
no
other
where
be
had
,
but
from
the
most
pretious
mines
and
veines
of
the
passion
of
Christ
.
It
is
true
,
that
many
excellent
things
touching
the
soueraignty
of
vertues
,
are
written
in
many
bookes
,
but
happy
is
hee
that
reads
and
learnes
them
in
the
booke
of
life
,
which
is
Iesus
Christ
,
the
fountaine
of
all
wisdome
in
Heauen
and
Earth
.
Learne
of
me
,
as
of
the
most
learned
Booke
.
And
what
shall
we
learne
?
But
a
few
things
;
as
well
,
least
they
should
be
forgotten
,
as
for
that
they
are
such
,
that
being
learned
,
we
need
no
more
learning
,
we
are
full
of
true
wisdome
.
Learne
therefore
of
me
that
I
am
meeke
and
lowly
in
heart
.
Let
no
man
then
thinke
he
can
be
inriched
with
vertues
,
except
hee
learne
them
,
from
the
Sonne
of
God
made
man
,
and
chieftly
from
his
most
sacred
passion
,
for
this
is
the
golden
mine
,
giuen
vnto
the
world
of
our
most
mercifull
Father
,
that
thence
we
may
fill
our
hands
and
hearts
of
all
things
needfull
.
It
is
great
presumption
,
to
thinke
being
seuered
from
this
plentifull
mine
,
to
gather
any
vertues
or
graces
;
but
he
is
happy
that
is
admitted
to
the
inwards
of
this
mine
,
by
continuall
meditation
thereof
:
for
there
shall
he
finde
most
sweete
veines
of
all
diuine
riches
,
to
aduance
him
to
the
seats
of
the
Angels
;
seeing
in
him
are
all
the
Treasures
of
Wisdome
and
Knowledge
,
the
fulnesse
of
the
God-head
dwelling
in
him
bodily
.
Of
this
Master
therefore
we
are
to
learne
two
lessons
of
Humility
and
Patience
,
as
in
his
former
inuitation
,
we
soe
:
learne
of
me
&c.
1
Of
humility
,
A
vertue
that
climbes
so
high
,
and
diues
so
low
,
that
the
learned
haue
made
sundry
ladders
to
come
vnto
it
.
Not
let
any
thinke
to
come
to
this
Heauen
of
Humility
without
these
ladders
.
But
these
being
so
plentifully
handled
by
others
,
Heaue
them
and
passe
on
to
the
businesse
it selfe
.
In
my
opinion
whosoeuer
shall
ascend
by
these
degrees
,
shall
soone
come
to
the
knowledge
of
all
things
,
and
sal
cleerely
see
that
hee
is
nothing
of
himselfe
,
saue
nothing
indeed
;
and
that
all
whatsoeuer
is
any
thing
,
is
GOD
himselfe
:
and
that
seeing
it
is
so
,
he
doth
worthily
exact
of
vs
,
vnlesse
we
will
commit
these
,
or
some
worse
crime
,
to
bestow
all
our
thoughts
and
all
our
powers
,
by
all
meanes
to
magnifie
him
,
whose
that
all
is
,
that
is
any
thing
.
Besides
,
Humility
being
such
a
vertue
,
as
wisheth
nothing
that
is
not
its
owne
,
requires
that
the
whole
world
should
handle
and
esteeme
it
for
that
it
is
,
i.
a●
nothing
,
and
that
mens
hearts
should
not
,
for
the
least
space
of
time
that
is
,
be
imploied
,
in
esteeming
that
for
something
which
indeed
is
nothing
,
or
which
is
a
vessell
of
all
iniquities
worse
then
nothing
,
and
such
is
euery
sinfull
man
.
That
therefore
this
may
bee
firme
and
fixed
in
euery
mans
heart
by
many
acts
of
good
consideration
in
that
consists
the
key
of
humility
,
in
desiring
,
that
those
which
iniury
vs
and
such
as
see
vs
so
iniuried
,
may
thinke
that
we
doe
not
suffer
this
out
of
humility
,
but
because
wee
cannot
auoide
it
.
For
we
cannot
esteeme
it
any
great
thing
,
when
we
desire
to
bee
ill
intreated
with
despight
,
if
wee
thinke
that
those
who
see
it
,
doe
iudge
that
wee
suffer
it
out
of
humility
,
not
offended
,
nor
feeling
the
iniury
.
For
he
that
would
please
GOD
,
must
indeauour
to
be
accounted
vile
and
abiect
,
not
of
an
humble
and
modest
minde
.
This
is
that
which
I
say
,
that
we
should
so
desire
to
be
accounted
vile
of
others
,
and
to
be
handled
as
abiects
,
that
we
should
also
wish
that
they
should
altogether
thinke
wee
were
so
handled
against
our
will
,
and
that
we
take
it
very
hardly
and
are
much
offended
that
we
are
so
esteemed
and
so
dealt
withall
;
when
in
truth
wee
reioyce
for
the
holy
hatred
of
our selues
,
which
wee
finde
to
be
in
vs
.
Yet
we
must
obserue
,
that
if
any
man
were
of
so
great
vertue
,
that
vsing
no
violence
to
himselfe
,
he
could
wish
that
other
men
esteemed
him
vile
and
not
humble
,
such
a
man
for
the
edification
of
his
neighbours
might
wish
,
that
they
did
iudge
that
he
suffered
such
iniuries
with
ioy
and
not
against
his
will
,
but
for
the
loue
of
God
and
humility
:
and
that
should
be
very
heroicall
humility
and
such
as
the
sonne
of
God
would
haue
vs
learne
of
him
.
But
seeing
this
humility
is
to
be
learned
of
our
redeemer
,
let
vs
set
it
before
our
eyes
as
the
rude
and
vnskilfull
in
painting
vse
to
put
the
example
which
in
learning
they
desire
to
imitate
.
This
humility
of
the
sonne
of
God
,
is
inexplicable
,
yet
will
we
according
to
our
grosse
conceit
,
endeauour
to
know
it
:
considering
that
when
he
was
God
infinite
,
and
man
most
perfect
,
he
would
and
with
great
ioy
did
chuse
to
bee
esteemed
and
intreated
for
the
most
abiect
thing
in
the
world
,
for
thy
sake
,
suffring
all
kinde
of
iniuries
and
contumelies
from
the
day
of
his
birth
,
vntill
he
suffred
most
ignominious
death
,
and
all
these
things
,
not
for
that
they
were
necessary
for
him
,
but
that
wee
,
who
had
so
great
necessity
might
learne
the
manner
of
humbling
our selues
,
which
consists
in
these
said
things
.
Whence
wee
may
see
how
reprehensible
he
is
,
who
doth
not
learne
this
humility
,
which
so
great
a
Master
doth
teach
,
and
which
hee
exercised
in
himselfe
,
albeit
not
for
himselfe
,
but
that
we
might
learne
of
him
.
Therefore
the
humility
of
our
Lord
being
knowne
,
euery
one
ought
to
frame
in
his
heart
another
humility
:
to
the
imitation
and
likenesse
hereof
,
not
that
hee
is
commaunded
to
come
to
the
equality
thereof
,
for
albeit
all
the
creatures
did
desire
and
reioyce
to
be
accounted
vile
,
and
to
bee
most
vnworthily
intreated
;
out
of
the
meane
conceit
they
had
of
themselues
from
the
true
knowledge
of
their
owne
abiectnesse
and
basenesse
;
and
if
all
the
humility
of
all
these
were
in
one
man
;
Yet
this
humility
were
nothing
compared
with
our
Redeemers
humility
.
For
many
waies
,
there
is
infinit
difference
betwixt
his
Maiestie
and
our
nullity
:
euery
of
which
puts
infinit
difference
betwixt
the
excellency
of
his
humility
,
and
all
the
humility
of
all
the
Saints
of
God
in
one
,
&
therefore
I
said
that
wee
must
frame
our
humility
of
the
imitation
and
likenesse
of
his
.
Some
may
happily
admire
that
God
exacts
of
vs
so
great
contempt
of
our selues
and
humility
,
and
which
cost
him
so
deare
whilest
by
his
example
hee
taught
it
vs
.
Therefore
wee
may
obserue
that
it
was
his
will
so
to
doe
,
because
indeed
it
was
good
for
vs
,
and
because
wee
haue
no
good
thing
of
our selues
,
but
all
from
his
bountifull
hand
,
whom
wee
ought
to
glorifie
for
it
,
and
not
our selues
:
And
it
is
not
onely
good
for
vs
,
but
most
necessary
,
for
such
humility
is
a
perfect
medicine
for
our
deadly
infirmity
which
proceeds
from
pride
:
nor
shall
euer
any
man
be
perfectly
cured
of
it
,
but
by
humility
.
So
much
as
shall
want
of
the
perfect
cure
of
it
,
so
much
shall
want
of
the
clensing
of
the
soule
;
and
how
much
we
want
of
the
clensing
of
the
soule
,
so
much
shall
we
want
of
the
benefits
and
grace
of
God
,
and
so
much
also
shall
we
be
lesse
his
.
And
if
any
aske
how
one
may
reioyce
to
bee
agitated
and
turmoyled
with
contempts
and
wrongs
,
seeing
it
is
a
thing
difficult
to
desire
it
.
I
answere
that
it
may
be
done
out
of
the
great
consideration
of
this
humility
of
the
Sonne
of
God
,
and
the
benefit
arising
vnto
vs
by
it
,
and
chiefly
,
because
we
are
so
made
able
,
that
GOD
may
haue
ioy
in
vs
and
an
acceptable
seruice
of
vs
.
But
there
is
no
disceete
man
will
cast
that
from
him
,
whereby
the
will
of
GOD
may
be
fufilled
together
with
a
mans
own
honour
,
and
inestimable
and
perpetuall
profit
to
himselfe
,
and
that
with
the
labour
of
a
most
short
time
.
But
that
we
may
in
reason
answere
this
obiection
:
wee
must
note
,
that
to
frame
so
worthy
an
humility
,
it
is
necessary
(
as
in
the
sixth
Instruction
)
that
we
often
incline
our
will
;
and
againe
that
wee
often
,
nay
daily
desire
with
ioy
this
so
pretious
an
abiection
and
contempt
.
For
how
worthily
ought
he
to
bee
despised
,
who
so
often
is
found
a
Traitor
against
his
eternall
Lord
and
Sauiour
,
by
sinne
betraying
his
soule
to
Sathan
,
and
taking
it
from
him
who
of
his
onely
goodnesse
would
die
for
it
?
Surely
if
seriously
we
thought
on
these
things
,
with
much
griefe
should
wee
take
honours
if
they
were
offered
to
vs
;
seeing
wee
cleerely
know
that
hence
it
may
fall
out
,
that
it
may
bee
a
hinderance
to
vs
of
most
excellent
good
things
,
which
by
the
contempt
of
our selues
and
true
humility
is
the
way
to
the
Kingdome
of
heauen
,
doe
vndoutedly
remaine
for
vs
.
Yet
notwithstanding
in
some
cases
,
a
man
may
wish
to
bee
honoured
and
esteemed
,
namely
if
hee
haue
the
eye
of
his
intention
to
some
seruice
of
God
,
which
he
beleeues
or
sees
,
may
by
such
honor
bee
performed
;
but
euen
in
that
case
,
also
,
he
must
desire
with
great
caution
,
feare
,
and
some
griefe
,
to
be
honored
.
Now
there
is
a
certaine
euill
fruit
and
venemous
hear
be
which
growes
plentifully
in
the
world
,
ouer-growing
and
indeed
ouerthrowing
all
vertues
,
but
chiefly
hindering
the
increase
&
growth
of
humility
,
namely
vaine
glory
the
mother
of
all
euill
,
which
infects
all
that
is
good
in
the
whole
man
.
And
little
or
no
vaine
glory
at
all
will
offer
it selfe
to
him
that
hath
denied
himselfe
and
hates
himselfe
in
such
sort
as
wee
haue
said
.
For
vaine
glory
is
nothing
but
a
complacency
and
ioy
that
one
takes
,
from
that
which
he
ought
not
to
take
it
,
or
in
that
maner
he
ought
not
to
take
it
.
Rightly
may
one
reioyce
of
the
good
things
he
receiues
of
the
hand
of
God
,
so
farre
fourth
as
he
sees
or
hopes
that
any
seruice
of
God
or
benefit
of
his
soule
(
for
both
are
one
if
rightly
vnderstood
)
may
arise
therby
.
Else
it
is
vaine
ioy
,
and
vaine
glory
:
for
we
take
vnto
vs
that
glory
,
that
is
due
to
God
alone
:
or
els
we
glory
in
our selues
when
we
shold
glory
in
the
Lord
.
Therefore
let
euery
man
suspect
,
that
it
is
vaine
&
not
spiritual
ioy
which
he
takes
of
the
benefits
receiued
from
God
,
whilest
he
reioiceth
not
in
the
same
maner
,
considering
the
benefits
which
others
haue
receiued
:
for
albeit
we
ought
fistt
chuse
good
things
for
our selues
before
others
,
&
also
to
reioice
(
that
when
it
was
not
decreed
that
we
together
with
them
should
obteine
it
,
it
fell
out
that
wee
had
it
)
yet
whilest
both
wee
and
they
obteine
good
things
at
the
good
hand
of
GOD
,
the
diuine
Maiesty
doth
equally
reioyce
at
both
,
nor
ought
our
ioye
to
bee
any
other
but
in
GOD
,
and
for
that
his
holy
will
is
fulfilled
.
Thus
reioiced
the
spirit
of
the
blessed
Virgin
in
God
her
saluation
.
Our
good
GOD
would
haue
vs
so
much
to
reioyce
of
euery
good
thing
wee
haue
,
as
we
know
the
same
good
to
come
from
God
,
and
to
serue
for
the
seruice
of
GOD
.
And
when
it
exceeds
this
ordination
of
God
,
and
goes
beyond
these
bounds
,
then
presently
becomes
it
vaine
ioy
and
vaine
glory
.
Yet
farre
worse
is
the
vaine
glory
,
which
ariseth
from
the
good
thing
wee
haue
not
;
but
worst
of
all
is
that
,
to
reioyce
at
the
euill
he
hath
committed
.
So
crafty
is
vaine
glory
that
often
he
who
is
of
small
vertue
,
will
yet
thinke
himselfe
to
reioyce
in
God
for
the
good
things
he
hath
,
when
as
yet
for
the
most
part
it
is
mixt
with
vaine
glory
.
Therefore
vntill
one
be
well
assured
of
his
vertues
and
graces
,
he
should
euer
flee
all
kinde
of
complacency
and
ioy
,
whilest
he
recogitates
the
benefits
of
God
which
hee
hath
receiued
of
God
,
or
heareth
of
himselfe
,
and
should
rather
accustome
himselfe
at
those
times
,
to
stand
in
feare
,
whereby
should
,
with
a
certaine
griefe
haue
vaine
glory
in
suspition
,
which
hiddenly
is
wont
to
rise
out
of
these
things
.
Therefore
omitting
that
worst
kinde
of
vaine
glory
as
too
grosse
to
be
entertained
of
any
child
of
God
,
and
is
onely
in
the
wicked
,
and
such
as
desire
not
the
true
good
:
we
will
returne
to
the
first
vaine
glory
which
ariseth
from
that
good
which
a
man
hath
,
doth
,
or
heareth
of
himselfe
.
The
thing
which
may
easily
disturne
vs
from
so
great
an
euill
,
is
,
the
consideration
of
the
mighty
vanity
&
falsity
which
may
be
found
in
it
:
for
there
is
no
man
that
is
giuen
to
vertue
,
who
doth
not
hate
the
thing
which
is
vaine
and
false
:
&
so
often
and
long
may
one
consider
this
thing
and
that
which
followeth
,
that
by
much
vse
of
considering
it
,
hee
may
conceiue
so
great
a
hatred
against
this
euill
of
vaine
glory
,
that
thencefourth
it
will
euer
scarce
offer
it selfe
to
a
man
.
And
this
is
the
consideration
,
it
were
a
vile
and
odious
thing
if
any
noble
courtier
should
esteeme
it
for
a
great
matter
,
and
should
boast
of
it
,
that
he
had
put
himselfe
in
some
small
perill
out
of
his
loue
and
duety
to
the
King
,
which
King
before
that
by
reason
of
him
,
and
for
the
great
loue
he
bare
to
him
,
had
exposed
himselfe
to
many
great
daungers
and
wounds
.
But
if
the
same
noble
man
,
should
not
onely
esteeme
that
small
fauour
he
had
done
for
his
King
,
to
whom
hee
ought
so
much
,
very
highly
;
but
also
boast
of
it
abroade
,
his
leuity
&
folly
were
worthy
euery
where
to
bee
laughed
at
.
But
yet
this
vanity
of
his
were
much
more
abhominable
if
the
King
himselfe
should
haue
borne
all
this
toile
without
all
helpe
of
this
noble
man
,
and
that
the
noble
man
should
haue
suffred
that
little
daunger
with
the
great
fauour
,
and
helpe
of
the
King
,
and
with
great
promisses
and
benefits
before
the
danger
suffered
,
and
after
that
little
daunger
suffred
,
largely
performed
.
Into
a
vanity
incomparably
worse
doth
he
fall
that
followes
vaine
glory
.
For
our
most
high
God
,
a
King
of
incomprehensible
Maiesty
,
infinit
power
and
glory
,
out
of
his
onely
goodnesse
,
without
any
obligation
beholding
our
infinit
necessity
,
for
our
reliefe
,
exposed
himselfe
to
most
bitter
and
ignominious
death
;
in
which
businesse
wee
were
so
farre
from
bringing
him
any
helpe
,
that
wee
haue
not
beene
thankful
to
him
for
it
;
nay
all
that
were
with
him
forsooke
him
,
and
wee
doe
most
of
all
forsake
him
,
through
our
defects
and
wants
,
albeit
his
Diuinity
is
now
made
knowne
vnto
vs
much
more
then
to
any
of
them
that
forsooke
him
.
Seeing
then
it
is
so
,
let
vs
acknowledge
how
vaine
and
wicked
it
is
for
any
man
to
glory
at
the
duety
he
performes
to
God
,
omitting
in
the
meane
time
to
glory
in
God
alone
,
and
how
much
more
vaine
it
is
,
for
this
cause
to
desire
to
be
had
in
account
with
others
,
when
all
that
time
,
wherein
there
hearts
are
occupied
in
iudging
vs
to
be
of
much
worth
,
they
leaue
to
be
imploied
in
esteeming
and
praising
God
,
the
Author
of
all
good
.
God
forbid
that
the
heart
which
is
not
exercised
in
highly
esteeming
and
praising
the
most
high
God
,
to
whom
all
praise
and
glorie
is
due
,
should
be
taken
vp
in
esteeming
mee
to
be
of
any
worth
,
to
whom
no
such
thing
,
but
shame
and
confusion
is
due
.
Hee
cannot
but
bee
held
for
consenting
to
the
crime
,
who
thinkes
others
doe
occupy
their
mindes
in
praising
and
esteeming
him
being
so
vile
,
in
the
meane
time
ceasing
to
magnifie
God
for
all
his
benefits
:
and
yet
is
neither
ashamed
nor
grieued
at
such
inuersion
and
abuse
of
these
things
.
And
that
which
much
increaseth
our
vanity
,
is
,
that
whatsoeuer
we
doe
or
suffer
,
all
that
we
performe
is
through
Gods
goodnesse
and
the
bounty
of
his
hand
,
by
whose
singular
helpe
wee
doe
all
that
wee
doe
.
And
albeit
some
may
say
,
that
it
is
to
euery
man
a
thing
glorious
and
of
much
worth
,
that
he
accepts
this
goodnesse
of
God
,
and
doth
not
reiect
the
gifts
and
benefits
of
God
,
and
so
thinke
that
hence
he
may
glory
,
herein
to
differ
from
the
damned
,
who
therefore
seeme
to
bee
punished
,
because
they
accepted
not
the
grace
offred
:
to
this
may
be
answered
that
there
was
yet
neuer
any
man
the
world
,
who
vainely
would
boast
hereof
alone
,
that
he
had
accepted
of
the
benefits
done
him
by
the
King
,
but
rather
it
should
be
accounted
madnesse
not
to
accept
of
them
,
and
that
is
the
madnesse
of
the
damned
,
that
they
receiued
not
benefits
of
God
when
they
might
.
But
it
is
a
foolish
thing
to
reioice
,
that
thou
wouldest
not
be
madde
,
else
a
man
may
goe
presumptuously
and
pompompously
,
and
being
asked
the
cause
why
he
doth
so
,
he
answers
that
he
doth
it
for
this
cause
,
that
when
hee
might
haue
beene
a
foole
,
and
fallen
into
the
pit
,
yet
he
would
not
:
and
that
makes
him
aduance
himselfe
,
and
thinke
he
is
a
iolly
fellow
.
But
such
a
man
in
all
mens
iudgements
would
bee
accounted
a
foole
:
How
much
more
shold
he
of
whom
we
speake
.
For
euen
this
,
that
hee
accepted
the
benefits
or
God
,
or
did
not
reiect
them
,
he
hath
chiefly
from
the
helpe
of
God
;
what
hast
thou
,
that
thou
hast
not
receiued
:
and
if
thou
hast
receiued
it
,
why
boastest
thou
?
Therefore
he
that
considering
this
in
himselfe
,
shall
boast
himselfe
,
is
surely
most
madde
and
vaine
,
and
voide
of
all
good
,
so
as
much
as
he
list
,
let
him
boast
himselfe
,
and
glorie
in
such
his
madnesse
.
2
Patience
,
I
said
that
out
of
Christs
schoole
,
wee
must
learne
two
lessons
;
Humility
and
Patience
.
Of
the
first
wee
haue
heard
;
now
of
the
second
,
how
it
is
to
be
had
and
preserued
.
This
vertue
of
Patience
is
such
a
cossen
germaine
(
as
I
may
say
)
to
Humility
,
that
almost
they
are
euer
found
together
,
and
by
the
same
meanes
that
the
one
is
to
be
had
,
the
other
also
is
to
be
obtained
.
For
as
to
obteine
humility
,
it
is
necessary
that
wee
set
before
our
eyes
the
humility
of
the
Sonne
of
God
,
so
must
we
doe
to
gaine
Patience
.
For
who
will
complaine
of
iniuries
and
afflictions
,
hauing
deserued
them
as
we
all
haue
,
when
he
considers
with
what
meekenesse
and
patience
the
Sonne
of
God
suffered
so
many
and
great
acerbities
,
persecutions
,
afflions
,
torments
and
most
bitter
death
it selfe
,
who
besides
that
he
was
true
God
and
Lord
of
all
,
was
also
of
a
more
noble
and
delicate
complexion
aboue
all
other
men
,
and
more
sensible
of
afflictions
?
Who
will
not
patiently
suffer
in
remedy
of
his
owne
offences
,
all
occurrent
afflictions
and
iniuries
,
if
he
consider
his
God
to
haue
suffred
farre
greater
for
oothers
,
namely
for
a
remedy
to
our
euills
.
The
manner
of
obteyning
this
Patience
see
in
the
7.
Instruction
.
But
seeing
wee
are
entred
into
the
field
of
Patience
;
we
will
set
fourth
the
great
riches
which
we
must
digge
for
;
to
the
appeasing
of
the
minde
,
vpon
al
occasions
of
impatience
:
to
which
purpose
we
will
propose
some
odious
thing
,
that
may
befall
vs
.
Thou
conceiuest
vpon
a
small
occasion
of
some
one
hath
spoken
euil
of
thee
which
thou
neuer
committedst
.
Through
this
suspition
,
three
sorts
of
weapons
are
drawne
against
thy
minde
.
First
,
the
sword
of
wicked
iudgement
.
Secondly
,
of
painefull
impatience
.
Thirdly
,
of
hatred
against
him
thou
suspectest
hath
spoken
it
.
Now
an
industrious
and
skilfull
seruant
of
the
heauenly
King
must
so
take
these
so
daungerous
weapons
on
his
buckler
,
and
defend
himselfe
from
them
,
that
being
wounded
by
none
of
them
,
hee
may
from
euery
one
of
them
receiue
a
singular
benefit
and
beautie
to
his
soule
,
to
the
great
glory
of
the
King
,
in
whose
seruice
hee
fights
:
and
that
may
thus
be
don
.
First
,
from
the
first
weapon
and
dart
,
he
must
withdraw
his
body
by
stepping
aside
,
inclyning
his
will
,
least
hee
should
receiue
the
blow
,
consenting
to
such
a
iudgement
,
and
considering
wee
are
prohibited
by
the
chiefe
Iudge
,
to
whom
onely
it
belongs
,
who
saith
,
iudge
not
.
Therefore
wee
must
leaue
that
with
great
ioy
,
and
not
vsurpe
his
office
.
Secondly
,
hee
must
receiue
the
second
Dart
with
all
his
forces
,
reioycing
at
the
iniury
and
griefe
that
proceeds
from
it
;
and
by
how
much
the
more
as
he
shall
seeme
to
reioyce
at
it
,
by
so
much
lesse
shall
the
deuill
assault
him
by
im
patience
,
least
he
should
giue
him
the
occasion
of
so
great
a
good
.
And
that
it
may
thus
fall
out
in
this
second
point
haue
recourse
to
that
which
is
written
touching
the
hatred
of
our selues
.
Thirdly
,
wee
must
meete
this
third
weapon
,
namely
of
hatred
against
him
of
whom
wee
haue
suspition
,
or
happily
certaine
knowledge
,
that
hee
spoke
this
;
by
inclining
the
will
to
produce
some
singular
act
of
loue
towards
him
,
seeing
(
God
assisting
vs
)
we
may
incline
the
will
to
desire
what
it
will
,
and
to
giue
what
end
to
our
labours
it
will
.
And
as
wee
ought
to
prouide
our selues
against
these
foresaid
three
darts
,
arising
from
this
small
occasion
,
so
ought
wee
to
carry
our selues
towards
all
the
fiery
darts
of
men
and
diuells
,
which
in
all
our
liues
doe
occurre
in
any
kinde
of
aduersity
,
whereby
wee
may
in
all
things
so
looke
to
our selues
,
that
patience
may
euer
remaine
in
our selues
vnhurt
,
and
that
we
may
euer
remember
,
that
saying
of
Christs
,
By
your
patience
possesse
your
soules
.
Be
sure
,
that
when
hee
shall
haue
determined
,
that
patience
shall
haue
possession
in
it
,
if
that
patience
faile
,
the
soule
is
left
as
it
were
destroied
and
forsaken
:
for
neither
shall
it
obtaine
from
God
another
possessor
,
if
it
suffer
this
to
be
taken
from
it
,
nor
of
it selfe
can
it
haue
any
other
that
is
good
.
Therefore
is
it
in
the
greatest
daunger
that
can
be
,
least
it
should
be
taken
captiue
of
euery
one
,
seeing
that
roaring
Lion
neuer
sleepes
,
but
euer
goes
about
seeking
whom
hee
may
deuoure
.
From
whose
iawes
onely
such
possessors
,
or
those
that
are
possessed
of
patience
are
secure
.
Blessed
therefore
are
the
meeke
and
peacemakers
,
as
that
giuer
of
happinesse
hath
pronounced
.
3
The
third
thing
which
wee
noted
to
bee
necessity
for
the
beautifying
of
the
soule
,
was
that
the
affections
resident
in
euery
man
might
bee
brideled
and
restrained
.
These
wee
will
reduce
chiefly
to
these
foure
,
ioy
,
sorrow
,
hope
and
feare
.
Yet
not
omitting
to
discourse
some
thing
of
the
rest
.
For
these
are
the
naturall
affections
which
are
found
in
euery
of
vs
.
For
it
is
naturall
for
euery
man
to
reioyce
at
present
good
things
,
to
bee
sorrowfull
for
the
euill
,
to
hope
for
good
to
come
,
and
feare
the
euill
.
Therefore
here
our
labour
must
bee
in
speaking
of
these
affections
,
and
some
others
very
considerable
to
shew
how
they
may
warily
be
bridled
and
guided
to
the
seruice
of
God
.
For
much
euill
ariseth
from
them
,
if
they
be
suffred
to
goe
vnreined
and
at
liberty
,
because
they
neuer
cease
rouing
and
running
hither
and
thither
in
the
soule
,
sometimes
this
affection
,
sometimes
that
,
so
that
hence
it
is
that
all
the
euills
which
befalls
vs
,
doe
spting
in
that
.
Wee
suffer
them
without
any
check
or
snub
to
take
their
range
:
yea
euen
in
men
very
deuout
,
they
doe
much
harme
,
albeit
they
are
much
confined
.
But
this
is
to
be
noted
,
that
if
any
one
doe
all
his
workes
both
inword
and
outward
for
the
loue
of
God
,
as
in
the
2.
Instruction
,
and
be
led
by
a
hated
of
himselfe
,
as
in
the
2.
Exercise
is
spoken
,
he
shall
with
great
moderation
restraine
and
gouerne
these
affections
.
Therefore
here
we
will
briesly
proceed
,
obseruing
that
then
are
these
affections
said
to
bee
rightly
moderated
,
when
we
giue
our
assent
to
none
of
their
motions
in
the
minde
,
but
such
as
wee
know
doe
please
God
,
and
from
which
he
may
receiue
an
acceptable
seruice
:
otherwise
they
ought
euer
to
be
banished
from
his
minde
,
that
would
safely
trauaile
vnto
God
:
as
a
learned
man
hath
sweetly
resolued
.
That
therefore
wee
may
the
more
easily
banish
them
:
wee
m●st
know
,
that
all
ioyes
which
the
world
affoords
vs
,
are
to
bee
placed
in
true
euills
;
and
that
for
the
cause
following
.
And
hence
it
followeth
,
that
all
things
which
bring
sorrow
and
griefe
are
to
bee
placed
and
accounted
amongst
true
good
things
,
seeing
that
by
these
,
as
by
most
wholesome
sanatiues
are
cured
the
wounds
of
our
soules
.
And
surely
he
that
rightly
vnderstands
and
performes
these
things
may
very
easily
doe
that
Boetius
couselleth
,
and
which
is
in
this
Chapter
discoursed
:
to
which
that
shall
not
a
little
helpe
which
is
written
in
the
6.
Instruction
.
Yet
wee
will
seuerally
and
briefly
speake
of
these
affections
beginning
.
1.
With
ioy
,
where
we
must
know
,
that
we
are
to
ioy
in
nothing
but
in
God
,
and
the
things
with
are
of
God
,
such
are
all
the
things
that
direct
vs
vnto
God
.
The
reason
is
:
for
he
that
hath
so
great
matter
of
ioy
in
God
and
the
things
which
are
of
God
,
is
very
in
circumspect
,
if
in
the
meane
time
be
occupie
his
mind
in
reioycing
in
any
other
thing
,
seeing
our
forces
are
so
much
weaker
to
reioyce
and
loue
,
by
how
much
they
are
more
deuided
and
distracted
into
sundry
ioyes
and
businesse
.
Wee
ought
also
to
know
,
that
albeit
we
giue
our selues
wholy
to
GOD
yet
shall
we
not
doe
that
we
ought
to
doe
,
how
much
lesse
,
if
wee
be
distracted
into
other
affaires
?
Therefore
one
of
these
things
of
necessity
we
must
doe
,
either
repell
euery
other
ioy
assoone
as
it
insinuats
it selfe
,
to
which
purpose
wee
must
refort
to
the
sixth
Instruction
,
or
else
that
it
be
ordered
towards
God
,
so
it
be
not
vaine
ioye
as
in
the
2.
Instruction
.
And
that
so
our
ioyes
ought
to
be
so
ordered
,
we
are
taught
;
Reioyce
in
the
Lord
alwaies
,
For
dayly
inumerable
things
of
small
moment
there
are
,
which
popose
a
matter
of
ioy
vnto
vs
,
from
all
which
a
man
must
presently
extricate
and
acquit
himselfe
,
nor
doe
I
thinke
it
needefull
here
to
vse
any
example
.
For
this
is
a
generall
rule
,
concerning
euery
ioy
that
is
not
in
GOD
,
or
actually
referred
to
God
.
Yet
that
by
more
aduisedly
pondering
whatsoeuer
hath
beene
said
,
hereof
we
may
the
more
liuely
feele
it
,
we
may
obserue
,
that
if
it
be
accounted
an
abiect
and
base
thing
for
a
great
King
flourishing
in
all
abundance
to
esteeme
a
little
scrappe
of
siluer
so
highly
,
that
the
gaine
of
it
would
greatly
reioyce
him
,
and
the
losse
of
it
mightily
afflict
him
and
cast
him
downe
:
then
farre
more
is
our
basenesse
,
who
hauing
euer
present
the
infinit
good
things
which
God
possesseth
for
himselfe
and
vs
in
which
we
ought
to
reioyce
,
we
yet
reioyce
in
other
things
of
no
worth
,
offring
themselues
vnto
vs
:
such
as
are
all
the
things
of
this
world
:
chiefely
seeing
we
ought
to
loue
him
more
then
our selues
,
and
so
esteeme
his
glory
more
then
our
owne
.
2.
We
may
say
the
same
of
him
that
grieues
for
any
thing
that
can
befal
him
in
world
,
which
hee
can
loose
,
except
it
be
sinne
,
or
bring
him
to
sinne
,
as
in
like
manner
we
may
say
,
that
it
is
great
abiection
to
grieue
for
such
things
,
hauing
before
his
eyes
so
great
glory
,
for
which
he
ought
to
reioyce
.
Therefore
we
must
neuer
suffer
any
griefe
or
heauinesse
to
tarry
in
the
soule
,
but
that
which
ariseth
for
our
sinnes
.
Grieue
for
nothing
,
saith
a
holy
man
,
but
for
sinne
onely
.
And
this
is
the
reason
:
for
sorrow
is
either
for
the
euill
that
is
present
,
or
the
good
that
is
lost
:
now
seeing
no
true
euill
or
good
can
be
lost
,
but
for
sinne
,
we
should
not
be
sorrowfull
full
for
any
other
thing
.
Besides
,
we
may
adde
that
which
wee
haue
spoken
of
ioy
,
that
to
whom
so
great
an
euill
so
falleth
,
whereat
to
grieue
as
is
sinne
,
hee
deales
very
inconsiderately
in
diuiding
his
powers
to
sorrow
for
any
other
thing
,
seeing
all
his
strength
and
ability
sufficeth
not
to
sorrow
so
much
for
his
sinnes
as
he
ought
.
Therefore
that
wee
may
the
better
expell
sorrow
from
vs
,
we
must
consider
,
and
say
,
when
all
kinde
of
tribulation
lieth
vpon
vs
,
why
haue
I
greater
care
of
my selfe
,
then
my
God
would
that
I
should
haue
,
seeing
I
am
not
my
owne
,
but
his
?
Hee
will
haue
care
of
that
which
is
his
owne
;
knowing
what
is
expedient
,
what
should
befall
it
.
This
is
that
which
I
would
say
;
that
whatsoeuer
doth
befall
vs
that
is
painefull
,
it
ought
to
be
acceptable
and
welcome
to
vs
,
how
long
soeuer
it
last
,
as
that
thing
which
is
conuenient
vnto
him
that
is
Gods
,
nor
to
grieue
more
for
it
,
then
God
whose
wee
are
,
commaunds
that
wee
should
grieue
.
If
any
aske
,
how
much
GOD
would
haue
vs
to
grieue
.
I
answere
:
that
he
would
haue
vs
to
take
so
much
griefe
,
as
the
acerbity
of
the
thing
that
befalls
vs
,
doth
inforce
vs
to
feele
,
yet
so
,
as
that
wee
reioyce
so
much
at
the
sorrow
,
as
it
shall
last
,
as
at
the
thing
which
comes
from
the
hand
of
God
,
and
that
by
this
ioy
wee
may
labour
to
driue
away
the
griefe
,
as
the
case
shall
require
,
that
we
procure
it
after
that
manner
,
which
we
know
that
God
would
haue
vs
doe
it
,
and
because
hee
would
haue
vs
doe
it
:
for
by
one
meanes
it
behoues
vs
to
bee
deliuered
from
the
state
of
sicknesse
,
namely
by
procuring
leuitiues
,
and
by
another
way
from
the
strength
of
famine
,
namely
by
procuring
meate
:
also
after
one
fashion
from
the
violence
of
could
,
by
getting
fit
garments
:
and
after
another
from
the
troubles
of
persecution
,
whilest
it
hinders
vs
from
the
worship
of
God
by
reason
of
the
debility
of
our
nature
;
to
which
is
necessary
,
that
wee
giue
our selues
wholy
to
vertues
,
thereby
to
gather
strengh
:
or
else
to
flee
the
persecution
,
whilest
our
powers
doe
no
more
suffice
to
beare
it
,
together
with
that
,
that
God
hath
inspired
vs
thereunto
.
Yet
are
all
these
remedies
together
with
all
others
,
which
are
also
necessary
,
to
be
procured
with
ioyfull
moderation
:
and
because
GOD
would
that
wee
should
procure
them
,
wherby
being
deliuered
from
such
greeuances
,
wee
might
with
more
quiet
serue
God
;
albeit
there
is
a
necessity
of
suffering
them
,
so
long
as
we
cannot
shake
them
off
:
and
that
we
should
reioyce
for
them
,
because
GOD
would
haue
vs
to
beare
them
,
for
many
causes
,
some
manifest
,
but
others
hid
from
vs
.
And
truely
I
know
not
,
how
it
commeth
to
passe
,
that
euen
in
this
life
,
God
doth
not
giue
himselfe
wholy
to
that
man
,
whom
hee
hath
so
wholy
taken
for
his
owne
.
But
seeing
it
is
certaine
,
that
he
wil
giue
himself
wholy
to
him
,
happy
shall
that
life
be
,
for
seeing
God
shall
so
be
his
,
hee
shall
euer
reioyce
in
his
so
great
good
and
glory
,
as
if
they
were
his
owne
proper
riches
.
Oh
how
blessed
is
that
man
,
that
knowes
this
Iubile
,
for
there
are
no
words
which
can
manifest
the
ioy
hee
finds
in
his
heart
,
whose
soule
,
with
the
whole
heart
,
shall
thus
say
;
Oh
what
an
infinit
good
doe
I
possesse
,
seeing
God
which
is
more
I
,
or
more
mine
,
then
I
am
my
owne
,
doth
possesse
so
infinit
good
things
,
whom
I
now
see
,
albeit
imperfectly
,
yet
I
seeke
him
and
hold
him
for
my
owne
,
more
then
euer
I
held
or
possessed
any
thing
for
mine
.
Let
vs
not
thinke
that
this
can
bee
expressed
in
words
,
but
let
vs
(
to
our
purpose
)
conclude
only
,
that
so
great
a
good
ought
to
mooue
vs
,
that
wee
should
not
otherwise
feele
our
griefes
,
but
as
wee
now
haue
spoken
,
seeing
wee
ought
not
to
desire
for
our selues
any
other
thing
,
then
the
diuine
goodnesse
hath
ordeined
for
vs
,
and
after
that
manner
he
shall
thinke
fit
to
dispose
.
But
it
is
fit
that
we
diligently
ponder
all
the
words
wee
now
speake
,
because
they
are
of
great
vse
,
and
conteine
great
perfection
.
Therefore
euery
seruant
of
God
must
be
prouident
,
that
by
the
said
considerations
he
presently
put
from
him
the
infinit
paines
and
sorrowes
,
which
the
miseries
and
disc●nte●tments
of
the
world
thrust
vpon
him
.
To
which
thing
are
necessary
the
acts
spoken
of
in
the
sixth
Instruction
presently
casting
away
the
vnwillingnesse
(
as
it
is
there
spoken
)
and
that
so
often
as
such
griefe
shall
occurre
:
or
to
speake
more
rightly
,
euery
one
should
in
will
occurre
and
meete
the
sorrowes
,
that
hee
may
desire
those
things
from
whence
sorrowes
and
afflictions
arise
.
For
when
these
are
desired
,
then
the
sorrow
ceaseth
,
which
first
did
arise
from
heauen
euen
that
we
hated
these
things
,
and
it
is
most
iust
that
wee
should
desire
those
things
,
from
whence
commeth
such
grieuances
,
aswell
for
that
they
come
from
the
hand
of
God
,
Therefore
from
hence
it
followeth
,
as
from
a
certain
rule
,
that
the
faithfull
seruant
of
God
ought
either
so
to
expell
,
or
else
to
direct
his
ioy
and
griefe
to
Godwards
,
that
nothing
else
should
occupy
his
thoughts
besides
God
,
wherby
perfectly
to
expel
it
,
he
may
indeauour
to
make
it
a
custome
,
to
take
vp
some
painefull
thing
:
and
as
often
as
any
delightfull
thing
or
ioye
shall
fall
out
,
to
bring
fourth
the
act
of
sorrow
and
griefe
:
and
againe
on
the
other
side
,
to
reioyce
as
often
,
as
any
grieuous
thing
shall
fall
out
.
And
surely
it
is
most
iust
,
that
he
who
offending
God
and
expelling
him
from
the
soule
,
hath
deliuered
his
soule
to
Satan
,
should
ioy
at
euery
griefe
and
grieue
at
euery
ioy
that
befalls
him
.
In
this
manner
is
that
to
be
vnderstood
which
is
wont
to
bee
spoken
:
Let
thy
ioy
bee
euer
vnto
thee
for
a
punishment
,
and
thy
punishment
for
a
loy
.
And
hee
onely
shall
performe
this
,
perfectly
,
who
shall
more
manifestly
know
,
that
all
things
in
themselues
,
and
in
respect
of
vs
are
nothing
,
but
so
farre
fourth
as
they
are
of
themselues
or
by
vs
directed
to
Godward
.
And
albeit
euery
man
thinkes
he
knowes
this
:
yet
happy
is
that
man
in
the
world
,
that
sall
truely
know
and
feele
this
in
truth
.
3.
Now
as
for
the
affection
of
hope
,
we
must
know
that
it
is
not
the
same
with
that
vertue
which
is
called
Hope
.
For
that
which
is
the
vertue
,
is
not
common
to
all
men
:
but
that
which
is
the
affection
of
the
minde
,
all
men
haue
:
so
that
it
is
naturall
,
as
well
to
Heathens
as
Christians
,
in
so
much
,
that
as
we
see
it
is
naturall
as
well
to
the
one
as
the
other
to
reioyce
and
to
feare
,
so
shall
wee
see
the
Heathen
hope
for
diuerse
things
as
well
as
the
Christian
.
Of
this
hope
which
is
no
vertue
,
but
an
affection
common
to
all
,
wee
may
obserue
,
that
albeit
wee
are
inclined
to
Hope
for
many
things
often
,
yet
nothing
ought
to
reft
in
our
hearts
to
bee
hoped
for
besides
God
,
and
those
things
by
which
we
thinke
wee
may
the
better
draw
neere
to
God
,
to
serue
him
:
for
whatsoeuer
thing
else
we
must
thinke
to
be
of
no
worth
:
an●
if
at
any
time
,
we
see
the
hope
of
any
thing
to
fix
it selfe
more
in
our
hearts
,
then
felicity
and
vertues
,
we
must
presently
expell
it
,
seeing
that
it
is
euidently
against
the
due
and
right
end
.
4.
So
must
wee
also
doe
in
feare
,
namely
,
cast
oft
all
that
which
is
not
concerning
God
.
The
reason
whereof
the
Prophet
shewes
:
The
Lord
it
my
light
and
my
saluation
,
whom
then
shall
I
feare
?
and
so
the
Sonne
of
God
:
feare
not
them
that
can
kill
the
body
,
but
feare
him
that
can
cast
body
and
soule
into
hell
fire
.
q.
d.
You
are
much
to
feate
the
offending
of
God
,
or
to
prouoke
him
to
anger
:
but
he
cannot
be
more
prouoked
to
anger
,
then
if
by
your
sinnes
,
you
giue
him
occasion
to
send
body
and
soule
into
hell
fire
.
Hence
it
is
that
hee
cries
,
Alas
I
will
reuenge
my selfe
of
my
enemies
.
Nay
hee
is
not
to
be
feared
with
any
other
kinde
of
feare
,
seeing
he
only
can
giue
both
life
and
death
eternall
:
and
fearing
him
,
there
is
no
cause
thou
shouldest
feare
any
thing
else
in
the
world
.
Qui
timet
Deum
omnia
timent
eum
,
qui
non
timet
,
Deum
,
timet
omnia
:
He
that
feares
God
all
things
feare
him
:
but
he
that
feares
not
God
,
feares
all
things
.
For
albeit
all
the
calamities
of
the
world
rush
in
vpon
vs
,
if
we
feare
them
not
,
they
can
affect
vs
with
no
euill
,
which
can
truely
be
called
euill
.
But
rather
if
we
boldly
confront
them
,
and
take
them
with
a
thankfull
minde
,
in
that
our
God
and
Redeemer
,
would
haue
vs
to
imbrace
them
,
in
memory
of
those
things
which
hee
suffred
for
vs
,
they
will
increase
in
vs
perpetuall
dignity
and
glory
.
Therefore
being
prepared
hereunto
,
that
we
esteeme
of
no
worth
,
or
rather
esteeme
as
a
pretious
ornament
,
whatsoeuer
calamity
can
befall
vs
in
the
world
,
if
any
feare
creepe
vpon
vs
,
by
and
by
in
will
,
wee
meet
it
,
to
repell
it
,
that
it
haue
not
that
place
in
vs
.
In
which
the
reuerent
feare
of
God
,
necessary
for
vs
,
ought
to
be
placed
,
to
this
,
the
sixth
Instruction
is
necessary
.
Surely
hee
that
shall
thus
rule
the
passions
of
the
soule
,
shall
liue
without
vitious
passions
in
a
great
perfection
,
and
shal
come
to
that
peace
,
which
maketh
the
peace-makers
bee
called
the
Sonnes
of
God
.
Of
the
passions
.
SEeing
it
is
impossible
for
him
to
get
the
victory
that
doth
not
know
his
enemies
;
and
the
more
cruelly
they
vex
vs
,
and
grieuously
wound
vs
,
the
more
need
there
is
to
know
their
wiles
:
it
cannot
but
be
a
matter
of
singular
consequence
,
for
the
true
inriching
of
our
soules
,
to
know
how
to
order
our
passions
so
as
by
them
the
enemy
get
no
aduantage
of
vs
.
And
the
rather
,
because
it
is
a
resolued
truth
as
well
by
assertion
of
the
sacred
Scriptures
,
as
holy
fathers
,
that
impugnation
of
our
sences
and
passions
is
of
all
other
the
most
cruell
,
and
brings
the
greatest
dangers
with
it
.
The
cruelty
thereof
is
sufficiently
expressed
by
that
exclamation
of
the
Apostle
;
Oh
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
the
bodie
of
this
death
:
and
the
grieous
daungers
thereof
by
that
other
of
the
same
Apostle
;
I
beate
downe
my
body
,
and
bring
it
into
subiection
least
by
any
meanes
when
I
haue
preached
vnto
others
,
I
my selfe
should
be
a
reprobate
.
And
the
reason
is
good
;
for
the
enemies
are
borne
at
home
and
in
our
owne
bosomes
,
which
seeing
they
cannot
be
expelled
,
those
whom
they
cannot
with
cruelty
prostrate
,
they
will
by
their
improbity
and
incessant
labour
,
tire
and
weary
out
.
And
this
we
find
by
the
vnlooked
for
and
manifold
casualties
of
men
very
famous
for
holinesse
of
life
.
From
whence
it
is
euident
,
that
this
doctrine
of
the
passions
is
most
necessary
to
those
that
haue
not
tamed
them
:
besides
that
it
is
also
wonderfull
profitable
to
the
vnderstanding
of
diuine
affections
.
Passion
therefore
(
that
we
may
define
it
,
for
the
purpose
in
hand
)
is
nothing
else
,
but
the
motion
of
that
sensitiue
appetite
,
at
the
imagination
of
good
or
euill
,
with
some
kinde
of
change
of
the
body
:
to
speake
more
cleerely
,
it
is
an
impression
whereby
the
appetite
is
stirred
vp
,
by
the
image
of
good
or
euill
conceiued
by
the
inward
sences
.
This
resides
onely
in
the
sensitiue
appetite
which
is
composed
of
two
parts
,
the
concupiscible
which
is
in
the
liuer
,
and
the
Irascible
which
is
in
the
heart
.
And
the
acts
of
the
will
which
are
called
by
the
names
of
passions
are
not
properly
simple
passions
,
but
in
act
.
Therefore
there
are
of
proper
passions
in
number
.
11.
of
which
6.
which
doe
absolutely
respect
good
or
euill
,
and
are
in
the
concupiscible
part
;
but
those
.
5.
which
doe
respect
the
difficult
good
or
euill
,
arise
in
the
irascible
;
but
all
the
11.
are
perfected
in
the
heart
,
which
is
vrged
and
mooued
with
all
these
motions
.
Those
6.
passions
of
the
concupiscible
,
are
Loue
towards
the
good
first
conceiued
:
Desire
or
Concupiscence
towards
the
good
not
present
:
Ioy
or
Delectation
towards
the
good
present
:
Hate
first
conceiued
from
euill
:
Flight
or
Abomination
,
from
euill
not
yet
present
.
Sadnesse
or
Griefe
from
the
present
euill
.
Those
other
fiue
which
haue
their
seate
and
being
in
the
Irascible
,
are
Hope
towards
the
difficult
good
:
Boldnesse
against
the
difficult
euill
.
Desperation
,
from
the
difficult
good
:
Feare
from
the
difficult
euill
:
and
Anger
against
the
difficult
euill
.
All
these
11.
passions
are
exercised
about
such
things
as
are
perceiued
by
the
outward
senses
:
and
doe
prosecute
those
three
most
pleasant
good
things
in
the
world
,
by
name
,
Honest
,
Profitable
,
Delectable
good
:
and
doe
abhorre
the
contrarie
euils
:
but
Honest
here
,
is
not
taken
for
that
which
is
graceful
,
proceeding
from
true
vertues
,
but
for
estimation
and
honour
of
the
world
.
And
this
is
the
nature
of
the
Concupiscible
,
to
weigh
and
ponder
those
three
good
things
and
and
their
contraries
according
to
their
proper
natures
,
and
so
stands
either
well
or
ill
affected
.
But
because
,
it
is
often
vnable
to
enioy
the
good
things
by
reason
of
the
many
difficulties
,
wherewith
they
are
besieged
;
it
belongs
to
the
worke
of
nature
,
that
the
Irascible
should
be
present
which
might
ouercome
the
difficulties
of
obstacles
and
hinderances
,
and
place
the
concupiscible
in
quiet
possession
of
the
good
.
But
these
good
things
seeming
vnworthy
of
our
minde
and
by
the
imitation
and
inticement
of
the
present
delight
,
doe
vehemently
mooue
the
whole
man
,
the
passions
being
drawne
and
made
wilde
and
fierce
,
doe
,
make
head
against
the
tower
of
the
superiour
part
,
and
doe
either
cast
it
downe
being
weakened
,
or
disturbe
it
,
being
resistant
.
Therefore
euen
from
these
things
which
wee
haue
spoken
,
may
well
be
gathered
what
kinde
of
intestine
and
ciuill
warre
hangs
ouer
their
heads
,
and
of
how
many
enemies
they
shal
be
beleagred
,
who
desire
to
withdraw
themselues
from
the
pleasures
of
the
world
to
serue
God
.
To
this
purpose
,
we
may
aptly
consider
the
stryuing
of
Iacob
and
Esau
in
Rebeceaes
wombe
which
so
tormented
the
mother
,
that
shee
little
lesse
than
repented
her
of
that
conception
.
But
consulting
GOD
,
hee
answered
:
two
nations
are
in
thy
wombe
and
two
people
shall
issue
out
of
thy
bowells
:
the
one
people
shall
ouercome
the
other
,
and
the
elder
shall
serue
the
younger
.
So
surely
,
euen
as
ic
were
in
one
wombe
,
those
that
will
religiously
serue
God
,
haue
two
people
within
them
;
which
whilest
they
minde
earthly
things
doe
well
accord
;
but
man
is
no
sooner
come
to
the
threshold
of
Gods
house
,
but
presently
hee
findes
them
rebelling
and
strugling
the
one
against
the
other
;
because
he
hath
begunne
to
take
part
with
the
one
and
oppose
the
other
:
but
let
them
bee
of
good
courage
;
because
it
is
the
diuine
oracle
:
that
the
one
shall
serue
the
other
,
but
not
as
then
,
the
elder
shall
serue
the
yonger
;
but
the
inferiour
man
shall
ferue
the
superiour
,
the
flesh
the
spirit
,
and
sensuality
,
reason
.
Now
hauing
generally
thus
spoken
of
the
passions
,
as
much
as
may
seeme
necessary
to
bee
knowne
.
Let
vs
come
to
examine
them
apart
.
But
this
is
here
to
be
premonished
,
that
wee
must
read
againe
and
againe
more
seriously
and
seeingly
these
generall
points
,
then
the
other
,
because
euery
line
almost
of
these
conteines
so
many
wholesom
assertions
:
which
except
they
be
fully
perceiued
,
we
can
neuer
come
to
the
knowledge
of
the
inward
man
.
1
Therfore
of
Loue
,
concupiscence
or
desre
,
delight
or
ioy
,
wherein
,
as
of
the
rest
,
obserue
1
The
description
of
the
passision
.
2
The
remedy
.
1
It
is
the
generall
consent
as
well
of
Philosophers
as
Diuines
,
that
the
concupiscible
is
before
the
Irascible
,
and
therefore
the
passions
thereof
in
the
first
place
to
bee
stirred
vp
,
and
that
the
same
are
the
beginning
and
end
of
passions
of
the
Irascible
.
And
the
reason
is
good
:
for
no
man
hopes
or
despaires
(
which
are
passions
of
the
Irascible
)
except
it
bee
for
that
which
before
he
loued
and
desired
,
(
which
are
the
passions
of
the
Concupiscible
)
nor
by
the
Irascible
dare
hee
attempt
against
that
is
euill
or
feare
euill
,
except
by
the
Concupiscible
hee
first
hated
it
:
and
hee
cannot
hate
any
thing
but
that
which
dissents
from
the
good
first
loued
.
From
this
it
commeth
to
passe
,
that
not
onely
the
Concupiscible
is
before
the
Irascible
,
but
also
that
all
passions
take
their
beginning
and
rise
from
loue
,
the
first
passion
of
the
Concupiscible
,
vnto
which
all
the
rest
are
fast
tied
.
For
no
man
desireth
,
or
is
delighted
,
saue
with
that
which
hee
loueth
;
or
hateth
,
fleeth
,
or
is
sorrowfull
,
but
for
euill
which
is
opposite
to
the
good
which
hee
loueth
:
or
hopeth
or
despaireth
,
but
for
that
good
which
hee
loueth
;
or
feares
,
or
dares
,
or
is
angry
,
but
for
the
euill
which
hinders
the
good
he
loueth
.
Therefore
wee
may
thus
describe
loue
;
that
it
is
the
first
motion
,
which
good
brings
vnto
the
appetite
,
or
more
plainely
;
the
first
impression
whereby
the
appetite
out
of
the
knowledge
of
some
good
,
is
affected
,
whilest
the
good
thing
it
knoweth
,
doth
please
it
.
This
similitude
from
nature
will
illustrate
the
thing
well
:
fos
as
euery
thing
which
doth
ingender
confers
first
forme
to
the
things
ingendred
and
afterwards
a
motion
agreeable
to
that
forme
;
as
when
the
fire
inflames
the
ayer
,
it
first
imprints
in
it
the
fiery
forme
,
and
then
a
fiery
motion
to
tend
vpwards
;
so
euery
good
doth
not
only
imprint
a
certain
form
in
the
sence
,
which
conceiueth
the
image
of
good
,
but
also
in
the
appetite
,
the
image
of
the
sence
mediating
it selfe
;
that
is
to
say
loue
,
which
is
as
the
forme
of
the
loued
,
and
by
loue
stirs
vp
the
motion
of
desire
,
whereby
the
appetite
returnes
againe
to
the
good
it selfe
,
the
circle
being
ended
.
Hence
it
is
euident
,
what
is
concupisence
(
which
when
it
accompanieth
reason
,
is
called
desire
)
for
it
is
a
certaine
extension
or
progression
of
loue
,
or
rather
:
that
motion
or
steppe
whereby
the
appetite
affected
with
good
,
beginnes
to
incline
to
that
good
it selfe
.
For
after
that
good
(
which
is
the
motion
of
loue
)
hath
pleased
the
appetite
,
the
appetite
inlarged
it selfe
to
receiue
that
good
(
which
is
the
motion
of
concupiscence
or
desire
)
by
which
motion
it
is
said
to
be
drawne
of
the
good
it selfe
.
It
is
violently
caried
,
because
drawne
by
pleasure
:
Therefore
the
desire
is
wont
to
wax
strong
,
if
it
bee
not
graunted
to
enioy
pleasure
euen
vntill
a
certaine
ardour
,
which
is
called
feruour
,
and
is
the
effect
of
loue
,
the
which
thing
Lauguor
(
being
another
effect
of
loue
)
is
wont
to
accompany
,
which
is
a
most
grieuous
sadnesse
,
of
such
fury
,
it
is
often
wont
to
kill
men
:
but
if
the
good
desired
fall
out
as
we
would
haue
it
,
then
followes
delectation
(
which
if
it
bee
with
the
worke
of
reason
is
called
ioy
)
and
it
is
a
motion
of
the
soule
placed
in
the
good
that
pleaseth
it
;
or
more
clearely
,
that
motion
whereby
the
appetite
perceiueth
the
good
which
it
desireth
,
in
whose
enioyment
or
possession
the
appetite
is
placed
,
is
called
delectation
or
fruition
,
which
is
all
one
.
This
passion
is
one
of
the
chiefest
and
seemeth
to
bee
the
most
effectuall
of
them
all
;
for
it
fulfils
the
motion
of
loue
:
and
in
it
loue
seemeth
to
exercise
all
his
powers
:
for
seeing
there
are
many
effects
of
loue
;
as
(
besides
feruour
and
languor
before
named
)
extasie
,
liquefaction
,
vnion
,
mutuall
inhaesion
,
penetration
,
zeale
,
in
imbracing
of
the
present
good
almost
all
of
them
do
waxe
strong
and
multiply
.
Extasie
which
signifieth
the
going
out
of
the
appetite
from
it selfe
,
that
it
may
exist
in
that
is
good
which
it
affects
;
whilest
good
is
present
,
acquireth
strength
.
Liquefaction
which
is
a
certaine
emollition
,
rarefaction
or
,
softning
of
the
heart
,
that
as
it
were
,
the
poores
being
opened
,
good
may
easily
and
quickly
enter
,
albeit
that
it
doe
keepe
his
strength
good
being
absent
,
yet
is
it
filled
with
the
drinking
in
of
that
which
is
good
.
Vnion
,
which
is
as
it
were
a
cotouching
of
louers
Mutuall
inhaesion
,
which
is
the
binding
together
of
things
that
touch
one
another
.
Penetration
,
which
is
a
certaine
sliding
into
the
inwards
of
the
heart
,
doe
not
fall
out
,
but
when
good
is
present
.
Zeale
,
which
is
nothing
else
but
the
impatience
of
a
conceit
if
any
would
interpell
,
the
inioyer
would
fight
and
contend
most
fiercely
.
Therefore
it
is
plaine
that
the
passion
of
delight
is
compassed
with
many
circumstances
,
which
doe
easily
demonstrate
his
power
.
But
euen
the
thing
it selfe
is
so
prooued
,
by
experience
,
that
without
any
other
witnesses
,
if
any
be
asked
,
what
is
the
thing
most
attractiue
,
whosoeuer
hee
be
,
hee
will
answere
:
Trahit
sua
quemque
voluptas
,
euery
mans
pleasure
is
his
adamant
.
For
as
yet
those
other
two
kindes
of
good
,
so
:
honest
and
pofitable
good
if
wee
take
away
pleasure
,
would
not
draw
any
mans
heart
after
them
;
which
is
a
thing
most
worthy
to
bee
knowne
,
and
is
conuinced
by
this
reason
:
For
wee
shall
see
many
borne
in
the
country
,
whom
if
the
King
would
draw
into
the
City
and
inrich
them
with
honours
and
commodities
,
they
would
vpon
no
other
ground
refuse
,
then
for
that
they
would
not
forgoe
the
countrey
pleasures
,
to
which
they
are
accustomed
,
and
which
they
despaire
to
find
elsewhere
.
Seeing
then
that
mans
heart
is
sicke
with
the
loue
and
desire
of
pleasure
,
as
of
a
grieuous
feuer
,
let
vs
seeke
for
some
remedie
for
these
three
passions
.
2
The
remedy
of
loue
,
concupiscence
or
desire
,
delight
or
ioy
.
That
a
fit
remedy
may
bee
prepared
to
the
nature
and
sicknesse
of
the
diseased
,
we
must
praemise
to
the
things
that
are
to
be
spoken
of
the
cure
of
passions
,
that
mans
heart
most
greedy
of
good
things
present
,
can
neuer
be
pulled
from
,
the
loue
of
them
,
but
by
exchange
of
better
good
things
:
for
it
cannot
bee
,
that
honourable
,
profitable
and
delectable
things
should
not
please
the
appetite
,
seeing
it
cannot
put
off
his
natiue
and
inbred
pronity
and
readinesse
to
entertaine
them
.
Therefore
that
manner
of
curing
is
of
all
other
most
prudent
which
,
better
good
things
being
proposed
,
(
whereof
the
appetite
is
capable
)
doth
attempt
to
draw
the
heart
of
man
from
affection
of
present
things
to
the
loue
of
eternall
things
.
For
if
wee
will
search
out
the
worke
of
GODS
wisdome
in
the
creation
of
man
,
wee
shall
finde
,
that
our
most
mercifull
LORD
God
would
not
take
away
food
and
nutriment
from
these
eleauen
passions
,
but
transferre
it
vnto
better
good
things
,
that
the
sence
,
together
with
the
superiour
part
of
man
.
First
his
reason
might
instruct
both
the
appetite
and
also
,
the
flesh
it selfe
,
according
to
their
capacity
,
to
thirst
after
God
,
and
to
lift
vp
themselues
towards
God
.
For
that
thing
which
passions
wrought
in
Adam
before
his
fall
,
euen
vnto
that
do
the
seruants
of
God
and
despisers
of
the
world
aspire
:
and
oft
times
,
as
much
as
the
diuine
grace
vouchsafeth
to
graunt
in
this
corruption
of
our
natures
,
are
they
made
partakers
of
their
desires
:
amongst
whom
,
he
was
one
,
who
said
;
my
heart
and
my
flesh
reioyce
in
the
liuing
GOd
;
and
in
another
place
,
my
Soule
thirsteth
after
thee
,
yea
my
flesh
how
often
?
according
to
this
doctrine
therefore
of
weaning
our
passions
from
the
forbidden
good
things
,
wee
will
giue
these
examples
.
Let
the
examples
bee
thus
:
thou
happily
seest
some
thing
which
doth
greatly
please
the
appetite
with
a
sudden
motion
:
which
is
the
motion
of
loue
,
presently
thy
heart
extends
it selfe
to
that
thing
which
is
the
motion
of
Concupiscence
,
for
it
coueteth
that
thing
:
if
this
thing
bee
graunted
then
succeeds
a
certaine
delight
of
perceiuing
of
ioye
touching
the
thing
which
seemes
to
agree
to
the
appetite
drawne
on
by
the
loue
&
Concupiscence
aforesaid
,
which
is
the
motion
of
delight
:
and
in
this
manner
,
doth
that
thing
beare
rule
in
his
heart
,
that
was
so
taken
with
the
loue
of
it
,
and
with
a
certaine
kinde
of
fruition
,
hee
delights
in
it
,
which
is
the
end
of
delectation
,
and
to
conclude
doth
complete
the
motion
of
loue
.
He
therefore
that
is
so
tempted
,
let
him
first
discerne
the
fault
from
the
temptation
:
for
in
such
sudden
motions
of
loue
and
concupiscence
,
often
their
followes
no
fault
,
because
in
men
of
riper
yeares
,
they
preuent
the
consent
of
reason
:
but
if
any
sinne
lie
hid
,
by
the
negligence
of
reason
,
it
is
a
very
small
one
,
which
I
would
haue
to
be
obserued
in
all
kindes
of
temptations
:
that
I
need
not
repeate
the
same
thing
againe
.
1
Assoone
therefore
,
as
any
shall
perceiue
these
sudden
motions
of
loue
and
concupiscence
raised
in
him
.
Hee
may
many
waies
represse
the
appetite
,
that
it
goe
no
further
:
for
hee
may
forthwith
by
reason
thus
commaund
his
appetite
:
Let
goe
this
hurtfull
concupiscence
:
for
it
becomes
not
a
man
indued
with
reason
,
and
much
more
excellent
in
minde
,
then
all
these
bodily
things
,
and
borne
to
the
studie
of
wisdome
,
and
beauty
of
vertues
,
to
desire
this
thing
whereby
the
minde
is
turned
away
from
better
goods
things
.
But
this
restrayning
of
the
appetite
was
in
vse
amongst
heathen
Philosephers
:
for
it
hath
nothing
in
it
aboue
reason
.
2
There
is
therefore
yet
a
more
excellent
way
&
worthy
of
a
Christian
,
and
out
of
faith
which
worketh
by
loue
,
is
more
effectuall
:
as
thus
,
absteine
from
this
noisome
concupiscence
:
for
it
is
not
lawfull
that
a
man
who
shall
enioy
eternall
good
things
and
be
cloathed
with
glory
as
with
a
garment
,
should
by
these
vile
and
base
things
be
diuerted
from
the
care
of
better
things
.
3
But
yet
there
is
a
way
more
sublime
;
as
thus
.
Let
goe
thy
desire
and
absteine
from
this
hurtfull
concupiscence
,
for
it
is
not
conuenient
for
mee
who
haue
made
a
couenant
with
my
GOD
to
keepe
his
lawes
;
to
couet
and
desire
any
thing
that
is
anothers
.
And
thus
may
wee
doe
in
all
kinde
of
things
,
bee
they
honourable
,
profitable
or
delectable
.
The
first
of
these
kinds
of
repressing
the
appetite
is
humaine
.
The
second
is
Christian
:
But
the
third
is
diuine
.
But
if
the
appetite
doe
not
giue
place
:
yet
for
all
that
doe
wee
not
labour
in
vaine
.
For
albeit
the
appetite
doe
not
obey
reason
at
a
becke
,
as
the
other
members
doe
,
but
after
a
certaine
politike
manner
,
and
often
,
doe
most
strongly
resist
reason
:
Yet
wee
finde
that
by
thus
doing
wee
are
prepared
vnto
a
Christian
mortification
,
and
by
custome
of
fighting
,
reason
at
length
gets
the
dominion
ouer
appetite
.
To
end
therefore
this
point
with
a
short
but
sweet
admonition
:
hee
that
much
desres
to
kill
his
passions
so
as
that
they
may
not
kill
his
soule
,
must
know
,
that
if
hee
shall
know
to
moderate
well
his
loue
,
from
whence
all
passions
doe
arise
,
hee
surely
shall
carrie
awaie
the
victorie
.
Nor
shall
he
only
ouercome
,
but
by
a
wonderfull
short
cut
,
sooner
then
others
hee
shall
ouercome
,
and
with
greater
delight
&
contentment
.
And
the
manner
of
doing
it
is
this
:
hee
must
bee
very
circumspect
,
in
the
exercise
of
euery
thing
,
that
he
set
not
his
heart
vpon
the
apparant
shew
of
things
;
but
assoone
as
hee
seeth
any
thing
that
is
pleasant
,
to
turne
away
his
heart
,
&
make
hast
to
breathe
after
heauenly
things
.
For
it
is
altogether
impossible
,
that
the
other
passions
should
wax
heauy
or
hurt
vs
,
if
the
rootes
of
loue
be
cut
vp
.
Let
this
bee
the
example
:
a
man
sees
some
profitable
good
thing
,
and
forthwith
assoone
as
he
sees
it
,
whilest
his
loue
is
stirred
vp
,
he
lifts
vp
his
heart
to
heauen
,
saying
,
Oh
how
much
more
profitable
things
are
prouided
for
me
there
?
He
sees
something
that
delights
him
,
and
whilst
his
appetite
growes
in
loue
of
it
,
his
heart
is
instantly
lift
vp
to
heauen
,
saying
,
how
much
sweeter
shall
my
banquet
be
in
heauen
,
where
my
meate
shall
be
Manna
Angels
food
,
and
my
drinke
the
fountaine
of
life
?
Hee
sees
some
honourable
good
thing
,
namely
,
other
mens
estimation
conceiued
of
his
wittie
learning
,
dexterity
&c.
And
whilst
the
appetite
beginnes
to
be
carried
to
the
loue
of
honour
,
he
runnes
,
and
lifts
vp
his
heart
,
saying
,
how
much
greater
estimation
and
honour
shall
be
conceiued
of
me
in
that
most
ample
Court
of
heauen
,
then
if
I
had
the
honour
of
the
whole
world
?
2
Of
the
passions
of
Hate
,
Flight
or
abhomination
and
of
sorrow
and
griefe
,
where
also
are
two
things
as
before
.
1
The
definition
of
Hate
.
As
good
so
soone
as
it
is
seene
ingenders
the
loue
of
it
;
so
euill
,
by
and
by
as
it
acknowledged
,
begets
the
hatred
of
it
.
Now
hate
is
a
certaine
motion
of
the
concupiscible
,
dissonant
from
euill
:
or
more
cleerely
;
it
is
the
motion
of
auersion
,
wherewith
the
appetite
is
affected
,
when
any
thing
dissonant
or
contrary
and
repugnant
to
it
is
represented
:
for
as
betwixt
the
appetite
and
good
there
is
consent
;
so
betwixt
the
appetite
and
euill
there
is
dissent
.
Hence
comes
flight
and
abhomination
of
the
euill
which
is
the
motion
of
retraction
,
whereby
the
appetite
departs
from
euill
;
as
if
we
said
;
that
,
that
recession
or
declining
whereby
the
appetite
retracts
it selfe
from
euill
which
displeaseth
it
,
were
slight
or
abhomination
of
the
euill
which
is
the
intention
of
flight
:
for
after
that
euill
is
by
the
imagination
represented
,
the
appetite
doth
not
onely
disagree
and
become
dissonant
(
which
is
hatred
)
but
also
goes
backe
,
which
is
slight
.
Sadnesse
or
sorrow
succeeds
,
when
the
euill
is
present
;
sorrow
comes
from
euill
ioyned
vnto
the
body
with
the
apprehension
of
sence
:
but
sadnesse
is
for
the
euils
conceiued
by
inward
apprehension
,
which
may
also
therefore
be
past
and
to
come
which
are
inwardly
conceiued
,
seeing
sorrow
onely
for
the
present
time
continues
,
whilest
the
body
is
oppressed
.
Therefore
sadnesse
or
sorrow
is
a
certaine
motion
,
whereby
the
appetite
is
vexed
by
the
present
euill
;
as
if
I
said
,
that
it
is
the
motion
whereby
the
appetite
is
oppressed
with
the
burden
of
a
present
euill
.
These
passions
are
of
contrarie
motion
to
those
we
handled
in
the
9.
Chap.
for
hate
is
auersion
from
euill
:
loue
the
conuersion
to
good
:
flight
,
is
the
departing
from
euill
;
desire
is
the
progresse
to
good
;
sadnesse
is
the
oppression
of
euill
;
delectation
is
the
expansion
to
good
.
But
as
loue
with
the
two
other
passions
is
carried
towards
the
honest
,
profitable
and
delectable
good
:
so
hate
with
the
2.
passions
arising
from
it
,
inclines
to
the
3.
fold
euill
,
vnhonest
,
vnprofitable
,
vnpleasant
.
Now
by
good
and
euill
,
wee
vnderstand
either
the
true
or
the
apparant
good
:
for
whatsoeuer
pleaseth
the
appetite
is
good
,
and
whatsoeuer
is
repugnant
in
this
kinde
is
euill
.
But
amongst
all
other
things
in
this
place
this
is
most
attentiuely
to
be
obserued
;
that
sadnesse
one
of
the
principall
passions
(
which
as
delight
complets
the
motion
of
loue
,
so
it
of
hate
)
is
a
capitall
enemy
to
true
vertue
:
for
besides
the
hurt
it
brings
to
the
body
,
this
amongst
all
passions
is
the
greatest
(
for
it
hath
the
motion
of
contraction
,
contrary
to
the
vitall
motion
comming
from
the
heart
dilated
)
it
most
grieuously
hurts
the
minde
,
as
by
this
reason
appears
.
For
the
minde
is
kept
downe
by
the
weight
of
the
euill
present
;
the
actions
are
made
more
feeble
:
a
certaine
cold
vapour
and
sluggishnesse
runnes
thorow
the
whole
man
,
and
almost
dissolues
the
ioints
:
whereby
it
is
hardly
mooued
or
else
altogether
slacks
to
the
workes
of
vertue
,
which
being
difficult
,
stand
need
of
extension
to
vndertake
difficult
things
,
which
by
this
reason
is
euident
.
It
is
a
thing
well
tried
,
that
any
sorrow
of
the
body
long
raging
,
in
short
time
the
whole
man
must
needes
be
dissolued
:
nor
can
the
imagination
diuerte
from
thence
to
any
other
worke
for
sorrow
is
the
bond
of
the
minde
.
Now
if
sadnesse
be
properly
taken
as
differing
from
sorrow
,
it
much
needes
worse
torment
the
minde
then
sorrow
:
for
the
anxieties
of
the
minde
are
much
more
grieuous
then
those
of
the
body
;
which
is
thus
from
the
contrary
prooued
:
it
is
the
generall
opinion
both
of
Diuines
and
Philosophers
,
that
the
delectations
of
the
Spirit
are
greater
then
those
of
the
body
:
for
seeing
delectation
is
a
motion
proceeding
from
the
coniunction
of
good
,
by
how
much
as
the
good
is
greater
,
the
coniunction
straighter
,
&
the
appetite
more
inacted
to
perceiue
pleasure
,
so
much
the
greater
shall
the
delectation
be
,
but
the
goods
of
the
minde
are
greater
then
of
the
body
,
as
being
Spirituall
;
more
narrowly
ioyned
,
as
being
without
any
body
betwixt
;
more
liuely
perceiued
,
as
hauing
the
vnderstanding
to
penetrate
the
essence
of
good
.
Therefore
by
the
same
reasons
,
the
euills
of
the
minde
inwardly
apprehended
are
greater
:
because
they
belong
to
the
minde
,
their
coniunction
is
greater
:
for
euill
inwardly
conceiued
is
most
nerely
conioyned
and
repugnes
the
appetite
;
but
outwardly
apprehended
,
doth
neerely
repugne
the
body
,
(
but
if
it
should
onely
hurt
the
body
,
the
appetite
not
resisting
,
it
should
bee
more
light
,
yea
and
sometimes
it
should
delight
,
for
many
with
delight
of
the
appetite
,
euen
for
foule
causes
,
doe
suffer
hunger
,
blowes
and
stripes
.
)
To
conclude
euill
is
;
more
intensly
perceiued
,
but
the
inward
sence
is
more
able
.
Hence
may
we
collect
how
diligently
wee
ought
to
cut
off
the
beginnings
of
sadnesse
,
and
of
what
weight
it
is
prudently
to
cure
these
diseases
.
For
the
learned
know
that
these
passions
,
but
especially
the
third
do
often
put
the
vnexperienced
worshippers
of
Christ
out
of
the
way
of
saluation
:
that
not
without
cause
the
Apostle
was
instant
;
reioyce
in
the
Lord
,
euermore
,
againe
I
say
reioyce
:
for
it
behooued
him
to
speake
it
againe
because
it
was
of
infinit
weight
.
2
The
remedies
of
these
passions
.
1.
A
man
sees
something
that
is
incommodious
and
hurtfull
(
as
he
supposeth
)
to
him
,
say
that
it
bee
some
parts
of
the
exercise
of
God-linesse
which
seeme
difficult
and
and
harsh
to
him
:
by
and
by
ariseth
an
auersion
of
the
minde
(
which
is
hate
)
and
with
a
most
swift
motion
,
as
much
as
belongs
to
it
,
the
appetite
flees
from
it
(
which
is
slight
)
and
being
commanded
or
constreined
to
performe
it
,
he
is
cast
downe
with
the
burden
of
heauinesse
and
griefe
.
Then
therefore
hee
that
hath
care
of
himselfe
,
assoone
as
the
motion
of
hate
ariseth
,
may
thus
commaund
himselfe
,
absteine
from
thy
auersion
:
for
it
is
not
worthy
of
hate
,
if
I
will
heare
reason
speake
:
for
many
more
incommodious
things
must
wee
suffer
,
for
the
loue
of
vertues
and
expediting
of
the
minde
from
the
fetters
of
the
body
:
for
the
liberty
of
man
is
by
these
motions
hurt
,
whilest
hee
hates
the
things
which
are
not
truely
euill
;
and
will
make
him
languish
from
the
study
of
reason
.
This
manner
of
commanding
the
passion
(
as
I
said
of
loue
)
is
common
to
heathen
men
.
2.
There
is
another
very
Christian
manner
which
is
to
propose
to
the
appetite
true
euills
,
which
by
the
instruction
of
faith
it
may
abhorre
,
and
this
comes
from
the
superiour
part
of
man
:
thus
,
abstaine
from
hate
:
for
here
is
nothing
worthy
of
hate
,
seeing
sinne
is
a
wanting
,
which
only
is
worthy
of
detestation
:
for
that
as
concerning
the
incommodity
,
if
it
be
without
fault
certainely
it
pleaseth
God
well
.
3.
But
there
is
a
thing
more
diuine
than
this
;
and
that
is
taken
from
the
imitation
of
Christ
;
thus
:
absteine
from
hate
:
for
how
much
more
incommodious
was
the
crosse
of
Christ
on
which
for
thy
sake
he
suffred
willingly
?
is
this
the
imitation
of
Christ
Iesus
crucified
?
who
when
the
foxes
had
holes
&
the
fowles
of
heauen
nests
,
yet
had
not
where
to
hide
his
head
and
yet
was
most
worthy
of
eternall
rest
?
By
such
exhortations
is
the
superiour
part
wont
so
to
preuaile
,
that
by
his
command
and
effectuall
motions
,
the
appetite
is
weakened
:
nay
sometimes
by
a
sudden
conuersion
it
begins
to
loue
,
what
before
it
hated
.
But
oft-times
these
kinds
of
repressing
the
passions
doe
not
profit
,
because
the
appetite
cannot
receiue
these
reasons
,
of
the
honest
good
;
or
else
it
will
not
bee
instructed
by
reason
,
in
respect
of
the
violence
and
heate
of
the
passion
;
and
then
it
will
be
to
purpose
,
to
represent
to
it
other
more
grieuous
euills
,
which
by
the
experiment
of
lesser
euills
,
it
hath
cause
to
feare
;
to
shunne
which
euills
,
if
not
willingly
,
yet
patiently
,
he
will
not
hate
the
present
euill
which
he
beganne
to
detest
,
and
this
may
thus
be
done
;
desist
from
hatred
:
nay
loue
and
imbrace
this
incommodity
:
for
art
not
thou
mercifully
dealt
withall
,
who
hast
deserued
the
torments
of
hell
?
ought
not
the
fiery
flames
of
hell
to
be
changed
for
this
incommodity
?
These
and
such
like
present
remedies
are
to
be
sought
out
,
before
sadnesse
and
griefe
haue
taken
too
deepe
rootes
:
for
if
the
griefe
doe
grow
not
from
a
light
cause
,
but
proceed
from
some
grieuous
causes
of
the
soule
,
such
as
are
woont
to
befall
to
men
of
a
scrupulous
conscience
,
or
vehemently
vexed
for
the
sins
of
their
life
past
;
there
are
some
more
effectuall
remedies
to
bee
sought
out
.
For
the
written
counsailes
and
(
as
it
were
)
dead
letters
haue
not
so
much
power
to
heale
these
diseases
which
creepe
into
mans
inwards
,
and
doe
extenuate
the
powers
both
of
body
and
soule
,
putting
on
diuers
formes
,
as
the
Oracles
of
a
liuing
voice
,
of
some
sweete
singer
in
Israell
,
who
according
to
the
nature
of
the
euill
,
can
minister
a
word
to
the
wearied
in
due
season
.
Such
as
the
Psalmist
deliuers
:
Eduxit
me
de
lacumiseriae
&
de
luto
faecis
,
&
statuit
supra
petram
pedes
meos
:
Hee
brought
mee
out
of
the
pit
of
miserie
and
from
the
claie
of
dregges
and
set
my
feete
vpon
a
rocke
.
How
many
causes
of
ioy
are
heere
?
Hee
fetcht
mee
out
of
all
my
miseries
,
and
that
I
should
not
fall
into
them
againe
,
set
mee
vpon
the
rocke
Christ
Iesus
,
from
whom
I
shall
neuer
fall
.
To
conclude
,
we
may
obserue
that
these
three
passions
may
not
only
be
encountred
with
the
said
reasons
,
whereby
the
superiour
part
maybe
able
to
keepe
them
downe
,
but
also
the
true
louers
of
Christ
both
may
and
ought
often
to
stirre
them
vp
(
as
in
the
next
Chapter
appeares
)
that
as
loue
,
desire
,
delectation
are
stirred
vp
tor
prosecute
the
goods
of
the
minde
;
so
hate
,
flight
,
and
griefe
must
be
rowsed
vp
to
detest
the
euills
of
the
soule
;
which
may
thus
bee
done
,
the
superiour
part
instructing
the
inferiour
.
The
superiour
part
doth
finde
the
appetite
to
be
deterred
from
labours
,
contempt
,
and
austerity
of
life
;
and
doth
thus
vrge
it
:
if
thou
wilt
hate
,
doe
not
hate
those
things
which
are
not
fowle
,
but
rather
hate
the
deformity
of
sin
:
if
thou
wilt
flee
,
then
flee
from
sine
as
from
the
face
of
a
serpent
;
if
sadnesse
and
griefe
creepe
vpon
thee
,
let
it
not
grow
vpon
thee
for
punishment
,
but
for
sinne
,
that
it
may
bee
turned
into
wholesome
repentance
.
But
yet
if
for
all
this
,
it
doe
not
so
abhorre
the
turpitude
of
sinne
,
seeing
it
doth
not
so
cleerely
perceiue
it
:
let
it
hate
,
flee
,
and
grieue
for
the
punishments
of
hell
and
terrour
of
that
great
iudgement
:
which
the
imagination
can
more
easily
represent
.
But
let
vs
come
now
to
the
Irascible
.
3
Of
the
passions
of
hope
and
audacity
and
their
remedies
,
and
1.
what
it
is
.
The
Irascible
part
(
as
wee
haue
said
)
is
the
setter
of
the
concupiscible
at
liberty
;
for
when
as
manifold
difficulties
doe
encompasse
the
good
things
which
are
desired
;
then
the
Irascible
as
if
armed
with
power
,
combats
with
this
difficultie
and
driues
it
away
:
and
so
brings
the
concupiscible
into
a
francke
fruition
and
enioyment
of
them
.
But
amongst
the
fiue
passions
of
the
Irascible
,
Hope
holds
the
first
place
:
which
is
nothing
else
but
a
motion
towards
the
difficult
good
which
it
beleeues
may
be
obtained
:
or
to
say
more
cleerely
,
it
is
a
motion
,
wherby
the
appetite
is
stirred
vp
to
acquire
that
good
which
is
hardly
acquired
,
which
the
concupiscible
loueth
,
and
which
is
thought
may
be
obtained
.
Boldnesse
and
Audacity
succeeds
this
Hope
,
which
Audacity
we
call
a
motion
of
the
appetite
prosecuting
an
imminent
difficult
thing
:
as
if
I
●hould
say
,
it
were
a
motion
whereby
the
appetite
goeth
forewards
against
an
euill
at
hand
.
That
as
desire
is
a
certaine
pregression
of
loue
,
so
boldnesse
is
a
progression
of
hope
.
But
when
I
call
audacity
a
motion
towards
euill
;
wee
vnderstand
by
the
name
of
euill
,
the
difficulty
it selfe
:
which
it
indeauours
to
ouercome
,
and
which
doth
circumstance
the
good
,
which
hope
properly
respecteth
:
although
audacity
also
doe
respect
the
difficulty
of
the
difficult
euill
,
to
ouercome
which
Hope
succeeds
.
Touching
these
two
passions
,
we
must
obserue
,
that
those
who
are
giuen
to
loue
,
are
more
inabled
both
to
Hope
,
and
to
dare
then
others
;
for
seeing
both
the
passions
are
motions
of
progression
,
and
heate
which
is
the
property
of
loue
,
by
his
dilatation
;
and
opening
conferres
much
to
the
motion
of
progession
:
it
commeth
to
passe
,
that
Louers
are
more
prompt
and
ready
to
hope
and
to
dare
:
especially
such
as
stand
well
affected
to
Heauenly
things
,
for
the
Conscience
of
Righteousnesse
,
inioyning
the
diuine
assistance
begets
a
certaine
security
:
which
doth
chiefly
conduce
both
to
Hope
and
Audacity
.
Happy
are
those
who
finde
themselues
called
to
such
an
assurance
,
as
from
the
affection
of
diuine
loue
,
and
heauenly
things
,
and
the
testimony
of
a
good
conscience
,
may
beget
in
them
hope
and
audacity
:
so
that
with
much
profit
they
may
haue
the
vse
of
these
passions
.
But
here
we
haue
need
to
know
fruits
from
falshood
,
seeing
these
passions
may
impose
vpon
the
vnwary
,
whilest
they
are
ill
placed
;
for
those
things
which
are
vnworthy
the
followers
of
Christ
,
must
not
be
hoped
for
:
nor
must
wee
dare
and
bee
bold
sharply
to
driue
away
the
things
which
are
not
euill
,
as
shall
appeare
by
this
example
.
2
The
remedies
of
these
passions
.
It
commeth
to
passe
often
that
either
a
man
is
checkt
or
frownd
on
by
his
Prince
or
some
great
man
vnder
whose
check
he
liues
;
or
the
wife
of
the
husband
,
or
sonne
of
his
father
,
or
seruant
of
his
master
is
so
vsed
,
as
that
hee
coniectures
he
is
not
beloued
:
yet
loues
to
be
beloued
:
But
it
seemes
a
difficult
thing
vnto
him
to
obtaine
it
:
for
it
behoues
him
,
to
excogitate
some
meanes
to
reconcile
his
minde
vnto
him
,
and
so
fit
himselfe
to
auoide
his
checks
and
frownes
:
which
would
require
both
time
,
and
discourse
,
and
some
other
duties
,
not
without
labour
;
yet
it
seemeth
possible
;
Therefore
albeit
all
other
duties
be
neglected
,
hee
determines
to
deale
seriously
in
this
thing
;
hee
is
raysed
by
hope
,
and
goes
forewards
with
boldnesse
:
but
these
passions
he
may
check
thus
.
What
is
it
that
thou
doest
,
thou
vnbrideled
appetites
,
it
is
vnworthy
the
minde
of
a
man
to
hope
for
things
which
are
not
true
good
things
:
but
to
desire
so
to
be
beloued
,
as
not
to
bee
checkt
is
dissonant
to
reason
,
and
therefore
cannot
bee
any
true
good
:
therefore
God
forbid
that
I
should
bestow
my
time
and
labour
to
winne
the
fauour
of
men
,
and
not
rather
in
gayning
the
fauour
of
God
.
God
forbid
that
I
should
boldly
goe
forewards
to
shake
off
the
things
which
are
molestfull
to
the
body
,
and
should
happily
procure
greater
indulgence
of
the
body
,
but
more
grieuous
losses
of
vertue
.
But
this
first
kinde
is
such
as
a
naturall
man
may
vse
.
Yet
from
this
example
it
appeares
,
that
the
passion
of
hope
shewes
it selfe
through
a
false
opinion
at
the
apparant
good
of
indulgent
loue
,
but
indeed
true
euill
:
but
on
the
other
side
audacity
,
against
the
circumstant
difficulty
,
as
against
euill
;
and
therefore
the
superiour
part
ought
thus
to
instruct
the
appetite
.
If
it
helpe
any
thing
to
Hope
,
amendment
which
is
a
true
good
is
to
bee
hoped
for
by
correction
and
checke
;
if
thou
wilt
bee
bold
,
goe
foreward
against
those
things
which
hinder
thy
amendment
:
dare
something
against
the
motions
of
sorrow
,
combat
with
them
;
and
carry
a
cheerefull
countenance
:
that
those
who
seemed
to
be
offended
with
thee
,
seeing
the
fruit
of
their
checks
and
controules
,
may
goe
on
to
check
more
:
for
it
is
written
;
let
the
righteous
rather
smite
me
,
but
let
not
their
pretious
balmes
breake
my
head
:
Oyles
,
i.
the
faire
dissimulations
of
sinners
;
not
breake
my
head
,
i.
affect
my
minde
with
any
delectation
.
2
But
this
is
more
worthy
of
a
Christian
;
which
the
superiour
part
may
vse
thus
:
Desist
from
this
Hope
of
seeking
for
the
fauour
of
men
:
hope
rather
in
the
Lord
and
be
doing
good
,
dwell
in
the
Land
,
and
thou
shalt
be
fed
.
How
much
more
honest
,
profitable
and
delightfull
shall
the
beneuolent
minde
of
the
most
mercifull
God
be
to
thee
,
then
that
of
men
:
which
doubtlesse
thou
shalt
enioye
,
if
despising
the
fauour
of
men
,
thou
doe
thy
indeauour
,
that
thy
Hope
and
portion
may
bee
in
the
Land
or
the
liuing
.
Therefore
dare
something
against
the
difficulties
which
would
retarde
,
and
withdraw
thee
from
the
sweeter
imbracing
of
Iesus
Christ
,
and
thou
shalt
be
happy
.
3
But
the
third
is
most
worthy
of
the
follower
of
Christ
;
thus
:
did
Christ
hope
in
man
or
labour
for
the
fauour
of
men
?
Did
he
regard
to
bee
beloued
of
Kings
?
did
he
decline
checks
and
taunts
?
how
often
did
hee
keepe
,
silence
working
the
workes
of
my
saluation
,
when
hee
might
haue
sweetely
caried
away
mens
hearts
,
and
shunned
the
punishments
?
Therefore
farre
bee
it
from
me
,
that
I
should
swerue
from
such
an
example
.
Therefore
all
hope
is
to
bee
placed
in
God
,
and
wee
must
indeauour
by
all
meanes
to
aduance
to
so
great
a
good
as
is
audacity
.
Many
things
are
heere
to
bee
spoken
of
these
two
passions
,
but
that
in
the
handling
of
the
passions
of
desperation
and
feare
,
the
same
things
are
required
:
for
passions
if
they
be
well
tempered
are
the
remedies
of
other
passions
.
Therfore
in
one
place
onely
we
will
giue
herein
admonitions
.
3
Of
the
passions
of
desperation
,
fear
and
anger
,
and
of
their
remedies
.
These
three
passions
,
Desperation
and
Feare
which
are
opposed
to
Hope
and
Audacity
,
and
Anger
which
wanteth
a
contrary
passion
;
come
now
to
be
handled
:
for
if
difficult
euill
doe
not
lie
vpon
vs
,
but
be
ouercome
,
and
the
possession
〈◊〉
good
succeeds
it
:
then
no
difficult
thing
remaines
,
against
which
the
Irascible
part
may
arise
:
but
delectation
succeeds
,
which
is
aconcupiscible
passion
.
Therefore
desperation
is
a
motion
of
the
appetite
,
from
good
which
it
beleeueth
,
cannot
bee
acquired
;
as
if
we
should
say
,
that
it
is
a
motion
whereby
the
appetite
is
oppressed
or
cast
downe
,
when
one
thinkes
he
cannot
obtaine
the
good
that
hee
loueth
.
Hence
ariseth
feare
which
is
a
motion
of
the
appetite
departing
from
euill
to
come
,
which
it
cannot
resist
;
as
if
wee
should
say
it
were
a
motion
,
whereby
the
appetite
is
contracted
and
depressed
,
when
the
difficult
euill
is
imminent
,
before
it
bee
present
:
for
it
is
not
a
simple
departure
,
as
Flight
,
or
Abhomination
of
euill
,
but
a
depression
of
the
appetite
for
the
difficulty
of
the
euill
at
hand
.
But
when
the
difficult
euill
hath
the
nature
of
iniurie
,
then
it
is
anger
.
Now
anger
is
a
motion
of
the
appetite
,
to
reuenge
;
or
more
clearely
a
motion
whereby
the
appetite
being
hurt
,
waxeth
hote
to
repay
the
iniury
:
which
doth
respect
the
reuenge
,
as
that
which
is
good
for
it
,
and
him
from
whence
the
iniury
commeth
,
as
euill
,
whence
it
hath
a
mixt
oblation
.
These
passions
are
wont
to
make
worke
to
those
who
are
written
vp
amongst
the
souldiours
of
Christ
;
so
that
worthily
they
ought
to
prouide
remedies
,
and
seriously
to
thinke
of
most
weightie
matters
.
For
desperation
is
not
onely
for
the
euill
of
the
opposing
difficulty
,
but
also
,
for
the
sole
excesse
of
good
,
which
albeit
it
may
seeme
to
fall
vpon
the
same
point
and
head
of
difficulty
,
yet
it
shewes
the
manifold
motions
of
desperation
arising
in
the
hearts
of
sloathfull
Christians
,
sometimes
the
difficulty
and
sometimes
the
sublimity
of
the
thing
being
represented
:
from
whence
it
is
,
that
they
thinke
of
no
ioyes
;
without
proposing
whereof
vnto
them
,
they
scarce
meanely
profit
.
But
feare
is
wont
so
to
charge
Nature
with
sloathfulnesse
,
and
so
to
manacle
the
whole
man
,
yea
with
the
verie
feare
of
excellent
vertues
,
much
more
with
the
feare
of
imminent
labours
,
that
stupour
and
astonishment
;
that
,
is
,
the
vnaccustomed
imagination
of
euill
,
doth
come
in
place
,
and
blunts
and
duls
the
very
naturall
instruments
of
operations
,
and
as
it
were
within
a
palsie
doth
dissolue
them
all
;
Whence
such
suspitions
and
consultations
doe
arise
,
vpon
very
signes
and
shadowes
of
euills
,
which
will
neuer
come
to
passe
.
And
to
conclude
,
there
is
nothing
more
hurtfull
then
feare
to
the
studie
of
vertues
,
which
are
of
generous
hearts
obteined
.
But
anger
is
a
most
fierce
passion
;
which
seeing
it
is
stirred
vp
from
despight
and
contempt
onely
or
those
things
which
are
reduced
to
contempt
,
hurts
so
much
the
worse
,
by
how
much
it
is
more
consonant
to
a
worse
vice
,
i.
Pride
.
For
it
boiles
as
often
as
it
sees
it selfe
despised
:
for
when
the
sinne
is
of
ignorance
or
passion
,
it
doth
not
so
flame
out
,
seeing
it
doth
no●
obserue
it selfe
to
bee
contemned
:
and
so
much
the
more
it
exasperats
the
appetite
,
by
how
much
it
conceiues
that
it
dealeth
more
iustly
:
for
it
desireth
euill
vnder
the
name
and
shew
of
good
;
that
is
,
reuenge
,
vnder
a
certaine
reason
or
conceipt
of
equality
,
which
it
doth
indeauour
to
settle
,
betwixt
contempt
and
reuenge
,
through
a
certaine
imperfect
worke
of
reason
mixt
with
passion
:
for
reason
compares
reuenge
with
injury
:
But
by
and
by
faileth
,
the
worke
not
absolued
;
for
reasons
should
haue
gone
fore-wards
,
that
it
might
haue
commanded
that
it
was
not
lawfull
,
to
take
reuenge
:
and
so
his
light
by
the
motion
of
passion
is
so
extinguished
that
amongst
all
the
passions
,
chiefely
anger
,
for
the
commotion
it
maketh
,
doth
disturbe
the
iudgement
.
Therefore
we
must
indeauour
God
reaching
out
his
hand
to
tame
and
suddue
these
wild
be
asts
and
to
transferre
them
also
to
diuine
things
,
which
by
this
example
and
remedie
following
we
may
doe
.
2.
The
remedy
of
these
passions
is
this
:
1
Remedy
of
despaire
a
man
often
findeth
himselfe
admonished
concerning
the
acquiring
of
the
modesty
of
his
eyes
and
lookes
:
This
doctrine
and
exhortation
pleaseth
him
wel
:
he
often
endeauoures
it
;
addes
prayers
,
and
some
other
holy
meanes
to
restraine
the
desires
of
the
flesh
:
yet
the
thing
succeeds
not
:
presently
a
direction
enters
the
mind
,
the
appetite
thus
suggesting
:
why
dost
thou
in
vaine
vexe
thy selfe
?
thou
hast
oft
vsed
such
meanes
as
the
holy
learned
haue
prescribed
:
thou
hast
relapsed
againe
;
nor
yet
hast
thou
gotten
new
forces
,
or
faith
,
which
may
perswade
thee
that
the
matter
shall
fall
out
as
thou
wouldest
haue
it
.
Therefore
desist
from
this
impossible
thing
,
and
hence
behold
,
that
it
can
neuer
come
to
passe
,
that
thou
who
canst
not
doe
this
most
easie
and
small
thing
,
shal
euer
ariue
at
those
more
high
hauens
of
the
vertues
of
Saints
.
Whilst
the
appetite
is
thus
ill
affected
,
instantly
comes
reason
stepping
in
,
and
vseth
the
second
of
these
three
meanes
of
taming
the
passions
:
saying
;
Why
art
thou
so
heauy
O
my
soule
,
and
why
art
thou
so
troubled
within
mee
?
Hope
in
the
Lord
,
because
yet
after
so
many
slips
of
my
youth
,
I
will
yet
praise
him
,
who
is
the
light
of
my
countenance
and
my
saluation
:
and
to
say
all
in
a
word
,
he
is
my
God
,
whose
it
is
to
lift
vp
the
broken
and
wounded
in
heart
:
and
seeing
it
is
an
easie
thing
with
him
,
suddenly
to
make
a
poore
man
rich
,
why
should
I
despaire
?
Many
are
the
examples
of
conquered
frailty
:
many
are
the
remedies
prouided
for
such
affections
;
the
reasons
for
man
to
hope
are
most
effectuall
.
First
GODS
owne
naturall
goodnesse
:
Secondly
Christs
passion
which
is
so
much
mine
,
as
if
he
had
suffered
for
none
else
but
me
.
Thirdly
besides
naturall
goodnesse
,
&
his
loue
in
sending
Christ
my
Sauiour
,
he
hath
promised
many
things
to
raise
our
hopes
:
whatsoeuer
you
aske
the
Father
in
my
name
&c.
2
Remedy
of
the
passion
of
Feare
.
Suppose
there
should
some
taske
bee
put
vpon
a
man
,
or
some
affliction
befall
him
more
grieuous
then
it
seemed
hee
was
able
to
beare
:
presently
the
appetite
apprehending
some
feare
,
beginnes
to
be
daunted
and
to
step
backe
,
as
at
some
vehement
tempest
,
or
sudden
and
fearefull
ruine
of
a
house
,
for
it
loues
the
commodity
of
good
things
,
from
whence
it
is
,
that
this
feare
of
suffring
any
thing
ariseth
.
Then
doth
reason
worke
in
this
manner
,
namely
the
second
of
those
three
waies
of
taming
the
passions
.
The
Lord
is
my
light
and
my
saluation
,
whom
shal
I
feare
.
The
Lord
is
the
protector
of
my
life
,
of
whom
then
shall
I
bee
affraid
?
Surely
I
will
not
onely
not
feare
by
Gods
grace
,
to
vnder
goe
this
burden
it
hath
pleased
him
to
lay
vpon
me
,
but
also
,
albeit
euen
Castles
and
Fortresses
should
●tand
vp
against
me
,
my
heart
should
not
be
affraide
.
But
if
for
all
this
;
the
sence
make
any
reluctation
:
then
that
third
way
of
taming
those
passions
,
which
consists
in
the
Imitation
of
Christ
;
is
here
fitly
to
bee
vsed
.
For
when
the
inferiour
part
of
Christ
feared
the
acerbity
of
his
passion
,
euen
to
the
sweating
of
bloud
;
hee
stirred
vp
by
deliberate
act
of
reason
,
the
passion
of
audacity
,
that
hee
might
conflict
with
feare
and
preuaile
against
it
:
and
so
rising
,
hee
admonished
his
Disciples
:
Arise
,
let
vs
goe
hence
,
behold
hee
that
betraieth
me
is
at
hand
.
Behold
,
let
vs
arise
,
saith
our
Champion
Christ
,
and
as
feare
possessing
vs
,
wee
laboured
to
flee
from
an
instant
daunger
,
so
let
vs
couragiously
,
by
a
stirred
vp
audacity
meete
the
daunger
comming
.
Thus
did
Christ
:
and
shall
he
be
worthy
of
Christ
,
that
will
neuer
striue
to
accompany
him
in
agony
?
3
The
remedy
of
the
passion
of
anger
.
It
often
falleth
out
that
a
man
either
by
words
or
gestures
,
findes
himselfe
to
be
little
esteemed
and
contemned
,
of
some
either
his
inferiour
,
or
not
much
aboue
him
:
by
and
by
,
anger
is
inflamed
,
and
hee
desires
&
seekes
in
the
same
manner
to
render
at
least
,
a
like
kinde
of
reuenge
:
for
the
appetite
will
begin
to
complaine
,
saying
;
hee
ought
not
to
haue
made
so
small
account
of
me
;
he
might
haue
risen
vnto
me
;
hee
might
haue
put
off
his
hat
:
he
should
not
so
lightly
haue
improoued
the
things
I
spake
:
Hee
ought
not
so
to
haue
contradicted
me
,
he
ought
not
to
haue
controuled
mee
in
that
manner
:
hee
might
haue
answered
mee
more
mildly
,
seeing
I
am
no
way
inferiour
to
him
;
as
many
things
will
the
loue
of
a
mans
owne
excellency
obiect
.
But
now
,
the
superiour
part
will
herein
doe
thus
,
to
mitigate
this
passion
.
Thou
fierce
disordered
passion
be
quieted
.
For
it
becomes
not
man
endued
with
reason
,
like
a
beast
,
to
waxe
fierce
and
angry
,
and
by
a
certaine
drunkennesse
of
fury
to
become
mad
,
for
the
turpitude
and
vilenesse
of
this
passion
,
doth
euen
in
the
countenance
bewray
it selfe
;
whilest
the
eyes
doe
sparkle
,
the
lips
tremble
,
the
speech
is
hindred
,
and
the
whole
man
is
alienated
from
that
meekenesse
,
which
being
a
sociable
creature
,
is
naturall
to
him
.
This
manner
albeit
but
naturall
:
yet
is
it
very
effectuall
to
the
subduing
of
anger
.
But
the
second
kinde
of
subduing
the
passions
is
more
worthy
the
true
Christian
;
and
that
is
thus
:
blessed
are
the
meeke
,
for
they
shall
possesse
the
Land
of
the
liuing
:
and
shall
I
for
this
beastly
and
brutish
passion
despoile
my selfe
of
the
right
of
this
inheritance
,
which
faith
shewes
vnto
me
?
The
third
kinde
of
taming
this
passion
may
bee
this
,
and
most
apt
for
such
as
will
follow
Christ
:
For
as
a
Lambe
before
the
shearer
,
hee
opened
not
his
mouth
;
and
as
a
sheepe
vnto
the
slaughter
he
was
led
:
when
hee
was
cursed
,
hee
cursed
not
againe
:
when
hee
suffred
,
hee
complained
not
,
hee
deliuered
himselfe
into
the
hands
of
him
,
that
iudged
vniustly
,
and
shall
not
I
be
meeke
and
milde
?
Many
other
reasons
might
be
vsed
to
restraine
these
passions
;
but
here
I
desire
may
bee
obserued
(
as
also
in
other
passions
;
)
that
these
passions
may
profitably
bee
exercised
,
if
they
bee
transferred
to
diuine
things
:
and
surely
the
vse
of
desperation
,
albeit
,
not
so
proper
as
of
other
passions
(
for
it
hath
not
any
spiritiall
good
which
for
the
hardnesse
of
it
,
is
to
be
despaired
)
may
be
this
,
according
to
the
counsell
of
the
Kingly
Prophet
:
trust
not
in
Princes
,
nor
in
the
sonnes
of
men
in
whom
is
no
saluation
:
q.
d.
hope
not
,
nay
despaire
of
saluation
from
men
,
who
altogether
are
voide
of
it
;
for
that
saluation
which
the
world
by
an
impudent
lie
doth
promise
,
is
to
bee
despaired
of
.
Feare
hath
a
most
large
field
:
for
what
is
it
that
iustly
can
bee
feared
in
this
life
,
not
sudden
death
,
nor
the
torments
of
hell
;
nor
the
seuerity
of
the
last
iudgement
?
nay
nothing
,
albeit
the
most
terrible
euills
of
this
life
ought
to
put
vs
in
feare
:
for
Christ
hath
said
,
feare
not
them
,
that
can
kill
the
body
,
but
feare
him
,
who
hauing
killed
the
body
,
is
able
to
send
the
soule
into
hell
fire
.
In
like
manner
,
anger
may
bee
exercised
many
waies
:
there
are
sinnes
;
there
are
enemies
of
the
soule
,
and
amongst
others
most
cruell
,
are
the
passions
which
doe
continually
disturbe
and
oppugne
the
reason
of
man
:
but
against
these
enemies
,
our
Sauiour
Christ
hath
taught
vs
,
that
anger
may
wholesomely
be
stirred
vp
in
vs
,
whilest
being
most
meeke
,
yet
did
hee
waxe
hote
against
desilers
and
abusers
of
the
Temple
.
Thus
haue
wee
briefely
been
taught
to
master
our
passions
which
are
the
greatest
enemies
to
the
reparation
of
our
soules
.
But
yet
before
wee
conclude
this
point
,
let
vs
take
this
obseruation
with
vs
:
to
consider
diligently
,
the
originall
increase
,
and
declyning
of
our
owne
proper
passions
;
for
besides
the
former
things
,
we
shal
finde
many
things
of
much
profit
,
if
wee
shall
diligently
marke
,
that
sometimes
this
passion
&
sometimes
that
,
as
if
they
were
borne
of
diuers
parents
,
doe
produce
sundry
effects
:
as
by
the
example
following
may
appeare
.
There
is
nothing
,
doubtlesse
,
seemes
lesse
consonant
to
anger
then
delectation
:
and
yet
it
often
growes
vp
with
anger
,
as
when
a
man
in
his
fury
reuengeth
himselfe
,
but
griefe
and
heauinesse
,
doth
more
directly
disagree
with
delectation
,
then
anger
;
and
yet
griefe
,
in
the
very
motion
of
sorrow
conceiued
of
the
absence
of
the
thing
is
cause
of
delectation
,
whilst
it
begets
the
memory
of
the
thing
beloued
.
But
the
other
are
more
plaine
:
that
namely
,
out
of
the
loue
of
good
,
the
hatred
of
euill
which
is
repugnant
to
it
,
ariseth
:
&
out
of
concupiscence
and
desire
of
the
good
deferred
,
doth
sorrow
grow
,
by
reason
of
deferring
it
:
and
this
duell
of
the
2.
passions
,
thus
conflicting
together
,
is
very
well
knowne
,
seeing
towards
one
and
the
same
thing
,
as
namely
fasting
,
the
appetite
,
both
dares
do
it
,
because
it
hopes
for
victory
,
&
feares
also
,
because
terrified
with
the
difficulty
:
which
do
serue
for
this
purpose
,
that
both
the
various
commixtions
of
passions
may
bee
knowne
,
and
also
that
their
sundry
remedies
may
succeed
.
But
this
must
euery
man
most
carefully
labour
to
know
:
namely
,
of
what
passion
hee
is
most
grieuously
infested
;
for
loue
vexeth
some
most
,
some
hate
,
others
feare
,
and
others
anger
doth
most
trouble
.
And
as
the
powers
of
the
soule
being
intent
vnto
one
acte
the
soule
doth
more
remisly
worke
in
other
acts
:
so
whilest
the
inferiour
part
doth
exhale
the
fury
by
the
motions
of
one
passion
,
it
is
vsually
mooued
more
faintly
with
other
passions
.
But
after
that
a
man
shall
once
know
his
capitall
enemy
,
he
must
then
bethinke
himselfe
of
entring
into
a
combate
with
him
;
and
by
the
death
of
him
to
extinguish
all
his
assaults
.
Of
those
remedies
for
the
mastering
of
passions
,
whereof
we
haue
treated
,
he
may
take
which
hee
thinketh
doth
most
forcibly
worke
with
him
;
or
in
his
owne
discretion
chuse
some
other
:
to
the
vndergoing
of
which
combate
,
if
the
passion
be
more
fierce
,
we
must
labour
to
get
the
helpe
of
perseuerance
,
which
is
a
vertue
,
that
sweares
perpetuall
fealty
to
God
,
which
can
neuer
suffer
any
declination
,
hauing
the
victory
and
garland
promised
by
our
Sauiour
euer
before
the
eyes
of
it
,
whereby
to
be
stirred
vp
:
which
is
no
lesse
,
then
eternally
to
be
saued
.
Nor
let
the
difficulties
or
dangers
euer
deterre
them
from
perseuering
in
this
combate
with
passions
.
For
how
many
noble
,
learned
and
worthy
of
honour
shall
wee
see
,
that
for
20.
30.
or
more
yeares
doe
liue
in
the
Courts
of
Princes
,
and
with
seeking
and
knocking
waxe
old
therin
:
rand
yet
either
fall
short
of
all
hope
,
or
else
are
but
(
as
the
best
)
tormented
with
their
small
rewards
?
But
how
many
such
men
,
who
die
before
the
Princes
,
in
whom
,
they
placed
their
hopes
,
and
perish
eternally
;
who
if
they
had
contended
to
subdue
their
passions
,
and
put
themselues
into
Gods
seruice
,
might
haue
shined
in
Sanctity
,
and
abounded
with
eternall
riches
?
Therefore
how
much
more
easily
,
and
profitably
may
we
contest
with
our
passions
,
and
by
a
compendious
way
come
to
the
crowne
of
glory
?
But
besides
,
doth
the
shipwrack
of
so
many
sleets
and
the
losse
of
so
much
gold
,
disturne
any
of
those
from
sayling
to
the
Indies
whom
God
hath
deliuered
from
such
dangers
?
it
is
a
wonder
to
see
how
boldly
they
contend
with
the
waues
&
stormes
,
with
what
sweate
and
sorrow
,
they
constantly
encounter
:
how
after
they
haue
beene
twice
or
thrice
deliuered
from
the
iawes
of
death
,
yet
doe
they
neuer
change
their
manner
of
life
,
but
goe
on
with
a
resolute
courage
.
Surely
these
mens
iniquity
and
folly
,
is
the
Christians
schoole
:
for
if
they
bee
twice
or
thrice
deliuered
from
death
,
after
so
many
nauigations
,
when
being
sufficiently
inriched
,
they
thought
to
returne
home
and
rest
themselues
,
and
yet
are
swallowed
vp
of
the
reuenging
storme
:
How
much
more
honourable
and
safe
is
it
,
albeit
neuer
so
many
temptations
assault
vs
,
and
auxieties
vexe
vs
,
to
hold
that
course
,
which
can
neuer
bring
any
shipwrack
?
But
generally
this
is
to
be
obserued
,
from
the
externall
acts
(
for
we
haue
chiefely
handled
the
maners
of
the
internall
acts
,
which
are
the
originals
of
the
externall
)
for
the
remedy
of
euery
passion
,
that
the
externall
act
of
the
contrary
passion
may
bee
exercised
,
if
the
passion
it selfe
and
the
circumstances
doe
suffer
it
.
For
I
do
not
thinke
,
that
such
external
acts
are
necessary
to
all
passions
,
for
that
desperation
and
hope
,
are
reformed
by
internall
acts
.
But
my
meaning
is
,
that
when
opportunity
suffers
,
that
then
it
is
expedient
to
exercise
the
externalls
acts
,
which
may
either
ingender
the
contrary
affect
,
or
else
extinguish
the
passion
;
for
wee
doe
not
properly
speake
of
the
contrary
,
because
anger
hath
no
contrary
passion
,
but
yet
may
be
extinguished
.
Examples
of
this
instruction
,
there
are
both
many
and
vsuall
:
for
if
any
be
possessed
with
a
childish
feare
of
dead
folkes
,
if
they
often
handle
dead
carcasses
and
bones
,
it
will
driue
away
that
feare
.
If
an
angry
man
be
often
set
vpon
with
opprobries
and
reproches
;
he
will
by
little
and
little
grow
lesse
angry
:
for
as
it
is
commonly
spoken
,
there
is
no
passion
ariseth
from
things
accustomed
.
If
any
man
labour
of
sloath
which
is
a
kinde
of
griefe
,
throw
cold
water
on
him
violently
,
or
vse
some
sharper
remedy
,
and
he
will
shake
off
that
drowsinesse
in
short
time
.
If
any
bee
delighted
with
neate
and
fine
cloathes
,
cloathe
him
with
course
and
ragged
garments
,
and
within
few
daies
,
hee
will
put
of
that
affection
.
These
and
such
like
externall
remedies
for
the
subduing
of
passions
may
bee
vsed
,
as
euery
man
shall
thinke
fittest
for
himselfe
.
But
now
,
if
wee
will
ioyne
to
these
externall
and
internall
remedies
,
the
practise
and
care
of
praier
,
the
thing
will
succeed
as
wee
would
haue
it
.
For
this
exercise
is
the
most
effectuall
of
all
other
to
the
mastering
of
our
passions
;
the
reason
is
most
strong
:
the
very
indeauour
it selfe
of
lifting
vp
the
heart
vino
diuine
things
by
a
certaine
naturall
consequence
,
doth
weaken
the
inferiour
part
of
man
,
and
disturnes
it
from
its
owne
prouocations
;
which
is
made
euident
thus
:
for
the
passions
are
not
stirred
vp
but
by
a
fore-running
knowledge
of
the
sences
:
therefore
hee
that
hath
his
inward
sences
intent
and
setled
vpon
the
imagination
of
diuine
things
,
shall
cut
off
the
rootes
of
passions
,
as
it
were
with
the
sworde
of
that
knowledge
.
Therefore
let
vs
often
implore
the
diuine
helpe
,
for
amongst
all
remedies
that
is
chiefest
.
Besides
,
this
must
obseruingly
be
noted
,
that
these
eleuen
passions
if
they
be
suffred
licentiously
to
range
at
liberty
,
are
so
many
fountaines
of
vices
:
but
if
they
bee
imperiously
gouerned
by
the
diuine
helpe
,
to
the
prescripts
of
right
reason
,
are
almost
so
many
seminaries
of
vertues
.
Seeing
that
from
the
motions
of
the
passions
,
if
reason
giue
place
,
the
habits
of
vices
are
produced
,
and
from
the
same
tempered
with
reason
,
the
habits
of
vertues
are
ingendred
.
For
the
vice
of
anger
ariseth
from
the
vntamed
passion
of
anger
,
and
the
vertue
of
meekenesse
from
the
same
subdued
:
from
which
it
appeareth
,
why
many
vertues
and
vices
are
called
by
the
same
names
of
passions
for
they
borrow
the
names
of
the
passions
,
by
whose
acts
or
victory
they
are
begotten
.
But
a
word
Of
Temptations
.
AMongst
all
those
great
benefits
,
which
the
knowledge
and
subduing
of
passions
begets
,
the
knowledge
and
victory
of
temptations
deserues
not
the
last
place
.
For
,
as
it
doth
appeare
by
those
kinds
of
taming
the
passion
stirred
vp
;
the
chiefe
and
most
effectuall
course
of
them
,
which
the
fathers
haue
deliuered
,
of
dryuing
away
temptations
,
is
that
which
we
haue
in
the
former
treatise
often
named
.
For
if
assoone
as
any
passion
,
(
vpon
whatsoeuer
cause
)
is
stirred
vp
,
wee
will
hold
the
course
there
described
,
no
temptations
can
euer
hurt
vs
,
but
rather
make
much
for
our
good
.
For
being
at
the
first
insurrection
repelled
,
they
offer
vnto
any
valiant
champion
an
occasion
of
subiugating
the
passion
,
of
acquiring
of
vertue
,
and
of
extirpating
the
contrary
vice
.
But
that
they
may
the
better
know
the
insinuations
of
temptation
,
let
them
obserue
this
diuision
of
the
powers
of
the
soule
,
deliuered
by
Diuines
.
There
are
3.
powers
in
man
,
which
serue
&
belong
to
knowledge
;
&
a
threefold
appetite
doth
proportionably
answere
them
.
1.
The
first
power
is
called
sensitiue
,
which
comprehends
all
the
sences
externall
and
internall
;
namely
the
common
sence
,
the
phantasie
or
imagination
cogitatiue
or
estimatiue
,
the
memory
or
remembrance
,
and
the
knowledge
that
is
gotten
by
these
sences
,
the
sensitiue
appetite
doth
follow
,
being
compounded
of
the
concupiscible
and
irascible
part
,
which
appetite
together
with
his
motions
or
eleuen
passions
wee
haue
before
described
.
This
power
is
called
the
inferiour
part
of
man
,
or
of
the
soule
:
whence
it
is
,
that
those
,
who
neglecting
the
light
of
the
superiour
reason
,
and
doe
giue
themselues
vnto
it
,
are
by
the
Apostle
called
maturall
men
.
2
The
second
power
of
man
is
called
the
reasonable
power
which
together
with
the
third
power
,
whereof
wee
shall
speake
next
,
doth
compose
the
superiour
part
of
man
:
and
it
is
the
vnderstanding
it selfe
;
as
it
deduceth
knowledge
from
knowledge
:
so
that
if
we
reason
after
the
manner
of
men
touching
temporall
things
,
it
is
named
the
inferiour
portion
of
reason
;
if
concerning
eternall
things
,
or
temporall
by
the
eternall
Law
,
then
it
is
called
the
superiour
portion
of
reason
.
To
this
doth
answere
the
reasonable
appetite
,
or
that
which
they
call
free
will
,
which
is
the
very
will
it selfe
,
through
which
reason
,
it
is
mooued
of
the
inferiour
or
superiour
portion
of
reason
.
This
power
is
called
the
middle
Heauen
,
from
whose
superiour
part
,
and
the
third
power
,
now
to
be
described
,
the
Spirit
of
man
is
framed
.
3
The
third
and
highest
power
(
in
which
is
synderesis
:
that
is
the
naturall
practique
habit
,
whose
act
is
conscince
)
is
the
vnderstanding
it selfe
,
so
far
as
it
immediatly
from
God
receiueth
light
,
to
know
the
first
principles
,
onely
by
conceiued
termes
,
through
a
naturall
,
or
hidden
supernaturall
force
of
diuine
wisdome
;
and
is
called
intelligence
,
albeit
of
others
not
the
vnderstanding
it selfe
so
conceiued
,
but
his
acte
,
is
called
intelligence
.
Vnto
this
doth
the
will
answere
,
as
it
immediatly
from
God
,
receiueth
a
certaine
naturall
propensity
vnto
good
,
represented
vnto
it
,
by
the
simple
conceipt
of
the
vnderstanding
.
This
power
being
compounded
of
the
vnderstanding
&
the
will
is
called
the
Spirit
or
the
third
Heauen
.
The
Spirit
therefore
which
compriseth
the
superiour
reason
and
intelligence
,
and
the
answerable
degrees
of
the
will
,
(
proportion
euer
obserued
)
doth
serue
to
direct
the
infe●iour
reason
,
and
to
moderate
as
well
the
externall
as
the
internall
sences
,
and
rule
the
appetite
;
but
yet
with
great
difference
,
seeing
it
commands
the
externall
sences
and
all
the
members
(
except
the
generatiue
parts
)
in
such
sort
as
a
lord
commands
his
seruants
,
but
the
appetite
it
commands
politically
,
as
a
gouernour
doth
his
Citizens
:
for
members
&
external
sences
cannot
be
restrained
,
&
the
appetite
doth
obstinatly
reluct
and
rebell
.
But
this
is
seriously
to
bee
obserued
,
that
the
enemy
of
our
saluation
,
doth
more
maliciously
set
vpon
the
true
seruants
of
Iesus
Christ
,
them
other
Christians
,
which
are
no
such
enemies
to
him
.
Therfore
he
must
haue
his
cunning
shifts
well
knowne
vnto
him
.
For
he
insinuats
himself
into
the
inward
sinewes
,
and
besides
the
fircenesse
which
the
passions
haue
naturally
in
themselues
,
he
doth
vehemently
stir
vp
the
appetite
:
therfore
it
is
needful
,
that
he
vigilantly
,
couragiously
and
quickly
shake
off
the
temptations
lately
stirred
vp
,
least
the
euill
grow
and
waxe
heauy
.
Therfore
,
whether
(
as
for
example
)
any
man
be
tempted
with
any
filthy
and
vile
thing
receiued
by
the
outward
sences
and
brought
to
the
imagination
,
or
without
the
vse
of
the
outward
sences
composed
,
or
of
the
diuell
himselfe
framed
(
which
three
often
fal
out
)
hee
ought
chiefly
to
reflect
most
carefully
vpon
the
office
▪
of
the
superiour
reason
,
and
from
thence
as
from
the
Kings
throne
to
moderate
all
the
powers
.
For
then
the
violence
of
the
temptation
moouing
the
inferiour
part
of
man
,
if
reason
by
any
meanes
neglect
lect
the
passions
arising
in
the
sensitiue
appetite
,
to
bee
carried
vnto
vile
things
,
which
although
it
come
not
to
a
full
deliberation
,
yet
it
is
a
sinne
.
But
if
the
inferiour
reason
i.
which
iudgeth
of
things
after
the
manner
of
men
bee
not
corrected
of
the
superiour
which
iudgeth
of
things
after
a
diuine
manner
,
according
to
the
Law
of
God
;
or
(
which
is
more
plaine
)
if
the
superiour
reason
doe
but
tacitly
assent
,
it
is
a
sinne
,
as
this
example
will
declare
.
Some
man
is
tempted
vnto
lust
,
after
hee
hath
begunne
to
imagine
some
beautifull
creature
:
forthwith
his
concupiscence
boiles
within
him
:
then
the
inferiour
reason
,
i.
the
vnderstanding
discoursing
after
a
humane
manner
;
doth
presently
conceiue
that
it
is
a
wholesome
thing
to
disburthen
nature
,
and
this
conceipt
of
health
is
proposed
as
a
certaine
profitable
and
delectable
good
:
now
if
the
superiour
reason
,
i.
the
vnderstanding
,
so
farre
as
it
is
ordered
to
the
eternall
Law
of
God
,
(
the
wil
permitting
)
do
neglect
to
consider
that
this
thing
is
contrary
to
the
Law
of
God
:
or
albeit
,
that
it
doe
obserue
it
to
bee
,
yet
it
doth
so
coldly
obserue
it
,
the
will
permitting
it
,
that
it
suffer
it
to
please
the
will
,
that
tacit
consent
is
a
great
sinne
:
and
that
tacit
consent
,
the
learned
call
morosam
delectationem
,
a
tarying
delight
,
not
from
the
time
,
but
from
the
stay
of
reason
so
tacitly
assenting
;
which
may
be
in
a
moment
of
time
.
But
if
the
superiour
reason
expresly
assent
,
(
which
commeth
to
passe
when
the
vnderstanding
doth
deliberately
thinke
on
any
filthinesse
,
and
the
will
cleaueth
to
it
)
then
it
is
a
grieuous
sinne
,
and
so
much
more
grieuous
as
the
thing
is
great
,
whereunto
the
superiour
reason
yeeldeth
.
By
this
is
euident
,
that
it
is
generally
true
,
that
from
one
expresse
or
tacit
consent
of
reason
and
will
all
sinnes
,
but
chiefly
great
sinnes
do
arise
.
But
let
euery
man
doe
his
diligence
,
to
know
a
temptation
from
consent
,
&
accustome
themselues
to
resist
the
first
assaults
valiantly
:
as
long
as
the
knowledge
of
temptations
&
the
wil
to
resist
is
of
force
with
vs
,
we
can
neuer
(
such
is
the
goodnesse
of
God
)
fall
vnwittingly
into
any
grieuous
sinnes
.
If
any
grieuous
temptations
befall
vs
,
let
vs
assuredly
hope
,
that
God
will
giue
,
not
onely
suggest
equall
,
but
of
his
bounty
greater
forces
,
and
also
giue
an
issue
with
the
temptation
.
Let
vs
acquite
our selues
well
;
and
loue
to
be
tried
,
that
when
we
are
tried
we
may
receiue
the
crown
of
life
.
It
is
a
happy
euent
of
temptations
which
the
Sonne
of
God
who
in
all
things
was
tempted
yet
without
sinne
,
hath
left
vnto
vs
,
most
sweetely
comforting
his
troupes
,
and
saying
,
You
are
they
,
that
haue
taried
with
me
in
my
temptations
:
and
I
giue
vnto
you
a
Kingdome
as
my
Father
gaue
vnto
mee
a
Kingdome
,
that
you
should
eate
and
drinke
at
my
table
.
And
what
is
a
wanting
to
them
that
shall
feast
at
that
table
,
that
they
may
not
valiantly
goe
together
to
it
?
Therefore
let
vs
goe
thorow
sire
and
water
,
that
wee
may
at
last
come
to
this
most
pleasant
refreshing
.
3
The
third
thing
which
I
proposed
to
bee
considered
in
this
first
part
of
the
true
ruele
and
art
of
seruing
God
,
after
the
instructions
and
exercises
for
the
reparation
of
the
slaughter
which
sinne
hath
made
in
the
soule
,
is
the
loue
of
God
,
which
being
the
fire
which
God
would
haue
euer
burning
vpon
the
Altar
of
our
hearts
;
all
that
we
haue
yet
spoken
of
the
reparation
of
the
soule
,
is
onely
directed
vnto
it
.
And
if
any
will
know
of
what
dignity
this
loue
of
God
is
,
hee
shall
see
that
whatsoeuer
hath
beene
spoken
of
the
reparation
and
clensing
of
the
soule
,
is
but
little
to
the
acting
of
so
worthy
and
sublime
an
enterprise
.
For
of
so
great
excellency
is
the
loue
of
God
,
that
none
of
those
blessed
Spirits
,
nor
any
other
created
thing
or
which
can
be
created
,
is
able
to
doe
a
more
soueraigne
worke
.
For
which
cause
the
Son
of
God
calls
this
the
great
&
first
commandement
:
Nay
,
say
that
all
the
labours
and
powers
of
Angels
and
Men
together
,
were
in
any
one
Angell
or
Man
,
yet
were
they
not
all
able
to
doe
a
worke
more
excellent
then
to
loue
God
.
Nor
can
any
creature
sufficiently
so
loue
this
our
GOD
as
his
goodnesse
and
worthinesse
requireth
.
Now
as
this
tract
of
the
loue
of
God
,
followeth
that
of
the
reparation
of
the
soule
,
because
those
things
are
very
fit
to
the
obtaining
of
this
loue
:
so
this
of
the
loue
of
God
is
placed
before
that
of
the
loue
of
our
neighbours
and
the
loue
of
our selues
,
because
from
this
loue
of
God
onely
proceeds
the
loue
of
our
neighbours
and
the
loue
of
our selues
.
-
1.
Therefore
of
the
loue
of
God
.
-
2.
Of
our
Neighbours
;
And
3.
of
our selues
.
1
This
loue
of
God
being
so
glorious
and
ioyous
a
thing
when
it
is
expressed
in
words
,
what
ioy
I
and
glory
shall
it
bee
to
seele
it
and
how
much
more
to
doe
it
?
This
is
the
holy
worke
of
God
:
I
say
the
holy
and
whole
worke
and
labour
of
God
:
for
whatsoeuer
God
worketh
withall
his
infinit
powers
,
is
onely
to
loue
himselfe
so
much
as
his
Maiesty
deserueth
and
is
worthy
,
that
is
;
infinitly
.
For
out
of
his
owne
infinit
goodnesse
and
excellency
he
is
infinitly
to
be
beloued
:
nor
is
there
any
excellency
in
heauen
or
earth
,
which
is
not
much
more
his
,
then
it
is
his
that
possesseth
it
:
and
from
them
all
hee
hath
infinit
glory
,
and
loues
it
and
reioyceth
and
glorieth
in
it
,
and
would
also
,
that
wee
should
loue
,
it
,
thinke
vpon
it
,
and
reioyce
in
it
;
seeing
nothing
is
so
consonant
to
equity
,
as
that
with
all
our
powers
we
should
loue
him
,
from
the
louing
of
whom
we
must
neuer
cease
,
albeit
wee
had
infinit
powers
so
to
doe
.
Therefore
are
we
to
giue
God
thankes
,
that
in
louing
himselfe
infinitly
,
he
supplies
by
his
owne
powers
,
what
is
defectiue
in
euery
one
of
vs
.
Let
vs
euer
reioyce
in
louing
him
who
is
so
great
dignity
,
that
neuer
ceasing
to
glory
at
his
excellencies
,
yet
that
which
we
doe
is
nothing
if
it
bee
compared
to
that
hee
deserueth
.
For
of
so
great
glory
and
Maiesty
is
God
,
that
he
stands
in
no
need
of
our
seruice
:
but
onely
requires
it
,
because
it
is
profitable
of
vs
.
This
onely
hee
desireth
that
we
loue
him
and
reloyce
at
his
good
things
,
for
this
is
his
owne
holy
worke
.
Therefore
he
would
haue
all
men
with
all
their
strength
to
doe
that
,
which
hee
doth
with
all
his
strength
.
And
for
that
which
remaines
,
he
stands
no
neede
it
,
no
nor
of
this
neither
,
but
that
it
is
good
and
iust
and
vnto
?
vs
glorious
:
and
therefore
hee
so
much
desireth
it
,
that
hee
laide
downe
his
life
for
it
,
that
so
by
dying
he
might
prouoke
vs
to
loue
him
:
Besides
,
that
there
are
other
things
found
in
the
Scriptures
,
which
are
by
him
commanded
to
bee
desired
,
that
is
for
this
end
,
because
they
are
helps
to
this
loue
,
and
to
omit
them
would
bee
a
great
hinderance
to
it
.
For
neither
are
the
vices
which
are
prohibited
any
other
thing
,
then
the
inordinate
loue
of
vaine
things
,
which
doe
occupie
that
place
which
is
diputed
onely
to
the
loue
of
GOD
.
Not
doe
vertuaes
serue
to
any
other
purpose
,
but
to
despose
the
soule
to
this
loue
;
yet
are
they
so
necessary
therunto
,
that
it
were
great
presumption
to
thinke
to
obtaine
it
,
without
the
mighty
exercise
of
such
vertues
.
That
therefore
wee
may
fitly
speake
of
this
pretious
loue
,
wee
will
first
declare
the
various
manner
of
louers
,
but
withall
iudging
that
best
which
is
most
sublime
and
high
.
To
which
purpose
wee
may
vse
this
example
.
Therefore
touching
the
variety
of
louers
,
we
must
obserue
that
which
by
the
experience
of
many
,
was
a
testimony
vnto
them
,
when
they
had
attained
a
greater
knowledge
of
truth
,
namely
,
that
they
had
a
long
time
loued
God
as
a
most
sweete
Lord
,
who
had
communicated
himselfe
to
them
as
a
liberall
benefactor
,
in
whose
seruice
,
they
were
delighted
,
and
often
had
asked
of
him
many
benefits
,
with
great
delectation
in
the
contemptation
of
his
bounty
,
and
of
the
knowledge
of
his
excellent
graces
which
they
asked
of
him
:
and
that
often
they
came
vnto
him
as
to
the
fountaine
in
which
they
found
so
great
sweetnesse
,
as
that
they
thought
there
was
nothing
a
wanting
to
their
loue
of
God
.
For
they
thought
that
the
greatnesse
of
that
sweetnesse
which
they
felt
in
the
sensitiue
appetite
,
was
nothing
else
but
the
greatnesse
of
that
loue
.
And
would
to
GOD
that
all
men
who
doe
not
loue
God
,
did
so
loue
him
.
Yet
God
forbid
,
that
those
who
loue
God
should
bee
content
with
this
loue
,
although
it
be
very
good
,
and
so
good
as
that
it
sufficeth
thus
far
,
that
for
certaine
daies
,
beginners
doe
exercise
themselues
therein
;
for
they
may
so
,
easily
come
to
that
more
excellent
manner
of
louing
God
,
which
followeth
.
It
an
argument
,
that
this
loue
I
haue
spoken
of
is
fraile
,
seeing
that
hee
who
so
loueth
,
assoone
as
that
sweetnesse
is
a
wanting
or
gone
,
goes
on
with
an
abiect
minde
in
the
things
of
God
,
and
is
so
ouercome
of
the
frailties
of
his
minde
as
if
he
neuer
had
had
any
such
loue
.
For
hee
doth
so
much
procure
vnto
himselfe
corporall
delights
,
as
to
feede
on
delicate
viands
,
to
drinke
the
most
pleasant
licours
,
to
weare
most
gorgeous
clothes
,
and
such
other
vanities
,
pleasing
to
his
appetite
,
sensuall
friendships
,
honours
,
fauours
,
euen
as
he
doth
that
hath
neuer
begun
to
taste
the
things
that
are
of
God
.
Nay
oft
times
,
at
such
time
,
as
hee
is
visited
with
such
an
apprehension
of
sweetnesse
,
hee
is
taken
vp
with
many
vaine
affections
,
and
very
sensuall
,
being
drawne
thereunto
by
the
beauty
and
pleasures
of
some
persons
.
Againe
hee
desires
to
be
seene
,
and
to
be
accounted
deuoute
,
and
grieues
if
hee
bee
not
reputed
for
such
;
nor
doth
hee
reioyce
when
he
vnderstands
that
others
are
accounted
more
feruent
in
deuotion
,
and
such
other
blemishes
hee
casts
vpon
himselfe
:
all
which
are
so
abiect
,
that
they
suffer
not
the
society
of
that
excellent
loue
of
God
(
of
which
anone
)
although
it
haue
not
that
sweetnesse
.
Therefore
wee
may
conclude
that
such
loue
is
but
fraile
,
seeing
it
is
the
loue
of
him
that
loues
for
his
owne
benefit
and
comfort
.
Yet
let
vs
expresse
the
excellences
of
this
sensitiue
loue
.
For
albeit
such
loue
is
fraile
,
yet
is
it
profitable
for
2.
things
.
First
,
he
that
hath
it
may
easily
cast
from
him
the
said
blemishes
,
and
loue
of
vaine
things
.
Secondly
,
such
a
one
shall
be
in
a
verie
neere
disposition
to
bring
fourth
many
acts
of
that
more
sublime
and
excellen●
loue
,
when
hee
shall
come
to
the
knowledge
of
it
.
There
is
therefore
a
more
high
and
heauenly
loue
then
that
former
,
vnto
which
many
had
vndoubtedly
attained
,
if
they
had
knowne
it
:
and
the
more
of
this
loue
that
the
soule
acquires
,
of
the
greater
perfection
shall
it
be
.
This
loue
we
will
describe
with
words
rather
declaring
what
we
ought
to
doe
to
obtaine
it
,
and
being
had
to
keepe
it
,
then
such
as
for
a
small
time
may
worke
some
liking
of
it
.
Not
for
that
I
would
expresse
this
loue
in
grosse
termes
,
but
for
that
he
who
can
attaine
that
loue
which
is
expressed
in
plaine
words
is
to
bee
lifted
vp
of
that
sweete
louer
,
to
the
height
of
that
loue
,
which
mans
power
cannot
expresse
.
Therefore
now
wee
will
deliuer
some
parcels
of
this
loue
.
1
What
it
is
:
wee
say
it
is
a
certaine
worke
or
acte
which
the
will
produceth
,
strongly
and
sometimes
with
sweetnesse
,
in
louing
,
or
desiring
that
God
may
be
that
which
he
is
,
may
possesse
so
great
glory
,
so
great
dominion
and
power
,
as
in
truth
he
possesseth
ouer
vs
and
ouer
all
things
,
and
so
much
as
he
hath
himselfe
.
And
againe
,
that
whatsoeuer
thing
is
or
can
be
,
may
loue
him
,
serue
and
glorifie
him
,
for
his
onely
infinit
goodnesse
and
worth
:
and
so
farre
as
the
excellency
of
his
Maiesty
requires
,
that
withall
our
powers
wee
should
doe
it
.
These
are
profound
words
,
and
such
as
daily
hee
must
meditate
which
truely
loues
:
that
he
may
recogitate
what
God
is
,
and
may
reioyce
in
it
;
againe
that
he
may
recogitate
and
bethinke
himselfe
how
great
glory
he
hath
,
hauing
an
vniuersall
dominion
ouer
al
vs
,
all
other
things
,
and
to
ioy
hereat
more
then
we
are
wont
to
doe
at
the
preferment
and
honour
of
our
best
friends
.
Besides
wee
must
desire
,
that
whatsoeuer
is
in
the
world
may
obey
him
,
loue
him
,
desiring
it
a
thousand
waies
,
and
ten
thousand
waies
procuring
it
.
And
further
in
the
discourse
of
the
minde
,
meditating
a
thousand
waies
of
glory
,
greatnesse
and
seruice
which
are
due
vnto
God
;
that
wee
may
wish
them
all
for
him
,
and
that
because
he
is
God
and
for
his
onely
goodnesse
.
For
all
equity
requires
,
that
we
loue
so
great
a
LORD
,
by
all
the
meanes
that
can
bee
thought
on
.
Seeing
then
there
is
no
higher
end
then
GOD
himselfe
,
who
is
the
beginning
and
end
of
all
,
it
followes
that
he
ought
to
bee
loued
,
not
for
that
chiefely
wee
receiue
from
him
or
for
that
wee
expect
,
but
for
himselfe
who
is
infinitly
amiable
.
This
is
that
which
I
say
and
would
haue
obserued
,
that
wee
should
so
accustome
our
wills
,
which
our selues
also
may
feele
that
they
may
bee
mooued
to
loue
,
and
that
they
may
be
delighted
in
the
glory
and
riches
of
our
God
,
not
for
the
sweetnesse
they
perceiue
to
be
in
his
loue
,
not
for
the
gifts
,
which
either
they
haue
receiued
,
or
hope
to
receiue
,
but
that
these
being
forgotten
,
they
may
loue
him
,
as
the
most
worthy
to
haue
all
the
wils
of
Angels
and
men
herein
exercised
,
that
they
may
desire
and
be
delighted
,
that
his
Maiesty
hath
all
that
good
which
it
hath
,
albeit
it
nothing
▪
should
thence
redound
to
them
,
although
indeed
so
much
more
will
returne
vnto
vs
by
how
much
wee
loue
him
without
any
reflexion
to
our selues
.
2
This
holy
loue
hath
his
beginning
progresse
&
perfection
,
and
albeit
at
the
beginning
it
giues
no
great
tokens
of
it selfe
,
which
may
be
felt
in
the
soule
;
yet
it
is
then
of
greatest
worth
,
and
shall
after
a
fewe
daies
shew
some
signes
of
it selfe
,
when
it
shall
haue
begun
to
increase
.
The
true
experiment
and
certaine
signe
of
this
loue
,
is
,
when
as
the
louer
loueth
God
as
well
when
he
shewes
himselfe
fierce
against
him
,
as
when
he
is
more
milde
,
as
well
when
he
chastiseth
in
iustice
,
as
when
he
cherisheth
in
mercy
.
He
that
is
such
,
loues
not
,
for
that
God
is
sweete
and
good
,
yet
loues
that
sweetnesse
and
goodnesse
,
because
God
giues
it
,
and
giues
him
a
minde
,
more
diligently
to
serue
him
.
Hee
is
not
affraide
at
his
chastisements
,
but
takes
it
with
that
loue
,
which
the
pious
and
princely
hand
of
him
that
laies
in
on
him
,
requires
.
Hee
doth
not
supplicate
and
petition
,
drawne
on
with
desire
or
sweetnesse
of
the
benefit
desired
,
but
that
his
soule
inriched
with
vertues
,
may
bee
increased
in
strength
,
that
he
may
more
diligently
and
feruently
serue
the
Lord
,
who
bestowed
those
benefits
.
Hee
is
not
in
any
indignation
,
that
sometimes
hee
sees
himselfe
voide
of
consolations
,
yet
grieues
,
if
any
thing
be
in
him
that
may
offend
the
eyes
of
so
great
a
Maiesty
,
and
so
separate
him
from
it
.
Hee
desires
not
therefore
to
bee
pardoned
that
he
may
escape
the
punishment
,
or
may
recouer
the
lost
grace
and
vertues
,
or
right
vnto
the
Kingdome
of
glory
,
but
that
his
soule
hauing
receiued
pardon
may
bee
to
GOD
more
acceptable
,
may
loue
him
,
and
purely
serue
his
most
high
God
and
Creator
.
He
that
is
such
,
hath
no
affection
that
drawes
his
heart
any
other
way
.
Hee
remembers
not
,
nor
markes
whether
men
thinke
of
him
.
He
grieues
not
,
when
he
perceiues
himselfe
be
held
of
no
worth
.
He
flees
and
is
sad
at
the
honours
done
him
,
fearing
least
they
may
be
a
hinderance
to
his
humility
.
Hee
reioyceth
at
the
good
and
honours
of
others
,
supposing
that
euen
honours
may
be
to
them
as
being
more
strong
,
a
furtherance
mote
feruently
to
serue
GOD
,
desiring
without
all
fiction
of
vanity
,
that
other
men
may
take
an
example
of
good
workes
at
him
.
Hee
that
is
such
,
hath
all
things
,
and
yet
hath
no
thing
,
hee
submits
himselfe
to
all
men
and
all
doe
serue
him
:
He
flees
all
sweetenesse
&
contentment
,
&
yet
feeles
nothing
but
that
which
is
pleasing
vnto
him
.
In
that
great
God
which
hee
loueth
,
hee
knoweth
whatsoeuer
hee
ought
to
doe
,
say
or
thinke
,
and
that
hee
both
saith
,
doth
and
thinketh
for
him
alone
.
Happy
is
the
man
which
so
loueth
,
it
is
not
he
that
liueth
,
but
Christ
liueth
in
him
;
Say
there
were
a
sonne
whose
father
were
a
verie
honest
man
,
but
verie
poore
,
from
whom
the
sonne
expected
nothing
,
nor
needed
it
,
and
yet
should
so
serue
this
father
,
as
that
he
placed
all
his
ioye
and
delight
in
him
rather
then
in
himselfe
,
and
reioyced
more
to
bee
delighted
in
his
father
then
in
himselfe
,
and
all
things
which
bring
any
honour
or
ioy
,
which
hee
doth
or
are
offred
vnto
him
,
hee
so
much
reioyceth
that
they
are
offered
,
as
hee
thinketh
his
father
will
reioyce
for
them
:
and
on
the
other
side
is
more
afflicted
by
any
occurring
calamity
,
for
the
griefe
that
his
father
will
thence
conceiue
,
then
for
his
owne
punishment
.
So
that
when
this
sonne
is
sicke
,
hee
suffers
more
paine
,
for
the
affliction
and
sorrow
which
hee
sees
his
father
suffer
,
seeing
his
sonne
sicke
,
then
for
his
owne
griefe
:
and
when
hee
growes
sound
,
is
more
ioyed
of
the
ioy
his
father
doth
thence
conceiue
then
of
his
own
health
.
In
like
maner
,
in
things
which
in
the
world
bring
honour
,
as
egregrious
stratagems
and
pollicies
of
warre
,
or
exercises
of
learning
;
he
desires
to
doe
them
with
commendations
,
because
his
father
lookes
vpon
them
,
and
reioyceth
at
them
more
then
for
his
owne
honour
:
and
one
the
other
side
,
if
hee
doe
not
these
things
aright
,
would
thence
take
more
griefe
,
then
for
his
owne
dispraise
.
All
this
loue
and
will
hath
this
sonne
towards
his
father
,
prouiding
for
him
all
things
which
are
necessary
for
him
,
by
no
other
reflexe
,
then
for
the
great
loue
which
from
his
infancy
he
beareth
towards
his
father
.
This
example
must
he
that
will
serue
God
,
from
day
to
day
often
reuolue
in
his
minde
,
at
the
least
for
two
or
three
monthes
.
For
herein
is
declared
,
so
much
as
may
serue
for
our
purpose
to
set
fourth
the
manner
of
the
true
loue
of
God
,
not
hunting
after
our
owne
profit
,
which
course
we
ought
to
obserue
.
Our
eternall
Father
is
God
,
and
wee
his
sonnes
out
of
his
magnificent
gift
and
grace
.
Hee
stands
no
need
of
our
goods
,
but
we
cannot
want
his
good
;
in
a
farre
different
manner
from
this
father
that
I
haue
spoken
of
,
with
his
sonne
.
For
there
the
father
was
rich
,
and
the
sonne
his
Protector
,
and
therefore
so
much
the
more
is
the
loue
of
the
sonne
towards
his
father
to
be
esteemed
.
Let
vs
therefore
reioyce
that
the
Maiesty
of
our
eternall
Father
is
so
great
,
that
he
stands
no
neede
of
vs
,
knowing
that
our
obligation
is
greater
vnto
him
then
of
that
sonne
to
his
father
:
Let
therefore
our
loue
at
the
least
be
like
that
of
this
sonne
,
and
our
soules
so
farre
subiected
,
vntill
they
finde
and
feele
no
ioy
of
all
the
good
they
doe
and
expect
,
but
so
far
as
we
shall
know
that
by
this
we
doe
God
seruice
.
And
whatsoeuer
we
shall
doe
,
must
be
done
with
great
ioy
,
because
we
beleeue
,
(
and
so
it
is
indeed
)
that
the
diuine
Maiesty
is
wel
pleased
with
it
,
&
al
the
grief
which
we
feele
by
the
infirmity
of
sin
must
be
,
for
that
it
is
against
the
wil
of
God
.
And
the
Prophet
doth
witnesse
that
God
reioiceth
at
our
seruice
:
God
is
well
pleased
with
his
people
,
it
repenteth
me
,
that
I
haue
made
man
.
The
same
thing
befalleth
many
in
this
same
loue
of
God
,
whilst
they
both
slenderly
behold
the
thing
they
loue
,
and
the
aduersary
besides
sets
vpon
them
,
which
thing
chiefely
chanceth
vnto
them
who
are
preuented
with
that
sweetnesse
and
contentment
which
this
loue
vsually
bringeth
with
it
:
who
hearing
that
this
loue
consists
herein
,
that
we
doe
desire
and
inwardly
feele
in
our selues
a
complacency
and
pleasure
from
all
the
good
and
glory
which
is
in
God
,
waxe
very
cold
,
thinking
that
this
worke
is
not
so
high
and
excellent
,
and
iudging
that
there
are
other
things
as
well
corporall
as
spiriturall
which
may
be
had
,
more
sublime
and
worthy
,
imagining
many
things
which
they
iudge
to
be
of
more
price
,
and
that
it
becomes
the
seruants
of
so
great
a
Lord
to
doe
them
,
as
workes
of
great
corporall
fortitude
,
as
for
the
point
;
with
one
shock
to
cast
down
some
mighty
tower
,
with
one
blow
of
a
sword
to
cut
in
sunder
ten
squadrons
of
souldiers
.
Againe
to
shew
some
great
signe
of
knowledge
as
to
the
purpose
;
if
one
should
make
all
the
Heathens
vsing
all
the
Science
and
knowledge
they
haue
,
to
be
speechlesse
:
or
some
other
great
wonders
,
which
are
of
great
admiration
in
the
world
,
as
continuall
contemplation
,
the
working
of
miracles
,
prophecying
,
and
such
things
which
are
thought
by
those
that
are
thus
tempted
,
to
be
of
much
more
excellency
,
then
to
lift
vp
the
soule
to
God
,
that
it
may
reioyce
that
in
God
is
all
good
and
glory
which
he
hath
,
and
therefore
they
waxe
cold
in
directing
all
that
they
are
to
doe
in
this
life
to
this
onely
end
,
to
attaine
to
that
loue
,
which
in
their
eyes
seemes
not
so
excellent
a
thing
,
albeit
they
beleeue
it
to
bee
such
because
the
sacred
Scripture
affirmes
it
,
and
they
do
almost
admire
that
God
will
prefer
this
loue
before
all
other
things
that
can
be
done
.
But
it
is
to
bee
considered
,
that
as
the
appetite
and
desire
of
hurfull
and
loathsome
things
,
for
the
most
part
proceeds
vnto
the
sicke
from
one
and
the
same
roote
,
namely
from
the
infection
and
corruption
of
the
palate
:
so
it
commeth
to
passe
in
him
who
doth
value
these
signes
of
great
corporall
fortitude
to
be
of
much
worth
:
and
this
loue
of
GOD
not
to
bee
of
any
such
esteeme
:
for
this
proceeds
from
the
infected
pallate
of
the
soule
,
as
hath
beene
said
in
the
fourth
instruction
,
and
from
the
assaults
and
temptation
of
Sathan
.
Yet
is
not
good
meate
more
vile
,
then
euill
meate
,
nor
the
loue
of
God
lesse
excellent
then
other
workes
,
but
much
more
glorious
and
pretious
.
Yet
doth
such
coldnesse
bring
no
small
benefit
to
such
as
are
fraile
:
for
neither
doth
the
greatnesse
of
the
worke
inuite
them
,
seeing
they
perceiue
it
not
,
nor
yet
the
taste
of
the
thing
adde
any
strength
vnto
them
,
and
from
the
one
and
the
other
of
these
it
commeth
to
passe
that
in
their
labours
their
strength
is
defectiue
.
Therefore
:
it
is
.
2.
fit
that
we
indeauour
to
apply
some
remedies
to
this
soare
,
hauing
already
seene
the
causes
of
this
coldnesse
.
The
first
remedy
and
most
common
to
cure
this
malady
,
is
to
prouide
that
the
corrupt
appetite
(
as
in
the
4.
Instruction
)
may
be
healed
:
and
by
and
by
those
who
before
felt
that
coldnesse
shall
perceiue
their
former
workes
which
they
iudged
to
be
admirable
,
to
bee
indeed
very
abiect
if
they
bee
compared
to
the
loue
of
God
.
This
doth
the
Apostle
,
whose
palate
was
most
sound
,
teach
vs
,
saving
,
If
I
speake
,
with
the
tongue
of
men
and
Angels
,
it
I
giue
all
my
goods
to
the
poore
,
if
I
giue
my
body
to
be
burned
and
haue
not
loue
it
profits
mee
nothing
;
and
yet
must
not
these
bee
iudged
to
bee
of
small
moment
.
But
besides
after
all
these
,
speaking
of
▪
sublime
workes
,
hee
affirmes
them
all
to
be
of
lesse
value
then
loue
.
The
same
hath
the
Sonne
of
GOD
himselfe
taught
,
as
wee
haue
already
said
.
Therefore
it
is
manifest
that
loue
is
the
chiefest
of
all
workes
and
duties
,
seeing
without
it
all
other
things
are
nothing
.
And
without
any
further
proofe
,
this
ought
to
suffice
vs
that
the
eternall
wisdome
of
God
which
cannot
lie
,
hath
willed
,
chosen
and
commanded
vs
to
doe
this
before
all
other
things
that
can
bee
done
in
heauen
or
earth
.
Nothwithstanding
.
2.
There
is
another
remedy
more
singular
which
will
make
vs
something
feele
the
inexplicable
greatnesse
of
this
worke
of
the
loue
of
God
:
and
the
meanes
hereof
is
,
that
wee
vnite
and
most
strongly
glue
our
wills
to
that
will
which
is
of
infinit
excellency
,
and
that
we
ioyne
them
in
that
manner
that
it
be
caried
to
nothing
else
,
but
vnto
that
which
that
infinit
will
would
haue
it
;
for
then
shal
our
wills
be
of
much
value
,
when
our
owne
will
being
abandoned
,
they
haue
the
wills
of
that
infinit
will
which
is
God
himselfe
:
for
he
euermore
willleth
,
loueth
,
and
reioiceth
for
the
infinit
good
which
he
himselfe
hath
.
Besides
for
many
causes
,
God
would
haue
vs
to
desire
that
which
hee
so
greatly
desireth
.
1
For
his
onely
goodnesse
,
whereby
hee
vouchsafeth
to
sublimate
our
wills
vnto
so
great
nobility
,
that
they
should
be
in
his
sight
of
great
worth
.
2
Seeing
he
hath
created
vs
to
so
great
a
good
,
it
is
iust
that
wee
doe
him
some
seruice
:
but
what
duty
can
we
doe
him
,
seeing
his
Maiesty
hath
no
need
of
our
seruice
,
although
it
were
the
greatest
that
can
bee
imagined
.
Wee
say
therefore
,
that
least
wee
should
be
idle
,
seeing
God
hath
no
neede
of
any
thing
nor
can
haue
more
good
then
now
hee
hath
,
it
is
very
iust
,
that
we
as
the
obsequious
and
dutifull
seruants
of
so
great
a
Lord
,
all
our
liues
long
be
herein
imploied
,
to
reioyce
at
the
good
and
glory
of
God
himselfe
:
and
indeed
euery
one
may
easily
see
,
that
it
is
most
iust
and
of
great
weight
,
that
all
things
as
well
in
heauen
as
earth
,
(
omitting
all
other
things
)
should
euermore
be
herein
exercised
,
to
reioyce
at
the
good
and
glory
wherwith
God
is
infinitly
filled
.
3
That
for
which
God
would
aboue
all
other
things
haue
our
wills
vnited
vnto
him
,
is
;
for
that
being
yet
on
the
earth
,
we
should
begin
to
seeke
that
infinit
will
,
from
the
fulfilling
wherof
all
the
blessednesse
which
wee
haue
,
or
hope
for
in
the
heauens
is
deriued
vnto
him
that
is
lead
with
this
loue
.
For
it
is
true
that
learned
Diuines
do
say
:
that
gloria
nihil
aliud
est
quam
gratia
consummata
:
glorie
is
nothing
die
but
grace
consummate
:
to
possesse
charitie
here
in
a
measure
,
is
to
bee
glorified
there
in
abundance
:
and
so
it
is
begun
here
,
but
perfected
hereafter
.
But
it
is
to
our
purpose
to
shew
how
this
glory
which
is
heauenly
,
may
be
perfected
by
this
loue
,
wherein
the
excellency
of
this
loue
will
appeare
.
Therefore
wee
must
consider
,
which
is
also
againe
and
againe
to
be
read
and
pondered
,
that
all
our
ioy
proceeds
from
the
fulfilling
of
our
owne
wiss
,
and
by
how
much
more
our
will
desireth
any
thing
,
and
by
how
much
more
perfectly
it
fulfils
that
which
it
desireth
,
by
so
much
doth
it
obtaine
a
greater
ioy
.
To
these
things
,
let
vs
consider
that
the
blessednesse
,
or
perfect
ioy
in
heauen
proceeds
from
the
vision
&
beholding
of
God
,
who
in
the
same
moment
,
wherein
he
is
seene
,
infuseth
into
all
that
see
him
,
a
most
perfect
knowledge
,
that
he
is
most
worthy
to
haue
all
the
good
and
infinit
glory
which
he
hath
.
For
assoone
as
they
see
him
,
they
become
all
prudent
and
wise
,
so
that
euery
one
may
see
what
is
conuenient
for
him
:
to
which
knowledge
of
God
is
ioyned
the
loue
of
God
aboue
all
created
things
,
together
with
an
ineffable
desire
that
hee
may
possesse
all
the
good
and
glory
which
he
is
worthy
of
:
which
desire
and
most
intense
and
inlarged
will
of
euery
man
,
this
cleere
vision
of
God
doth
succeed
,
whereby
they
know
and
see
apparantly
that
the
same
their
desire
is
farre
more
perfectly
fulfilled
,
then
they
are
able
to
comprehend
.
For
they
see
and
vnderstand
God
himselfe
whom
they
so
much
loue
,
beautified
with
so
great
good
and
glory
,
that
for
the
infinities
of
it
they
are
not
able
perfectly
to
vnderstand
,
nor
yet
are
able
to
come
to
die
defects
or
increase
of
the
glory
.
And
againe
,
that
so
much
is
euery
ones
ioy
the
greater
,
by
how
much
his
desire
is
greater
and
more
perfectly
fulfilled
.
And
here
is
opened
the
largenesse
of
the
glory
of
the
blessed
,
seeing
their
desire
in
such
a
sublime
manner
is
fulfilled
,
as
that
nothing
can
bee
more
excellent
:
besides
,
that
desire
is
of
,
the
infinit
good
of
GOD
himselfe
,
whom
they
doe
more
loue
and
desire
,
then
they
doe
the
glorie
which
properly
belongs
to
themselues
.
Blessed
is
the
man
,
who
on
earth
shall
with
an
intimous
will
loue
and
contemplate
the
being
&
glory
of
God
,
seeing
he
shall
thereby
obtaine
,
that
hee
may
see
his
owne
desire
in
as
high
a
manner
to
bee
fulfilled
in
heauen
.
Who
is
he
that
can
imagine
how
much
of
his
glory
the
Lord
,
(
without
any
diminution
of
glory
in
himselfe
)
shall
giue
vnto
him
,
who
dwelling
on
earth
,
wisheth
nothing
else
,
but
the
glory
and
greatnesse
which
that
Maiesty
possesseth
?
all
these
things
doc
those
words
of
Paul
well
declare
,
Eye
hath
not
seene
,
nor
eare
heard
,
nor
hath
it
entred
into
the
heart
of
man
,
which
God
hath
prepared
for
them
that
loue
him
.
And
this
hee
saith
,
because
no
man
can
conceiue
,
how
intimously
those
that
loue
GOD
here
,
doe
wish
and
will
in
heauen
that
good
which
God
possesseth
,
and
in
what
a
high
manner
,
this
their
desire
it
fulfilled
,
and
how
much
ioy
they
haue
of
the
one
and
the
other
.
Therefore
it
is
manifest
of
what
great
excellency
this
worke
of
the
loue
of
GOD
is
,
seeing
neither
tongue
nor
pen
is
able
to
expresse
it
.
3
Now
hauing
seene
the
remedite
for
this
coldnesse
of
the
loue
of
God
;
what
this
loue
of
God
is
,
&
what
is
the
beginning
progresse
and
end
of
it
:
It
is
fit
that
wee
know
how
much
and
how
often
we
must
be
imploied
in
this
loue
.
And
surely
so
farre
as
briefly
can
be
gathered
;
wee
must
know
,
that
wee
must
euer
,
or
at
the
least
by
infinit
turnes
euen
in
the
same
houre
if
it
bee
possible
,
exercise
our selues
in
this
loue
:
yet
that
wee
may
bee
able
the
more
liuely
to
feele
,
how
wee
ought
continually
thus
to
loue
,
wee
must
obserue
,
that
if
the
exchange
be
commendable
whereby
one
takes
vpon
him
the
labour
of
one
houre
,
or
giues
some
small
mony
for
the
redemption
of
a
thousand
men
captined
by
the
Moores
;
without
all
companion
,
he
shall
and
ought
to
thinke
his
time
better
bestowed
,
that
himselfe
or
any
other
man
,
should
sustaine
death
yea
manie
deaths
,
that
some
other
man
for
a
most
small
time
may
loue
God
,
if
that
loue
cannot
be
had
without
suffring
of
the
same
death
or
deathes
,
euen
for
that
small
space
of
time
,
and
that
is
so
true
,
that
it
not
onely
hath
place
,
when
he
who
for
that
smal
space
of
time
loueth
God
,
by
that
loue
obtayning
heauens
glory
:
but
also
if
we
were
certaine
that
hee
might
by
diuerse
other
seruices
towards
God
in
that
small
space
of
time
obtaine
the
said
glory
:
which
hence
is
manifest
.
For
that
short
loue
hath
in
it
greater
good
,
then
the
euill
of
of
him
that
is
suffred
with
much
griefe
who
doth
also
wish
death
a
thousand
times
.
Besides
,
it
shall
yet
incomparably
be
a
greater
good
,
if
we
shal
consider
,
that
for
this
short
time
of
loue
shall
be
rendered
an
increase
of
grace
,
and
further
also
an
augmentation
of
perpetuall
loue
together
with
Celestiall
glory
.
And
how
great
a
good
that
is
,
hee
shall
know
,
who
vnderstands
what
is
the
greatnesse
of
diuine
loue
.
And
this
being
knowne
,
it
will
yet
more
cleerely
appeace
,
that
wee
ought
euermore
,
or
by
inumerable
vicissitudes
,
to
performe
this
so
sublime
a
duty
of
loue
,
that
doing
here
that
which
is
our
duety
wee
may
increase
in
strength
to
doe
the
same
in
heauen
:
where
those
that
●aue
obtained
glorie
,
doe
so
much
more
excellently
loue
,
by
how
much
more
they
haue
loued
when
they
were
on
earth
.
But
if
we
ought
by
these
inumerable
turnes
wee
ought
to
loue
this
our
most
glorious
God
,
because
the
act
of
this
loue
is
of
inestimable
goodnesse
:
then
let
vs
turne
our selues
to
consider
our
owne
negligence
and
mallice●
,
and
behold
how
bitterly
wee
ought
to
lament
euery
moment
of
our
liues
which
hath
passed
without
this
loue
.
Againe
how
much
more
grieuously
wee
ought
to
bewaile
al
those
things
which
haue
disioyned
vs
from
this
loue
,
and
such
are
all
our
sinnes
:
by
which
we
become
capitall
enemies
and
most
contrarious
to
this
loue
,
and
at
the
best
,
brings
a
shiuering
coldnesse
and
sluggishnesse
ouer
our
hearts
to
so
great
a
good
:
and
withall
let
vs
consider
of
what
great
reprehension
he
is
worthy
,
that
doth
not
intimously
from
the
heart
reioyce
at
euery
thing
which
may
promote
vs
to
so
great
a
good
;
such
as
iniuries
,
contempts
,
persecutions
and
the
like
,
are
.
And
on
the
other
side
if
wee
doe
not
mightily
lament
as
often
as
wee
finde
any
impediment
to
so
great
a
good
,
such
as
humaine
fauours
,
and
all
other
complacency
and
temporall
delectations
are
.
Surely
so
reprooueable
is
it
,
that
we
do
not
ioy
or
grieue
at
the
things
wee
haue
spoken
,
by
how
much
it
is
more
better
to
suffer
death
a
thousand
times
,
then
the
iniuries
and
persecutions
which
mans
malice
was
wont
to
inferre
:
or
the
sorrowes
which
wee
can
feele
whilest
wee
flee
the
fauours
of
men
,
and
other
things
which
were
wont
to
be
delight-some
to
vs
.
Againe
that
in
so
excellent
a
iourney
,
nothing
may
hinder
vs
,
wee
must
obserue
,
that
if
sometimes
for
the
debility
of
bodie
,
or
because
wee
haue
not
attained
so
great
vertue
in
the
soule
as
is
necessarie
to
the
suffring
of
aduersities
,
it
is
necessary
then
that
wee
flee
persecutions
,
and
the
societies
of
such
as
affect
vs
with
iniuries
,
or
to
procure
I
some
delicate
and
sauory
things
,
that
wee
may
doe
that
with
an
actuall
intention
of
greater
euils
,
and
often
lamenting
,
for
that
in
fleeing
from
aduersities
we
should
depart
from
that
which
is
good
,
which
may
promote
vs
to
so
great
a
good
as
is
the
loue
of
God
:
and
that
taking
vp
these
pleasant
things
,
wee
should
omit
those
bitter
things
,
vnto
which
by
the
malice
of
our
negligence
,
we
are
obliged
.
And
wee
must
doe
this
,
with
an
humble
Prayer
vnto
GOD
,
supplicating
his
goodnesse
to
strengthen
verthe
both
in
body
and
soule
,
whereby
,
hauing
receiued
power
to
.
resist
our
frailty
,
for
which
,
by
the
defect
of
our
power
it
was
necessary
for
vs
to
flee
persecutions
,
or
to
take
vp
things
pleasant
vnto
vs
:
wee
may
bee
without
any
impediment
disposed
,
to
that
same
heauenly
loue
of
him
and
his
glory
.
And
that
wee
may
the
more
cleerely
know
how
worthy
these
our
negligences
are
of
reprehension
,
whereby
wee
fall
from
this
pretious
loue
;
it
will
be
to
good
purpose
to
obserue
that
which
wee
haue
written
before
of
the
hatred
of
our selues
which
is
the
foundation
and
primary
disposition
to
this
loue
of
God
.
And
because
wee
haue
no
balances
on
earth
wherewith
continually
to
weigh
the
same
,
wee
must
aske
of
God
that
he
would
prouide
vs
from
heauen
;
and
God
graunt
that
our
liues
may
neuer
bee
weary
of
the
consideration
hereof
.
From
all
these
is
to
be
obserued
,
what
great
madnesse
it
is
not
to
procure
that
great
glory
in
heauen
,
seeing
the
sublimity
of
that
glory
doth
necessarily
follow
,
low
,
the
seriousnesse
of
that
loue
,
and
although
the
greatnesse
of
that
glory
were
not
much
to
bee
regarded
,
which
is
ordained
for
vs
,
yet
are
wee
much
obliged
to
regarde
,
that
we
may
obtaine
the
greatnesse
of
the
loue
,
that
being
made
glorious
,
we
may
euer
loue
him
,
who
is
most
worthy
of
all
to
bee
most
highly
loued
.
But
that
we
may
see
how
we
may
be
able
often
to
loue
,
chiefely
when
the
taste
in
sweetnesse
forsakes
vs
,
which
of
it selfe
was
wont
to
stir
vs
vp
;
we
must
take
a
helpe
from
the
sixth
Instruction
;
seeing
God
giues
grace
to
the
will
to
incline
to
this
or
that
as
often
as
the
seruant
of
God
shall
prepare
himself
therunto
,
from
al
which
the
seruant
of
Christ
may
obserue
,
what
an
infinit
and
irrecouerable
losse
we
receiue
when
wee
omit
to
loue
God
in
euery
moment
of
time
wherein
wee
may
loue
him
.
And
if
it
bee
to
bee
lamented
,
whilest
by
neglecting
of
great
dignities
or
earthly
riches
,
one
receiues
a
great
losse
:
How
much
more
lamentable
is
it
(
seeing
the
losse
is
farre
greater
)
to
omit
euen
for
a
moment
,
to
loue
God
,
albeit
no
sinne
concurre
with
it
.
Wee
may
consider
that
the
most
skilfull
workeman
makes
no
gaine
,
but
whilest
hee
labours
in
his
faculty
:
so
neither
is
the
seruant
of
GOD
inriched
in
loue
,
but
whilest
hee
produceth
speciall
acts
of
this
loue
.
Now
hauing
this
considered
this
most
Heauenly
loue
;
it
followeth
4.
To
shew
what
course
is
to
bee
holden
for
the
obtayning
of
it
.
But
before
wee
open
that
way
,
let
vs
know
that
many
haue
erred
herein
,
thinking
that
the
businesse
may
compendiously
bee
done
,
and
will
presently
at
the
very
beginning
bee
fully
exere●sed
in
the
loue
of
God
,
not
sufficiently
preparing
themselves
to
,
●he
worke
.
For
looking
vpon
〈◊〉
,
or
in
some
sort
smelling
some
thing
concerning
the
greatnes
of
it
,
it
seemed
vnto
them
a
garden
of
such
pleasure
,
that
,
not
considering
nor
entring
the
iourney
which
the
holy
Gospell
prescibes
vnto
such
loue
,
whereof
wee
speake
,
they
would
not
enter
in
at
the
doore
,
but
breake
in
another
way
,
and
whilst
they
prouided
not
for
themselues
they
found
themselues
wandring
quite
out
of
the
way
.
Surely
God
is
so
potent
,
that
he
can
at
one
leape
place
a
man
in
the
highest
roome
of
the
world
:
yet
he
that
leapes
is
to
feare
,
because
sometimes
he
shall
thinke
himselfe
to
be
lead
of
God
,
when
indeed
he
is
lead
by
his
own
presumption
.
And
so
may
wee
thinke
of
him
,
who
,
leauing
the
way
of
the
Gospell
,
will
by
&
by
leape
vp
to
the
highest
bounds
of
this
loue
.
Nor
yet
would
wee
haue
such
as
prepare
themselues
to
this
excellent
loue
,
in
the
beginning
quite
to
forsake
it
,
but
least
in
the
beginning
they
should
cast
themselues
wholy
vpon
it
,
they
should
forget
the
preparation
,
and
way
of
the
Gospell
,
which
the
Sonne
of
God
hath
deliuered
vnto
vs
.
For
so
much
more
certaine
shall
the
preparation
bee
,
by
how
much
one
doth
more
highly
place
himselfe
in
the
loue
of
God
,
by
such
exercises
as
the
Gospell
deliuereth
vnto
vs
,
and
(
as
is
said
)
are
necessary
to
that
loue
.
Therefore
the
humble
seruant
of
God
who
indeauours
to
receiue
into
his
soule
so
pretious
a
liquor
,
that
through
the
sweetenesse
of
glory
,
he
may
glorifie
his
most
high
God
,
must
4.
For
many
daies
exercise
himselfe
in
the
things
before
spoken
:
and
aboue
all
things
:
that
he
extricate
and
acquite
himselfe
from
himselfe
.
But
when
he
shall
see
himselfe
rightly
or
sufficiently
at
least
exercised
herein
,
if
the
Lord
be
pleased
to
helpe
him
with
the
blessings
of
sweetnesse
,
they
shall
bee
a
great
helpe
vnto
him
,
to
loue
with
facility
.
But
if
this
sweetnesse
be
a
wanting
,
or
else
whilst
this
sweetnesse
offers
it selfe
,
hee
must
of
purpose
▪
worke
on
this
manner
.
Let
him
briefly
call
to
minde
,
how
great
that
good
and
glory
is
which
God
hath
,
considering
him
,
as
the
best
and
most
worthy
,
that
all
men
should
ioy
at
his
good
:
and
presently
let
him
incline
his
will
,
to
desire
the
same
thing
,
and
to
reioyce
at
that
so
great
good
of
God
,
&
let
him
persist
in
that
will
as
long
as
he
can
.
And
if
hee
be
a
little
distracted
or
cooled
herein
,
let
him
turne
himselfe
by
and
by
in
the
same
manner
of
doing
;
and
so
as
much
as
is
possible
,
let
him
not
omit
to
produce
the
acts
,
whereby
hee
may
desire
or
loue
that
good
which
God
hath
,
and
in
minde
let
him
often
leape
for
ioy
,
considering
God
to
bee
most
infinitly
replenished
with
infinit
good
.
From
the
long
continuance
of
this
exercise
,
hee
must
needs
be
lifted
vp
to
that
most
high
loue
.
Nor
is
it
any
other
thing
to
bring
fourth
the
frequent
acts
of
loue
,
then
if
one
heare
,
and
that
in
an
houres
space
related
many
stratagems
of
some
singular
friends
,
or
some
great
honours
done
vnto
him
and
reioyce
at
euery
one
of
them
:
euery
one
of
these
ioyes
proceeding
from
affection
towards
him
,
is
called
the
act
of
loue
.
Seeing
then
the
glory
and
honor
of
God
are
infinit
,
and
of
infinit
excellency
,
and
in
like
manner
whatsoeuer
hee
doth
or
createth
;
and
euery
one
of
these
shew
his
singular
dignity
and
honour
:
nor
doe
all
the
moments
of
our
liues
suffice
to
heare
or
consider
them
;
it
is
our
part
,
at
the
least
to
cast
them
vp
vnder
the
name
of
infinit
good
and
glory
,
and
to
produce
the
acts
of
our
will
,
inclining
it
to
desire
it
and
reioice
at
it
all
the
daies
of
our
liues
,
seeing
wee
owe
this
vnto
him
more
then
wee
doe
to
any
other
friend
,
in
that
of
his
great
bounty
so
great
a
part
of
his
glory
doth
result
and
rebound
vpon
vs
.
And
one
may
so
exercise
himselues
in
these
acts
(
albeit
that
sweetnesse
which
they
call
deuotion
be
a
wanting
)
that
in
euery
businesse
and
in
euery
place
,
hee
may
loue
God
not
needing
hereunto
any
secret
place
,
or
any
other
sequestration
of
himself
:
as
it
daily
falleth
out
,
that
a
friend
reioyceth
,
whilst
he
heares
,
that
of
late
some
good
thing
hath
befallen
his
friend
,
&
so
suddenly
ioyeth
at
it
without
seeking
any
other
time
,
place
or
sequestration
.
Vnto
the
producing
of
these
acts
,
it
helps
much
to
consider
the
second
and
sixth
Instructions
,
and
also
that
in
the
Chapter
of
the
hating
of
ones
selfe
.
Whence
we
collect
how
these
acts
ought
to
bee
produced
,
and
that
it
all
must
bee
done
,
for
that
GOD
is
most
worthy
,
that
wee
should
doe
it
for
him
.
Nor
ought
it
to
seeme
a
labour
or
staying
of
vs
,
for
these
things
to
haue
recourse
to
the
foresaid
instructions
,
for
when
as
for
a
few
daies
,
this
thing
shal
be
done
,
one
may
then
easily
worke
,
yea
without
returning
to
them
any
more
.
Happily
it
may
seeme
to
some
to
bee
a
more
easie
way
to
come
to
this
loue
,
if
they
doe
feruently
aske
it
of
GOD
by
praier
,
as
wee
haue
spoken
in
the
tract
of
Praier
,
together
with
the
exercises
of
vertues
,
whereof
wee
haue
spoken
;
and
if
they
bee
rightly
examined
,
they
are
almost
the
same
;
but
yet
he
shall
more
briefly
and
more
diuinely
attaine
vnto
it
,
who
together
with
prayer
shall
know
now
to
helpe
himselfe
with
the
acts
of
the
sixth
Instruction
,
and
that
in
that
tract
of
the
affections
of
the
minde
.
For
in
euery
of
the
acts
of
them
,
is
found
a
new
seruice
and
increase
.
And
seeing
sometimes
it
falleth
out
,
that
those
who
indeauour
to
produce
these
acts
of
louing
and
desiring
the
good
and
glory
of
God
;
doe
yet
finde
the
will
very
dull
hereunto
:
Therefore
to
giue
remedy
to
this
disease
;
wee
beleeue
that
this
commeth
so
to
passe
,
because
there
wanteth
the
holy
hatred
of
our selues
which
our
Redeemer
taught
vs
,
as
in
the
sixth
Instruction
:
or
else
some
of
our
affections
cleaue
to
some
earthly
thing
;
as
the
loue
of
some
delight
not
necessary
,
or
an
affection
to
some
person
,
not
rightly
ordered
.
He
therefore
that
shall
finde
himselfe
so
dull
,
ought
diligently
to
search
out
in
himselfe
such
defect
or
affection
,
and
to
take
it
away
with
contrary
acts
.
Nor
is
it
any
other
thing
to
bee
willing
to
incline
the
will
,
to
bring
fourth
the
acts
of
the
loue
of
God
aboue
all
things
,
not
hauing
first
obtained
that
holy
and
pretious
hatred
of
our selues
,
or
die
affection
to
some
earthly
thing
remayning
,
or
some
other
thing
that
may
bring
delight
,
not
ordered
actually
or
at
the
least
virtually
towards
GOD
;
●hen
with
a
beetle
or
mall
to
bee
willing
to
cleane
those
things
,
which
doe
require
a
rasour
,
or
a
most
sharpe
knife
.
Surely
,
it
behoueth
the
will
that
would
bring
fourth
the
acts
of
true
and
sincere
loue
,
to
be
so
sharpe
,
that
it
may
penetrate
whatsoeuer
opposeth
it
,
vntill
it
doe
come
vnto
God
.
And
such
a
will
euen
in
peace
and
without
my
labour
,
will
produce
a
thousand
acts
of
loue
and
many
more
in
one
day
;
whereof
the
least
,
sufficeth
to
aduance
a
man
to
a
great
degree
of
heauenly
glory
.
And
on
the
other
side
he
that
indeauours
to
lift
vp
himselfe
,
to
produce
the
acts
of
loue
by
a
●ill
dulled
and
blunted
,
with
a
●mall
inordinate
loue
;
it
is
so
difficult
for
this
man
to
loue
,
as
it
is
to
●deuide
the
heauens
with
a
mall
.
For
the
sublimity
of
perfect
loue
suffers
not
together
with
it
a
thing
so
vile
and
abiect
.
Nor
ought
any
to
admire
,
that
to
the
obtayning
of
this
loue
,
such
circumspection
is
here
aduised
,
saying
,
that
many
haue
obtained
it
,
without
vsing
so
many
cautions
,
and
without
this
methode
and
course
.
To
which
I
answere
,
that
albeit
,
many
haue
obtained
this
loue
long
before
the
writing
hereof
,
yet
who
will
rightly
weigh
what
our
Redeemer
meant
,
when
hee
said
that
all
the
law
hanged
vpon
loue
,
shall
plainly
perceiue
,
that
no
man
obtained
it
the
common
way
,
without
these
courses
here
prescribed
,
which
are
no
other
,
but
such
as
are
drawne
from
the
Sacred
Scripture
,
according
the
declaration
of
the
fathers
:
which
methode
and
meanes
our
LORD
GOD
of
his
infinit
bounty
and
goodnesse
doth
manifest
to
all
his
elect
,
both
small
and
great
,
whose
goodnesse
is
also
pleased
to
graunt
,
that
now
at
the
last
these
things
gathered
together
for
the
common
instruction
,
might
bee
published
vnto
all
:
that
our
frailty
and
misery
euery
day
increasing
,
there
might
euer
abound
the
facility
of
knowing
that
which
is
so
necessary
for
vs
.
And
if
they
vrge
further
,
affirming
that
they
haue
attained
vnto
this
loue
without
these
courses
and
meanes
:
I
dare
presume
to
intreat
them
to
take
heed
least
happily
this
their
loue
bee
that
cold
and
weake
loue
whereof
I
spake
in
the
beginning
of
this
treatise
;
which
seeing
it
suffers
many
blemishes
and
blurs
to
bee
in
it
,
there
is
no
wonder
if
without
either
methode
or
labour
it
bee
obteined
.
2
From
this
view
of
the
loue
of
God
,
wee
come
a
little
to
suruey
the
loue
of
our
neighbours
,
as
a
glimpse
of
that
bright
Son
,
and
a
little
brooke
of
that
Ocean
of
the
loue
of
God
.
Therefore
as
concerning
the
things
which
are
to
bee
spoken
of
this
loue
of
our
neighbours
;
there
is
〈◊〉
rule
to
be
obserued
,
which
may
be
applied
to
euery
worke
namely
,
that
whosoeuer
desires
euer
to
please
God
,
must
obserue
two
things
.
1
What
he
would
haue
vs
do
.
2
How
he
would
haue
vs
doe
it
.
For
he
should
doe
very
little
that
should
doe
what
God
would
haue
him
doe
,
except
withall
hee
should
doe
it
in
that
manner
he
would
haue
him
doe
it
.
The
most
excellent
worke
which
God
would
haue
vs
doe
,
is
to
loue
him
,
and
thinke
vpon
him
:
yet
if
wee
doe
not
this
in
such
manner
as
hee
would
haue
vs
,
as
in
the
former
tract
is
deliuered
it
would
not
bee
acceptable
to
him
,
nor
worth
the
doing
.
There
is
another
worke
like
vnto
this
,
which
God
would
haue
vs
to
doe
,
that
is
,
to
loue
our
neghbours
:
but
yet
albeit
God
would
haue
vs
to
doe
it
,
except
we
loue
him
in
that
manner
as
GOD
would
haue
it
done
,
wee
shall
not
attaine
those
sublime
and
heauenly
rewards
which
GOD
hath
prepared
for
those
that
loue
him
aright
.
that
yee
loue
one
another
,
as
I
haue
loued
you
.
Therefore
it
is
fit
that
wee
discourse
a
little
hereof
,
how
he
hath
loued
vs
,
that
wee
may
vnderstand
in
what
manner
hee
would
haue
vs
loue
our
neighbours
.
This
our
great
God
,
loued
vs
,
reducing
vs
to
the
sublime
loue
of
himselfe
:
hee
loued
vs
inducing
to
suffer
the
aduersities
and
afflictions
of
the
world
,
neuer
letting
loose
the
raines
of
our
affections
to
the
vaine
pleasures
of
this
world
,
beyond
that
which
should
be
necessary
to
the
sustentation
of
the
body
:
hee
loued
vs
dying
for
vs
that
hee
might
giue
vnto
vs
grace
and
glory
.
And
in
this
manner
of
louing
was
hee
most
of
all
giuen
to
loue
&
the
greatest
enemy
that
could
bee
,
of
all
vaine
loue
,
wherewith
louers
doe
loue
one
another
,
and
whereof
they
make
outward
shew
;
which
kind
of
loue
is
very
slippery
&
deceitfull
.
And
therefore
God
is
earnestly
to
be
praied
vnto
,
that
this
loue
may
not
infect
the
will
which
was
created
to
be
the
temple
of
God
.
Sure
it
is
,
if
this
loue
had
not
infected
the
will
,
the
Son
of
God
would
neuer
haue
said
,
hee
that
hateth
not
his
father
and
mother
,
brethren
and
sisters
,
cannot
bee
my
disciple
.
Therefore
wee
ought
to
loue
one
another
,
and
in
that
manner
which
our
Master
Iesus
Christ
hath
taught
vs
,
casting
away
all
other
vanities
which
are
wont
to
mixe
themselues
with
loue
:
whereof
,
this
that
followeth
is
one
.
It
commeth
to
passe
that
thou
seest
one
in
respect
of
the
soule
much
giuen
to
vertue
,
&
in
respect
of
his
corporal
presence
and
conuersation
very
acceptable
and
pleasant
:
with
this
person
many
are
so
cordiatly
affected
,
that
they
become
captiued
with
the
loue
of
him
,
and
it
is
grieuous
vnto
them
not
to
see
him
,
not
to
speake
with
him
,
not
to
acknowledge
in
him
a
reciprocal
loue
towards
them
:
this
is
a
vaine
loue
.
Whence
with
many
it
falleth
out
,
that
they
take
great
paines
,
but
profit
very
little
,
and
do
vnto
God
very
small
seruice
.
But
let
vs
make
the
vanity
of
it
appeare
by
a
familiar
example
.
Thou
hast
a
friend
happily
who
hath
a
seruant
,
the
loue
of
this
seruant
of
thy
friends
doth
so
captiuate
thy
heart
,
that
it
pleaseth
thee
much
more
to
conuerse
and
talke
with
him
then
with
thy
friend
.
If
thou
shalt
say
,
that
the
loue
wherewith
thou
louest
this
seruant
is
for
thy
friend
,
who
will
not
laugh
at
it
?
For
although
it
may
be
,
that
this
loue
was
begun
,
in
that
hee
was
thy
friends
seruant
,
yet
that
from
whence
this
loue
so
increased
,
that
thou
delightedst
more
in
his
conuersation
then
thy
friends
,
doth
shew
that
now
thou
louest
him
not
for
thy
friends
sake
,
but
because
his
conuersation
it
pleasant
and
acceptable
vnto
thee
:
in
like
manner
,
wee
may
say
,
that
it
is
worthy
of
laughter
,
that
thou
shouldest
say
,
the
loue
whereof
wee
spake
before
was
for
Gods
sake
,
although
happily
it
might
haue
some
part
of
spirituall
loue
in
it
:
but
it
sufficeth
not
him
that
is
truely
addicted
vnto
God
,
to
giue
part
vnto
God
,
but
the
whole
,
so
that
the
whole
affection
must
be
imploied
in
God
,
or
in
that
which
is
wholy
directed
to
him
.
Therefore
whatsoeuer
is
vaine
in
this
loue
must
bee
cast
away
,
seeing
it
is
certaine
,
that
nothing
can
bee
ordered
and
directed
towards
God
,
which
is
more
loued
in
the
creature
then
in
God
the
Creator
.
Our
loue
towards
al
persons
ought
to
bee
carried
with
so
great
affection
,
as
can
proceed
from
that
affection
which
wee
haue
towards
God
,
all
other
affections
being
cast
off
,
that
,
that
affection
may
haue
place
,
which
wee
owe
vnto
God
.
And
to
the
casting
away
of
these
things
,
it
shall
not
profit
a
little
to
remember
what
wee
haue
spoken
before
of
vaine
ioy
together
with
the
sixth
Instruction
.
Now
therefore
,
seeing
in
part
,
we
haue
spoken
what
kind
of
loue
ours
ought
to
be
,
and
that
wee
must
cast
away
the
loue
that
is
not
such
;
wee
will
adde
an
example
,
to
open
this
manner
of
louing
:
to
which
purpose
wee
neede
but
call
to
minde
,
the
example
of
that
good
Sonne
,
of
whose
loue
toward
his
Father
,
wee
spake
in
the
former
Chapter
:
by
whose
imitation
wee
collected
it
is
fit
to
loue
our
Heauenly
Father
.
So
now
let
vs
see
in
the
imitation
of
him
,
how
wee
ought
to
loue
the
seruants
of
our
Father
,
namely
all
that
are
in
the
world
,
friends
,
and
enemies
.
Therefore
wee
must
adde
in
that
example
,
that
the
father
so
beloued
of
his
son
,
who
yet
expected
no
benefit
from
his
father
,
had
a
seruant
whom
he
onely
loued
,
but
yet
wanted
all
kinde
of
necessaries
as
well
for
himselfe
as
for
his
▪
seruant
,
sauing
what
his
sonne
did
giue
vnto
him
.
Now
this
seruant
is
odious
and
hatefull
to
this
sonne
,
and
in
nothing
profitable
▪
to
him
,
or
to
his
minde
;
and
if
the
sonne
should
onely
seeke
himselfe
and
his
owne
benefit
and
pleasure
,
he
would
cast
off
this
seruant
:
yet
vnwilling
to
doe
any
thing
that
may
displease
his
father
,
but
rather
seeking
by
all
meanes
,
to
doe
the
things
that
may
please
his
father
,
induced
thereunto
by
no
other
respect
,
hee
maintaines
this
ser●ant
in
his
house
as
one
of
his
●onnes
;
or
most
dearely
beloued
seruants
,
and
so
speakes
vnto
him
●nd
intreates
him
,
that
if
at
any
time
he
would
seeme
to
leaue
the
house
,
the
sonne
would
be
grie●●ed
,
and
would
intreat
him
to
tarry
,
fearing
least
his
father
should
bee
grieued
for
his
absence
.
Such
loue
must
that
be
,
which
wee
ought
to
carry
towards
our
neighbours
,
namely
,
that
considering
they
are
so
much
beloued
of
God
,
that
hee
gaue
himselfe
to
death
for
them
,
when
as
yet
all
of
them
were
his
enemies
;
we
also
should
loue
them
al
so
much
,
helping
them
in
all
that
is
good
,
and
necessary
for
them
as
well
in
body
as
in
soule
,
euen
so
much
I
say
,
as
we
are
wont
to
loue
them
who
do
much
please
and
delight
vs
;
and
that
also
,
albeit
their
conuersation
were
odious
and
g●ieuous
vnto
vs
:
&
so
to
speake
vnto
them
;
and
prouide
for
them
in
all
necessaries
,
euen
as
for
those
who
are
much
beloued
of
that
our
Father
and
Lord
,
who
both
would
it
should
bee
so
and
hath
also
so
commanded
it
to
be
done
.
And
all
these
things
wee
must
doe
,
with
as
great
and
feruent
a
will
as
wee
are
able
,
because
this
is
most
acceptable
vnto
God
,
and
he
would
haue
vs
doe
it
,
and
this
he
his
infinit
will
that
it
should
bee
so
done
of
vs
.
Let
them
who
desire
to
serue
God
,
chiefly
obserue
,
that
whosoeuer
doe
affect
vs
with
any
iniury
,
giues
vs
great
occasion
,
to
increase
in
the
seruice
of
God
:
for
after
this
occasion
of
so
great
good
which
comes
vnto
vs
,
ioyned
with
the
commandement
of
God
who
would
haue
it
so
;
what
excuse
can
we
haue
,
if
wee
doe
not
with
intimous
and
ardent
bowels
loue
then
that
load
vs
with
euils
,
chiefly
whilst
wee
consider
that
God
himselfe
will
happily
afterwards
take
from
such
our
perse
cut
ours
all
excellent
and
high
duties
,
as
it
often
befalleth
many
other
sinners
?
Therefore
the
good
seruant
of
God
he
must
neuer
be
accounted
,
who
reioiceth
not
at
the
afflictions
and
iniuries
,
which
are
cast
vpon
him
for
his
Lord
.
If
therfore
hee
shall
esteeme
himselfe
happy
,
when
he
is
set
vpon
with
iniuries
and
aduersities
,
the
onely
will
of
seruing
God
,
makes
him
no
lesse
stable
in
louing
him
,
whom
his
inordinate
affection
made
odious
,
then
him
,
whom
the
abundance
of
benefits
compelled
to
loue
.
Yet
it
must
be
obserued
that
although
loue
must
bee
equally
borne
vnto
all
:
yet
first
it
must
bee
shewed
both
in
affection
and
good
workes
towards
them
that
are
giuen
to
vertue
and
holinesse
of
life
.
3
The
last
thing
which
I
reserued
for
this
place
,
is
the
loue
of
our selues
,
&
how
he
must
loue
himselfe
that
would
truely
loue
himselfe
.
To
loue
our selues
is
a
thing
so
naturall
,
that
whosoeuer
would
hereof
write
,
may
wel
do
it
without
feare
of
prouoking
any
to
anger
,
seeing
our
appetite
doth
increase
in
our
loue
towards
our selues
,
that
albeit
,
we
be
inriched
with
great
riches
,
yet
doe
wee
iudge
them
but
small
,
because
we
loue
our selues
&
labour
aduancement
to
greater
matters
.
For
this
cause
our
excellent
Master
the
Sonne
of
God
desiring
that
wee
should
loue
our
neighbours
very
much
,
as
those
for
whom
hee
laid
down
his
life
;
that
he
might
shew
in
few
words
how
much
hee
would
haue
vs
to
loue
them
;
he
gaue
this
rule
:
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
Therefore
we
will
say
that
he
truely
loues
himselfe
who
obserues
these
three
rules
.
1
That
with
all
his
strengh
hee
procure
euery
thing
,
whence
hee
vnderstands
any
good
may
come
vnto
him
.
2
That
hee
shun
euery
thing
which
may
bring
any
harme
,
damage
or
euill
vnto
him
.
3
That
albeit
many
difficulties
and
rubs
to
the
attayning
of
that
which
is
good
,
do
offer
themselues
:
yet
hee
shall
not
refuse
to
oppose
himselfe
against
them
.
Of
these
three
seeing
wee
haue
often
spoken
in
this
discourse
,
we
will
onely
touch
some
few
things
,
which
are
more
necessary
,
to
bee
knowne
,
that
wee
may
learne
aright
to
loue
our selues
.
1
As
concerning
the
first
of
these
,
wee
will
obserue
that
this
Cannon
is
euery
moment
very
necessary
,
hereunto
,
that
the
thing
which
is
good
,
may
bee
made
very
good
:
namely
,
that
in
euery
thing
;
I
repeate
it
againe
,
in
euery
thing
(
speaking
generally
)
which
wee
shall
desire
or
obtaine
two
points
may
be
considered
.
1
Is
the
good
which
from
this
thing
commeth
vnto
vs
or
may
come
vnto
vs
.
2
That
it
is
acceptable
vnto
God
,
that
this
good
thing
should
come
vnto
vs
.
Therefore
hee
that
loueth
himselfe
,
and
desireth
great
good
things
to
himselfe
,
must
little
esteeme
the
good
that
may
befall
him
,
from
any
thing
hee
doth
or
desireth
,
I
say
,
hee
must
little
esteeme
that
,
as
it
is
his
owne
good
;
if
it
bee
compared
to
the
second
,
namely
,
that
it
is
the
seruice
of
God
,
and
the
fulsilling
of
his
holy
will
flowing
from
thence
,
and
to
this
point
the
second
Instruction
serueth
well
.
Let
vs
obserue
,
that
euery
one
whilst
hee
loueth
himselfe
,
doth
greatly
desire
to
better
either
his
ornaments
,
or
else
all
his
houshold
furniture
and
all
things
else
that
he
hath
if
it
be
not
such
as
he
would
haue
it
:
and
so
must
he
do
who
spiritually
loueth
himselfe
.
For
our
Lord
God
hath
giuen
vs
a
pretious
ornament
or
pearle
,
wherewith
at
all
times
to
inrich
our selues
.
This
pearle
wee
haue
,
but
couered
with
brasse
or
copper
,
whilst
wee
desire
any
thing
to
our
owne
good
or
profit
:
nor
must
wee
euer
rest
,
vntill
by
the
right
hand
of
the
highest
,
there
bee
such
a
change
made
,
that
our
appetite
,
which
is
euer
agitated
and
tossed
vp
and
downe
in
vs
,
wishing
our
owne
profit
,
may
now
onely
regarde
those
things
,
wherewith
GOD
is
delighted
,
chiefely
that
thing
being
such
as
that
not
onely
GOD
would
that
wee
should
haue
it
,
but
also
that
we
our selues
shold
be
more
inriched
with
it
.
For
the
more
wee
doe
forget
our
owne
proper
benefit
,
that
wee
may
record
it
call
to
minde
the
glory
of
God
:
the
more
care
hath
hee
of
inriching
vs
with
al
good
things
,
this
forgetfulnesse
is
worthy
of
eternall
memory
:
this
remembrance
worthy
of
eternall
glory
.
What
a
most
pretious
loue
is
this
which
maketh
men
Gods
?
For
of
this
loue
is
that
to
bee
vnderstood
which
a
good
father
spake
:
Si
Deum
amas
,
Deus
es
:
if
thou
louest
GOD
,
That
we
should
hate
our selues
;
as
before
is
spoken
.
Besides
all
these
things
,
I
forewarne
him
,
that
will
truely
loue
himselfe
:
that
the
sweetnesse
hee
findes
in
the
seruice
of
GOD
doe
not
suffice
him
,
for
the
glory
expected
.
For
albeit
,
this
sweetnesse
bee
good
,
yet
GOD
giues
it
not
to
this
end
,
that
we
should
rest
in
it
alone
but
that
by
it
,
wee
might
come
to
take
a
taste
in
the
consideration
of
the
good
,
glorie
and
dominion
which
God
himselfe
possesseth
,
and
that
with
a
great
minde
wee
should
praise
him
.
For
the
beautifull
praise
of
God
is
nothing
else
,
then
that
should
re●oyce
to
declare
the
wonderfull
things
of
God
to
the
whole
world
as
in
the
psalmes
and
euery
where
in
Scripture
is
to
bee
seene
,
and
in
all
created
things
.
Of
which
and
or
euery
other
thing
which
we
shall
relate
,
speak
or
heare
,
wee
must
feele
a
new
motion
of
ioy
;
such
as
worldly
men
doe
feele
,
whilst
they
see
themselues
or
those
whom
they
most
loue
to
be
commended
.
Seeing
then
that
they
doe
vainely
reioyce
at
the
commendations
which
are
not
due
vnto
them
,
it
is
very
iust
,
that
the
seruant
of
God
should
mightily
reioyce
at
his
praise
,
whom
heauen
and
earth
suffice
not
sufficiently
to
praise
.
Besides
,
hee
who
truely
loues
himselfe
,
when
he
shall
haue
vnderstood
,
that
hee
hath
receiued
any
benefit
from
God
,
ought
from
his
most
intimous
bowels
to
giue
him
thankes
,
not
for
that
he
findes
himselfe
more
iuriched
,
but
that
he
findes
himselfe
the
more
inabled
to
serue
God
.
Euen
as
,
if
some
of
the
Kings
chiefe
seruants
should
reioyed
,
that
they
had
receiued
some
great
benefit
from
the
King
that
from
those
greater
riches
,
they
might
doe
him
greater
and
more
acceptable
seruices
,
without
respect
of
other
benefits
or
gifts
.
Nor
is
it
any
other
thing
to
giue
God
thankes
,
(
which
thing
many
know
not
)
then
an
inward
act
of
the
soule
,
whereby
hee
who
hath
receiued
the
gift
or
benefit
from
him
,
acknowledging
that
God
is
an
infinit
Lord
,
from
whom
comes
euery
good
thing
,
reioyceth
at
all
the
glory
of
God
,
and
that
by
such
gift
,
hee
sees
himselfe
more
apt
,
the
more
to
loue
and
serue
him
.
and
by
how
much
that
which
is
said
,
is
inlarged
,
seeing
it
is
a
thing
of
great
moment
,
wee
may
obserue
that
besides
this
recognition
and
ioy
spoken
of
,
at
the
receipt
of
euery
benefit
from
God
,
wee
ought
to
offer
vnto
God
,
all
that
wee
are
:
in
our
owne
wills
annihilating
our selues
,
whereby
we
may
giue
our selues
wholy
in
body
and
soule
to
his
seruice
,
producing
then
mos●
great
acts
,
wherwith
,
for
the
great
power
&
goodnes
of
God
,
we
may
reioice
:
from
whence
that
benefit
comes
,
for
which
we
now
giue
him
thankes
.
And
that
wee
may
more
clearely
vnderstand
that
which
I
now
speake
of
annihilating
our selues
:
I
would
hereby
signifie
,
that
seeing
wee
may
euer
increase
in
the
diminution
and
despising
of
our selues
,
we
ought
as
oft
as
we
giue
thanks
vnto
God
,
after
a
singular
maner
,
to
dis-esteeme
of
our selues
in
respect
of
his
benefits
,
whereby
we
may
the
better
giue
our selues
to
his
Maiesty
.
Therefore
the
seruant
of
God
must
be
very
present
to
himselfe
that
as
often
as
he
giues
thanks
to
God
for
any
benefit
,
that
motion
of
the
mind
,
&
that
will
,
wherby
he
reioiceth
at
the
benefit
receiued
,
do
actually
proceede
(
as
before
is
said
)
that
he
may
loue
God
the
more
&
serue
him
;
reiecting
all
confideration
from
this
,
that
hence
it
commeth
vnto
him
whereby
hee
may
of
good
from
him
that
he
knoweth
may
come
vnto
him
,
thence
so
be
made
more
strong
in
the
loue
of
GOD
alone
,
and
more
acceptable
thankes
may
bee
rendred
vnto
him
:
and
he
must
also
haue
the
eyes
of
his
soule
open
,
for
sometimes
these
things
will
fall
out
not
without
some
defects
,
and
we
will
thinke
that
al
things
are
rightly
done
.
But
the
ground-worke
of
that
which
hitherto
is
spoken
,
is
taken
from
that
which
Diuines
&
Prophets
are
wont
to
say
,
that
he
who
would
be
thankful
,
must
returne
to
the
benefactour
a
worke
of
as
great
a
value
or
greater
then
that
which
bee
hath
receiued
.
Seeing
thou
that
all
our
good
things
are
receiued
from
God
,
whatsoeuer
wee
can
performe
in
his
seruice
,
is
of
little
worth
in
respect
of
the
least
of
his
benefits
.
Therefore
at
the
least
wee
ought
to
giue
him
thankes
for
them
in
this
manner
,
as
we
haue
spoken
,
and
that
with
as
much
affection
and
indeauour
as
we
are
able
.
By
this
very
motion
of
our
vnderstanding
and
will
,
and
by
all
the
foresaid
preparation
of
our
annihilation
,
we
must
euery
day
giue
thankes
,
for
so
great
a
benefit
bestowed
on
vs
:
namely
that
he
that
great
Maiesty
hath
receiued
to
himself
so
great
good
as
he
hath
.
In
the
same
manner
must
wee
giue
like
dayly
thankes
vnto
him
for
the
benefit
of
his
Incarnation
,
our
Redemption
and
the
Redemption
of
the
whole
world
.
For
the
benefits
conferred
vpon
all
the
company
of
that
blessed
Court
of
heauen
:
and
for
all
the
benefits
bestowed
vpon
his
Saints
in
earth
,
but
chiefly
on
those
that
doe
affect
vs
with
iniuries
,
and
reioyeing
at
all
these
things
to
giue
GOD
singular
thankes
,
from
whom
all
good
things
doe
proceed
.
Oh
how
truely
doth
he
loue
himselfe
,
who
is
euer
imployed
in
this
giuing
of
thankes
.
For
assuming
as
his
owne
,
euery
good
thing
which
is
done
to
all
others
after
an
inestimable
manner
,
it
causeth
his
own
proper
good
to
increase
,
yea
it
makes
the
good
of
all
others
to
bee
his
owne
proper
good
;
and
by
so
much
more
doth
his
owne
good
increase
,
by
how
much
hee
doth
more
reioyce
in
the
onely
loue
of
God
;
and
giues
him
thankes
for
all
,
without
all
respect
of
such
increase
.
In
these
last
words
consists
the
summe
of
that
which
is
required
to
make
thankes
acceptable
to
God
,
and
that
we
assured●
so
do
,
it
is
expedient
that
we
be
much
accustomed
to
doe
all
that
wee
doe
because
God
would
haue
vs
so
doe
as
is
expressed
in
the
second
Instruction
.
2
Touching
the
second
thing
,
namely
,
that
he
who
loueth
himselfe
should
shew
and
auoide
all
that
is
euil
,
and
damageable
vnto
him
;
I
neede
say
no
more
:
but
God
forbid
,
that
he
who
rightly
loueth
himself
should
think
that
any
thing
can
do
him
harme
and
dammage
saue
sinne
,
and
the
occasions
thereof
,
all
which
are
to
bee
auoided
of
him
that
loueth
himselfe
.
For
euery
sinne
murdereth
the
soule
.
3
The
last
Cannon
and
rule
to
bee
obserued
in
louing
our selues
was
,
that
hee
oppose
himselfe
to
all
kinde
of
labour
and
difficulty
for
the
obteyning
hereof
:
and
that
is
,
that
he
altogether
exercise
himselfe
in
all
the
foresaid
things
,
but
chiefely
,
in
the
hatred
of
himselfe
in
patience
,
and
in
gouerning
and
subduing
the
foure
graund
passions
of
the
minde
and
all
other
passions
as
is
formerly
discoursed
.
Yet
besides
those
things
which
are
there
handled
,
it
is
not
vnnecessary
in
this
place
to
ioyne
in
manner
of
an
example
,
a
thing
which
is
somewhat
grieuous
;
which
although
it
often
offer
it self
,
yet
is
it
very
necessary
for
the
obtayning
of
this
true
loue
.
It
falleth
out
daily
that
we
doe
or
say
somewhat
,
whence
wee
may
seeme
to
be
confounded
and
ashamed
,
and
that
those
who
heare
or
see
vs
;
doe
contemne
vs
for
it
,
whether
it
fall
out
by
any
naturall
defect
,
as
suppose
,
that
wee
haue
not
well
composed
our
Sermons
,
or
that
we
haue
not
so
aptly
spoken
,
or
so
cunningly
sung
or
some
such
other
thing
:
or
whether
it
fall
out
vpon
some
of
our
vnbrideled
motions
,
as
intemperancy
in
the
gesture
of
the
countenance
,
or
in
angry
words
or
the
like
.
Hee
that
loueth
himselfe
must
in
euery
one
of
such
contingents
and
chances
consider
two
points
.
1
The
confusion
and
shame
it self
which
in
case
is
this
offered
to
him
.
2
The
euill
example
of
iudging
ill
of
him
,
or
of
imitating
the
same
,
which
others
happily
will
draw
from
thence
.
1
For
the
first
,
namely
confusion
,
in
such
cases
there
is
wont
to
be
a
common
refuge
whereby
they
comfort
&
animate
themselues
,
considering
that
others
happily
did
not
so
much
obserue
that
word
or
deed
of
theirs
,
as
he
that
did
or
said
it
,
doth
thinke
;
or
if
they
did
so
obserue
it
,
yet
that
themselues
as
well
as
others
haue
fallen
often
into
such
like
defects
,
or
else
that
now
they
haue
forgotten
it
.
Thus
doe
they
who
coldly
loue
themselues
.
But
those
who
soundly
loue
themselues
doe
quite
contrary
,
namely
imbracing
that
confusion
with
great
loue
,
considering
that
others
will
despise
them
,
according
to
the
common
custome
of
the
world
,
and
will
thinke
them
to
bee
men
of
small
vertue
and
worth
,
and
profitable
for
nothing
:
all
which
doe
make
vp
a
vehement
act
of
patience
and
humility
:
whereof
,
(
as
is
before
said
)
few
men
suffice
to
produce
excellent
habits
,
albeit
,
we
(
which
yet
is
true
)
will
not
say
,
that
in
euery
of
such
acts
which
are
referred
vnto
God
,
there
were
great
seruice
done
vnto
him
.
And
if
we
be
attentiue
;
there
is
daily
an
occasion
offred
vnto
vs
,
either
of
operation
or
cogitation
,
whereby
wee
may
doe
these
things
,
all
which
things
they
doe
loose
that
without
methode
and
negligently
lead
their
liues
,
albeit
,
they
thinke
themselues
deuout
.
But
how
much
hee
who
truely
loues
himselfe
ought
to
esteeme
euery
of
these
acts
,
the
seruant
of
God
will
very
well
obserue
;
turning
himselfe
as
well
to
this
place
,
as
to
the
things
before
discoursed
,
in
which
there
is
mention
made
of
these
acts
of
the
will
.
2
The
other
rule
which
I
set
downe
to
bee
considered
in
such
cases
as
breede
confusion
and
shame
,
is
the
ill
example
that
others
may
draw
from
thence
.
And
as
to
the
consideration
of
this
;
the
seruant
of
GOD
must
presently
produce
the
act
of
griefe
,
for
that
happily
hee
hath
beene
the
occasion
of
euill
,
or
of
the
lesse
or
worse
seruing
of
God
then
was
fit
.
And
hee
that
shall
so
know
to
loue
himselfe
,
shall
make
benefit
both
of
the
one
and
the
other
;
therefore
hee
that
shall
haue
all
these
things
,
I
say
that
he
loueth
himselfe
.
For
referring
all
his
loue
towards
God
,
and
drawing
it
from
himselfe
and
from
all
other
things
,
that
it
may
bee
more
capable
of
Gods
loue
:
hee
shall
both
liue
in
this
life
more
comfortably
,
and
in
heauen
shal
haue
the
greater
glory
;
albeit
he
must
not
doe
this
for
any
other
respect
,
but
for
the
Lord
alone
:
whose
wee
more
are
then
our
owne
,
and
to
whom
we
are
more
debtours
then
to
our selues
,
and
also
who
hath
more
care
for
the
things
that
are
fit
for
vs
,
then
wee
haue
for
our selues
,
and
who
hath
more
laboured
and
sweat
that
he
might
giue
vs
life
,
then
we
haue
don
,
that
we
might
haue
it
.
Thus
concluding
this
first
part
of
the
third
generall
requisition
in
seruing
of
God
,
I
will
shut
it
vp
thu
:
namely
that
happy
is
the
man
who
doth
all
that
euer
hee
doth
onely
for
GOD
:
and
happy
againe
is
hee
who
hath
strongly
determined
in
his
soule
to
produce
the
multiplicity
of
the
acts
described
in
this
booke
,
which
hee
must
exactly
know
that
will
serue
God
aright
,
and
most
frequently
bring
them
into
action
.
Therefore
let
all
men
read
this
booke
:
let
them
who
know
how
to
serue
God
read
it
,
that
they
may
more
easily
remember
,
in
what
manner
the
most
high
will
be
serued
:
Let
them
that
know
not
,
read
it
,
that
they
may
attaine
that
excellent
knowledge
without
which
there
is
no
comming
neere
vnto
GOD
neither
here
nor
here
after
.
Surely
,
I
dare
affirme
,
that
it
shall
most
clearely
appeare
,
if
men
will
iudge
aright
,
that
hee
who
shall
vse
this
way
of
seruing
God
shall
in
one
yeare
doe
more
and
more
perfect
and
excellent
seruices
vnto
God
of
those
things
which
are
much
to
be
esteemed
for
the
singular
help
which
he
shall
by
their
instruction
receiue
,
then
hee
shall
doe
in
tenne
yeares
,
who
is
not
helped
by
this
methode
or
the
like
,
if
the
Lord
God
will
giue
in
vnto
him
.
This
is
proued
from
the
great
necessity
which
all
men
confesse
there
is
of
godly
bookes
teaching
this
excellent
and
compendious
course
:
seeing
that
to
this
purpose
the
holy
Gospell
is
written
,
and
whatsoeuer
is
good
in
the
world
.
But
in
this
methode
is
most
singularly
proposed
,
by
what
meanes
one
may
come
to
the
sublime
and
perfect
practise
of
all
that
is
written
in
all
the
bookes
of
God
and
godly
men
.
Besides
,
this
is
shewed
by
the
confession
of
many
,
who
thought
themselues
before
to
haue
had
a
sufficient
loue
of
God
,
according
to
the
frailty
of
man
;
and
that
they
serued
him
according
to
his
will
:
but
yet
hauing
read
some
such
direction
and
methode
as
this
is
they
affirmed
,
that
almost
they
had
not
serued
him
at
all
;
and
that
now
they
serued
him
more
in
one
day
,
then
in
ten
before
.
And
the
same
shal
be
also
fully
manifested
by
experience
of
them
,
who
reading
these
things
againe
and
againe
,
will
euer
doe
according
to
this
forme
or
such
like
&
euer
doing
all
they
doe
to
the
praise
and
glory
of
our
most
potent
LORD
God
;
shall
grow
mighty
and
powerfull
seruants
of
his
for
euer
.
2
The
2.
point
which
in
this
4.
iourney
of
the
soule
to
heuen
,
I
proposed
,
was
a
daily
short
methode
of
practising
such
holy
duties
as
wold
make
our
whole
liues
a
sweet
smelling
sacrifice
to
God
This
I
will
dispose
into
these
sixe
considerasitions
.
1
The
duties
which
are
to
be
done
the
former
part
of
the
day
.
2
Those
to
be
don
in
the
euening
.
3
Such
as
are
to
be
don
euery
weeke
.
4
The
duties
to
be
don
euery
month
.
5
The
duties
to
be
don
euery
yeare
.
Lastly
the
duties
which
at
all
times
are
to
be
done
.
1
The
first
worke
of
the
day
is
is
leauing
of
our
beds
and
applying
of
our
mindes
to
watch
&
labour
,
Wherin
we
must
preuent
the
sun
,
and
euer
thinke
we
heare
the
voice
of
the
Angell
;
arise
quickly
.
This
is
of
great
moment
,
because
if
thou
openest
the
gate
of
thy
heart
to
any
vaine
cogitation
or
care
,
it
will
make
thee
vnquiet
,
and
lesse
apt
to
pray
.
It
is
in
the
power
of
thy
will
,
(
Gods
grace
assisting
it
)
to
admit
this
cogitation
,
but
not
to
reiect
it
after
it
is
admitted
,
because
after
it
hath
gotten
the
possession
and
dominion
of
the
heart
,
it
will
be
very
difficult
to
cast
it
out
.
Whilst
thou
art
it
cloathing
thy selfe
,
inuocate
the
blessed
Trinity
,
and
pray
with
heart
and
deuotion
,
for
the
obtayning
of
zeale
to
pray
,
of
holinesse
and
diligence
in
performing
the
duties
of
thy
calling
.
For
this
purpose
,
thou
must
haue
in
memory
,
some
such
short
praiers
as
may
stirre
vp
thy
affection
.
This
done
,
and
thy selfe
being
fully
made
ready
:
cast
downe
thy selfe
before
God
,
and
with
as
great
affection
of
minde
as
thou
canst
,
giue
him
thankes
,
that
hee
hath
giuen
thee
as
quiet
night
and
wholesome
sleepe
,
that
hee
hath
graunted
thee
a
new
day
and
longer
,
time
,
to
acquire
thy
eternall
saluation
,
and
that
hee
hath
deliuered
thee
from
many
daungers
both
of
body
and
mind
,
from
all
the
iullusions
of
Sathan
:
and
thou
shalt
instantly
begge
of
him
grace
to
shunne
all
kinde
of
sinnes
,
to
performe
worthily
the
duties
of
thy
calling
,
and
in
all
things
so
to
seeke
his
most
holy
will
,
that
thou
maist
be
acceptable
vnto
him
,
offer
vp
vnto
him
thy
body
and
soule
,
thy
cogitations
,
desires
,
words
and
workes
,
in
the
vnion
and
merit
of
Iesus
Christ
,
that
from
it
and
it
onely
,
they
may
become
acceptable
to
him
.
Lastly
,
put
on
a
full
resolution
of
shunning
some
particular
defect
and
sinne
,
and
of
exercising
some
particular
vertue
,
and
aske
of
GOD
a
speciall
faour
and
helpe
to
the
performance
of
this
holy
worke
.
2
After
we
are
thus
risen
from
our
beds
,
wee
are
to
prepare
our selues
,
after
a
little
while
,
to
pray
.
For
he
that
comes
to
pray
vnprepared
,
is
like
vnto
him
that
tempts
God
;
because
,
hee
doth
not
so
much
please
God
,
and
obtaine
any
thing
of
him
,
as
he
doth
prouoke
his
indignation
against
him
.
Now
the
preparation
which
then
is
to
bee
made
is
of
two
sorts
.
1
If
a
man
bee
not
of
a
good
memory
,
or
much
exercised
in
matters
of
deuotion
,
hee
must
from
some
booke
or
paper
appointed
to
that
vse
,
read
againe
the
points
of
meditation
,
which
he
reade
the
night
before
(
as
wee
shall
after
shew
)
that
the
mind
,
bee
not
in
the
time
of
praier
,
wandring
to
seeke
matter
,
and
so
bee
distracted
.
The
2.
is
conteined
in
those
words
of
Abrham
,
beginning
his
praier
to
God
:
I
haue
begunne
to
speake
vnto
my
Lord
,
and
I
am
but
dust
and
as●es
.
In
which
words
are
three
things
which
this
excellent
preparation
consists
.
1
That
thou
thinke
thou
must
pray
,
because
thou
art
but
dust
and
ashes
.
2
That
thou
consider
him
to
whom
thou
speakest
,
that
hee
is
thy
Lord
God
.
3
That
thou
meditate
the
things
thou
art
to
speake
.
A
holy
father
interpreting
these
words
saith
thus
:
Thinke
not
O
Lord
,
Lastly
thinke
what
good
affect
thou
wilt
drawne
from
thy
meditation
,
that
thou
maist
direct
thy
considerations
vnto
it
,
and
what
thou
wilt
pray
for
,
that
so
thou
maist
obserue
that
of
Salomons
:
Be
not
rash
with
thy
mouth
,
nor
let
thine
heart
be
hasty
to
vtter
a
thing
before
God
;
for
God
is
in
heauens
and
thou
art
on
the
earth
,
therefore
let
thy
words
be
few
.
If
he
doe
so
much
exceed
all
men
,
it
is
fit
,
that
with
great
feare
thou
speake
vnto
him
,
and
bee
well
aduised
what
thou
art
to
speake
.
By
these
and
such
like
cogitations
thou
shalt
abandon
al
vain
phantasies
,
collect
thy
minde
,
and
find
thy selfe
attentiue
,
humble
,
feruent
,
and
with
other
holy
affections
drawne
to
pray
.
3
This
preparation
being
made
;
wee
must
,
as
our
callings
will
giue
leaue
,
allot
some
time
to
mentall
praier
,
for
this
is
the
chiefetaine
of
our
whole
iourney
,
the
companion
of
our
whole
liues
,
&
our
fortitude
&
strength
to
vndergoe
all
our
labours
and
cares
.
By
this
the
soule
contemplates
heauenly
things
,
by
this
it
is
inflamed
with
the
loue
of
God
and
celestiall
things
,
by
this
it
speakes
vnto
God
,
by
this
,
it
is
aduanced
and
estranged
from
earthly
things
both
in
vnderstanding
and
affection
,
and
lifted
vp
aboue
it selfe
and
aboue
all
created
things
.
But
first
of
all
that
thou
maist
make
thy
life
fit
for
praier
&
for
speech
with
God
,
thou
must
labour
as
much
as
may
be
,
to
haue
it
sequestrated
from
worldly
affaires
,
freed
from
sinnes
,
and
separated
from
earthly
affection
.
When
Ioseph
was
to
bee
brought
into
the
presence
of
Pharao
,
Praised
be
God
which
hath
no
kept
backe
my
praier
,
nor
his
mercy
from
me
.
For
as
long
as
our
praier
ceaseth
not
to
go
vp
to
God
,
so
long
will
not
his
mercy
cease
to
descend
to
vs
.
For
a
father
worthily
speakes
,
As
long
as
we
are
heere
,
we
pray
vnto
God
.
For
this
;
that
he
would
not
reinoue
our
praier
nor
his
mercy
from
vs
:
that
is
,
that
we
might
euer
pray
,
and
he
might
euer
haue
mercy
.
This
our
Lord
Iesus
commanded
;
Euer
to
pray
and
not
to
waxe
faint
;
shewing
by
the
example
of
the
wicked
iudge
who
was
mooued
by
importunity
of
the
poore
widdow
to
doe
her
ruistice
;
that
much
more
will
our
heauenly
Father
reuenge
his
elect
which
cry
day
and
night
vnto
him
.
If
wee
faint
not
in
praier
,
wee
are
sure
,
that
hee
will
not
faile
in
his
promise
,
albeit
for
a
time
hee
may
seeme
to
differre
it
.
Therefore
he
saith
,
praised
bee
God
which
hath
not
remooued
my
praier
nor
his
mercy
from
mee
.
When
thou
see●●
thy
praier
not
remoued
from
thee
them
thou
maist
be
sure
,
his
mercy
is
not
remooued
from
thee
.
If
therfore
it
bee
plaine
by
the
iudgement
of
Saint
Augustine
that
the
mercy
of
God
towards
thee
,
do
,
in
some
sort
,
depend
vpon
thy
praier
to
him
,
thou
must
not
for
any
cause
cause
to
pray
.
If
thou
failest
at
thy
fittest
time
,
to
eate
or
sleepe
,
thou
dost
afterwards
assoone
as
conueniently
thou
canst
,
eate
,
rest
and
sleepe
,
because
they
are
so
necessary
,
as
that
without
them
,
thy
life
cannot
long
last
.
Praier
is
the
food
of
the
soule
,
the
sleepe
of
the
minde
,
whereby
,
the
diminished
heate
of
the
spirit
is
renewed
and
gets
strength
.
Therefore
if
our
set
times
of
praier
be
vpon
any
occasion
interrupted
,
let
vs
,
as
in
the
omission
of
our
meate
and
sleepe
,
take
all
sit
times
to
repaire
that
losse
.
In
the
time
of
praier
,
of
one
thing
I
will
aduise
thee
:
that
thou
hast
togither
with
God
two
guests
very
diuerse
one
from
another
,
to
which
thou
must
minister
fit
nourishments
.
These
guests
are
thy
vnderstanding
and
thy
affection
.
The
vnderstanding
feeds
vpon
meditations
,
colloquies
,
and
the
simple
aspect
of
God
:
the
affection
is
salted
with
holy
desires
and
purposes
,
and
the
internall
acts
and
loue
of
all
vertues
.
And
few
things
suffice
the
vnderstanding
,
but
the
affection
after
it
hath
desired
much
,
loued
much
&
refreshed
it selfe
,
with
many
purposes
&
acts
of
vertue
,
will
scarce
bee
found
satisfied
.
Therefore
so
moderate
this
banquet
of
praier
,
that
thou
put
but
a
few
things
before
the
vnderstanding
,
which
oft
times
needs
not
duine
considerations
,
but
is
content
with
the
simple
beholding
of
the
Lord
;
but
thou
must
prepare
many
dishes
for
the
affection
as
being
more
greedy
of
the
soules
saluation
.
Or
if
thou
wilt
,
thinke
that
God
himselfe
is
thy
guest
,
whom
thou
must
feed
with
such
meate
,
that
his
soule
may
blesse
thee
.
And
what
are
these
dainties
,
but
the
considerations
of
the
vnderstanding
,
&
the
affections
of
the
will
.
Therfore
he
saith
,
My
sonne
,
giue
mee
thy
heart
,
and
let
thy
eyes
keepe
my
waies
.
Why
doth
he
first
demaund
the
heart
,
and
afterwards
the
function
of
the
eyes
,
seeing
the
eies
of
the
mind
,
do
in
nature
go
before
the
steps
of
the
heart
?
it
is
,
for
that
the
affection
of
the
heart
,
is
in
this
busines
more
excellent
:
and
because
euery
consideration
is
directed
to
the
motions
&
affections
of
the
hart
?
thou
art
then
out
of
the
way
,
if
thou
bestowest
the
houre
or
time
appointed
from
parier
,
in
considerations
of
the
vnderstanding
,
and
leauest
the
will
empty
&
fasting
.
Giue
vnto
the
Lord
,
at
that
time
,
thy
understanding
whilst
thou
dost
exercise
it
moderatly
,
&
to
stir
vp
thy
affection
in
godly
meditations
.
But
guie
thy
heart
more
largely
to
the
Lord
,
whilst
thou
dost
satiate
it
with
godly
affections
.
Banish
from
thee
all
distraction
,
tepedity
,
&
somnolency
.
Let
the
mind
ascend
to
heauenly
things
,
let
the
understanding
cal
the
bridegrome
,
but
the
affection
,
draw
allure
and
imbrace
him
,
that
the
minde
by
that
most
chaft
imbracement
of
him
,
being
made
fruitfull
,
may
in
due
time
bring
forth
the
Sonne
of
sanctification
,
and
may
make
thee
in
the
midst
of
Gods
people
,
being
deliuered
from
the
curse
of
barrennesse
,
blessed
for
euer
and
euer
.
4
Hauing
thus
praied
,
thou
must
then
read
some
portion
of
Scripture
:
wherein
,
without
distraction
,
thou
must
be
so
attentiue
,
that
thy
minde
may
bee
fixed
.
1
Either
on
the
words
themselues
.
2
Or
vpon
the
sence
of
the
words
,
if
thou
dost
vnderstand
them
;
or
,
if
it
may
be
,
vpon
both
.
And
as
that
blessed
father
speaketh
concerning
the
maner
of
reading
the
Psalms
,
so
doe
thou
in
all
other
parts
of
Scripture
.
If
the
psalme
doe
pray
,
pray
thou
also
;
if
it
mourne
,
doe
thou
mourne
also
:
if
it
reioyce
,
reioyce
thou
,
if
it
hope
,
hope
thou
,
if
it
feare
,
feare
thou
.
For
all
things
which
are
here
written
,
are
our
glasse
.
And
thus
shalt
thou
take
great
profit
by
thy
reading
.
5
How
to
prepare
our selues
to
the
receiuing
of
the
Lords
Supper
.
OMitting
many
things
which
others
haue
written
heareof
I
will
draw
all
that
which
is
to
obserued
herein
;
vnto
these
foure
heads
.
1
Sanctity
of
life
.
2
Rightnesse
of
intention
.
3
Stirring
vp
deuotion
.
4
A
generall
praier
for
all
those
things
which
are
necessary
both
for
our selues
and
others
.
The
1
preparation
which
wee
are
to
make
,
that
wee
may
worthily
celebrate
this
holy
communion
;
is
holinesse
of
life
;
because
wee
must
liue
so
holily
,
so
circumspectly
,
so
zealously
,
that
hauing
our
confidence
in
the
mercies
of
God
,
we
may
be
euery
day
fit
to
receiue
it
.
The
infirmity
of
the
soule
,
if
by
a
godly
care
of
liuing
well
,
wee
doe
not
resist
it
is
no
lesse
hurtfull
to
the
worthy
receiuing
of
this
blessed
Sacrament
,
then
the
infirmity
and
imbecillity
of
the
stomacke
is
hurtfull
to
the
taking
of
sound
and
wholesome
meate
.
And
this
is
the
cause
,
why
most
sorts
of
men
,
albeit
they
daily
receiue
it
,
yet
doe
not
receiue
from
it
those
heauenly
benefits
which
it
offereth
;
because
they
liue
not
in
a
holy
conuersation
,
but
come
vnto
it
with
vnpurified
hearts
and
vnsanctified
hands
and
lips
.
That
which
the
Prophet
vseth
vpon
another
occasion
,
may
well
bee
applied
to
this
present
purpose
:
Yee
haue
sowne
much
and
bring
in
little
,
yee
eate
but
yea
haue
not
enough
,
yee
drinke
but
are
not
filled
,
yee
cloathe
you
,
but
are
not
warme
,
and
hee
that
earneth
wages
,
putteth
it
into
a
broken
bagge
,
and
hee
giueth
the
reason
of
it
;
because
my
house
lieth
wast
,
&
yee
run
euery
man
to
his
owne
house
.
And
haue
not
we
sowed
much
seeing
we
haue
sowne
that
good
seed
,
that
graine
of
eternall
life
,
in
the
earth
of
our
hearts
?
haue
not
wee
eaten
much
,
who
haue
fed
our selues
with
the
bread
of
Angels
,
the
food
of
the
elect
and
Saints
of
God
?
haue
not
wee
drinke
euen
to
satiety
,
who
haue
drunke
the
bloud
of
Christ
that
celestiall
drinke
,
that
cup
of
the
Saints
of
God
?
Haue
not
wee
put
on
that
most
glorious
garment
of
which
the
Apostle
speakes
,
put
ye
on
the
Lord
Iesus
Christ
?
Haue
not
wee
,
not
only
heaped
vp
the
wages
,
but
also
the
treasures
of
the
wisdome
and
knowledge
of
God
in
the
bags
of
our
hearts
?
Or
at
least
made
the
world
beleeue
wee
did
these
things
,
when
wee
resorted
to
his
blessed
feast
?
Why
then
haue
wee
gathered
so
little
fruite
thereof
?
Why
doe
wee
perish
with
hunger
and
thirst
of
vertue
?
Why
doe
wee
seeme
to
shake
with
cold
?
But
only
,
because
wee
daily
build
vp
the
house
of
our
old
Adam
,
with
new
sinnes
and
vices
,
but
wee
neglect
to
build
vp
the
house
of
God
,
the
pretious
soule
,
with
holy
conuersation
?
Why
doe
we
hide
the
treasure
of
treasures
in
our
hearts
,
and
yet
are
poore
,
but
because
we
put
it
into
the
broken
bagge
of
the
heart
,
which
is
rent
and
torne
with
vaine
and
wicked
cogitations
and
desires
.
If
therefore
thou
wilt
come
to
this
heauenly
banquet
worthily
,
and
receiue
the
comfortable
fruit
of
the
Lords
passion
,
labour
to
bring
with
the
holy
life
,
fit
for
such
a
place
and
purpose
.
One
saith
,
there
are
three
kinds
of
sacrifice
:
one
of
the
Lords
body
another
of
a
contrite
heart
,
and
the
third
of
the
mortified
flesh
:
Therefore
the
sacrifice
of
humility
in
the
minde
,
and
of
mortification
of
the
flesh
must
goe
before
,
that
in
the
celebration
of
the
Lords
supper
,
thou
maist
not
onely
come
with
great
deuotion
,
but
also
with
much
comfort
and
profit
.
Therefore
labour
to
come
with
great
purity
of
the
flesh
,
and
with
no
lesse
cleannesse
of
the
minde
,
that
there
may
bee
nothing
in
thy
whole
inward
or
outward
man
vnmeete
for
so
great
a
feast
.
By
this
care
of
well
liuing
and
comming
with
a
cleane
heart
and
body
,
thou
shalt
gather
by
often
communicating
,
plentifull
fruite
,
and
a
great
increase
of
vertue
.
2
The
second
thing
,
in
this
disposition
of
our selues
towards
the
Lords
Supper
,
is
the
rectitude
of
our
intention
;
for
this
doth
not
onely
prohibit
vs
to
celebrate
the
communion
for
benefit
,
or
any
such
like
end
,
but
also
,
that
wee
come
not
of
a
dry
and
vnsauory
custome
:
come
therefore
to
this
heauenly
feast
,
onely
with
respect
to
doe
that
which
is
to
God
acceptable
,
and
to
thy selfe
and
thy
neighbour
profitable
.
To
this
ende
direct
thy
vowes
and
desires
to
God
,
and
consider
with
what
affections
and
desires
thou
oughtest
to
bee
drawne
to
celebrate
these
sacred
misteries
.
Therefore
1
let
the
conscience
and
remorse
of
thy
sinnes
draw
thee
,
hoping
by
him
whole
sacrament
it
is
,
to
be
purged
from
all
thy
sinnes
.
2
The
consideration
and
sight
of
thine
owne
infirmity
,
that
thou
maist
hereby
lay
hold
on
Christ
as
the
soueraigne
medicine
,
by
which
thou
maist
be
defended
from
all
infirmities
.
3
The
pressure
of
some
tribulation
,
that
by
him
who
can
do
all
things
,
thou
maist
more
speedily
be
deliuered
and
protected
from
all
aduersity
.
4
By
the
desire
of
obtayning
some
spirituall
benefit
or
grace
,
that
by
him
to
whom
the
Father
can
deny
nothing
,
thou
maist
obtaine
it
.
5
Thankesgiuing
for
all
benefits
Spirituall
and
Temporall
bestowed
vpon
thee
and
others
,
seeing
thou
hast
nothing
to
render
vnto
God
for
al
his
benefits
;
but
to
take
the
cup
of
saluation
and
call
vpon
the
name
of
the
Lord.
6
Charity
and
compassion
towards
thy
neighbours
,
seeing
nothing
can
interceed
for
the
remission
of
sins
but
the
bloud
of
Christ
Iesus
shed
for
vs
.
7
The
praise
of
God
,
seeing
wee
haue
nothing
whereby
sufficiently
to
praise
God
according
to
his
dignity
,
but
Christ
Iesus
whom
wee
Spiritually
receiue
.
8
The
loue
of
God
,
that
thou
maist
inuite
him
vnto
thee
,
and
maist
delightfully
imbrace
him
in
thy selfe
,
by
a
most
inward
spirituall
refection
.
9
The
thirst
and
desire
of
encreasing
of
grace
,
this
Sacrament
being
the
fountaine
of
graces
,
and
the
meanes
of
sanctification
.
10
An
ardor
&
earnest
desire
,
whereby
with
all
our
bowels
we
desire
through
the
power
of
this
his
exceeding
charity
&
sweet
refection
,
to
be
sanctified
from
all
vncleannesse
both
of
the
flesh
&
spirit
,
&
to
be
deliuered
from
al
dangers
and
temptations
,
&
inseparably
to
be
vnited
to
Christ
our
Sauiour
,
&
for
euer
to
be
preserued
in
his
loue
.
Whence
our
Sauiour
said
,
Father
,
I
will
,
that
they
which
thou
hast
giuen
me
be
with
me
euen
where
I
am
,
that
they
bee
one
as
wee
are
one
,
I
in
them
and
thou
in
me
,
euen
that
they
may
be
one
in
vs
.
These
are
some
of
the
ends
which
wee
must
set
before
vs
,
when
wee
come
to
celebrate
this
most
holy
communion
.
There
are
others
,
who
prouiding
for
the
more
vnlearned
sort
,
and
the
frailty
of
memory
,
doe
draw
from
these
seuen
petitions
of
the
Lords
praier
,
seuen
ends
and
considerations
sit
to
be
obserued
of
such
as
come
to
the
holy
communion
:
which
they
distingush
according
to
seuen
daies
of
the
weeke
,
assigning
one
to
euery
day
.
Thus
the
1.
day
thou
shalt
come
with
the
affection
of
a
faithfull
seruant
,
desiring
that
the
name
of
God
may
bee
hallowed
and
sanctified
of
all
,
and
may
be
honoured
of
all
nations
.
2
Thou
shalt
put
on
the
affection
of
a
sonne
,
and
desire
that
the
Kingdome
of
God
and
the
inheritance
of
thy
heauenly
father
may
come
vnto
thee
and
all
that
call
vpon
his
name
.
3
Thou
shalt
take
vnto
thee
,
the
affection
of
a
spouse
,
intreating
,
that
as
in
heauen
,
so
in
thee
and
in
all
earthly
things
Gods
will
may
be
fulfilled
.
4
Thou
shalt
thinke
thy selfe
most
needy
,
and
shalt
come
with
a
beggers
affection
,
that
in
some
sort
thou
maist
bee
fitted
to
eate
the
heauenly
bread
,
and
that
thou
maist
daily
receiue
,
the
breade
of
Gods
word
,
and
the
bread
of
celestiall
helpes
to
liue
holily
.
5
Thou
shalt
put
on
the
affection
of
a
sinner
,
and
beholding
thy selfe
intangled
with
thy
sinnes
,
thou
shalt
make
hast
to
this
heauenly
banquet
,
that
thou
maist
obtaine
forgiuenesse
of
thy
sinnes
.
6
Considering
thy
imbecility
,
and
touched
with
the
affection
of
a
man
,
who
is
inclosed
with
most
puissant
aduersaries
,
thou
shalt
begge
to
bee
deliuered
from
the
enemies
of
God
,
thine
enemies
spirituall
and
temporall
.
7
Feeling
thy selfe
to
be
prone
to
all
euill
,
and
propense
to
all
kinde
of
vices
,
and
Sathan
euer
more
ready
to
assault
thee
,
thou
shalt
come
to
this
sacred
conduite
of
graces
,
that
thou
maist
be
requited
from
all
true
euils
,
namely
Satan
,
sinne
,
and
all
the
miseries
of
this
life
.
Some
there
are
who
not
vnprofitably
doe
order
their
intention
from
the
consideration
of
the
7
words
of
our
Sauiour
on
the
crosse
.
1
He
said
,
Father
forgiue
them
,
for
they
know
not
what
they
do
.
And
they
imitating
our
Sauiour
must
adorne
themselues
with
charity
,
and
pray
as
well
for
their
enemies
.
2
He
said
to
the
theefe
,
Very
I
say
vnto
thee
,
this
day
shalt
thou
be
with
mee
in
paradise
.
And
they
allured
by
the
largesse
of
so
great
a
promise
,
come
to
the
communion
that
they
may
conceiue
hope
,
and
draw
nere
to
the
reward
of
glory
.
3
Hee
said
to
his
mother
,
behold
thy
Son
,
and
to
his
disciple
;
behold
thy
mother
,
and
they
compelled
by
their
beggary
and
misery
,
come
to
his
holy
Sacrament
,
that
they
by
his
prouidence
,
may
be
prouided
of
all
necessaries
.
4
He
said
,
I
thirst
,
therfore
they
seeke
out
of
this
blessed
mystery
,
He
cried
,
and
out
of
the
loue
of
a
most
beloued
Son
,
it
is
finished
:
Therefore
they
celebrat
the
communion
,
that
by
a
constant
obedience
of
commandements
;
they
may
happily
finish
their
course
.
7
At
length
he
commended
his
most
holy
spirit
into
the
hands
of
his
Father
;
3
Now
followeth
,
the
stirring
vp
of
the
deuotion
which
is
the
third
thing
in
this
preparation
.
This
is
stirred
vp
by
an
attentiue
meditation
of
this
sacred
mistery
,
the
power
whereof
is
so
great
to
catch
,
and
inwrap
the
soules
of
men
with
loue
,
that
they
must
be
stony
,
or
rather
brasen
soules
,
which
at
the
presence
of
so
great
a
fire
,
melt
not
.
In
this
mystery
there
are
infinit
things
to
bee
meditated
,
but
I
will
reduce
all
to
three
points
:
namely
.
First
,
who
it
is
that
commeth
vnto
vs
.
Secondly
,
vnto
whom
he
commeth
.
Thirdly
,
for
what
cause
hee
commeth
.
I
call
it
comming
,
because
be
is
neuer
absent
from
his
owne
ordinance
,
but
commeth
with
his
effectuall
graces
to
replenish
the
soules
of
the
worthy
receiuers
.
Euery
one
of
these
points
may
bee
dilated
by
the
number
of
seauen
,
that
by
the
weeke
they
may
serue
by
distinct
reason
to
dispose
the
soule
.
Who
commeth
in
this
Sacrament
?
Christ
with
all
his
graces
to
bee
ioyned
vnto
mee
.
To
whom
commeth
he
?
to
me
a
despicable
man
,
who
am
not
worthy
to
bee
present
at
his
holy
Sacrament
,
or
present
my selfe
before
him
.
For
what
cause
comes
hee
?
Not
to
seeke
any
good
to
himselfe
,
but
that
he
might
giue
vnto
me
&
his
whole
Church
,
yea
the
whole
world
,
innumerable
good
things
.
1
Who
is
it
that
commeth
?
Christ
a
King
receiued
with
this
acclamation
;
Blessed
is
the
King
of
Israell
that
commeth
in
the
name
of
Lord
.
Behold
thy
King
will
come
vnto
the
righteous
and
a
Sauiour
.
2
Who
is
it
that
comes
?
Christ
the
Lord
,
who
saith
,
of
himselfe
Yee
call
me
Master
and
Lord
,
and
yee
say
well
,
for
so
I
am
.
But
such
a
Lord
as
laieth
on
his
seruants
the
sweete
yoake
and
easie
burden
of
his
Law
:
and
for
the
obedience
of
one
moment
,
thereof
in
and
through
Christ
will
giue
an
eternall
weight
of
glory
.
2
To
whom
comes
hee
?
To
his
slaue
,
who
more
then
millions
of
times
hath
broken
all
the
bands
of
his
most
holy
Law
,
and
shaken
off
the
yoake
of
all
due
seruice
,
and
more
then
so
,
hath
sworne
homage
and
subiection
to
the
aduersary
of
his
Lord
,
sin
and
Sathan
.
3
Why
comes
he
?
That
hee
might
draw
vnto
him
with
the
cords
of
Adam
,
3
Who
is
it
that
comes
?
Christ
our
Master
,
Be
not
you
called
Rabbi
;
for
there
is
one
that
is
your
Master
.
But
not
such
a
Master
as
binds
heauy
burdens
and
insupportable
vpon
the
shoulders
of
men
,
but
will
not
moue
then
with
their
finger
:
but
he
who
first
did
the
things
which
hee
taught
,
and
in
the
Doctrine
of
perfection
instructed
all
,
both
Men
and
Angels
,
and
euer
helpes
his
to
doe
their
duties
.
2
To
whom
comes
hee
?
To
his
ignorant
Scholer
and
Disciple
who
neuer
or
seldome
comes
to
heare
the
doctrine
of
vertues
,
and
besides
,
by
the
leuity
of
his
minde
,
doth
soone
depart
from
the
things
heard
.
3
For
what
cause
comes
he
?
4
Who
is
it
that
comes
?
Christ
our
friend
:
whose
loue
to
man
was
so
great
,
that
not
onely
of
his
enemies
he
made
seruants
whom
hee
redeemed
with
the
price
of
his
bloud
,
but
aduanced
them
to
the
dignity
of
his
greatest
friends
.
A
faithfull
friend
,
5
Who
is
it
that
comes
?
Christ
our
brother
;
who
being
true
God
and
Lord
of
men
,
is
not
ashamed
to
call
them
brethren
,
saying
:
I
will
declare
thy
name
vnto
my
brethren
.
The
first
begotten
brother
,
who
hauing
right
to
the
whole
inheritance
,
yet
most
willingly
admitted
others
adopted
by
his
Father
,
into
the
possession
of
it
.
2
To
whom
comes
he
?
To
mee
his
brother
,
but
the
killer
of
him
my
brother
,
who
as
an
other
Caine
haue
with
my
sinnes
slaine
iust
Abel
in
the
field
of
this
world
;
and
him
as
one
drunke
with
loue
,
and
not
with
wine
,
with
most
bitter
death
haue
I
slaine
and
punished
.
3
To
what
ende
came
hee
?
That
hee
might
preserue
me
his
brother
of
whom
hee
was
slaine
in
spirituall
life
which
he
had
before
giuen
mee
,
and
that
he
might
not
turne
mee
off
as
a
banished
and
vagabond
person
vpon
the
face
of
the
earth
.
6
Who
is
it
that
comes
?
Christ
our
Father
:
who
is
called
the
Father
of
the
world
to
come
:
and
as
Father
to
them
that
dwell
in
Ierusalem
,
7
Lastly
who
is
it
that
comes
?
Christ
our
bridgroome
;
who
saith
to
the
soule
hee
loueth
;
I
will
marrie
thee
vnto
mee
for
euer
:
I
will
marry
thee
vnto
mee
in
righteousnesse
,
and
in
iudgement
,
and
in
mercie
,
and
in
compassion
,
and
I
will
marry
thee
vnto
mee
in
faithfulnesse
,
and
thou
shalt
know
I
am
the
Lord
.
Hee
marries
the
soule
for
euer
vnto
him
,
because
he
would
neuer
depart
from
the
wedlocke
of
it
:
he
marries
it
in
righteousnesse
whilst
hee
iustifies
it
by
grace
:
in
iudgement
whilst
he
deliuers
it
from
the
aduersaries
;
in
mercy
and
compassion
,
whilst
hee
inricheth
it
with
celestiall
guifts
;
and
in
faithfulnesse
,
because
not
by
its
workes
,
but
by
faith
in
Christ
and
by
grace
,
is
it
admitted
vnto
so
great
dignity
.
2
To
whom
comes
hee
?
to
my
soule
,
vnto
which
that
of
the
Prophet
doth
well
agree
,
In
euery
high
hill
,
and
vnder
euery
greene
tree
,
thou
hast
plaied
the
Harlot
:
The
hill
,
is
the
occasion
of
waxing
proude
,
and
the
greene
tree
is
the
incitement
to
adhere
to
things
created
:
in
these
haue
I
euer
fallen
,
and
haue
prostrated
my selfe
to
pride
and
impure
loue
.
3
To
what
purpose
comes
hee
?
That
the
sorrowfull
soule
might
returne
vnto
him
,
and
bee
admitted
againe
,
most
louingly
into
the
bed
and
bosome
of
his
most
sweet
familiarity
.
For
thus
he
wooes
it
:
thou
hast
committed
fornication
with
many
louers
,
yet
returne
vnto
me
saith
the
Lord
,
and
I
will
receiue
thee
.
By
these
or
such
like
meditations
,
which
are
euery
where
to
bee
seene
,
thou
maist
easily
shake
off
all
sloathfulnesse
,
and
stirre
vp
thy selfe
to
deuotion
.
Nor
doe
I
thinke
any
long
time
required
hereunto
;
because
the
minde
,
being
warned
by
the
morning
praier
,
and
by
the
care
of
the
diuine
presence
(
of
which
after
)
doth
easily
collect
it self
,
and
dispose
a
man
to
celebrate
the
holy
Communion
with
all
due
and
possible
deuotion
.
4
The
last
point
of
preparation
,
is
the
vse
of
praier
:
which
must
be
generall
for
all
men
,
O
blessed
Trinity
,
O
my
Lord
God
,
O
most
omnipotent
Father
most
wise
Son
,
most
holy
Spirit
:
O
three
Persons
truely
distinct
,
and
one
most
pure
&
simple
Deitie
,
O
thou
that
art
the
Author
of
nature
,
giuer
of
grace
,
the
first
and
vniuersall
cause
of
all
things
,
and
the
most
in
deficient
fountaine
of
all
goodnesse
:
here
O
Lord
I
know
thou
art
present
after
a
most
heauenly
,
spirituall
,
true
,
comfortable
and
most
effectuall
and
powerfull
manner
to
the
soule
of
the
worthy
receiuer
.
I
worship
thee
as
my
God
with
my
whole
heart
and
with
al
my
strength
;
humbly
praying
thee
in
the
merites
of
my
Sauiour
Christ
,
that
all
my
thoughts
,
my
desires
,
words
and
workes
may
be
now
&
euer
acceptable
vnto
thee
,
&
that
thou
will
heare
my
praiers
,
and
for
thy
mercies
sake
not
without
comfort
dispatch
them
from
thee
.
I
thank
thee
,
O
fountain
of
goodnesse
,
for
the
innumerable
great
benefits
which
from
the
very
moment
of
my
conception
vntill
this
instant
houre
,
I
haue
receiued
of
thy
bounty
:
for
the
infinit
benefits
which
euen
now
at
this
very
time
I
receiue
from
thee
:
for
those
infinit
benefits
which
euen
vnto
the
ende
of
my
life
and
for
all
eternity
I
shall
receiue
,
out
of
the
treasures
of
thy
immense
goodnesse
and
bounty
.
For
I
am
O
Lord
without
all
comparison
lesse
then
least
of
thy
mercies
:
vnworthy
altogether
,
whom
thou
shouldest
remember
,
susteine
,
or
comfort
with
the
least
of
thy
benefits
.
But
now
especially
,
most
deere
Father
and
mercifull
God
:
I
giue
thee
thanks
from
the
bottome
of
my
heart
.
First
,
for
the
most
infinit
riches
which
thou
hast
placed
in
the
humanity
of
thy
onely
begotten
Sonne
,
my
Lord
Iesus
Christ
,
and
because
thou
hast
giuen
him
vnto
mee
for
a
Father
,
a
Teacher
,
a
Guide
and
a
Redeemer
.
Secondly
,
for
that
great
plenty
of
benefits
,
wherewith
thou
hast
not
onely
inriched
me
,
but
also
all
those
whom
by
thy
effectuall
grace
,
through
the
whole
Church
,
thou
callest
to
sanctification
and
newnesse
of
life
,
and
admittest
to
thy
most
sweete
familiarity
.
Thirdly
,
also
I
thanke
the
most
deere
Father
,
euen
with
all
the
strength
of
my
minde
,
for
this
thy
great
merey
,
in
taking
me
from
the
miseries
of
this
world
,
wherein
many
of
thy
seruants
farre
more
worthy
then
I
,
are
plunged
,
in
calling
mee
to
the
knowledge
of
thy
great
name
,
and
graunting
mee
so
many
helps
to
serue
thee
as
I
haue
.
Fourthly
,
for
all
the
talents
and
guifts
both
Naturall
,
Spirituall
and
Temporall
bestowed
on
mee
,
that
by
them
I
might
profitably
spend
my
time
,
helpe
others
according
to
my
calling
and
power
,
and
dispose
my selfe
,
by
thy
mercy
,
to
attaine
eternall
felicity
.
Fifthly
,
for
this
vicissitude
and
change
of
consolations
and
desolations
,
of
prosperities
and
aduersities
,
wherewith
thou
hast
wonderfully
wouen
and
seasoned
my
life
,
that
neither
through
continuall
aduersity
I
should
bee
cast
downe
,
nor
yet
by
assiduity
of
prosperity
I
should
be
made
drunke
.
Sixthly
,
for
this
inestimable
benefit
of
calling
and
admitting
mee
this
day
to
the
most
heauenly
participation
of
all
the
rich
treasures
that
are
hidden
in
the
life
,
death
,
resurrection
,
ascention
&
glorification
of
thy
onely
begotten
Sonne
and
most
sweet
Sauiour
.
And
now
,
O
my
Lord
God
,
being
animated
with
these
and
other
thy
innumerable
benefits
,
I
presume
humbly
to
sue
for
more
.
Giue
mee
Lord
and
all
that
now
are
prepared
for
this
heauenly
feast
,
this
day
,
our
dayly
bread
.
It
is
not
good
,
O
my
God
,
to
take
the
childrens
bread
and
giue
it
vnto
dogs
,
but
though
this
be
so
,
yet
sometimes
the
whelps
doe
eate
of
the
crummes
which
fall
from
their
Masters
table
.
Therefore
albeit
I
am
in
thy
house
like
a
despicable
whelpe
,
yet
this
day
by
thy
mercy
,
let
mee
feed
on
the
bread
of
thy
children
,
and
furnish
my
soule
with
all
graces
which
may
make
me
worthily
to
taste
of
thy
supper
.
Giue
me
thy
most
abundant
grace
,
that
I
may
come
to
this
my
Redeemers
banquet
,
with
such
assured
faith
,
profound
humility
,
due
reuerence
,
humble
feare
,
feruent
charity
,
constant
hope
,
and
thirsting
affections
,
that
I
may
there
appeare
to
bee
welcome
vnto
thee
,
and
may
receiue
into
my
soule
,
all
the
fruits
of
this
thy
most
heauenly
Sacrament
.
And
because
,
O
my
sweete
Father
,
Sauiour
and
Sanctifier
,
this
is
a
seruice
wherewith
thou
art
well
pleased
,
and
by
which
thou
conueiest
vnto
vs
the
bottomlesse
Ocean
of
all
thy
mercies
and
graces
;
I
will
now
powre
out
my
heart
further
in
thy
sight
:
and
because
thy
Sonne
my
Sauiour
is
omnipotent
,
I
will
for
his
infinit
merits
sake
pray
vnto
thee
for
all
men
.
Be
mercifull
therfore
,
O
Father
of
al
mercies
,
to
the
whole
world
and
replenish
it
with
thy
faith
and
knowledge
,
turning
the
Nations
which
are
voide
of
faith
to
the
knowledge
of
the
truth
in
thy
Sonne
Christ
Iesus
.
Turkes
,
Barbarians
,
Heretiques
,
Schismatiques
,
Idolaters
,
and
the
perfidious
Iewes
,
compell
them
now
at
length
to
enter
into
the
house
of
the
Church
.
Let
not
so
many
millions
created
in
thy
image
,
perish
:
Let
not
that
most
pretious
bloud
of
thy
Sonne
be
shed
for
them
in
vaine
,
I
lament
,
O
Lord
,
before
thee
,
these
my
brethren
thus
estranged
from
thee
,
and
the
miserable
condition
wherein
they
lie
intangled
;
and
if
I
could
,
I
would
beleeue
in
thee
with
all
the
vnderstandings
of
these
people
,
I
would
loue
thee
with
all
their
willes
,
and
I
would
perpetually
serue
thee
,
with
all
their
strengths
.
But
,
alas
,
I
can
doe
nothing
but
desire
and
lament
,
and
powre
out
my
laments
and
desires
before
thy
great
Maiesty
.
Haue
mercy
,
O
Lord
,
vpon
thy
whole
Church
,
increase
in
it
the
purity
of
faith
,
and
cleannesse
of
sanctification
,
and
extend
it
by
the
labour
of
thy
good
and
painfull
seruants
to
the
ends
of
the
whole
world
.
Behold
with
the
eye
of
thy
mercy
,
thy
righteous
ones
,
those
that
labour
more
and
more
for
a
further
measure
of
sanctification
,
preserue
and
increase
in
them
true
righteousnesse
:
Behold
all
miserable
sinners
lying
and
stinking
in
the
puddle
of
their
sinnes
,
draw
them
vnto
thee
,
and
take
them
by
a
mighty
hand
out
of
that
so
miserable
an
estate
.
Helpe
,
Lord
,
all
those
pastours
of
thy
flocke
,
and
giue
them
grace
that
both
by
word
and
example
they
may
shine
vnto
all
men
,
and
their
light
may
guide
and
direct
others
to
saluation
.
O
Lord
,
make
them
the
salt
of
the
earth
,
the
light
of
this
cloudy
world
,
the
cities
placed
vpon
a
high
hill
,
and
giue
them
grace
not
onely
to
aspire
vnto
,
but
to
attaine
that
purity
of
life
,
that
zeale
of
thy
glory
,
which
their
place
and
dignity
requires
.
O
Lord
,
poure
out
thy
mercies
vpon
our
King
and
all
other
Kings
and
gouerours
,
nobles
,
plebeians
,
and
all
the
whole
ranke
of
secular
men
that
call
vpon
thy
name
:
deliuer
them
from
their
aduersaries
,
ioyn
them
together
in
the
peace
of
thy
Gospell
,
inrich
them
with
a
zeale
and
care
of
obseruing
thy
commandements
,
that
they
may
liue
as
it
becommeth
Christians
and
may
obtaine
that
eternall
saluation
to
which
they
were
created
.
Forget
not
the
kingdoms
&
principalities
of
thy
Church
,
but
make
them
more
potent
then
their
enemies
,
giue
victory
to
their
armies
against
the
enemies
of
thy
faith
,
&
in
mercy
bestow
vpon
them
all
necessaries
for
the
quiet
and
comfortable
passage
or
this
mortall
life
.
I
bring
before
thee
,
O
Lord
,
my
Parents
,
my
Brethren
,
my
kindred
,
my
friends
,
humbly
praying
thee
to
giue
vnto
them
all
things
which
thou
shalt
know
to
bee
agreeable
to
thy
will
,
and
profitable
to
their
saluation
.
I
bring
also
into
thy
presence
,
all
captiues
,
imprisonned
,
sicke
,
tempted
,
troubled
,
agonizing
and
wounded
soules
,
and
all
such
as
are
in
any
extreame
and
grieuous
necessity
,
that
out
of
thy
goodnesse
they
may
receiue
liberty
,
health
victory
,
consolation
,
a
happie
death
,
and
a
full
remedy
and
recouery
of
all
their
necessities
and
wants
.
Yea
I
humbly
intreat
thee
O
most
mercifull
Father
,
for
all
my
enemies
,
that
in
all
things
thou
wouldest
be
good
vnto
them
:
and
that
for
the
infamy
which
they
haue
east
vpon
mee
thou
wouldest
giue
vnto
them
honour
:
for
detraction
,
a
good
fame
;
for
hatred
,
loue
,
and
for
all
the
euils
practised
against
me
,
all
temporall
things
profitable
for
this
life
,
and
in
fine
eternall
saluation
.
And
now
,
O
my
God
and
onely
refuge
,
I
come
vnto
thee
for
my selfe
,
and
will
declare
,
before
thee
,
my
owne
necessities
and
miseries
,
not
that
thou
maist
know
them
,
for
all
things
are
open
and
manifest
vnto
thy
eyes
;
but
that
whilst
with
mourning
and
griefe
I
pronounce
them
,
I
may
kindle
in
my selfe
the
desires
of
thy
mercy
,
and
may
draw
from
thee
,
the
remedies
of
my
griese
.
I
haue
sinned
,
O
Lord
,
beyond
the
number
of
the
sand
of
the
sea
,
my
iniquities
are
multiplied
against
mee
,
and
I
am
not
worthy
so
much
as
to
behold
the
heauens
,
because
of
the
multitude
of
my
sinnes
against
thee
.
Yet
in
confidence
of
thy
sonnes
merits
,
whose
bloud
was
a
sufficient
ransom
for
the
sinnes
of
the
whole
world
,
I
begge
for
his
sake
,
remission
of
all
my
sinnes
,
and
to
be
clensed
from
all
mine
iniquities
.
Graunt
vnto
mee
a
sauing
faith
to
hold
fast
on
thy
promises
;
a
true
repentance
,
that
for
the
loue
of
thee
,
I
may
detest
all
sinne
;
and
a
safe
protection
that
I
be
neuer
intangled
in
the
snares
of
Sathan
.
Giue
me
true
mortification
of
my
judgement
,
will
,
affections
,
and
sences
,
least
being
deceiued
by
these
which
are
euer
prone
vnto
euill
,
I
bee
drawne
from
those
things
which
are
pleasing
vnto
thee
.
Giue
me
a
true
contempt
of
earthly
things
,
that
I
may
neither
seeke
for
honours
,
nor
hunt
after
dignities
,
nor
desire
riches
or
pleasures
;
but
that
I
may
place
all
my
honour
,
all
my
treasures
,
all
my
delights
in
thee
,
who
art
the
fountaine
of
all
good
things
.
Deliuer
mee
from
all
temptations
and
guiles
of
my
inuisible
enemies
,
but
chiefely
from
them
,
that
come
vnder
the
vizard
of
good
,
least
seeking
after
that
which
is
good
,
I
should
be
pulled
away
from
the
true
good
.
Grant
,
O
my
Lord
God
,
that
that
faith
which
thou
hast
giuen
me
,
may
euermore
bee
preserued
and
increased
in
mee
.
Lighten
my
minde
with
a
supernaturall
light
,
that
it
may
know
the
diuine
mysteries
,
and
that
it
may
more
perfectly
vnderstand
those
things
which
I
beleeue
concerning
thee
and
thy
Sonne
.
Grant
me
a
firme
hope
,
whereby
I
may
altogether
forget
my selfe
and
may
place
all
my
cares
in
the
bosome
of
thy
prouidence
,
and
that
I
may
conside
,
that
I
shall
onely
out
of
thy
mercy
obtaine
eternall
life
,
and
all
things
necessary
to
the
attayning
therof
:
giue
mee
perfect
charity
,
whereby
I
may
most
ardently
loue
thee
and
my
neighbours
:
giue
mee
a
true
resignation
of
my self
and
agreeable
to
thy
will
.
Cheere
vp
my
minde
with
the
presence
of
thy
goodnesse
;
pacifie
my
soule
and
conscience
with
thy
peace
:
inkindle
me
with
the
zeale
of
thy
glory
,
and
saluation
of
my
brethren
:
powre
into
me
the
affection
of
compassion
whereby
I
may
compassionate
and
condole
the
miseries
of
others
,
and
according
to
my
weakenesse
helpe
them
.
Perfect
in
me
,
O
my
Creator
my
vnderstanding
with
prudence
and
discretion
,
that
in
all
things
I
may
hold
a
meane
:
giue
mee
a
docible
heart
,
that
I
may
not
frowardly
persist
in
my
owne
sence
and
opinion
:
Stirre
vp
in
mee
a
true
feruour
and
heate
,
that
I
may
not
slackly
and
coldly
,
but
most
diligently
serue
thee
:
and
adorne
me
with
the
virtue
of
attention
&
circumspection
,
that
I
may
take
heed
of
the
euils
of
my
soule
,
which
euery
where
daily
lie
in
waite
for
me
,
and
that
I
may
doe
nothing
by
my
negligence
which
may
bee
lesse
acceptable
and
pleasing
vnto
thee
.
Perfect
in
me
,
O
Lord
,
my
will
,
by
the
power
of
thy
righteousnesse
,
wherby
I
may
willingly
submit
vnto
thy
will
,
and
may
giue
vnto
euery
one
that
which
is
his
due
.
Subiect
me
to
thy selfe
by
the
power
of
Religion
,
and
giue
mee
the
vertue
and
guift
of
prater
that
in
all
things
I
may
seeke
thy
praise
,
&
giue
thee
that
worship
which
is
due
to
thy
great
name
.
Giue
mee
a
heart
penitent
for
my
sinnes
,
pious
towards
my
parents
,
deuoute
towards
my
betters
,
subiect
to
my
gouernours
,
thankefull
to
my
benefactors
;
affable
to
my
friends
,
simple
in
deeds
,
and
true
in
words
.
Such
a
heart
,
I
say
,
as
may
imitate
the
heart
of
thy
deare
Sonne
,
and
may
euer
offer
vp
vnto
thee
an
acceptable
sacrifice
.
Perfect
,
O
my
good
Father
the
irascible
part
of
my
soule
,
with
the
vertue
of
fortitude
,
so
that
in
all
aduersities
I
may
carry
my selfe
as
becommeth
mee
,
and
pressed
with
the
burden
of
afflictions
,
I
may
neuer
be
exorbitant
from
that
which
is
right
in
thy
eyes
.
Giue
me
a
minde
in
magnanimity
conspicuous
,
in
things
of
my
duety
and
thy
seruice
,
through
security
,
ioyfull
,
contemning
the
goods
of
this
world
for
thy
sake
,
susteyning
all
acerbities
and
sorrowes
,
albeit
many
and
long
enduring
,
and
perseuering
constantly
in
that
which
I
haue
well
begun
.
For
it
is
the
voice
of
thy
Sonne
,
that
not
he
who
hath
begun
,
and
left
off
from
his
enterprise
,
but
hee
that
continues
to
the
end
shal
be
saued
.
Perfect
in
me
,
O
my
God
,
my
concupiscible
faculty
,
with
the
beauty
of
temperance
,
whereby
I
may
both
flee
all
filthy
things
,
and
follow
after
honest
and
holy
things
,
and
in
the
care
for
my
body
,
may
onely
haue
respect
to
my
necessity
.
Cloathe
mee
,
O
Lord
,
with
abstinence
and
sobriety
,
that
I
may
hold
all
due
measure
in
eating
and
drinking
;
with
chastity
and
shame
fastnes
,
that
I
may
keepe
my
body
which
is
thy
Temple
,
immaculate
and
cleane
in
his
duty
before
thee
.
With
meekenesse
,
and
clemency
,
that
by
thy
helpe
I
may
restraine
all
indignation
and
anger
.
Cast
not
this
my
petition
,
O
my
God
,
out
of
thy
sight
,
but
giue
me
that
most
excellent
grace
of
humility
,
that
I
may
bee
made
the
true
disciple
of
Christ
thy
Sonne
and
my
Lord
,
and
may
account
my selfe
(
as
indeed
I
am
)
the
most
vile
of
all
others
,
and
may
truely
contemne
all
the
spend
our
and
glory
of
this
world
:
giue
mee
in
my
actions
modesty
,
in
my
tongue
silence
and
prudence
,
in
the
vse
of
all
things
moderation
,
and
victory
and
conquest
ouer
all
kind
of
curiosities
,
that
there
may
be
nothing
in
mee
,
that
may
displease
thy
Maiesty
.
Let
all
the
guifts
of
thy
holy
Spirit
rest
vpon
me
,
O
Lord
,
the
spirit
of
Wisdome
and
Vnderstanding
,
the
spirit
of
Counsaile
&
Strength
,
the
spirit
of
Knowledge
and
Piety
,
and
let
the
spirit
of
thy
Feare
fill
my
heart
,
that
by
these
guifts
I
may
bee
made
immoueable
from
thee
,
and
may
grow
vp
to
be
a
perfect
creature
in
Iesus
Christ
.
Of
other
guifts
&
graces
which
do
not
belong
vnto
sanctification
,
giue
mee
so
much
onely
as
may
serue
to
the
saluation
of
my
soule
,
and
performance
of
thy
will
.
And
grant
that
I
may
bee
imploied
all
my
life
in
such
businesse
as
may
bee
to
the
glorie
of
thy
name
&
my
owne
saluation
.
Giue
me
,
O
my
God
,
this
grace
,
that
in
all
the
talents
and
guifts
which
thou
hast
giuen
mee
,
I
may
neuer
seeke
my selfe
but
thy
praise
&
glory
:
giue
mee
of
thy
goodnesse
the
guift
of
perseuerance
,
that
by
no
sin
I
may
euer
be
separated
from
thee
,
but
vntil
death
and
for
euer
may
perseuer
in
thy
grace
.
Giue
me
by
thy
immortality
and
the
most
blessed
death
of
my
Redeemer
a
happie
end
of
my
daies
in
him
,
and
that
after
a
good
life
in
thee
,
I
may
die
the
death
of
the
Righteous
:
take
from
mee
,
the
too
much
loue
of
this
life
and
the
immoderate
feare
of
death
:
graunt
that
I
may
so
liue
,
that
I
may
say
with
the
Apostle
,
I
desire
to
be
dissolued
and
to
bee
with
Christ
:
Giue
me
an
inward
light
of
the
houre
of
death
,
that
I
may
flee
the
flattering
in●icements
of
the
world
:
giue
me
an
inward
sauour
of
blessed
eternity
,
that
I
may
ioyfully
forsake
all
transitory
things
:
Giue
me
a
true
resignation
in
thy
most
holy
will
,
that
I
may
willingly
depart
hence
,
when
&
how
thou
shalt
dispose
:
receiue
my
spirit
cloathed
with
thy
grace
&
loue
,
that
for
euer
it
may
cleaue
vnto
thee
:
To
conclude
,
take
from
me
whatsoeuer
may
keepe
me
from
thee
,
&
giue
me
O
Lord
my
Redeemer
,
most
potent
helps
to
liue
holily
and
die
happily
.
These
are
my
petitions
,
O
my
God
,
these
are
the
desires
of
my
heart
,
which
I
pray
&
beg
by
all
thy
mercies
&
the
infinit
merits
of
thy
Son
,
may
be
fulfilled
,
not
onely
in
me
,
but
in
all
my
brethren
vnto
the
worlds
end
,
that
we
may
euer
please
thee
in
this
life
,
and
inioy
thy
blessed
presence
in
the
life
to
come
.
Amen
.
Being
thus
prepared
;
for
some
good
time
,
before
the
communion
;
it
followeth
,
that
comming
into
the
Temple
;
thou
shouldest
cast
downe
thy selfe
vpon
thy
knees
;
and
prepare
thy selfe
further
;
inuocating
the
name
of
God
thus
:
O
blessed
Trinity
,
my
God
and
my
Lord
,
I
doe
now
come
to
be
partaker
of
all
those
heauenly
riches
of
my
Sauiours
life
,
death
and
resurrection
.
1.
In
confession
of
that
supreme
dominion
which
thou
hast
ouer
all
creatures
,
and
of
all
manner
of
subiection
which
wee
haue
towards
thee
.
2
In
commemoration
of
the
most
bitter
passion
and
death
of
Iesus
Christ
thy
Sonne
and
my
Sauiour
,
according
to
his
commandement
:
saying
,
As
often
as
you
doe
this
,
doe
it
in
remembrance
of
mee
.
3
In
thankfulnesse
,
for
all
those
infinit
riches
conferred
vpon
vs
by
his
most
precious
death
.
4
In
thankfulnesse
for
all
his
benefits
,
wherewith
he
hath
in
this
world
magnified
his
Saints
,
and
mee
his
most
vnworthy
seruant
.
O
most
omnipotent
Father
I
come
to
this
thy
true
refreshment
of
soules
,
confirme
in
mee
by
thy
grace
,
all
things
which
may
make
me
worthily
receiue
the
same
:
I
come
vnto
thee
,
that
thou
who
art
life
it selfe
,
may
by
thy
grace
quicken
mee
;
thou
which
art
the
light
,
may
illighten
me
,
thou
which
art
the
fire
,
may
inflame
me
;
thou
which
art
the
rest
,
may
quiet
mee
;
thou
which
art
the
purity
may
purifie
mee
,
and
thou
which
art
ioy
it selfe
may
reioice
me
.
I
humbly
pray
,
by
thy
wisdome
illuminate
me
that
I
may
worthily
vse
these
holy
mysteries
:
adorne
my
soule
with
those
seauen
fold
graces
of
the
blessed
spirit
,
that
by
thy
infinit
charity
,
I
may
bee
inflamed
,
to
receiue
it
worthily
.
O
my
God
:
I
come
vnto
thee
,
as
smalnesse
vnto
greatnes
,
as
darkenesse
vnto
light
,
as
vncleannesse
to
holinesse
,
as
infirmity
to
power
,
as
the
creature
to
God
his
Creator
:
O
make
mee
great
in
thy
eies
,
turne
my
darkenes
into
light
,
my
vncleannes
to
holines
,
my
infirmity
to
power
:
&
shew
thy selfe
in
mee
as
a
most
wise
and
potent
Creator
,
so
a
most
wise
and
louing
Recreator
&
Redeemer
:
I
am
most
vnworthy
to
receiue
so
great
fauours
,
I
confesse
,
altogether
vnworthy
,
because
I
haue
euer
offended
thee
and
past
by
al
thy
commandements
vnworthy
,
because
I
haue
euer
coldly
&
negligently
serued
thee
:
vnworthy
,
because
I
neuer
fully
&
with
all
my
heart
loued
thee
:
vnworthy
,
because
I
am
but
dust
and
ashes
,
nay
very
filth
(
&
if
any
thing
be
worse
)
worse
then
that
.
I
come
vnto
thee
whom
the
heauen
of
heauens
is
not
capable
of
,
how
much
lesse
this
house
?
I
come
vnto
thee
who
art
the
common
Father
of
Men
and
Angels
,
and
who
will
not
reuerence
his
Father
?
I
come
vnto
thee
,
who
art
the
Lord
of
all
creatures
:
&
who
will
not
doe
homage
to
such
a
Lord
?
I
come
vnto
thee
as
to
the
Father
and
Lord
,
whose
honour
I
haue
contemned
,
whose
sonnes
and
brethren
,
I
haue
not
once
,
but
often
both
by
word
and
example
smitten
,
and
who
will
not
tremble
to
stand
before
him
so
offended
?
I
come
vnto
thee
my
Lord
,
whose
seruant
I
haue
smitten
:
vnto
thee
my
Father
,
whose
Sonne
I
haue
slaine
:
I
smit
him
by
word
,
I
slew
him
by
example
,
and
shall
I
not
feare
such
a
Lord
,
and
reuerence
such
a
Father
?
Yes
surely
:
but
yet
as
I
come
with
feare
,
so
will
I
come
with
hope
,
as
I
come
with
reuerence
,
so
will
I
come
with
confidence
.
For
thou
hast
appointed
thy
Sonnes
bloud
whom
I
haue
slaine
,
to
be
the
only
soueragin
antidote
,
&
heauenly
remedie
to
heale
my
wounds
,
and
this
thy
blessed
Sacrament
to
be
the
Cabinet
out
of
which
I
must
take
that
sacred
plaister
.
for
it
is
the
bloud
of
Iesus
Christ
thy
Sonne
,
6
How
to
giue
thanke
after
the
Lord
Supper
is
receiued
.
IT
were
very
absurde
to
receiue
so
vnspeakable
a
gift
,
and
not
to
returne
thankes
:
if
after
dinner
,
rest
from
businesse
and
imployment
be
necessary
for
the
health
of
man
,
that
the
naturall
heate
may
concoct
the
meate
,
&
turne
it
into
the
nourishment
of
the
body
,
much
more
necessary
is
rest
(
this
feast
being
ended
)
from
distractions
and
businesse
,
that
the
benefit
of
this
Sacrament
may
come
vnto
vs
,
and
that
it
may
diffuse
his
vertue
&
strength
into
our
soules
.
But
who
will
be
so
ingrate
,
as
to
passe
by
such
and
so
greate
a
benefite
without
thanks
?
who
is
so
colde
,
as
that
hauing
tasted
meat
,
so
reeking
hoate
with
loue
,
doth
not
also
himselfe
waxe
hoate
?
surely
that
were
a
signe
either
of
spirituall
death
,
or
of
stupidity
disposing
vnto
death
.
After
the
holy
communion
if
thou
doest
not
feele
some
spirituall
refection
,
it
is
a
signe
of
spirituall
infirmity
or
death
.
Doest
thou
put
fire
in
thy
bosome
,
and
feelest
no
heate
?
or
hony
into
thy
mouth
and
feelest
no
sweetnesse
?
how
then
canst
thou
eate
and
drinke
at
this
heauenly
Table
,
and
not
be
drunke
with
the
plesures
of
Gods
house
?
therefore
let
vs
learne
of
others
who
haue
receiued
small
fauours
with
thankfull
hearts
,
to
take
this
great
benefite
with
no
lesse
thankfulnesse
.
When
Boos
perswaded
Ruth
to
gleane
the
cares
after
his
seruants
,
he
said
vnto
her
,
hearest
thou
,
my
daughter
,
goe
to
none
other
field
to
gather
,
neither
goe
from
hence
,
but
abide
with
my
maydens
:
let
thine
eyes
be
vpon
the
field
that
they
doe
reape
;
and
goe
thou
after
the
maydens
:
haue
not
I
charged
the
seruants
that
they
touch
thee
not
!
besides
,
when
thou
art
a
thirst
,
goe
vnto
the
vessels
and
drinke
of
that
which
the
seruants
haue
drawne
.
This
benefit
with
what
thankfulnesse
doth
she
repay
it
?
she
fell
on
her
face
,
and
bowed
her selfe
to
the
ground
,
and
said
,
how
haue
I
found
fauour
in
thy
sight
,
that
thou
shouldest
know
me
,
seeing
I
am
a
stranger
?
but
thou
art
called
not
by
a
rich
man
,
but
by
God
,
not
to
gather
cares
,
but
to
eate
the
bread
of
life
,
not
to
drinke
water
of
no
value
,
but
to
drinke
the
pretious
bloud
of
the
Lord
:
art
thou
inuited
?
with
what
great
humility
,
what
great
zeale
,
what
great
affections
of
loue
oughtest
thou
to
giue
thankes
for
this
benefit
?
Ester
inuiting
her
Lord
Ahashuerosh
to
a
banquet
,
hee
so
esteemed
it
,
that
he
said
vnto
her
,
What
is
thy
petition
Ester
that
it
may
bee
giuen
thee
?
And
what
wouldest
thou
haue
to
bee
done
?
Albeit
thou
askest
the
one
halfe
of
my
Kingdome
it
shall
bee
giuen
thee
.
Out
of
doubt
,
here
is
greater
cause
(
without
all
comparison
)
of
thankefulnesse
:
for
there
the
handmaide
inuites
the
King
,
but
here
the
King
inuites
his
vnprositable
seruant
:
there
are
earthly
cates
,
here
are
heauenly
viands
:
from
the
banquet
proceeded
the
death
of
an
enemy
,
and
temporall
safety
,
but
from
this
ariseth
the
destruction
of
sinnes
and
spirituall
saluation
.
Who
then
is
it
,
that
admitted
to
so
magnificent
a
feast
,
doth
not
offer
vnto
God
,
so
inuiting
him
not
onely
a
part
of
his
heart
,
but
the
whole
heart
and
whatsoeuer
he
is
or
hath
?
Who
is
it
,
that
doth
him
not
all
duties
of
loue
and
praise
?
It
is
the
duty
of
all
holy
men
,
as
soone
as
they
haue
tasted
this
heauenly
feast
,
to
recognize
the
great
benefit
of
it
,
and
to
giue
God
immense
thanks
for
it
.
Holy
Dauid
may
seem
to
haue
prophesied
the
same
:
all
such
as
are
fat
haue
eaten
and
worshipped
:
all
they
that
goe
down
into
the
dust
shal
kneele
before
him
.
And
who
are
these
fat
ones
of
the
earth
?
are
they
not
the
righteous
and
holy
men
,
which
in
this
world
possesse
the
true
riches
,
and
are
fatted
with
celestiall
cogitations
,
and
enioy
the
most
pure
pleasures
of
the
spirit
?
Who
are
those
that
go
down
into
the
dust
?
Is
it
not
the
humble
in
heart
,
who
in
contempt
of
themselues
fall
downe
vpon
the
earth
,
and
make
themselues
inferiour
vnto
all
?
These
doe
first
eate
,
that
is
,
take
the
misteries
of
the
body
and
bloud
of
Christ
,
&
presently
praise
the
Lord
and
adore
him
with
thankefull
hearts
.
I
doe
no
wrong
vnto
this
place
of
the
Psalms
,
in
expounding
it
thus
:
for
two
worthy
&
learned
men
long
since
haue
so
vsed
it
.
vnto
thee
will
I
pay
my
vowes
,
vnto
thee
will
I
giue
thanks
.
Where
wee
read
,
thy
vowes
are
vpon
mee
,
O
God
,
I
render
praises
vnto
thee
.
Thy
vowes
,
my
God
,
and
thy
desires
,
or
those
which
thou
desirest
from
this
thy
creature
,
are
not
farre
off
,
I
can
easily
haue
them
,
they
are
ready
without
mee
,
I
haue
them
within
my selfe
,
which
are
praises
and
thankefulnesse
which
for
so
great
a
benefit
,
I
will
answere
thee
.
Being
with
such
cogitations
as
this
,
stirred
vp
;
thou
must
for
some
halfe
houre
,
or
as
thou
shalt
thinke
fit
,
get
thee
into
some
priuate
place
,
and
bestow
thy self
in
giuing
of
thanks
.
And
if
thou
hast
not
better
of
thine
owne
,
or
be
one
of
them
who
being
acted
and
lead
by
the
Spiof
God
,
need
no
preuention
of
meditations
;
thou
maist
vse
these
seauen
meditations
,
which
may
be
assigned
to
euery
day
of
the
weeke
.
1
Meditation
.
1.
Behold
Christ
Iesus
thy
Sauiour
in
thy
heart
by
faith
,
as
a
most
potent
King
and
thy selfe
,
as
one
guilty
of
many
sinnes
,
standing
before
him
,
and
desiring
mercy
.
2
Giue
him
infinit
thankes
.
1.
That
he
hath
beene
pleased
to
leaue
thee
so
great
a
pledge
of
his
loue
as
to
be
present
at
this
holy
Sacrament
,
not
as
a
Iudge
punishing
thy
sinnes
:
but
as
a
most
louing
Father
and
King
,
pardoning
thy
offences
.
2.
That
with
so
great
fauour
hee
hath
heard
thy
praiers
put
vp
with
such
a
polluted
heart
and
lips
.
3.
That
hee
▪
would
condiscend
to
dwell
in
that
fowle
and
vnprepared
house
of
thy
heart
.
3
Detest
all
thy
sinnes
before
him
:
conceiue
a
hearty
sorrow
for
them
,
and
humbly
begge
pardon
of
him
.
4
Loue
him
with
thy
whole
heart
:
namely
so
;
as
that
thou
haue
a
firme
desire
and
purpose
,
that
thou
wilt
doe
nothing
that
is
contrary
to
him
;
that
thou
wilt
doe
nothing
that
is
contrary
to
him
;
that
thou
wilt
loue
nothing
but
what
in
act
or
vertue
tends
to
him
,
and
that
thou
wilt
preferre
him
before
thy selfe
and
all
other
things
.
5
At
the
last
aske
of
God
,
seauen
gifts
,
which
some
do
conceiue
the
blessed
Virgin
did
dayly
begge
of
God
.
1.
An
effectuall
helpe
,
that
thou
maist
in
some
measure
performe
the
commandement
of
the
loue
of
God
.
2.
That
thou
maist
constantly
loue
thy
neighbour
,
&
euery
holy
thing
which
he
loueth
.
3.
That
whatsoeuer
euill
he
hateth
,
thou
also
maist
hate
the
same
.
4.
That
thou
maist
be
adorned
with
humility
,
chastity
,
contempt
of
the
world
,
and
al
other
necessary
graces
.
5.
That
he
would
make
thy
minde
&
thy
body
a
worthy
temple
and
habitation
for
himselfe
.
6.
That
at
length
after
this
mortality
being
don
away
thou
maist
for
euer
enioy
his
most
blessed
presence
,
&
maist
with
the
eies
of
thy
flesh
clearely
see
his
most
holy
humanity
and
with
the
eies
of
thy
minde
behold
and
possesse
his
diuinity
.
7.
That
in
this
temple
,
and
in
all
other
temples
and
places
throughout
the
whole
world
,
he
may
receiue
all
due
&
worthy
reuerence
,
acknowledgement
,
honour
and
praise
.
2
Meditation
.
1.
Behold
Christ
thy
Sauiour
in
the
midst
of
thine
heart
as
thy
Lord
,
who
redeemed
thee
with
the
price
of
his
bloud
:
and
thy selfe
as
his
seruant
,
who
by
a
new
conceiued
feruour
wouldst
returne
vnto
him
;
desirous
in
all
things
to
please
him
.
2
Giue
him
immense
thanks
.
1.
That
he
wold
be
present
at
the
Sacrament
,
&
as
a
Master
would
gouern
the
habitation
of
thy
hart
,
&
compose
with
the
gift
of
mortification
,
the
multitude
of
thy
affections
.
2.
That
with
such
meekenes
,
receiued
the
petitions
of
his
runnagate
seruant
.
3.
That
being
King
of
kings
,
whom
the
heauens
cannot
receiue
,
yet
vouchsafeth
in
admirable
manner
,
to
dwell
in
the
base
cottage
of
his
vnworthy
seruant
.
3
Desire
that
at
the
presence
of
thy
Lord
,
the
house
of
thy
heart
may
be
quiet
and
in
peace
.
And
resolue
with
thy selfe
that
thou
wilt
mortifie
thy
iudgement
,
will
,
affections
and
fences
,
and
cast
away
whatsoeuer
shall
displease
him
.
4
Loue
him
with
all
thy
soule
,
which
thou
shalt
doe
,
if
thou
doest
submit
thy
life
vnto
him
,
if
onely
thou
wouldest
haue
life
and
wouldest
keepe
it
,
that
it
might
obey
him
;
if
thou
dost
direct
all
thy
cogitations
,
desires
,
words
and
workes
to
his
good
pleasure
.
5
Thou
shalt
aske
of
him
those
seauen
things
in
the
first
Meditation
.
3
Meditation
.
1
Behold
Christ
thy
Sauiour
in
the
midst
of
thy
heart
as
thy
Master
,
which
teacheth
thee
the
way
of
saluation
,
and
giues
grace
to
performe
what
he
teacheth
:
and
thy selfe
as
his
disciple
,
who
for
thy
great
negligence
hast
learned
little
or
nothing
of
him
.
2
Giue
him
infinit
thankes
.
1
Because
he
would
be
present
at
the
Sacrament
,
that
as
a
most
wise
Doctor
he
might
teach
thee
the
way
of
perfection
,
and
instruct
thee
in
things
to
be
done
and
omitted
.
2
Because
with
so
great
mercie
hee
hath
heard
the
petitions
of
his
Disciple
,
crauing
heauenly
knowledge
.
3
Because
the
Master
of
Angels
and
Men
hath
deigned
to
remaine
in
the
lowest
ranke
of
thy
polluted
heart
to
teach
thee
.
3
Blush
before
him
,
because
thou
art
so
estranged
from
his
Doctrine
,
and
art
so
filly
a
scholler
in
the
imitation
of
him
.
Resolue
also
with
thy selfe
that
thou
wilt
forsake
all
created
things
both
in
thy
vnderstanding
and
affection
,
and
wilt
wholy
cut
off
all
inordinate
loue
of
the
creatures
from
thee
.
4
Loue
him
with
thy
whole
minde
.
Which
thou
shalt
doe
,
if
thou
resolue
to
clense
thy
spirit
from
euery
thing
that
may
displease
him
,
if
thou
purpose
to
adorne
it
with
vertues
,
if
thou
doe
continually
adhere
vnto
him
,
in
thy
memory
,
vnderstanding
and
will
;
if
thou
dost
labour
for
ttanquillity
of
the
minde
that
Christ
himselfe
may
dwell
in
thy
heart
.
5
Aske
of
God
,
those
seauen
things
before
remembred
.
4
Meditation
.
1.
Behold
Christ
thy
Sauiour
in
thy
heart
,
as
thy
most
faithfull
friend
,
who
hath
aduanced
thee
his
owne
workemanship
,
and
his
owne
vassall
to
his
familiarity
and
friendship
:
and
thy selfe
as
a
friend
at
the
table
,
or
rather
an
hireling
,
who
when
thou
receiuest
comfort
,
then
louest
,
him
,
but
being
beaten
for
thy
amendement
,
waxest
cold
in
loue
.
2
Giue
him
imnense
thankes
.
1.
Because
hee
would
bee
present
at
the
Sacrament
,
that
hee
might
visit
thee
being
made
his
friend
by
grace
,
and
that
hee
might
talke
with
thee
words
sweeter
then
hony
.
2.
Because
with
so
louing
eares
hee
heard
the
petitions
of
his
friend
,
begging
perseuerance
in
friendship
.
3.
Because
as
a
most
rich
friend
hath
determined
to
dwell
by
grace
in
the
conclaue
of
his
most
poore
friends
heart
.
3
Conceiue
shame
and
griefe
;
of
thy
owne
nakednesse
,
who
art
spoiled
of
vertues
,
and
couered
with
sordid
rags
of
vices
:
kindle
the
desires
of
vertue
,
especially
such
as
thou
most
needest
:
aske
them
instantly
,
and
exercise
some
of
them
with
internall
acts
as
time
and
place
will
suffer
.
4
Loue
the
Lord
thy
God
with
all
thy
strength
.
And
that
thou
shalt
doe
,
if
thou
doest
offer
vnto
God
the
powers
of
thy
soule
and
also
the
sences
and
instruments
of
thy
bodie
in
the
vnion
of
his
powers
and
sences
,
and
determinest
to
vse
them
euer
to
his
seruice
.
5
Begge
of
God
the
seauen
graces
aforesaid
.
5
Meditation
.
1.
Behold
Christ
thy
Sauiour
in
thy
heart
,
as
thy
elder
brother
,
and
the
first
borne
of
many
brethren
,
who
hath
reconciled
the
enemies
of
his
eternall
Father
vnto
him
,
and
made
them
his
brethren
:
and
thy selfe
as
a
little
brother
,
worthily
the
least
,
or
rather
vnworthy
of
such
a
name
,
because
thou
art
both
in
life
and
manners
most
vnlike
vnto
him
.
2
Giue
thankes
.
1.
Because
he
would
please
to
be
present
at
the
Sacrament
,
that
he
might
not
call
thee
an
enemie
,
but
might
acknowledge
thee
for
a
brother
,
&
might
deuide
with
thee
his
fathers
inheritance
.
2.
Because
hee
would
heare
with
so
great
loue
,
the
petitions
of
his
brother
so
vnlike
him
in
manners
,
and
by
the
coldnesse
of
conuersation
,
affecting
him
with
tediousnesse
.
3.
Because
the
first
borne
Sonne
of
our
heauenly
Father
reigning
now
in
heauen
,
did
not
abhorre
the
base
and
obscure
dwelling
of
his
brother
remayning
in
exile
;
but
was
pleased
to
dwell
in
it
.
3
Obserue
thy selfe
to
bee
distanced
from
so
louing
a
brother
,
and
complaine
of
thy
misery
,
wish
ardently
by
praier
his
intimous
familiarity
,
and
propose
to
thy selfe
that
all
things
necessary
to
obtaine
this
guift
are
to
be
performed
of
thee
.
4
Loue
him
,
with
all
thy
power
,
which
thou
shalt
doe
,
if
thou
doest
effectually
propose
and
faithfully
performe
it
that
with
all
thy
indeauour
,
thou
wilt
be
aduersant
to
all
euill
and
performe
all
that
is
good
.
5
Thou
must
aske
those
seauen
things
before
named
.
6
Meditation
.
1.
Behold
thy
Sauiour
Christ
in
the
midst
of
thy
heart
;
as
a
most
pious
Father
,
who
begate
thee
on
the
crosse
not
with
pleasures
but
sorrowes
:
and
thy selfe
as
the
prodigall
sonne
returning
from
a
farre
countrey
,
after
thou
hast
wasted
all
thy
Lords
goods
with
vicious
liuing
,
and
knowest
thy selfe
,
to
stand
in
neede
of
his
goods
and
mercy
.
2
Giue
him
infinit
thankes
.
1.
Because
hee
vouchsafed
his
presence
at
the
Sacrament
,
that
hee
might
claspe
thee
in
the
armes
of
his
loue
,
being
his
forlorne
and
cast
away
sonne
returning
vnto
him
from
a
most
barren
land
,
namely
from
thy selfe
.
2.
That
with
so
much
pity
he
would
receiue
the
petitions
of
his
most
vnthrifty
and
disobedient
child
,
begging
pardon
of
him
.
3.
Because
a
father
most
worthy
of
infinit
loue
,
would
not
onely
receiue
into
his
house
a
most
vngracious
child
,
but
also
would
dwell
euen
in
the
dung-hill
of
his
filthy-breast
.
3
Being
placed
before
him
,
instantly
desire
&
beg
of
him
true
sanctification
:
that
being
clensed
from
sinnes
and
adorned
with
all
vertues
,
thou
maist
cleaue
vnto
him
continually
both
in
understanding
and
affection
,
&
by
perfect
faith
and
charity
maist
liue
of
him
,
through
him
,
and
for
him
.
4
Loue
him
with
all
thy
might
;
so
that
for
him
thou
despise
thy
life
(
if
need
be
)
the
health
of
thy
body
,
riches
,
pleasures
,
and
honours
,
and
accustome
thy selfe
to
llue
without
the
creatures
.
5
Begge
the
seauen
abouesaid
.
7
Meditation
.
1.
Behold
thy
Sauiour
in
the
midst
of
thy
heart
,
as
thy
most
sweet
bridegroome
,
who
loued
thy
soule
,
not
because
worthy
,
but
because
hee
would
,
and
so
pleased
his
owne
goodnesse
:
and
thy
owne
sould
as
his
spouse
ioyned
vnto
him
by
the
bond
of
marriage
,
and
allured
&
enticed
to
him
,
by
infinit
benefits
bestowed
.
2
Giue
him
infinit
thanks
.
1.
Because
he
was
pleased
to
be
present
at
the
Sacrament
,
that
he
might
ioyne
thee
spiritually
but
inseparably
vnto
him
,
and
might
cherish
the
with
the
sweete
imbracements
of
most
chast
loue
.
2.
Because
hee
heard
the
intreaties
of
a
most
faithlesse
spouse
,
begging
his
fauourable
aspect
and
imbracing
.
3.
Because
hee
hath
decreed
for
euer
to
dwell
with
thee
in
thy
bosome
,
as
in
a
bed
of
all
other
most
desired
of
him
.
3
Raise
vp
thy
affection
towards
eternall
glory
,
and
compell
thy selfe
feruently
to
desire
it
,
and
to
bee
transported
from
this
miserable
world
:
and
say
to
him
as
to
thy
husband
,
tell
mee
,
thou
whom
my
soule
loueth
,
where
thou
feedest
,
where
thou
liest
at
noone
.
4
Here
gather
together
all
the
affections
of
loue
:
and
loue
the
Lord
thy
God
,
with
all
thy
heart
,
with
all
thy
soule
,
with
all
thy
minde
,
with
all
thy
powers
,
with
all
thy
strength
,
and
with
al
thy
might
.
5
Aske
of
God
those
seauen
former
petitions
.
This
forme
of
thankesgiuing
if
thou
likest
not
,
vse
thy
owne
iudgement
in
some
other
.
But
bee
sure
thou
omit
not
this
duetie
.
For
the
sinne
of
unthankefulnesse
is
of
all
other
sinnes
the
most
daungerous
,
albeit
thou
shouldest
receiue
,
but
verie
small
benefits
:
but
receiuing
so
manie
and
so
vnspeakable
benefits
(
especially
this
whereof
no
man
can
account
the
worthinesse
)
it
were
most
intollerable
not
to
giue
thankes
.
And
for
this
cause
,
is
it
,
that
thou
receiuest
not
the
mercies
thou
often
desirest
,
because
thou
hast
beene
so
vnthankefull
for
this
so
great
a
benefit
so
often
receiued
.
For
as
that
deuout
father
writeth
,
Wee
see
many
at
this
daie
aske
with
great
importunity
the
things
they
know
that
they
want
,
7
Of
the
studie
of
Christians
and
how
they
should
profit
in
learning
.
THere
is
no
man
but
knowes
Idlenesse
to
be
the
maine
enemy
of
all
vertues
:
therefore
must
the
Christians
labour
be
to
keepe
him
off
,
and
shut
him
out
of
doores
.
It
is
not
by
Idlenesse
or
sleepe
,
that
the
reward
is
obtained
,
as
one
saith
.
As
there
is
no
worke
proceeds
from
him
that
sleepes
,
so
there
is
no
fruite
,
but
losse
comes
of
Idlenesse
.
Idle
Esau
(
lost
the
blessing
of
birthright
,
because
hee
had
rather
haue
meate
gotten
to
his
hand
,
then
seeke
it
.
But
painfull
Iacob
found
fauour
with
both
his
parents
.
Therefore
,
in
all
thy
studies
and
readings
which
thou
dost
vndertake
for
increase
of
thy
knowledge
,
labour
to
bring
with
thee
a
right
intention
,
and
a
true
scope
,
vnto
which
all
thy
knowledge
is
to
bee
directed
.
Thou
must
not
learne
or
read
,
that
thou
maist
become
renowmed
amongst
men
,
not
that
thou
maist
bee
instiled
a
learned
man
,
not
that
thou
maist
bee
holden
for
a
great
man
,
not
that
thou
maist
steppe
vp
into
the
chiefest
Pulpits
,
and
Chaires
of
Doctors
,
not
that
thou
maist
gaine
preferments
in
the
Church
or
policy
:
because
to
learne
to
this
end
is
great
vanity
.
Thou
must
not
learne
,
that
thou
maist
satisfie
the
appetite
of
knowing
if
thou
maist
know
new
and
subtill
things
,
that
thou
maist
onely
fill
thy
vnderstanding
with
the
knowledge
of
excellent
things
for
this
is
vaine
curiositie
.
But
learne
thou
,
that
thou
maist
please
God
,
that
thou
maist
accommodate
thy selfe
to
his
good
pleasure
and
the
prescript
of
his
obedience
:
that
in
knowing
God
better
,
thou
maist
more
ardently
loue
him
and
more
feruently
serue
him
,
and
more
diligently
performe
the
duties
of
the
calling
wherein
God
hath
placed
thee
.
A
blemish
in
any
garment
is
vncomely
,
but
in
a
most
pretious
garment
of
silke
,
or
costly
stuffe
,
much
more
vncomely
:
so
a
preposterous
intention
in
euery
labor
of
man
is
discommendable
,
but
in
the
gayning
of
knowledge
is
much
more
intollerable
.
The
great
daunger
of
such
as
direct
their
studies
to
such
vaine
ends
,
the
wise
man
well
describes
:
His
meate
in
his
bowels
was
turned
;
the
gall
of
Aspes
is
in
the
midst
of
him
:
hee
hath
deuoured
substance
and
shall
vomit
it
:
for
God
shall
draw
it
out
of
his
belly
.
For
knowledge
is
as
bread
,
whereby
wee
refresh
the
minde
,
which
shall
be
turned
into
gall
when
wee
direct
it
to
vanity
and
ambition
.
And
the
learned
doth
but
vomit
it
vp
,
when
from
his
drie
and
barren
heart
he
powres
it
out
,
without
all
profit
either
to
himselfe
or
his
hearers
.
And
it
shal
be
drawne
out
of
his
belly
,
when
the
labour
of
such
a
foolish
man
is
left
without
reward
:
because
it
is
not
approoued
of
his
maker
.
This
sence
I
must
not
bee
said
to
feigne
,
for
a
great
learned
father
auoucheth
it
,
saying
,
So
that
whosoeuer
of
vanitie
and
curiositie
labour
to
learne
,
doe
not
onely
faile
to
bee
illuminated
in
the
knowledge
of
the
Truth
,
but
are
thorowlie
blinded
that
they
can
neuer
come
to
the
knowledge
of
the
truth
:
Seeing
hereby
the
heart
of
man
is
so
caried
away
,
and
drawne
out
of
it selfe
,
in
considering
of
the
impertinent
things
,
that
it
cannot
returne
vnto
the
circumspection
of
it selfe
;
and
so
make
the
most
excellent
instrument
of
Vertue
,
Knowledge
,
to
bee
the
ruine
and
destruction
of
Vertue
.
Wouldest
thou
vainely
haue
thy
knowledge
set
a
broach
with
men
?
But
yet
heerein
thou
shalt
not
become
glorious
:
because
God
casts
downe
such
as
exalt
themselues
,
and
brings
them
into
great
contempt
.
Wilt
thou
satisfie
thy
curiosity
and
too
much
desire
of
knowledge
?
But
whilst
thou
desirest
to
know
,
only
for
knowledge
sake
,
thou
both
hurts
thy
conscience
,
and
resists
the
true
knowledge
which
affects
and
mooues
thy
will
.
Therefore
in
knowledge
,
seeke
nothing
but
God
,
and
in
the
acquisition
and
vse
of
it
,
labour
not
to
please
the
foolish
world
but
the
wise
God
.
The
studies
which
proceed
from
such
a
holy
intention
will
easily
bee
ioyned
with
vertue
:
which
are
two
sisters
that
must
at
once
bee
laboured
for
.
Because
knowledge
without
vertue
is
little
or
nothing
worth
,
and
vertue
without
knowledge
lame
.
Therefore
let
thy
knowledge
be
full
of
vertue
,
and
thy
vertue
seasoned
with
knowledge
that
thou
wander
not
in
the
way
of
vertue
.
But
yet
there
is
more
care
to
bee
had
of
vertue
then
knowledge
,
which
being
the
end
of
knowledge
,
must
haue
the
first
and
chiefest
place
in
thy
heart
and
care
.
Therefore
wee
must
neuer
for
the
attayning
of
knowledge
omit
the
actions
of
vertue
.
The
workes
of
vertue
make
vs
holy
,
but
the
studie
of
knowledge
onely
make
vs
learned
.
Therefore
Sanctity
is
to
bee
preferred
before
science
.
If
after
many
yeares
studie
,
thou
hast
profited
so
much
as
to
become
most
learned
,
and
hast
not
profited
in
vertue
and
humility
.
Oh
how
foolish
art
thou
,
how
little
worth
,
how
reproueable
,
who
hast
not
onely
wasted
thy
age
but
all
thy
substance
with
harlots
,
and
hast
cast
off
thy
spouse
,
most
worthy
of
all
loue
?
For
what
is
knowledge
without
vertue
but
a
●harlot
?
What
doth
it
,
but
eate
vp
the
strength
of
thy
minde
,
and
with
the
infirmity
of
vanity
,
consume
all
the
actions
of
thy
life
?
how
vnhappy
art
thou
that
wouldest
not
vnderstand
to
doe
well
?
That
therfore
thy
knowledge
may
not
damne
thee
,
nor
make
thee
poore
and
miserable
,
ioyne
it
with
vertue
,
and
to
this
end
onely
labour
to
get
knowledge
;
that
euery
day
thou
maist
bee
made
better
,
and
as
thou
growest
more
learned
,
so
thou
maist
also
grow
vnto
a
greater
measure
of
sanctification
.
Onely
forget
not
this
:
that
euermore
,
thou
begin
thy
study
or
reading
with
praier
vnto
God
who
is
the
God
of
knowledge
,
Whom
shall
I
aske
concerning
these
things
,
and
to
whom
may
I
more
profitably
confesse
my
vnskilfulnesse
then
to
thee
,
vnto
whom
my
inflamed
studies
of
thy
Scriptures
are
not
grieuous
nor
displeasing
?
Giue
that
which
I
loue
,
for
I
loue
,
and
euen
that
thou
hast
giuen
mee
.
Giue
good
Father
,
who
truely
knowest
to
giue
good
guifts
to
thy
sonnes
.
Giue
,
because
I
haue
vndertaken
to
know
thee
,
and
it
is
a
great
labour
vnto
mee
,
vntill
thou
openest
.
For
Christs
sake
I
beseech
thee
,
in
his
name
who
is
the
Holiest
of
holies
,
let
no
man
reproue
mee
.
I
haue
beleeued
and
therefore
haue
I
spoken
.
This
is
my
hope
,
vnto
this
doe
I
make
hast
,
that
I
may
contemplate
the
delights
of
the
Lord
.
Behold
,
thou
hast
made
my
daies
old
,
and
they
passe
away
,
and
how
I
know
not
,
and
wee
say
,
a
time
and
a
time
;
and
times
and
times
.
How
long
hath
hee
spoken
this
,
how
long
hath
he
done
this
,
and
in
how
long
time
,
that
I
haue
not
seene
.
And
this
sillable
hath
a
double
time
,
that
simple
briefe
sillable
.
Wee
say
these
things
,
wee
heare
these
things
,
and
wee
are
vnderstood
,
and
doe
vnderstand
:
most
manifest
and
most
vsuall
are
these
things
,
and
yet
againe
the
same
things
,
are
too
much
hid
,
and
there
is
a
new
inuention
of
them
.
If
therefore
thou
doest
thus
come
to
learne
,
and
doe
thus
importune
God
,
thou
shalt
much
profit
in
all
thy
labours
of
learning
.
8
Of
the
examination
of
the
conscience
before
dinner
.
HEre
I
purpose
not
to
bee
long
,
because
hereafter
a
sitter
place
will
offer
it selfe
to
declare
the
necessity
and
profits
of
this
exercise
.
Yet
thus
much
let
me
say
,
that
it
helpeth
very
much
to
the
acquiring
of
the
purity
of
the
heart
and
conscience
;
for
as
the
cloath
which
is
often
washed
,
is
so
much
the
cleaner
,
so
the
conscience
by
such
examination
becomes
so
much
the
purer
,
by
how
much
it
is
examined
oftner
.
Therefore
if
the
commodity
of
time
will
serue
thee
,
a
little
before
thy
dinner
,
discusse
thy selfe
thus
;
Consider
the
state
of
thy
minde
and
body
,
what
is
awanting
,
what
it
hath
profited
,
what
hinders
thee
to
profit
.
And
how
thou
maist
meere
with
it
,
either
by
declyning
or
resisting
,
or
gouerning
,
or
tolerating
some
thing
.
Search
into
thy selfe
how
thou
hast
spent
that
morning
,
how
thou
hast
walked
with
God
,
that
thou
maist
repent
thee
of
that
wherein
thou
findest
thou
hast
offended
.
Take
an
account
of
thy selfe
,
and
〈◊〉
a
iust
Iudge
wring
from
●ny
〈◊〉
a
reason
of
e●●ry
fact
,
sayin●
Way
haue
I
wounded
my
b●●●ers
fame
?
Why
haue
I
rashly
iudged
my
brother
?
Why
haue
I
contemned
GOD
?
Why
haue
I
beene
angry
without
a
cause
?
Why
haue
I
marmured
,
that
euery
thing
hath
not
fallen
out
to
my
fancy
?
Thus
must
wee
discusse
our selues
for
our
morning
sleepes
,
inquiring
,
also
how
wee
past
ouer
the
last
night
,
●nd
how
wee
failed
in
any
good
duty
.
Thus
if
a
man
doe
order
his
waies
,
hee
shall
grow
from
strength
to
strength
,
and
shall
see
the
GOD
of
gods
in
Sion
.
This
thing
that
good
father
saw
well
,
9
Of
our
behauiour
at
dinner
.
THere
is
do
doubt
the
houre
of
our
refection
is
compassed
with
no
few
daungers
:
for
often
the
delicacy
of
the
fare
,
makes
vs
ouercharge
the
stomacke
with
too
much
,
and
so
blunt
the
edge
of
the
soule
and
the
minde
,
and
fall
into
many
and
grieuous
sinnes
.
Therefore
it
behoueth
vs
herein
,
to
bee
most
circumspect
,
least
,
whilst
we
refresh
the
body
for
the
health
of
the
soule
,
we
loose
the
beauty
&
glory
of
the
soule
.
First
therfore
,
thinke
with
thy selfe
,
how
vnworthy
thou
art
of
these
blessings
,
how
many
grosse
sinnes
euen
since
the
last
night
thou
had
committed
,
how
coldly
and
negligently
thou
hast
serued
God
,
wandring
so
many
waies
out
of
the
rule
of
righteousnesse
,
and
lift
vp
thy
minde
vnto
God
assuring
thy selfe
,
that
GOD
would
not
haue
thee
to
eate
for
thy
pleasure
,
but
for
necessity
,
and
that
thou
mightest
bee
the
better
inabled
to
serue
him
and
doe
the
workes
of
thy
calling
.
This
done
,
power
out
thy
praier
vnto
God
to
giue
thee
grace
that
vnto
this
end
,
After
thou
hast
blessed
the
meate
prouided
for
thee
,
thinke
with
thy selfe
that
these
things
are
giuen
thee
,
as
out
of
Gods
almes
and
bounty
vnto
thee
;
haue
Christ
euer
before
thee
,
and
eate
as
if
thou
eatest
before
him
:
when
thou
eatest
,
let
not
thy
whole
man
eate
,
but
be
attentiue
either
to
that
which
is
read
,
if
there
be
any
thing
read
,
if
not
,
thinke
of
God
,
and
something
fit
for
edification
.
That
both
thy
inward
and
outward
man
may
be
refreshed
.
Despise
not
any
thing
that
is
set
before
thee
,
nor
yet
complain
if
any
thing
bee
a
wanting
:
for
it
is
the
custome
of
children
and
men
of
ill
condition
to
complaine
,
and
striue
about
the
prouisions
,
ill
preparations
of
them
:
thinke
thy selfe
vnworthie
of
Gods
benefits
and
so
shalt
thou
neuer
bee
greened
at
small
defects
.
Thinke
also
that
many
more
worthy
in
Gods
sight
then
thou
art
,
would
bee
well
pleased
with
worser
cates
,
and
would
thinke
the
things
which
thou
reiectest
,
to
bee
great
delicacies
.
And
euer
bee
mindefull
to
leaue
something
for
the
poore
members
of
Christ
:
for
Kings
haue
euermore
enough
to
eate
,
and
to
leaue
to
their
seruants
.
And
if
thou
seruest
GOD
,
thou
art
a
King
,
for
to
serue
GOD
is
truely
to
reigne
:
Therefore
thou
must
euer
haue
this
honour
to
leaue
something
for
Christ
,
and
that
not
of
the
worst
,
but
of
the
best
,
least
Christ
should
reiect
it
.
Lastly
seeke
not
after
delicate
meates
for
thy
taste
,
but
leaue
them
for
gluttons
and
Belly-gods
:
and
conclude
all
with
thanksgiuing
vnto
GOD
who
hath
so
liberally
and
louingly
fed
thee
being
so
vnworthy
.
For
it
is
necessary
that
euery
man
know
whose
bread
he
hath
eaten
,
that
hee
may
giue
him
thankes
for
it
.
Tell
mee
if
thou
shouldest
giue
vnto
any
man
,
the
thing
hee
needed
,
wouldest
thou
not
expect
,
that
hee
should
giue
thee
thanks
?
And
if
hee
should
not
,
wouldest
thou
not
note
him
,
for
an
vnthankefull
person
?
So
GOD
who
feedes
vs
,
expects
wee
should
thanke
and
praise
him
for
his
guifts
.
For
this
is
the
retribution
of
diuine
benefit
,
that
when
wee
are
refreshed
,
wee
should
confesse
we
tooke
if
well
.
But
if
receiuing
the
guifts
of
God
,
wee
silently
and
vnmind●fully
passe
them
ouer
,
we
shall
be
defrauded
of
the
vse
of
them
,
as
ingrate
and
vnworthy
,
that
so
by
calamities
comming
vpon
vs
,
we
might
bee
prouoked
to
seeke
God
whom
by
his
benefits
wee
haue
not
knowne
,
and
by
aduersity
might
be
prouoked
to
aske
,
who
in
prosperity
haue
not
giuen
thankes
for
the
things
wee
enioy
.
2
The
exercises
of
the
Euening
or
later
part
of
the
day
,
which
we
cast
into
these
three
following
.
1.
THat
we
bestow
some
certaine
time
,
as
our
necessary
occasions
will
giue
leaue
,
after
dinner
,
to
read
some
part
of
Scripture
,
or
other
godly
booke
,
in
which
we
are
not
too
much
to
seeke
knowledge
of
spirituall
and
heauenly
things
,
as
the
taste
,
rellish
,
and
affection
of
them
.
Thus
euery
day
somthing
is
to
be
swallowed
downe
into
the
belly
of
our
memory
,
which
may
more
faithfully
be
disgested
,
and
again
being
called
vnto
memory
,
may
oftener
bee
ruminated
,
chewed
,
and
meditated
,
which
may
agree
with
our
purpose
,
profit
our
intention
,
and
may
so
hold
and
exereise
the
minde
,
that
it
may
not
,
bee
carried
away
with
by
matters
.
Nor
are
wee
to
thinke
,
that
this
kinde
of
exercise
is
prescribed
onely
to
the
vnskilfull
and
weake
,
but
euen
to
the
wisest
and
most
perfect
.
The
learned
stand
in
neede
of
it
,
if
not
,
that
they
may
know
things
new
,
yet
that
they
may
mooue
and
stirre
vp
themselues
,
to
performe
the
things
they
know
.
Wee
know
many
things
with
a
barren
kinde
of
knowledge
,
which
being
read
,
doe
affect
the
will
,
and
from
affection
doe
not
onely
mooue
them
to
knowledge
,
but
also
vnto
action
.
And
euen
the
most
perfect
and
regenerate
man
stands
in
need
of
this
exercise
,
because
no
man
can
be
perfect
,
but
that
hee
may
bee
further
promoted
.
And
reading
puts
into
a
man
,
greater
desires
of
a
larger
measure
of
holinesse
,
and
shewes
him
higher
degrees
of
it
.
This
lesson
is
taught
by
the
wise
man
,
as
well
to
the
learned
,
as
vnto
other
:
A
wise
man
shall
heare
and
increase
in
learning
,
and
a
man
of
vnderstanding
shall
attaine
vnto
wise
counsailes
.
And
who
are
wise
men
but
the
Learned
?
Or
of
vnderstanding
but
the
perfect
,
and
Sanctified
?
And
yet
euen
these
by
hearing
shall
grow
to
a
greater
measure
of
knowledge
,
and
a
larger
taste
of
Heauenly
wisdome
.
This
dayly
practise
of
reading
for
an
houre
,
or
so
much
,
as
the
duties
of
thy
calling
will
admit
,
doth
as
a
mistresse
reueale
vnto
thee
,
the
sence
of
sacred
Scriptures
,
this
as
a
candle
,
or
most
resplendant
starre
doth
illuminate
the
vnderstanding
,
this
as
a
nurse
teacheth
the
Infants
to
speake
in
the
Spirit
,
alluring
and
inticing
them
to
Praier
and
Meditation
,
this
as
fit●
kindles
the
chaste
affections
of
Diuine
loue
,
and
in
a
worde
,
this
as
a
Schole-master
doth
collect
our
heart
,
and
disturne
it
from
vaine
&
foolish
distractions
and
cogitations
.
Thou
shalt
then
most
excellently
vse
the
reading
of
Scriptures
,
if
thou
dost
set
it
before
thee
in
steade
of
a
Glasse
,
that
there
the
Soule
may
looke
euen
as
it
were
vpon
its
owne
image
and
face
,
and
may
both
correct
the
foule
blemishes
,
and
also
may
better
adorne
and
deck
the
things
that
are
beautiful
.
Let
praier
often
breake
the
course
of
reading
,
and
the
gratefull
vicissitude
of
some
holy
exercise
and
worke
,
euermore
inkindle
the
soule
cleaning
vnto
God
.
Let
thy
reading
bee
temperate
,
vnto
which
let
not
lassitude
and
wearisomnesse
,
but
counsaile
put
an
end
.
For
as
immoderate
fasts
,
and
watchings
are
truely
argued
of
intemperancy
,
and
doe
by
their
excessiuenesse
bring
to
passe
,
that
afterwards
,
wee
shall
not
be
able
to
doe
these
things
in
any
measure
,
so
the
intemperate
labour
of
reading
is
reprehensible
,
and
so
,
that
which
is
laudable
in
its
due
times
,
becomes
culpable
by
excessiuenes
.
Generally
and
briefly
wee
may
say
,
and
it
is
true
,
that
euen
in
good
things
,
whatsoeuer
exceeds
measure
,
is
a
fault
.
But
that
which
I
should
first
haue
admonished
is
this
,
that
praier
must
euer
vsher
and
attend
our
reading
,
whereby
wee
desire
grace
to
vnderstand
,
and
take
profit
by
it
.
Before
reading
we
may
in
few
words
,
pray
thus
.
O
Lord
Iesus
Christ
open
the
cares
and
eyes
of
my
heart
,
to
heare
and
vnderstand
thy
word
,
and
to
doe
thy
holy
will
;
because
I
am
a
stranger
vpon
earth
:
hide
not
from
mee
thy
commandements
,
open
my
eies
,
that
I
may
know
the
merueilous
things
of
thy
Law
.
For
in
thee
O
Lord
is
my
hope
,
that
thou
shouldest
illuminate
my
minde
.
And
as
praier
must
goe
before
,
so
let
it
both
accompany
and
conclude
thy
reading
;
accompany
it
,
in
praying
that
the
good
or
euill
which
thou
art
to
doe
or
shun
,
thou
maist
haue
grace
to
performe
:
and
conclude
it
in
giuing
thankes
for
that
grace
of
affording
thee
the
knowledge
of
his
will
,
and
desiring
that
thou
maist
haue
power
to
performe
it
.
Reade
not
for
curiosity
,
but
for
vtility
,
not
to
tickle
thy
cares
,
but
to
pricke
and
mooue
thy
affection
:
not
to
get
knowledge
,
but
to
increase
thy
zeale
.
Reade
not
many
things
,
but
let
more
things
bee
thought
on
,
more
things
deliberated
,
and
let
euery
one
meditate
with
himselfe
,
how
those
things
ought
to
bee
performed
.
And
if
the
good
things
thou
readest
shall
not
,
by
the
ilnesse
of
thy
memory
,
tarry
with
thee
:
be
not
hereat
much
troubled
,
for
onely
reading
doth
refresh
,
and
(
I
know
not
how
)
without
any
fixing
the
memory
,
doth
promote
the
spirit
,
Euen
as
the
vessell
often-times
washed
,
becomes
cleane
,
albeit
no
water
tarrie
in
it
;
so
the
Heauenly
Doctrine
if
it
often
passe
thorow
a
Godly
minde
,
albeit
,
that
it
doe
not
rest
in
it
,
yet
it
makes
the
minde
cleane
and
neate
,
and
keepes
it
verie
pleasing
vnto
GOD
.
The
speciall
benefit
consists
herein
,
not
that
thou
commende
the
words
of
Doctrine
vnto
thy
memory
,
but
that
the
effect
of
the
Doctrine
and
words
remaine
with
thee
,
that
is
,
that
thou
obtaine
from
the
Doctrine
an
inward
purity
and
a
readie
will
to
liue
a
Holy
and
Godly
life
:
if
thus
thou
shalt
spende
euery
day
some
time
in
reading
,
thy
minde
will
bee
refreshed
with
most
wholesome
and
delicate
●oode
,
and
will
become
verie
strong
both
for
to
doe
that
which
is
good
,
and
also
to
shun
that
is
evill
,
and
not
once
but
often
,
will
supply
the
defects
of
Praiers
which
are
often
distracted
,
and
not
so
feruent
as
they
should
be
.
2
Things
to
bee
done
in
the
Euening
,
is
the
examination
of
the
Conscience
.
THis
exercise
,
is
to
be
entred
into
,
a
little
before
we
compose
our selues
to
sleepe
,
and
because
it
is
of
singular
moment
to
Holinesse
of
life
,
I
thinke
it
very
necessary
to
handle
it
something
more
largely
,
considering
therein
these
three
points
.
First
,
the
necessity
of
this
discussion
and
examination
of
the
conscience
.
Secondly
,
the
manifold
benefits
of
it
.
Thirdly
,
how
,
and
in
what
sort
it
is
to
be
performed
.
1
This
examination
of
conscience
,
is
a
subtle
and
exquisite
discussion
,
whereby
wee
doe
weigh
all
our
cogitations
,
words
and
actions
,
and
doe
retract
both
the
good
and
euill
wee
haue
don
.
This
discussion
is
very
necessary
,
that
wee
may
not
become
hatefull
vnto
God
,
whom
wee
desire
to
please
;
for
he
considers
all
the
thoughts
and
workes
of
all
men
,
approouing
the
good
deeds
,
and
condemning
the
euill
:
yet
doth
hee
mercifully
pardon
the
euils
if
wee
by
examination
acknowledge
them
,
and
with
teares
and
true
repentance
wash
them
,
What
is
man
,
saith
Iob
,
that
thou
magnifiest
him
,
and
that
thou
settest
thy
heart
vpon
him
?
and
doest
visit
him
euery
morning
and
triest
him
euery
moment
?
I
aske
what
it
is
,
to
be
magnified
and
visited
of
God
,
but
to
bee
replenished
with
his
guifts
and
graces
?
But
what
is
it
for
GOD
to
set
his
heart
vpon
man
,
but
to
obserue
whether
hee
doe
well
vse
his
guifts
,
and
doe
discusse
his
owne
workes
and
manners
?
Is
not
this
the
same
,
that
the
holy
man
comments
vpon
this
place
.
But
the
Lord
sets
his
heart
vpon
man
so
magnified
when
after
those
guiftes
,
hee
stirres
vp
his
iudgement
,
and
examens
vehemently
all
the
moments
of
life
,
and
after
takes
of
him
more
district
punishments
,
by
how
much
hee
hath
more
liberally
preuented
him
with
his
guifs
bestowed
.
Now
these
euils
which
God
obserues
in
vs
,
prouoke
him
to
wrath
,
vnlesse
by
repentance
and
desire
of
amendement
they
depart
from
vs
,
and
then
doe
wee
repent
for
our
sinnes
,
when
wee
desire
and
purpose
to
shun
them
,
when
in
the
discussion
of
the
conscience
,
wee
shall
vnderstand
,
that
they
are
euill
and
displeasing
vnto
God
.
For
the
euils
which
either
out
of
ignorance
,
or
infirmity
,
or
yet
or
mallice
wee
haue
committed
,
this
discussion
and
this
examination
doth
detect
,
&
sets
them
before
the
eies
of
the
minde
,
that
they
may
bee
lamented
and
blotted
out
.
Therefore
the
things
which
we
haue
committed
with
more
precipitancy
then
prudence
,
and
feare
to
be
euil
,
we
must
diligently
discusse
,
and
by
a
wise
retractation
inquire
whether
they
be
iust
or
vniust
,
profitable
or
vnprofitable
.
Hence
wee
may
collect
,
that
who
doe
not
often
examine
themselues
,
can
seldome
or
neuer
haue
a
right
and
sanctified
life
.
For
euen
as
a
line
is
not
thought
to
bee
exorbitant
and
swaruing
from
straightnesse
,
when
it
is
look't
on
without
the
helpe
of
the
rule
:
but
assoone
as
the
rule
is
laide
to
it
,
the
obliquity
and
crookednesse
of
the
line
is
discouered
;
so
the
defects
of
our
liues
,
do
passe
by
and
out
of
our
knowledge
,
whilest
that
the
Rule
of
Examination
doth
not
ponder
all
our
workes
:
For
this
discussion
of
the
Conscience
,
is
the
rule
,
which
directs
our
actions
,
and
shewes
,
what
is
crooked
,
and
what
is
streight
,
what
is
acceptable
,
and
what
is
odious
to
God
in
them
.
If
therefore
the
rule
be
necessarie
to
Artificers
,
to
the
doing
of
their
workes
according
to
arte
,
surely
then
is
the
examination
of
our
thoughts
and
workes
necessary
to
vs
,
to
the
end
that
wee
may
liue
well
,
and
frame
our
liues
according
to
the
rule
of
vertue
.
When
wee
doe
purpose
to
clense
a
house
,
wee
first
gather
and
sweepe
all
the
filth
in
one
place
,
that
wee
may
afterwards
cast
it
our
.
So
is
the
house
of
our
conscience
to
bee
clensed
;
examination
gathers
our
sinnes
together
,
and
repentance
after
that
casts
them
out
.
But
if
by
this
exercise
,
we
doe
not
see
our
sins
and
defects
,
and
gather
them
into
some
corner
of
our
memory
,
euen
to
our
confusion
and
teares
for
them
,
how
shall
we
euer
cast
them
out
?
One
doth
very
aptly
compare
the
examination
of
the
conscience
,
to
the
moouing
of
the
humours
in
the
body
by
physicke
:
for
as
the
art
of
physicke
doth
first
by
the
benefit
of
some
medecine
,
mooue
and
collect
the
humours
,
and
afterwards
by
some
potion
driues
them
out
;
so
the
art
of
holy
liuing
,
doth
first
by
examination
mooue
our
sinnes
,
and
as
it
were
,
pull
them
out
of
their
residence
,
and
after
by
true
repentance
castes
them
out
.
This
to
bee
the
true
fruite
of
examination
the
Prophet
shewes
;
Let
vs
search
and
trie
our
waies
,
&
turne
againe
to
the
Lord
.
For
what
other
thing
is
it
to
search
our
waies
,
but
to
discusse
,
our
manners
,
affections
,
words
,
workes
,
and
thoughts
?
What
is
this
inquisition
;
but
to
trie
by
examination
whether
these
same
things
bee
good
or
euill
,
acceptable
or
odious
vnto
God
?
And
what
will
hence
follow
?
Surely
,
that
wee
may
returne
vnto
the
Lord
,
and
by
true
repentance
put
away
his
indignation
and
obtaine
his
mercy
and
fauour
.
Therfore
the
discussion
of
Conscience
is
auailcable
hereunto
,
that
wee
may
detest
and
lament
our
sinnes
.
Thus
holy
Dauid
stirred
vp
himselfe
to
the
destruction
of
his
sinnes
:
I
am
wearie
of
my
groning
euery
night
wash
I
my
bed
,
and
water
my
couch
with
my
teares
.
Hee
had
said
before
,
Turne
mee
,
O
LORD
and
deliuer
my
soule
,
O
saue
mee
for
thy
mercies
sake
.
In
which
words
hee
praies
that
the
Lord
would
pardon
his
former
sinnes
:
But
that
I
may
obtaine
pardon
,
saith
hee
,
I
will
weary
my selfe
with
mounrning
,
I
will
in
the
place
of
my
rest
,
call
to
minde
my
sinnes
and
will
fill
my
bowels
with
sorrow
and
griefe
.
For
this
is
the
way
O
Lord
,
to
bend
and
incline
thy
mercy
,
and
allure
thee
to
spare
and
forgiue
my
sinnes
But
now
let
vs
briefly
lay
downe
the
necessities
of
this
discussion
.
1
It
detects
our
sinnes
,
and
giues
light
and
wisdome
to
know
them
.
For
whilst
wee
accustome
our selues
to
looke
into
our selues
and
to
separate
the
euill
from
the
good
,
we
are
instructed
of
the
Lord
,
who
is
faithfull
,
how
to
doe
that
is
good
&
shun
that
is
euill
.
When
Gedeon
was
threshing
wheate
by
the
wine-presse
to
hide
it
from
the
Midianits
,
What
is
it
to
thresh
wheate
,
saith
a
holy
father
,
but
by
streightnesse
of
iudgement
to
separate
the
graines
of
vertues
,
from
the
chaffe
of
vices
?
Therefore
those
that
by
iudgement
and
examination
separato
their
good
deeds
either
from
wicked
workes
or
affections
,
doe
prepare
themselues
to
receiue
the
beames
of
diuine
light
.
At
the
last
day
when
God
shal
iudge
the
world
,
he
wil
first
examine
the
consciences
,
2
Another
reason
of
the
necessity
hereof
is
,
for
that
no
man
can
without
it
,
sufficiently
conceiue
a
detestation
of
his
sinnes
.
For
who
euer
was
mooued
to
detest
the
misery
hee
knowes
not
?
Who
euer
grieues
for
the
stripes
hee
feeles
not
?
Or
the
infamy
hee
knowes
not
?
such
is
he
who
is
vtterly
ignorant
of
his
defects
and
miseries
,
who
doubtlesse
will
neuer
grieue
for
them
,
nor
by
any
censure
of
amendement
,
will
cast
them
out
.
And
how
shall
hee
not
be
ignorant
of
his
defects
,
who
neuer
lookes
into
himselfe
?
Who
doth
not
examine
and
discusse
himselfe
?
And
who
neuer
obserues
what
hee
caries
,
either
in
his
hands
or
in
his
heart
?
Therefore
discussion
of
the
conscience
is
the
beginning
of
all
soueraigne
sorrow
and
repentance
,
whereby
when
wee
behold
our
owne
cases
and
estates
,
wee
are
stirred
vp
to
sorrow
and
detestation
for
our
sins
.
After
that
I
conuerted
,
I
repented
and
after
I
was
instructed
,
I
smote
vpon
my
thigh
.
For
albeit
GOD
alone
it
is
that
turnes
vs
vnto
him
,
vnto
whom
the
worke
of
our
conuersion
is
to
bee
ascribed
,
as
the
author
of
all
good
,
yet
seeing
hee
will
haue
vs
in
this
worke
not
to
bee
stocks
and
stones
,
hee
beginning
this
worke
,
doth
not
exclude
our
workes
,
but
in
what
manner
wee
are
conuerted
hee
shewes
,
saying
,
After
I
was
instructed
I
smote
vpon
my
thigh
;
First
wee
must
by
attentiue
discussion
,
knowe
our
sinnes
and
after
by
due
repentance
chastice
them
.
To
conclude
,
I
was
ashamed
yea
euen
confounded
,
because
I
did
beare
the
reproach
of
my
youth
,
q.
d.
thou
hast
shewed
mee
my
sinnes
,
whilst
I
searched
them
,
and
touched
with
the
knowledge
of
them
,
I
am
ashamed
to
haue
committed
them
,
and
to
haue
followed
,
and
serued
the
wicked
lusts
and
affections
of
my
youth
.
Beholde
how
the
knowledge
of
sinnes
,
which
comes
by
discussion
,
enforceth
the
heart
to
griefe
:
patient
Iob
saw
not
himselfe
.
And
therefore
hee
was
not
ashamed
,
but
boasted
of
his
owne
innocency
,
complayning
of
the
miseries
which
God
brought
vpon
him
:
but
after
that
by
a
more
intimous
consideration
he
look't
into
himselfe
seeing
his
owne
vility
,
hee
laies
downe
his
complaints
,
and
takes
vp
the
countenance
of
a
true
penitent
.
I
haue
heard
of
thee
by
the
hearing
of
the
eare
,
but
now
mine
eye
seeth
thee
;
Therefore
I
abhorre
my
selfe
and
repent
in
dust
and
ashes
.
q.
d.
I
now
see
thy
wisdom
and
the
iust
causes
of
my
smiting
and
plagues
.
And
therefore
I
reprooue
my selfe
,
that
so
boldly
durst
pronounce
my selfe
innocent
,
and
to
haue
suffred
without
cause
,
I
repent
for
it
in
dust
and
ashes
.
So
when
wee
doe
not
see
our
owne
consciences
,
we
thinke
our selues
righteous
,
and
much
better
then
others
,
but
when
by
examination
wee
discusse
them
,
then
wee
iudge
our selues
miserable
sinners
.
And
by
how
much
a
man
doth
see
himselfe
lesse
,
(
saith
a
father
)
by
so
much
doth
hee
displease
himselfe
lesse
,
And
the
Prophet
tells
vs
,
by
the
conscience
of
sinnes
,
a
wise
and
true
answere
,
for
when
a
man
findes
in
his
heart
the
sinnes
hee
knew
not
before
,
then
is
hee
pricked
in
his
conscience
,
mooued
with
sorrow
,
troubled
with
feare
,
that
hee
may
bee
healed
of
the
Lord
by
grace
.
For
it
is
he
that
pricks
,
that
hee
might
cherish
;
mooues
that
hee
might
quiet
;
troubles
,
that
hee
might
by
compunction
deliuer
the
troubled
minde
from
the
euils
for
which
it
is
troubled
.
But
if
wee
doe
not
discusse
our selues
,
wee
should
neither
know
our
sinnes
,
nor
bee
mooued
by
contrition
,
without
which
wee
can
neuer
obtaine
the
pardon
of
our
sinnes
.
The
Spirit
,
saith
the
Prophet
,
lift
me
vp
and
tooke
me
away
,
and
I
went
into
the
bitternesse
and
indignation
of
my
Spirit
,
Into
what
place
,
shall
wee
thinke
the
Spirit
of
GOD
lifts
vp
the
iust
man
?
shall
wee
not
thinke
,
that
into
the
place
of
rest
and
peace
,
where
hee
may
acknowledge
the
goodnesse
of
GOD
,
his
owne
imbecillity
and
manifold
defects
?
And
from
whence
tooke
hee
him
?
But
from
earthly
cares
,
and
troubles
of
the
world
,
that
his
owne
onely
care
and
busines
might
be
to
know
himselfe
,
and
clense
himselfe
from
sinnes
?
There
is
hee
filled
with
bitternesse
whilst
hee
findes
himselfe
lesse
clensed
,
and
lesse
seruent
then
he
should
be
.
There
is
he
offended
at
himselfe
,
and
from
the
knowledge
of
himselfe
takes
iust
occasion
of
indignation
against
himselfe
,
and
so
ariseth
from
sorrow
and
indignation
to
the
hope
of
diuine
mercy
,
to
the
tranquillity
of
the
minde
,
and
to
the
feeling
of
celestiall
consolation
.
For
presently
the
Prophet
addes
;
the
hand
of
the
Lord
was
vpon
mee
comforting
me
.
For
those
doth
the
hand
of
God
recreate
&
refresh
,
whom
it
findes
pricked
in
conscience
and
forsaken
,
out
of
the
knowledge
of
their
daily
slips
.
Therfore
this
is
a
s●re
conclusion
,
that
the
discussion
of
the
conscience
,
is
the
originall
of
compunction
,
the
mother
of
all
godly
sorrow
,
wherby
we
are
prepared
to
receiue
consolation
and
pardon
of
our
sinnes
.
This
necessity
of
examination
a
father
doth
thus
acknowledge
,
exhorting
all
the
faithful
vnto
it
:
behold
,
saith
he
,
thou
hast
a
booke
,
where
thou
writest
thy
daily
expence
.
Haue
also
the
booke
of
thy
conscience
,
&
write
thy
daily
sins
,
when
thou
art
on
thy
bed
,
&
hast
none
to
troble
thee
,
before
sleep
fal
on
thee
,
bring
thy
conscience
fourth
,
remember
thy
sins
in
thought
,
word
&
deed
,
for
thus
saith
the
Prophet
,
be
angrie
but
sin
not
,
what
you
say
in
your
hearts
,
But
when
thou
shalt
come
vnto
thy
bed
to
giue
thy
members
rest
and
a
quiet
hauen
,
no
man
then
troubles
thee
,
no
man
knocks
.
Say
in
thy
soule
and
in
thy
heart
:
wee
spent
a
day
,
O
my
soule
,
what
good
haue
wee
done
,
or
what
euill
haue
wee
wrought
?
if
any
euill
,
doe
so
no
more
,
if
any
good
,
giue
thankes
vnto
God
.
And
remembring
thy
sinnes
powre
out
thy
teares
,
and
labour
to
blot
them
out
.
Pray
to
God
,
and
so
suffer
thy
soule
to
rest
.
Confessing
thy
sinnes
,
make
an
account
to
thy selfe
,
begge
the
mercy
of
GOD
and
thou
shalt
finde
rest
.
What
heauie
or
grieuous
thing
is
it
,
in
thy
bed
to
bewaile
thy
daylie
sinnes
?
When
thou
sh●●●
begin
to
thinke
well
of
thy selfe
,
hang
thy
cogitations
,
as
vpon
a
racke
or
torture
,
and
shaue
them
away
with
the
rasor
of
the
feare
of
God
.
Set
before
thee
,
the
feare
of
hell
,
which
brings
vpon
thee
a
cutting
blow
that
hath
no
sorrow
.
Make
vnto
thy selfe
the
iudgement
to
bee
terrible
,
prepare
an
easier
confession
of
thy
thoughts
,
that
in
the
last
daiy
thou
maist
not
bee
more
sloathfull
to
search
out
thy
sinnes
.
Therefore
behold
how
the
examination
of
the
conscience
stirres
vp
compunction
,
and
a
minde
pricked
being
first
troubled
with
the
stings
of
sinne
,
findes
out
ioyfulnesse
and
comfort
.
3
Hence
ariseth
a
third
necessity
of
discussion
:
that
without
it
,
commonly
we
cannot
obtaine
remission
of
our
sinnes
:
I
say
commonly
,
because
sometimes
a
man
gets
the
pardon
of
of
his
sinnes
,
albeit
he
forget
many
of
them
,
whilst
hee
truely
grieues
and
repents
for
his
sinnes
ingenerall
.
But
if
we
looke
vpon
the
Law
of
GOD
,
that
sinne
bee
it
great
or
small
which
wee
prosecute
with
a
true
detestation
and
hatred
,
that
sinne
I
say
onely
is
remitted
vs
;
but
wee
detest
that
sinne
which
wee
know
,
wee
haue
committed
,
which
in
the
inwards
of
our
minde
with
an
attentiue
discussion
of
the
conscience
,
wee
deprehend
.
Mary
Magdalene
first
beheld
the
foulenesse
of
her
heart
,
and
then
washed
our
Lords
feet
with
her
teares
,
lamented
her
iniquities
,
Moses
put
his
hand
into
his
bosome
and
it
came
fourth
leprous
;
2
Wee
are
now
come
to
consider
the
benefits
of
this
examen
which
is
the
third
tiling
I
promised
to
open
.
Those
things
which
are
very
necessary
vnto
life
,
are
went
euer
to
bee
full
of
great
profit
,
that
the
benefit
of
them
might
enforce
the
daily
vse
of
them
.
Whence
it
is
,
that
seeing
this
discussion
of
conscience
is
so
necessary
to
aduance
a
godly
life
,
it
cannot
but
abound
with
most
pleasant
fruity
,
which
the
Saints
of
God
as
from
a
tree
may
daily
receiue
from
it
.
Now
wee
haue
seene
the
great
necessity
of
it
▪
as
being
a
most
present
remedy
of
the
emendation
of
life
,
and
the
originall
act
which
God
vseth
to
the
remission
of
sinnes
.
The
benefit
of
it
is
most
manifest
,
seeing
not
onely
Christians
,
but
euen
Heathen
Philosophers
instructed
by
the
conduct
and
light
of
nature
,
haue
obserued
it
.
To
omit
both
Seneca
and
Plutarch
,
Pithagoras
hath
in
most
elegant
verses
described
this
discussion
of
the
conscience
:
of
which
the
sence
is
;
that
euery
one
,
before
hee
compose
himselfe
to
sleepe
,
ought
to
discusse
his
daily
actions
,
and
obserue
in
them
these
3
things
.
1
Wherin
he
transgressed
.
2.
What
hee
had
done
.
3.
What
hee
had
left
lesse
perfect
.
Who
will
denie
the
profit
of
this
discussion
to
be
most
manifest
which
the
blinde
did
see
,
and
euen
those
indewed
but
with
a
glimmering
of
the
light
of
nature
haue
so
wifely
disci●hered
?
Therefore
besides
those
wee
haue
named
,
there
are
many
other
worthy
fruits
of
it
.
1
The
daily
discussion
of
the
conscience
,
is
profitable
to
the
destruction
of
vices
,
because
whilst
the
minde
beholding
it selfe
,
knowes
it selfe
to
be
vitious
and
fowle
,
whilst
it
laments
,
and
detests
the
sinnes
that
defiled
it
,
it
inflames
it selfe
vnto
the
fight
,
and
in
fighting
puts
to
flight
the
sinnes
to
which
it
was
subiect
.
2
It
is
profitable
,
to
the
planting
of
vertues
in
vs
.
For
as
the
diligent
in
any
faculty
doe
by
frequent
beholding
of
their
worke
,
learne
to
amende
it
,
and
from
small
beginnings
comes
at
length
to
great
perfection
in
his
art
;
so
hee
that
is
studious
of
vertues
,
whilst
he
daily
examines
his
actions
,
and
despiseth
this
as
naught
,
but
adorns
and
decks
the
other
as
lesse
perfect
,
and
casts
another
off
vnto
some
fitter
time
,
with
in
few
monthes
will
grow
to
a
great
measure
of
Sanctification
.
The
knowledge
of
liuing
well
is
to
bee
acquired
by
many
meanes
:
partly
by
reason
,
partly
by
example
,
partly
by
doctrine
,
partly
by
meditation
of
the
Holy
Scriptures
,
partly
by
a
daily
looking
into
our
owne
workes
and
manners
.
But
this
last
,
of
all
others
is
the
most
necessary
,
as
making
vs
to
grow
in
graces
,
and
cut
off
all
superfluities
,
that
the
minde
may
come
to
her
ancient
beauty
.
3
It
is
profitable
to
the
acquiring
of
the
mindes
quiet
because
,
whilst
he
laments
the
euils
committed
,
and
leaues
nothing
in
the
conscience
to
trouble
or
check
it
,
it
must
of
necessity
bring
with
it
peace
and
quiet
.
This
peace
Iob
found
,
when
hee
said
,
On
the
other
side
,
wee
know
that
no
man
is
suffred
to
sleepe
,
when
the
warre
waxeth
hote
,
because
as
long
as
we
doe
not
ouercome
and
repell
them
,
wee
must
of
necessity
bee
troubled
with
their
assaults
.
4
Besides
,
it
is
profitable
to
acquire
wisdome
.
For
hee
that
searcheth
out
himselfe
and
examines
the
beginnings
,
ends
,
and
circumstances
of
his
workes
,
doth
so
learne
,
how
hee
may
thenceforth
liue
,
what
things
are
to
bee
done
and
what
not
.
The
my
of
a
foole
,
saith
Salomon
,
is
right
in
his
owne
eyes
,
but
hee
that
heareth
counsaile
is
wise
.
Why
the
foole
?
Because
hee
takes
no
counsell
;
because
hee
takes
not
the
warnings
of
his
owne
conscience
,
contenting
himselfe
onely
with
the
externall
face
of
vertue
.
But
the
wise
man
giues
not
only
eare
to
the
counsaile
of
his
friends
,
but
also
takes
counsell
of
himselfe
,
whilst
he
requires
from
his
owne
conscience
,
an
approbation
of
his
owne
actions
.
Therefore
if
thou
desirest
wisdome
,
returne
to
thy
owne
heart
.
Daily
discusse
thy selfe
,
consider
whence
thou
camest
,
whither
thou
comest●
,
how
thou
liuest
,
how
much
thou
dost
daily
profit
,
how
much
thou
failest
,
with
what
cogitations
thou
art
most
assaulted
,
with
what
affections
most
troubled
,
with
what
temptations
most
beleagred
:
for
by
so
much
shalt
thou
sooner
and
surelier
come
to
the
toppe
of
wisdome
as
thou
shalt
come
more
fully
to
know
the
state
of
the
inner
man
.
For
wisdome
in
doing
things
is
engendred
by
the
disquisition
and
consideration
of
things
to
bee
done
,
whence
it
is
that
in
spirituall
things
wisdome
is
reteined
by
the
inspection
and
discussion
of
our
spirit
and
spirituall
things
.
But
this
is
performed
by
the
examen
of
the
conscience
,
which
lookes
daily
into
the
minde
what
augmentations
or
detriments
and
losse
of
grace
wee
susteine
;
by
these
,
the
wisdome
of
the
spirit
doth
increase
and
euery
man
learnes
to
direct
both
himselfe
and
others
;
so
that
wee
see
the
discussion
of
the
conscience
to
be
the
enemy
&
bane
of
all
sinnes
,
the
origine
of
al
vertues
and
spirituall
graces
,
the
quiet
of
the
minde
,
the
wisdome
of
euery
Christian
,
therefore
whosoeuer
will
attaine
any
measure
of
sanctity
,
must
daily
practise
this
holy
duty
.
3
The
last
thing
in
this
discussion
to
be
considered
is
how
this
duty
is
to
be
performed
,
&
what
is
the
matter
whereabout
it
is
exercised
:
To
vnderstand
this
the
better
,
wee
are
to
know
,
that
this
discussion
is
to
bee
compared
to
the
draw-net
gathering
of
all
kindes
of
fish
.
Our
life
and
conuersation
is
the
sea
,
a
sea
bitter
with
sorrowes
,
anguishes
and
sinnes
:
a
sea
deepe
and
vnsearchable
through
the
obscurity
of
intentions
and
affections
,
so
that
the
Prophet
said
truely
,
The
heart
of
man
is
wicked
and
vnsearchable
.
To
conclude
a
sea
very
turbulent
and
vnquiet
through
the
multitude
of
thoughts
and
cares
.
The
great
and
huge
fishes
of
this
great
sea
,
are
our
actions
as
well
inwardly
thinking
and
desiring
,
as
outwardly
speaking
or
doing
any
thing
.
The
good
fishes
are
good
actions
,
the
bad
fishes
which
wee
cast
out
are
our
wicked
workes
.
But
the
net
is
the
examen
and
discussion
of
the
conscience
,
whereby
wee
gather
our
actions
,
and
cast
them
out
or
preserue
them
as
they
are
good
or
bad
.
Therefore
to
this
examen
are
all
both
good
and
euill
workes
to
bee
subiect
,
the
good
that
they
may
bee
approued
,
the
wicked
that
they
may
bee
corrected
and
amended
.
For
this
examen
is
like
to
a
●Iudge
of
Assize
who
cals
all
men
within
his
circuite
to
an
account
,
and
brings
euery
action
to
the
barre
and
triall
of
Iustice
without
fauour
or
affection
:
so
our
soule
or
reason
cals
all
our
actions
inward
and
outward
,
good
or
bad
before
it
,
that
it
may
cherish
those
good
and
holy
,
and
correct
and
amend
the
wicked
and
vngodly
actions
:
casting
out
our
incorrigible
actions
,
checking
the
vnquiet
,
amending
the
negligent
,
instructing
the
simple
,
mitigating
the
angry
,
restrayning
the
voluptuous
,
stirring
vp
the
sloathfull
,
comforting
the
weake
,
and
teaching
the
indiscreete
actions
.
In
this
Assize
,
which
euery
man
must
keepe
in
himselfe
,
reason
is
the
Iudge
,
conscience
the
Kings
Atturney
accusing
the
sinner
,
peruersity
the
party
excusing
himselfe
,
pride
the
aduocate
defending
the
guilty
,
but
innocency
the
iust
man
confessing
his
fault
.
After
the
manner
of
wicked
and
peruerse
men
,
vices
doe
contradict
all
commandements
,
but
after
the
manner
of
good
simple
persons
,
vertues
obey
them
,
yet
doe
vertues
sometimes
accuse
one
another
.
For
Mercy
accuseth
Iustice
,
and
Iustice
Mercy
,
Honesty
accuseth
Humility
,
and
Humility
Honesty
,
Mercy
accuseth
Iustice
,
that
it
hath
stretched
its
hands
euen
vnto
cruelty
,
that
it
hath
vsed
words
of
anger
,
that
it
hath
changed
the
countenance
of
Meekenesse
.
Iustice
accuseth
mercy
,
that
it
hath
not
put
on
the
countenance
of
Seuerity
,
that
it
hath
suffred
sinne
to
goe
vnpunished
,
that
it
hath
not
blamed
the
offender
at
least
so
much
as
in
words
.
Humility
accuseth
Honesty
,
that
it
exceeds
mediocrity
,
that
it
followes
superfluity
,
that
not
onely
it
vseth
honest
,
but
euen
voluptuous
things
.
Honesty
accuseth
Humility
,
that
it
loues
too
much
pouerty
,
that
it
bestowes
not
what
is
necessary
vpon
the
body
,
that
it
loues
nakednesse
,
beggerlinesse
,
and
all
contempt
.
For
sometimes
Mercy
deales
too
remissely
,
Iustice
too
cruelly
,
Humility
too
sparingly
,
&
Honesty
too
abundantly
.
Yet
doe
they
not
leaue
to
bee
vertues
,
albeit
they
bee
weake
and
imperfect
.
For
whilst
they
accuse
,
they
lay
themselues
open
to
receiue
discipline
and
censure
.
But
how
are
they
made
naked
and
open
?
When
by
confession
of
sinnes
,
the
hidden
things
are
declared
.
But
there
are
many
things
which
require
the
examen
of
our
good
actions
,
for
often
our
selfe-love
deceiues
vs
,
so
that
we
think
that
to
be
good
which
is
not
so
.
Therefore
let
euery
man
vse
the
iudgement
of
examination
,
that
hee
may
acquite
himselfe
from
such
deceipt
,
and
declare
whether
his
workes
be
good
or
bad
.
Hee
that
is
negligent
in
discussing
his
good
thoughts
&
deeds
,
exposeth
himselfe
to
a
manifest
daunger
of
falling
and
of
sinne
,
whilst
he
admits
an
vnprofitable
thought
for
a
profitable
,
and
a
wicked
worke
for
a
good
.
As
Ishbosheth
was
slaine
on
his
bed
because
hee
had
not
a
wise
and
valiant
Porter
to
examine
and
keepe
out
his
enemies
,
A
scholler
that
is
learning
to
paint
,
doth
againe
and
againe
behold
and
amend
the
worke
he
hath
in
hand
,
and
as
much
as
possibly
hee
can
,
shewes
it
to
his
Master
polished
and
well
limned
:
and
shall
wee
presume
to
offer
vnto
God
our
good
works
which
are
by
him
to
bee
examined
,
without
diligent
viewing
and
lymning
of
them
?
Shall
it
not
be
said
vnto
vs
,
Your
siluer
is
turned
into
drosse
and
your
wine
mixt
with
water
?
Your
words
and
workes
seeme
to
bee
holy
,
but
your
intentions
and
other
circumstances
accompanying
them
,
doe
take
from
them
all
their
worth
.
Now
if
our
good
workes
must
come
vnder
this
examination
,
much
more
must
our
euill
and
wicked
actions
bee
subiect
to
it
.
For
seeing
thereby
not
onely
our
sinnes
and
defects
but
also
the
quality
and
greatnesse
of
the
euill
committed
,
it
cannot
but
mooue
it
to
sorrow
and
repentance
,
which
being
true
and
vnfeined
,
bends
the
mercy
of
GOD
towards
vs
and
obteines
remission
in
Iesus
Christ
.
Now
hauing
thus
seene
the
matter
of
our
discussion
,
it
followeth
that
we
speake
how
it
is
to
be
done
.
We
say
;
that
Kingdome
is
happy
,
where
the
Iudges
loue
no
guifts
,
nor
seeke
for
rewards
,
but
iudge
iustly
:
but
more
truely
is
that
soule
happy
,
in
which
reason
illuminated
by
God
,
examines
all
the
actions
and
dissembles
nothing
;
nor
leaues
any
thing
that
is
vniust
,
without
iust
punishment
.
If
then
this
examen
of
the
conscience
bee
a
certaine
kinde
of
spirituall
iudgement
,
the
forme
of
iudgement
most
be
obserued
in
it
that
it
be
rightly
and
profitably
performed
of
vs
.
Now
in
that
iudgement
,
wherin
a
man
is
not
onely
accused
of
some
crime
,
but
also
of
ingratitude
towards
him
whom
by
his
offence
,
he
hath
hurt
.
1.
There
must
bee
a
commemoration
of
the
benefit
.
2.
An
inquisition
and
probation
of
the
crime
.
3.
Lastly
a
sentence
of
the
Iudge
condemning
the
guilty
,
and
with
due
punishment
censuring
him
.
Of
this
kinde
,
it
seemeth
,
the
examen
of
Conscience
is●●
,
in
which
wee
must
not
onely
accuse
our selues
of
some
faultes
and
defects
,
but
of
ingratitude
towards
GOD
:
which
being
prooued
against
vs
,
wee
cannot
but
pronounce
sentence
against
our selues
and
punish
our selues
by
repentance
for
it
.
For
as
black
doth
appeare
better
if
placed
neere
vnto
that
which
is
white
,
so
our
sins
being
set
neere
to
the
benefits
of
God
,
will
more
euidently
shew
themselues
.
To
this
discussion
,
the
Prophet
exhorts
,
what
haue
I
don
,
O
my
people
,
and
wherein
haue
I
grieued
thee
?
That
so
remembring
his
benefits
,
hee
might
draw
them
to
the
knowledge
of
their
sinnes
and
ingratitude
,
and
so
bring
them
to
a
desire
of
their
conuersion
.
The
next
thing
is
,
to
take
a
time
accommodate
and
fit
for
this
examen
,
which
may
be
some
short
time
before
we
prepare
our selues
for
sleepe
.
There
is
one
time
of
searching
out
the
things
that
are
aboue
vs
,
and
another
time
of
discussing
the
things
that
are
with
in
vs
.
For
their
is
a
time
for
euery
thing
vnder
the
Sunne
:
Therefore
there
is
a
time
of
contemplating
the
wonderfull
workes
of
God
,
and
there
is
a
time
of
considering
our
owne
infirmities
.
This
is
a
time
of
weeping
,
but
that
is
a
time
of
laughing
.
For
sorrow
may
bee
for
a
night
but
ioy
commeth
in
the
morning
.
1.
Our
examination
must
begin
with
thanksgiuing
for
all
his
innumerable
benefits
.
This
gratefull
commemoration
of
benefits
and
humble
confession
of
sinnes
accusing
our selues
vehemently
before
God
,
doth
strongly
impell
and
enforce
our
repentance
for
them
,
Say
vnto
him
;
I
thanke
thee
O
Lord
,
for
thy
incredible
clemency
,
and
thy
wonderfull
facility
in
bearing
the
sinnes
of
men
;
who
doest
dayly
susteine
me
with
singular
patience
euery
moment
sinning
against
thee
,
and
giues
vs
all
space
and
time
,
and
meanes
to
repent
.
Euen
for
this
cause
,
O
Lord
,
thou
holdest
thy
peace
and
bearest
with
vs
,
that
we
might
giue
thee
thankes
,
who
gouernest
and
moderatest
the
saluation
of
mankind
,
sometimes
by
threatning
,
&
sometimes
by
gently
exhorting
,
and
who
first
by
thy
Prophets
&
after
by
the
comming
of
thy
Christ
,
hast
visited
vs
.
For
thou
hast
made
vs
,
and
not
we
our selues
:
thou
art
our
God
alone
.
But
if
all
prayer
must
begin
with
thanksgiuing
,
much
more
this
,
in
which
we
would
begge
such
light
as
might
bring
vs
to
the
knowledge
of
●our
selues
and
obteine
the
remission
of
all
our
sinnes
.
A
generall
thanksgiuing
vnder
one
name
,
comprising
all
the
benefits
of
GOD
,
is
not
very
profitable
,
a
speciall
,
repeating
all
his
benefits
,
is
impossible
:
for
who
can
recount
all
his
benefits
?
Therefore
a
middle
course
is
to
bee
holden
,
and
both
certaine
generall
benefits
and
some
particular
of
that
day
are
to
bee
called
to
minde
,
and
thankes
to
bee
giuen
vnto
God
for
them
:
the
remembrance
whereof
will
something
dispose
vs
to
sorrow
and
repentance
.
Thus
then
thou
shalt
say
.
1.
O
Lord
my
God
,
I
giue
thee
infinit
thankes
,
because
thou
hast
from
all
eternity
seene
and
loued
mee
,
and
(
as
by
thy
infinit
mercy
I
hope
)
hast
effectually
elected
me
to
glory
,
and
by
conuenient
meanes
hast
predestinated
mee
thereunto
.
2.
Because
thou
hast
created
me
of
nothing
,
and
made
mee
in
thine
owne
image
;
and
hast
inriched
and
indowed
mee
with
infinit
guifts
both
in
soule
and
body
.
3.
Because
thou
preseruest
both
my selfe
and
all
other
things
,
with
so
long
a
continuance
for
my
sake
,
without
whose
actuall
assistance
,
wee
had
presently
beene
brought
to
nothing
,
nor
could
wee
haue
lasted
for
one
moment
of
time
.
4.
Because
thou
gouernest
and
rulest
mee
and
all
things
for
my
sake
,
and
disposest
all
things
which
belong
vnto
me
,
with
a
most
effectuall
and
sweete
prouidence
.
5.
Because
thou
hast
redeemed
me
with
thy
most
pretious
bloud
,
and
by
thy
merits
and
passion
hast
deliuered
mee
from
the
slauery
of
Sathan
.
6.
Because
thou
hast
giuen
thy selfe
vnto
me
,
for
a
teacher
,
a
phisition
,
a
father
,
and
an
example
of
holy
life
.
7.
Because
amongst
those
little
numbers
of
thy
poore
flocke
thou
hast
called
mee
to
the
profession
of
the
Gospell
,
and
to
the
knowledge
and
obedience
of
thy
Maiesty
.
8.
Because
by
thy
holy
Word
,
thy
Sacraments
,
thy
Inspirations
,
examples
of
holy
men
,
godly
bookes
,
and
many
other
holy
meanes
,
thou
hast
helped
me
to
liue
well
,
&
yet
dost
helpe
me
.
9.
Because
thou
hast
aduanced
mee
from
the
miserable
estate
of
an
enemy
,
(
and
as
I
hope
in
thy
mercy
)
to
the
dignity
of
a
friend
,
and
with
thy
sauing
grace
hast
iustified
me
and
remitted
all
my
sinnes
.
10.
Because
thou
hast
deliuered
me
from
innumerable
daungers
of
loosing
thy
grace
and
fauour
;
and
dost
not
cease
to
deliuer
me
.
11.
Because
thou
hast
inriched
me
with
many
both
inward
and
outward
graces
&
gifts
,
as
well
of
nature
as
of
grace
.
12.
Because
thou
hast
(
as
I
assuredly
hope
)
effectually
prepared
for
mee
,
from
before
the
foundations
of
the
world
,
according
to
the
good
pleasure
of
thy
will
,
a
sure
degree
of
glory
&
happinesse
.
13.
Because
thou
hast
this
day
admitted
mee
to
pray
,
and
speake
vnto
thee
,
fed
me
with
the
pretious
delicates
of
thy
flesh
and
bloud
,
and
hast
continued
mee
in
thy
obedience
.
14.
Because
thou
dost
follow
mee
,
with
other
infinit
benefits
,
and
ceasest
not
still
to
follow
me
through
my
whole
life
,
and
for
euer
.
15.
Because
thou
hast
ministred
vnto
me
health
;
and
all
such
things
as
may
serue
to
further
mee
in
the
obedience
of
thy
Law
.
2
Thus
hauing
giuen
thanks
,
thou
must
then
aske
of
GOD
,
grace
to
know
,
discusse
and
looke
into
thy selfe
:
for
the
heart
of
man
is
wicked
aboue
measure
and
insearchable
;
and
who
doth
know
it
?
And
seeing
in
the
same
place
the
demaund
is
thus
answered
;
I
the
Lord
search
the
heart
and
prooue
the
reines
;
Therefore
thus
thou
maist
say
in
thy
affection
and
minde
:
Thou
Oh
most
bountifull
!
I
beseech
thee
vnto
all
these
thy
benefits
adde
this
one
more
,
to
send
mee
light
from
thy
glorious
Throne
and
giue
mee
of
thy
abundant
grace
,
that
I
may
know
my
manifold
sinnes
,
and
so
repent
truly
for
the
sins
I
haue
committed
against
thee
.
3
Wee
then
come
to
the
inquisition
of
our
sins
;
which
for
better
vnderstanding
we
may
distribute
,
into
thoughts
,
affections
,
words
and
workes
:
namely
what
we
are
to
discusse
in
these
.
3.
In
thy
examen
of
thy
workes
and
words
,
let
this
be
thy
forme
for
the
auoyding
of
that
detestable
negligence
which
in
this
behalfe
is
vsed
:
at
some
conuenient
time
,
bee
thou
a
Iudge
of
thy selfe
and
take
a
strict
account
of
thy
Stewardship
:
saying
,
Oh
euill
seruant
and
slow
,
tell
mee
how
thou
hast
spent
this
daie
?
Thou
hast
beene
slow
to
do
thy
duetie
vnto
God
:
Thou
hast
beene
indeuout
in
doing
it
:
Thou
hast
spoken
many
words
,
with
little
fruit
:
thou
camest
late
and
labourest
loiteringly
.
Thou
hast
spoken
vnprofitably
,
demanded
curiously
,
iudged
suspiciously
,
reported
dissolutely
,
detracted
wilfully
,
thou
hast
beene
mooued
,
thou
hast
wandred
both
with
thy
heart
and
eyes
.
Thou
hast
beene
attentiue
after
worldly
things
,
negligent
towards
the
things
of
God
.
Thou
hast
beene
to
greedy
of
meate
and
drinke
,
desired
more
,
and
murmured
at
little
.
Thou
wast
not
patient
at
a
little
,
nor
continent
at
more
,
nor
pleased
in
any
thing
.
Thou
hast
sought
thy selfe
in
small
things
,
and
hast
left
Charity
and
Fidelity
vndone
.
Behold
where
thou
hast
fallen
and
leaue
to
be
proud
,
giue
God
the
glory
for
all
thou
hast
receiued
.
Euer
deplore
the
state
of
the
inner
man
,
with
many
passions
intangled
.
Search
the
secrets
of
thy
heart
,
if
anger
,
if
enuy
,
if
concupiscence
,
if
malice
,
if
impatience
or
griefe
hath
mooued
or
ouercome
thee
.
Nor
must
thou
search
for
euils
committed
onely
,
but
also
for
the
good
neg●ected
.
If
thou
receiued
the
benefits
of
God
thankfully
,
if
thou
hast
praied
as
well
for
the
enemies
as
friends
,
if
thou
hast
beene
●●ithfull
and
obedient
to
those
●et
ouer
thee
;
if
thou
hast
beene
compassionate
to
such
as
are
weake
&
in
any
temptation
,
if
thou
hast
helped
such
as
asked
,
and
comforted
such
as
haue
sorrowed
;
if
thou
hast
simply
and
purely
sought
the
glory
of
God
:
if
thou
hast
strongly
shunned
the
praise
of
men
,
if
thou
hast
frankly
denied
thy
owne
proper
will
;
if
thou
hast
preferred
thy selfe
before
no
man
;
if
thou
hast
patiently
taken
correction
,
if
thou
hast
beene
grieuous
to
no
man
,
if
being
hurt
,
thou
diddest
lo●●ingly
forgiue
,
if
thou
hast
asked
pardon
of
him
iniuried
;
if
thou
hast
done
thy
duety
to
God
deuoutly
;
if
thou
hast
not
beene
peruerse
,
if
thou
hast
made
hast
to
humble
thy selfe
,
if
being
contemned
thou
hast
not
contradicted
,
if
thou
hast
not
thought
to
render
euill
for
euill
,
but
hast
laboured
to
ouercome
euill
with
good
,
if
thou
hast
seriously
repented
thee
:
thus
we
see
many
whole
counsailes
painted
out
before
the
eies
of
the
mind
,
to
make
vs
ashamed
,
who
hauing
so
many
occasions
of
growing
daily
more
holy
,
doe
yet
so
defile
our selues
,
that
wee
haue
iust
cause
rather
of
sorrow
then
solace
,
from
the
tenor
of
our
liues
.
From
these
thou
maist
gather
a
dailie
fardle
of
thy
sinnes
,
and
a
heape
of
sorrowes
for
them
.
For
placing
these
thy
sinnes
neere
the
benefits
of
God
before
remembred
,
thou
shalt
see
how
little
thou
answerest
vnto
God
for
so
many
benefits
,
how
little
thou
dost
recompence
his
gifts
;
how
vile
and
ingrate
thou
art
,
who
returnest
him
for
benefits
offences
,
for
gifts
sinnes
,
for
loue
obliuion
and
negligence
.
Therefore
thou
maist
well
lament
,
and
powre
out
teares
,
seeing
thou
hast
so
much
matter
of
lamentation
.
For
thou
canst
neuer
come
to
this
examination
,
but
thou
shelt
finde
sinnes
,
ingratitudes
and
Obliuions
of
thy
Lord
and
creator
;
these
offences
albeit
they
seeme
small
to
the
eyes
of
thy
bodie
,
yet
with
all
the
seruor
thou
canst
,
for
the
loue
of
God
detest
and
hate
them
:
because
a
faithfull
soule
beholding
Gods
goodnesse
vnto
it
,
and
its
ingratitude
towards
God
,
will
count
nothing
small
,
(
if
he
haue
any
celestiall
knowledge
)
that
may
offend
so
great
and
good
a
Maiesty
.
4
From
this
collation
&
comparison
of
Gods
benefits
and
thy
ingratitudes
and
sinnes
;
thou
wilt
deriue
such
sorrow
and
detestation
of
thy
sinnes
,
that
thou
shalt
leaue
no
place
to
the
smalnesse
of
faith
.
Nay
euen
from
this
same
,
that
thou
seest
the
soule
soiled
with
so
many
sinnes
and
blemishes
,
and
thy
most
mercifull
Lord
to
beare
with
thee
so
many
yeers
,
and
to
haue
pardoned
thee
,
not
70
times
,
seauen
times
,
but
euen
millions
of
times
,
thou
maist
be
lift
vp
to
hope
,
that
God
will
neuer
cast
thee
out
so
sorrowing
and
greeuing
for
thy
sinnes
,
but
so
often
as
thou
shalt
thus
come
vnto
him
and
beg
pardon
,
he
will
redeeme
thee
as
a
most
louing
father
.
5
At
the
last
,
set
some
paine
vpon
thy
owne
head
for
these
thy
many
escapes
and
sinnes
,
let
it
be
an
amercement
proportionable
to
the
quality
of
thy
sinnes
,
and
ability
of
thy
body
,
that
so
thy
repentance
and
sorrow
for
thy
sins
past
,
may
bee
a
barre
against
the
propensitie
of
sinning
after
:
check
and
reproue
thy selfe
againe
and
againe
,
and
deale
as
a
senere
and
iust
iudge
with
thy
soule
and
body
,
imprisoning
all
thy
sences
,
and
fettering
thy
affections
that
henceforth
they
may
not
stealt
away
thy
pretious
soule
from
thee
.
But
to
end
this
point
of
discussion
.
Whereas
I
haue
often
in
this
treatise
made
mention
of
this
examination
,
thou
maist
referre
them
all
vnto
two
times
;
namely
before
the
Communion
,
and
before
thou
goest
to
bed
.
For
after
thou
hast
taken
a
view
of
thy
thoughts
,
affections
,
words
and
actions
;
turne
the
eyes
of
thy
minde
vnto
that
vice
which
thou
impugnest
,
or
that
vertue
which
particularly
thou
exercisest
,
and
looke
diligently
,
in
which
thou
hast
failed
or
profited
;
and
so
shalt
thou
easilie
twice
euery
day
,
fall
vpon
this
profitable
exercise
of
discussing
thy selfe
.
From
which
thou
shalt
gather
these
two
principall
benefits
:
first
thou
shalt
purge
thy selfe
from
thy
sinnes
by
true
repentance
,
and
prouoke
thy selfe
to
a
purpose
of
amendment
:
secondly
,
thou
shalt
know
thy selfe
within
and
without
euen
to
a
haire
;
which
is
the
mother
of
all
other
graces
.
For
if
thou
shalt
search
not
onely
into
the
boughs
but
also
into
the
rootes
;
not
into
the
imperfections
,
but
the
originalls
of
them
,
thou
shalt
see
thy selfe
plainly
to
bee
full
of
filthinesse
,
and
empty
of
all
goodnesse
,
neither
shalt
thou
any
thing
esteeme
thy selfe
,
but
rather
euen
from
the
bottome
of
the
heart
,
despise
the
best
things
thou
canst
see
in
thy selfe
.
3.
Things
to
be
done
,
is
how
to
compose
thy selfe
to
sleepe
.
After
thou
art
laide
downe
in
thy
bed
,
recite
some
Psalme
or
Prayer
,
or
meditate
some
holy
thing
.
And
consider
with
thy selfe
of
what
moment
the
grace
and
loue
of
God
is
,
vntill
that
sleepe
came
vpon
thee
.
So
shalt
thou
be
made
apt
and
strong
to
repell
all
temptations
,
and
euen
in
thy
sleepes
shalt
be
able
to
resist
Satan
tempting
thee
;
and
from
the
custome
of
well
doing
,
thou
shalt
feele
thy selfe
stirred
vp
to
prayer
and
all
holy
desires
.
Herein
take
the
deuout
mans
counsell
:
when
thou
goest
to
bed
,
euermore
carry
something
with
thee
in
thy
memory
or
thought
,
in
which
thou
maist
quietly
sleepe
,
which
will
also
sometimes
helpe
thee
to
sleepe
,
and
which
following
thee
waking
,
may
restore
thee
into
the
state
of
yesterdayes
intention
.
So
shall
the
night
as
the
day
bee
alike
light
vnto
thee
,
thou
shalt
quietly
sleepe
,
and
when
thou
risest
,
thou
shalt
bee
the
more
nimble
and
ready
to
returne
vnto
that
which
thou
diddest
not
wholy
forsake
and
leaue
.
If
any
temptation
or
passion
take
thee
,
returne
to
prayer
,
and
take
vnto
thee
all
the
complete
armor
of
the
Apostle
:
and
adde
vnto
it
,
the
consideration
of
eternall
fire
;
the
torments
of
the
Saints
,
the
constancy
of
Martyrs
;
the
trophees
and
glories
of
such
as
witnessed
a
good
confession
.
Consider
diligently
the
stones
where
with
Stephen
was
stoned
▪
the
broyle
yron
of
Laurence
,
the
clubs
,
the
hooues
,
the
thornes
,
the
flames
,
the
wheeles
,
the
sharpe
flints
,
the
scalding
waters
and
leads
,
the
teares
,
contrition
and
repentance
,
the
teeth
of
beasts
,
the
horrid
prisons
,
the
streight
giues
of
the
Saints
:
and
so
God
assisting
thee
,
thou
resisting
it
thou
shalt
ouercome
fire
with
fire
,
thou
shalt
confound
the
diuell
,
and
shalt
sleepe
and
rest
in
the
peace
of
Christ
.
3.
The
things
which
are
to
bee
done
euery
weeks
.
1
Albeit
I
know
the
custome
of
our
Church
hath
otherwise
ordered
the
matter
;
yet
if
fitlie
it
might
bee
done
,
euery
weeke
I
should
thinke
it
very
full
of
comforts
and
profit
,
if
thou
diddest
receiue
the
holy
Communion
.
For
the
frequent
vse
of
receiuing
this
Sacrament
,
is
of
so
great
moment
if
it
be
taken
not
out
of
custome
,
but
of
loue
and
deuotion
,
that
it
would
minister
great
helpe
to
the
aduancement
of
true
pietie
.
For
what
shall
the
Sunne
of
righteousnesse
doe
receiued
in
the
hart
,
but
enlighten
the
receiuer
?
what
shall
the
fountaine
of
loue
doe
receiued
in
the
minde
,
but
comfort
the
receiuer
?
what
shall
the
true
life
doe
admitted
into
the
bosom
of
the
heart
but
increase
the
life
of
the
soule
,
and
bring
it
vnto
all
perfection
?
a
man
by
much
traffique
and
merchandize
often
gaineth
much
,
but
if
hee
chance
to
light
of
some
pearle
of
great
value
,
out
of
doubt
he
shall
be
much
richer
.
For
this
may
suddenly
make
him
a
rich
man
.
So
a
man
may
grow
rich
by
the
practise
of
many
vertues
;
but
if
he
often
fall
vpon
such
inestimable
Pearles
as
that
of
the
Lords
supper
,
where
is
the
true
myne
of
all
rich
and
heauenly
Diamonds
,
how
quicklie
may
he
become
a
Christian
of
infinit
worth
?
For
all
other
vertues
giue
vs
but
to
sippe
vpon
the
litle
riuers
,
whereas
this
giues
vs
to
drinke
our
fill
out
of
the
fountaine
it selfe
.
Yet
great
care
is
to
bee
taken
that
wee
come
well
prepared
hereunto
,
least
we
should
eat
and
drinke
our
owne
damnation
.
He
that
comes
coldly
and
of
custome
gets
no
benefit
by
it
,
but
rather
much
hurt
,
because
he
discerneth
not
the
Lords
body
.
But
if
hee
come
with
such
deuotion
and
disposition
of
heart
as
becommeth
a
man
to
doe
,
to
so
heauenly
a
feast
,
he
shall
finde
in
himselfe
the
wonderfull
effects
and
power
of
it
,
and
a
maruellous
change
in
his
whole
life
.
Herein
are
two
extreames
to
bee
auoided
.
First
of
them
that
would
not
come
so
often
to
the
Communion
;
but
yet
doe
come
,
to
auoide
the
penalty
of
the
Law
,
or
suspition
that
they
are
not
so
found
as
they
should
be
:
Secondly
,
of
them
that
would
receiue
far
oftner
,
(
if
they
might
)
then
other
men
doe
.
The
first
of
these
are
sicke
either
of
sloath
or
ignorance
,
because
either
they
neglect
duly
to
prepare
themselues
to
the
Lords
Supper
,
or
out
of
some
seruile
feare
and
tendernesse
of
conscience
,
they
thinke
themselues
not
worthy
of
it
.
If
sloath
and
coldnesse
of
deuotion
be
cause
hereof
,
then
is
he
to
be
cured
of
this
coldnesse
,
with
such
things
as
may
inflame
him
(
as
before
in
this
Treatise
)
and
with
considerations
of
the
greatnesse
of
this
mystery
and
the
fruits
of
it
.
What
good
Sonne
will
neglect
to
come
to
his
most
louing
Father
?
what
brother
will
refuse
to
come
to
his
elder
brother
on
whom
he
wholy
depends
?
what
wise
doth
not
willingly
entertaine
her
louing
husband
?
and
why
should
any
flie
from
the
entertainement
of
the
author
of
his
iustification
,
sanctification
,
and
remission
of
his
sins
,
and
the
giuer
of
all
graces
?
In
this
banquet
,
is
the
sweetnesse
of
the
soule
,
and
the
fruit
of
all
vertues
;
Here
shall
hee
eat
the
bread
that
comforts
mans
heart
,
heere
shall
he
taste
the
hony
that
is
sweete
vnto
his
throat
,
here
shall
hee
drinke
his
wine
and
milke
.
For
he
that
eates
shall
eat
to
satiety
,
and
he
that
drinkes
,
shall
haue
riuers
of
the
water
of
life
slowe
out
of
his
belly
.
What
and
how
great
profit
is
in
this
feast
,
where
sinnes
are
cleansed
,
vices
extinguished
,
passions
doe
acquire
a
measure
,
vertues
an
increase
,
and
heauenly
gifts
their
perfections
?
how
great
is
the
sweetnesse
of
this
table
,
where
is
water
cooling
,
wine
inebriating
,
milke
refreshing
him
,
hony
sweetning
,
and
the
bread
of
life
eternizing
?
Desire
euermore
to
be
partaker
of
the
grace
of
it
:
and
if
thou
doest
feele
no
hunger
of
it
,
know
thou
art
sicke
,
and
labour
to
be
cured
.
Those
other
that
desire
to
communicate
oftner
then
others
,
let
them
take
heede
it
proceede
not
from
emulation
,
because
others
doe
often
receiue
it
,
and
they
would
gladly
be
accounted
deuout
,
let
them
cheeke
themselues
of
too
much
pride
and
hypocrisie
:
and
if
it
proceed
of
some
sensible
deuotion
which
they
thinke
is
to
be
receiued
by
vsing
it
,
let
them
mortifie
themselues
and
know
that
not
sensible
deuotion
but
the
purity
of
the
soule
,
is
to
be
sought
as
the
chiefe
end
in
this
Sacrament
:
but
if
it
proceede
from
an
impatient
desire
,
and
violent
loue
,
that
contents
not
it selfe
in
any
but
in
the
Lord
;
if
there
be
purity
of
life
,
the
gift
of
prayer
,
an
euident
profit
by
the
Communion
,
the
edification
of
others
,
and
no
scandall
giuen
to
others
;
which
doe
perswade
vs
that
these
desires
proceede
from
God
,
he
may
then
very
well
vse
it
more
often
,
so
that
hee
liue
in
such
sort
as
he
may
be
an
example
to
others
.
But
howsoeuer
either
of
these
sorts
receiue
it
,
let
them
euer
haue
that
of
Chrysostome
in
minde
:
whom
shal
we
make
most
account
of
?
those
who
once
,
or
those
who
often
,
or
those
who
seldome
receiue
it
?
neither
those
who
once
,
nor
those
who
often
,
nor
those
who
seldome
,
but
those
that
take
it
with
a
cleane
heart
,
a
cleane
conscience
,
and
a
life
vnreproueable
.
Now
there
are
two
sorts
of
disposition
and
preparation
to
bee
vsed
in
receiuing
the
Sacrament
.
The
first
is
,
as
it
were
a
farre
off
,
and
that
is
no
other
but
a
holy
life
,
free
from
vices
,
distractions
and
foule
crimes
which
doe
defile
a
man
and
make
him
odious
in
GODS
sight
.
For
the
more
humble
in
heart
,
pure
in
minde
,
feruent
in
loue
,
and
holy
in
life
thou
art
,
the
more
worthily
shalt
thou
receiue
this
Sacrament
.
The
other
kinde
of
preparation
is
to
bee
performed
,
for
a
weeke
or
some
such
fit
time
before
our
receiuing
of
it
;
in
which
time
a
full
suruey
without
partiality
,
beeing
taken
of
a
mans
life
,
wee
may
so
giue
our selues
to
Prayer
,
Fasting
,
Repentance
and
other
Holy
duties
,
that
wee
ridde
from
vs
the
burden
of
our
accusing
sinnes
;
and
bee
furnished
with
Faith
,
Hope
,
Loue
and
all
the
troupe
of
sauing
graces
,
to
the
ende
wee
may
in
some
competent
measure
approach
that
Heauenly
banquet
.
And
to
conclude
,
with
the
same
or
more
diligence
which
when
thou
seest
a
woman
painte
and
trimme
her selfe
that
:
shee
may
appeare
to
bee
beautifull
to
men
,
must
thou
deeke
,
wash
,
purifie
and
painte
thy selfe
and
thy
Soule
with
inward
graces
,
that
thou
maist
bee
truely
beautifull
in
the
eyes
of
thy
louing
God
.
And
if
after
thou
hast
liued
a
holy
life
,
and
for
some
time
before
the
communion
also
prepared
thy selfe
,
and
that
day
wherein
thou
receiuedst
the
communion
exercised
thy selfe
in
repentance
and
holy
desires
and
shalt
for
all
this
find
no
sensible
deuotion
,
but
rather
a
drynes
,
yet
cast
not
down
thy selfe
,
nor
withdraw
thy selfe
from
the
Sacrament
:
for
the
wisdome
of
God
worketh
diuersly
in
those
that
serue
him
the
effects
of
his
graces
;
nor
must
any
man
search
out
the
secrets
of
God
,
for
they
are
vnsearchable
and
past
finding
out
.
Therefore
the
indeuoute
ought
not
to
bee
driuen
from
the
Sacrament
,
whilst
hee
liues
holily
,
acknowledgeth
himselfe
humbly
,
and
comes
reuerently
:
nay
whilst
hee
tells
me
,
hee
is
sory
for
his
sinnes
,
and
purposeth
amendement
,
and
craues
the
helpe
of
that
blessed
Sacrament
,
he
is
not
to
be
kept
from
it
.
For
it
is
the
hid
Manna
and
conteines
abundance
of
all
spirituall
delights
.
Now
for
some
good
time
after
the
receiuing
of
the
Communion
thou
shalt
doe
well
to
recollect
thy selfe
to
giue
thankes
for
so
great
a
benefit
:
for
not
only
the
defect
of
preparation
,
but
euen
the
defect
of
giuing
of
thankes
may
much
hinder
the
fruite
thereof
.
For
shall
we
receiue
all
those
infinit
benefits
of
his
passion
,
and
passe
by
him
vnsaluted
?
He
comes
to
heare
our
petitions
and
helpe
our
miseries
and
shall
wee
aske
nothing
of
him
?
He
enters
most
louingly
into
the
Inner
chamber
of
our
hearts
and
shall
we
giue
him
no
thankes
?
Least
wee
fall
into
so
great
ingratitude
,
and
loose
such
an
opportunity
of
profiting
,
sit
like
good
Magdalene
,
at
the
feete
of
thy
Lord
and
Sauiour
.
Heare
diligently
his
word
,
hee
will
vouchsafe
to
teach
thee
something
,
speake
to
him
,
be
confounded
at
thy
owne
vility
and
nakednesse
,
and
begge
pardon
for
thy
small
and
remisse
disposition
;
offer
vp
to
him
thy
body
,
and
all
that
belongs
vnto
thee
,
a
holy
,
lyuing
and
acceptable
Sacrifice
,
lay
open
thy
miseries
and
necessities
,
desire
his
grace
and
all
the
good
meanes
that
may
further
thee
thereunto
,
and
exercise
thy selfe
in
all
the
affections
of
loue
.
If
thus
thou
shalt
doe
,
the
Lord
will
not
suffer
thee
to
depart
from
his
presence
,
without
a
blessing
.
2
Things
to
bee
done
euery
weeke
is
the
hearing
the
word
preached
.
THis
is
very
necessary
to
bee
heard
(
at
the
least
)
once
a
weeke
;
for
as
it
is
the
true
and
onely
meanes
in
that
kinde
to
heale
our
spirituall
leprosies
,
so
is
it
to
conserue
and
keepe
vs
in
sanctitie
of
life
,
and
spirituall
health
.
Two
things
(
amongst
many
other
benefits
)
wee
receiue
from
the
word
,
If
then
thou
wilt
profit
by
hearing
,
come
prepared
as
in
the
first
part
of
this
treatise
thou
art
taught
.
Come
with
preparation
,
praier
and
great
desire
to
learne
.
Heare
not
negligently
and
for
fashion
,
but
let
the
words
of
wisdome
sinke
into
thy
heart
.
For
they
inquire
at
the
mouth
of
the
wise
man
in
the
congregation
,
And
thou
shalt
stirre
vp
this
holy
desire
much
,
if
thou
shalt
obserue
well
that
thou
standest
neede
of
heauenly
doctrine
.
Yea
with
so
much
more
care
and
attention
,
is
it
to
be
heard
,
by
how
much
as
experience
hath
taught
thee
,
that
by
frequent
hearing
of
it
negligently
,
thou
hast
receiued
from
it
no
benefit
or
very
little
benefit
at
all
.
The
similitude
of
that
learned
man
is
very
fit
to
expresse
this
businesse
;
as
,
saith
he
,
The
fish
which
are
bred
in
the
salt
water
,
doe
yet
for
all
that
stand
neede
of
salt
to
season
them
,
so
euen
those
that
are
much
exercised
in
Religion
,
and
are
bred
and
brought
vp
in
hearing
the
word
,
doe
stand
neede
to
heare
it
diligentlie
,
that
they
may
bee
preserued
from
the
corruption
and
putrefaction
of
sinnes
.
Heare
therefore
the
Preacher
,
no
otherwise
then
thou
wouldest
heare
Christ
himselfe
speaking
and
teaching
thee
.
For
it
is
hee
that
speakes
vnto
thee
by
his
Ministers
,
it
is
he
that
by
their
mouthes
instills
the
wordes
of
life
into
thy
heart
.
That
belongs
vnto
all
Preachers
which
the
LORD
spake
to
the
Prophet
:
Thou
shalt
goe
to
all
that
I
will
send
thee
,
and
thou
shalt
speake
all
things
which
I
commaund
thee
,
and
beholde
I
will
put
my
wordes
in
thy
month
.
But
if
God
haue
sent
him
,
whom
thou
hearest
,
to
teach
thee
,
if
hee
proprose
the
things
which
GOD
commaundes
,
thou
must
not
thinke
that
thou
hearest
a
man
speaking
onely
;
but
euen
God
himselfe
.
Thou
must
not
regarde
whether
the
Preacher
bee
learned
,
or
eloquent
,
or
to
thy
toothe
,
for
if
hee
bring
the
word
of
GOD
vnto
thee
,
thou
oughtest
to
heare
him
with
like
reuerence
,
as
if
hee
were
endued
with
great
talents
and
guifts
.
For
as
it
falls
out
in
the
affaires
of
men
,
Nor
yet
must
wee
regard
,
if
the
Preacher
doe
often
propose
vnto
vs
common
doctrines
and
knowne
to
all
men
:
for
thou
must
not
heare
the
doctrine
of
the
spirit
,
to
learne
new
,
things
,
but
that
thou
maist
bee
stirred
to
practise
the
olde
things
thou
hast
already
learned
,
and
that
thou
maist
bee
ashamed
hereat
,
that
thou
hast
not
performed
the
good
things
thou
knowest
.
For
if
the
worde
of
GOD
had
not
come
vnto
thee
,
thou
had'st
had
no
sinne
,
but
now
thou
hast
no
excuse
for
thy
sinne
.
Therefore
heare
the
Worde
of
GOD
,
not
with
loathsomnesse
and
tediousnesse
,
but
attentiuely
and
desirously
,
not
out
of
curiosity
,
but
out
of
a
desire
to
learne
and
practise
the
good
things
thou
hearest
.
Heare
,
not
to
forget
presently
,
but
to
meditate
seriously
.
In
the
Law
those
beastes
onely
which
chewed
the
Cuade
were
cleane
,
4.
The
things
which
are
to
bee
done
euery
month
.
Concerning
this
point
,
I
will
onely
obserue
one
thing
,
wherein
it
is
fit
that
euery
one
doe
monthly
exercise
himselfe
;
beeing
most
profitable
for
the
increasing
of
our
graces
,
and
for
live
promoting
of
a
happy
life
:
and
that
is
that
he
chuse
vnto
himselfe
one
day
euery
month
,
in
which
hee
sequestrate
himselfe
from
externall
negotiations
,
and
bestow
it
on
himselfe
,
in
diligent
and
wise
examination
of
his
life
end
manners
.
This
day
thou
must
pray
more
deuoutly
,
and
giue
move
time
to
reading
of
Scripturs
.
But
chiefly
herein
,
thou
must
bee
imployed
,
to
become
a
censor
of
thy selfe
,
and
a
seuere
iudge
of
thy
owne
actions
.
Consider
therefore
the
things
that
are
aboue
thee
,
whether
thou
hast
feruently
serued
God
,
and
longed
for
heauenly
things
.
Consider
the
things
beneath
thee
,
if
thou
hast
tamed
thy
body
and
restrained
thy
sences
and
affections
;
consider
the
things
about
thee
,
if
thou
hast
cut
off
superfluous
things
,
moderatly
taken
necessary
things
,
and
walked
holily
before
thy
brethren
.
Consider
the
things
within
thy selfe
;
if
thou
hast
had
purer
thoughts
,
if
thou
hast
increased
any
grace
or
vertue
,
and
if
thou
hast
liued
with
more
tranquility
.
Thinke
with
thy selfe
,
that
it
hath
beene
said
vnto
thee
,
that
thou
art
a
Sunne
:
and
of
the
Sunne
it
is
thus
written
,
that
it
riseth
and
setteth
,
5
The
thing
which
are
euery
yeare
to
be
done
.
1
IT
will
helpe
much
to
aduance
piety
,
if
euery
yeare
,
wee
set
apart
some
certaine
daies
for
the
renewing
of
the
actions
of
a
spirituall
and
holy
life
.
The
Philosophers
haue
determined
that
a
naturall
motion
is
very
flow
at
the
beginning
,
but
swift
at
the
end
,
but
a
violent
motion
is
swift
at
the
beginning
and
very
slow
at
the
end
.
As
for
the
purpose
,
if
a
great
and
weighty
thing
should
naturally
descend
downewards
,
it
would
slowly
begin
to
fall
downe
wards
:
but
the
nerer
it
came
to
the
center
,
the
more
swiftly
it
would
approach
the
center
,
that
it
might
rest
in
it
.
But
if
a
stone
were
violently
throwne
vp
into
the
ayer
,
it
would
beginne
to
ascend
with
great
celerity
,
but
after
a
while
,
it
would
begin
to
slacke
his
course
,
and
grow
,
as
it
were
,
fainte
and
weary
.
Hence
may
we
euidently
gather
the
necessity
of
renewing
our
spirits
.
For
our
nature
being
by
sinne
corrupted
,
hath
incuired
this
great
euill
that
it
easily
discends
to
the
vile
and
abiect
things
of
this
world
,
as
if
it
were
natural
vnto
it
,
but
to
ascend
vpwards
,
and
to
breath
after
heauenly
things
is
a
violent
motion
.
It
is
true
that
vertue
is
according
to
mans
reasonable
nature
;
as
the
schoole
teacheth
,
and
vice
and
sinne
,
What
then
shall
he
doe
that
would
gladly
profit
in
godlinesse
,
and
not
goe
slowly
on
in
so
happy
a
iourney
?
Surel●●
euen
as
an
Archer
that
would
shoote
his
arrow
thorow
many
distances
of
miles
,
doth
first
shoote
as
strongly
as
hee
can
towards
that
place
whither
he
intends
to
goe
;
and
where
his
arrow
lights
,
takes
it
vp
againe
and
shootes
forewards
,
and
makes
many
shootes
,
sporting
himselfe
till
he
come
to
his
iourneies
end
;
so
must
he
that
labours
for
increase
of
graces
,
in
the
beginning
of
his
conuersion
;
with
great
feruour
and
strength
of
minde
shoote
at
the
desired
end
of
happinesse
and
after
many
times
drawing
the
bow
of
his
minde
,
and
finding
it
weake
and
cold
,
to
set
vpon
it
with
a
new
feruour
,
and
shoote
againe
and
againe
till
he
come
in
time
to
the
〈◊〉
where
hee
would
be
.
It
is
the
nature
of
this
life
of
ours
,
so
to
dispose
of
all
things
,
that
they
all
waxe
old
,
and
by
little
and
little
come
to
ruine
:
and
euen
when
no
discommodities
doe
encounter
vs
,
onely
by
lapse
of
time
,
wee
grow
old
,
and
make
hast
to
death
.
Euen
the
heauens
themselues
,
as
the
Psalmist
saith
,
shall
perish
,
they
shall
waxe
old
as
a
garment
,
thou
shalt
change
them
and
they
shall
bee
changed
,
but
thou
remainest
for
euer
.
If
the
Heauens
waxe
olde
,
because
they
stand
need
of
renouation
and
change
,
how
much
more
,
shall
corruptible
things
hasten
to
olde
age
?
A
renouation
therefore
is
earnestly
to
bee
sought
for
,
as
the
examples
of
all
godly
men
doe
shew
.
Therefore
saith
the
Apostle
,
We
saint
not
,
but
though
our
outward
man
perish
,
yet
the
inward
man
is
renewed
daily
:
and
this
is
the
dayly
renewing
,
when
profiting
in
sanctity
,
wee
transfer
our
loue
from
temporall
things
to
eternall
,
from
visible
things
,
to
intelligible
,
from
carnall
to
spirituall
.
And
this
renouation
is
that
which
the
Prophet
speakes
of
,
comparing
it
to
the
renewing
of
the
Egle.
Which
some
doe
thus
expound
:
And
euen
so
,
our
spirituall
renouation
is
no
other
,
but
when
the
soule
doth
duck
&
diue
it selfe
into
the
waters
of
compunction
and
repentance
,
conceiues
a
new
heate
of
zeale
,
castes
off
the
olde
wings
and
feathers
of
sinnes
,
and
constantly
castes
away
the
beake
,
that
is
,
all
things
that
hinder
vs
from
taking
the
food
of
prayer
.
Then
shall
our
desires
▪
of
Holinesse
which
before
were
deaded
,
lift
vp
themselues
,
then
shalt
thou
obtaine
of
the
Lord
,
that
which
thou
soughtest
,
that
which
thou
askest
,
that
for
which
thou
mournest
and
weepest
.
All
things
that
are
in
this
life
are
sometimes
renewed
;
that
they
may
not
perish
,
and
the
things
that
are
not
renewed
,
albeit
they
bee
very
lasting
,
yet
at
length
they
die
and
perish
.
Kingdomes
are
renewed
:
Therefore
whosoeuer
wil
liue
happily
,
must
bee
renewed
;
let
him
renew
his
Kingdome
that
he
may
raigne
ouer
his
owne
heart
and
affections
;
let
him
renew
the
city
of
his
soule
,
and
restore
the
breaches
that
sinne
hath
made
.
Let
him
renew
the
temple
of
his
spirit
in
which
GOD
dwells
,
by
the
accesse
of
holy
desires
:
Let
him
renew
his
friendship
with
God
by
the
instruments
of
praier
,
growne
cold
through
disuse
of
familiarity
.
Let
him
by
the
imitation
of
Christ
reach
fourth
his
hand
to
the
tree
of
life
,
that
hee
may
now
liue
as
becommeth
a
holy
man
,
and
after
this
life
,
happily
for
euer
.
Thus
perswades
the
Apostle
,
Lay
aside
,
all
Mallice
,
all
Deceipt
,
Dissimulation
,
Enuy
,
Detraction
,
and
as
new
borne
babes
,
desire
the
sincere
milke
of
the
Gospell
that
yee
may
grow
thereby
;
Not
euery
milke
,
but
milke
without
deceit
,
whereby
to
grow
vp
to
eternall
life
.
All
the
whole
time
of
this
pilgrimage
,
is
nothing
else
but
a
●●me
of
renouation
,
graunted
vnto
vs
to
cast
of
the
old
man
and
to
follow
the
new
man
Christ
,
walking
in
newnesse
of
life
:
but
yet
there
is
some
helpe
to
be
taken
by
vsing
this
speciall
time
of
renouation
seeing
wee
doe
euery
day
so
soile
our
garments
and
defile
our
Consciences
.
And
surely
lesse
then
once
a
yeare
,
who
is
it
that
can
renew
himselfe
?
Doe
wee
not
often
in
a
yeare
renew
our
suits
and
garments
?
And
shall
wee
haue
lesse
care
of
the
soule
then
the
carcasse
?
Why
then
should
we
not
often
,
or
at
least
,
once
in
a
yeare
,
bestow
a
new
suite
vpon
the
soule
,
or
else
patch
vp
the
old
one
?
But
take
heed
of
patching
;
for
God
loues
a
new
creature
:
Hee
will
haue
all
new
,
or
none
at
all
.
2
Because
continuall
labour
euen
in
profitable
things
and
worthy
of
all
our
loue
,
is
a
weriso●nnesse
to
the
spirit
,
&
makes
it
lesse
able
to
performe
the
duties
required
:
Therefore
ease
thy selfe
for
some
time
,
and
dis-burthen
thy
minde
of
those
serious
things
,
that
thou
maist
rest
and
resume
strength
.
The
minde
must
haue
some
remission
,
that
it
may
rise
vp
the
more
sharpe
.
As
wee
must
not
incessantly
commaund
fruitfull
fields
,
for
their
fertility
will
soone
be
exhausted
if
they
rest
not
,
so
the
daily
labour
of
the
minde
breaks
the
strength
of
it
.
A
little
remission
and
relaxation
will
recouer
strength
:
But
dulnesse
of
minde
ariseth
from
assiduity
of
labours
.
Of
purpose
men
vse
to
vnbend
their
bowes
,
that
in
their
time
,
they
may
with
profit
be
bent
againe
;
which
if
they
haue
no
relaxation
,
will
by
being
continually
bent
loose
the
strength
of
hitting
the
marke
.
So
in
the
exercise
of
the
minde
,
vertue
is
sometime
reserued
,
when
by
discretion
it
is
pretermitted
;
that
afterwards
it
may
the
more
strongly
hit
vices
,
by
how
much
in
the
meane
time
it
wisely
ceased
from
smiting
.
A
key
if
it
bee
turned
one
way
shuts
the
locke
,
but
turn'd
another
way
opens
it
:
so
the
minde
intending
outward
things
,
disposeth
and
keepeth
them
,
but
turned
vnto
God
and
inward
things
,
opens
the
doore
of
Gods
mercy
,
to
fetch
out
the
treasures
of
heauenly
guifts
,
except
thou
shalt
moue
thy selfe
towards
this
side
,
and
except
thou
shalt
receiue
from
GOD
,
that
which
thou
gauest
,
thou
shalt
not
haue
any
thing
at
all
to
giue
.
Wisely
therefore
did
that
good
father
speake
:
6
The
things
which
are
euer
more
to
be
done
.
THere
is
no
question
,
but
that
euermore
vices
are
to
bee
shunned
,
&
vertues
imbraced
:
euer
we
must
insist
in
doing
good
;
&
fighting
against
Satan
&
all
his
deceits
.
But
more
particularly
for
our
purpose
we
will
reduce
them
into
these
three
ranks
.
1.
Our
duty
toward
God
.
2.
To
wards
our selues
.
3.
Towards
our
neighbors
.
1
To
wards
Gods
these
points
following
must
euer
be
obserued
.
1.
The
presence
of
God
,
thinke
euer
thou
dost
heare
him
,
saying
,
Do
not
I
fill
hea●e
a
and
earth
.
And
behold
him
as
a
witnesse
of
thy
though
&
desires
and
a
beholder
of
He
compasseth
the
on
euery
hand
,
&
if
thou
wert
in
the
bottome
of
the
sea
,
he
conteines
with
his
Deity
,
all
aboue
,
thee
,
below
thee
,
on
the
right
hand
and
left
,
before
and
behind
,
and
that
Great
Lord
and
wise
Iudge
lies
had
euen
within
thy selfe
.
This
cogitation
,
that
God
is
present
,
that
hee
sees
all
thy
inwards
and
outwards
,
let
it
neuer
depart
from
thee
,
and
so
dispose
thy
life
,
compose
thy
conuersation
that
as
much
as
mans
frailty
will
suffer
,
thou
needest
not
blush
that
God
should
behold
thee
.
In
the
beginning
of
euery
worke
offer
it
to
him
,
in
the
continuance
behold
him
,
in
the
end
resolue
to
please
him
,
for
his
sake
to
end
it
.
If
thou
shalt
attaine
this
guift
,
whether
thou
be
idle
or
in
businesse
whether
alone
or
with
others
,
thou
knowest
to
contemplate
God
standing
by
thee
,
thou
shalt
sooner
then
thou
thinkest
,
attaine
to
a
great
increase
of
graces
.
2.
The
loue
of
God
.
Thou
shalt
loue
thy
Lord
God
with
all
thy
heart
,
all
thy
soule
,
all
thy
minde
.
Loue
him
with
the
heart
,
directing
all
thy
thoughts
and
desires
to
him
.
Loue
him
with
thy
worke
,
keeping
his
commandements
:
loue
him
onely
,
turning
thy
will
from
all
created
things
:
loue
him
diligently
,
performing
all
things
that
belongs
to
his
obedience
with
diligence
:
loue
him
purely
,
in
nothing
seeking
thy selfe
:
loue
him
freely
,
constantly
casting
away
all
things
that
oppose
his
loue
.
Loue
him
gratis
,
looking
from
his
loue
nothing
but
his
good
pleasure
.
Loue
him
strongly
,
suffering
●all
things
for
him
patiently
.
Loue
him
perseuerantly
,
neuer
pulling
thy self
from
his
desire
and
obedience
.
These
thou
shalt
doe
,
if
thou
dost
contemplate
him
,
as
the
chiefe
good
,
as
goodnesse
it
solfe
,
as
the
fountaine
of
all
good
things
.
If
also
thou
shalt
daily
with
earnest
praiers
beg
this
loue
,
if
thou
labour
by
all
good
meanes
to
keepe
thy selfe
cleane
from
all
leprous
pollution
and
filthinesse
.
3
The
feare
of
God
.
Feare
the
Lord
thy
God
because
he
is
thy
Lord
,
and
requireth
it
;
if
I
bee
your
Lord
,
where
is
my
feare
?
Feare
him
,
because
after
he
hath
slaine
the
body
,
he
can
also
kill
the
soule
and
send
it
into
h●l
fire
.
Feare
him
because
his
iudgements
are
incomprehensible
,
and
his
wayes
past
finding
out
,
and
thou
knowest
not
what
shall
become
of
thee
.
Feare
him
,
not
as
a
seruant
,
for
feare
of
punishment
,
but
as
a
most
louing
and
faithfull
childe
,
least
thou
shouldest
incur
his
displeasure
.
Feare
him
,
least
thou
shouldest
bee
separate
from
him
,
in
whom
is
all
good
,
and
from
whom
,
if
thou
be
separate
,
thou
drawest
to
thy selfe
all
euill
and
misery
.
Feare
great
sinnes
,
because
they
separate
from
God
:
feare
small
ones
for
they
set
open
the
gates
vnto
greate
:
lastly
feare
the
Lord
,
for
his
feare
is
the
beginning
of
all
good
:
for
nothing
shall
bee
wanting
to
them
that
feare
the
Lord
:
and
those
that
secke
him
by
chaste
and
holy
fear
shal
not
be
destitute
of
any
good
.
From
this
fear
proceeds
intimous
reucrence
,
whereby
thou
learnest
to
adore
him
in
spirit
.
4.
Zeale
of
Gods
glory
.
Be
inkindled
wilh
the
zeale
of
the
glory
of
thy
God
,
which
may
eat
vp
thy
heart
,
and
consume
thy
soule
with
forrow
.
Consider
that
the
Lord
is
thy
husband
,
whom
heretiques
contemne
,
the
Iewes
doe
mocke
,
Idolaters
and
infidels
know
not
:
all
manner
of
sinners
doe
with
infinit
iniuries
affect
him
;
most
part
euen
of
the
best
men
and
his
deare
children
doe
but
coldly
and
negligently
serue
him
:
and
wilt
not
thou
that
seest
this
,
labour
to
put
away
these
iniuries
,
&
gaine
thy
husbands
honor
,
and
for
so
great
iniurses
wilt
not
thou
intimoufly
grieue
?
therfore
let
this
be
thy
care
,
euer
to
seeke
the
glory
of
God
and
saluation
of
soules
,
and
both
by
prayer
,
holy
example
,
and
all
other
good
meanes
,
to
helpe
to
promote
the
glory
of
God
.
Forget
thy
owne
profit
and
quiet
,
contemne
thy
owne
honor
,
and
spare
not
to
meete
with
any
difficulty
,
that
thou
maist
promote
the
glory
of
the
Lord
.
5.
The
prayse
of
God
.
Prayse
thy
Lord
God
euer
,
because
not
on●ly
worthy
to
bee
praysed
,
but
aboue
all
praise
.
Praise
him
with
thy
tongue
,
praise
him
with
thy
worke
and
life
:
the
prayer
of
lips
and
life
is
best
of
all
.
That
as
the
heauens
by
their
beauty
and
brightnesse
declare
the
glory
of
God
,
and
the
firmament
with
as
many
tongues
as
stars
shew
forth
his
handy
worke
,
so
thou
by
sanctity
of
life
shalt
praise
the
Lord
,
and
shalt
inuite
as
many
as
see
hee
,
to
praise
and
magnifie
his
name
.
So
let
the
light
of
thy
life
shine
before
men
,
that
seeing
thy
good
workes
they
may
glorisie
thy
father
which
is
in
heauen
.
Praise
him
with
thy
tongue
,
so
that
it
continually
may
begin
in
thy
heart
,
and
resound
in
thy
mouth
.
Euermore
reuolue
the
mysteries
of
Christ
,
the
attributes
of
thy
God
in
thy
minde
,
and
all
his
admirable
perfections
extoll
with
thytongue
.
All
his
creatures
praise
him
,
thou
being
one
hee
hath
done
most
for
,
be
not
thou
sloathfull
to
set
foorth
his
praise
.
6.
Thankfulnesse
to
God
.
Euer
giue
him
thanks
:
for
it
is
iust
,
that
receiuing
euery
moment
benefits
,
thou
shouldest
answer
him
euery
moment
if
it
were
possible
infinit
thankes
.
There
is
no
moment
,
wherein
thou
receiuest
not
from
God
,
being
,
life
,
sense
,
vnderstanding
,
and
all
other
good
things
naturall
and
supernaturall
in
thee
or
about
thee
:
if
therefore
when
thou
receiuest
a
benefit
from
man
by
and
by
thou
thankest
him
;
shalt
thou
not
be
most
ingrate
to
God
,
in
receiuing
so
many
blessings
and
giuing
so
few
thankes
?
Giue
him
thanks
therfore
for
thy
prosperity
,
because
giuen
for
thy
comfort
:
and
for
thy
aduersities
and
crosses
,
because
giuen
for
thy
correction
and
increase
of
thy
crowne
.
Thanke
him
for
spirituall
gifts
,
because
they
inrich
the
soule
,
for
temporall
,
because
they
serue
the
body
the
habitation
of
the
soule
.
Thank
him
for
things
giuen
to
thy selfe
,
because
they
belong
to
thy selfe
;
and
for
things
giuen
to
thy
neighbours
,
because
they
belong
to
thy
brethren
;
to
whom
thou
art
ioyned
in
loue
.
Let
thy
heart
euermore
breake
foorth
a
good
word
of
thanksgiuing
,
and
thy
mouth
in
euery
successe
set
foorth
his
praise
,
that
whilst
thou
giuest
thanks
for
continued
benenfits
,
thou
maist
be
disposed
to
receiue
greater
mercies
.
7.
Resignation
of
our selues
to
the
wil
of
God
.
Leaue
all
thine
and
all
thy
felfe
in
the
hands
of
God
:
Commit
thy selfe
vnto
him
resigne
thy selfe
fully
into
his
hands
,
that
he
may
doe
with
thee
what
seemeth
best
in
his
eyes
.
Say
often
,
thy
will
bee
done
,
but
with
all
imbrace
his
will
in
thy
will
.
For
wee
often
say
with
the
mouth
,
and
resist
it
with
our
desire
and
purpose
;
wee
offer
it
him
in
word
,
but
wee
reteine
it
indeede
;
Wee
giue
it
him
in
speech
,
but
in
action
we
foolishly
resist
GOD
when
hee
would
take
his
owne
.
Doe
not
thou
so
:
but
know
that
thou
art
not
thy
owne
but
GODS
;
thine
are
not
thine
,
but
GODS
:
Therefore
thou
medlest
with
another
mans
gods
against
his
will
,
and
so
in
the
day
of
iudgement
shal
be
condemned
of
theft
.
Bee
thou
before
the
Lord
as
a
table
cleane
wherein
nothing
is
written
,
that
hee
may
write
in
thee
what
hee
pleaseth
.
Be
as
the
clay
in
the
hand
of
the
potter
,
that
hee
may
breake
thee
or
make
thee
,
&
being
made
,
may
set
thee
in
a
higher
or
lower
place
.
Looke
vpon
all
thou
hast
,
thy
Life
,
Health
,
honours
,
comforts
.
And
all
thou
possessest
,
not
as
on
thy
owne
,
but
as
on
things
lent
thee
,
and
be
ready
to
render
them
to
him
,
that
liberally
lent
them
.
Hee
loues
thee
infinitly
more
then
thou
dost
thy selfe
;
therefore
thou
oughtest
to
put
thy selfe
into
his
hands
,
to
doe
with
thee
both
now
and
in
all
eternity
,
what
he
pleaseth
.
2
Our
duety
towards
our
brethren
.
Where
consider
1.
In
thy
brother
thou
must
regarde
to
thinke
and
behold
not
so
much
man
as
God
:
for
God
is
in
euery
thing
by
his
essence
,
presence
and
power
,
but
chiefely
and
in
an
excellent
manner
in
man
.
Therefore
it
is
fit
that
in
euery
thing
,
but
especially
in
man
,
we
behold
God
.
Therefore
when
thou
seest
or
speakest
with
thy
brother
thou
shouldest
not
so
much
behold
his
aspect
with
the
eyes
●●●che
flesh
,
as
God
dwelling
in
hi●●●
with
the
eyes
of
thy
●unde
.
To
obtaine
this
;
is
a
great
guift
of
God
.
For
so
shalt
thou
not
be
affected
either
to
his
youth
or
beauty
,
or
abhor
the
aged
,
lame
and
sicke
,
and
shalt
obtaine
a
wonderfull
purity
of
minde
and
a
singular
familiarity
with
God
.
2
The
loue
of
our
brethren
.
Loue
thy
neighbour
as
thy selfe
,
is
the
precept
:
and
is
like
that
great
commandement
of
the
loue
of
God
:
for
it
commaunds
loue
;
and
commands
it
for
Gods
sake
,
and
in
his
amplitude
includes
all
the
commandements
for
he
that
loues
his
neighbour
hath
fulfilled
the
Law
.
Therefore
loue
thy
neighbour
with
true
and
pure
loue
,
3.
Affability
to
all
men
,
and
good
example
.
Accommodate
thy selfe
to
all
men
:
speake
gently
to
all
:
let
no
in-urbanity
or
in-ciuility
or
rusticity
appeare
in
thee
to
offend
any
.
A
sweet
talke
multiplieth
friends
,
&
pacifieth
them
that
bee
at
variance
;
a
sweete
tongue
increaseth
much
good
talke
.
To
all
men
giue
good
example
,
and
spread
abroad
the
sauour
of
sanctity
,
and
being
made
the
good
sauour
of
Christ
in
euery
place
,
thou
maist
not
only
praise
him
with
thy
owne
mouth
,
but
with
all
mens
mouthes
.
For
thou
dost
praise
him
euen
with
the
mouth
and
heart
of
others
,
whom
by
the
purity
of
thy
life
thou
inuitest
to
praise
him
.
This
thou
shalt
doe
,
if
in
the
good
workes
thou
shewest
,
and
circumspection
thou
keepest
,
thou
seeke
not
thy
owne
,
but
the
praise
and
glory
of
GOD
.
Therefore
do
nothing
whereby
others
may
take
any
scandall
or
offence
,
or
occasion
of
liuing
at
more
liberty
.
4.
Honor
of
our
brethren
.
Go
one
before
another
in
giuing
honor
.
It
is
pride
to
expect
from
others
the
signes
of
honor
,
and
not
rather
to
preuene
them
in
giuing
honor
.
Shew
thy
humility
in
honoring
others
,
not
in
hunting
after
honor
:
Let
none
passe
by
thee
without
honor
,
let
none
come
to
thee
without
honor
.
Yea
euen
thou
shalt
honor
God
dwelling
in
men
,
when
thou
giuest
due
honor
to
euery
man
according
to
his
place
.
5.
One
to
beare
anothers
burthen
.
Our
defects
are
great
burdens
,
by
which
we
sometimes
become
intollerable
to
others
.
Therfore
the
defects
&
churlish
manners
of
our
brethren
must
be
born
withall
,
that
so
we
may
fulfill
the
Law
of
charity
.
Measure
others
by
thy selfe
:
I
know
thou
seeft
in
thy
owne
conuersation
many
defects
,
which
thou
wouldest
haue
other
men
to
beare
.
So
must
thou
doe
with
others
,
except
thou
wilt
with
diuerse
weights
and
diuerse
measures
,
measures
other
mens
and
thy
owne
,
which
is
abhominable
.
Therefore
beare
,
that
thou
maist
bee
born
with
all
,
dissemble
others
light
defects
,
that
thy
great
ones
may
be
dissembled
,
be
thou
silent
,
that
thy
miscries
may
be
silenced
.
6
Helpe
one
another
.
Bee
profitable
to
all
and
by
thy
industry
helpe
them
for
the
loue
of
God
.
Helpe
by
thy
Prayers
,
imploring
Gods
mercy
for
them
?
Helpe
with
holy
desires
,
coueting
the
fruite
of
their
labours
with
the
Lord
,
be
they
corporall
or
spirituall
:
helpe
with
thy
speech
when
thy
wisdome
findeth
opportunity
exhorting
to
all
things
fitting
and
honest
:
helpe
by
thy
example
of
life
;
and
helpe
by
all
the
meanes
which
GOD
hath
giuen
thee
.
For
to
this
end
hast
thou
receiued
them
to
bee
Gods
Steward
.
7
Liue
circumspectly
.
Loue
all
,
but
be
familiar
only
with
the
godly
.
For
he
that
toucheth
pitch
shal
be
defiled
with
it
,
3
Our
duty
towards
our selues
,
where
consider
.
1.
The
care
of
modesty
.
In
all
thy
actions
be
mindefull
of
modesty
,
and
so
behaue
thy selfe
that
thou
no
lesse
respect
thy selfe
,
then
others
beholding
thee
.
Modesty
is
not
onely
a
vertue
,
but
the
ornament
of
all
vertues
.
It
it
that
which
with
men
gaines
estimation
:
because
by
the
aspect
of
the
face
,
and
those
things
which
they
see
outwardly
,
they
are
wont
to
measure
our
inward
parts
.
And
as
it
is
a
Iudge
of
inward
serenity
and
fairenesse
,
so
is
it
wont
to
keepe
the
same
amongst
all
occasions
of
trouble
.
Therefore
thou
shalt
shew
thy selfe
modest
,
as
well
in
the
cleerenesse
of
thy
countenance
,
as
gracefulnesse
of
thy
gate
,
and
in
the
moderation
of
all
outward
actions
;
so
that
these
outward
things
may
shew
the
inward
tranquillity
,
to
edifie
all
;
and
may
shew
some
image
as
it
were
of
Christ
whose
modesty
was
so
admirable
,
that
Paul
besought
the
Corinthians
by
the
meekenesse
&
gentlenesse
of
Christ
.
2
The
contempt
of
ones
selfe
.
Learne
to
discusse
thy selfe
,
to
Iudge
,
blame
,
and
contemne
thy self
.
It
is
a
knowledge
more
profitable
to
know
to
dispise
ones
selfe
,
then
to
know
the
amplitude
of
heauen
and
earth
.
This
Science
of
the
knowledge
of
our selues
doth
euer
cast
in
wholesome
and
profitable
counsailes
,
tending
to
the
humble
despising
of
our selues
.
Therefore
turne
thy
eies
from
those
things
which
thou
thinkest
are
good
and
excellent
in
thy selfe
,
for
they
are
not
thine
but
Gods
,
who
gaue
them
gratis
without
thy
desert
;
and
behold
in
thy selfe
the
things
that
are
abiect
and
despicable
,
for
these
are
thy
owne
proceeding
from
thy
corrupt
nature
;
and
for
these
argue
and
despise
thy selfe
:
Let
thy
words
sauour
of
the
contempt
of
thy selfe
:
and
desire
to
heare
the
same
from
others
,
concerning
thee
,
and
let
not
the
baulme
of
flattery
breake
thy
heade
.
Flee
applauses
,
flee
the
world
;
and
hearken
to
such
willingly
,
who
sincerely
speake
truth
and
doe
reprehend
in
thee
what
is
worthy
of
reproofe
.
If
thou
shalt
thus
contemne
thy selfe
and
loue
thy
contemners
,
God
shall
loue
thee
as
the
apple
of
his
eye
,
and
shall
adorne
thee
with
great
blessings
of
the
spirit
:
for
this
holy
hatred
wherewith
one
hates
himselfe
,
God
doth
abundantly
recompence
with
his
loue
.
3
A
generall
abnegation
of
our selues
.
This
is
Christs
rule
:
If
any
will
bee
my
Disciple
,
let
him
deny
himselfe
take
vp
the
Crosse
and
follow
mee
.
This
word
(
himselfe
)
doth
not
designe
one
part
of
the
man
,
but
the
whole
man
to
bee
denied
.
Therefore
if
any
will
insist
in
Christs
steps
,
he
must
take
vp
this
generall
denying
of
himselfe
mortifie
thy
sences
inward
and
outward
,
commaund
thy
appetites
,
restraine
thy
iudgement
and
will
.
Chiefely
bridle
the
two
tongues
of
body
and
soule
;
the
tongue
of
the
body
,
that
it
speake
not
hurtfull
and
vnprofitable
things
.
The
tongue
of
the
soule
,
that
is
thy
thought
,
that
it
doe
not
harbour
and
vtter
vaine
impure
,
vnfruitful
things
:
if
thou
shalt
tame
these
two
beasts
,
the
tongue
of
thy selfe
and
thy
cogitation
,
thou
shalt
wonderfully
dispose
thy selfe
to
the
familiarity
of
God
.
For
God
vouchsafeth
to
speake
to
them
,
whom
he
sees
absteine
from
vaine
words
,
and
as
much
as
they
can
,
doe
recall
their
thoughts
to
one
,
that
is
to
God
himselfe
.
4
To
beate
downe
the
body
.
This
rebell
flesh
is
euer
in
armes
against
the
spirit
:
Therefore
that
it
may
not
ouercome
,
let
the
spirit
take
armes
against
the
flesh
&
by
watching
,
fasting
,
prayer
,
and
such
holy
helpes
,
labour
to
bring
it
in
subiection
.
Beasts
are
not
perswaded
with
reasons
or
arguments
to
obey
men
.
The
flesh
is
a
beast
,
which
thou
shalt
neuer
tame
by
consideration
alone
,
without
some
castigation
,
or
subtraction
of
food
,
as
men
vse
to
doe
,
that
tame
beasts
.
5
Tranquillity
of
heart
.
Thinke
thou
hast
done
nothing
,
vntill
thou
hast
obtained
this
.
Let
not
thy
owne
defects
disquiet
thee
;
but
presently
assoone
as
thou
fallest
into
any
sinne
,
out
of
the
loue
of
God
,
detest
it
,
returne
to
peace
,
and
commit
thy selfe
and
all
thine
to
Christ
.
Let
not
aduersities
trouble
thee
,
think
they
will
not
tarry
,
nor
that
they
came
without
the
good
wil
and
prouidence
of
God
.
The
tranquillity
of
the
heart
depends
vpon
the
purity
of
it
.
For
small
sinnes
teare
the
heart
,
but
for
inordinate
affections
excruciate
&
torment
it
.
Prophane
businesse
doe
gripe
the
heart
,
and
such
as
belong
not
to
our
calling
infect
it
.
If
therefore
thou
wilt
haue
a
quiet
heart
,
shunne
euen
the
least
sinnes
,
those
thou
shunnest
not
,
presently
repent
thee
of
them
,
moderate
thy
affections
,
flee
prophane
businesse
and
withdraw
thy selfe
from
all
that
belongs
not
to
thy
calling
.
6
Is
discretion
.
In
these
things
hitherto
treated
of
,
and
in
all
others
,
there
is
great
neede
of
discretion
,
whereby
thou
shouldest
consider
,
the
times
,
places
,
the
persons
,
thy selfe
,
and
such
with
whom
thou
dealest
,
thy
state
and
manner
of
conuersation
,
and
according
as
reason
,
circumstances
and
the
qualities
of
things
&
persons
,
shall
dictate
&
direct
thee
,
so
thou
shouldest
carry
thy self
in
things
that
do
occur
&
offer
themselues
.
Many
things
there
are
which
do
displease
God
,
trouble
thy
neighbour
,
&
hurt
thy self
,
because
not
seasoned
with
the
salt
of
discretion
:
the
same
things
if
they
were
discreetely
don
,
would
be
of
great
acceptance
both
with
God
and
man
:
but
the
discretion
which
thou
hast
not
,
let
it
be
supplied
with
prayer
&
recourse
vnto
God
&
with
the
counsailes
of
prudent
and
wise
men
.
For
hee
that
in
doubtfull
thing
resorts
to
GOD
and
the
counsailes
of
the
wise
shall
neuer
erre
.
If
therefore
thou
shalt
obserue
these
duties
vnto
God
,
thy
neighbour
,
and
thy selfe
,
thou
shalt
wonderfully
profit
in
sanctification
of
life
.
7
Prayer
.
O
Lord
God
,
whose
all
that
is
,
that
is
best
of
all
,
who
commandest
thy
seruants
to
shine
with
vertues
the
true
ensignes
of
thy
house
,
and
sendest
into
their
hearts
the
desire
of
such
excellent
beauty
;
kindle
I
beseech
thee
in
our
hearts
,
the
flaming
desires
of
all
vertues
,
teach
vs
with
prayers
and
groanes
to
seeke
and
obtaine
them
at
thy
hands
,
that
our
vnworthinesse
for
the
worthinesse
of
thy
Sonne
our
Sauiour
Iesus
Christ
may
obtaine
of
thee
who
art
a
most
bountifull
giuer
,
these
true
and
euer
enduring
treasures
.
Teach
vs
the
nature
of
vertues
,
that
wee
take
not
vices
for
vertues
:
stirre
vp
in
vs
the
loue
of
them
,
that
we
may
loue
them
and
thee
the
author
of
them
:
strengthen
our
armes
by
the
helpe
of
thy
grace
,
that
wee
by
holy
liues
setting
vpon
the
City
of
glory
,
may
through
the
merits
of
Christ
be
possessors
of
it
:
let
our
life
be
the
life
of
the
righteous
,
that
wee
may
die
in
Christ
,
and
liue
in
thee
for
euer
.
Amen
.