A
TREATISE
OF
BENIGNITY
.
WRITTEN
BY
FATHER
FRANCIS
ARIAS
,
OF
THE
Society
of
IESVS
,
in
his
second
parte
of
the
Imitation
of
Christ
our
Lord
.
Translated
into
English
.
Estote
inuicem
Benigni
,
misericordes
,
donantes
inuicem
,
sicut
&
Deus
in
Christo
donauit
vobis
.
Be
benigne
to
one
an
other
,
mercifull
,
pardoning
one
an
other
,
as
God
in
Christ
hath
pardoned
you
.
With
permission
of
Superiours
Anno
1630.
TO
THE
READER
.
GOOD
Reader
,
The
translatour
of
the
treatice
of
Patience
lately
printed
,
had
also
rendred
this
of
Benignity
out
of
the
same
Autour
:
but
it
came
not
in
time
to
be
dispatched
with
it
;
&
therefore
goeth
here
a
parte
by
it selfe
.
It
will
serue
no
lesse
then
that
other
of
Patience
to
inamour
vs
with
Christ
our
Lord
,
if
we
will
consider
the
vnspeakable
sweetnesse
of
his
charity
,
whilest
he
made
the
world
happy
by
conuersing
in
it
.
The
particulars
whereof
thou
shalt
finde
,
Good
Reader
,
admirably
expressed
in
this
treatice
by
this
holy
Autour
;
which
is
therefore
recommended
vnto
thee
.
A
TABLE
OF
THE
CHAPTERS
.
-
THE
1.
CHAPTER
.
IN
what
the
vertue
of
Benignity
consisteth
;
and
how
Christ
our
Lord
discouered
it
,
in
the
Mysteries
of
his
Incarnation
,
Natiuity
,
and
Apparition
to
the
Shepheards
,
and
in
the
vocation
of
the
Gentiles
in
the
person
of
the
Magi.
pag.
1
-
The
2.
Chap.
Of
the
Benignity
which
Christ
our
Lord
vsed
towards
sinners
,
and
other
very
weake
and
imperfect
men
,
supporting
and
instructing
them
.
pag.
17
-
The
3.
Chap.
Of
the
Benignity
which
Christ
our
Lord
vsed
towards
the
Apostles
,
enduring
and
curing
their
defects
.
p.
34
-
The
4.
Chap.
Of
other
examples
of
that
Benignity
which
our
Lord
vsed
towards
his
disciples
;
enduring
their
imperfections
,
and
sweetly
curing
their
ignorances
,
and
other
defects
.
p.
40
-
The
5.
Chap.
How
we
are
to
imitate
this
Benignity
of
Christ
our
Lord
.
p.
57
-
Tho
6.
Chap.
Of
the
Benignity
which
Christ
our
Lord
did
vse
,
in
touching
sicke
and
leprous
persons
with
his
owne
sacred
hands
.
p.
74
-
The
7.
Chap.
How
the
Saints
haue
imitated
this
Benignity
of
Christ
our
Lord
towards
sicke
persons
.
pag.
82
-
The
8.
Chap.
Of
the
Benignity
,
which
Christ
our
Lord
did
vse
to
diuers
blinde
men
,
hearkening
to
them
,
expecting
them
,
and
illuminating
them
,
and
how
wee
are
to
imitate
him
in
this
Benignity
.
p.
93
-
The
9.
Chap.
Of
the
Benignity
which
Christ
our
Lord
shewed
to
little
children
;
and
what
he
taught
vs
thereby
.
p.
102
-
The
10.
Chap.
Of
the
Benignity
,
which
Christ
our
Lord
shewed
towards
wicked
persons
,
who
came
to
him
with
a
corrupt
intention
.
p.
111
-
The
11.
Chap.
Of
the
Benignity
,
which
wee
are
to
vse
towards
our
neighbours
,
doing
them
honour
by
good
wordes
;
and
of
the
examples
which
Christ
our
Lord
gaue
vs
herein
.
pag.
122
-
The
12.
Chap.
Of
other
examples
,
which
Christ
our
Lord
gaue
vs
,
of
his
Benignity
in
the
same
kinde
.
p.
132
-
The
13.
Chap.
Of
the
Benignity
,
and
curtesy
of
speech
,
which
the
holy
Apostles
vsed
in
imitation
of
Christ
our
Lord
.
p.
142
-
The
14.
Chap.
How
we
are
to
exercise
this
Benignity
,
and
to
vse
this
good
manners
,
towards
them
who
vse
vs
ill
.
p.
157
-
The
15.
Chap.
That
it
is
not
contrary
to
Benignity
,
to
reprehend
wicked
,
and
obstinate
persons
in
their
wickednes
,
seuerely
as
Christ
our
Lord
did
.
p.
161
-
The
16.
Chap.
That
it
was
conuenient
,
that
Christ
our
Lord
should
vse
these
seuere
reprehensions
,
to
teach
the
Prelates
of
his
Church
,
how
they
should
proceed
against
sinners
:
and
how
the
Saints
haue
been
euer
wont
to
proceed
.
pap
.
176
-
The
17.
chap.
Of
the
Benignity
,
wherewith
a
Christian
it
to
be
glad
of
the
good
of
his
neighbour
,
and
to
approue
and
praise
the
same
:
and
of
the
example
,
which
Christ
our
Lord
gaue
vs
thereof
.
p.
192
-
The
18.
chap.
Of
the
intention
,
and
moderation
,
wherwith
wee
are
to
praise
vertue
in
our
neighbours
:
and
of
the
examples
which
Christ
our
Lord
gaue
vs
thereof
.
p.
207
-
The
19.
chap.
How
we
must
praisse
vertue
,
for
the
making
it
be
more
esteemed
:
and
of
the
examples
which
Christ
our
Lord
gaue
vs
to
this
purpose
.
pag.
220
-
The
20.
Chap.
How
it
is
fit
to
praise
the
vertue
of
some
,
thereby
to
correct
the
vice
of
others
.
p.
231
-
Tho
21
chap.
How
we
are
to
praise
the
vertue
of
our
neighbours
,
to
defend
them
so
,
from
some
vniust
slaunder
.
p.
245
-
The
22.
chap.
How
we
ought
to
praise
wise
men
,
when
they
are
vertuous
,
to
the
end
that
others
may
profit
by
their
example
and
doctrine
.
p.
156
-
The
23.
chap.
Of
the
rule
which
wee
are
to
hold
,
when
vpon
the
aforesaid
reason
,
we
shal
praise
the
seruants
of
God
.
p.
266
-
The
24.
chap.
Of
other
rules
which
wee
must
obserue
when
wee
praise
men
:
that
is
,
that
we
praise
some
,
without
offence
to
others
:
and
that
wee
doe
it
in
moderate
words
.
pap
.
276
-
The
25.
chap.
Of
the
rules
,
which
they
are
to
keepe
,
who
are
praised
;
that
so
they
may
be
at
no
preiudice
,
but
receiue
profit
thereby
.
p.
282
A
TREATISE
OF
THE
VERTVE
OF
BENIGNITY
,
wherein
the
nature
thereof
is
declared
,
together
with
the
operations
and
exercises
of
the
same
,
and
the
examples
thereof
,
which
Christ
our
Lord
gaue
vs
.
Translated
out
F.
Francis
Arias
of
the
Society
of
Iesus
,
in
his
2.
part
of
the
imitation
of
Christ
our
Lord
.
THE
I.
CHAPTER
.
In
what
the
vertue
of
Benignity
consisteth
;
and
how
Christ
our
Lord
discouered
it
,
in
the
Mysteries
of
his
Incarnation
,
Natiuity
,
and
Apparition
to
the
Shepheards
,
and
in
the
vocation
of
the
Gentiles
in
the
person
of
the
Magi.
THe
vertue
of
Benignity
consisteth
in
that
a
man
desire
,
and
dispose
himselfe
to
doe
good
to
his
neighbour
,
whosoeuer
he
be
;
and
in
that
he
do
it
from
the
hearte
;
yea
and
with
a
sweet
and
tender
kinde
of
will
;
and
in
that
he
put
this
will
in
execution
by
doing
good
indeed
to
his
neighbour
;
and
in
that
he
do
it
abundantly
,
if
it
be
in
his
power
;
and
lastly
in
that
it
be
with
a
kinde
of
contentment
,
and
ioy
.
It
doth
also
consist
in
that
a
man
treate
&
conuerse
with
his
neighbours
after
a
sweet
and
gentle
manner
,
condescending
to
them
,
and
giuing
them
gust
in
any
thing
,
which
is
lawfull
,
and
agreable
to
the
seruice
of
God
;
and
behoulding
them
with
a
clear
,
and
discharged
countenance
,
and
speaking
to
them
in
sweet
and
gentle
words
.
There
are
men
,
who
in
very
truth
haue
the
essentiall
part
of
the
vertue
of
Charity
with
their
neighbours
,
both
friends
,
&
enemies
;
both
wishing
them
good
,
and
performing
it
to
them
:
but
yet
they
fall
short
,
in
remedying
their
necessities
according
to
their
ability
;
and
they
are
austere
and
sharpe
in
their
conuersation
,
and
dry
and
vntoward
in
performing
the
very
good
,
which
they
doe
.
The
vertue
of
Benignity
,
doth
cure
and
heale
a
man
of
all
these
defects
;
making
him
who
is
the
owner
of
it
,
to
loue
his
neighbour
hartily
,
and
sweetly
;
and
to
doe
him
good
liberally
&
cheerfully
;
and
to
conuerse
with
him
affably
and
gently
,
auoyding
(
for
as
much
as
the
lawe
,
&
good
pleasure
of
God
will
permit
)
all
that
which
may
giue
him
any
disgust
,
or
paine
.
And
so
,
Benignity
falls
out
to
be
,
the
act
and
exercise
of
Charity
,
with
that
perfection
,
which
wee
haue
declared
;
and
interiourly
it
embraceth
the
act
of
beneuolence
and
loue
;
and
exteriourly
the
exercise
of
beneficence
,
liberality
,
affability
,
and
of
all
sweetnes
in
conuersation
.
It
is
also
one
of
the
fruites
of
the
Holy
Ghost
;
For
an
act
of
vertue
,
in
regard
that
it
proceedeth
from
thence
,
and
giueth
gust
to
him
who
performeth
it
,
is
called
a
fruite
;
and
therefore
Benignity
being
an
act
of
Charity
,
and
causing
delight
in
him
,
by
whom
it
is
possessed
,
is
accounted
amongst
the
fruits
of
the
Holy
Ghost
.
All
this
is
confessed
by
the
Saints
,
when
they
speake
of
Benignity
.
Saint
Isidorus
saith
;
That
man
is
said
to
be
Benigne
,
who
doth
good
with
a
good
will
,
and
vseth
sweetnes
in
his
wordes
.
And
Saint
Anselmus
,
declaring
what
Benignity
is
,
saith
thus
;
Benignity
is
a
good
affection
of
the
will
,
&
a
serenity
of
heart
;
in
vertue
whereof
a
man
doth
,
for
Gods
sake
giue
all
he
can
,
after
a
gratious
and
cheerfull
manner
;
and
discourseth
and
conuerseth
gently
,
and
sweetly
with
his
neighbours
.
And
Saint
Thomas
,
explicating
the
nature
of
Benignity
,
saith
,
that
it
is
the
very
sweetnes
&
tendernes
of
Charity
which
spreads
,
&
communicates
it self
exteriourly
;
&
that
as
natural
fier
doth
melt
mettel
,
&
make
it
flow
;
so
the
fier
of
loue
,
which
is
Benignity
,
maketh
a
man
scatter
what
he
hath
towards
the
succour
of
the
necessities
of
his
neighbours
.
This
is
that
,
which
the
Saints
say
of
Benignity
,
and
the
summe
of
it
all
is
this
:
that
it
is
the
tendernes
of
Charity
,
which
doth
not
only
communicate
a
mans
exteriour
goods
to
his
neighbour
,
but
together
with
them
,
it
communicates
his
owne
very
bowells
;
which
is
,
to
discouer
both
by
wordes
,
and
workes
,
the
dearnes
&
sweetnes
of
Charity
.
The
Apostle
declareth
this
,
by
saying
,
Charity
is
Benigne
.
Which
signifieth
,
that
it
makes
the
man
who
possesseth
it
,
not
to
be
straight
handed
,
but
apt
to
communicate
his
goods
;
and
not
to
be
harsh
or
bitter
;
but
that
he
communicate
euen
his
very
hart
by
conuersing
with
all
men
after
an
affable
and
sweet
manner
.
And
to
giue
vs
to
vnderstand
this
truth
,
the
holy
Scripture
,
doth
by
one
&
the
selfe
same
Hebrew
,
and
Greeke
word
,
which
signifieth
Benignity
in
doing
good
,
signify
also
a
softnes
,
and
sweetnes
in
the
manner
of
shewing
mercy
.
And
so
,
whereas
Dauid
saith
;
Our
Lord
is
sweet
towards
all
,
another
letter
saith
,
Our
Lord
is
benigne
towards
all
.
And
whereas
he
saith
,
That
man
is
gentle
,
&
sweet
,
who
sheweth
mercy
;
another
translation
saith
;
The
man
who
sheweth
mercy
,
is
Benigne
.
And
therfore
S.
Basil
,
when
he
would
explicat
what
it
was
,
for
a
man
to
be
Benigne
,
saith
;
that
it
is
he
,
who
doth
liberally
enlarge
himselfe
to
doe
good
to
all
such
as
are
in
necessity
.
And
he
confirmeth
it
by
that
Psalme
which
saith
,
Our
Lord
is
benigne
towards
all
;
and
by
that
other
,
which
also
saith
,
That
a
man
is
Benigne
,
who
sheweth
mercy
,
and
imparteth
his
goods
to
such
as
are
in
necessity
.
In
this
Benignity
did
Christ
our
Lord
instruct
vs
,
and
perswade
vs
to
it
,
by
many
examples
,
&
Mysteries
of
his
holy
life
which
wee
wil
endeauour
to
declare
.
The
first
and
principall
Mystery
,
wherein
he
discouered
his
Benignity
,
was
that
of
his
Incarnation
.
In
that
,
the
most
high
sonne
of
God
was
pleased
to
become
a
naturall
man
,
&
to
appeare
visibly
in
the
world
in
mortall
flesh
,
obnoxious
to
the
miseries
and
penalties
of
other
men
;
and
in
that
he
did
all
this
,
to
doe
good
to
man
;
and
to
draw
him
to
his
loue
,
and
so
to
saue
him
;
not
onely
did
he
discouer
an
immense
loue
towards
vs
,
but
a
loue
which
was
also
most
sweet
and
dear
.
And
not
onely
did
he
communicate
his
blessings
to
vs
,
but
he
also
did
it
with
supreme
liberality
,
and
gust
,
and
ioy
of
his
owne
sacred
heart
.
And
together
with
his
blessings
,
he
communicated
to
vs
,
his
very
selfe
;
namly
his
body
,
his
blood
,
his
blessed
soule
,
and
his
diuinity
;
and
all
that
which
he
hath
,
yea
and
euen
all
that
which
he
is
,
he
communicated
to
vs
,
by
many
admirable
&
mysterious
waies
.
This
did
the
Apostle
signify
by
saying
;
When
in
the
time
of
grace
,
the
Benignity
&
immense
loue
of
our
God
and
Sauiour
to
man
,
did
manifest
it selfe
to
the
world
,
he
saued
and
freed
vs
from
our
sinnes
,
not
by
the
title
of
Iustice
,
and
the
merit
of
our
workes
,
(
which
were
not
of
any
valew
without
Christ
our
Lord
,
for
the
arriuing
to
that
end
;
)
but
through
his
owne
great
mercy
,
and
most
gratious
bounty
,
and
by
meanes
of
that
sacred
Lauatory
,
which
is
holy
Baptisme
,
whereby
wee
are
engendred
a
second
time
to
be
the
sonnes
of
God
,
and
renewed
by
a
spirituall
generation
,
&
renouation
,
which
is
wrought
by
the
holy
Ghost
;
which
Holy
Ghost
,
the
eternall
Father
hath
by
meanes
of
his
gifts
and
graces
infused
and
communicated
to
vs
in
great
abundance
,
through
the
merits
of
Christ
our
Lord
,
to
the
end
that
being
iustified
through
the
grace
of
the
same
Lord
,
wee
might
from
this
instant
become
heires
of
eternall
life
,
which
now
wee
hould
by
certaine
hope
,
and
which
hereafter
wee
shall
haue
in
actuall
possession
.
This
is
deliuered
by
Saint
Paule
.
And
Saint
Bernard
,
vpon
these
words
,
declaring
that
Benignity
of
God
which
was
discouered
in
this
Mystery
discourseth
thus
.
Before
the
humanity
of
Christ
our
Lord
appeared
in
the
word
the
Benignity
of
God
was
hidden
from
vs
.
There
was
already
in
God
this
Benignity
,
&
mercy
,
which
in
him
is
eternall
;
but
so
great
Benignity
as
this
,
was
not
knowen
before
,
nor
was
there
any
meanes
how
to
to
know
it
.
And
although
it
were
promised
by
the
Prophets
,
yet
men
vnderstood
it
not
,
and
felt
it
not
,
and
many
did
not
so
much
as
beleeue
it
.
But
when
that
time
arriued
,
which
had
been
ordained
by
the
diuine
wisedome
,
Almighty
God
came
in
mortall
flesh
,
and
being
vested
with
his
sacred
Humanity
,
and
appearing
to
the
eyes
of
our
flesh
&
blood
,
his
Benignity
came
to
be
made
knowne
;
for
by
no
meanes
could
he
more
haue
manifested
his
Benignity
,
then
by
taking
our
flesh
;
and
by
no
meanes
could
he
more
haue
declared
his
mercy
,
then
by
vndertaking
our
misery
.
Let
man
consider
,
and
vnderstand
from
hence
,
how
great
care
God
hath
of
him
;
and
how
much
he
esteemeth
him
;
and
for
how
mighty
an
end
he
made
him
;
since
he
did
,
and
suffered
so
great
thinges
for
him
.
And
thus
,
by
this
Humanity
wee
may
know
his
Benignity
;
for
how
much
the
lesse
he
became
by
his
Humanity
,
so
much
the
greater
,
doth
he
shew
himselfe
to
be
in
bounty
;
and
by
how
much
the
more
he
abased
himselfe
for
vs
,
so
much
the
more
amiable
doth
he
shew
himself
to
vs
.
This
is
said
by
Saint
Bernard
;
and
so
it
is
a
most
clear
truth
,
that
nothing
hath
made
so
great
discouery
●o
vs
of
the
bounty
,
and
Benignity
of
God
,
nor
hath
moued
&
obliged
vs
so
to
loue
and
praise
him
,
as
for
that
he
hath
taken
our
Humanity
.
And
therfore
as
Dauid
saith
,
giue
praise
to
God
,
because
he
is
benigne
and
good
;
and
sing
praises
to
his
name
,
because
he
is
sweet
.
Christ
our
Lord
did
also
discouer
to
vs
his
Benignity
,
after
a
most
soueraigne
manner
,
in
the
Mistery
of
his
most
holy
Natiuity
.
For
what
loue
can
be
imagined
more
dear
?
&
what
communication
of
ones
felfe
more
a
morous
?
&
what
dew
of
heauen
more
abundant
,
and
more
sweet
,
then
to
see
that
hidden
God
,
that
God
of
vengeance
,
that
God
of
those
Celestiall
Hostes
,
that
Iudge
of
the
quicke
and
dead
,
that
Omnipotent
in
his
workes
,
and
that
Terrible
in
his
iudgments
?
to
see
him
I
say
,
become
a
tender
and
delicate
little
Infant
,
hanging
close
vpon
the
brests
of
a
Virgin
;
all
burning
in
loue
,
&
all
expiring
the
sweetnes
,
and
dearnes
of
the
same
loue
towards
vs
?
And
that
he
comes
to
vs
,
not
as
anciently
he
came
to
the
children
of
Israell
in
Mount
Horeb
,
with
thunder
and
lightning
and
with
the
terrible
sound
of
the
trumpet
,
and
with
huge
flames
of
materiall
fier
;
and
with
prohibition
that
no
man
should
approach
to
the
foot
of
the
mountaine
vpon
paine
of
death
:
but
that
he
should
come
to
be
borne
an
Infant
,
and
appeare
on
earth
,
with
a
most
clear
,
and
sweet
light
from
heauen
,
to
discouer
him
and
with
most
delightful
songes
,
and
exultation
of
Angells
;
who
being
full
of
ioy
,
sing
Glory
to
God
,
and
peace
to
men
.
And
that
instantly
then
,
he
should
recreate
,
and
honour
those
poore
shepheards
with
an
Embassage
performed
by
Angells
;
and
should
inuite
them
to
come
visit
him
,
and
to
receiue
the
comfort
of
his
presence
,
and
to
be
enriched
with
the
gifts
of
grace
through
his
goodnes
.
And
that
by
his
loue
,
and
humility
,
and
meeknes
,
and
sweetnes
,
he
should
encourage
all
men
to
approach
towards
him
;
and
to
come
to
him
by
faith
and
obedience
;
and
so
to
take
their
part
of
all
the
riches
and
benedictions
of
heauen
;
for
being
the
sonne
of
the
eternall
Father
,
be
came
full
of
grace
and
truth
.
He
also
discouered
his
Benignity
to
vs
,
in
the
vocation
of
the
Magi
,
that
first
flower
of
the
Gentiles
,
whom
he
meant
to
call
in
after
times
.
He
calls
them
instantly
,
as
soon
as
he
was
borne
,
and
he
sent
no
Prophet
for
them
,
nor
any
Angell
;
for
they
had
no
knowledge
of
Prophets
,
&
they
were
not
wont
to
see
Angells
,
and
so
they
might
haue
rather
been
estranged
by
such
vnusuall
inuitations
:
but
condescending
to
their
condition
and
custome
,
he
sent
them
a
starre
,
which
by
the
nouelty
thereof
might
moue
them
to
a
kinde
of
admiration
;
and
to
a
search
of
what
it
might
meane
;
and
by
the
secret
vertue
thereof
might
be
teaching
them
withall
,
that
if
signified
the
birth
of
the
new
Kinge
;
and
he
admonished
and
inuited
them
to
seeke
him
,
by
following
that
starre
,
&
he
gaue
them
courage
not
to
feare
the
tyrant
Herod
;
and
he
gaue
them
faith
and
deuotion
to
know
,
that
the
Infant
,
whom
they
saw
new
borne
,
was
the
eternall
God
;
that
so
they
might
dedicate
themselues
to
do
him
eternall
seruice
,
as
to
the
Kinge
and
Lord
of
heauen
and
earth
,
whom
they
saw
in
so
great
pouerty
and
contempt
,
for
as
much
as
concerned
the
world
.
All
this
is
the
supreme
Benignity
,
and
most
sweet
dear
loue
of
God
towards
man
;
and
it
inuites
vs
to
seeke
him
;
and
if
wee
haue
offended
him
,
to
confide
,
that
lamenting
our
sinnes
,
we
shall
obtaine
pardon
of
him
;
and
that
he
will
receiue
vs
,
to
his
grace
and
loue
.
For
now
,
when
he
hath
already
discouered
his
great
Benignity
to
vs
;
by
his
sacred
Humanity
;
with
more
reason
doth
he
say
,
that
to
vs
,
which
anciently
he
said
by
the
Prophet
Ioel
,
be
you
conuerted
to
your
Lord
God
for
he
is
Benigne
,
and
mercifull
;
and
as
he
is
Benigne
,
he
taketh
gust
in
dealing
gratiously
,
and
most
liberally
with
you
,
and
in
pardoning
your
offences
past
,
and
as
he
is
merciful
he
wil
deliuer
you
from
your
miseries
,
and
from
the
greatest
of
them
of
all
,
which
are
your
sinnes
.
THE
II.
CHAPTER
.
Of
the
Benignity
which
Christ
our
Lord
vsed
towards
sinners
,
and
other
very
weake
and
imperfect
men
,
supporting
and
instructing
them
.
AFter
our
Lord
had
begun
to
manifest
himselfe
in
Israell
,
and
to
conuerse
with
men
,
he
discouered
and
exercised
his
Benignity
,
many
seuerall
waies
:
One
of
them
was
,
that
such
persons
as
were
ignorant
,
tude
,
and
very
imperfect
,
who
came
to
demaund
succour
of
him
,
he
receiued
with
much
sweetnes
,
and
condescended
to
their
great
weakenes
,
and
tolerated
their
rudenes
,
and
after
a
mild
and
gentle
manner
,
dispossessed
them
of
their
ignorance
.
Nicodemus
the
Pharisee
,
Io.
3.
came
to
Christ
,
to
be
taught
by
him
;
and
though
our
Lord
saw
his
great
weaknes
,
in
that
he
had
not
the
heart
to
publish
himselfe
for
the
disciple
of
Christ
our
Lord
,
nor
to
confesse
his
faith
,
for
the
feare
he
had
to
be
persecuted
by
other
Pharisees
,
and
was
ashamed
that
they
should
know
of
him
,
that
being
an
Ancient
,
and
Master
in
the
lawe
,
he
should
goe
to
Christ
to
learne
the
Mysteries
of
the
same
Lawe
;
for
which
reason
he
went
by
night
,
&
that
in
very
secret
manner
.
And
though
our
Lord
did
well
discerne
his
great
ignorance
,
and
rudenes
,
and
that
he
had
no
vnderstanding
,
or
apprehension
of
spirituall
thinges
,
or
diuine
Mysteries
;
but
that
whatsoeuer
he
said
,
and
taught
,
the
other
did
measure
,
and
iudge
of
it
by
the
rule
of
corporall
and
sensibles
thinges
,
without
raising
his
heart
from
earth
to
the
consideration
of
things
inuisible
&
diuine
:
notwithstanding
all
this
,
our
benigue
Lord
,
did
not
reproue
these
so
notorious
defects
,
with
seuerity
,
nor
did
he
exaggerate
his
ignorance
,
nor
reproach
him
for
his
rudenes
,
nor
condemne
him
for
his
inordinate
feare
,
nor
did
he
driue
him
away
for
his
weakenes
,
nor
shewed
he
any
wearisomnes
,
or
disgust
in
respect
of
his
crosse
answeres
;
but
he
entertained
himselfe
at
large
with
him
alone
,
and
held
long
discourse
with
him
,
whereby
he
did
,
after
a
sweet
manner
giue
him
to
vnderstand
his
ignorance
&
rudenes
;
and
he
discouered
to
him
the
Mysteries
,
which
were
necessary
for
his
saluation
;
namely
the
spirituall
regeneration
which
is
made
by
Baptisme
;
and
the
Mystery
of
the
Incarnation
;
which
he
declared
to
him
,
by
saying
that
he
was
in
heauen
,
whereby
he
signified
that
he
was
God
,
and
in
all
places
at
once
.
And
by
saying
also
that
he
was
descended
from
heauen
,
&
he
signified
that
he
was
true
man
.
He
declared
also
the
Mystery
of
his
Passion
,
by
saying
that
he
was
to
be
raised
vp
to
the
Crosse
,
as
the
Brasen
Serpent
was
lifted
vp
vpon
a
pole
,
to
the
end
that
,
as
al
they
who
beheld
the
serpent
were
cured
of
their
torporall
diseases
,
so
might
all
they
be
healed
of
their
sinnes
,
who
would
behould
and
beleeue
in
him
,
with
a
liuely
faith
.
It
was
a
great
Benignity
to
dissemble
,
or
passe
by
so
many
defects
of
a
timorous
&
imperfect
man
,
and
to
discourse
with
him
after
so
louing
and
sweet
a
manner
;
&
to
discouer
so
great
Mysteries
,
to
a
person
so
rude
and
weake
;
and
to
giue
him
light
to
vnderstand
them
,
&
helpe
whereby
he
might
go
encreasing
,
and
profitting
in
the
good
way
which
he
had
begunne
.
There
came
to
Christ
our
Lord
,
Mat.
9.
Marc.
5.
a
Prince
of
the
Synagogue
,
to
aske
remedy
for
a
daughter
of
his
,
who
already
was
at
the
last
cast
,
and
he
held
her
for
dead
;
as
indeed
she
died
instantly
after
;
and
he
desired
our
Lord
,
that
he
would
goe
to
his
house
,
and
lay
his
hand
vpon
her
,
that
so
he
might
giue
her
life
.
This
man
coming
to
Christ
our
Lord
with
so
imperfect
a
faith
,
and
with
so
meane
a
conceit
of
the
power
of
our
Lord
,
as
to
thinke
that
it
would
be
necessary
for
the
health
of
his
daughter
,
that
he
must
goe
to
his
house
,
&
lay
his
hand
vpon
her
,
not
beleeuing
that
he
could
cure
her
without
these
ceremonies
;
yet
notwithstanding
all
this
,
our
Lord
receiued
him
,
and
conuersed
with
him
after
so
sweet
a
manner
,
and
shewed
himselfe
so
affable
to
him
,
that
he
dissembled
the
seeing
of
all
these
defects
;
and
he
reproued
him
not
for
them
,
least
he
should
haue
grieued
him
by
his
wordes
,
whereas
he
ment
to
cure
him
by
his
workes
.
Nor
did
he
deny
that
which
the
other
asked
;
nor
did
he
differre
the
doing
of
it
;
but
instantly
he
rose
vp
,
and
went
with
him
,
and
graunted
not
onely
that
which
he
asked
,
but
a
great
deale
more
.
For
he
raised
his
dead
daughter
to
life
in
body
,
and
he
also
gaue
health
to
her
soule
,
by
making
her
beleeue
firmely
in
him
,
vpon
the
sight
of
so
great
a
miracle
,
and
he
moued
and
obliged
him
,
to
doe
him
seruice
with
deuotion
,
for
so
singular
a
benefit
.
This
was
an
act
of
great
Benignity
,
and
so
did
Saint
Chrysostome
obserue
thereof
,
saying
;
Behould
the
dullnes
of
this
man
,
who
for
the
health
of
his
daughter
,
desires
Christ
our
Lord
that
he
will
goe
to
his
house
,
and
lay
his
hand
vpon
her
.
And
yet
our
Lord
,
not
looking
vpon
the
vnworthines
of
him
who
asked
the
benefit
,
did
with
much
facility
and
suauity
grant
his
suite
,
going
presently
to
his
house
,
to
doe
the
thing
which
he
desired
,
and
much
more
then
he
desired
.
For
he
resolued
to
raise
her
from
death
to
life
;
and
moreouer
to
giue
a
firme
hope
of
the
Resurrection
to
them
,
who
sawe
,
and
beleeued
that
miracle
.
Let
vs
be
hould
other
examples
of
the
same
kinde
of
Benignity
,
in
his
receiuing
rude
,
and
imperfect
people
,
after
a
sweet
manner
,
and
in
teaching
,
and
comforting
them
,
both
by
word
and
deed
.
Iohn
4.
There
came
a
Samaritan
woman
to
Christ
our
Lord
;
and
,
notwithstanding
that
she
were
a
creature
of
very
base
condition
,
and
of
more
base
life
;
and
a
Gentile
by
descent
,
and
extreamely
rude
in
matters
which
concerned
Religion
and
spirit
,
yet
he
inuited
her
to
haue
speech
with
him
,
himselfe
beginning
the
discourse
and
desiring
water
of
her
,
whereof
he
knew
he
would
not
drinke
;
and
he
fell
into
a
most
sweet
and
fauourable
communication
with
her
,
and
he
made
her
a
very
long
Sermon
,
full
of
Mysteries
,
and
he
passed
by
the
rudenes
both
of
her
questions
and
answeres
;
and
he
condescended
to
her
ignorance
;
and
he
accommodated
himselfe
to
her
weakenes
;
and
by
the
resemblance
of
corporall
thinges
taught
her
things
which
were
spirituall
;
and
by
meanes
of
materiall
water
,
he
aduanced
her
to
the
vnderstanding
of
the
value
,
and
effects
of
the
water
of
grace
.
And
he
went
instructing
her
by
little
and
little
;
discouering
to
her
first
that
he
was
a
Prophet
,
and
teaching
her
afterward
,
how
she
was
to
honour
one
only
God
,
with
spirituall
and
true
worship
.
And
hauing
already
disposed
her
,
by
the
knowledge
of
these
thinges
,
he
plainly
declared
to
her
at
last
,
that
he
was
the
very
Messias
,
who
was
come
to
saue
the
world
;
and
that
which
he
tould
her
in
words
,
he
imprinted
in
her
heart
,
giuing
her
both
light
to
beleeue
it
,
and
courage
,
and
deuotion
to
confesse
it
.
What
dearnes
,
what
sweetnes
of
discourse
,
and
conuersation
,
can
be
imagined
to
exceed
this
?
That
the
Creator
of
all
thinges
should
speake
,
in
so
familiar
manner
,
with
so
base
a
creature
,
and
that
the
eternal
wisedome
should
vouch
saffe
by
his
very
selfe
,
to
instruct
at
so
great
leasure
and
by
such
a
lowly
manner
of
speech
,
so
ignorant
and
rude
a
woman
,
and
should
giue
so
high
mysteries
to
be
vnderstood
so
quickly
and
so
clearly
by
her
.
This
is
the
Benignity
,
which
Christ
our
Lord
vsed
towards
this
woman
,
and
the
Apostles
were
in
wonder
at
it
,
as
Saint
Chrysostome
obserueth
saying
;
The
Apostles
were
in
admiration
to
see
that
excessiue
meekenes
,
and
humility
of
Christ
our
Lord
,
in
that
he
was
content
,
so
publickly
and
in
sight
of
all
men
,
to
speake
so
of
set
purpose
,
and
so
at
leasure
,
and
so
benignely
with
a
poore
woman
,
&
that
a
poore
Samaritan
.
There
came
to
Christ
our
Lord
Matt.
9.
Marc.
5.
a
sicke
woman
who
was
subiect
to
a
bloody
fluxe
,
and
she
came
with
much
want
of
vertue
;
for
out
of
shame
and
inordinate
feare
,
she
durst
not
discouer
her
infirmity
;
and
shee
thought
to
keepe
her selfe
from
being
known
by
Christ
our
Lord
,
by
meanes
of
the
presse
of
people
,
coming
secretly
neer
him
,
without
the
obseruation
of
others
;
and
meaning
,
after
this
sorte
,
to
steale
health
from
our
Lord
,
without
so
much
as
his
knowing
of
it
,
who
was
to
giue
it
.
But
notwithstanding
shee
came
so
imperfect
and
weake
,
our
most
pitteous
Lord
,
did
passe
by
all
these
defects
of
hers
,
without
so
much
as
reprehending
them
,
or
reproaching
her
for
them
;
and
he
granted
that
which
she
desired
,
and
hoped
for
,
yea
and
much
more
then
that
.
For
instantly
he
cured
her
of
that
corporall
infirmity
,
and
he
cured
her
soule
,
by
taking
away
that
vaine
feare
,
to
which
she
had
bene
subiect
,
and
by
enabling
her
to
confesse
both
her
sicknes
,
and
the
health
which
she
had
receiued
;
and
by
augmenting
in
her
,
the
gifts
of
faith
and
loue
.
And
hauing
vsed
so
great
Benignity
towards
her
by
this
worke
,
he
was
also
benigne
to
her
in
words
.
For
putting
her
into
quiet
,
and
giuing
her
comfort
,
he
said
,
Thy
faith
hath
made
the
whole
.
Which
was
as
much
as
to
say
;
In
regard
of
that
saith
,
wherewith
thou
diddest
touch
mee
,
although
it
was
imperfect
,
I
haue
deliuered
thee
from
thy
disease
:
goe
thy
waies
in
peace
,
and
still
be
free
from
the
same
disease
.
So
saith
Chrisostome
.
This
woman
had
not
a
perfect
opinion
of
Christ
our
Lord
,
for
if
she
had
,
she
would
neuer
haue
imagined
,
that
she
could
hide
her self
from
him
;
&
our
Lord
tooke
publicke
notice
of
her
,
for
the
good
both
of
her selfe
,
and
many
others
.
For
by
discouering
her
,
he
tooke
away
her
feare
,
and
he
preuented
that
remorce
of
conscience
,
which
was
to
accuse
her
,
as
hauing
stolne
the
gift
of
her
health
;
and
he
rectified
her
from
that
false
imagination
;
and
he
made
her
know
,
that
nothing
could
be
hid
from
our
Lord
,
and
then
commending
her
faith
,
he
placed
her
for
an
example
to
be
imitated
by
others
.
Wee
also
are
to
imitate
Christ
our
Lord
in
that
Benignity
which
he
vsed
towards
such
as
came
to
him
full
of
imperfection
,
weaknes
and
ignorance
;
and
wee
must
receiue
after
a
sweet
manner
our
neighbours
,
when
they
come
to
vs
full
of
necessity
&
ignorance
;
enduring
with
a
serene
countenance
their
importunity
,
&
rudnes
;
and
giuing
eare
and
satisfaction
to
their
questions
;
and
benignely
instructing
them
in
those
thinges
which
are
fit
for
them
to
be
knowne
by
them
,
according
to
the
capacity
of
euery
one
,
and
remouing
the
ignorance
,
wherin
they
are
,
&
comforting
them
with
the
knowledge
of
truth
,
and
the
hope
of
saluation
,
and
appeasing
their
conscience
,
deliuering
them
from
vaine
scruples
and
feares
.
To
this
doth
the
Apostle
Saint
Paule
Gal.
6.
aduise
in
these
words
.
My
brethren
,
if
any
of
you
be
surprised
by
any
sinne
;
as
it
happens
to
them
who
sinne
out
of
Passion
,
or
weaknes
,
orignorance
,
and
not
out
of
meer
malice
;
and
who
are
as
it
were
preuented
,
and
surprised
by
that
sinne
,
into
which
they
fal
,
because
they
haue
not
well
considered
the
ill
they
doe
,
in
respect
whereof
they
are
the
more
worthy
of
mercy
,
and
more
easy
to
be
reformed
;
If
any
such
,
I
say
,
haue
fallen
,
you
who
are
spiritual
men
,
and
liue
according
to
spirit
,
(
that
is
,
according
to
the
true
and
spirituall
vnderstanding
of
the
Lawe
of
God
)
instruct
and
informe
well
such
a
kinde
of
sinner
as
this
;
and
doe
it
not
with
sharpenes
,
&
rigour
,
but
with
sweetnes
and
gentlenes
both
of
words
,
and
deedes
,
wherin
true
Benignity
consists
.
And
for
this
purpose
,
let
euery
one
consider
himselfe
,
and
reflect
well
vpon
his
owne
weaknes
,
and
danger
,
and
how
subiect
he
is
to
fall
,
as
the
other
did
,
and
peraduenture
worse
.
And
from
hence
he
will
grow
to
instruct
,
and
correct
others
,
with
the
sweetnes
of
mercy
,
and
Benignity
,
and
not
with
too
much
rigour
,
and
seuerity
;
least
himselfe
also
growe
both
to
be
tempted
,
and
conquered
.
This
in
substance
is
deliuered
by
the
Apostle
;
and
with
great
reason
he
wisheth
him
who
treateth
such
,
as
haue
fallen
into
sinne
,
without
mercy
and
Benignity
,
that
he
looke
well
to
himselfe
,
least
he
be
tempted
and
ouercome
.
For
in
very
truth
it
is
the
punishment
,
which
he
deserues
,
and
which
ordinarily
almighty
God
inflicts
,
vpon
such
as
rashly
iudge
and
condemne
their
neighbour
for
committing
any
fault
,
and
as
despise
him
for
it
,
to
let
them
fall
into
the
same
sinne
.
As
on
the
other
side
,
our
most
piteous
Lord
,
is
wont
to
vse
supreme
Benign●ty
and
mercy
,
towards
such
others
,
as
vse
Benignity
&
mercy
towards
their
weak
and
imperfect
brethren
.
This
did
that
great
and
admirable
woman
Christina
,
with
great
ponderation
and
feeling
affirme
,
when
shee
said
;
There
is
no
thing
in
the
whole
world
which
doth
more
moue
Christ
our
Lord
to
vse
Benignity
,
and
mercy
towards
men
,
then
to
see
that
themselues
are
benigne
and
mercifull
towards
others
;
and
such
Benignity
and
mercy
,
cannot
but
leade
them
on
to
a
happy
death
,
which
will
deliuer
them
vp
to
eternall
life
.
THE
III.
CHAPTER
.
Of
the
Benignity
which
Christ
our
Lord
vsed
towards
the
Apostles
,
enduring
and
curing
their
defects
.
THis
very
manner
of
Benignity
,
did
Christ
our
Lord
vse
towardes
his
blessed
Apostles
,
whilst
he
conuersed
with
them
,
in
mortall
flesh
.
For
during
all
that
time
(
which
was
the
space
of
three
yeares
)
they
were
very
imperfect
,
and
liued
in
great
ignorance
;
and
by
reason
of
their
much
rudnes
,
made
litle
profit
of
the
great
light
of
doctrine
which
was
propounded
to
them
;
and
of
that
so
admirable
example
of
the
life
of
Christ
our
Lord
;
which
they
had
before
their
eyes
.
Let
vs
produce
some
examples
to
proue
this
truth
.
Our
Lord
had
already
wrought
that
illustrious
miracle
,
in
the
sight
of
his
disciples
,
Matt
15
of
feeding
fiue
thousand
men
with
fiue
loaues
of
bread
;
and
shortly
after
,
another
necessity
offering
it self
,
wherin
our
Lord
was
pleased
to
feed
foure
thousand
men
with
seauen
loaues
,
and
hauing
already
tould
his
disciples
,
that
he
would
not
permit
those
troupes
of
men
&
woemen
,
to
returne
home
to
their
houses
,
till
he
had
fed
them
;
they
conceiued
it
to
be
a
matter
of
so
much
difficulty
,
that
(
as
if
it
had
indeed
been
impossible
for
our
Lord
to
doe
)
they
said
,
where
can
wee
be
able
to
procure
in
this
desert
,
such
a
quantity
of
bread
,
as
would
be
necessary
for
the
feeding
of
such
a
multitude
?
What
a
great
imperfection
was
this
in
them
?
and
what
a
strange
rudenes
,
and
blindenes
of
heart
,
that
hauing
seen
with
their
owne
eyes
,
that
our
Lord
had
wrought
so
many
like
,
and
greater
miracles
then
that
,
they
did
not
yet
beleeue
,
and
confide
so
much
in
him
,
as
that
with
so
few
loaues
,
he
was
able
to
feed
so
much
people
?
and
especially
considering
,
that
he
had
declared
himselfe
to
haue
a
will
to
doe
it
;
and
that
he
had
wrought
the
like
in
the
selfe
same
case
some
few
dayes
before
.
And
yet
these
disciples
,
making
him
answere
with
so
little
faith
,
and
indeed
with
so
little
good
manners
;
our
most
blessed
Lord
did
yet
treate
them
with
so
great
tendernes
,
and
sweetnes
,
that
he
blamed
,
or
reproued
them
not
;
nor
shewed
himselfe
a
whit
disgusted
,
or
offended
,
for
the
little
account
,
and
estimation
which
they
shewed
themselues
to
haue
of
his
power
.
But
passing
by
all
this
,
he
asked
them
how
many
loaues
they
had
,
and
they
saying
that
they
had
seauen
,
he
commanded
the
troupes
to
sit
downe
,
and
he
gaue
them
all
to
eate
of
those
seauen
loaues
,
and
he
made
the
Apostles
gather
vp
seauen
baskets
full
of
the
ouerplus
;
and
in
this
sorte
,
he
did
by
that
action
of
his
let
them
see
their
rudenes
,
and
he
remoued
their
ignorance
,
&
setled
them
faster
in
their
faith
.
And
this
was
so
great
a
fault
in
the
Apostles
,
that
the
confessing
and
publishing
of
it
themselues
,
after
the
coming
of
the
Holy
Ghost
,
was
an
act
of
great
humility
in
them
;
and
the
suffering
and
curing
it
by
our
Lord
,
with
so
great
pitty
and
mercy
,
was
admirable
Benignity
in
him
.
So
saith
Saint
Chrysostome
.
It
is
worthy
of
great
admiration
,
to
see
the
Apostles
so
great
friends
to
the
truth
,
as
that
themselues
,
who
wrote
the
Euangelicall
history
,
would
not
couer
those
so
great
faults
of
their
owne
.
For
it
was
no
little
one
,
that
they
could
so
soon
forget
that
miracle
,
which
our
Lord
had
wrought
so
lately
before
,
in
the
multiplication
of
the
fiue
loaues
of
bread
.
And
Theophylact
addeth
thus
;
It
was
not
reason
that
they
should
so
soon
haue
forgotten
that
miracle
,
whereby
our
Lord
had
giuen
food
in
the
wildernes
,
to
more
persons
,
with
fewer
loaues
of
bread
.
But
the
disciples
,
were
men
very
grosse
,
and
of
meane
vnderstanding
;
which
our
Lord
permitted
to
be
so
,
to
the
end
that
when
afterward
wee
should
finde
them
so
full
of
discretion
,
and
wisedome
,
we
might
know
that
it
was
the
gift
of
diuine
grace
,
which
caused
it
.
But
their
ignorance
and
vntowardnes
being
so
great
,
as
wee
see
it
was
,
our
Lord
did
not
yet
rebuke
,
or
reproach
them
for
this
fault
,
but
cured
it
with
great
Benignity
;
and
instructed
vs
thereby
,
not
to
put
our selues
in
choler
with
ignorant
people
,
nor
to
be
sharpe
or
wayward
towards
them
,
but
that
we
must
haue
compassion
of
their
ignorance
,
and
instruct
them
and
correct
them
with
charity
.
Our
Lord
did
also
discouer
his
Benignity
to
the
Apostles
,
in
that
hauing
already
wrought
that
miracle
of
the
seauen
loaues
;
&
telling
them
that
they
were
to
take
heed
of
the
leuen
of
the
Pharisees
and
Saduces
,
Matt.
16.
Marc.
8.
(
which
signified
their
euill
doctrine
and
example
)
they
would
needes
vnderstand
as
if
he
had
said
it
,
because
they
were
not
prouided
of
bread
inough
for
the
desert
;
and
so
they
were
affraid
they
might
want
food
.
And
our
Lord
reprehending
this
fault
in
them
,
which
they
had
added
to
the
former
,
said
in
this
manner
;
do
you
not
vnderstand
,
and
remember
the
fiue
loues
of
bread
,
and
the
fiue
thousand
men
,
which
I
susteined
with
them
;
nor
yet
the
seauen
loues
,
wherewith
I
fed
foure
thousand
men
?
And
thus
reprouing
them
,
as
much
as
was
necessary
,
he
did
it
yet
in
words
as
gentle
,
as
you
haue
heard
;
and
with
so
great
sweetnes
,
as
that
,
together
with
reprehending
them
,
he
excused
them
;
imputing
their
fault
to
ignorance
and
forgetfulnes
.
O
admirable
Benignity
,
worthy
of
such
a
Lord
as
he
,
who
together
with
the
chastisement
,
giueth
comfort
;
and
whilest
he
speaketh
of
the
fault
,
he
giueth
hope
of
pardon
and
remedy
▪
So
doth
Saint
Chrysostome
obserue
.
Consider
the
reprehension
which
he
giueth
them
,
all
tempered
with
meekenes
;
for
whilest
he
reproues
them
,
he
excuseth
them
;
yea
&
he
answereth
for
the
very
men
whom
he
reproueth
.
But
let
vs
looke
vpon
some
other
examples
of
this
Benignity
,
which
Christ
our
Lord
did
vse
towards
his
disciples
.
When
thus
he
had
answered
that
rich
young
man
,
Matt.
19.
who
said
.
He
had
kept
the
comaundments
,
If
thou
wilt
be
perfect
,
goe
and
sell
all
that
thou
hast
,
and
giue
it
to
the
poore
,
and
come
and
follow
mee
,
and
thou
shalt
haue
treasure
in
heauen
,
and
when
the
young
man
was
going
sad
away
,
because
he
was
very
rich
,
and
had
not
the
heart
to
embrace
the
counsaile
of
our
Lord
,
and
to
make
himself
poore
for
the
kingdome
of
heauen
;
Saint
Peter
said
to
our
Lord
,
Behould
,
ô
Lord
,
how
as
for
vs
,
wee
haue
left
all
thinges
,
and
wee
haue
followed
thee
,
what
therfore
shall
be
done
to
vs
?
What
reward
wilt
thou
bestow
on
vs
?
Our
Lord
made
them
this
answere
;
Verily
I
say
to
you
,
that
you
who
haue
followed
mee
,
shall
sit
vpon
twelue
seates
,
and
thrones
,
to
iudge
the
twelue
Tribes
of
Israell
,
with
the
Sonne
of
man
,
when
he
shall
sit
in
the
seate
of
his
Maiesty
,
at
the
generall
resurrection
to
a
life
of
glory
.
At
that
day
,
you
shal
haue
great
authority
,
and
glory
,
by
raigning
with
the
sonne
of
man
,
and
iudging
the
world
together
with
him
.
It
was
very
little
,
which
Saint
Peter
and
the
rest
of
the
Apostles
had
left
for
Christ
our
Lord
;
for
they
were
but
a
poore
company
of
fishermen
;
and
that
which
they
had
left
(
as
Saint
Chrysostom
saith
)
was
some
fishing
rod
,
some
net
,
and
some
little
barke
.
And
although
together
with
these
thinges
,
they
also
left
whatsoeuer
they
might
growe
to
haue
,
yet
that
also
must
needes
be
very
little
;
for
in
the
trade
they
had
,
they
were
neuer
able
to
get
much
.
And
all
this
being
so
little
,
and
that
Saint
Peter
with
so
much
liberty
,
and
audacity
should
say
to
him
,
Behould
,
ô
Lord
,
wee
haue
left
all
,
wee
had
,
for
thee
,
as
if
they
had
left
most
abundant
riches
and
great
hopes
;
our
Lord
might
with
much
truth
and
reason
,
haue
said
to
Saint
Peter
:
What
greate
possessions
hast
thou
left
for
mee
;
and
what
great
acts
of
prowes
hast
thou
performed
in
my
seruice
?
And
yet
he
said
no
such
thing
;
nor
did
he
answere
them
with
any
shew
of
any
disdaine
or
euen
disgust
,
or
with
little
estimation
of
that
which
had
been
left
for
his
sake
;
but
he
spake
to
him
in
great
earnest
and
with
wordes
,
of
much
weight
and
with
shew
of
great
estimation
of
that
which
they
had
lest
,
and
of
that
which
they
had
performed
in
following
him
;
and
he
declared
that
most
high
reward
of
glory
&
that
most
eminent
dignity
which
he
would
giue
them
,
in
the
kingdome
of
heauen
.
By
this
answere
,
Christ
our
Lord
did
shew
extreme
Benignity
,
partly
by
making
so
great
account
of
such
a
trifle
as
his
disciples
had
left
for
his
sake
;
and
promising
such
a
soueraigne
reward
for
such
a
sleight
seruice
as
they
had
performed
in
following
him
;
and
partly
by
shewing
how
greatly
he
loued
them
,
who
then
had
laboured
so
little
for
him
;
and
by
esteeming
them
so
much
,
who
were
so
meane
,
and
poore
,
as
to
promise
to
exalt
them
to
so
great
dignity
,
and
to
giue
them
a
seate
of
so
great
Maiesty
;
and
by
answering
them
in
words
so
serious
,
so
sweet
,
so
full
of
comfort
;
and
which
gaue
them
such
a
height
of
hope
.
So
saith
Origen
.
Saint
Peter
asked
what
reward
he
would
giue
him
for
what
he
had
left
,
as
if
he
had
performed
things
of
mighty
difficulty
.
But
although
the
thinges
which
he
&
his
brother
left
were
little
,
in
the
account
of
the
world
;
yet
in
the
sight
of
God
who
regarded
the
loue
,
and
great
good
will
wherewith
they
were
left
,
they
were
much
esteemed
.
This
is
the
most
benigne
&
sweet
condition
of
Christ
our
Lord
,
and
our
God
;
who
be
houldeth
the
seruices
which
are
done
him
,
and
the
good
will
men
haue
to
serue
him
,
&
their
holy
desire
to
please
him
,
and
that
grace
which
he
liberally
bestoweth
for
the
doing
of
them
;
and
therfore
doth
he
recompence
little
works
,
with
most
high
and
euerlasting
rewardes
.
Our
Lord
,
10.11
.
whilest
he
was
in
the
desert
,
hauing
heard
the
message
of
Lazarus
his
sicknes
,
and
two
daies
passing
on
,
after
he
had
heard
it
;
and
now
vnderstanding
that
Lazarus
was
dead
,
he
said
resolutely
;
Let
vs
goe
yet
once
againe
into
Iudea
;
for
Bethania
was
seated
in
that
Prouince
.
But
his
disciples
answered
him
after
this
manner
,
Master
,
it
is
but
the
other
day
,
since
the
Iewes
were
ready
to
stone
thee
in
Iudea
,
and
doest
thou
thinke
of
going
backe
,
where
there
is
so
much
danger
?
And
our
Lord
saying
still
,
let
vs
goe
yet
againe
into
Iudea
,
and
they
seeing
his
resolution
and
being
full
of
apprehension
and
feare
of
death
,
Thomas
said
to
the
rest
of
the
Apostles
,
Well
then
,
let
vs
goe
,
and
dy
with
him
.
Now
the
Apostles
hauing
known
by
so
many
experiments
,
that
our
Lord
knew
the
secrets
of
mens
hearts
,
and
that
his
enemies
hauing
a
minde
to
take
and
stone
him
,
were
not
able
to
touch
him
,
because
he
had
all
power
in
his
hands
;
and
hauing
heard
him
say
many
times
,
that
in
all
thinges
he
performed
the
will
,
and
good
pleasure
of
his
eternall
Father
;
they
ought
to
haue
beleeued
,
that
if
our
Lord
went
into
Iudea
,
it
was
most
conuenient
thnt
he
should
doe
so
;
and
that
he
knew
very
well
whatsoeuer
was
to
happen
to
him
there
;
&
that
if
he
should
haue
a
minde
to
free
himselfe
from
his
enemies
,
they
could
fasten
no
hurte
vpon
him
;
and
that
themselues
going
in
his
company
,
might
hould
themselues
secure
inough
;
and
that
without
his
will
,
they
could
receiue
no
harme
;
and
that
they
ought
to
make
themselues
wholly
subiect
to
that
will
of
his
.
But
they
forgetting
all
this
and
distrusting
his
power
and
protection
,
would
haue
hindred
his
going
into
Iudea
,
and
would
needes
haue
dissuaded
him
from
the
resolution
which
he
had
taken
in
that
behalfe
;
as
if
he
had
been
either
ignorant
of
the
danger
which
there
he
might
incurre
,
or
impuissant
in
defending
himselfe
from
the
same
;
and
they
were
full
of
apprehension
and
feare
,
as
if
our
Lord
had
not
been
able
to
protect
them
.
And
these
defects
of
theirs
being
so
great
,
our
most
merciful
Lord
was
not
yet
offended
with
them
;
nor
did
he
shew
any
disgust
,
nor
did
he
reproue
them
with
sharpe
wordes
,
for
the
meane
conceit
which
they
had
of
him
;
but
he
informed
them
in
sweet
termes
,
that
there
was
no
danger
in
his
iourney
,
and
that
they
might
hould
themselues
safe
in
his
company
,
by
saying
thus
to
them
;
Are
there
not
perhaps
twelue
houres
in
the
day
?
He
who
goes
by
day
,
stumbles
not
,
because
the
day
light
lets
him
see
the
way
;
but
he
who
walkes
by
night
,
may
stumble
and
fall
,
because
he
seeth
not
the
light
.
Whereby
he
would
let
them
know
,
that
iust
as
,
whilest
the
naturall
day
lasteth
,
which
hath
twelue
houres
of
light
,
it
is
not
in
the
skill
or
power
of
any
creature
to
take
away
or
diminish
any
one
of
these
houres
,
or
any
part
thereof
;
and
that
during
this
time
,
a
man
may
walke
securely
without
stumbling
or
falling
;
iust
so
,
as
long
as
that
time
of
his
life
was
to
last
in
this
world
,
which
had
been
determined
by
the
will
of
his
eternall
Father
,
in
which
time
he
was
to
illuminate
the
world
with
his
doctrine
,
and
by
his
miracles
,
there
was
no
cause
for
them
to
feare
;
for
that
all
the
power
of
the
world
was
not
able
to
take
one
moment
of
that
time
from
him
;
and
that
so
both
himselfe
,
and
al
they
of
his
company
,
were
very
safe
.
With
this
Benignity
did
he
tolerate
their
boldnes
,
and
cure
their
rudenes
,
and
their
want
of
that
faith
,
and
confidence
,
which
they
ought
to
haue
had
in
our
Lord
.
THE
IV.
CHAPTER
.
Of
other
examples
of
that
Benignity
,
which
our
Lord
vsed
towards
his
disciples
;
enduring
their
imperfections
,
and
sweetly
curing
their
ignorances
,
and
other
defects
.
THE
two
brothers
Saint
Iames
,
and
Saint
Iohn
,
came
to
Christ
our
Lord
,
Matt.
10.
Luc.
22.
to
demaund
at
his
hands
,
the
two
prime
dignities
of
his
kingdome
;
and
herein
they
serued
them
selues
of
the
intercession
of
their
mother
.
Now
the
rest
of
the
Apostles
,
seeing
the
pretension
of
these
two
,
grow
into
indignation
against
them
,
and
were
offended
and
troubled
much
,
to
see
that
they
would
offer
to
outstrip
all
the
rest
;
and
it
moued
a
strife
amongst
them
,
to
know
which
of
all
the
company
was
to
be
the
greatest
in
the
schoole
,
and
kingdome
of
Christ
our
Lord
.
These
faults
of
the
Apostles
,
being
so
worthy
of
reprehension
;
for
faults
they
were
(
as
wee
haue
declared
elswhere
)
in
some
of
them
,
of
ambition
,
&
in
the
rest
of
enuy
;
and
such
faultes
in
men
who
had
been
so
long
aduised
,
and
instructed
by
the
doctrine
,
and
example
of
Christ
our
Lord
,
which
was
euer
preaching
,
and
perswading
humility
and
charity
,
did
well
deserue
to
make
our
Lord
offended
with
them
,
&
that
he
should
reproue
them
after
a
serious
and
sharpe
manner
,
&
that
he
should
punish
them
seuerely
:
yet
our
most
meeke
Lord
,
hauing
compassion
of
their
ignorance
and
rudenes
,
which
was
the
roote
from
whence
those
faultes
did
spring
,
vsed
so
great
Benignity
towards
them
,
and
cured
their
defects
,
with
so
great
sweernes
,
that
as
for
the
two
,
with
onely
looking
vpon
them
,
and
giuing
them
answere
to
that
petition
,
which
their
mother
had
presented
,
he
made
them
see
that
fault
into
which
they
had
fallen
,
by
making
their
mother
their
intercessour
for
that
suit
,
and
by
desiring
to
couer
vnder
the
piety
of
a
mother
the
inordinate
appetite
which
they
had
to
be
preferred
before
the
rest
;
and
with
onely
saying
;
You
know
not
what
you
aske
,
he
corrected
and
cured
all
the
ambition
which
they
had
;
and
so
reprehending
their
fault
,
he
did
withall
,
excuse
them
by
imputing
it
,
not
to
malice
,
but
to
the
ignorance
of
men
,
who
knew
not
what
was
best
for
themselues
.
And
as
for
the
other
ten
,
he
reformed
them
also
by
calling
them
to
him
,
&
aduertising
them
,
that
to
desire
commaund
,
and
aduantage
ouer
others
,
was
the
vice
of
Gentiles
,
who
lodged
not
their
heart
vpon
heauenvly
but
on
earthly
thinges
;
and
that
they
were
not
to
doe
so
,
but
to
imitate
their
Lord
and
Master
,
who
came
into
this
world
,
not
to
be
serued
by
men
but
to
serue
them
,
yea
and
to
giue
his
life
for
them
.
With
this
Benignity
,
Christ
our
Lord
did
tolerate
,
and
cure
those
so
great
defects
of
his
disciples
.
So
saith
S.
Chrysostome
.
As
those
two
Apostles
did
obey
the
inordinate
appetite
of
flesh
&
blood
and
did
beg
of
our
Lord
,
the
two
chief
seates
in
his
kingdome
;
so
also
the
other
ten
,
obeying
the
like
euill
inclination
of
flesh
and
blood
,
were
offended
and
afflicted
by
the
demaund
,
and
pretension
of
the
former
two
.
For
it
was
ill
done
by
the
two
,
to
desire
to
be
preferred
before
the
rest
;
and
the
rest
,
conceiued
it
to
be
an
affront
to
them
,
that
the
two
should
be
preferred
before
them
.
And
Saint
Hierome
addeth
;
That
our
Lord
,
who
was
al
meeke
and
and
humble
,
did
not
sharpely
reprehend
that
inordinate
appetite
of
honour
,
wherewith
those
two
came
to
him
;
nor
yet
the
indignation
and
enuy
,
which
the
ten
conceiued
against
the
two
;
but
he
treated
them
,
and
instructed
them
,
and
●ured
them
all
with
supreme
Benignity
,
and
meeknes
.
The
Apostles
being
in
the
garden
,
with
our
Lord
,
the
night
of
his
Passion
,
he
admonished
them
to
remaine
watchfull
in
prayer
,
least
otherwise
,
they
might
fall
into
that
temptation
,
&
tribulation
,
which
was
comming
towards
them
.
But
they
,
the
while
,
laid
themselues
to
sleepe
;
and
our
Lord
hauing
been
at
Prayer
,
and
going
to
visit
them
,
and
finding
that
they
were
fallen
a
sleepe
,
did
wish
them
a
second
time
,
to
watch
and
pray
;
and
he
said
;
Why
sleepe
you
?
rise
vp
to
watch
,
and
pray
,
least
els
you
be
ouercome
by
temptation
.
And
hauing
giuen
them
this
lesson
,
he
returned
againe
to
Prayer
,
and
after
went
to
see
them
a
second
time
:
and
finding
them
asleepe
yet
againe
,
he
said
nothing
to
them
.
A
third
time
he
went
to
Prayer
;
and
a
third
time
he
went
to
see
them
;
and
finding
them
still
sleeping
,
as
being
oppressed
by
the
great
sorrow
they
had
,
he
said
to
them
,
sleepe
on
,
and
take
your
rest
.
And
so
he
left
them
for
a
while
,
till
the
time
was
come
,
when
his
enemies
who
were
to
apprehend
him
,
were
approaching
.
Then
he
turned
towards
them
&
said
;
It
is
enough
:
rise
vp
,
let
vs
goe
;
for
the
hower
is
already
come
,
wherein
the
Sonne
of
man
,
is
to
be
deliuered
ouer
,
into
the
hands
of
sinners
.
This
was
a
great
defect
in
the
disciples
,
because
they
were
aduertised
,
of
the
much
danger
wherein
they
were
to
see
themselues
that
night
;
and
they
had
promised
,
that
they
would
giue
their
life
for
our
Lord
;
and
they
had
been
warned
by
him
,
two
seuerall
times
in
words
of
great
exaggeration
,
and
waight
,
that
they
should
watch
and
pray
,
because
they
were
to
be
tempted
in
a
grieuous
manner
;
and
their
prayer
was
to
be
the
meanes
,
for
their
not
being
ouercome
by
that
temptation
.
And
yet
notwithstanding
all
this
,
they
neither
watched
,
nor
prayed
;
and
they
suffered
themselues
to
be
ouercome
by
sleepe
,
which
was
the
cause
,
why
afterward
being
ouercome
by
the
temptation
,
they
fled
all
away
for
feare
,
at
the
time
when
our
Lord
was
apprehended
,
and
they
denyed
their
Master
,
who
was
the
head
and
crowne
of
them
all
.
But
yet
our
Lord
did
suffer
,
and
passe
by
,
&
seeke
to
reforme
this
so
great
defect
with
so
great
Benignity
,
that
finding
them
asleepe
the
first
time
,
he
corrected
them
with
no
other
then
these
gentle
wordes
;
Why
sleepe
you
?
Whereby
he
would
giue
them
to
vnderstand
,
how
vaine
that
confidence
was
,
which
they
had
reposed
in
their
owne
strength
,
making
a
promise
that
they
would
giue
their
life
for
their
Lord
,
whereas
the
while
,
they
had
not
the
strength
to
watch
and
pray
during
that
little
time
.
And
when
he
went
to
visit
them
the
second
time
,
and
perceiued
them
to
be
ouercome
by
sleepe
,
through
the
great
weaknes
,
and
frailty
of
imperfect
men
,
he
dissembled
the
seeing
it
,
and
hauing
compassion
of
their
infirmity
,
did
not
reprehend
them
,
nor
so
much
as
speake
a
word
,
nor
wake
them
,
but
still
let
them
sleepe
.
And
the
third
time
;
returning
to
them
,
&
seing
the
difficulty
they
had
to
ouercome
their
sleepe
,
in
regard
of
their
much
sorrow
,
he
did
not
onely
passe
it
ouer
,
but
expressely
gaue
them
leaue
to
repose
and
rest
,
whilest
he
was
watching
,
and
praying
,
and
sweating
blood
for
them
.
With
this
so
admirable
Benignity
,
and
so
full
of
the
deernes
,
and
sweetnes
of
loue
,
did
Christ
our
Lord
treate
his
disciples
,
and
tolerate
their
defects
,
and
endure
the
trouble
they
gaue
him
;
and
he
remoued
their
ignorances
and
cured
their
faults
.
THE
V.
CHAPTER
.
How
wee
are
to
imitate
this
Benignity
of
Christ
our
Lord
.
THis
Benignity
must
wee
vse
towards
our
neighbours
,
in
imitation
of
Christ
our
Lord
;
and
especially
it
must
be
done
by
Superiours
towards
their
Subiects
,
by
Teachers
towards
their
Schollers
,
by
Masters
towards
their
Seruants
and
slaues
,
and
by
Parents
towards
their
children
.
First
they
must
exercise
this
Benignity
by
enduring
their
imperfections
,
negligences
and
faults
;
not
suffering
themselues
to
be
ouercome
by
wrath
,
to
wish
them
any
euill
,
or
to
curse
them
,
or
giue
them
iniurious
words
,
or
any
other
word
of
reuenge
.
And
to
this
exteriour
patience
,
they
must
add
the
sweetnes
of
Benignity
,
in
such
sorte
,
as
that
it
may
be
a
benigne
kinde
of
sufferance
,
which
springeth
from
the
interiour
sweetnes
of
Charity
.
To
this
did
Saint
Chrysostome
admonish
vs
,
who
vpon
those
words
of
Saint
Paul
,
Charity
is
patient
,
&
it
is
benigne
,
discourseth
thus
;
There
are
some
who
haue
patience
,
but
they
doe
not
vse
it
as
they
ought
;
for
although
in
the
exteriour
,
they
are
silent
,
and
dissemble
the
cause
of
their
disgust
,
yet
they
doe
it
with
a
kinde
of
bitternes
of
heart
yea
and
they
shew
some
exteriour
vntowardnes
,
and
vnderualue
of
their
neighbour
;
and
so
they
grow
to
offend
,
and
prouoke
to
further
wrath
,
euen
those
very
persons
,
whom
they
were
resolued
to
tolerate
.
This
kinde
of
patience
is
not
agreeable
to
charity
which
is
benigne
,
and
vseth
to
suffer
with
gentlenes
and
sweetnes
both
exteriour
&
interiour
;
and
whilest
it
is
suffering
,
doth
not
prouoke
a
mans
neighbour
to
encrease
of
anger
,
but
rather
doth
mitigate
,
and
appease
it
.
For
we
must
not
be
content
to
tolerate
the
faultes
of
our
neighbours
,
after
a
superficial
manner
;
but
whilest
wee
be
suffering
,
wee
must
also
admonish
and
comfort
them
;
and
thus
shall
we
cure
that
wound
of
wrath
,
which
they
may
haue
in
their
hearts
.
Saint
Chrysostome
declareth
;
that
this
is
to
suffer
with
Benignity
.
Superiors
also
who
haue
charge
of
others
,
must
exercise
this
Benignity
;
prouiding
all
thinges
necessary
both
for
their
bodies
and
soules
:
for
their
bodies
,
giuing
them
food
,
cloathing
,
physicke
in
their
sicknes
,
ease
in
their
labours
,
and
comfort
in
their
troubles
;
to
the
end
that
they
may
beare
them
with
contentment
:
and
for
their
soules
also
by
giuing
them
doctrine
,
counselle
:
spirituall
consolation
,
and
good
example
,
which
may
edify
them
.
This
doe
Prelates
owe
to
their
Subiects
;
Lords
to
their
Seruants
and
slaues
;
and
fathers
to
their
children
.
Benignity
I
say
,
doth
require
,
that
Superiours
make
prouision
of
all
thinges
necessary
,
both
for
the
body
and
soule
,
of
all
such
as
are
vnder
their
charge
,
not
sparingly
&
miserably
,
not
with
disgust
and
bitternes
,
and
vexation
of
the
inferiours
;
but
sufficiently
,
and
plentifully
,
according
to
the
necessity
of
the
inferiour
,
&
to
the
ability
and
meanes
of
the
Superiour
;
and
that
they
doe
it
with
facility
,
and
suauity
,
and
with
comfort
to
the
inferiour
.
For
to
this
is
the
office
and
charge
of
a
Superiour
ordeined
;
not
for
the
honour
,
&
ease
,
and
temporall
comfort
of
the
Superiour
;
but
for
the
remedy
&
benefit
of
the
inferiour
,
whom
he
hath
in
charge
.
So
saith
Saint
Augustine
;
Wee
who
are
Superiours
,
and
Pastors
of
others
,
haue
two
capacities
;
the
one
,
in
that
we
are
Christians
;
the
other
,
in
that
we
are
Superiours
,
and
rulers
.
Our
being
Christians
,
makes
for
our selues
;
and
vnder
that
capacity
,
we
are
to
looke
to
our
owne
profit
,
fit
,
and
good
:
but
our
being
Superiours
,
is
for
the
vse
of
others
;
and
for
the
complying
with
this
duty
,
wee
must
procure
their
benefit
whom
wee
haue
in
charge
.
This
is
deliuered
by
Saint
Augustine
.
And
although
it
be
true
,
that
the
Superiour
,
as
he
is
a
Superiour
,
is
not
to
looke
so
carefully
to
his
owne
temporall
profit
,
as
to
that
of
his
subiect
,
yet
doing
that
which
he
ought
in
his
office
,
and
complying
with
them
whom
he
hath
vnder
his
charge
,
he
doth
also
negotiate
his
owne
profit
,
&
dispatcheth
his
owne
businesse
best
,
since
he
purchaseth
spirituall
and
eternall
benedictions
thereby
.
All
Superiours
must
also
exercise
this
Benignity
,
by
imposing
the
burdens
of
their
imployments
,
and
commaundements
,
in
such
sorte
,
as
that
the
inferiours
may
be
able
to
carry
them
on
,
with
comfort
.
Let
them
measure
out
the
labours
,
the
businesse
,
and
the
offices
wherewith
they
will
charge
their
subiects
,
by
the
strength
,
and
talents
of
euery
one
of
them
;
to
the
end
that
they
may
not
carry
them
with
deepe
sighes
,
nor
be
forced
to
faint
vnder
them
;
but
that
they
may
be
able
to
discharge
them
with
a
cheerfull
and
contented
heart
.
And
let
them
moderate
their
directions
and
commaundments
,
whereby
they
rule
and
gouerne
,
according
to
the
capacity
and
talent
of
the
inferiours
;
that
so
they
disposing
themselues
to
obey
,
and
to
doe
their
duties
,
may
performe
them
with
facility
,
and
profit
of
their
soules
.
So
faith
Saint
Chrysostome
;
If
thou
wilt
proceed
like
a
man
who
indeed
is
holy
,
be
austere
and
rigorous
towards
thy selfe
,
and
benigne
and
pitteous
towards
others
;
and
let
men
see
,
and
heare
it
said
of
thee
,
that
thou
commaundest
others
to
doe
thinges
which
are
light
,
and
easy
,
to
be
performed
;
and
that
thy selfe
vndergoest
heauy
,
and
performest
hard
thinges
.
As
for
that
which
concerneth
the
chastisement
and
correction
of
inferiours
,
the
vertue
of
Benignity
doth
not
teach
,
that
they
should
not
be
corrected
:
for
this
vertue
is
not
contrary
either
to
that
of
Iustice
,
or
to
that
of
Charity
;
both
which
oblige
Princes
that
they
should
correct
,
&
chastise
their
vassailes
;
Lords
and
Masters
their
seruants
,
&
slaues
;
parents
their
children
.
For
,
the
Apostle
faith
of
that
Superiour
,
who
gouerneth
the
commonwealth
.
It
is
not
in
vaine
that
he
hath
power
and
authority
to
punish
;
as
we
see
by
the
sword
he
carrieth
;
but
it
is
giuen
him
vpon
great
cause
and
reason
,
and
for
a
great
good
vse
;
for
he
is
the
Minister
of
God
,
for
the
punishment
of
such
as
doe
ill
,
and
for
the
execution
of
iustice
vpon
their
persons
.
That
which
Benignity
doth
teach
and
exact
is
this
;
that
since
correction
,
and
punishment
is
necessary
,
and
most
important
for
the
generall
good
of
the
commonwealth
,
and
for
the
particular
members
therof
;
which
is
,
to
the
end
that
they
who
are
faulty
,
may
amend
;
and
the
rest
may
feare
punishment
,
and
take
warning
by
others
,
it
must
be
executed
with
that
moderation
&
sweetnes
,
which
may
carry
most
proportion
to
this
end
,
as
Christ
our
Lord
hath
taught
vs
by
his
example
.
This
moderation
&
sweetnes
,
consisteth
in
that
;
when
the
inferiours
commit
small
faultes
,
the
Superiours
doe
not
exaggerate
,
and
enforce
them
too
much
,
nor
correct
them
with
too
grieuous
punishments
;
but
that
they
moderate
their
wordes
and
deedes
,
according
to
the
fault
.
So
faith
Saint
Dorotheus
;
Be
not
to
great
,
nor
too
seuere
a
punisher
of
faultes
,
and
defects
,
which
are
not
great
.
And
so
also
,
when
faultes
are
committed
through
ignorance
,
or
through
great
weakenes
,
or
vpon
some
vehement
temptation
,
and
not
with
malice
;
obserue
that
moderation
,
in
making
the
reprehension
and
inflicting
the
punishment
,
as
that
you
affront
not
the
offender
,
with
ill
wordes
;
but
that
the
paine
he
is
to
suffer
,
may
lessen
,
according
to
the
ignorance
and
weaknes
,
wherewith
the
fault
was
made
.
And
sometimes
when
the
person
,
who
sinned
through
ignorance
or
passion
,
is
such
as
that
of
himselfe
he
growes
to
know
his
fault
,
and
hath
much
compunction
for
it
;
and
doth
cordially
put
himselfe
vpon
amendment
,
and
that
noe
hurt
or
ill
example
of
others
groweth
by
it
;
the
vertue
of
Benignity
doth
require
,
that
the
punishment
be
remitted
,
or
moderated
at
least
,
very
much
.
So
saith
Saint
Gregory
;
Some
faultes
are
to
be
punished
very
gently
;
for
when
men
sinne
not
by
malice
,
but
by
ignorance
,
or
weakenes
,
it
is
necessary
that
the
correction
and
punishment
,
be
tempered
with
great
moderation
.
And
in
another
place
;
as
the
fault
of
them
,
who
sinne
by
ignorance
,
may
be
tolerated
in
some
sorte
,
so
they
who
commit
it
wittingly
,
and
wilfully
,
must
be
seuerely
punished
.
And
that
it
is
more
conuenient
to
pardon
a
fault
sometimes
,
then
to
inflict
punishment
,
the
Venerable
Bede
doth
affirme
saying
;
Not
allwaies
are
they
to
be
punished
,
who
offend
;
for
sometimes
clemency
doth
more
good
,
both
to
the
Superiour
for
the
exercise
of
his
patience
,
and
to
the
inferiour
for
his
amendment
.
When
faultes
are
great
,
&
vnexcusable
by
any
ignorance
,
and
that
it
be
necessary
to
inflict
due
punishment
;
that
which
Benignity
requires
,
is
,
that
the
Superiour
who
correcteth
and
punisheth
,
be
not
moued
to
it
by
anger
and
passion
;
but
that
in
his
heart
,
he
haue
pitty
of
the
delinquent
,
and
that
he
commit
no
excesse
in
punishing
;
but
that
he
temper
,
and
moderate
it
in
such
sorte
,
as
that
it
may
not
seeme
cruelty
,
or
too
much
rigour
:
for
els
he
who
correcteth
,
and
punisheth
,
will
receiue
more
hurt
,
by
his
owne
passion
,
and
the
excesse
which
he
vseth
,
then
he
who
is
punished
will
receiue
good
.
So
doth
Saint
Gregory
aduise
,
speaking
to
a
Superiour
.
Let
such
as
are
good
,
finde
by
experience
that
thou
art
sweet
towards
them
;
and
let
such
as
are
euill
,
finde
by
experience
,
that
thou
hast
zeale
in
correcting
,
and
punishing
their
faults
.
In
which
punishment
,
thou
art
to
obserue
this
order
,
that
thou
loue
the
person
,
and
that
thou
abhorre
and
persecute
the
vice
;
procuring
that
the
vice
may
be
destroyed
,
&
that
the
person
may
be
amended
,
and
preserued
;
and
according
to
this
,
let
the
punishment
be
moderated
in
such
sorte
,
that
it
reach
not
soe
farre
,
as
to
proue
cruelty
;
&
so
thou
happen
to
hurt
,
and
to
loose
him
,
whom
thou
desirest
to
amend
,
&
keepe
.
And
to
the
end
that
the
correction
&
punishment
may
be
imposed
with
that
moderation
which
Benignity
requires
,
let
the
Superiout
procure
,
that
he
do
it
not
,
whilest
he
findes
himselfe
angry
,
and
altered
,
or
enflamed
with
choler
;
but
let
him
stay
,
till
his
heart
be
calme
and
quiet
.
And
before
he
punish
,
or
reproue
,
let
him
lift
vp
his
heart
to
God
,
and
desire
fauour
and
grace
from
heauen
;
to
the
end
that
he
may
do
it
with
such
moderation
as
is
fit
;
and
to
such
end
as
he
ought
;
which
is
,
that
the
delinquent
may
amend
,
and
so
others
may
take
warning
by
his
example
,
&
that
the
diuine
Maiesty
may
be
serued
and
glorified
by
all
.
This
doth
S.
Dorotheus
declare
to
vs
,
by
these
wordes
.
Our
Predecessors
&
forefathers
,
the
holy
men
,
did
teach
vs
,
that
if
any
Superiour
being
in
anger
,
did
reprehend
his
subiect
chollerickely
;
in
such
sorte
,
as
reprehending
the
other
,
he
satisfied
his
owne
passion
&
anger
,
it
did
amount
to
be
a
kinde
of
reuenge
;
and
he
discouered
the
vitiousnes
of
his
owne
heart
,
wherby
he
disedified
them
,
whom
he
was
to
reforme
.
And
for
this
reason
it
is
fit
,
that
first
he
bridle
his
owne
choler
,
and
be
wholly
in
the
hands
of
reason
,
before
he
punish
other
folkes
.
All
this
moderation
,
which
is
necessary
to
the
end
that
correction
,
and
punishment
be
imposed
with
Benignity
,
the
Apostle
teacheth
vs
,
speaking
thus
to
his
disciple
Saint
Timothy
;
Argue
,
(
that
is
to
say
conuince
such
as
erre
,
with
reasons
and
authorities
)
and
entreate
them
also
.
Which
is
as
much
as
to
say
,
admonish
the
good
by
way
of
request
,
and
in
sweet
manner
,
to
the
end
that
they
may
profit
;
&
such
others
as
are
weake
,
and
pusillanimous
,
to
the
end
that
they
may
get
vp
into
heart
;
and
reprehend
and
correct
the
wicked
,
with
feruour
&
zeale
;
but
yet
this
you
must
doe
,
with
much
patience
.
In
a
word
,
you
must
correct
such
as
are
faulty
,
without
shewing
your selfe
angry
,
or
in
passion
;
but
let
them
see
,
that
you
haue
a
calme
,
and
quiet
heart
.
THE
VI.
CHAPTER
.
Of
the
Benignity
which
Christ
our
Lord
did
vse
,
in
touching
sicke
and
leprous
persons
,
with
his
owne
sacred
hands
.
IT
belongeth
to
Benignity
,
to
shew
the
sweetnes
of
loue
,
in
life
and
conuersation
with
men
.
And
a
great
sweetnes
of
loue
it
is
,
that
a
man
placed
in
dignity
should
drawe
neere
to
a
poore
sicke
person
full
of
soares
,
&
should
speak
to
him
in
most
amiable
manner
;
and
should
touch
his
soares
,
and
clense
them
,
and
cure
them
,
and
comfort
him
with
such
a
regalo
as
this
would
bee
.
And
so
much
more
eminent
as
that
Lord
were
,
who
should
descend
to
this
office
;
&
so
much
more
base
as
the
sicke
person
were
,
and
so
much
the
more
horrible
as
his
disease
were
,
and
so
much
the
more
often
,
and
so
many
more
as
the
sicke
persons
were
,
to
whom
he
should
vse
this
charity
;
so
much
the
greater
,
and
so
much
the
more
admirable
would
this
sweetnes
of
condition
,
and
Benignity
fall
out
to
be
.
Well
then
,
all
this
was
done
by
Christ
our
Lord
,
who
being
the
Kinge
both
of
heauen
and
earth
,
and
the
Lord
of
infinite
Maiesty
,
did
touch
with
his
owne
blessed
hands
,
those
poore
base
persons
,
who
were
sicke
of
horrible
diseases
;
and
who
came
to
him
with
desire
of
remedy
;
and
he
cured
them
,
and
left
them
full
of
comfort
;
and
this
he
did
many
times
,
and
to
innumerable
persons
.
S.
Luke
,
and
Saint
Marke
relate
,
how
our
Lord
beginning
to
preach
in
Galilea
,
after
his
fast
in
the
desert
,
came
to
the
Citty
of
Caphernaum
;
and
being
gone
forth
to
preach
in
a
Sinagogue
,
and
the
euening
being
already
come
on
,
all
they
who
had
sicke
persons
in
their
power
,
brought
them
before
him
.
And
those
sicke
people
,
being
many
.
Marke
1.
Luke
4.
and
their
diseases
of
many
kindes
,
(
for
they
came
from
seuerall
parts
of
that
Prouince
,
to
hunt
after
their
health
by
his
meanes
)
he
touched
euery
one
of
them
with
his
owne
sacred
hands
,
and
gaue
them
perfect
health
;
the
whole
Citty
,
the
while
,
standing
al
amazed
at
that
wonder
,
to
see
how
he
touched
them
one
by
one
,
and
how
instantly
withall
,
they
were
cured
.
Hauing
once
preached
a
sermon
in
the
Mount
,
he
descended
towards
the
plaine
,
Matth.
8.
Mark
,
1.
and
there
came
many
troupes
of
people
to
him
.
Amongst
the
rest
,
there
approached
a
man
all
loaden
with
leaprousy
;
and
in
the
presence
of
al
that
multitude
of
people
,
he
placed
himselfe
vpon
his
knees
,
before
our
Lord
,
(
but
a
litle
separated
from
him
,
)
and
besought
him
to
cure
him
of
that
leaprousy
,
saying
.
O
Lord
if
thou
wilt
,
thou
canst
make
mee
whole
.
Now
our
Lord
could
haue
cured
him
with
the
least
word
;
yet
,
not
contenting
himself
with
that
,
but
to
the
that
he
might
shew
the
more
Benignity
,
he
extended
his
hand
so
farre
as
to
reach
him
,
and
touch
his
leprous
body
,
saying
,
I
will
,
be
thou
cleane
;
and
instantly
he
was
cured
.
After
the
mystery
of
the
Transfiguration
,
Matth.
17
Marke
9.
there
came
troupes
of
people
who
were
expecting
him
,
and
they
brought
a
lunaticke
before
him
,
who
was
extremely
tormented
by
a
diuell
.
Our
Lord
commaunded
the
diuel
to
depart
,
who
yet
at
his
going
out
,
did
treate
the
young
man
so
ill
,
as
that
he
fell
to
the
ground
like
a
dead
body
.
And
whereas
our
Lord
could
easily
haue
commaunded
him
to
rise
vp
,
or
els
appoint
one
of
his
disciples
to
raise
him
,
he
did
not
so
;
but
himselfe
went
towards
the
young
man
,
and
tooke
him
by
the
hand
,
and
raised
him
vp
;
and
then
the
young
man
being
touched
,
and
assisted
by
our
Lord
,
who
sustained
him
in
his
handes
,
did
rise
.
Whilest
he
was
in
Bethsaida
,
Marc.
8.
they
brought
a
blind
man
to
him
that
he
might
cure
him
,
which
he
would
not
doe
in
the
Citty
before
that
people
,
but
abroad
in
the
field
.
And
when
he
might
haue
commaunded
them
,
who
led
him
,
to
conduct
him
forth
of
the
Citty
,
he
was
not
pleased
to
serue
himselfe
of
any
other
in
that
office
;
but
himselfe
would
needes
take
the
poore
blinde
man
by
the
hand
,
and
drew
him
a
side
into
a
part
of
the
field
out
of
the
company
,
and
himselfe
lead
him
,
and
became
his
guide
,
and
to
cure
him
laid
his
hand
vpon
his
eyes
,
and
to
discouer
his
Benignity
to
vs
,
he
vouchsaffed
himselfe
in
person
,
to
be
the
leader
of
a
poore
blinde
man
,
which
is
a
worke
of
so
much
humility
and
meannes
.
Not
onely
did
he
vse
this
kinde
of
Benignity
with
men
,
but
also
poore
sicke
woemen
.
The
mother
in
lawe
of
Saint
Peter
,
Matth.
8.
Marc.
1.
was
sicke
of
a
violent
feauer
.
He
went
into
her
house
to
visit
her
,
he
drew
neer
her
,
he
tooke
her
by
the
hand
,
and
he
raised
her
vp
,
commaunding
the
feauer
to
forsake
her
:
so
might
he
haue
commaunded
her
to
rise
alone
,
but
he
would
not
do
so
,
but
would
needs
raise
her
vp
himselfe
,
to
discouer
his
Benignity
so
much
the
more
.
Our
Lord
being
preaching
in
a
Sinagogue
one
Saboth
day
,
Luke
13.
there
came
before
him
,
a
sicke
&
miserable
creature
,
bowed
crookedly
downe
euen
to
the
ground
,
and
tormented
by
a
diuell
;
and
our
most
pitteous
Lord
called
her
gently
to
him
,
&
made
her
come
neer
him
,
and
laid
his
hands
vpon
her
with
great
Benignity
,
and
gaue
her
perfect
health
.
That
which
our
Lord
did
with
these
sicke
and
miserable
persons
,
whereof
wee
haue
spoken
,
he
did
at
other
times
,
with
other
innumerable
sicke
people
,
who
were
subiect
to
horrible
and
loath
some
diseases
;
for
all
the
world
came
to
him
.
And
they
who
were
so
weake
and
wasted
,
that
they
could
not
come
of
themselues
,
were
brought
to
him
by
others
,
&
so
they
drew
neer
him
,
and
he
touched
them
with
his
most
blessed
hands
to
cure
them
.
Now
that
our
Lord
himselfe
,
should
raise
sicke
persons
out
of
their
beds
,
or
from
the
ground
,
to
which
they
were
fallen
,
did
proceed
in
him
,
from
an
vn
speakeable
and
most
tender
loue
,
who
not
onely
was
disposed
to
doe
men
good
,
but
also
to
confort
,
honour
,
and
regale
such
persons
as
he
did
good
vnto
:
which
was
a
fruite
of
the
supreme
sweetnes
of
his
Benignity
and
loue
.
THE
VII
.
CHAPTER
.
How
the
Saints
haue
imitated
this
Benignity
of
Christ
our
Lord
towards
sicke
persons
.
THis
example
of
Christ
our
Lord
,
hath
generally
been
imitated
much
by
holy
men
who
thereby
haue
been
moued
,
&
animated
to
serue
sicke
persons
,
and
to
cure
them
,
and
to
raise
them
in
their
armes
,
and
to
clense
them
with
their
owne
hands
.
And
this
hath
been
done
,
not
onely
by
meane
persons
,
but
by
principall
and
great
Lord
;
who
not
being
content
with
giuing
almes
to
poore
sicke
people
,
and
to
mainteine
them
by
their
bounty
,
haue
themselues
,
been
glad
to
serue
them
,
and
striue
to
cure
them
,
sometimes
being
sicke
of
leprosies
,
and
other
most
loathsome
&
corrupt
soares
;
and
haue
with
extreme
Benignity
,
done
all
imaginable
offices
of
charity
and
tendernes
,
yea
euen
so
farre
as
to
kisse
their
leprosies
,
and
soares
.
And
to
the
end
that
God
might
declare
how
much
this
tender
,
and
benigne
kinde
of
charity
was
pleasing
to
him
,
he
did
oftentimes
concurre
,
by
miraculously
curing
those
sicke
persons
,
who
had
been
touched
by
his
seruants
.
Let
vs
relate
some
examples
of
this
truth
.
Saint
L●wis
Kinge
of
France
,
vsed
to
visit
the
hospitalls
,
where
there
was
a
great
number
of
persons
sicke
of
diseases
,
both
grieuous
,
and
dangerous
,
and
extreamely
loathsome
withall
;
and
yet
the
King
,
without
loathing
that
vncleanes
,
&
the
horrour
of
their
diseases
,
and
without
any
feare
also
of
contagion
,
would
go
to
the
sicke
,
and
would
be
seruing
them
vpon
his
knees
,
and
regaling
them
with
extreame
Benignity
.
And
this
he
performed
with
so
great
cheerfullnes
,
and
estimation
of
this
office
,
as
if
visibly
he
had
beheld
the
person
of
Christ
our
Lord
,
in
euery
one
of
those
poor
people
.
And
finding
on
day
a
leaper
,
whose
nose
,
&
whose
very
eyes
were
eaten
out
,
with
the
leprousy
,
&
who
was
become
euen
abhominable
to
all
that
saw
him
;
to
this
man
he
vsed
extraordinary
tendernes
,
and
gaue
particular
regaloes
,
and
serued
him
vpon
his
knees
,
putting
the
meat
into
his
mouth
,
with
his
owne
hands
,
and
giuing
him
the
wine
&
water
which
he
was
to
drinke
.
The
Count
Elzearus
of
Ariano
had
euery
day
in
his
house
twelue
Leapers
,
&
he
washed
their
feet
,
and
gaue
them
meate
;
and
not
content
with
what
he
did
in
his
owne
house
,
he
went
to
the
hospitalls
,
where
they
liued
;
and
there
putting
himselfe
vpon
his
knees
before
them
,
he
would
wash
their
feet
,
and
kisse
and
clense
and
tie
vp
their
soares
.
One
day
in
the
hospital
he
found
six
leapers
,
and
some
of
them
had
their
lips
,
and
mouthes
so
eaten
,
that
they
could
not
be
looked
vpon
,
without
horrour
;
and
the
holy
Count
went
to
them
,
and
comforted
them
by
word
of
mouth
;
and
afterward
kissed
the
soares
of
euery
one
of
them
;
and
this
charity
was
so
acceptable
to
God
,
that
instantly
they
were
all
cured
,
and
the
house
was
filled
with
a
most
fragrant
odour
.
Not
onely
did
Christ
our
Lord
approue
this
worke
,
by
curing
those
leapers
,
who
had
been
touched
by
his
●eruant
,
but
himself
also
was
pleased
to
appeare
to
him
in
forme
of
a
leper
,
that
so
he
might
receiue
the
same
seruice
,
and
regalo
,
which
was
affoarded
to
the
rest
.
Surius
relateth
in
the
life
of
Saint
Ethbinus
,
the
Abbot
,
whose
feast
is
celebrated
vpon
the
19.
of
October
,
that
another
holy
Priest
going
with
him
by
the
fieldes
to
his
Monastery
,
they
encountred
in
the
way
,
a
poore
leper
all
full
of
soares
,
and
deepely
groaning
vpon
the
ground
,
where
he
was
laid
.
They
came
to
him
,
&
comforted
him
,
and
hauing
much
compassion
of
his
misery
,
they
asked
him
what
he
would
haue
?
and
offered
him
all
the
seruice
they
could
performe
,
although
it
were
to
giue
him
of
their
very
flesh
.
The
leper
said
,
the
thinge
which
I
desire
of
you
,
is
that
because
my
nose
is
so
ful
of
corruption
and
filth
,
you
would
asswage
my
grief
,
by
making
it
cleane
.
They
doe
soe
;
and
Ethbinus
takes
him
in
his
armes
,
and
raiseth
him
vp
from
the
ground
,
and
the
Priest
comes
,
&
clenseth
the
corruption
of
his
sore
with
his
to
ung
.
In
that
very
instant
,
wherin
they
beganne
this
worke
of
so
great
Charity
,
and
Benignity
,
there
appeered
Angels
from
heauen
close
by
the
leaper
,
and
there
appeared
also
a
Crosse
,
which
was
placed
ouer
his
head
;
and
the
leaper
rose
vp
whole
,
all
full
of
splendor
,
and
beauty
;
and
they
saw
cleerly
that
it
was
Christ
our
Lord
.
And
when
he
was
a
little
mounted
vp
,
he
said
.
Yea
were
not
ashamed
of
mee
,
in
my
afflictions
;
neither
will
I
be
ashamed
to
confesse
you
,
and
to
admit
you
as
my
seruants
,
in
my
kingdome
;
and
when
this
was
spoken
he
vanished
,
and
ascended
vp
to
heauen
.
The
two
Saints
were
amased
,
and
full
of
mighty
ioy
,
and
could
not
satisfie
themselues
with
praising
God
,
for
the
great
fauor
he
had
shewed
them
,
by
appearing
in
the
forme
of
an
poore
sicke
man
;
and
for
vouchsafing
to
receaue
that
poor
seruice
at
their
hand
,
and
to
reward
that
with
so
great
bounty
as
to
giue
them
an
assured
hope
,
that
they
should
enioy
him
in
his
kingdome
.
There
haue
also
been
many
Queenes
,
and
great
Ladies
,
in
the
Church
of
Christ
our
Lord
,
who
haue
imitated
his
Benignity
,
towards
sicke
persons
.
Fortunatus
the
Bishop
,
relates
of
Radegundis
the
holy
Queene
of
France
(
whose
feast
is
celebrated
in
August
)
that
shee
made
an
Infirmarie
,
into
which
she
gathered
,
and
wherein
shee
cured
a
great
multitude
of
sicke
persons
,
and
shee
her selfe
would
serue
them
;
and
licke
the
corruption
of
their
soares
&
euen
the
wormes
which
grew
therein
,
and
she
would
clense
their
heads
,
&
cut
their
haire
.
And
especially
she
did
this
to
leprous
woemen
,
whom
she
would
embrace
,
and
kisse
,
and
anoint
,
and
cure
,
and
serue
at
table
,
with
great
sweetnes
of
loue
.
The
Queen
Donna
Isabel
,
daughter
to
Don
Petro
King
of
Arragon
,
and
neece
of
S.
Isabell
,
daughter
of
the
King
of
Hungary
,
who
was
married
to
Don
Dionysio
King
of
Portugall
,
and
who
for
her
sanctity
,
is
publikely
reputed
and
serued
in
Portugall
as
a
Saint
by
leaue
of
Pope
Leo
,
did
not
content
herselfe
to
giue
all
the
goods
she
had
to
poore
people
,
who
were
sicke
;
but
shee
herselfe
would
be
seruing
and
curing
them
,
in
her
owne
person
.
And
for
this
purpose
,
she
would
cause
both
men
and
woemen
who
were
sicke
of
loathsome
infirmities
,
as
soares
,
and
leprosies
and
cankers
,
to
be
sought
forth
,
&
secretly
brought
into
her
Palace
,
and
there
shee
cleansed
,
and
cured
and
serued
,
and
regaled
them
with
all
the
expressions
of
pietie
,
that
she
could
make
;
&
she
would
kisse
the
feet
,
&
the
soares
of
the
leprous
woemen
.
One
day
washing
the
feet
of
a
woman
who
was
leprous
,
the
woman
hid
one
of
them
,
because
it
had
been
much
eaten
with
the
canker
and
there
distilled
forth
corrupt
matter
,
which
gaue
a
most
loathsom
sauour
.
The
Queen
made
one
of
her
woemen
draw
forth
the
leprous
foote
,
&
put
it
in
a
basen
,
that
she
might
wash
it
.
When
this
was
done
,
there
came
such
a
pestiferous
sauour
from
that
foote
,
that
the
Queenes
woemen
,
not
being
able
to
endure
it
,
went
all
out
of
the
roome
.
The
Queene
remaining
alone
with
the
leaper
,
did
gently
touch
the
foote
with
her
hand
,
for
feare
of
hurting
it
,
and
she
cleansed
it
;
and
stooping
kist
it
with
that
horrible
sore
which
it
had
.
And
Christ
our
Lord
being
pleased
to
discouer
how
much
gust
be
taketh
in
such
workes
of
piety
,
did
entirely
cure
the
leaper
at
the
instant
,
when
the
Queene
kist
her
foote
.
Now
wee
also
are
to
imitate
Christ
our
Lord
,
and
his
Saints
,
in
this
sweet
and
benigne
kind
of
charity
,
towards
poore
sicke
persons
;
and
wee
must
visit
them
in
their
houses
,
and
hospitalls
,
and
infirmaries
,
and
wee
must
serue
and
cleanse
,
and
cure
and
confort
them
,
and
prouide
them
,
the
best
wee
may
,
of
all
things
necessary
.
And
howsoeuer
wee
may
be
placed
in
great
height
of
nobility
,
and
dignity
,
yet
must
we
not
disdaine
to
affoard
such
seruices
&
regaloes
to
poore
sicke
people
;
since
this
was
done
by
Christ
our
Lord
,
who
is
the
King
of
glory
;
and
many
Christian
Kings
and
Queenes
,
haue
done
the
same
for
loue
of
him
.
And
it
is
a
great
honour
and
glory
for
vs
to
be
able
to
do
a
worke
so
acceptable
,
and
pleasing
to
Christ
our
Lord
,
and
so
profitable
to
our
owne
soules
;
and
of
so
great
edification
and
good
example
to
our
neighbours
and
which
hath
the
assurance
of
so
immense
a
reward
in
the
kingdome
of
heauen
.
THE
VIII
.
CHAPTER
.
Of
the
Benignity
which
Christ
our
Lord
did
vse
to
diuers
blinde
men
,
hearkning
to
them
,
expecting
them
,
and
illuminating
them
,
and
how
wee
are
to
imitate
him
in
this
Benignity
.
IT
doth
also
belong
to
this
vertue
of
Benignity
,
to
giue
that
to
ones
neighbour
,
which
he
desireth
,
with
facility
and
sweetnes
;
yea
and
more
then
that
which
he
desireth
;
and
not
to
reflect
vpon
the
indignity
of
him
who
asketh
,
nor
vpon
the
authority
&
greatnes
of
that
Lord
,
who
may
need
the
like
;
but
to
consider
what
is
agreable
to
charity
,
which
whensoeuer
it
is
great
,
it
communicateth
it selfe
to
all
,
and
doth
good
to
all
,
and
taketh
order
that
in
many
things
,
the
high
and
lowe
,
the
great
and
little
men
of
the
world
,
be
made
equall
to
one
another
.
Christ
our
Lord
left
vs
many
examples
of
this
truth
.
Saint
Luke
chap.
18.
relateth
how
once
coming
to
the
Citty
of
Iericho
,
a
blinde
man
neer
the
way
was
asking
almes
;
and
when
he
heard
the
noise
of
the
people
in
company
of
our
Lord
,
and
vnderstood
that
it
was
Iesus
of
Nazareth
,
who
passed
by
,
he
began
to
cry
out
and
say
,
Iesus
thou
sonne
of
Dauid
,
haue
mercy
on
me
.
And
although
the
people
bad
him
hould
his
peace
,
yet
still
he
continued
in
crying
out
,
and
beseeching
our
Lord
that
he
would
free
him
from
the
misery
wherin
he
was
.
Our
Lord
heard
his
cry
,
and
deteined
himselfe
in
the
high
way
,
and
made
all
that
people
which
was
in
his
company
stay
with
him
,
and
commaunded
that
they
should
bring
the
blind
begger
to
him
,
and
he
stayed
expecting
till
he
came
;
&
being
come
,
he
asked
him
this
question
;
What
wouldest
thou
haue
mee
doe
for
thee
?
What
doest
thou
desire
at
my
hands
?
The
blinde
man
answered
;
the
thing
which
I
desire
and
beg
of
thee
,
is
that
thou
wilt
giue
mee
my
sight
:
and
instantly
our
Lord
,
without
the
least
delay
,
gaue
him
that
which
he
desired
,
and
said
;
Receiue
thy
sight
.
And
he
receiued
the
sight
of
his
corporall
eyes
,
&
the
sight
also
of
his
soule
;
for
being
full
of
faith
,
and
deuotion
he
followed
Christ
our
Lord
,
both
with
body
and
soule
;
and
did
not
cease
from
glorifying
Almighty
God
.
This
passed
at
the
entry
which
Christ
our
Lord
made
into
Iericho
,
for
Saint
Luke
relates
that
he
entred
into
Iericho
,
after
he
had
wrought
this
miracle
.
Saint
Matthew
also
chap.
20.
shewes
,
that
Christ
our
Lord
going
forth
of
the
same
Citty
of
Iericho
,
and
being
accompanied
with
much
people
,
there
stood
two
blinde
men
,
close
vpon
the
way
,
demaunding
almes
;
&
when
they
knew
that
Iesus
passed
by
,
they
began
to
cry
out
and
say
,
Iesus
the
sonne
of
Dauid
,
take
pitty
on
vs
.
Christ
our
Lord
did
instantly
make
a
stand
in
the
way
,
and
caused
them
to
be
called
to
him
;
and
being
arriued
he
asked
them
thus
,
what
do
you
aske
at
my
hands
?
They
answered
,
Lord
that
thou
open
these
eyes
of
ours
,
and
take
this
blindenes
from
vs
;
and
at
the
instant
our
Lord
extended
his
hand
to
their
eyes
,
and
they
obtained
sight
both
of
body
and
soule
;
and
they
followed
our
Lord
,
being
full
of
gratitude
for
so
great
a
benefit
,
and
of
faith
,
and
desire
to
doe
him
seruice
.
Much
is
here
to
be
considered
in
the
admirable
Benignity
,
which
Christ
our
Lord
did
vse
towards
these
blind
men
;
in
that
he
would
hearken
to
their
cries
;
and
they
,
being
so
base
persons
,
and
our
Lord
so
soueraignely
high
,
that
he
would
yet
pawse
in
the
way
,
&
stay
for
them
,
and
make
all
them
also
stay
,
who
went
with
him
;
and
condescend
thereby
to
the
necessity
of
those
blinde
men
,
and
accommodate
himself
to
their
weaknes
.
For
if
our
Lord
had
gone
walking
on
,
they
not
seeing
the
way
could
not
haue
followed
him
,
or
at
least
,
not
fast
enough
to
ouertake
him
;
&
he
must
haue
giuen
them
much
trouble
in
putting
them
to
it
.
That
way
of
Iericho
,
was
also
full
of
impediments
and
dangerous
precipices
,
as
Saint
Hierome
notes
;
and
so
if
they
had
been
put
to
goe
a
pace
in
such
a
way
,
they
had
been
in
danger
to
receiue
much
hurt
.
For
these
reasons
did
our
Lord
make
a
stand
;
as
also
because
he
would
vouchsaffe
to
doe
them
honour
,
making
so
much
account
of
them
,
as
for
their
respect
to
stay
in
that
high
way
;
and
to
make
so
much
people
stay
with
him
.
And
besides
,
it
was
a
great
testimony
of
his
Benignity
towardes
them
,
to
graunt
them
at
the
instant
of
their
asking
it
;
and
that
with
so
much
comfort
to
them
,
so
great
a
benefit
,
as
it
was
to
receiue
their
sight
,
both
in
body
and
soule
,
and
such
deuotion
,
as
carryed
them
on
to
glorify
Almighty
God
.
A
great
wonder
it
was
,
that
Iosue
should
cause
the
Sunne
to
stand
still
,
and
make
a
pawse
in
the
heauen
,
to
illuminate
the
earth
,
till
such
time
as
he
had
obtained
victory
ouer
his
enemies
;
and
that
the
Sunne
and
all
the
Orbes
,
which
moued
with
it
,
should
stand
still
,
obeying
the
voice
of
Iosue
,
the
seruant
of
God
.
But
a
much
greater
wonder
it
is
,
that
our
Lord
who
created
both
the
Sunne
,
and
the
whole
machine
of
the
world
should
make
a
stand
in
the
way
,
obeying
the
voice
of
a
blinde
begger
,
that
he
might
illuminate
him
both
in
body
and
soule
,
as
the
true
Sunne
of
Iustice
.
A
great
Benignity
it
is
,
that
a
Kinge
of
any
earthly
kingdome
passing
on
his
way
through
a
street
,
should
stay
and
make
all
the
Grandes
of
his
Court
stay
with
him
,
vpon
the
cry
of
a
begger
,
who
asketh
almes
;
and
that
he
should
expect
that
begger
till
he
could
arriue
;
and
should
giue
audience
to
his
petion
;
and
then
instantly
,
open
a
purse
with
his
owne
hands
,
and
giue
the
begger
whatsoeuer
almes
he
had
desired
.
But
a
farre
greater
Benignity
it
is
,
that
the
King
of
heauen
and
earth
should
deteine
himselfe
in
a
high
way
,
and
stand
expecting
a
poore
begger
,
till
he
could
arriue
to
him
,
and
then
should
aske
him
what
he
would
desi●…
to
the
end
that
his
owne
mouth
might
be
the
measure
of
that
which
our
Lord
would
giue
him
;
and
that
instantly
he
should
open
the
treasures
both
of
his
mercy
&
power
,
and
bestow
all
that
almes
vpon
him
which
he
could
aske
or
desire
,
yea
and
much
more
then
he
knew
how
to
aske
.
Now
our
Lord
by
shewing
this
mercy
to
those
blinde
men
,
hath
shewed
also
a
very
great
mercy
to
all
faithfull
Christians
,
instructing
vs
and
perswading
vs
by
his
example
,
to
vse
Benignity
towards
our
neighbours
,
giuing
eare
to
the
cry
of
the
poore
,
and
bestowing
with
liberality
,
what
they
aske
according
to
the
ability
wee
haue
:
and
that
when
they
are
not
able
to
come
to
vs
,
to
aske
remedy
as
being
hindred
,
either
by
infirmity
or
ignorance
,
or
any
other
weakenes
,
wee
goe
to
seeke
them
out
,
or
make
them
be
sought
;
to
the
end
that
wee
may
helpe
them
,
accommodating
our selues
to
their
impotency
,
and
necessity
.
And
teaching
vs
also
by
this
example
,
that
wee
must
expect
,
and
stay
for
our
neighbours
,
when
there
is
occasion
to
do
them
good
,
and
to
giue
them
comfort
;
and
that
although
wee
may
be
placed
in
high
estate
,
and
they
in
lowe
,
wee
must
not
yet
disdaine
to
vse
this
charity
,
and
sweetnes
towards
them
.
And
that
when
our
neighbours
make
vs
expect
●…
while
,
and
come
not
so
soone
as
wee
desire
;
wee
must
not
yet
be
angry
with
them
,
nor
loose
the
peace
of
our
heart
;
but
wee
must
endure
with
patience
,
and
expect
and
speake
to
them
with
Benignity
,
i●
imitation
of
this
example
of
Christ
our
Lord
.
THE
IX
.
CHAPTER
.
Of
the
Benignity
which
Christ
our
Lord
shewed
to
little
children
;
and
what
he
taught
vs
thereby
.
THe
parents
of
little
children
,
Matth.
19.
Marc.
10.
Luc.
18.
seeing
the
power
which
Christ
our
Lord
had
to
cure
all
diseases
by
touching
sicke
persons
,
brought
those
little
children
to
him
;
and
not
onely
them
who
were
able
to
goe
vpon
their
owne
feet
,
but
also
their
sucking
babes
,
who
could
not
speake
nor
goe
,
but
in
the
armes
of
others
;
and
they
offered
them
to
him
,
that
he
might
touch
them
,
and
giue
them
his
benediction
;
and
they
had
confidence
that
by
this
meanes
,
such
of
them
as
were
sicke
,
would
recouer
their
health
,
and
they
who
were
not
not
sicke
,
would
continue
whole
.
Their
parents
vsed
this
very
often
,
and
with
much
importunity
:
for
they
who
had
children
were
many
,
and
did
so
much
esteeme
this
good
of
their
children
,
that
no
man
would
want
it
by
his
will
;
and
euery
one
desired
to
preuent
his
neighbour
,
and
be
the
first
to
get
a
blessing
for
his
sonne
.
The
Apostles
seeing
this
,
and
conceiuing
that
it
was
a
thing
vnworthy
of
the
authority
and
grauity
of
our
Lord
,
to
employ
himselfe
vpon
such
a
light
and
meane
thing
as
this
,
and
thereby
to
hinder
greater
matters
;
&
thinking
also
,
that
because
the
exercise
was
so
frequent
,
and
vsed
with
so
great
importunity
,
and
ill
manners
by
those
parents
,
who
brought
their
children
,
that
our
Lord
would
be
troubled
and
vexed
thereby
;
did
vse
seuerely
to
reprehend
such
as
brought
the
children
;
and
would
shake
them
off
,
as
threatening
them
;
that
so
they
might
not
come
to
our
Lord
.
So
saith
Saint
Chrysostome
,
giuing
a
reason
therof
.
The
disciples
droue
away
the
little
children
,
and
forbad
them
to
come
to
our
Lord
,
in
respect
of
his
dignity
,
and
the
authority
of
his
person
.
And
S.
Hierome
,
declaring
another
reason
saith
;
The
disciples
thought
,
that
as
other
men
are
wont
to
be
disquieted
,
and
displeased
,
by
such
importunities
;
so
also
would
our
Lord
be
,
by
the
frequency
and
importunity
,
wherby
they
offred
their
children
.
And
Saint
Ambrose
addeth
another
cause
to
this
,
and
faith
;
The
disciples
also
did
thus
,
least
otherwise
our
Lord
might
haue
been
oppressed
,
that
is
;
much
straigthened
and
tired
,
by
the
multitude
of
people
,
which
came
to
him
;
some
thrustling
and
iustling
others
,
by
occasion
of
the
children
whom
they
brought
.
Now
our
Lord
perceiuing
how
the
Apostles
hindred
litle
children
from
approaching
to
him
,
though
he
knew
their
zeale
,
and
the
intention
wherewith
they
did
it
,
which
was
not
ill
;
yet
he
liked
it
not
,
because
it
was
not
so
agreable
to
the
diuine
spirit
of
the
same
Lord
,
but
to
the
humane
spirit
of
the
disciples
.
And
shewing
both
by
his
countenance
and
his
wordes
,
that
he
liked
it
not
,
he
called
&
reprehended
them
saying
;
Suffer
little
children
to
come
to
mee
,
and
doe
not
hinder
them
;
for
of
such
is
the
kingdome
of
heauen
.
I
meane
that
heauen
doth
belong
,
not
onely
to
those
little
children
,
for
the
purity
,
innocency
and
grace
they
haue
;
but
that
the
same
kidgdom
of
heauen
shall
be
also
giuen
to
men
,
who
in
their
practise
of
humility
,
simplicity
,
and
purity
of
life
,
will
become
like
little
children
.
And
so
for
that
,
which
little
children
are
in
their
owne
persons
,
by
diuine
grace
,
which
is
,
to
be
acceptable
to
God
,
&
worthy
of
heauen
;
and
for
that
also
,
which
they
represent
in
others
,
namely
to
be
men
,
who
are
humble
,
innocent
,
and
pure
,
whom
I
loue
and
esteem
much
,
and
embrace
with
my
very
bowells
,
and
blesse
with
my
gifts
;
therfore
will
I
suffer
them
to
approache
to
me
,
and
I
will
admit
them
to
my
embracements
,
and
blessings
;
and
therefore
see
you
giue
them
noe
impediment
in
comming
.
Our
Lord
hauing
thus
reprehended
his
disciples
,
he
called
them
who
brought
the
children
;
and
making
those
children
come
neer
him
,
he
put
his
hands
vpon
their
heads
;
and
embraced
them
,
and
gaue
them
his
holy
blessing
with
his
hands
;
&
with
his
words
he
recommended
them
to
his
heauenly
Father
;
and
he
made
them
partakers
of
his
diuine
grace
,
by
the
efficacy
of
his
benediction
.
By
this
act
,
Christ
our
Lord
discouered
to
vs
his
Benignity
,
and
most
sweet
condition
;
in
that
a
Lord
of
so
great
Maiesty
,
and
who
was
euer
employed
in
so
great
and
high
workes
,
should
descend
to
a
thing
,
which
in
all
apparance
was
so
poore
and
meane
,
and
belonging
wholly
to
men
,
who
had
no
waighty
businesse
in
hand
;
and
that
he
should
doe
it
,
with
so
cheerfull
a
countenance
,
and
with
so
much
gust
,
and
sweetnes
,
that
their
parents
,
&
others
of
kinne
who
brought
the
children
,
should
presume
to
bring
them
so
often
,
and
so
importunately
,
and
to
interrupt
the
continuance
of
his
discourses
,
and
the
working
of
his
miracles
;
and
to
employ
so
large
spaces
of
time
,
in
this
so
meane
exercise
.
And
not
onely
did
Christ
our
Lord
discouer
his
Benignity
to
vs
,
by
this
proceeding
;
but
he
manifested
it
to
be
so
great
,
and
so
admirable
,
that
it
doth
incomparably
exceed
all
that
,
which
men
can
conceiue
,
and
beleiue
therof
.
For
although
it
were
much
,
which
the
Apostles
knew
of
the
Benignity
,
and
piety
,
and
meeknes
of
our
Lord
;
yet
they
could
not
beleiue
or
vnderstand
,
how
it
could
possibly
arriue
so
farre
as
this
;
but
did
rather
thinke
;
that
our
Lord
was
to
disdaine
such
a
poore
imployment
;
and
that
he
would
be
troubled
,
and
offended
by
the
disquiet
,
and
importunity
which
they
gaue
him
in
this
kinde
.
But
indeed
it
was
farre
otherwise
with
him
;
for
the
meannes
of
the
action
pleased
him
much
;
and
the
time
it
cost
,
was
held
by
him
to
be
well
employed
;
and
the
labour
&
trouble
which
they
put
him
to
,
was
sweetly
,
and
gladly
endured
by
him
.
Let
vs
imitate
this
Benignity
of
our
Lord
,
in
descending
to
doe
such
thinges
as
are
poore
,
and
meane
in
the
account
of
men
,
when
charity
requires
it
at
our
hands
;
and
to
treate
and
conuerse
with
poore
,
and
meane
people
,
though
wee
may
seeme
perhaps
to
loose
somewhat
of
our
right
,
and
dignity
thereby
;
if
yet
it
doe
import
for
the
assisting
,
and
comforting
them
,
in
their
necessities
,
&
for
gaining
them
to
Christ
our
Lord
,
doing
that
which
the
Apostle
did
,
in
imitation
of
Christ
,
when
he
said
,
I
haue
made
my selfe
all
thinges
,
to
all
men
,
I
haue
accommodated
my selfe
to
the
inclination
and
gusts
of
all
men
,
in
all
lawfull
thinges
;
thereby
loosing
somewhat
of
mine
owne
right
&
liberty
,
that
I
might
saue
as
many
as
I
could
.
THE
X.
CHAPTER
.
Of
the
Benignity
which
Christ
our
Lord
shewed
towards
wicked
persons
,
who
came
to
him
with
a
corrupt
intention
.
OVr
Lord
shewed
great
Benignity
in
yeelding
so
liberally
and
sweetly
to
all
that
,
which
the
persons
,
who
came
to
him
,
desired
of
him
with
good
intention
,
and
true
desire
of
finding
remedy
by
his
meanes
;
but
he
discouered
it
much
more
,
in
yeelding
liberally
to
that
which
was
desired
of
him
,
with
a
corrupt
minde
,
and
with
a
meaning
to
calumniate
him
,
and
to
drawe
some
word
out
of
his
mouth
,
or
to
note
some
action
,
wherby
they
might
defame
him
,
and
condemne
him
to
death
.
There
came
to
him
a
man
of
the
Lawe
Luc.
10.
after
a
counterfeit
manner
,
to
tempt
him
;
and
he
asked
him
,
what
he
was
to
doe
for
the
obtaining
of
eternall
life
?
but
our
Lord
did
not
discouer
his
treachery
,
nor
reprehended
his
wickednes
,
but
graunted
that
which
he
desired
,
instructing
him
with
wordes
full
of
sweetnes
,
concerning
the
truth
of
what
he
was
to
know
and
doe
,
for
the
obtaining
of
eternall
life
.
There
came
a
Pharisee
to
him
,
Matth.
22.
who
was
learned
in
the
Lawe
,
to
aske
him
which
was
the
greatest
commaundment
of
the
Lawe
;
and
he
came
,
with
a
malitious
minde
and
not
with
a
desire
to
vnderstand
the
truth
,
but
to
finde
matter
,
whereof
to
accuse
him
.
And
yet
he
without
shewing
any
feeling
or
disgust
,
either
in
his
countenance
,
or
wordes
,
did
answere
to
the
question
with
much
facility
&
suauity
,
and
he
taught
him
the
truth
.
The
Pharisees
did
often
inuite
him
to
eate
with
them
,
Luc.
7.
&
11.
Matth.
22.
not
with
charity
,
but
with
a
peruerse
and
malitious
intention
;
which
was
to
see
if
he
did
or
said
any
thing
,
which
might
be
taxed
;
and
finding
nothing
whereof
they
could
take
hould
wherewith
to
hurt
him
,
they
procured
to
serue
themselues
of
his
piety
and
religiousnes
towardes
the
making
good
their
ill
purpose
;
and
therefore
they
inuited
him
vpon
their
Sabboth
daies
,
and
would
place
sicke
persons
before
him
;
to
the
end
that
curing
them
vpon
the
Sabboth
,
they
might
accuse
him
for
not
obseruing
it
.
And
our
Lord
knowing
the
malice
,
and
wicked
intention
wherewith
they
inuited
him
,
did
not
yet
excuse
himselfe
from
going
;
but
with
great
facility
graunted
the
suite
they
made
,
&
accepted
their
inuitation
;
and
he
went
to
their
houses
,
and
did
eate
with
them
,
and
comfort
them
by
his
presence
,
&
illuminate
them
by
his
doctrine
,
and
edify
them
by
his
example
.
And
though
he
vsed
most
exact
temperance
in
eating
and
drinking
;
yet
to
accommodate
himselfe
to
them
,
&
to
shew
himselfe
affable
,
and
benigne
towards
them
,
he
fed
vpon
those
ordinary
meats
,
which
they
vsed
.
And
euen
this
was
a
proofe
of
his
very
vnspeakeable
Benignity
,
that
coming
into
the
world
to
suffer
for
man
,
and
carrying
such
an
intense
loue
towards
the
Crosse
,
and
such
a
most
ardent
desire
to
abstaine
from
all
earthly
comfort
,
and
regalo
;
and
to
take
all
that
to
himselfe
,
which
was
most
painfull
and
grieuous
,
that
so
he
might
suffer
the
more
for
man
,
and
satisfy
the
diuine
Iustice
more
perfectly
,
and
discouer
and
exercise
that
loue
so
much
the
more
,
which
he
carryed
both
to
the
eternall
Father
,
and
to
the
whole
race
of
mankinde
;
yet
neuertheles
,
he
did
in
many
things
remit
much
of
this
rigour
at
some
times
,
and
did
both
in
his
feeding
and
cloathing
,
serue
himselfe
of
ordinary
and
vsuall
things
;
so
to
shew
himselfe
more
appliable
,
and
sweet
towards
them
with
whom
he
conuersed
and
fed
;
&
to
make
himselfe
more
inuitable
by
all
men
,
and
to
giue
them
all
,
the
greater
hope
of
their
saluation
.
So
saith
the
venerable
Abbot
Euthymius
.
It
was
fit
that
our
Lord
who
came
to
take
away
finne
,
should
be
benigne
and
sweet
,
and
that
he
should
accommodate
himselfe
to
the
weakenes
of
men
to
gaine
them
for
heauen
,
as
he
did
;
and
for
this
cause
he
went
to
the
table
of
sinners
,
and
fed
vpon
their
meates
;
though
he
did
it
in
a
most
temperate
and
religious
manner
,
as
it
becometh
holy
men
to
doe
.
And
although
at
times
,
he
condescended
thus
to
the
vsuall
custome
of
men
for
the
winning
of
them
;
he
did
not
for
all
this
,
giue
ouer
his
manner
of
austere
and
painfull
life
,
which
he
also
exercised
at
certaine
times
;
as
namely
during
those
forty
daies
,
which
he
fasted
in
the
desert
.
This
was
said
by
Euthymius
;
wherby
it
is
confirmed
,
that
so
to
admit
of
the
inuitation
of
sinfull
people
,
and
especially
such
as
did
inuite
him
with
a
malitious
minde
,
as
if
it
had
been
but
to
eate
with
them
,
was
a
worke
of
supreme
Benignity
,
whereby
he
shewed
his
most
sweet
loue
;
in
the
strength
whereof
,
he
had
a
meaning
to
confort
and
saue
all
the
world
.
Especially
he
shewed
this
vnspeakeable
Benignity
,
in
the
time
of
his
Passion
.
For
being
in
the
house
of
Caiphas
,
Matth.
23.
Luc.
22.
before
that
Councell
of
vniust
Iudges
,
&
they
asking
him
whether
he
wore
Christ
and
the
Sonne
of
God
or
no
;
&
our
Lord
seeing
that
they
asked
it
not
with
a
desire
of
knowing
the
truth
,
or
for
the
doing
of
Iustice
,
but
onely
from
his
answere
to
take
occasion
of
blaspheming
him
,
and
condemning
him
to
death
,
and
accusing
him
to
Pilate
,
to
the
end
that
he
might
execute
that
vniust
sentence
,
which
they
had
giuen
against
him
.
And
obseruing
,
that
by
reason
they
were
so
wicked
,
&
so
vaine
,
and
proud
,
they
were
most
vnworthy
of
any
answere
;
yet
neuertheles
that
soueraigne
Maiesty
of
Christ
,
the
Kinge
of
glory
refused
not
to
giue
them
answere
,
and
disdained
not
to
speake
to
them
;
but
in
very
modest
wordes
,
was
content
to
declare
to
them
,
who
he
was
by
saying
thus
;
Herafter
when
my
Passion
is
at
an
end
,
the
Sonne
of
man
shall
be
sitting
at
the
right
hand
of
the
power
of
God
;
which
was
as
much
as
to
say
,
that
he
was
to
raigne
,
&
discouer
his
power
,
and
authority
as
he
was
God
,
coequall
to
the
eternall
Father
.
And
they
enducing
another
question
hereupon
,
saying
;
Therefore
belike
thou
art
the
sonne
of
God
;
he
answered
also
to
that
,
saying
;
your selues
say
that
I
am
so
,
which
was
to
answere
truth
:
but
with
very
modest
,
and
humble
words
;
whereby
though
he
gaue
to
vnderstand
,
that
in
very
truth
he
was
the
Sonne
of
God
,
yet
he
affirmed
it
not
expressely
,
as
it
was
fit
not
to
doe
to
such
as
would
not
profit
by
it
,
though
the
answere
had
been
more
expresse
&
cleer
.
And
by
answering
them
after
this
manner
,
he
also
shewed
his
inclination
to
answere
them
more
plainely
,
and
directly
to
what
they
asked
,
if
they
would
haue
knowen
the
truth
,
to
haue
beleeued
it
.
And
this
he
signified
by
saying
.
If
I
tell
you
what
you
aske
,
you
will
not
beleeue
mee
;
and
if
I
aske
you
any
thing
,
to
the
end
that
I
may
teach
you
truth
,
you
will
not
answere
mee
.
Our
Lord
by
answering
these
questions
,
which
were
asked
by
Iudges
so
wicked
,
so
cruell
,
and
so
vndeseruing
of
any
respect
at
this
hands
,
did
shew
how
free
his
heart
was
from
all
passion
,
and
choler
;
since
he
answered
with
so
great
serenity
,
&
peace
of
minde
;
and
therby
he
preuented
that
aspersion
which
they
would
haue
cast
vpon
him
,
if
he
had
been
wholly
silent
;
and
he
discouered
the
Benignity
and
sweetnes
of
his
immense
charity
towards
his
enemies
,
since
he
obeyed
them
,
who
had
noe
right
of
commaundment
ouer
him
,
and
satisfied
their
demandes
who
were
so
vnworthy
of
all
answere
.
Let
vs
follow
the
example
of
Benignity
,
which
here
our
most
blessed
Lord
and
Sauiour
giues
vs
,
and
not
onely
let
vs
loue
our
enemies
,
as
wee
haue
already
shewed
:
but
let
vs
also
be
benigne
towards
them
;
and
let
vs
grant
them
,
what
they
desire
when
it
may
lawfully
be
done
;
condescending
to
their
disposition
and
inclination
in
lawfull
thinges
;
and
speaking
to
them
humbly
,
and
modesty
,
and
shewing
them
the
loue
of
our
hearts
,
and
the
desire
wee
haue
to
giue
them
gust
,
and
contentment
,
in
such
things
as
are
agreable
to
the
wil
of
God
.
This
doth
our
Lord
himselfe
expect
,
and
aduise
vs
to
,
by
Saint
Luke
saying
;
Loue
your
enemies
,
and
do
good
to
them
:
and
if
they
desire
to
borrow
money
of
you
,
or
any
other
thing
,
affoard
it
without
hoping
after
any
interest
.
And
when
there
is
need
,
giue
with
a
free
hand
,
without
expecting
any
other
reward
,
then
of
Almighty
God
;
and
so
the
reward
which
God
wil
giue
you
for
such
workes
,
will
be
very
abundant
and
great
.
For
you
shall
be
the
sonnes
of
the
most
high
God
,
who
is
benigne
,
euen
to
men
who
are
vngratefull
and
wicked
;
and
though
they
be
vnworthy
of
his
benefits
,
and
breakers
of
his
commaundments
,
&
worthy
of
eternall
torments
,
yet
he
ceaseth
not
to
doe
them
good
.
THE
XI
.
CHAPTER
.
Of
the
Benignity
,
which
wee
are
to
vse
towards
our
neighbours
,
doing
them
honour
by
good
wordes
;
and
of
the
examples
which
Christ
our
Lord
gaue
vs
herein
.
THe
vertue
of
Benignity
,
requires
that
a
man
should
be
courteous
,
and
well
mannered
in
the
wordes
,
he
speaketh
of
his
neighbour
;
and
that
both
in
presence
,
and
absence
,
he
doe
him
honour
by
his
manner
of
speech
.
For
Benignity
maketh
a
man
sweet
and
ciuill
in
his
discourse
and
conuersation
,
sticking
close
to
the
end
of
charity
,
which
is
a
spirituall
,
and
eternall
good
.
And
a
principall
part
of
this
sweet
conuersation
doth
consist
,
in
that
the
wordes
be
ciuill
and
curteous
;
whereby
wee
may
honour
our
neighbour
,
according
to
the
quality
of
his
person
and
state
:
and
for
this
reason
,
a
man
who
vseth
curtesy
,
is
called
benigne
,
and
gentle
,
and
he
adorneth
his
neighbour
with
good
wordes
.
There
are
men
,
who
being
gouerned
by
a
spirit
of
this
world
,
or
els
by
their
naturall
condition
(
not
corrected
by
reason
,
)
vse
to
speake
of
their
neighbours
,
with
little
estimation
of
them
,
&
when
there
is
a
latitude
of
giuing
them
a
title
more
honourable
,
they
giue
him
the
least
they
can
,
so
it
be
without
offence
to
the
quality
of
his
person
.
And
whereas
they
might
treate
them
in
better
termes
,
they
proceed
in
such
sorte
,
as
to
shew
little
estimation
of
them
,
and
so
they
trouble
and
greiue
them
.
And
especially
they
speake
of
their
neighbours
,
when
they
are
absent
,
in
wordes
which
shew
they
make
little
account
of
them
;
and
thereby
they
thinke
to
exalt
themselues
,
&
to
make
themselues
more
esteemed
by
others
;
but
they
are
deceiued
.
For
in
that
they
do
not
the
thing
,
which
is
required
by
charity
,
which
is
benigne
and
sweet
,
they
obtaine
not
that
which
they
pretend
,
which
is
to
be
esteemed
and
honoured
;
but
they
are
despised
,
and
dispraised
for
it
.
For
estimation
springeth
from
loue
;
and
if
you
loue
a
man
,
you
esteeme
him
:
and
so
on
the
other
side
,
contempt
springeth
from
hate
;
and
to
abhorre
a
man
,
is
to
despise
him
.
And
so
when
a
man
is
wel
conditioned
,
and
curteous
in
his
wordes
,
towards
his
neighbours
,
he
is
generally
beloued
;
and
for
the
same
reason
all
men
respect
,
esteeme
,
and
honour
him
:
for
they
loue
a
man
,
who
loueth
them
;
and
they
esteem
&
honour
,
such
as
esteem
,
and
honour
them
.
But
when
a
man
is
discourteous
in
his
wordes
,
and
appeareth
to
make
small
account
of
his
neighbours
,
he
is
abhorred
by
all
men
;
or
if
they
doe
not
abhorre
his
person
,
yet
they
abhorre
his
condition
,
&
discourteous
language
;
and
for
the
same
reason
,
he
is
little
accounted
of
,
and
despised
by
all
.
This
is
taught
vs
by
holy
scripture
saying
;
A
sweet
and
gentle
word
,
doth
reconcile
,
and
winne
the
hearts
of
men
,
and
makes
them
their
friends
,
and
multiplieth
others
,
and
doth
sweeten
&
appease
enemies
;
and
a
benigne
and
gratious
tonge
doth
abound
in
a
good
man
.
The
meaning
is
;
it
produceth
an
abundant
fruite
in
the
heart
of
others
,
mouing
them
also
to
be
benigne
,
and
to
speake
gently
&
sweetly
,
to
such
as
speake
gently
&
sweetly
to
them
.
The
holy
Ghost
saith
of
the
seruant
of
God
,
that
he
is
well
mannered
,
and
curteous
in
his
wordes
;
and
this
is
that
diuine
fruite
,
which
he
produceth
in
his
neighbours
,
to
make
them
meek
,
and
Benigne
,
as
himselfe
is
.
And
of
him
,
on
the
other
side
,
who
is
rude
,
&
discurteous
in
his
words
,
the
Holy
Ghost
also
saith
;
The
stroke
of
a
whippe
,
maketh
the
flesh
blacke
,
and
blew
;
but
the
blow
of
an
ill
tongue
,
breakes
the
bones
;
that
is
to
say
;
it
doth
many
times
hurt
,
and
wound
the
soule
,
in
such
sort
,
as
to
cause
is
to
fall
into
sorrow
,
and
impatience
,
&
hatred
,
wherby
the
strength
,
and
vigour
of
that
grace
and
vertue
,
which
it
had
,
is
lost
.
This
hurt
,
doth
a
discurteous
&
vnmannerly
word
,
which
wanteth
Benignity
,
produce
in
the
soule
of
man
.
Of
this
kinde
of
Benignity
in
speech
Christ
our
Lord
did
leaue
vs
most
excellent
examples
,
in
his
holy
Ghospell
:
They
brought
him
one
day
,
a
man
in
his
bed
who
was
a
paralitike
,
&
breaking
through
the
roofe
of
the
house
,
they
placed
him
before
him
;
Mat.
9.
and
our
Lord
,
behoulding
the
faith
of
them
,
who
brought
him
,
did
him
so
particular
a
fauour
,
that
he
efficaciously
moued
him
to
a
great
sorrow
for
his
sinnes
,
and
to
haue
faith
in
our
Lord
,
&
confidence
that
he
should
be
forgiuen
.
And
being
then
in
so
good
a
disposition
,
he
pardoned
them
,
and
so
he
declared
himselfe
to
doe
,
by
saying
,
Sonne
,
thy
sinnes
are
forgiuen
thee
.
This
man
being
so
miserable
in
his
corporal
state
,
and
being
so
base
of
condition
,
as
that
he
might
without
shame
,
carry
his
couch
vpon
his
backe
,
and
being
a
sinfull
man
besides
,
(
for
as
Saint
Hierome
,
notes
he
had
contracted
his
disease
by
his
sinnes
)
and
coming
to
the
presence
of
our
Lord
with
the
vncleannes
of
those
sinnes
,
by
the
waight
whereof
he
was
oppressed
(
for
there
they
appeared
to
haue
been
taken
from
him
by
our
Lord
;
)
the
same
Lord
being
the
creator
of
all
things
did
yet
call
him
Sonne
;
which
is
a
title
of
great
sweetnes
of
loue
,
and
sheweth
such
equality
in
condition
,
as
runnes
between
fathers
,
&
sonnes
.
So
high
a
Lord
,
doth
honour
and
exalt
so
base
a
man
,
so
farre
;
that
in
some
sort
he
maketh
him
equall
to
his
Angells
,
and
Saints
by
giuing
him
the
name
,
and
title
of
his
Sonne
.
For
this
is
the
great
dignity
&
honour
,
which
Saints
and
Angels
haue
,
to
be
the
sonnes
of
the
most
high
God
.
So
doth
S.
Hierome
,
note
saying
;
O
admirable
humility
of
Christ
our
Lord
,
that
to
a
contemptible
and
defeated
man
,
without
strength
or
health
in
any
part
of
his
body
,
whom
the
Priests
of
the
lawe
would
haue
despised
,
and
disdained
euen
so
much
as
to
touch
,
our
most
B●nigne
Lord
was
content
to
giue
the
name
of
Sonne
▪
There
came
to
Christ
our
Lord
,
Marc.
5.
Luc.
8.
a
woman
who
had
a
fluxe
of
blood
;
she
touched
the
skirt
of
his
garment
,
and
remained
whole
;
and
our
Lord
hauing
brought
her
forth
to
light
;
and
she
hauing
confessed
the
benefit
which
she
had
receiued
,
our
Lord
said
publickly
to
her
;
daughter
thy
faith
hath
made
thee
whole
;
go
in
peace
.
He
honoured
her
by
calling
her
daughter
,
and
by
attributing
her
cure
to
her
owne
faith
;
&
making
her
rich
with
Peace
,
and
ioy
of
heart
;
which
was
an
effect
of
the
pardon
of
her
sinnes
,
and
of
the
grace
he
gaue
her
.
And
thus
,
by
honouring
the
paraliticke
,
with
the
name
of
Sonne
,
and
this
woman
by
the
name
of
daughter
;
we
see
it
was
no
particular
priuiledge
,
which
he
gaue
to
this
,
or
that
person
onely
;
but
that
it
was
the
common
stile
which
our
most
benigne
Lord
vsed
;
honouring
with
this
name
such
meane
and
poore
men
and
woemen
,
as
came
to
him
for
any
helpe
.
His
disciples
being
poore
,
and
meane
,
and
very
full
of
defects
,
at
such
time
as
he
conuersed
with
them
in
mortall
flesh
,
sometimes
he
called
Sonnes
;
yea
and
at
some
other
times
,
he
would
call
them
,
by
that
diminitiue
whereby
fathers
call
their
sonnes
,
little
children
;
to
vnfould
so
much
the
more
,
that
sweetnes
of
loue
wherwith
he
called
them
Sonnes
.
At
other
times
,
he
would
call
them
Friends
;
and
after
the
Resurrection
,
when
the
glory
of
his
sacred
Humanity
,
and
the
Maiesty
of
his
Diuinity
was
more
discouered
,
he
called
them
his
Brothers
,
when
he
spake
of
them
to
others
in
their
absence
.
For
once
he
said
to
S.
Mary
Magdalene
;
Goe
tell
my
brethren
,
I
ascend
to
my
Father
and
to
your
Father
.
And
againe
he
said
to
the
Maries
;
Goe
tell
my
brethren
,
that
they
are
to
goe
into
Galilea
,
and
that
they
shall
see
mee
there
.
All
these
are
titles
of
great
honour
,
and
glory
;
and
that
our
Lord
should
vse
them
towards
men
,
who
were
so
meane
,
and
poore
,
and
at
a
time
,
when
still
they
were
so
imperfect
;
and
especially
that
he
did
it
after
they
had
quite
forsaken
him
,
in
his
Passion
,
was
an
effect
of
extreme
Benignity
in
him
.
THE
XII
.
CHAPTER
.
Of
other
examples
,
which
Christ
out
Lord
gaue
vs
,
of
his
Benignity
in
the
same
kinde
.
CHrist
our
Lord
,
preaching
in
a
Sinagogue
Luc.
13.
they
placed
a
woman
,
who
was
deformedly
bent
downe
to
the
ground
,
by
that
diuell
wherewith
she
was
possessed
.
Now
he
hauing
cured
her
,
they
calumniated
him
,
in
respect
that
he
had
done
it
vpon
the
Sabboth
;
and
he
defending
his
miracle
,
from
that
slander
said
;
Which
of
you
will
not
,
vpon
a
Sabboth
day
,
let
your
oxe
,
or
asse
be
vntyed
,
and
carryed
to
the
waters
?
If
this
may
well
be
done
;
how
much
more
is
it
conuenient
,
to
vntie
the
bond
of
sickenes
,
wherby
Satan
had
bound
vp
this
daughter
of
Abraham
,
although
it
were
vpon
the
Sabboth
day
?
That
title
of
the
whole
world
,
which
was
most
honourable
amongst
the
Iewes
,
and
whereby
they
prised
themselues
,
and
wherin
they
gloried
most
,
was
to
be
called
the
sonnes
of
Abraham
;
and
so
vpon
a
certaine
occasion
when
they
were
disposed
to
magnify
this
honour
,
they
said
to
Christ
;
Wee
are
the
sonnes
of
Abraham
.
And
whereas
it
had
beene
curtesy
enough
towards
that
woman
,
if
Christ
our
Lord
had
said
;
It
had
been
conuenient
to
free
this
afflicted
Woman
,
from
that
misery
;
or
to
deliuer
this
miserable
creature
from
that
infirmity
:
he
could
not
content
himselfe
therwith
;
but
was
resolued
to
honour
her
with
the
most
glorious
name
,
which
could
be
vsed
,
amongst
the
Iewes
,
by
saying
;
This
daughter
of
Abraham
;
this
woman
,
who
according
to
the
extraction
of
flesh
and
blood
,
is
descended
of
Abraham
;
yea
and
in
the
way
of
spirit
also
;
for
she
is
an
imitatour
of
his
faith
.
When
Christ
our
Lord
receiued
that
message
Ioh.
11.
concerning
the
sicknes
of
Lazarus
,
and
being
resolued
vpon
his
death
(
which
succeeded
within
few
daies
after
)
to
raise
him
vp
againe
to
life
,
he
said
to
his
disciples
;
Our
friend
Lazarus
sleepes
,
and
I
will
goe
waken
him
.
It
had
been
enough
,
and
more
then
enough
,
for
a
Lord
of
so
great
Maiesty
,
to
haue
said
,
Lazarus
sleepeth
,
or
(
since
he
would
needes
doe
him
honour
to
say
)
Lazarus
my
seruant
,
or
Lazarus
,
whose
guest
I
haue
been
,
sleepeth
;
and
with
this
,
he
had
done
him
much
honour
.
Yet
his
enamoured
heart
,
could
not
content
it selfe
with
this
;
but
he
would
needes
passe
on
,
and
say
,
our
friend
Lazarus
,
which
is
a
word
of
the
greatest
curtesy
and
honour
.
For
if
it
goe
for
a
point
of
high
honour
,
to
be
accounted
the
friend
of
an
earthly
Kinge
;
and
for
a
great
fauour
,
and
regalo
to
any
vassaile
,
that
a
King
should
call
him
by
that
name
;
what
honour
must
it
be
,
for
a
mortall
man
to
be
accounted
a
friend
by
Christ
our
Lord
,
the
Kinge
of
heauen
?
and
what
kinde
of
felicity
,
and
comfort
must
it
be
,
to
be
called
so
,
by
Christ
our
Lord
himselfe
;
and
that
not
in
complement
,
but
from
the
very
rootes
of
his
heart
?
And
so
Christ
our
Lord
honouring
Lazarus
with
this
word
of
friend
,
did
also
honour
his
disciples
;
equalling
them
with
himselfe
,
and
making
them
his
companions
in
the
friendship
of
Lazarus
,
and
declaring
that
they
were
all
his
friends
.
This
Benignity
,
which
Christ
our
Lord
did
vse
both
in
word
and
deed
,
whilest
yet
he
liued
in
mortall
flesh
,
hath
been
also
vsed
by
him
,
since
he
ascended
vp
to
heauen
,
towards
many
seruants
of
his
,
to
whom
he
hath
seuerally
appeared
.
And
leauing
many
examples
of
Saints
,
to
whom
he
hath
done
it
,
sometimes
in
the
forme
of
a
childe
,
and
sometimes
of
a
most
beautifull
young
man
,
&
sometimes
of
a
most
glorious
person
;
and
hath
honoured
and
comforted
them
,
both
with
words
and
deedes
,
of
must
sweet
loue
:
Wee
will
speake
here
,
of
one
admirable
apparition
,
and
that
of
great
authority
,
whereof
we
haue
made
some
mention
elswhere
,
to
another
purpose
;
and
in
respect
it
was
vouchsaffed
to
a
person
of
very
meane
quality
it
doth
so
much
the
more
disclose
the
Benignity
of
Christ
our
Lord
,
and
makes
vs
the
more
confident
of
his
goodnes
.
Saint
Paulinus
Bishop
of
Nola
,
relateth
how
certaine
ships
going
from
Sardinia
towards
Italy
,
grew
into
a
great
tempest
,
close
by
the
Iland
;
and
the
rest
of
them
breaking
,
and
sinking
there
,
one
of
them
which
was
fraught
with
corne
,
did
not
split
,
but
yet
was
extremely
ill
treated
by
the
storme
.
The
marriners
,
did
all
leaue
her
,
and
left
also
in
her
,
an
old
poore
man
of
Sardinia
,
who
was
yet
no
Christian
,
but
had
begun
to
be
catechised
in
that
faith
;
and
it
was
his
office
to
clense
,
and
pumpe
the
ship
.
When
the
man
obserued
him selfe
to
be
alone
,
and
in
a
ship
which
had
neither
anker
nor
sterne
,
(
for
she
had
lost
all
,
in
the
tempest
:
)
he
began
with
teares
to
recommend
himself
to
Christ
our
Lord
,
and
to
beg
remedy
at
his
hands
.
He
passed
in
this
anguish
,
six
whole
daies
,
without
eating
any
thing
,
and
still
continuing
in
this
affliction
,
Christ
our
Lord
appeared
to
him
in
great
brightnes
and
beauty
,
and
comforted
him
and
fed
him
,
and
commaunded
him
to
cut
the
mast
,
which
was
the
ordinary
remedy
,
wherof
the
ship
seemed
capable
,
in
that
extremity
.
For
though
our
Lord
was
resolued
to
deliuer
the
poore
man
,
yet
he
was
pleased
withall
,
that
he
should
also
do
his
part
.
He
put
himselfe
therfore
,
to
cut
the
mast
;
and
because
he
alone
was
not
able
to
doe
it
,
the
Angells
of
heauen
helped
him
in
it
.
When
this
visit
was
at
an
end
,
and
the
man
had
disposed
himselfe
to
sleepe
,
our
Lord
came
againe
and
appeared
to
him
,
and
gently
touching
his
eare
with
his
hand
,
and
gently
pulling
it
,
he
waked
him
,
and
required
him
to
goe
about
the
doing
of
those
things
,
which
were
necessary
for
his
nauigation
;
and
in
that
which
himselfe
could
not
doe
,
he
had
the
assistance
of
the
Angells
.
Another
time
,
he
appeared
to
him
,
sitting
in
the
pupp
of
the
ship
,
where
the
sterne
is
wont
to
be
;
letting
him
see
that
it
was
he
,
who
gouerned
her
.
The
good
man
came
to
the
feet
of
our
Lord
;
and
perceiuing
,
that
he
vouchsaffed
to
be
so
familiar
and
Benigne
towards
him
;
&
that
he
did
so
cherish
,
and
inuite
him
to
himselfe
,
he
tooke
great
courage
and
confidence
,
and
bent
his
head
downe
,
sometime
towards
his
sacred
feet
,
and
sometimes
reposed
it
in
his
bosome
.
Our
Lord
departed
then
,
hauing
both
by
word
and
deed
,
affoarded
those
great
fauours
and
regaloes
of
so
great
Benignity
,
to
this
old
Catechumenus
.
And
the
ship
,
being
directed
,
and
conducted
by
the
fauour
of
heauen
,
sailed
three
and
twenty
daies
by
sea
;
and
and
passing
by
Africke
,
and
Sicily
,
and
by
the
Faro
of
that
Iland
,
he
came
at
last
to
the
coast
of
Lucana
,
which
is
the
lower
part
of
Calabria
.
There
the
inhabitants
did
receiue
him
,
and
were
all
eye
witnesses
of
the
miracle
;
seeing
him
come
safe
in
a
ship
,
which
was
all
defeated
,
without
sterne
,
or
men
to
gouerne
her
.
From
thence
they
conducted
the
old
man
to
Saint
Paulinus
,
who
receiued
him
with
great
loue
,
and
baptised
him
;
and
whereas
first
his
name
was
Valgius
,
he
called
him
now
by
the
name
of
Victor
.
And
the
Saint
affirmes
,
that
this
was
a
very
well
conditioned
,
and
a
sincere
innocent
kinde
of
man
,
and
that
he
would
recount
this
benefit
,
and
apparition
of
Christ
our
Lord
,
with
so
great
tendernes
,
and
deuotion
,
that
whosoeuer
heard
him
,
could
not
choose
but
weepe
from
the
heart
.
By
this
example
,
and
many
others
,
ouer
which
I
passe
for
breuities
sake
;
Christ
our
Lord
hath
discouered
,
that
the
Benignity
,
and
and
sweetnes
of
his
condition
,
which
he
vsed
towards
miserable
men
,
whilest
he
liued
in
this
world
in
mortall
flesh
,
is
still
conserued
by
him
,
and
still
he
vseth
it
towards
such
as
will
profit
by
it
.
THE
XIII
.
CHAPTER
.
Of
the
Benignity
and
curtesy
of
speech
,
which
the
holy
Apostles
vsed
in
imitation
of
Christ
our
Lord
.
THis
Benignity
of
speaking
in
sweet
&
ciuill
words
,
which
was
vsed
by
Christ
our
Lord
towards
men
,
he
commaunded
his
disciples
in
the
Ghospell
that
they
should
also
vse
,
towards
their
neighbours
.
And
so
when
he
sent
them
to
preach
to
the
people
of
Israell
,
he
commaunded
that
as
soon
as
they
were
entring
into
any
house
,
they
should
instantly
salute
them
,
who
were
in
it
,
saying
,
peace
be
to
this
house
,
desiring
and
begging
of
God
,
the
most
holy
gift
of
peace
for
them
all
.
And
this
was
to
teach
them
,
that
they
were
to
be
curteous
and
affable
,
and
benigne
to
all
them
,
with
whom
they
conuersed
.
The
Apostles
obserued
this
order
,
very
exactly
.
S.
Peter
the
Prince
of
the
Church
,
called
the
wicked
Iewes
his
Brethren
,
who
had
crucified
our
Lord
,
saying
.
Act.
23.
Brethren
I
confesse
that
you
did
it
by
ignorance
;
doe
penance
,
and
you
shall
be
forgiuen
.
And
such
as
were
conuerted
,
he
called
his
fellowes
,
and
equalls
,
2.
Pet.
1.
in
the
faith
,
and
grace
of
Christ
our
Lord
.
And
the
great
Euangelist
Saint
Iohn
,
called
the
faithfull
,
his
much
beloued
children
.
And
writing
to
a
Christian
woman
called
Electa
;
he
saith
in
the
letter
,
to
the
Lady
Electa
and
her
children
,
whom
I
truly
loue
.
And
writing
to
another
Christian
called
Caius
,
he
saith
,
to
my
much
beloued
Caius
,
whome
I
doe
very
truly
loue
.
But
what
then
shall
wee
say
of
Saint
Paule
?
With
what
Benignity
,
with
what
curtesy
,
and
good
manners
,
and
with
what
regalo
,
did
he
speake
to
all
men
?
For
speaking
to
the
Iewes
who
still
continued
in
their
infidelity
,
he
saith
Act.
13.
Men
and
Brethren
,
and
the
sonnes
of
Abraham
,
to
you
was
that
word
sent
from
heauen
,
which
giueth
saluation
.
And
speaking
to
the
Christians
,
who
had
been
conuerted
from
gentility
he
saith
,
Philip.
4.
My
brethren
much
beloued
and
much
desired
,
who
are
my
ioy
,
and
my
crowne
.
And
in
another
place
he
saith
,
1.
Tim.
2.
You
are
my
hope
,
my
ioy
,
and
my
glory
.
And
speaking
to
Kinge
Agrippa
,
who
was
a
wicked
Prince
,
by
nation
a
Gentile
,
and
by
sect
a
Iew
;
he
made
him
an
exordium
,
full
of
estimation
,
curtesy
,
and
good
fashion
,
saying
,
I
bold
my self
happy
,
ô
Kinge
Agrippa
,
in
that
I
am
to
defend
my selfe
before
thee
,
concerning
those
thinges
,
whereof
I
am
accused
by
the
Iewes
;
especially
since
thou
knowest
the
customes
and
questions
,
which
are
amongst
them
;
and
therefore
I
beg
thy
patience
in
hearing
mee
.
By
these
few
wordes
,
so
full
of
diuine
sweetnes
and
eloquence
,
he
made
him
so
propitious
,
and
gained
so
farre
vpon
his
good
will
,
as
to
make
him
gladly
,
and
with
great
attention
,
giue
eare
to
a
discourse
,
and
sermon
full
of
diuine
mysteries
.
And
speaking
to
Festus
the
Iudge
,
a
Gentile
and
an
Idolater
;
&
hauing
heard
this
word
of
iniury
,
from
his
mouth
,
Paule
thou
speakest
like
a
madd
man
;
too
much
learning
hath
put
thee
out
of
thy
wits
(
for
him selfe
being
blind
,
vnderstood
nothing
but
earthly
thinges
,
and
so
the
mysteries
of
heauen
which
S.
Paule
expressed
,
seemed
madnes
to
him
)
he
answered
thus
;
Most
excellent
Festus
,
I
am
not
madd
;
the
wordes
which
I
haue
spoken
to
thee
,
are
full
of
sobriety
,
and
truth
.
What
admirable
Benignity
was
this
,
not
to
be
offended
or
disgusted
,
nor
a
whit
altered
,
by
such
a
great
affront
,
as
it
was
to
be
called
,
mad
man
;
and
to
answer
with
so
great
serenity
of
minde
,
and
so
great
sweetnes
of
wordes
,
so
full
of
curtesy
,
and
good
manners
,
as
to
call
him
good
or
Excellent
who
was
an
impious
Idolater
?
and
he
might
say
so
too
with
truth
:
for
although
he
were
not
Good
or
excellent
in
his
Religion
,
nor
in
that
kinde
of
vertue
which
maketh
a
man
iust
in
the
sight
of
almighty
God
;
yet
he
was
very
vertuous
in
conuersation
,
and
morally
vertuous
,
and
so
vsing
a
word
of
a
double
signification
in
a
true
sence
,
he
honoured
him
as
much
as
he
could
,
yet
still
speaking
truth
.
The
Apostle
did
much
declare
his
Benignity
,
&
suauity
by
these
examples
,
wherby
he
honoured
his
neighbours
,
both
in
speaking
to
them
,
and
speaking
of
them
:
but
much
more
he
discouered
it
,
in
this
instance
which
followeth
.
Onesimus
an
Infidell
,
&
a
slaue
,
fled
from
Ph●…emon
his
Master
,
and
came
to
S.
Paule
being
at
Rome
.
The
Apostle
receiued
him
with
much
loue
,
and
instructed
him
in
the
faith
,
and
conuerted
him
by
the
grace
of
Christ
our
Lord
,
and
baptised
him
,
and
returned
him
to
his
Master
,
and
recommended
him
by
his
owne
letter
,
wherin
he
wrote
to
this
effect
.
I
beseech
thee
for
my
some
Onesimus
,
whom
I
haue
engendred
,
for
as
much
as
concernes
the
spirituall
life
of
grace
,
whilest
I
was
in
prison
at
Rome
,
and
I
embraced
him
as
I
would
doe
mine
owne
bowells
.
Which
signifieth
to
this
sence
,
I
receiued
him
with
much
tendernes
of
affection
,
as
a
sonne
whom
I
loue
with
my
whole
heart
,
&
with
all
the
affections
thereof
.
If
thou
houldest
mee
for
thy
friend
,
and
if
thou
louest
and
respectest
mee
,
as
such
an
one
;
receiue
him
euen
as
thou
wouldest
doe
mee
,
with
the
same
affection
of
loue
,
and
with
the
same
estimation
,
and
good
vsage
wherwith
thou
wouldest
receiue
mee
.
And
if
he
owe
thee
any
thing
,
either
for
hauing
runne
away
,
or
for
taking
any
thing
from
thee
,
put
it
vpon
my
account
,
demaund
satisfaction
and
paiment
thereof
at
my
hands
;
for
I
offer
to
pay
and
satisfy
it
all
,
for
him
.
Grant
my
suite
,
as
I
desire
it
,
and
I
will
reioyce
with
thee
in
our
Lord
,
for
this
good
worke
of
thine
.
Make
my
heart
glad
,
by
doing
as
much
as
I
haue
asked
;
which
is
to
say
,
giue
mee
this
comfort
and
this
regalo
,
that
thou
receiue
and
treate
Onesimus
,
as
I
haue
begged
at
thy
hands
.
Who
would
not
be
amazed
to
read
,
and
heare
these
wordes
of
Saint
Paule
?
That
an
Apostle
of
Christ
our
Lord
,
a
Prince
and
Instructor
of
the
world
,
hauing
been
personally
visited
before
by
Christ
our
Lord
himselfe
,
and
raised
by
him
vp
euen
to
the
third
heauen
;
and
chosen
out
to
iudge
all
the
Nations
of
the
Gentiles
,
yea
and
the
very
Angells
with
them
,
in
company
of
Christ
our
Lord
;
and
being
so
employed
,
both
day
and
night
in
preaching
the
Ghospell
,
and
gouernment
of
the
Church
,
as
that
in
his
brest
he
carryed
the
sollicitude
,
and
care
of
all
the
particular
Churches
thereof
;
that
such
a
man
I
say
as
this
,
so
venerable
to
the
Inhabitants
of
heauen
,
and
so
reuerenced
here
on
earth
;
should
take
so
much
to
heart
,
and
negotiate
at
so
great
leasure
,
the
busines
of
a
fugitiue
slaue
,
but
newly
conuerted
to
the
faith
;
as
that
he
should
write
a
letter
from
Rome
to
Phrygia
,
which
was
in
Asia
minor
,
where
his
Master
was
dwelling
in
Colossus
,
and
recommend
him
to
be
receiued
,
to
be
pardoned
,
and
to
be
treated
well
.
And
not
being
contented
to
performe
this
office
of
charity
in
ordinary
wordes
(
which
yet
had
been
sufficient
,
)
that
he
should
honour
Onesimus
with
termes
of
so
great
estimation
,
loue
and
sweetnes
;
and
should
recommend
him
to
his
Master
in
termes
,
and
with
reasons
,
of
so
great
exaggeration
,
as
a
Father
would
do
,
recommending
his
only
sonne
,
whom
he
did
extreamely
loue
,
to
some
great
friend
of
his
.
This
was
the
Benignity
and
curtesy
and
suauity
of
speech
,
which
the
Apostles
learned
of
Christ
our
Lord
,
and
this
must
all
faithfull
Christians
imitate
,
treating
our
neighbours
with
termes
of
curtesy
,
and
good
manners
;
and
giuing
them
the
most
honourable
titles
,
and
names
we
can
,
according
to
the
estate
of
euery
one
,
and
according
to
the
custome
of
that
people
amongst
whom
wee
liue
,
in
speaking
honorably
of
them
,
both
in
presence
and
absence
.
In
this
sorte
wee
shall
preuent
many
sinnes
,
which
we
vse
to
commit
,
for
want
of
obseruing
the
rule
of
charity
.
We
shall
free
our selues
from
detraction
and
murmuring
,
which
is
a
vice
through
which
a
man
contemnes
,
and
affronts
his
neighbour
,
speaking
ill
of
him
,
and
recording
his
defects
and
faults
,
whether
it
be
with
truth
,
or
with
falshood
.
But
howsoeuer
this
is
a
vice
much
abhorred
by
Almighty
God
,
and
very
abhominable
to
them
who
feare
him
;
which
made
Saint
Paule
say
,
detracters
,
who
are
abhorred
by
Almighty
God
.
And
the
wise
man
in
the
Prouerbes
,
saith
.
The
murmurer
who
speaketh
ill
of
his
neighbour
,
and
maketh
a
scorne
of
him
,
is
abhominable
to
men
.
And
because
when
God
hath
abhomination
towards
a
sinner
,
it
is
to
wish
him
the
euill
of
eternall
paine
;
from
hence
it
is
that
the
murmurer
is
subiect
to
eternall
malediction
,
and
condemnation
,
as
Ecclesiasticus
chap.
28.
signifieth
,
saying
.
The
murmurer
,
who
secretly
speaketh
ill
of
his
neighbour
,
and
who
hath
two
tongues
,
(
because
in
the
presence
of
his
neighbour
he
speaketh
well
of
him
,
and
in
his
absence
he
infameth
him
by
ill
report
)
is
accursed
both
of
God
and
man
;
because
he
hath
giuen
trouble
to
many
,
depriuing
priuing
them
of
the
peace
,
and
quiet
of
their
hearts
;
and
filling
them
with
grief
and
anger
,
and
destroying
that
agreement
and
good
correspondence
,
which
they
had
with
their
neighbours
.
Wee
shall
also
deliuer
our
selues
by
this
meanes
,
from
the
sinne
of
contumely
and
reproach
;
into
which
they
fall
,
who
face
to
face
giue
ill
wordes
to
their
neighbours
;
whereby
they
vnderualue
,
and
affront
them
;
and
this
is
the
vice
of
them
who
want
iudgment
,
as
the
wise
man
affirmeth
,
saying
;
He
who
speaketh
contumelious
words
to
his
neighbours
,
is
a
foole
.
And
in
another
place
,
all
fooles
are
apt
to
thrust
themselues
into
suites
,
and
strifes
,
and
such
other
businesses
,
as
tend
towards
the
affronting
of
others
;
or
els
to
the
being
affronted
by
others
,
with
iniutious
wordes
.
And
this
is
so
grieuous
a
sinne
,
and
so
worthy
of
punishment
,
as
that
Christ
our
Lord
said
;
He
who
shal
cal
his
neighbour
foole
,
with
a
minde
to
affront
him
,
is
worthy
of
eternall
fier
.
Wee
shall
also
thus
excuse
our selues
from
cursing
others
,
wherby
men
offer
their
neighbours
to
the
diuell
,
that
they
may
be
damned
,
or
els
,
whereby
they
desire
them
any
other
euil
.
Which
sinne
is
so
grieuous
,
as
that
it
excludes
men
from
that
glory
,
to
which
they
were
created
,
as
the
Apostle
signified
1.
Cor.
6.
when
he
said
;
They
who
curse
men
(
desiring
the
accomplishment
of
that
with
their
heart
,
which
they
say
with
their
tongue
)
shall
not
possesse
the
kingdome
of
God
.
We
shall
defend
our selues
from
these
sinnes
so
pernitious
to
the
soule
,
which
are
committed
by
the
tongue
,
if
we
be
well
conditioned
,
and
benigne
in
our
words
;
whereby
wee
honour
our
neighbours
in
their
presence
,
&
speake
not
ill
of
them
in
their
absence
.
And
together
with
this
wee
shall
,
by
the
good
vse
of
our
benigne
speech
,
giue
great
gust
to
Almighty
God
,
and
shall
deserue
much
in
his
sight
;
and
wee
shall
winne
the
loue
of
our
neighbour
,
making
them
friendly
,
and
kinde
to
vs
;
to
the
end
that
they
may
willingly
receiue
any
good
aduice
,
and
counsell
from
vs
,
which
wee
shall
thinke
fit
to
giue
.
And
wee
shall
conserue
the
peace
,
and
strength
of
our
owne
soules
,
yea
and
of
our
estates
also
for
the
susteining
of
our
liues
;
which
many
times
is
lost
,
by
the
ill
gouernement
of
our
tongues
;
and
finally
wee
shall
edify
our
neighbours
,
by
the
example
of
our
good
words
.
All
this
was
signified
by
the
wise
man
,
when
he
said
;
The
peaceable
and
quiet
tongue
,
is
a
sweet
tree
of
life
.
Which
signifieth
that
it
recreateth
,
and
comforteth
the
hearts
of
men
,
and
giues
them
spirituall
life
,
and
strength
;
and
frees
them
from
the
mortall
distempers
of
anger
,
and
hatred
,
and
other
passions
.
And
this
is
wrought
by
that
man
,
who
giueth
good
language
,
thrōugh
the
much
gaine
and
merit
,
which
they
get
in
the
sight
of
Almighty
God
.
And
in
them
also
,
who
heare
the
good
speech
which
is
vsed
by
any
man
of
his
neighbours
,
worketh
the
like
effect
;
for
thereby
they
are
edified
,
and
induced
towards
a
loue
of
vertue
.
THE
XIV
.
CHAPTER
.
How
wee
are
to
exercise
this
Benignity
,
and
to
vse
this
good
manners
,
towards
them
who
vse
vs
ill
.
SOme
Christians
there
be
,
who
are
very
courteous
,
and
well
conditioned
towards
their
neighbours
,
as
long
as
those
neighbours
treate
them
with
the
same
curtesy
and
ciuility
;
but
if
their
neighbours
faile
towards
them
,
they
also
faile
;
and
then
they
treate
them
with
the
same
discourtesy
and
disgrace
,
wherewith
they
are
treated
,
and
they
vse
the
same
ill
termes
which
are
vsed
to
them
.
This
is
no
good
,
but
an
ill
spirit
.
For
,
that
I
should
be
well
conditioned
towards
my
neighbour
,
because
he
also
is
so
to
mee
,
is
no
loue
of
charity
,
but
a
loue
of
interest
,
and
concupiscence
;
and
that
I
should
faile
in
curtesy
,
and
good
condition
towards
another
,
because
he
falles
short
therin
towards
me
,
is
not
the
vertue
of
Benignity
,
but
it
is
the
vice
of
reuenge
.
That
which
charity
and
Benignity
requires
,
and
which
God
exacteth
at
our
hands
,
is
that
although
another
man
do
not
what
he
ought
,
yet
I
doe
;
and
that
although
another
man
should
faile
of
vsing
me
with
due
curtesy
,
yet
that
I
faile
not
thereof
towards
him
.
For
by
this
meanes
,
it
wil
appeare
that
in
the
ciuility
,
which
I
vse
towards
my
neighbours
,
I
am
not
moued
by
humane
respects
;
but
for
the
loue
of
Almighty
God
:
and
that
I
pretend
not
proper
honour
or
interest
,
but
the
glory
of
Almighty
God
,
and
the
profit
of
my
soule
,
and
the
edification
of
my
neighbour
.
And
in
this
sorte
I
being
of
good
condition
,
and
shewing
curtesy
towards
him
,
who
doth
not
so
to
me
,
I
shal
please
almighty
God
much
the
more
:
for
I
shall
moue
more
purely
for
the
loue
of
him
,
and
shall
exercise
more
vertue
,
and
encrease
merit
,
and
gaine
more
reward
in
the
sight
of
God
.
For
,
together
with
the
Benignity
,
which
I
shall
exercise
,
by
carrying
my selfe
sweetly
towards
my
neighbour
,
I
shall
also
exercise
patience
,
and
humility
,
in
bearing
with
his
ill
condition
:
and
I
shall
exercise
more
charity
,
by
pardoning
the
iniury
which
he
doth
me
,
in
treating
mee
ill
.
This
was
taught
vs
by
the
Apostle
Saint
Paule
with
a
kinde
of
heauenly
inuention
;
associating
Benignity
and
Patience
in
suffering
iniuries
,
with
Charity
in
pardoning
them
;
for
thus
he
saith
;
Colos.
3.
Cloathe
your selues
spiritually
,
as
it
becometh
iust
men
,
and
the
elect
of
God
,
with
the
bowells
of
mercy
,
and
Benignity
;
that
so
you
may
be
affable
,
and
sweetly
conditioned
towards
your
neighbours
;
and
with
humility
,
modesty
,
and
patience
also
;
enduring
,
for
the
loue
of
God
,
the
ill
treating
and
peruerse
condition
of
one
another
,
and
pardoning
also
the
iniuries
of
one
another
.
And
so
also
,
if
it
happen
that
any
one
be
offended
,
and
affronted
by
any
other
,
and
that
he
haue
reason
to
complaine
,
yet
let
him
pardon
it
in
imitation
of
Iesus
Christ
our
Lord
,
who
when
wee
were
wicked
,
and
as
enemies
of
his
had
done
him
wrong
;
did
forgiue
our
sinnes
and
the
offences
,
which
we
committed
against
him
;
and
did
free
vs
from
them
by
meanes
of
Baptisme
,
and
Penance
;
without
taking
that
vengeance
of
vs
,
which
we
deserued
.
This
is
the
substance
of
S.
Paules
discourse
,
&
these
are
those
rules
of
Charity
and
Benignity
,
which
we
are
to
keep
,
that
so
we
may
comply
entirely
with
the
will
of
Almighty
God
in
this
behalfe
.
THE
XV.
CHAPTER
.
That
it
is
not
contrary
to
Benignity
,
to
reprehend
wicked
,
and
obstinate
persons
in
their
wickednes
,
seuerely
as
Christ
our
Lord
did
.
IT
is
much
to
be
noted
concerning
this
vertue
of
Benignity
,
which
Christ
our
Lord
taught
vs
,
both
by
his
word
,
and
by
his
example
;
that
there
are
some
,
both
sayings
and
deedes
of
Christ
our
Lord
in
the
Ghospell
,
which
to
ignorant
persons
might
seem
contrary
to
this
Benignity
;
but
which
yet
are
not
contrary
,
but
very
agreable
thereunto
.
For
Charity
,
which
teacheth
vs
,
that
for
the
glory
of
God
,
and
good
of
soules
,
we
must
vse
this
Benignity
towards
our
neighbors
,
of
speaking
to
them
in
kinde
&
gentle
words
;
the
same
teacheth
vs
also
,
that
when
wee
haue
authority
in
our
hands
,
wee
may
vse
words
so
seuere
,
and
pricking
in
some
cases
,
towards
publicke
and
obstinate
sinners
,
and
who
by
their
ill
example
are
pernitious
to
others
,
as
may
discouer
the
grieuousnes
of
their
sinnes
,
and
may
disgrace
,
and
condemne
them
as
they
deserue
:
that
so
if
it
be
possible
,
they
may
be
reformed
,
or
at
least
that
others
may
feare
to
follow
their
ill
example
.
And
now
wee
will
goe
declaring
some
instances
,
which
Christ
our
Lord
left
vs
of
this
truth
,
in
the
holy
Ghospell
.
Saint
Luke
chap.
13.
relateth
,
that
our
Lord
being
then
,
as
it
seemed
,
in
Galile
,
which
was
the
iurisdiction
of
Herod
,
some
of
the
Pharisees
came
and
said
to
him
;
Auoid
this
country
for
Herod
hath
a
minde
to
kill
thee
.
Our
Lord
made
them
this
answere
;
Go
tel
that
foxe
,
that
he
may
see
I
cast
diuells
both
out
of
bodies
and
soules
,
to
day
and
to
morrow
,
and
that
the
third
day
I
shall
dy
,
and
by
ending
my
life
giue
end
and
perfection
to
these
workes
of
mine
.
By
these
three
dayes
,
our
Lord
vnderstood
the
time
of
his
whole
life
;
and
sometimes
he
called
that
,
one
day
,
and
some
other
times
three
daies
;
to
signify
the
shortnes
of
this
life
;
and
to
signify
also
,
as
wee
said
before
,
that
as
no
humane
inuention
or
meanes
was
able
to
make
the
natural
day
one
minute
shorter
then
it
is
;
so
neither
was
there
any
meanes
to
shorten
his
life
,
by
one
minute
.
And
therefore
the
substance
of
what
he
said
was
this
.
During
all
that
time
of
my
life
,
which
is
giuen
mee
by
the
determination
of
my
eternall
Father
,
I
shall
conuerse
in
this
world
,
and
doe
those
workes
,
for
which
he
sent
mee
;
which
is
to
teach
truth
,
&
to
cast
diuells
both
out
of
bodies
and
soules
,
and
to
bestow
both
corporall
and
spirituall
health
vpon
men
:
and
as
long
as
this
time
shal
last
,
neither
Herod
,
nor
any
other
power
vnder
heauen
,
shall
be
able
to
take
my
life
from
mee
.
But
when
the
houre
shall
be
come
,
which
is
determined
by
my
Father
,
I
wil
offer
my selfe
to
death
,
to
giue
perfect
life
and
health
to
the
world
.
Yet
this
I
will
not
doe
in
Galile
,
but
in
Ierusalem
.
For
as
it
is
not
fit
,
that
any
Prophet
dy
out
of
Ierusalem
;
so
especially
is
it
decreed
of
this
Prophet
(
who
for
his
eminency
and
excellency
is
called
The
Prophet
which
is
the
Messias
)
that
he
shall
dy
in
Ierusalem
.
And
as
for
the
rest
of
the
Prophets
,
it
hath
ordinarily
been
true
,
and
so
also
it
will
bee
,
that
they
haue
been
put
to
death
and
are
to
dy
in
Ierusalem
;
because
in
that
Citty
,
the
wickednes
of
them
who
gouerne
the
people
doth
abound
.
Now
Herod
,
who
was
called
Antipas
,
was
a
very
wicked
Kinge
,
and
very
scandalous
.
He
was
an
adulterer
,
and
an
in
cestuous
person
;
for
he
tooke
his
owne
brothers
wife
from
him
.
He
was
a
murtherer
,
&
a
sacrilegious
man
;
for
he
had
taken
away
the
life
of
the
great
Saint
Iohn
Baptist
;
and
as
it
should
seem
he
also
went
about
to
murder
Christ
our
Lord
secretly
;
least
the
people
,
being
instructed
by
his
holy
doctrine
,
might
growe
to
abhorre
Herods
wicked
life
.
He
was
also
a
most
vaine
,
giddy
creature
;
for
to
reward
the
dance
of
a
girle
,
he
promised
the
one
halfe
of
his
kingdome
,
if
need
had
been
;
and
he
paid
the
life
of
Saint
Iohn
for
it
.
He
was
moreouer
a
false
and
dissembling
person
,
for
he
pretended
that
he
murdered
Saint
Iohn
for
the
complying
with
his
oath
;
whereas
indeed
that
was
not
the
cause
,
but
for
the
contenting
of
a
wicked
woman
,
and
for
the
setling
and
securing
of
his
owne
wicked
life
.
Now
Christ
our
Lord
,
resoluing
to
discouer
the
authority
of
the
Kinge
of
heauen
and
earth
,
and
of
the
Lord
of
al
creatures
,
which
himselfe
had
in
his
hand
,
for
the
reproofe
,
and
punishment
of
all
the
powerfull
men
of
this
world
;
and
to
shew
how
free
he
was
from
all
humane
feare
;
and
to
giue
an
example
to
the
Prelates
of
his
Church
,
of
that
holy
liberty
,
which
in
such
case
they
were
to
vse
,
towards
the
Kinges
of
the
earth
;
and
to
discouer
also
,
how
vile
,
and
contemptible
,
sinnefull
men
are
,
in
the
sight
of
God
,
how
rich
,
and
noble
,
and
great
Lords
soeuer
they
might
chance
to
be
,
and
particularly
meaning
to
declare
to
them
,
who
bad
him
take
heed
of
Herod
,
that
he
knew
well
enough
all
the
fetches
and
designes
of
that
crafty
man
,
&
that
he
had
no
need
to
be
tould
therof
by
any
other
:
I
say
to
declare
and
discouer
all
these
thinges
,
he
spake
this
word
;
Tell
that
foxe
&c.
Which
was
to
say
vnder
a
metaphor
;
Tell
that
crafty
,
and
dissembling
man
,
who
by
the
wickednes
of
his
life
,
giues
a
pestilent
odour
of
ill
example
,
that
whatsoeuer
endeauour
he
may
vse
,
he
can
take
no
part
of
my
life
from
mee
,
till
my selfe
shall
voluntarily
part
with
it
;
as
I
will
do
,
when
the
time
ordained
by
my
eternall
Father
,
shall
arriue
.
Being
therefore
most
conuenient
,
for
these
ends
which
wee
haue
touched
,
that
Christ
our
Lord
should
speake
with
this
authority
of
a
Lord
,
he
did
yet
obserue
great
modesty
and
Benignity
therin
.
For
he
might
well
haue
said
;
Tell
that
wicked
man
,
that
adulterer
,
that
murderer
,
and
sacrilegious
person
;
yea
or
tell
it
to
that
diuell
(
for
all
this
had
fitted
him
,
&
he
deserued
it
well
:
)
but
Christ
our
Lord
would
not
vse
any
of
these
termes
,
but
fell
vpon
a
more
moderate
word
,
as
this
was
;
Tell
that
crafty
and
dissembling
man
,
that
he
hath
no
power
to
stop
the
course
of
my
life
.
And
so
shewing
the
authority
,
and
holy
liberty
which
the
Prelates
of
the
Church
are
to
vse
towardes
the
great
men
of
this
world
;
and
discouering
also
,
his
owne
diuine
wisedome
;
he
did
joyntly
teach
vs
that
moderation
,
wherewith
we
are
to
exeroise
that
authority
and
liberty
.
Other
examples
;
which
may
breed
the
like
difficulty
in
the
mindes
of
ignorant
men
,
are
the
reprehensions
which
Christ
out
Lord
gaue
to
the
Scribes
and
Pharisees
of
the
people
of
Israell
,
in
very
seuere
wordes
,
which
did
greatly
confound
,
and
grieuously
wound
them
;
for
he
would
say
sometimes
,
as
Matt.
12.
You
generation
of
vipers
,
you
can
not
speake
well
being
so
wicked
.
This
wicked
&
adulterous
generation
asketh
signes
:
At
other
times
he
would
say
,
as
Matt.
23.
Woe
be
to
you
Scribes
and
Pharisees
you
hipoctites
.
Wo
be
to
you
,
who
are
blinde
,
and
guides
of
the
blinde
.
And
Ioh.
8.
You
are
of
the
diuell
,
and
him
you
haue
for
your
Father
,
and
you
cooperate
to
his
wicked
ends
.
Now
let
vs
see
the
mystery
of
these
words
of
Christ
our
Lord
,
&
how
they
were
not
contrary
to
that
Charity
and
Benignity
,
which
he
taught
vs
,
but
full
of
conformity
to
the
same
.
And
let
vs
also
see
,
who
they
be
,
who
may
vse
such
wordes
;
and
to
what
kinde
of
persons
;
&
for
what
ends
they
may
be
vsed
.
The
Scribes
and
Pharises
,
who
were
the
Doctours
,
and
should
haue
been
the
true
Religious
men
of
Israell
,
were
at
that
time
,
not
onely
wicked
,
but
wicked
they
were
in
all
extreamity
,
and
their
sinnes
were
very
publicke
,
&
very
contrary
to
all
Religion
.
And
with
being
so
wicked
,
they
yet
would
needes
sell
themselues
for
good
,
and
holy
;
and
they
accompanied
their
wicked
life
,
with
ill
precepts
,
which
were
most
pernicious
to
the
people
.
For
by
their
wicked
life
,
and
peruerse
directions
,
and
with
their
pretences
and
deceits
,
they
corrupted
the
manners
of
ignorant
people
;
and
they
were
blind
&
obstinate
.
And
besides
these
sinnes
,
which
were
ordinary
in
them
,
they
harboured
that
supreme
wickednes
,
of
hindering
the
saluation
,
which
Christ
our
Lord
came
to
worke
,
in
the
soules
of
men
;
calumniating
his
most
holy
life
,
and
attributing
to
Belzebub
,
those
most
euident
and
expresse
miracles
,
which
he
wrought
by
diuine
power
;
and
persecuting
him
to
whom
they
should
haue
carryed
all
veneration
,
and
exhibited
al
obedience
,
as
to
the
true
Messias
;
and
yet
desiring
and
procuring
by
all
the
waies
they
could
,
to
put
him
to
death
,
who
came
to
giue
them
life
.
These
men
being
such
as
I
haue
said
,
it
was
necessary
that
Christ
our
Lord
,
(
who
was
sent
by
his
Father
to
giue
testimony
to
the
truth
,
and
to
take
scandalls
out
of
the
world
,
and
to
giue
remedy
to
soules
)
vsing
the
authority
,
which
he
had
,
of
Sauiour
of
the
world
,
&
King
of
heauen
,
should
reprehend
vice
;
and
that
concerning
publicke
sinnes
,
he
should
reprehend
them
publickely
;
and
that
concerning
grieuous
&
very
hurtfull
sinnes
,
he
should
reprehend
them
grieuously
,
according
to
the
quality
and
perniciousnes
of
the
same
:
that
so
they
,
who
were
faulty
,
might
well
feele
the
great
hurt
they
did
;
and
all
the
rest
of
the
people
,
might
be
disabused
,
and
not
haue
cause
to
follow
either
the
ill
example
,
or
ill
precepts
of
their
wicked
Teachers
and
gouernours
.
And
now
that
Christ
our
Lord
might
execute
this
so
important
office
for
the
saluation
of
soules
,
which
was
ordeined
to
the
ends
of
true
Charity
,
such
reprehensions
of
his
were
necessary
,
as
might
declare
the
grieuousnes
of
the
hipocrisy
,
and
other
sinnes
of
those
Teachers
,
and
the
hurt
they
did
to
the
people
;
and
the
damnation
which
they
prouided
for
themselues
,
by
committing
such
sinnes
:
and
he
tould
them
,
who
was
the
principall
Author
thereof
,
namely
the
diuell
,
whom
they
obeyed
;
and
the
necessity
which
they
had
,
of
making
recourse
to
strong
remedies
;
for
they
were
sinnes
which
were
inherited
from
their
predecessors
,
who
had
been
wicked
,
and
they
were
deeply
rooted
in
their
hearts
.
Christ
our
Lord
,
did
especially
make
such
seuere
and
sharpe
reprehensions
,
when
they
did
falsly
sooth
,
and
flatter
him
.
For
many
times
,
when
they
darted
out
iniurious
words
against
him
,
he
reprehended
them
not
;
but
answered
them
with
all
sweetnes
,
shewing
his
humility
,
and
meekenes
,
and
teaching
vs
to
suffer
wrongs
,
with
patience
.
But
when
they
flattered
him
,
he
reprehended
them
indeed
:
as
when
with
counterfeit
hearts
,
they
said
,
Master
,
wee
desire
a
signe
of
thee
from
heauen
;
for
then
he
answered
them
thus
.
Matth.
12.
You
wicked
and
adulterous
generation
.
And
when
they
said
,
Master
wee
know
that
thou
art
true
,
and
teachest
the
way
of
God
according
to
truth
.
For
then
he
said
,
why
doe
you
tempt
mee
,
you
hipocrites
?
discouring
therby
,
that
he
vnderstood
their
hearts
,
and
that
he
would
not
pay
himselfe
with
their
flatteries
,
&
conterfeit
praises
;
and
teaching
all
the
world
,
that
wee
were
not
to
take
gust
in
being
soothed
,
nor
to
desire
to
be
praised
by
men
.
So
did
S.
Chrysostome
obserue
vpon
these
wordes
,
Master
wee
desire
that
thou
giue
vs
a
signe
from
heauen
.
Where
he
saith
,
that
first
they
iniured
him
,
saying
,
he
had
a
diuell
;
and
that
then
they
flattered
him
,
calling
him
,
Master
.
And
therefore
it
is
,
that
he
reprehendeth
them
with
vehemency
,
saying
,
that
they
were
a
wicked
generation
.
So
that
,
when
they
affront
him
with
ill
words
,
he
answereth
them
with
meekenes
;
and
when
they
flatter
him
with
a
false
heart
,
he
giues
them
sharpe
wordes
.
Our
most
blessed
Lord
discouering
to
vs
thereby
,
that
he
was
free
from
all
passion
;
and
that
neither
he
was
put
to
impatience
by
affronts
;
nor
that
he
was
inueigled
by
flatteries
.
THE
XVI
.
CHAPTER
.
That
is
was
conuenient
,
that
Christ
our
Lord
should
vse
these
seuere
reprehensions
to
teach
the
Prelates
of
his
Church
,
how
they
should
proceed
against
sinners
:
and
how
the
Saints
haue
been
euer
wont
to
proceed
.
BEsides
these
reasons
,
why
Christ
our
Lord
did
so
sharply
reprehend
the
sinnes
of
the
Scribes
and
Pharises
,
there
is
yet
another
;
and
it
is
for
the
instructing
of
the
Prelates
of
the
Church
,
after
what
manner
they
are
to
reproue
the
sinnes
of
publickē
,
obstinate
and
rebellious
sinners
,
which
are
of
the
more
grieuous
sorte
,
and
more
preiudiciall
to
others
;
and
that
they
are
to
doe
it
publickly
,
with
great
weight
,
and
force
of
words
,
to
the
end
that
obstinate
sinners
may
finde
how
wicked
they
are
;
and
that
they
may
reforme
themselues
,
and
that
others
may
feare
,
and
take
warning
by
their
ill
example
;
and
that
all
sinnes
,
and
sinners
are
not
to
bee
reproued
after
the
same
manner
,
but
some
gently
and
sweetly
;
and
others
with
seuerity
and
rigour
,
according
to
the
quality
of
the
sinne
,
and
the
obstinacy
of
the
sinner
,
&
the
hurt
which
he
doth
thereby
to
others
.
And
that
these
seuere
reprehensions
,
which
are
made
in
punishment
of
delinquents
,
must
not
be
vsed
by
all
,
but
by
Superiours
,
who
haue
authority
for
the
same
;
and
that
the
end
which
such
men
haue
,
must
not
be
the
affront
,
nor
the
trouble
of
the
sinner
,
but
the
reformation
both
of
him
,
&
others
.
And
therfore
Charity
,
which
teacheth
vs
to
be
sweet
,
and
benigne
,
towards
some
kinde
of
sinners
,
(
because
that
course
is
fit
for
the
good
of
their
soules
)
the
selfe
same
Charity
teacheth
vs
,
to
be
seuere
and
strict
towardes
others
;
because
that
also
is
conuenient
,
to
the
and
that
others
may
be
warned
,
and
they
reformed
.
Saint
Gregory
noteth
this
,
in
these
words
.
Some
offences
are
to
be
reprehended
with
vehemency
,
to
the
end
that
the
delinquent
,
who
of
himselfe
perhaps
,
vnderstands
not
the
grieuousnes
of
his
sinne
,
may
come
to
finde
it
by
the
wordes
of
him
who
reprehends
;
and
that
he
may
growe
to
feare
the
committing
of
that
sinne
,
which
he
thought
to
be
but
light
,
by
the
very
seuerity
wherwith
it
is
corrected
.
And
it
is
the
duty
of
the
Superiour
to
correct
with
great
seuerity
those
offences
of
their
subiects
,
which
are
not
gently
to
be
endured
;
but
he
must
not
doe
it
out
of
anger
,
but
out
of
a
holy
zeale
;
for
feare
,
least
if
he
correct
not
faults
as
he
ought
,
himself
grow
to
be
faulty
;
and
that
the
punishment
which
was
due
to
the
offences
of
his
subiects
,
doe
fall
vpon
himselfe
through
his
negligence
.
And
the
same
Saint
saith
in
another
place
;
that
their
sinnes
who
haue
not
lost
shame
,
are
to
be
reprehended
after
another
sorte
,
then
theirs
who
haue
lost
all
shame
.
For
seuere
reprehension
is
necessary
for
the
reformation
of
them
,
who
are
growne
impudent
;
but
such
as
are
still
ashamed
of
their
sinnes
,
are
vsually
better
reformed
,
by
some
milde
exhortation
.
This
stile
,
of
seuerely
reprehending
the
more
griouous
;
and
pernitious
sorte
of
sinnes
,
which
haue
been
committed
by
the
powerfull
men
of
this
world
,
and
by
the
false
guide
of
soules
,
hath
been
obserued
by
the
auncient
Saints
,
who
were
mooued
to
it
by
the
Holy
Ghost
;
and
the
Saints
also
of
the
Euangelicall
Lawe
,
haue
vsed
the
like
,
being
instructed
by
the
example
of
Christ
our
Lord
;
though
it
be
true
that
these
later
,
haue
obserued
it
with
greater
moderation
,
and
more
mixture
of
suauity
then
the
former
;
for
so
the
Lawe
of
grace
requires
.
The
Prophet
Nathan
,
2.
Kings
.
12.
chap.
reproued
Kinge
Dauid
;
and
hauing
first
propounded
him
a
parable
,
he
concluded
saying
;
Thou
art
that
man
,
who
hath
committed
so
great
wickednes
,
as
to
take
the
wife
of
another
:
and
for
this
sinne
,
the
sword
shall
neuer
faile
to
hang
ouer
thy
house
,
as
a
punishment
both
of
thee
,
and
thy
descendents
.
The
Prophet
Elias
,
2.
Kings
.
18.
chap.
hauing
heard
that
imputation
which
King
Achab
layed
vpon
him
,
in
these
wordes
;
Art
thou
that
man
who
troublest
Israel
?
did
reproue
him
for
that
wickednes
,
which
he
had
committed
against
God
,
and
his
Prophets
;
and
made
answere
to
him
,
after
this
manner
.
I
am
not
the
man
who
trouble
Israell
;
but
thou
and
the
house
of
thy
Father
,
are
they
who
trouble
it
:
because
thou
hast
forsaken
the
lawe
of
our
Lord
.
The
Prophet
Elizeus
,
4.
Kings
.
3.
chap.
reprehending
the
sinnes
of
King
Ioram
,
who
was
in
company
with
Kinge
Iosaphat
,
when
he
desired
the
Prophet
to
obtaine
of
God
that
he
would
send
downe
water
to
the
army
,
for
that
it
was
ready
to
dy
of
thirst
,
made
him
this
answere
;
What
hast
thou
to
doe
with
me
?
goe
to
the
Prophet●
of
thy
Father
,
and
of
the
mother
;
and
if
it
were
not
for
the
respect
of
Kinge
Iosaphat
,
who
is
present
,
for
my
part
I
would
not
so
much
as
looke
vpon
thee
.
The
man
of
God
,
who
was
sent
by
him
to
Samaria
,
4.
Kings
.
13.
chap.
and
found
King
Ieroboam
,
who
was
in
Bethelle
,
offering
sacrifice
vpon
an
Altar
like
a
Priest
,
did
addresse
his
speech
as
to
the
Altar
,
and
thereby
reprehended
him
,
after
this
manner
.
A
sonne
shall
be
borne
of
the
house
of
Dauid
called
Iosias
,
and
he
shall
kill
those
Priests
vpon
thee
,
who
are
now
offering
incense
on
thee
.
The
great
Baptist
of
our
Lord
,
Matth.
3.
reprehending
the
Scribes
and
Pharises
&
Saduces
,
who
came
to
his
Baptisme
,
said
thus
to
them
.
O
you
generation
of
vipers
.
You
men
full
of
the
venime
of
sinne
,
and
that
so
inueterate
,
as
that
you
haue
inherited
it
from
your
Fathers
;
who
hath
forewarned
you
to
fly
from
the
wrath
&
iust
vengeance
of
God
?
What
wonder
,
what
strange
thing
is
this
,
that
men
so
hard
to
be
conuerted
,
by
reason
of
your
errour
and
the
false
opinion
you
haue
of
your
owne
sanctity
,
should
come
to
receiue
my
Baptisme
,
and
doe
penance
,
and
so
fly
from
eternall
damnation
?
And
Saint
Peter
,
Act.
8.
reprouing
Simon
Magus
said
.
Thy
money
perish
with
thee
;
in
that
thou
thoughtest
,
that
the
gift
of
God
,
which
is
imparted
by
the
Holy
Ghost
,
was
to
be
bought
with
money
.
I
see
that
thou
art
full
of
the
bitternes
,
and
gall
of
sinne
,
&
that
thou
art
bound
fast
therby
to
euerlasting
torments
.
And
Saint
Paul
,
Act.
13.
said
to
Elimas
the
sorcerer
.
O
man
full
of
falshood
,
and
deceit
,
thou
sonne
of
the
diuell
,
and
enemy
of
all
Iustice
,
who
forbearest
not
to
doe
thy
vttermost
,
to
peruert
the
straight
waies
of
the
lawe
of
God
.
And
Saint
Steuen
said
,
to
the
Scribes
,
and
Pharises
.
Act.
7.
O
you
stiffe
necked
men
,
and
who
haue
not
cut
away
the
wickednes
of
your
hearts
,
and
of
your
cares
,
with
the
sword
of
the
word
of
God
:
You
haue
euer
resisted
the
holy
Ghost
,
as
your
forefathers
did
before
you
.
After
this
manner
haue
the
Saints
(
with
that
authority
,
which
they
had
from
God
for
this
purpose
,
and
to
comply
with
the
duty
of
that
office
which
God
had
giuen
them
)
reprehended
those
men
with
sharpe
and
seuere
wordes
,
who
by
their
wicked
life
,
and
the
deceit
and
falsehood
of
their
peruerse
doctrine
,
had
corrupted
soules
.
And
they
were
moued
to
reprehend
them
thus
,
by
their
great
charity
,
in
their
loue
to
God
,
and
their
neighbours
;
and
by
a
most
ardent
zeale
to
the
glory
of
God
,
&
the
good
of
soules
.
And
it
is
a
thing
very
worthy
the
being
considered
,
that
whereas
the
Saints
doe
sometimes
vse
such
wordes
in
their
reprehensions
,
as
haue
been
expressed
,
they
are
not
indeed
affronting
or
iniurious
wordes
,
when
wee
consider
the
heart
,
and
end
wherewith
,
and
for
which
they
are
spoken
;
though
yet
they
may
seeme
so
be
to
,
because
they
are
the
very
same
,
which
passionate
men
are
wont
to
vse
,
when
they
affront
others
,
and
reuenge
themselues
of
their
neighbours
.
Whereby
wee
may
be
sure
,
that
these
holy
men
did
not
speake
those
words
with
passion
,
and
desire
to
giue
disgrace
,
as
these
others
doe
;
but
with
zeale
of
charity
,
and
desire
to
doe
good
.
And
by
this
rule
which
followeth
wee
shall
discerne
it
plainly
.
If
they
,
who
reprehend
their
neighbours
,
ouer
whom
they
haue
authority
,
with
sharpe
words
,
in
cases
when
there
is
necessity
to
doe
it
;
if
they
,
I
say
,
(
abstracting
from
those
cases
of
necessity
,
and
in
all
things
els
,
which
they
doe
and
say
)
shew
themselues
humble
,
meeke
and
full
of
pitty
both
louing
,
and
doing
good
to
their
neighbours
,
and
despising
themselues
,
and
suffering
the
iniuries
and
ill
treaty
,
which
they
receiue
from
others
,
with
patience
;
wee
may
cleerly
see
,
that
when
they
speake
sharply
to
sinners
,
they
do
it
not
out
of
pride
,
or
passion
,
or
to
put
disgrace
vpon
them
;
but
only
out
of
a
charitable
desire
to
recouer
,
and
cure
their
soules
.
For
the
men
,
who
when
they
reproue
sinners
,
speake
words
with
inward
passion
,
and
out
of
reuenge
,
doe
the
like
when
that
is
not
the
case
,
&
they
shew
themselues
reuengefull
,
angry
,
and
proud
:
but
holy
men
proceed
not
so
;
but
when
that
necessary
occasion
ceaseth
,
they
vse
al
men
with
much
humility
,
and
charity
;
and
especially
those
very
persons
,
whom
they
reprehended
.
Wee
see
this
by
the
examples
which
wee
produced
before
.
Though
Nathan
reprehended
Dauid
with
so
great
liberty
;
yet
when
he
sawe
him
reformed
,
he
went
in
to
him
,
and
cast
himselfe
vpon
his
knees
,
&
spake
to
him
,
and
treated
him
with
great
reuerence
.
Though
Elias
reprehended
Achab
so
sharpely
,
yet
after
,
when
the
Kinge
was
in
his
chariot
,
Elias
himselfe
went
running
before
him
,
in
his
company
,
with
much
humility
,
as
if
he
had
been
a
meer
seruant
of
his
.
And
though
Elizeus
confounded
the
pride
of
Ioram
with
so
great
a
reprehension
;
yet
instantly
with
great
charity
,
he
did
miraculously
obtaine
water
of
God
,
both
for
him
,
and
all
his
army
.
Though
the
man
of
God
did
so
seuerely
reproue
,
and
threaten
Ieroboam
;
yet
seeing
that
the
King
had
one
of
his
handes
dried
vp
,
he
besought
God
with
great
deuotion
,
and
obtained
health
for
him
.
Though
the
great
Saint
Iohn
Baptist
,
did
with
so
vehement
words
,
declare
the
malice
of
the
Pharises
,
and
Saduces
;
yet
he
did
it
but
by
way
of
admiration
,
and
praise
of
the
power
,
and
goodnes
of
God
,
who
had
moued
such
obstinate
,
and
blind
sinners
to
make
some
change
of
their
liues
;
and
instantly
with
great
charity
,
and
zeale
,
for
the
saluation
of
their
soules
,
he
exhorted
and
animated
them
,
to
doe
workes
,
worthy
of
penance
,
to
the
end
that
their
conuersion
might
proue
solid
and
with
perseuerance
.
And
though
Saint
Steuen
did
sharply
reproue
the
Scribes
,
and
Pharises
;
yet
instantly
he
prayed
to
Almighty
God
for
them
,
with
a
most
ardent
affection
of
loue
,
euen
whilest
they
were
stoning
him
.
And
though
S.
Peter
,
did
with
wordes
full
of
weight
,
detest
the
Simony
of
Simon
Magus
,
yet
instantly
being
full
of
pitty
,
he
admonished
him
to
doe
penance
,
to
the
end
that
God
might
pardon
that
great
wickednes
of
his
.
And
though
S.
Paule
did
checke
those
great
deceits
,
and
the
peruerse
life
of
Elimas
,
the
sorcerer
,
yet
instantly
he
vsed
much
charity
towards
him
.
For
obtaining
first
,
that
God
would
strike
him
blind
,
he
would
not
haue
that
blindnes
to
be
perpetuall
,
as
the
wicked
man
deserued
;
but
onely
that
it
might
last
for
a
while
:
that
so
,
being
induced
by
that
punishment
he
might
come
to
vnderstand
his
owne
sinne
,
and
so
doe
penance
for
the
same
.
In
this
sort
haue
the
Saints
discouered
cleerly
,
that
those
sharpe
reprehensions
,
whereby
they
corrected
grieuous
finnes
,
were
vsed
by
them
with
great
tendernes
,
&
sweetnes
of
loue
;
and
that
,
whilest
in
the
exteriour
,
they
shewed
themselues
so
strict
,
and
free
in
their
reprehensions
,
they
did
euen
then
,
in
the
most
interiour
of
their
own
hearts
,
humble
and
despise
themselues
,
as
Saint
Gregory
noteth
in
these
wordes
.
Holy
men
doe
not
shew
themselues
so
resolute
,
and
free
,
when
they
reproue
the
powerfull
men
of
this
world
,
as
presuming
vpon
themselues
,
nor
to
the
end
that
men
should
render
and
submit
themselues
to
them
through
the
feare
of
man
;
but
the
great
rectitude
of
heart
,
which
they
haue
,
makes
them
vse
that
holy
liberty
;
&
euen
whilest
they
vse
it
,
they
conserue
themselues
in
humility
;
and
reprehending
the
crimes
of
sinners
,
with
great
strength
of
mind
,
they
iudge
themselues
,
examining
their
owne
faults
with
great
curiosity
and
care
,
and
they
place
themselues
in
their
owne
account
below
all
others
.
This
is
said
by
Saint
Gregory
.
And
by
this
true
explication
which
wee
haue
made
,
it
remaineth
very
cleare
,
that
the
serious
and
seuere
reprehensions
,
wherwith
Christ
our
Lord
&
his
Saints
haue
corrected
the
great
crimes
of
sinners
,
are
not
contrary
to
that
Benignity
which
he
taught
vs
,
but
are
full
of
the
dearnes
&
sweetnes
of
true
Charity
.
THE
XVII
.
CHAPTER
.
Of
the
Benignity
,
wherewith
a
Christian
is
to
be
glad
of
the
good
of
his
neighbour
,
and
to
approue
and
praise
the
same
:
and
of
the
example
,
which
Christ
our
Lord
gaue
vs
thereof
.
ONe
of
the
principall
things
(
besides
those
whereof
wee
haue
spoken
)
which
belong
to
the
vertue
of
Benignity
,
and
the
sweet
manner
of
conuersing
with
our
neighbours
is
,
to
be
glad
of
their
good
,
and
to
praise
them
;
yet
with
that
moderation
,
which
prudence
requireth
,
and
to
that
end
which
Charity
seeketh
.
For
this
maketh
a
seruant
of
God
to
be
amiable
and
sweet
,
and
thus
he
augmenteth
Charity
,
towards
his
neighbours
,
&
he
groweth
more
able
to
be
of
vse
to
soules
.
For
by
this
meanes
,
his
instruction
and
admonition
,
will
be
the
better
receiued
,
and
the
example
of
his
good
life
better
allowed
:
and
he
will
haue
more
efficacy
to
moue
others
.
So
saith
the
worthy
Doctor
,
and
Bishop
Guiltelmus
Parisiensis
.
Benignity
is
the
loue
of
anothers
good
;
and
wee
call
those
men
Benigne
,
who
as
soon
as
they
discouer
a
good
thing
in
their
neighbours
,
doe
instantly
loue
it
,
and
loue
him
for
it
;
and
from
hence
it
growes
,
that
they
praise
,
and
set
him
forth
in
wordes
.
For
the
exercise
of
this
vertue
,
there
is
need
of
great
consideration
,
and
much
discretion
,
and
light
from
heauen
.
For
as
by
the
vse
therof
with
moderation
,
being
directed
to
the
right
end
,
it
is
of
great
profit
,
and
edification
towards
the
encrease
of
vertue
;
so
vsing
it
without
moderation
,
and
without
rectitude
of
intention
;
it
is
both
very
hurtfull
to
his
soule
,
who
praiseth
,
and
to
his
also
who
is
praised
.
For
this
reason
,
Saint
Bonauenture
approueth
this
saying
of
Seneca
,
praise
that
with
moderation
,
which
is
praise
worthy
;
&
dispraise
that
,
which
is
blamable
,
with
more
moderation
.
For
superfluity
of
praise
is
liable
to
reproof
,
as
well
as
temperate
dispraise
.
Well
then
,
let
vs
goe
on
declaring
the
errour
,
which
is
committed
,
and
the
hurt
which
groweth
,
by
inordinate
praise
and
the
manner
&
intention
which
praise
must
haue
,
to
the
end
that
it
may
be
truly
giuen
according
to
vertue
.
For
a
man
to
praise
his
neighbour
,
for
that
which
is
naught
,
is
a
great
sinne
;
and
not
onely
doe
they
fal
into
it
,
who
praise
a
man
for
some
reuenge
,
which
he
may
haue
taken
of
an
enemy
;
or
for
hauing
affronted
that
person
,
who
did
him
iniury
by
some
word
,
or
for
hauing
vttered
some
carnall
speech
,
performing
some
action
of
that
kind
:
but
they
also
who
praise
sumptuous
buildings
,
superfluous
humours
&
gifts
,
curious
&
rich
cloathes
,
delicious
&
costly
dyet
;
and
all
that
which
hath
any
tincture
of
vanity
and
pride
,
and
the
regalo
of
this
flesh
&
blood
,
and
the
loue
of
the
world
.
For
all
these
thinges
,
are
ill
,
and
hurtfull
to
the
soule
of
a
Christian
;
who
,
to
the
end
that
he
may
get
to
heauen
,
must
deny
himselfe
,
and
imbrace
the
Crosse
of
Christ
our
Lord
.
To
all
these
flatterers
who
praise
that
which
they
should
reprehend
,
Esay
chap.
5.
saith
,
Woe
be
to
them
,
who
praise
wicked
thinges
,
as
if
they
were
good
;
and
who
hould
the
darknes
of
errour
for
the
light
of
truth
;
and
true
light
for
darkenes
;
and
who
esteem
the
bitter
life
of
sinners
,
to
be
sweet
;
and
the
sweet
life
of
vertue
,
to
be
bitter
.
In
like
manner
,
it
is
vitious
for
a
man
to
praise
temporall
,
&
naturall
thinges
,
as
if
they
were
the
greatest
,
&
principall
gifts
of
God
;
as
riches
,
nobility
,
strength
,
and
beauty
of
the
body
.
For
these
are
blessings
of
little
value
,
and
they
make
not
a
man
to
be
better
in
himselfe
,
or
more
estimable
in
the
sight
of
God
:
&
such
praise
breeds
much
hurt
to
the
soule
,
for
it
makes
a
man
greatly
loue
and
praise
those
thinges
which
he
should
despise
,
&
from
which
he
should
estrange
his
heart
.
The
holy
scripture
condemneth
this
vice
saying
,
doe
not
praise
men
for
the
corporall
beauty
which
they
haue
;
nor
despise
them
for
their
poore
,
&
meane
apparance
.
Consider
that
the
Bee
,
being
but
a
very
little
creature
,
giueth
so
excellent
a
fruite
,
as
that
it
is
the
most
sweet
of
all
sweet
thinges
;
for
there
is
nothing
more
sweet
,
then
hony
.
The
meaning
is
,
that
as
the
little
Bee
,
hath
efficacy
to
produce
such
a
fruite
;
so
may
a
little
body
,
&
a
meane
presence
,
haue
much
vertue
.
And
that
which
the
Holy
Ghost
saith
of
the
beauty
of
the
body
,
he
will
haue
vs
vnderstand
of
all
other
naturall
,
and
temporall
gifts
,
which
are
of
so
little
value
,
that
a
man
is
noe
further
worthy
of
estimation
or
praise
for
them
,
then
if
he
had
them
not
;
but
onely
so
farre
forth
,
as
there
may
result
some
profit
to
the
soule
thereby
.
This
was
taught
vs
,
both
by
the
example
,
and
diuine
wordes
of
Christ
our
Lord
:
For
a
certaine
deuoute
woman
,
hauing
seen
his
miracles
,
and
hauing
heard
his
doctrine
,
was
not
able
to
conteine
herselfe
,
but
that
she
must
needes
praise
that
Mother
aloud
,
who
had
brought
forth
such
a
Sonne
,
saying
;
Blessed
is
the
wombe
,
which
have
thee
,
and
the
brests
which
gaue
thee
sucke
.
But
Christ
our
Lord
gaue
her
this
answere
;
Nay
,
rather
blessed
are
they
who
heare
the
word
of
God
,
and
keepe
it
.
By
which
wordes
he
discouered
to
vs
,
how
that
free
&
gratuite
blessing
,
whereby
the
most
sacred
Virgin
was
made
Mother
of
the
naturall
Sonne
of
God
,
did
not
alone
,
and
of
it selfe
make
her
happy
or
blessed
,
nor
worthy
of
the
reward
of
heauen
:
nor
more
great
in
the
sight
of
God
;
but
the
vnspeakeable
vertue
,
and
suauity
,
and
grace
,
wherby
Almighty
God
did
exalt
,
and
dignify
her
,
for
such
an
office
:
&
that
which
afterward
he
gaue
her
,
in
regard
of
so
high
a
dignity
,
was
the
thing
which
made
her
so
truly
happy
.
If
then
so
admirable
a
gift
,
as
that
was
,
did
not
deserue
great
praise
for
it selfe
alone
,
but
for
that
vertue
and
sanctity
which
went
in
company
thereof
:
how
much
more
,
must
all
temporall
blessings
,
and
gifts
of
nature
,
which
in
themselues
are
so
poore
and
perishing
,
be
vnworthy
of
praise
;
but
onely
so
farre
forth
,
as
they
may
be
found
to
assist
,
and
concurre
towards
the
good
of
the
soule
?
So
saith
Saint
Chrysostome
,
declaring
these
wordes
of
Christ
our
Lord
.
By
this
sentence
,
Christ
our
Lord
did
make
vs
know
,
that
it
would
not
haue
profited
the
Virgin
,
to
haue
brought
forth
the
Sonne
of
God
,
if
shee
had
not
withall
,
been
endowed
with
that
faith
,
and
incomparable
sanctity
which
shee
had
.
And
therefore
,
as
I
said
,
if
so
great
a
dignity
,
would
not
haue
profited
the
blessed
Virgin
,
without
the
vertue
,
and
sanctity
of
her
soule
;
how
much
more
clear
is
it
,
that
it
will
serue
vs
to
little
purpose
,
before
Almighty
God
,
to
haue
Saints
to
our
Fathers
,
or
sonnes
,
or
kinred
,
or
such
other
externall
gifts
;
if
withall
,
wee
haue
not
goodnes
and
vertue
,
and
doe
not
lead
a
spirituall
life
?
For
this
is
that
which
maketh
men
to
be
of
value
,
&
worthy
of
praise
,
in
the
sight
of
God
.
It
is
also
an
errour
,
and
fault
of
flattery
,
to
praise
our
neighbour
for
any
vertue
,
which
he
may
haue
,
and
thereby
to
delight
and
comfort
him
principally
,
for
the
temporall
gaine
and
profit
,
which
he
hopeth
to
receiue
of
him
.
For
the
praise
of
true
vertue
,
which
principally
is
to
be
ordeined
to
some
spirituall
good
,
and
to
the
seruice
of
God
,
is
ordeined
by
him
to
his
owne
priuate
interest
,
which
is
a
sinnefull
thing
;
&
so
much
the
more
grieuous
it
will
be
,
as
there
is
more
inordinatenes
in
the
thing
.
And
when
it
is
very
great
,
that
will
be
fulfilled
in
their
persons
,
which
is
spoken
of
by
the
Psalmist
,
Psal.
2.
God
will
defeare
and
destroy
,
the
strength
and
authority
of
them
,
who
desire
and
procure
to
please
,
and
giue
gust
to
men
:
and
haue
that
for
their
end
,
not
looking
vp
towards
God
,
but
downe
vpon
their
owne
priuate
interest
and
humour
.
Especially
they
who
procure
to
please
worldly
men
,
forbearing
to
doe
those
thinges
which
they
owe
to
God
,
in
respect
of
them
:
these
indeed
,
shall
be
confounded
,
and
put
to
shame
,
by
Almighty
God
.
For
both
in
this
life
,
euen
all
their
temporall
hopes
shall
prooue
vaine
;
and
besides
,
in
the
other
life
,
they
shall
be
fulfilled
with
shame
,
and
deliuered
ouer
to
eternall
torments
.
Besides
it
is
a
defect
,
and
the
fault
of
soothing
,
to
praise
a
man
either
for
his
wit
,
or
learning
,
or
for
the
talents
,
and
parts
which
he
hath
:
yea
or
euen
for
his
true
vertue
;
when
it
is
likely
,
that
through
his
weakenes
,
or
vnmortified
ill
inclination
he
may
fall
into
pride
,
and
vaine
complacence
in
himself
,
or
into
any
other
preiudice
of
his
soule
.
Saint
Augustine
obserued
this
,
in
these
wordes
.
A
hard
thing
it
is
,
that
some
little
impurity
of
errour
,
doe
not
stick
to
the
hart
of
a
man
,
(
euen
though
it
be
cleane
)
vpon
the
praises
of
another
;
vnles
indeed
he
should
haue
it
so
very
cleane
,
as
that
be
should
take
no
gust
in
them
,
nor
be
touched
by
any
vapour
of
them
;
and
vnles
the
praise
which
they
giue
him
,
should
more
content
him
for
the
good
of
them
,
who
praise
him
,
then
for
the
comfort
,
or
honour
,
or
estimation
,
which
may
growe
thereby
to
himselfe
.
And
then
he
may
know
,
that
their
praise
of
him
,
is
profitable
to
them
,
if
in
their
life
they
honour
not
him
,
but
God
;
not
fastning
their
mindes
vpon
him
,
by
the
praise
,
&
honour
,
which
they
giue
him
,
but
rising
vp
by
him
,
towards
Almighty
God
,
whose
most
sacred
temple
euery
man
is
,
who
liueth
well
.
So
that
it
may
be
fulfilled
in
him
,
which
is
spoken
of
,
by
the
Psalmist
;
My
soule
shall
be
praised
by
such
,
as
are
good
;
not
in
it selfe
but
in
our
Lord
;
that
is
to
say
,
for
the
gifts
which
it
hath
of
our
Lord
,
and
for
the
glory
of
the
same
Lord
.
This
is
the
danger
to
which
they
are
ordinarily
subiect
,
who
are
much
praised
by
men
;
vnles
they
be
possessors
of
true
and
solid
vertue
,
whereby
they
may
resist
vaine
complacence
,
and
refer
the
praise
to
the
Author
of
all
good
thinges
,
which
is
God
.
For
so
saith
the
holy
Scripture
;
Better
is
it
,
to
be
corrected
by
a
discreet
and
wise
man
,
then
to
be
praised
by
an
imprudent
man
,
who
with
his
smooth
kinde
of
praising
leaues
vs
in
errour
.
And
declaring
the
danger
wherin
man
is
,
when
he
who
praiseth
,
doth
not
obserue
the
moderation
,
and
end
which
ought
to
be
kept
.
Saint
Hierome
said
;
There
is
nothing
which
doth
so
easily
infect
,
and
corrupt
the
hearts
of
men
as
flattery
;
and
the
tongue
of
a
flatterer
doth
more
hurt
,
then
the
sword
of
a
persecutour
.
Another
fault
is
also
committed
in
praising
some
,
when
it
is
for
the
dispraise
of
others
.
A
man
will
not
dare
expressely
to
speake
ill
of
his
neighbour
,
especially
to
one
who
hath
auersion
from
hearing
it
;
and
therefore
to
doe
it
the
more
couertly
,
he
doth
it
by
meanes
of
praising
another
man
for
the
same
vertues
and
gifts
of
his
,
and
then
the
detracter
would
haue
it
thought
,
that
the
man
whom
he
meaneth
to
dispraise
,
doth
want
those
vertues
,
or
else
is
subiect
to
the
contrary
defects
.
Saint
Chrysostome
noteth
this
vice
,
in
these
wordes
:
We
doe
many
good
thinges
;
but
not
allwaies
with
a
good
minde
.
Wee
praise
many
;
but
not
to
the
end
,
that
we
may
speake
well
of
them
,
but
to
detract
and
speake
ill
of
others
.
Now
that
which
wee
say
is
good
,
because
we
praise
vertue
in
another
;
but
the
minde
,
wherwith
with
wee
say
it
,
is
infected
with
sinne
,
and
set
on
worke
by
Satan
:
for
wee
pretend
not
to
doe
him
good
,
whom
wee
praise
,
but
hurt
to
him
whom
wee
dispraise
.
These
are
the
defects
,
and
vices
,
which
growe
by
praisinge
others
,
when
it
is
done
without
discretion
and
moderation
;
and
without
that
end
to
which
it
ought
to
be
addressed
;
and
so
it
leaueth
to
be
vertue
,
as
is
turned
into
the
vice
of
flattery
.
And
now
wee
will
declare
,
how
praise
is
to
be
vsed
,
to
the
end
that
it
may
be
a
fruite
of
the
vertue
of
Charity
&
Benignity
.
And
wee
will
produce
some
examples
,
which
Christ
our
Lord
shewed
vs
,
concerning
the
manner
and
intention
,
which
we
were
to
hould
in
praisinge
our
neighbours
,
THE
XVIII
.
CHAPTER
.
Of
the
intention
,
and
moderation
,
wherwith
we
are
to
praise
vertue
in
our
neighbours
:
and
of
the
examples
which
Christ
our
Lord
gaue
vs
thereof
.
IT
is
a
thing
both
lawfull
and
very
pleasing
to
Almighty
God
,
for
a
man
to
praise
his
neighbours
,
for
the
good
he
hath
done
;
to
the
end
that
being
praised
,
they
may
loue
vertue
so
much
the
more
,
and
be
animated
to
the
exercise
thereof
;
and
not
be
dismaied
by
the
troubles
,
and
difficulties
,
to
which
a
vertuous
life
is
subiect
.
And
this
is
principally
to
be
done
,
towards
men
,
who
are
but
beginners
in
the
way
of
vertue
;
and
who
are
weake
,
and
of
little
heart
;
for
such
persons
haue
the
greater
need
of
helpe
.
Yet
euen
this
praise
must
be
giuen
with
the
moderation
aforesaid
;
in
such
sort
,
as
that
it
may
profit
,
and
not
hurt
the
party
praised
;
but
may
edify
,
and
induce
him
to
a
loue
and
estimation
of
vertue
,
and
not
to
a
presumption
in
himselfe
,
and
a
loue
of
vanity
.
For
the
obtaining
of
this
end
,
the
praise
must
be
giuen
in
words
,
which
may
not
greatly
exaggerate
,
or
amplify
the
vertue
;
but
plainly
declare
the
truth
,
and
his
approbation
thereof
.
Let
vs
see
some
examples
,
which
Christ
our
Lord
gaue
of
this
.
Nathaniell
came
to
Christ
our
Lord
,
Iohn
1.
being
brought
to
him
by
Saint
Philip.
This
Nathaniell
,
was
a
man
full
of
vertue
,
&
very
obseruant
of
the
lawe
;
and
came
in
doubt
,
whether
or
no
Christ
our
Lord
were
the
true
Mestias
,
as
S.
Philip
had
said
he
was
.
And
drawing
,
neer
,
our
Lord
looked
vpon
his
disciples
,
and
said
in
the
hearing
of
Nathaniell
:
Behould
here
a
true
Israelite
,
in
whom
there
is
no
guile
.
As
if
he
had
said
;
Behould
here
a
man
truly
good
,
not
dissembling
or
counterfeit
;
but
that
vertue
which
he
sheweth
in
his
exteriour
fashion
,
and
publicke
conuersation
,
which
is
subiect
to
the
sight
of
men
,
is
possest
by
him
in
the
secret
,
&
most
interiour
part
of
his
heart
,
which
is
seen
by
Almighty
God
.
This
was
a
true
,
and
moderate
praise
,
and
much
good
grew
to
Nathaniell
by
it
;
for
therby
he
vnstood
,
that
Christ
our
Lord
knew
the
secrets
of
his
heart
,
and
he
was
certified
of
it
so
much
the
more
,
by
the
further
answere
of
Christ
our
Lord
.
For
saying
to
him
,
where
knew
you
mee
?
he
answered
,
I
sawe
thee
,
when
thou
wert
vnder
the
sigtree
.
It
should
seem
that
Nathaniell
,
had
retired
himselfe
vnder
that
tree
to
pray
,
or
to
doe
some
other
good
worke
;
and
so
he
inferring
thereby
,
(
as
a
wise
man
might
well
doe
,
)
that
Christ
our
Lord
knew
all
thinges
,
he
beleeued
perfectly
in
him
,
and
tooke
him
for
his
Master
.
Let
vs
deliuer
another
example
of
the
same
truth
.
Christ
our
Lord
,
Luke
19.
came
into
the
house
of
Zaccheus
the
Publican
;
and
he
mooued
him
by
his
wordes
,
and
by
his
presence
,
to
so
great
pennance
,
and
change
of
life
:
that
not
onely
he
resolued
to
giue
ouer
all
those
sinnes
into
which
he
had
fallen
,
&
to
restore
all
that
,
to
the
restitution
wherof
he
was
obliged
;
but
to
render
it
foure
fould
;
thereby
giuing
satisfaction
for
the
fault
he
had
mitted
,
by
voluntarily
vndergoing
the
paine
,
which
the
lawe
imposed
vpon
such
persons
,
as
tooke
away
the
goods
of
others
;
and
besides
all
this
,
he
gaue
halfe
his
substance
to
the
poore
.
Christ
our
Lord
perceiuing
so
good
beginnings
of
a
holy
life
in
Zaccheus
,
did
praise
him
:
by
saying
of
him
,
to
the
standers
by
;
This
day
,
is
true
saluation
wrought
in
this
house
;
For
the
Master
and
owner
of
it
,
is
already
a
true
sonne
of
Abraham
:
not
only
now
by
the
extraction
of
flesh
and
blood
;
but
by
the
imitation
of
his
faith
,
and
vertue
.
In
this
sorte
therefore
,
did
Christ
our
Lord
praise
Nathaniell
,
who
was
a
new
beginner
in
his
schoole
of
vertue
and
good
life
,
and
so
also
did
he
praise
Zaccheus
.
And
the
praise
was
true
,
and
moderate
;
&
it
did
no
more
then
declare
in
plaine
wordes
,
that
the
one
of
them
,
was
a
man
truly
good
,
and
the
other
truly
penitent
&
by
meanes
of
these
words
,
he
strengthned
and
encouraged
them
,
both
to
perseuer
and
grow
in
the
good
course
which
they
had
begunne
.
But
not
only
did
Christ
our
Lord
praise
them
,
who
had
good
intentions
,
&
who
were
truly
good
;
and
vpright
and
well
meaninge
soules
,
as
Nathaniell
already
was
before
,
and
Zacchaus
was
growne
to
be
;
but
he
approued
,
and
praised
also
that
good
which
was
said
,
or
done
,
by
such
as
came
to
him
,
euen
with
an
ill
minde
.
There
came
a
man
,
Luc.
10.
who
was
learned
in
the
Lawe
,
to
tempt
him
,
asking
what
he
was
to
doe
,
for
the
obtaining
of
eternall
life
?
Christ
our
Lord
demaunded
of
him
,
how
it
was
written
in
the
Lawe
?
He
answered
,
It
is
written
that
thou
shalt
loue
the
Lord
thy
God
with
all
thy
heart
,
and
thy
neighbour
as
thy selfe
.
Our
Lord
them
said
to
him
,
(
by
way
of
allowing
&
praising
what
he
had
formerly
said
;
)
Thou
hast
answered
well
:
doe
as
thou
hast
said
,
and
as
the
Lawe
commaundeth
,
and
thou
shalt
obtaine
euerlasting
life
.
There
came
,
another
time
,
a
Pharisy
to
our
Lord
,
Mat.
22.
Marc.
12.
in
name
of
all
the
rest
,
to
see
if
he
could
draw
some
such
answere
from
him
,
as
whereby
he
might
calumniate
him
;
and
he
asked
him
,
which
was
the
greatest
commaundment
of
the
law
?
And
Christ
our
Lord
,
hauing
answered
him
,
that
it
was
to
loue
God
with
all
the
heart
;
the
Pharisy
approued
the
answere
of
our
Lord
,
and
added
thereunto
these
words
:
that
to
loue
God
with
all
the
heart
;
and
the
neighbour
as
ones
selfe
,
was
a
better
worke
and
more
acceptable
to
God
,
then
all
the
Holocausts
and
other
Sacrifices
of
the
Lawe
.
Then
our
Lord
liking
the
speech
of
this
man
,
did
praise
him
saying
;
Thou
art
not
farre
from
the
kingdome
of
God
.
Which
is
as
much
as
to
say
;
Thou
art
not
farre
from
beleeuing
,
and
obeying
the
Ghospell
,
and
obteining
true
saluation
.
For
the
knowing
of
a
diuine
truth
so
important
,
and
the
approouing
it
by
the
supernaturall
gift
of
God
,
was
a
disposition
for
the
being
conuerted
to
him
:
and
to
acknowledge
Christ
himselfe
,
who
was
sent
into
the
world
to
saue
it
.
Christ
our
Lord
,
if
he
would
haue
encreased
his
Iustice
,
vpon
these
two
learned
men
in
the
Law
,
might
haue
seuerely
reprooued
the
ill
mind
,
wherewith
they
were
come
to
him
;
and
he
might
haue
discouered
the
craft
,
and
malice
,
which
they
carryed
in
their
hearts
;
for
so
also
they
would
haue
vnderstood
,
that
he
knew
all
things
,
and
thereby
he
might
haue
put
them
to
confusion
and
shame
.
Yet
this
he
would
not
do
;
but
he
heard
them
with
admirable
meekenes
,
and
answered
their
questions
with
supreme
Charity
.
And
he
approoued
that
which
they
had
said
well
,
though
it
were
very
little
,
and
very
imperfect
;
and
he
praised
it
with
strange
Benignity
:
that
so
he
might
remooue
that
peruersenes
of
minde
from
them
,
which
they
brought
to
him
;
and
encourage
them
to
encrease
in
the
knowledge
and
loue
of
truth
,
till
at
length
,
they
might
grow
subiect
to
it
.
And
so
by
this
true
Benignity
,
he
changed
their
hearts
,
and
sent
them
bettered
from
him
;
and
he
taught
vs
withall
,
that
not
only
we
are
to
praise
good
men
,
for
the
true
vertue
which
they
haue
,
but
that
we
may
also
praise
with
moderation
,
euen
in
imperfect
and
wicked
men
,
the
good
they
doe
or
say
;
to
the
end
that
they
may
growe
to
take
affection
to
vertue
,
and
may
so
detest
and
driue
out
of
their
hearts
,
the
wickednes
which
they
haue
,
and
goe
encreasing
in
the
good
way
begunne
;
as
also
to
gaine
their
good
will
;
&
to
make
them
beneuolous
and
kinde
;
which
is
a
very
good
disposition
,
towards
the
inducing
them
to
receiue
in
good
part
the
doctrine
,
which
we
shall
deliuer
,
and
the
reprehensions
,
which
we
may
haue
cause
to
vse
.
And
therefore
Saint
Gregory
aduiseth
,
that
when
they
who
are
endowed
with
authority
,
and
wisdome
for
this
purpose
,
reproue
sinners
,
who
are
pusillanimous
&
weak
,
they
shal
do
wel
to
mingle
some
sweetnes
of
praise
,
the
sharpenes
of
correction
;
that
so
they
may
the
better
admit
of
the
doctrine
and
reproofe
,
which
is
giuen
them
.
The
Saint
expresseth
it
in
these
words
.
Wee
shall
better
drawe
such
sinners
,
as
are
not
peruerse
&
proud
,
but
weake
and
poore
of
heart
,
to
the
way
of
heauen
,
if
whilst
we
reprehend
the
euil
thinges
,
which
they
haue
done
,
wee
ioyntly
praise
those
good
thinges
,
which
wee
know
to
be
in
them
;
to
the
end
that
by
this
meanes
,
such
praise
may
confirme
and
strengthen
them
in
their
weakenes
,
who
were
humbled
by
that
reproofe
.
Thus
did
S.
Paule
proceed
with
those
Christians
of
Thessalonica
.
For
they
,
hauing
fallen
into
the
fault
of
giuing
credit
to
certaine
false
Prophets
who
taught
them
that
the
day
of
iudgment
was
then
to
come
very
suddenly
,
(
whereby
they
were
put
into
much
disorder
and
trouble
)
before
he
reprehended
this
lightnes
of
theirs
,
he
praised
them
saying
,
2.
Thess.
1.
Wee
must
giue
many
thanks
to
God
,
for
the
great
encrease
of
yours
faith
,
which
is
growing
euery
day
;
and
for
the
encrease
also
of
your
fraternall
charity
,
which
aboundeth
its
euery
one
of
you
;
and
encreaseth
daily
,
both
by
your
louing
,
and
doing
good
to
one
another
.
But
when
he
had
praised
them
in
these
&
other
words
,
he
benignely
reprehendeth
them
saying
,
chap.
2.
Wee
beseech
you
brethren
,
by
the
coming
of
Christ
our
Lord
to
iudgment
,
and
by
the
glorious
and
blessed
vnion
which
wee
are
all
to
haue
together
at
that
day
,
that
you
depart
not
so
easily
from
giuing
credit
to
vs
;
and
from
hauing
the
true
sence
of
those
thinges
which
you
haue
learned
of
vs
;
and
that
you
be
not
troubled
,
or
frighted
by
what
others
tell
you
;
and
in
a
word
that
none
may
haue
power
to
deceiue
you
;
By
this
diuine
artifice
,
the
sacred
Doctour
of
the
nations
,
did
reprehend
them
;
when
first
he
had
comforted
and
encouraged
them
by
recording
that
vertue
,
which
he
knew
to
be
in
them
,
and
the
good
opinion
which
he
had
of
them
;
to
the
end
that
,
hauing
compunction
to
,
see
that
they
had
failed
of
the
good
which
they
had
begunne
,
they
might
the
better
accept
of
the
reproofe
he
gaue
them
;
and
so
might
reforme
themselues
thereby
.
THE
XIX
.
CHAPTER
.
How
wee
must
praise
vertue
,
for
the
making
it
be
more
esteemed
:
and
of
the
examples
which
Christ
our
Lord
gaue
vs
to
this
purpose
.
WEe
must
also
praise
the
vertue
of
good
men
,
to
declare
how
great
a
good
that
is
;
and
how
that
which
seemeth
little
and
of
meane
value
in
the
sight
of
men
,
is
indeed
very
great
,
and
hath
a
most
high
reward
in
the
sight
of
God
;
to
the
end
that
other
men
may
esteem
greatly
of
it
,
and
carry
much
affection
to
it
,
&
labour
hard
to
acquire
it
.
Let
vs
deliuer
some
examples
hereof
.
Saint
Peter
Matt.
16.
confessed
to
Christ
our
Lord
that
he
was
the
true
Sonne
of
God
saying
;
Thou
art
Christ
the
Sonne
of
the
liuing
God
.
It
seemed
a
small
matter
,
and
of
no
merit
,
that
Saint
Peter
,
hauing
conuersed
so
long
with
Christ
our
Lord
,
&
seen
with
his
owne
eyes
,
so
great
and
so
euident
miracles
,
and
heard
such
doctrine
,
&
contemplated
such
an
example
of
life
;
that
he
should
piously
incline
his
heart
to
belieue
,
that
he
was
the
true
Messias
,
&
the
naturall
Sonne
of
God
.
For
this
did
not
cost
him
the
shedding
of
his
blood
,
nor
the
tormenting
of
his
body
with
affliction
,
and
penance
;
but
only
to
produce
a
pious
affect
of
the
will
,
and
to
performe
an
act
of
obedience
in
the
vnderstanding
.
But
Christ
our
Lord
praised
him
,
and
gaue
testimony
that
this
inward
act
of
his
was
of
supreme
value
and
estimation
,
in
the
sight
of
Almighty
God
;
and
that
on
earth
he
should
receiue
admirable
fauouurs
from
God
for
the
same
;
&
that
in
heauen
,
he
should
enioy
an
immense
reward
of
glory
.
And
that
from
that
instant
,
he
might
begin
to
be
happy
by
that
certen
hope
,
and
pawne
,
which
was
giuen
him
of
that
infinite
good
,
which
he
was
afterward
to
possesse
,
and
enioy
during
all
eternity
.
All
this
he
declared
by
saying
;
Blessed
art
thou
Simon
the
sonne
of
Ionas
.
for
men
who
are
made
of
flesh
and
blood
,
were
not
able
,
with
al
the
humane
wisdome
they
haue
,
to
teach
thee
this
truth
.
My
celestiall
Father
it
is
,
who
hath
reueiled
it
to
thee
,
&
vpon
thee
,
will
I
build
my
Church
,
and
to
thee
will
I
giue
the
keyes
of
the
kingdome
of
heauen
.
By
these
words
,
Christ
our
Lord
praised
by
faith
and
deuotion
of
Saint
Peter
;
and
declared
to
the
world
,
of
how
soueraigne
value
before
Almighty
God
,
and
how
richly
to
be
rewarded
with
celestiall
and
eternall
blessings
,
one
single
act
of
vertue
may
be
,
which
is
performed
by
a
iust
man
,
though
it
be
easily
produced
,
and
in
a
short
time
,
and
how
little
soeuer
it
may
cost
;
and
especially
an
interiour
act
of
liuely
faith
,
which
a
iust
man
hath
no
difficulty
at
all
to
performe
.
Christ
our
Lord
,
being
in
the
Atrium
of
the
Temple
Marc.
12.
Luc.
21.
behoulding
them
who
were
easting
almes
into
the
chest
,
which
was
to
serue
for
the
reparation
of
the
Temple
,
for
the
maintenance
of
the
Priests
,
and
for
the
relief
of
the
poore
;
amongst
the
rest
of
them
who
cast
in
their
almes
,
which
without
doubt
was
then
done
both
by
many
and
in
plentifull
manner
(
for
it
was
neer
Easter
,
at
which
time
there
came
much
people
to
Ierusalem
,
from
all
parts
;
)
there
cometh
a
very
poore
widow
,
and
casteth
into
the
chest
,
two
of
the
least
little
peeces
of
money
or
mites
.
Our
Lord
seeing
her
and
being
pleased
to
praise
her
much
,
for
the
act
which
shee
had
done
,
and
the
almes
which
shee
had
giuen
,
called
his
disciples
,
and
pointing
out
the
woman
said
thus
to
them
.
This
widow
hath
cast
a
greater
almes
into
the
chest
,
and
made
a
greater
present
to
the
Temple
,
then
all
the
rest
,
who
haue
giuen
almes
this
day
.
And
our
Lord
shewed
diuers
reasons
,
why
shee
had
giuen
more
then
any
of
them
.
First
,
because
in
proportion
of
her
poore
condition
,
it
was
more
for
her
to
giue
a
mite
,
then
for
others
to
giue
store
of
crownes
.
And
because
the
rest
gaue
the
almes
out
of
that
which
did
aduance
beyond
their
necessary
maintenance
;
and
that
they
gaue
not
all
,
but
a
part
therof
;
but
this
widow
gaue
that
which
was
necessary
to
her selfe
,
and
shee
gaue
it
all
.
But
the
principall
reason
which
he
was
pleased
to
signify
vnder
this
was
,
for
that
shee
gaue
her
almes
,
with
a
greater
affection
and
desire
to
giue
,
and
with
more
ardour
of
charity
then
al
they
;
which
he
declared
by
her
hauing
giuen
all
that
she
had
,
being
in
precise
necessity
thereof
,
for
her
owne
reliefe
.
In
this
sorte
did
Christ
our
Lord
praise
the
almes
of
this
poore
widow
,
and
by
praising
her
,
he
manifested
to
all
the
children
of
his
Church
,
how
highly
the
good
worke
of
a
iust
person
is
valued
,
in
the
sight
of
Almighty
God
;
&
the
great
account
he
makes
therof
,
and
how
he
will
reward
it
in
heauen
;
and
how
he
meanes
not
to
giue
the
reward
according
to
the
quantity
of
the
worke
,
but
according
to
the
good
will
and
loue
of
God
and
our
neighbour
,
wherewith
it
is
performed
.
He
will
also
haue
vs
learne
from
hence
,
first
to
esteem
greatly
of
the
good
works
,
which
our
neighbours
do
,
how
litle
soeuer
they
may
be
;
and
and
approue
them
and
praise
them
,
before
men
,
for
their
edification
;
and
much
to
value
those
good
men
,
who
doe
them
,
though
they
be
poore
,
&
of
meane
condition
and
estate
;
since
God
,
who
sees
their
hearts
,
doth
prize
them
much
.
And
secondly
,
he
will
haue
vs
learne
by
this
,
to
be
animated
towards
the
doing
of
good
works
,
and
to
exercise
the
acts
of
Religion
and
charity
,
with
much
affection
,
and
desire
to
please
God
;
and
to
doe
more
then
wee
doe
;
although
by
reason
of
our
weaknes
,
and
our
little
talent
,
either
of
vertue
,
or
goods
,
or
power
any
other
way
,
our
workes
be
very
small
;
since
God
hath
regard
to
the
good
will
,
wherewith
they
are
done
,
&
to
the
pious
heart
,
from
whence
they
proceed
.
The
Apostle
Saint
Paule
followed
this
example
of
Christ
our
Lord
.
Who
(
to
animate
the
Corinthians
,
to
giue
almes
to
the
Christians
,
who
were
in
want
at
Ierusalem
;
and
that
none
of
them
should
omit
to
giue
according
to
his
power
,
how
little
soeuer
that
might
be
)
did
praise
the
vertue
and
charity
,
which
they
of
Macedonia
had
shewed
to
the
same
Christians
,
assisting
them
liberally
with
almes
,
according
to
the
power
of
euery
one
.
And
he
praiseth
them
in
these
wordes
,
2.
Cor.
8.
Wee
giue
you
brethren
to
vnderstand
,
the
gratious
,
and
liberall
gift
which
God
communicated
by
his
goodnes
,
to
the
Churches
of
Macedonia
,
who
receauing
many
grieouous
persecurions
from
the
Gentiles
,
(
who
afflicted
,
and
affronted
,
and
robbed
them
of
the
goods
they
had
)
did
yet
abound
with
ioy
in
their
very
tribulations
,
and
they
did
not
onely
accept
of
them
with
patience
,
but
with
interiour
ioy
,
yea
and
that
a
very
great
ioy
,
for
the
loue
of
Christ
our
Lord
,
for
whom
they
suffered
;
and
through
the
hope
of
celestiall
blessings
,
which
God
promiseth
to
them
who
suffer
for
the
loue
of
him
.
And
being
poore
they
were
all
,
according
to
their
weake
power
and
strength
,
so
liberall
in
giuing
,
that
they
did
very
abundantly
discouer
the
pure
intention
which
they
had
therin
,
and
their
great
promptitude
,
and
euen
hunger
and
thirst
to
giue
,
&
to
please
God
by
doing
all
the
good
,
that
possibly
they
could
,
to
their
neighbours
.
And
I
giue
testimony
to
this
truth
,
that
not
only
they
gaue
willingly
all
they
could
,
but
more
then
they
could
;
for
not
onely
gaue
they
of
the
superfluity
,
and
that
which
they
could
conueniently
spare
,
but
they
gaue
part
of
those
very
thinges
,
which
were
euen
necessary
for
the
very
support
of
their
liues
.
The
Apostle
,
hauing
praised
in
these
wordes
,
the
Charity
and
mercy
of
the
Macedonians
,
inuiteth
the
Corinthians
by
the
inducement
of
this
example
,
to
doe
the
like
;
and
he
saith
,
that
considering
what
the
Christians
of
Macedonia
haue
done
,
I
haue
perswaded
my self
to
send
Titus
to
you
,
that
this
grace
which
he
begun
in
you
,
may
be
finished
and
perfected
by
his
exhorting
,
&
mo●uing
you
to
giue
almes
to
the
Christians
who
suffer
in
Ierusalem
;
and
by
procuring
,
that
all
men
may
giue
what
they
can
;
&
that
it
may
be
put
all
together
,
and
sent
to
Ierusalem
,
as
was
done
by
them
of
Macedonia
.
And
he
wisheth
them
moreouer
,
that
euen
they
,
who
haue
but
little
to
giue
,
should
yet
giue
some
what
euen
of
that
little
,
with
a
ready
minde
,
and
a
desirous
good
will
,
to
giue
more
if
they
could
.
And
he
affirmeth
,
and
testifieth
,
on
the
part
of
God
,
that
the
litle
,
which
they
should
giue
with
such
affection
&
good
will
,
would
greatly
please
God
,
and
be
much
esteemed
by
him
;
and
be
also
rewarded
according
to
the
good
will
where
with
they
gaue
.
For
he
saith
,
if
the
will
be
ready
and
efficaciously
prepared
to
doe
good
,
it
is
very
acceptable
and
pleasing
to
God
,
if
they
worke
&
giue
according
to
what
they
haue
,
or
can
performe
;
and
God
doth
not
require
,
for
the
making
men
acceptable
to
him
,
that
they
should
giue
or
do
,
what
they
cannot
giue
or
do
.
THE
XX.
CHAPTER
.
How
it
is
fit
to
praise
the
vertue
of
some
,
thereby
to
correct
the
vice
of
others
.
ANother
way
,
which
makes
our
praising
others
to
be
very
profitable
for
vs
,
and
pleasing
to
almighty
God
,
is
to
praise
the
vertue
,
and
good
workes
of
them
,
from
whom
no
such
thing
had
been
expected
;
and
thereby
to
conuince
and
confound
those
others
,
who
were
not
so
vertuous
,
and
did
not
worke
so
well
,
notwithstanding
that
they
had
greater
helpes
,
and
were
in
greater
obligations
then
the
former
.
Let
vs
declare
this
by
an
example
.
There
was
a
Centurion
(
that
is
to
say
a
Captaine
of
a
hundred
souldiers
)
in
Capharnaum
,
Matt.
8.
Luc.
7.
placed
there
by
the
Romans
;
and
a
Gentile
he
was
,
who
descended
not
from
Patriarches
,
&
Prophets
,
but
from
Gentiles
&
Idolaters
,
and
from
people
who
had
noe
knowledge
of
the
true
God
.
This
man
,
by
meanes
of
conuersation
,
which
he
had
with
the
Iewes
,
came
to
know
this
truth
,
that
there
was
one
God
;
and
he
had
taken
an
affection
to
his
holy
Lawe
,
and
to
his
people
of
Israell
;
and
he
loued
&
cherished
them
,
and
built
a
Sinagogue
for
them
,
vpon
the
vnderstanding
which
he
had
,
that
of
all
the
men
in
the
world
,
these
were
the
professors
of
true
Religion
.
This
Centurion
,
had
a
seruant
whom
he
greatly
loued
,
who
fell
sicke
of
a
pleurisy
,
&
was
growne
to
the
very
point
of
death
.
And
the
seruant
being
in
those
termes
,
and
the
Master
hauing
heard
of
the
miracles
which
had
been
wrought
by
Christ
our
Lord
,
he
conceiued
a
great
confidence
and
faith
,
that
if
he
desired
remedy
for
that
seruant
,
he
should
obtaine
it
;
and
he
belieued
with
great
assurednes
,
that
Christ
was
a
Lord
so
powerfull
,
that
euen
in
absence
,
he
could
giue
him
the
life
,
and
health
of
his
seruant
,
by
the
onely
commaundment
of
his
word
.
Not
presuming
therfore
to
appeare
in
the
presence
of
Christ
our
Lord
,
(
as
holding
himselfe
vnworthy
therof
)
he
interposed
the
auncient
,
and
prime
men
of
the
Iewes
,
for
intercessours
.
These
men
therfore
,
in
the
name
of
the
Centurion
,
desired
that
he
would
goe
to
his
house
,
and
cure
his
seruant
:
instantly
our
Lord
put
himselfe
vpon
the
way
,
to
doe
as
much
as
they
desired
.
As
soon
as
the
Centurion
knew
that
Christ
our
Lord
was
comminge
to
his
house
,
he
tould
him
,
by
meanes
of
the
same
intercessours
,
that
in
no
case
he
was
to
doe
it
;
for
that
himselfe
was
vnworthy
of
so
great
honour
,
but
he
onely
prayed
,
that
from
thence
,
he
would
commaund
by
some
one
word
of
his
,
that
his
seruant
might
be
cured
;
and
that
that
would
serue
for
his
recouery
.
And
this
he
confirmed
by
the
example
of
his
owne
person
;
for
if
he
,
being
a
weake
man
,
and
subiect
to
the
commaund
of
another
,
(
who
was
the
Generall
of
the
Army
)
could
yet
commaund
his
soldiers
,
to
dispose
themselues
here
or
there
,
and
that
accordingly
,
and
instantly
the
thing
was
done
;
how
much
more
could
Christ
our
Lord
,
being
so
absolute
,
and
of
so
great
power
,
commaund
from
wheresoeuer
he
were
,
that
sicknes
and
death
should
be
gone
,
and
that
health
and
life
should
come
;
and
that
they
would
not
faile
to
obey
him
.
This
man
,
discouered
great
humility
in
not
presuming
once
to
to
appeare
in
the
presence
of
Christ
our
Lord
,
but
to
negotiate
by
meanes
of
the
Iewes
,
whom
he
held
for
better
then
himselfe
;
and
by
those
wordes
,
he
also
shewed
a
great
faith
.
And
so
Christ
our
Lord
,
hauing
heard
this
message
,
shewed
to
be
in
admiration
,
to
see
so
great
faith
in
a
Pagan
souldier
.
And
turning
his
countenance
to
the
troupe
of
Iewes
,
who
followed
him
,
he
said
;
Verily
I
say
to
you
,
I
haue
not
found
so
great
faith
as
this
,
in
Israell
.
And
many
shall
come
from
the
East
,
and
from
the
West
,
and
from
all
the
parts
of
the
world
,
out
of
the
nations
of
the
Gentiles
,
and
by
meanes
of
faith
;
and
obedience
to
my
Ghospell
,
shall
sit
in
company
of
Abraham
,
Isaac
,
and
Iacob
,
and
the
rest
of
the
Patriarches
;
and
shall
raigne
with
God
:
and
on
the
other
side
,
they
who
be
the
children
of
the
kingdom
,
which
are
the
Iewes
,
who
descend
from
the
Patriarchs
,
and
to
whom
the
promise
of
the
Messias
and
of
his
celestiall
kingdome
was
made
,
shall
the
most
part
of
them
be
excluded
from
that
Kingdome
,
and
shut
vp
into
eternall
torment
.
Christ
our
Lord
praised
the
faith
of
the
Centurion
,
for
the
reproofe
of
the
infidelity
of
those
Iewes
,
who
belieued
not
in
him
at
all
;
&
of
the
weak
faith
of
some
others
,
who
belieued
in
him
;
and
to
confound
them
by
this
example
;
and
to
mooue
them
to
penance
for
their
fault
,
and
to
perswade
with
them
,
who
belieued
not
;
and
to
encrease
their
faith
who
beleeued
.
And
so
he
was
pleased
to
expresse
himselfe
to
this
effect
;
This
Centurion
being
a
Gentile
,
and
not
hauing
read
the
Prophets
,
nor
hauing
been
brought
vp
in
the
Lawe
of
God
,
nor
in
any
discipline
,
but
of
the
warre
,
and
not
hauing
seene
my
workes
and
miracles
,
but
onely
heard
relation
of
mee
;
hath
beleeued
my
truth
,
and
my
power
,
with
so
great
and
so
firme
a
faith
;
and
on
the
other
side
,
the
children
of
Israell
,
who
are
descended
from
the
Patriarches
,
&
who
haue
read
the
Scriptures
,
and
know
the
Prophecies
,
which
speake
of
mee
;
and
who
were
looking
for
mee
,
and
haue
seen
my
miracles
,
and
heard
my
doctrine
,
some
of
these
,
haue
not
belieued
in
mee
,
nor
will
receiue
my
truth
,
but
persecute
the
same
;
&
others
haue
beleeued
it
so
imperfectly
,
that
none
of
them
hath
arriued
to
so
great
a
Faith
as
this
man
hath
,
and
as
he
confesseth
in
honour
of
mee
.
They
I
say
,
notwithstanding
the
many
causes
&
motiues
,
which
they
haue
had
,
to
beleeue
my
truth
with
a
perfect
faith
,
haue
not
beleeued
it
,
as
they
ought
:
and
this
man
hauing
had
so
few
motiues
,
as
he
had
to
beleeue
in
me
,
hath
beleeued
with
so
great
perfection
,
that
he
hath
farre
outstripped
all
the
rest
.
And
therefore
this
man
,
though
but
a
Gentile
;
and
all
the
other
Gentiles
also
,
who
throughout
all
the
parts
of
the
world
,
shall
be
conuerted
to
mee
,
and
shall
be
like
this
man
in
his
faith
,
and
obedience
to
my
word
,
shall
be
admitted
into
the
Kingdom
of
heauen
,
in
company
of
the
holy
Patriarches
,
whom
they
haue
imitated
;
and
on
the
other
side
the
children
of
Israell
,
who
according
to
the
extraction
of
flesh
&
blood
,
descend
from
Patriarches
;
if
they
doe
not
penance
,
and
reforme
their
infidelity
and
disobedience
,
by
true
and
constant
faith
,
and
reall
subiection
to
my
commaundments
,
shall
be
excluded
from
the
Kingdome
of
heauen
,
and
condemned
to
eternall
torments
.
In
this
sort
did
Christ
our
Lord
praise
the
faith
of
the
Centurion
;
and
thereby
did
he
correct
the
infidelity
,
or
at
least
the
weake
faith
of
the
Iewes
.
And
he
did
it
with
much
reason
;
for
the
faith
of
this
man
was
so
great
,
that
some
of
the
Saints
conceiue
,
that
he
did
truly
know
,
and
beleeue
the
diuinity
of
Christ
our
Lord
;
and
that
it
was
couered
with
the
veile
of
his
sacred
humanity
.
For
thus
saith
Saint
Hierome
.
The
wisdome
of
the
Centurion
is
discouered
,
in
that
with
the
eyes
of
faith
,
he
saw
the
diuinity
which
lay
hid
vnder
that
veile
of
humanity
.
And
the
same
doth
Saint
Augustin
confesse
,
saying
,
in
the
person
of
the
same
Centurion
;
If
I
,
being
a
man
subiect
to
others
,
haue
yet
power
to
commaund
;
how
much
more
hast
thou
it
,
ô
Lord
,
whom
all
the
powers
of
the
earth
obey
and
serue
?
Wee
are
to
profit
by
this
example
of
Christ
our
Lord
,
in
praising
such
seruants
of
God
,
as
liue
in
a
more
eminent
degree
of
vertue
,
then
the
state
and
condition
of
their
life
seemeth
to
exact
at
their
hands
;
for
the
admonishing
and
correcting
of
others
,
who
,
by
reason
of
their
vocation
,
and
of
the
parts
and
gifts
which
God
hath
bestowed
vpon
them
,
were
obliged
to
greater
vertue
.
As
when
,
for
the
correcting
of
some
Prelate
,
who
may
be
straight
handed
in
giuing
almes
,
and
negligent
withall
,
in
the
gouernment
of
his
subiects
,
we
may
praise
some
Lord
,
who
being
a
secular
man
,
is
yet
most
liberall
in
giuing
almes
,
and
most
vigilant
in
procuring
that
his
seruants
and
vassailes
may
be
vertuous
.
And
as
if
,
for
the
reproofe
and
amendment
of
a
Religious
man
,
who
were
remisse
in
making
Prayer
,
and
doing
Penance
,
and
were
full
of
tepidity
in
the
exercise
of
vertue
,
and
imperfect
in
the
performance
of
his
Obedience
,
we
should
praise
a
secular
Cauallier
,
for
being
much
giuen
to
prayer
,
and
diligent
in
the
mortification
of
himselfe
,
and
full
of
feruour
in
the
exercise
of
vertue
,
and
very
obedient
to
his
Ghostly
Father
.
For
we
frame
the
reason
after
this
manner
;
If
a
Lord
or
a
Cauallier
,
being
a
secular
man
,
be
of
so
great
recollection
,
so
great
vertue
,
such
purity
of
life
,
such
diligence
in
the
doing
of
good
workes
,
his
vocation
not
seeming
to
bind
him
altogether
to
it
;
how
much
more
reason
is
it
,
that
a
Prelate
make
himselfe
a
possessor
of
these
vertues
,
whom
his
state
obligeth
to
be
a
perfect
man
;
and
a
Religious
person
,
whom
his
Religion
obligeth
to
procure
to
be
perfectly
vertuous
?
And
so
to
reforme
some
very
wise
and
learned
man
,
who
wanteth
spirit
and
deuotion
,
we
may
praise
a
man
who
is
wholly
ignorant
,
but
yet
full
of
the
spirit
of
God
,
and
of
true
deuotion
saying
:
If
this
rude
creature
hauing
so
little
knowledge
of
God
,
and
of
his
workes
,
and
mysteries
,
and
being
able
to
vse
so
little
discourse
of
reason
,
haue
yet
so
great
loue
of
God
,
and
so
great
feeling
of
his
goodnes
,
and
of
his
mysteries
,
and
workes
,
&
so
great
gust
of
diuine
things
,
and
maketh
so
great
estimation
of
vertue
,
and
spirituall
blessings
;
how
much
more
is
it
reason
,
that
a
wise
and
learned
man
,
to
whom
God
hath
giuen
so
great
wit
,
&
knowledge
,
for
the
comprehending
of
truth
both
diuine
and
humane
,
and
so
great
light
of
reason
to
discourse
,
and
passe
by
meanes
of
visible
thinges
to
the
knowledge
of
such
as
are
inuisible
,
and
by
the
creatures
,
to
come
to
the
knowledge
and
loue
of
the
Creatour
,
haue
such
deuotion
,
as
was
said
before
,
or
at
least
procure
to
haue
it
?
In
this
sort
did
the
Apostle
S.
Paule
,
following
this
example
of
Christ
our
Lord
,
commend
the
Gentiles
who
were
conuerted
,
for
the
most
excellent
vertues
which
they
had
,
and
the
admirable
workes
they
did
,
and
for
those
most
high
gifts
,
which
God
had
communicated
to
them
,
by
meanes
of
their
faith
;
to
the
end
that
so
the
Iewes
,
who
were
in
their
infidelity
,
might
know
their
errour
,
and
be
in
confusion
,
for
their
wickednes
;
and
might
be
awaked
by
the
vertue
of
the
Gentiles
,
and
encouraged
to
the
incitation
thereof
.
This
did
he
signify
by
saying
,
Rom.
11.
For
as
much
as
I
am
an
Apostle
of
the
Gentiles
,
and
during
the
whole
time
that
I
shall
be
so
,
I
will
honour
this
ministery
,
taking
paines
,
and
suffering
for
them
,
to
bring
them
to
the
faith
who
are
not
yet
come
to
it
,
and
to
confirme
and
perfect
them
with
vertues
,
and
the
gifts
of
God
who
haue
already
receiued
it
.
And
by
this
meanes
,
I
will
procure
the
conuersion
of
the
Iewes
,
who
are
of
my
kinred
according
to
the
flesh
,
to
the
end
that
they
,
behoulding
the
most
abundant
fruite
which
is
produced
in
the
Gentiles
,
and
the
most
pretious
gifts
which
God
communicated
to
them
by
meanes
of
their
faith
,
may
be
moued
to
a
holy
emulation
,
and
imitation
of
them
,
and
so
some
of
them
may
be
saued
.
THE
XXI
.
CHAPTER
.
How
wee
are
to
praise
the
vertue
of
our
neighbours
,
to
defend
them
so
,
from
some
vniust
slaunder
.
ANother
very
iust
reason
,
for
which
wee
must
praise
our
neighbours
,
and
commend
their
vertues
,
and
good
workes
,
is
to
defend
them
from
some
slaunder
,
or
false
testimony
,
or
some
detraction
or
affront
,
wherewith
their
reputation
is
vniustly
spotted
,
&
their
good
name
and
the
opinion
of
their
vertue
obscured
.
Let
vs
deliuer
an
example
,
which
Christ
our
Lord
left
vs
of
this
truth
.
Christ
our
Lord
being
in
Bethania
,
at
supper
in
the
house
of
Simon
the
leaper
,
Ioh.
12.
Matth.
26.
Mary
Magdalen
came
with
an
Alablaster
box
,
full
of
very
odoriferous
and
pretious
ointment
,
&
she
anointed
the
feet
of
our
Lord
with
it
,
&
filled
the
whole
house
with
the
sweet
odour
.
Now
Iudas
began
to
murmur
at
this
worke
,
and
to
speake
ill
of
the
holy
woman
,
in
that
she
had
wasted
the
ointment
,
which
was
of
so
great
value
,
that
it
might
haue
been
sould
for
three
hundred
peeces
of
money
,
and
been
giuen
to
the
poore
.
And
the
rest
of
the
disciples
,
seeing
the
indignation
and
murmuringe
of
Iudas
,
and
not
vnderstanding
the
root
of
malice
,
from
whence
it
grew
,
like
good
simple
men
conceiued
that
he
had
reason
,
for
what
he
said
;
and
were
induced
by
his
example
,
to
murmur
too
,
and
to
reproue
that
good
worke
,
which
Mary
with
so
great
deuotion
,
had
done
.
Now
our
Lord
saw
well
how
the
disciples
murmured
against
this
holy
woman
,
without
all
reason
;
esteeming
that
to
be
vitious
,
which
was
an
act
of
vertue
,
and
speaking
ill
of
that
,
which
was
well
done
.
For
being
a
custome
of
the
country
,
as
it
was
,
to
anoint
the
feet
of
their
guests
,
with
pretious
ointments
,
if
they
were
eminent
men
;
it
was
no
euill
,
but
a
good
worke
to
doe
that
,
which
was
in
vse
for
some
good
and
honest
end
.
For
an
indifferent
action
,
such
an
one
as
this
was
,
is
made
good
by
addressing
it
to
a
vertuous
end
.
But
then
to
this
is
to
be
added
,
the
pure
intention
,
and
great
deuotion
,
wherewith
Mary
did
this
worke
:
for
she
did
it
as
being
moued
by
piety
and
religion
,
to
exhibite
honour
and
veneration
to
our
Lord
,
whom
she
knew
to
be
worthy
of
all
possible
reuerence
and
respect
.
Our
Lord
therefore
on
the
one
side
seeing
the
goodnes
of
the
worke
&
considering
moreouer
,
the
mystery
which
himself
ment
to
signify
thereby
,
who
had
moued
her
to
it
;
and
on
the
other
obseruing
the
rash
iudgment
&
murmuring
of
the
disciples
,
and
especially
of
Iudas
,
who
was
the
spring
of
all
that
ill
,
he
began
to
defend
the
woman
,
and
to
praise
the
good
worke
which
she
had
wrought
,
and
to
discharge
the
slaunder
,
whereby
they
thought
to
doe
her
wrong
;
saying
after
this
manner
;
Why
are
you
troublesome
to
this
woman
?
Why
are
you
enraged
against
her
?
Why
thinke
and
speake
you
ill
of
her
worke
?
leaue
her
free
from
your
reproach
,
and
giue
her
leaue
to
keep
this
ointment
,
for
my
buriall
.
His
meaning
was
to
say
,
the
bodies
of
dead
men
,
are
according
to
our
custome
,
to
be
anointed
before
they
be
interred
;
and
this
woman
would
be
glad
to
anoint
my
body
,
when
I
shall
be
dead
;
&
then
will
not
be
able
,
because
that
office
will
be
first
performed
by
others
,
before
I
be
buried
;
and
after
that
buriall
,
she
shal
be
preuented
by
my
resurrection
.
But
suffer
her
to
doe
that
now
,
which
she
would
doe
them
;
and
that
she
may
signify
by
this
vnction
that
I
am
to
dy
;
and
that
my
body
will
be
soon
laid
in
the
graue
,
and
she
in
the
meane
time
,
doth
but
performe
that
office
of
piety
,
which
is
performed
to
other
dead
bodies
.
Our
Lord
said
further
,
she
hath
wrought
a
good
worke
towards
mee
;
and
it
was
conuenient
that
shee
should
doe
it
although
by
doing
it
,
the
price
of
this
ointment
were
thereby
not
giuen
to
the
poore
.
For
the
poore
you
shall
haue
allwaies
with
you
,
and
so
shall
you
euer
haue
oportunity
,
and
occasion
to
doe
good
to
them
:
but
as
for
mee
,
you
shall
not
allwaies
haue
me
with
you
,
in
this
visible
forme
;
for
I
am
quickly
to
leaue
this
world
,
and
to
goe
to
my
Father
.
And
I
tell
you
for
certaine
,
that
in
whatsoeuer
part
of
the
world
,
the
good
newes
of
this
Ghospell
shall
be
preached
,
the
worke
of
this
woman
shall
be
recounted
,
and
celebrated
in
her
memory
,
and
for
her
glory
in
all
the
parts
of
the
world
.
And
by
these
words
did
Christ
our
Lord
defend
the
Magdalena
,
and
praise
her
good
worke
.
From
this
example
we
are
first
to
fetch
this
fruite
,
to
make
great
estimation
of
good
workes
,
how
little
,
how
light
,
and
how
easy
so
euer
they
may
be
.
How
easy
a
thing
is
it
,
for
a
rich
woman
to
buy
a
pound
of
pretious
ointment
,
for
three
hundred
peeces
of
siluer
,
and
to
anoint
the
feet
of
a
holy
man
therwith
;
especially
of
such
a
Saint
as
Christ
our
Lord
was
?
For
in
that
he
,
who
was
anointed
,
was
so
great
a
Lord
,
the
worke
became
more
sweet
,
and
easy
to
be
performed
.
Well
then
,
so
light
and
easy
a
worke
as
this
,
for
hauing
been
performed
by
a
person
who
was
in
the
state
of
grace
,
and
with
a
pure
intention
,
to
serue
and
please
Almighty
God
,
was
esteemed
so
highly
,
as
wee
see
by
Christ
our
Lord
,
and
praised
with
such
Maiesty
of
wordes
;
and
rewarded
with
such
a
high
reward
,
both
in
heauen
and
earth
.
Such
value
and
dignity
and
excellency
haue
those
good
workes
,
which
are
done
for
the
loue
of
God
.
If
the
Magdalena
had
spent
,
not
three
hundred
peeces
of
siluer
,
but
three
hundred
thousand
,
in
the
seruice
of
the
world
,
as
in
braueries
,
and
vaine
dressings
,
in
curious
and
delitious
bankets
,
and
in
making
some
feast
,
&
triumph
to
giue
delight
and
gust
,
as
louers
of
the
world
are
wont
to
doe
;
all
that
expence
,
had
been
lost
,
and
she
had
not
pleased
Almighty
God
therby
;
nor
had
merited
any
thing
is
his
sight
;
and
there
had
been
no
honorable
memory
therof
continued
amongst
men
.
And
not
reaping
any
profit
by
them
,
shee
would
haue
incurred
many
faultes
,
as
ordinarily
there
are
,
in
these
thinges
,
which
would
haue
condemned
her
,
either
to
the
temporary
paines
of
Purgatory
,
or
els
to
the
eternall
torments
of
hell
.
But
now
,
for
hauing
spent
a
little
money
vpon
the
seruice
of
Christ
our
Lord
,
and
for
vndergoing
that
light
&
sweet
labour
,
in
performing
that
work
of
piety
,
with
her
owne
hands
,
she
pleased
Almighty
God
so
much
,
and
merited
so
greatly
in
his
sight
,
&
obtained
so
much
honour
throughout
the
world
,
that
as
long
as
it
lasts
,
she
shall
be
praised
,
&
had
in
veneration
for
this
worke
,
by
all
faithfull
Christians
;
and
for
all
eternity
shall
be
made
happy
amongst
the
Angells
in
heauen
,
with
a
most
high
crown
of
glory
.
And
so
will
that
be
fulfilled
which
was
said
by
the
wise
man
;
The
memory
of
iust
persons
wil
remaine
amongst
men
,
after
their
death
,
and
they
shall
relate
their
heroicall
deedes
,
and
exhibite
praise
,
and
veneration
to
them
;
whereas
the
memory
and
fame
of
wicked
persons
,
shall
be
full
of
reproach
,
and
it
shall
perish
.
Secondly
,
we
are
to
draw
from
this
example
of
Christ
our
Lord
,
that
when
wee
see
vertuous
people
suffer
hurt
in
their
reputation
,
or
good
name
,
whereby
their
neighbours
were
to
be
edified
,
&
whereof
they
are
depriued
,
by
the
slaunders
,
and
lies
of
wicked
people
,
wee
must
defend
them
by
giuing
testimony
to
the
truth
,
and
by
praising
their
good
life
.
And
when
men
murmur
against
them
in
our
presence
,
wee
must
excuse
their
innocency
,
&
declare
their
vertue
.
And
if
it
so
fall
out
,
that
we
haue
any
credit
with
the
murmurers
;
we
must
procure
to
mend
them
,
and
stop
the
discourse
;
and
if
our
aduice
by
way
of
speech
will
not
serue
,
we
must
shew
both
by
our
silence
,
and
by
our
countenance
,
that
such
murmuring
is
displeasing
to
vs
.
This
is
that
which
the
holy
Ghost
doth
admonish
saying
,
that
as
the
sharpe
cold
winde
coming
from
the
North
,
hindreth
raine
,
and
permits
not
,
through
the
coldnes
thereof
,
that
the
cloudes
should
easily
dissolue
themselues
into
water
;
so
doth
the
reserued
and
sad
countenance
,
of
him
who
heareth
,
ty
vp
the
tongue
of
the
murmurer
.
This
saith
the
Wise
man
in
the
Prouerbs
,
who
was
instructed
by
the
Holy
Ghost
.
And
the
reason
is
,
because
when
the
murmurer
sees
,
that
they
who
heare
him
looke
cheerfully
vpon
the
matter
,
he
thinkes
he
pleaseth
them
,
&
that
they
giue
him
a
glad
eare
;
and
he
taketh
so
much
the
more
heart
,
and
liberty
to
murmur
:
but
when
he
findeth
,
that
they
shew
him
an
ill
countenance
,
he
vnderstands
by
that
,
that
the
discourse
pleaseth
not
;
but
that
they
are
vnwilling
to
heare
it
,
&
this
he
markes
,
and
so
he
begines
to
giue
ouer
murmuring
.
THE
XXII
.
CHAPTER
.
How
wee
ought
to
praise
wise
men
,
when
they
are
vertuous
,
to
the
end
that
others
may
profit
by
their
example
and
doctrine
.
BEsides
those
reasons
before
expressed
,
there
is
yet
an
other
of
great
force
,
why
wee
ought
to
praise
the
seruants
of
God
;
and
it
is
,
to
the
end
that
our
neighbours
hauing
notice
of
their
vertue
and
parts
,
may
profit
more
,
both
by
their
doctrine
,
and
by
the
example
of
their
life
.
This
praise
belongeth
chiefly
,
to
persons
who
are
much
knowne
,
and
haue
authority
,
or
publicke
office
,
as
Prelates
,
Iudges
,
Preachers
,
Confessors
,
Religious
men
,
Priests
,
and
rich
and
noble
persons
;
for
vpon
the
vertue
,
&
prudence
,
and
wisdome
of
such
as
these
(
who
are
as
the
heads
,
and
hearts
)
dependeth
the
vertue
of
the
people
:
and
so
the
good
life
,
and
incorrupt
doctrine
of
these
seruants
of
God
,
being
generally
knowne
,
and
commended
,
the
rest
of
men
doth
profit
by
it
so
much
the
more
,
and
are
more
edified
by
their
good
speeches
,
and
vertuous
examples
;
and
therfore
to
praise
such
persons
,
with
that
discretion
which
is
fit
,
is
a
thing
very
acceptable
to
God
,
and
very
profitable
for
the
gaining
of
soules
.
Let
vs
relate
an
example
,
which
Christ
our
Lord
gaue
vs
hereof
.
The
disciples
of
Saint
Iohn
Baptist
,
came
to
Christ
our
Lord
in
their
Masters
name
,
Mat.
11.
Luc.
7.
to
know
if
he
were
that
Christ
,
who
was
to
come
;
that
is
to
say
,
if
he
were
the
Messias
,
who
had
been
promised
by
Almighty
God
,
for
the
saluation
of
the
world
.
And
our
Lord
hauing
answered
this
question
,
by
the
workes
he
did
,
which
was
by
working
the
miracles
which
were
prophecied
of
the
Messias
,
and
by
preaching
that
doctrine
which
belonged
to
him
to
teach
,
and
publish
,
he
dispatched
them
away
saying
;
Tell
Iohn
what
you
haue
and
heard
.
When
the
disciples
of
Saint
Iohn
were
gone
,
our
Lord
began
to
celebrate
the
diuine
praises
of
the
same
Saint
Iohn
,
and
to
proclame
his
admirable
vertues
,
saying
;
What
went
you
out
to
see
in
the
desert
?
Went
you
perhaps
to
see
some
reed
,
or
cane
,
which
is
shaken
with
euery
winde
?
or
some
man
set
forth
in
soft
,
and
delicate
apparell
?
He
meant
as
followeth
;
you
went
not
out
to
see
a
light
,
or
vnconstant
person
,
who
is
mooued
by
euery
passion
,
or
interest
;
but
a
most
constant
man
,
and
who
perseuereth
with
admirable
resolution
,
in
the
truth
,
which
he
preacheth
;
and
in
that
holy
life
which
he
began
to
lead
.
And
you
shall
euidently
see
,
that
inconstant
and
light
persons
,
who
are
mooued
with
passions
,
or
by
the
interests
of
this
world
,
be
allwaies
in
loue
with
regaloes
,
and
delicacies
in
their
food
,
their
cloathing
,
and
their
habitation
,
and
are
desirous
of
wealth
,
and
haue
recourse
to
the
houses
of
great
men
,
where
these
things
are
found
in
abundance
.
But
in
Iohn
,
you
shall
see
nothing
of
this
,
but
a
life
of
great
penance
and
austerity
,
&
very
abstinent
,
&
estranged
from
all
manner
of
regalo
,
and
wholly
depriued
&
destitute
of
all
earthly
goods
.
For
his
habitation
,
is
in
the
dry
and
horrid
desert
:
his
bed
,
is
the
hard
ground
:
his
garment
is
a
sharpe
hairecloth
,
made
of
camells
haire
:
his
food
is
dry
locusts
:
his
drinke
running
water
;
and
his
continuall
exercise
,
is
to
pray
,
and
contemplate
in
that
desert
,
and
to
baptise
and
preach
penance
,
in
the
riuer
of
Iordan
.
He
saith
moreouer
of
him
;
And
what
went
you
out
to
see
in
the
desert
?
Was
it
perhaps
some
Prophet
?
Verely
I
say
to
you
,
that
he
is
more
then
a
Prophet
.
For
this
is
he
,
of
whom
the
eternall
Father
said
,
whilest
he
was
speaking
to
his
sonne
,
as
is
recorded
in
Malachias
;
Behould
I
send
my
Angell
before
thy
presence
,
to
prepare
the
way
for
thee
.
I
tell
you
for
a
most
certaine
truth
,
that
there
was
not
borne
of
woemen
a
greater
,
then
Iohn
the
Baptist
;
but
yet
he
,
who
is
the
least
in
the
kingdome
of
heauen
is
greater
then
hee
.
Which
signifieth
,
according
to
the
best
exposition
;
He
who
for
his
age
,
&
the
office
of
humility
which
he
exerciseth
,
and
in
opinion
of
the
people
is
the
poorest
member
of
the
Church
,
(
which
was
our
Lord
himselfe
the
true
Messias
)
is
both
in
dignity
,
and
sanctity
,
greater
then
he
.
Saint
Iohn
had
preached
penance
to
the
people
,
and
exhorted
men
to
the
exercise
of
all
vertue
,
and
had
giuen
expresse
testimony
mony
of
Christ
our
Lord
,
affirming
that
he
was
the
Messias
.
And
now
,
to
the
end
,
that
by
sending
this
message
,
whereby
they
asked
of
Christ
our
Lord
,
if
he
were
the
Messias
,
the
people
might
not
suspect
that
he
made
any
doubt
,
as
some
inconstant
might
doe
,
of
that
which
formerly
he
had
testified
,
and
of
that
which
now
he
questioned
,
but
only
in
regard
both
of
his
owne
disciples
,
and
of
al
that
people
(
that
so
they
might
forsake
the
ignorance
,
wherein
they
were
,
&
remain
more
confirmed
in
their
faith
;
&
not
thinke
that
he
demaunded
it
in
regard
of
the
ignorance
wherein
himself
was
)
for
this
reason
,
did
Christ
our
Lord
extoll
him
afterward
,
with
so
illustrious
praises
,
and
testified
with
so
great
asseueration
,
the
constancy
and
purity
of
his
life
,
and
the
eminency
of
his
person
and
dignity
.
And
he
proued
this
,
both
by
the
experience
of
what
they
sawe
,
and
by
the
testimony
also
of
a
Prophet
:
to
the
end
that
they
might
be
settled
in
the
great
belief
,
which
they
ought
to
haue
of
his
truth
,
and
sanctity
;
and
that
so
,
they
might
profit
by
the
doctrine
,
which
he
had
preached
,
and
the
example
of
life
which
he
had
shewed
.
In
this
sort
are
wee
to
praise
men
for
their
vertues
,
after
the
example
of
Christ
our
Lord
:
because
their
life
and
doctrine
concerne
the
good
of
the
faithfull
,
to
the
end
that
their
wordes
of
counsell
,
may
be
more
efficacious
,
and
their
example
more
profitable
to
all
men
.
Thus
did
Saint
Paule
proceed
;
who
,
resoluing
to
send
Timothy
,
a
most
faithfull
instrument
of
the
Ghospell
,
to
preach
and
administer
holy
thinges
,
at
Philippos
a
Citty
of
Macedonia
,
doth
praise
him
first
in
a
letter
,
which
he
writeth
to
the
Philippians
,
wherin
he
testifieth
his
vertues
,
saying
,
I
hope
in
the
mercy
of
Christ
our
Lord
that
I
shall
very
shortly
be
able
to
send
Timothy
to
you
.
And
I
haue
designed
to
send
him
in
particular
,
because
I
haue
none
other
,
who
is
so
agreeable
to
mee
,
and
so
of
one
heart
with
my selfe
,
and
who
with
so
pure
loue
and
true
charity
,
hath
so
particular
a
care
of
your
good
.
These
and
other
praises
,
did
S.
Paule
deliuer
of
Timothy
;
to
the
end
that
the
Philippians
,
might
receiue
him
with
great
estimation
of
his
sanctity
,
and
zeale
,
and
might
profit
by
him
.
And
he
did
the
like
,
when
he
resolued
to
send
Titus
a
seruant
of
Christ
our
Lord
,
and
a
preacher
of
the
Ghospell
to
them
of
Corinthus
:
for
first
he
praised
him
,
saying
to
this
effect
;
I
giue
great
thankes
to
God
,
for
inspiring
the
heart
of
Titus
with
the
same
desire
,
that
I
haue
,
and
for
hauing
kindled
him
with
the
same
loue
and
endewed
him
with
the
same
desire
of
your
spirituall
profit
,
which
he
gaue
to
mee
.
With
these
&
other
wordes
,
Saint
Paule
praised
Titus
,
to
the
end
that
his
labours
might
prooue
of
greater
spirituall
profit
to
the
Corinthians
.
And
after
this
manner
,
are
we
also
to
praise
Prelats
,
Preachers
,
Gouernours
of
Citties
,
Pastours
of
soules
,
Religious
men
,
and
Priests
,
and
all
such
as
haue
publicke
office
,
and
authority
ouer
the
people
,
when
they
clearly
expresse
true
vertue
in
their
liues
.
For
when
they
are
knowne
for-such
,
and
that
they
are
wise
,
and
diligent
in
doing
their
duties
,
they
shall
profit
the
people
more
,
and
especially
such
families
thereof
,
as
conuerse
with
them
Let
vs
praise
(
saith
Ecclesiasticus
)
such
men
as
are
excellently
glorious
,
aboue
the
rest
.
THE
XXIII
.
CHAPTER
.
Of
the
rule
which
wee
are
to
hold
,
when
vpon
the
aforesaid
reason
,
we
shall
praise
the
seruants
of
God
.
BVt
in
affoarding
this
praise
,
wee
must
obserue
these
directions
,
and
rules
of
discretion
.
That
when
we
praise
another
man
,
not
to
the
end
of
encouraging
him
,
or
moouing
him
to
the
practise
and
proceeding
in
vertue
,
or
for
the
perswading
him
to
the
doing
of
some
good
worke
,
but
for
the
good
,
and
profit
of
others
,
that
so
his
vertue
and
wisdome
being
knowne
,
and
much
esteemed
,
his
neighbours
,
who
heare
,
and
discourse
thereof
,
may
profit
by
his
example
,
instruction
,
aduice
and
gouernment
(
which
is
the
case
wherof
we
are
speaking
;
)
we
must
not
then
praise
the
party
in
his
own
presence
,
nor
yet
before
his
familiar
friends
,
who
already
know
his
parts
,
and
who
are
likely
to
tell
him
what
they
haue
heard
;
but
onely
before
such
others
,
whom
it
may
concerne
to
know
his
vertues
and
parts
,
to
take
profit
by
him
.
So
did
Christ
our
Lord
,
when
he
praised
Saint
Iohn
;
for
he
did
it
in
his
absence
;
and
he
staied
for
the
doing
of
it
,
till
the
disciples
of
Saint
Iohn
were
gone
.
This
rule
must
wee
also
hold
,
that
so
we
may
take
from
the
seruant
of
God
,
whom
we
praise
,
all
occasion
of
vaine
complacence
,
and
estimation
of
himselfe
,
especially
when
the
praises
happen
to
be
great
,
in
respect
that
the
parties
vertues
,
and
parts
are
greatly
worthy
to
be
praised
.
For
although
it
be
true
,
that
many
seruants
of
God
,
who
haue
laid
the
rootes
of
humility
very
deeply
in
their
hearts
,
and
who
,
by
long
experience
and
much
light
from
heauen
,
haue
wel
vnderstood
and
penetrated
the
weakenes
of
man
,
are
free
from
this
danger
,
&
take
no
occasion
of
vanity
by
it
,
but
contemne
themselues
so
much
the
more
;
yet
this
is
not
euery
bodies
case
.
How
soeuer
we
see
indeed
,
that
it
happened
in
the
case
of
Saint
Ambrose
,
when
once
a
diuell
(
speaking
by
the
mouth
of
a
possest
person
)
had
a
minde
to
cry
out
thus
aloud
,
Ambrose
torments
mee
;
For
then
the
Saint
vnderstood
the
diuells
craft
,
&
what
he
pretended
by
praising
him
.
But
he
did
not
onely
not
growe
proud
by
occasion
thereof
,
but
he
humiliated
himselfe
so
much
the
more
,
and
said
;
Hold
thy
peace
,
thou
diuell
,
for
it
is
not
Ambrose
who
torments
thee
,
but
the
faith
of
the
Saints
in
God
,
and
thine
owne
enuy
.
Know
that
Ambrose
will
not
growe
proud
,
vpon
thy
praises
.
This
passed
with
Saint
Ambrose
,
and
the
like
happened
to
Saint
Marcellus
,
the
Abbot
.
For
this
man
,
had
a
gift
from
God
,
to
cast
out
diuells
;
and
they
brought
diuers
possest
persons
to
him
;
and
the
diuells
desiring
,
by
their
infernall
craft
,
to
hoise
vp
the
Saint
,
into
pride
with
praise
,
they
cried
out
thus
aloud
,
Marcellus
,
doe
thou
commaund
vs
to
depart
out
of
these
bodies
,
for
thou
hast
power
ouer
vs
;
and
this
they
repeapeated
often
.
The
Saint
vnderstood
the
malice
of
the
diuells
,
&
would
not
send
them
out
vpon
their
commaundment
;
but
taking
occasion
from
that
speech
,
to
humble
him selfe
so
much
the
more
,
and
lifting
vp
his
eyes
to
heauen
,
he
begged
of
Christ
our
Lord
,
that
he
would
cast
them
out
saying
thus
;
O
Lord
,
preserue
this
worke
of
thy
hands
;
&
he
continued
praying
so
long
,
that
the
diuells
departed
out
of
the
bodies
.
Though
this
be
so
,
and
that
many
great
seruants
of
God
,
are
settled
so
firmely
,
and
solidly
in
the
truth
of
humility
,
that
humane
praises
moue
them
not
at
all
,
but
rather
they
humiliate
themselues
the
more
by
occasion
thereof
;
yet
there
are
others
,
who
though
indeed
they
be
the
seruant
of
God
and
haue
very
excellent
vertues
,
and
gifts
from
heauen
,
and
are
worthy
to
be
praised
;
yet
notwithstanding
they
haue
some
weaknes
this
way
,
and
are
subiect
to
the
danger
of
growing
proud
vpon
humane
praise
,
and
especially
when
they
are
praised
much
.
And
this
is
the
vsuall
case
,
and
which
ordinarily
happeneth
,
that
euen
good
men
are
subiect
to
this
weaknes
,
and
are
exposed
to
this
danger
.
And
a
man
may
clearly
see
,
what
force
those
praises
haue
to
make
men
giddy
,
&
how
much
occasion
they
minister
of
making
them
fall
into
vaine
complacence
and
pride
.
First
,
in
that
the
diuells
,
who
are
so
great
and
wise
Masters
in
doing
ill
,
did
take
the
meanes
of
praising
,
and
publishing
the
power
which
Saint
Ambrose
,
and
Saint
Marcellus
had
ouer
them
from
Almighty
God
,
as
the
likeliest
way
to
make
them
fal
into
pride
.
And
this
truth
may
bee
also
seene
,
by
the
great
diligence
,
which
the
Saints
haue
euer
vsed
,
in
flying
from
the
praises
of
men
,
for
the
danger
which
they
knew
to
be
therein
,
and
the
feare
they
had
to
fall
thereby
.
Surius
doth
relate
in
the
life
of
the
blessed
and
most
holy
man
Iohn
,
who
was
a
Prior
of
Chanons
Regular
;
that
fearing
the
danger
of
praise
,
he
fled
from
it
after
an
extraordinary
manner
.
He
went
to
do
a
certaine
office
of
charity
,
to
certaine
woemen
the
seruants
of
God
,
who
were
retired
from
the
world
;
and
one
of
them
,
who
was
there
shut
vp
,
receaued
a
Reuelation
of
his
going
thither
;
and
therein
,
our
Lord
had
declared
to
them
,
the
great
sanctity
and
merit
of
that
seruant
of
his
.
Now
there
was
here
no
necessity
to
recount
that
reuelation
in
praise
of
his
sanctity
:
for
it
was
not
made
to
her
for
the
profit
of
the
Saint
,
but
to
the
end
that
they
might
profit
by
his
coming
thither
,
so
much
the
more
,
by
how
much
more
they
were
certified
of
his
sanctity
.
And
therefore
,
as
soon
as
the
Saint
heard
her
begin
to
speake
thereof
,
he
found
that
there
was
danger
of
conceiuing
some
vaine
complacence
,
or
estition
of
himselfe
;
and
it
troubled
him
much
to
heare
such
praises
of
his
vertue
;
and
he
made
her
a
quicke
answere
,
and
concluding
the
busines
in
few
wordes
,
went
imediatly
away
.
For
the
danger
that
he
found
,
to
heare
humane
praise
,
made
him
resolue
not
to
stay
,
where
there
was
so
great
estimation
of
the
holy
manner
of
his
life
.
Saint
William
,
who
of
Duke
of
Aquitania
,
came
to
be
a
most
holy
Monke
,
and
a
Father
of
many
Monkes
,
was
much
praised
by
men
,
for
his
many
vertues
,
&
the
great
miracles
which
he
wrought
.
This
put
him
to
extreme
paine
,
and
he
would
faine
haue
auoided
the
working
of
miracles
,
through
the
feare
he
had
of
being
praised
.
And
Theobaldus
the
Bishop
,
saith
in
his
life
;
That
in
regard
he
was
not
able
to
endure
humane
praise
,
he
went
into
a
solitary
place
,
&
and
betooke
himselfe
there
to
a
little
cottage
in
company
of
a
disciple
of
his
,
doing
penance
there
,
and
leading
a
celestial
life
,
till
he
made
a
most
holy
end
.
The
Saints
therfore
haue
well
vnderstood
;
the
danger
which
ordinarily
there
is
in
human
praise
;
especially
when
they
are
giuen
with
great
honour
,
and
estimation
of
sanctity
.
And
for
this
reason
,
when
we
praise
the
seruants
of
God
,
for
the
benefit
of
others
,
wee
are
to
doe
it
,
if
wee
can
,
in
their
absence
.
Wee
are
also
to
doe
so
,
for
an
other
reason
,
which
is
,
to
secure
our selues
from
the
note
and
suspicion
of
being
flatterers
.
For
when
wee
praise
our
neighbour
,
for
the
profit
of
his
soule
,
namely
to
deliuer
him
from
pusillanimity
,
and
to
animate
him
to
vertue
,
the
necessity
which
then
ther
is
of
praising
him
in
his
presence
,
will
free
vs
from
being
suspected
to
doe
it
out
of
flattery
:
but
when
wee
praise
him
for
the
good
of
others
,
if
wee
doe
it
without
necessity
in
his
presence
,
it
draweth
the
suspicion
of
flattery
with
it
;
and
therefore
as
much
as
we
may
,
wee
must
procure
to
giue
such
praise
in
absence
.
And
this
also
did
Christ
our
Lord
teach
vs
,
in
this
praise
of
Saint
Iohn
.
For
vpon
this
reason
,
he
staied
till
the
disciples
of
the
Saint
were
gone
,
to
auoid
all
suspicion
of
flattery
.
So
said
Saint
Chrysostome
;
Therefore
did
Christ
our
Lord
praise
Saint
Iohn
,
when
his
disciples
were
gone
,
that
so
it
might
not
seeme
to
be
flattery
.
THE
XXIV
.
CHAPTER
.
Of
other
rules
which
wee
must
obserue
when
wee
praise
men
:
that
is
,
that
wee
praise
some
,
without
offence
to
others
:
and
that
wee
doe
it
in
moderate
words
.
ANother
rule
which
wee
are
to
obserue
in
these
praises
,
is
to
praise
some
in
such
sorte
,
as
that
we
giue
no
offence
to
others
,
by
diminishing
the
vertues
and
parts
of
some
,
to
encrease
those
of
other
folkes
.
And
therefore
we
must
procure
as
much
as
we
may
,
not
to
make
comparisons
between
some
and
others
;
telling
the
faultes
of
this
man
,
and
the
abilities
of
that
other
;
abasing
and
vilifying
some
,
and
exalting
and
magnifying
other
men
;
and
of
this
we
must
especially
take
heed
,
when
they
of
whom
wee
speake
,
are
aliue
.
Christ
our
Lord
gaue
vs
an
example
of
this
rule
,
in
the
praise
which
he
vttered
of
Saint
Iohn
;
for
he
said
not
of
him
that
he
was
the
greatest
of
all
them
who
had
been
borne
of
woemen
;
but
that
no
man
had
been
borne
before
that
time
,
greater
then
hee
;
thereby
leauing
men
in
liberty
,
to
thinke
that
others
,
might
be
equall
to
him
.
And
out
of
this
general
sentence
,
he
brought
that
exception
which
was
fit
,
saying
,
that
the
least
of
the
kingdome
of
heauen
was
greater
then
he
.
And
although
some
vnderstand
thereby
the
least
of
the
Angells
,
who
are
blessed
in
heauen
;
yet
the
more
certaine
exposition
is
(
as
we
haue
said
before
)
that
he
vnderstood
him
who
was
the
least
,
by
humility
,
which
is
,
that
Saint
of
Saints
;
and
he
who
is
the
fountaine
of
all
sanctity
,
of
whom
Saint
Iohn
Baptist
himselfe
said
,
that
he
was
not
worthy
to
vntie
the
latchet
of
his
shoo
.
Wee
also
must
follow
this
rule
of
prudence
in
praising
men
,
who
are
praise
worthy
.
For
if
we
praise
men
for
the
loue
of
God
,
&
being
moued
by
charity
as
wee
ought
;
the
same
charity
will
tell
vs
,
that
we
must
doe
it
without
offending
any
body
,
and
that
so
wee
must
comfort
,
and
honour
some
with
our
praise
,
as
that
wee
doe
not
offend
,
or
dispraise
others
by
sleighting
their
vertues
.
The
last
rule
which
wee
are
to
hold
is
that
wee
praise
men
,
euen
although
they
be
Saints
,
with
moderation
,
and
temperance
,
&
in
modest
wordes
;
in
such
sorte
that
wee
exceed
not
the
limits
,
either
of
truth
,
or
of
necessity
,
by
our
enforcing
,
or
exaggeration
thereof
.
For
if
wee
praise
a
man
,
either
to
make
him
friendly
,
or
to
animate
him
to
the
doing
of
good
,
or
to
perswade
him
to
the
beleefe
of
any
truth
,
or
to
the
practise
of
any
vertue
,
or
to
gaine
credit
for
him
with
other
folkes
;
it
will
be
fit
to
speake
so
well
of
him
as
is
necessary
,
for
the
obtaining
of
that
end
,
which
is
pretended
,
&
to
worke
that
good
effect
which
is
desired
;
and
this
is
sufficient
,
laying
other
praises
and
exaggerations
aside
,
which
neither
are
necessary
,
nor
profitable
to
the
edification
of
others
.
This
moderation
which
wee
ought
to
vse
in
praising
men
,
is
taught
vs
by
the
holy
Scripture
saying
,
doe
not
praise
a
man
,
till
he
be
dead
.
He
doth
not
here
prohibite
all
praise
of
such
as
liue
;
for
it
is
clearly
lawful
,
and
necessary
,
and
pleasing
to
God
,
to
praise
men
,
whilest
they
liue
,
as
we
haue
declared
already
;
and
the
Scripture
it selfe
saith
;
The
faithfull
man
,
shall
be
much
praised
.
But
he
meaneth
,
that
wee
must
not
praise
such
as
are
still
liuing
,
with
a
compleat
and
perfect
praise
,
as
if
they
were
secure
,
and
confirmed
in
the
state
of
grace
,
as
they
are
to
be
,
in
heauen
.
And
so
that
,
doe
not
praise
,
doth
signify
as
the
Greeke
letter
sheweth
;
do
not
beatify
or
pr●clame
any
man
for
blessed
before
his
death
:
which
sentence
grew
into
this
Prouerbe
;
Let
no
man
count
himselfe
happy
before
he
dy
.
And
therfore
wee
are
admonished
by
this
sentence
,
not
to
praise
any
man
,
as
absolutely
blessed
,
or
entirely
happy
in
this
life
:
but
when
was
say
he
is
happy
,
wee
are
to
vnderstand
it
with
this
condition
or
limitation
;
that
he
is
happy
according
to
the
present
iustice
,
wherin
he
liues
;
or
happy
according
to
his
present
state
and
disposition
:
and
,
in
fine
,
that
he
is
happy
in
hope
.
For
as
long
as
a
man
liueth
,
it
is
euer
fit
for
him
to
be
affraid
of
falling
,
and
to
be
in
doubt
of
perseuering
.
Yet
this
takes
not
from
vs
,
but
that
wee
may
praise
good
men
;
but
onely
that
our
praise
of
them
must
be
moderate
,
as
of
men
who
may
faile
in
the
course
of
vertue
,
wherin
they
are
;
&
may
fall
vpon
that
sinne
in
which
they
are
not
;
til
the
good
end
of
a
happy
death
,
doe
secure
their
vertue
,
&
ratify
their
good
life
.
This
did
S.
Ambrose
declare
in
these
words
;
He
is
not
instantly
happy
,
who
hath
now
no
sinne
in
his
soule
;
for
it
is
not
said
without
cause
,
that
we
must
praise
no
man
before
his
death
.
And
it
is
certaine
that
whilest
a
man
liues
,
he
may
faile
;
and
therefore
till
he
dy
,
he
must
not
be
celebrated
with
any
praise
,
as
determinate
and
certaine
,
and
which
cannot
be
reuoked
.
He
,
who
after
the
end
of
a
good
life
,
hath
died
well
,
may
be
iustly
termed
happy
:
for
already
he
enioyeth
the
society
of
the
blessed
,
with
a
security
,
which
is
perfect
.
THE
XXV
.
CHAPTER
.
Of
the
rules
,
which
they
are
to
keepe
,
who
are
praised
;
that
so
they
may
be
at
no
preiudice
,
but
receiue
profit
thereby
.
THey
who
praise
others
,
are
to
obserue
those
rules
,
wherof
I
haue
spoken
.
Let
vs
now
say
somewhat
,
of
the
rules
which
are
to
be
kept
by
them
,
who
are
praised
;
remitting
the
rest
to
some
other
place
.
The
first
rule
is
,
that
a
man
(
for
as
much
as
concernes
himselfe
,
that
is
to
say
,
his
owne
honour
,
his
estimation
and
his
comfort
)
must
not
desire
or
seeke
the
praise
of
men
.
For
to
desire
praise
vpon
these
reasons
,
and
for
this
end
is
a
vaine
and
vitious
thing
,
which
spotteth
,
and
defileth
the
heart
of
man
,
and
disquieteth
and
disturbeth
it
,
and
maketh
it
subiect
to
euery
change
.
For
as
all
human
thinges
are
subiect
to
alteration
;
and
one
man
praiseth
,
and
another
man
dispraiseth
;
one
exalteth
,
and
another
abaseth
;
one
honoureth
,
and
another
dishonoureth
his
neighbour
:
from
hence
it
groweth
,
that
the
miserable
heart
,
which
loueth
praise
,
is
now
cheerfull
,
and
then
sad
;
now
refreshed
&
them
dismaied
;
and
neuer
doth
enioy
strength
or
rest
.
On
the
other
a
man
who
cares
not
for
the
praises
of
men
,
but
despiseth
and
auoides
them
;
and
,
for
his
part
,
desireth
onely
to
be
approoued
,
and
praised
by
Almighty
God
,
whose
iudgment
is
right
,
and
vpon
whose
approbation
and
praise
,
our
saluation
dependeth
,
and
who
contents
himselfe
with
this
testimony
,
doth
proceed
like
a
iust
man
,
who
loueth
true
iustice
,
and
not
vanity
;
and
so
keepes
his
heart
quiet
,
and
firmely
set
vpon
goodnes
,
because
he
resteth
himself
vpon
God
,
who
is
not
subiect
to
any
change
.
So
saith
Saint
Chrysostome
.
The
wicked
man
is
delighted
with
the
praises
of
men
,
and
though
he
haue
not
the
vertue
,
for
which
he
is
praised
,
yet
he
holds
his
peace
,
and
is
glad
of
it
.
But
the
iust
man
flies
from
praise
,
and
though
he
haue
that
vertue
for
which
they
praise
him
,
&
though
he
know
thereby
,
that
he
who
praised
him
,
said
true
;
yet
still
he
hath
no
minde
to
be
praised
.
And
in
another
place
,
the
same
Saint
saith
;
Nothing
makes
men
so
vaine
,
and
light
,
as
the
appetite
of
glory
,
&
of
the
praise
of
men
,
and
so
nothing
maketh
them
so
firme
and
constant
,
and
strong
,
as
the
contempt
of
all
the
honour
,
and
praise
of
this
world
.
But
now
since
it
is
not
lawfull
to
like
the
praises
of
men
for
his
owne
honour
,
and
temporal
comfort
;
let
vs
see
,
whether
it
be
lawfull
for
him
to
like
,
and
desire
them
for
the
animating
,
and
encouraging
himselfe
thereby
,
to
the
exercise
of
vertue
.
We
therfore
say
first
,
that
this
may
bee
lawfull
in
some
case
,
and
with
some
moderation
;
as
namely
for
a
man
,
who
is
in
affliction
,
or
desolation
to
desire
that
men
may
comfort
him
;
putting
him
in
minde
of
the
good
he
hath
done
,
or
of
the
fruite
which
hath
followed
vpon
his
actions
,
or
by
his
example
or
instruction
:
that
so
he
may
not
be
dismaied
with
his
affliction
;
and
if
he
be
dismaied
,
that
he
may
take
heart
:
not
admitting
of
that
praise
with
any
meaning
to
dwell
therein
;
but
as
a
receipt
of
physicke
,
wherewith
to
cure
his
infirmity
,
and
weaknes
;
and
to
induce
himselfe
the
better
to
serue
God
,
for
what
God
is
,
and
for
the
accomplishment
of
his
holy
will
.
As
King
Ezechias
did
,
who
being
in
the
extreamity
of
sicknes
,
and
much
afflicted
with
the
approach
of
death
,
did
for
the
increase
of
his
confidence
in
God
,
and
for
the
comfort
of
his
soule
,
and
the
redresse
of
his
desolation
,
commemorate
to
God
himself
,
the
good
deedes
he
had
done
,
saying
thus
;
I
beseech
thee
,
ô
Lord
remember
how
I
haue
liued
,
and
conuersed
before
thee
,
with
truth
,
and
without
all
hypocrisy
or
dissimulation
;
&
how
in
all
things
which
concerned
thy
Religion
,
I
haue
serued
thee
with
the
intire
affection
of
my
heart
;
not
honouring
any
other
God
,
but
thee
,
who
art
the
true
God
;
and
how
I
haue
performed
these
good
workes
which
thou
hast
commaunded
.
In
this
sort
the
good
afflicted
King
,
acknowledging
that
all
the
good
things
which
he
had
done
,
were
the
gifts
of
God
,
and
referring
them
all
to
him
,
reduced
them
to
his
memory
,
and
presented
them
before
almighty
God
;
not
resting
and
relying
vpon
them
;
but
vpon
the
mercy
and
grace
of
God
;
by
meanes
whereof
he
had
wrought
them
:
&
he
did
it
to
the
end
that
he
might
erect
himselfe
to
some
good
hope
;
and
to
comfort
his
sad
heart
.
And
so
it
may
be
lawfull
for
an
afflicted
man
,
with
the
same
intention
,
and
to
the
same
end
,
to
like
and
accept
of
being
assisted
by
this
meanes
of
the
pious
,
and
confortable
speech
of
his
neighbour
.
Secondly
we
say
,
that
although
this
manner
of
praise
may
be
lawfully
accepted
with
this
moderation
:
yet
it
is
not
conuenient
to
desire
,
or
procure
it
;
because
there
are
many
better
meanes
than
this
,
whereby
to
be
animated
,
and
induced
to
vertue
;
and
by
reason
of
danger
which
there
is
,
in
louing
humane
praise
,
and
the
honour
which
growes
therby
;
and
of
making
value
,
and
taking
complacence
in
himselfe
,
and
so
grow
to
do
well
for
the
honours
sake
.
And
because
this
inconuenience
and
hurt
groweth
ordinarily
vpon
them
who
desire
to
be
praised
for
this
end
;
Saint
Gregory
condemnes
it
,
saying
;
It
as
a
thing
which
belongeth
to
arrogant
persons
,
and
giuen
to
vanity
,
when
they
desire
to
be
animated
to
doe
well
,
by
the
praises
of
others
.
And
preachers
and
instructers
of
others
,
who
for
this
reason
desire
praise
,
are
dismaied
,
when
they
are
not
praised
;
and
being
ambitious
louers
of
humane
honour
and
fauour
,
they
will
defend
and
excuse
themselues
saying
,
that
it
is
lawfull
for
them
to
desire
it
,
for
the
good
which
they
receiue
by
humane
praise
;
and
for
this
,
they
shew
their
abilities
,
and
will
be
praised
for
them
,
to
the
end
that
by
meanes
of
this
praise
,
they
may
growe
more
in
vertue
.
Whereby
certainly
they
deceiue
themselues
,
and
so
by
meanes
of
this
errour
,
that
distemper
increaseth
in
them
,
by
which
they
loue
and
desire
the
praise
of
men
.
But
the
true
seruants
of
God
,
are
free
from
this
vanity
;
for
although
they
labour
by
their
vertues
,
to
equal
the
praises
,
wherewith
men
celebrate
the
same
,
yet
they
desire
not
to
be
praised
by
men
,
but
they
despise
praise
,
with
their
heart
;
and
for
asmuch
as
concerneth
themselues
they
flie
from
it
with
great
earnestnes
.
Thus
saith
Saint
Gregory
.
Whereupon
it
followeth
clearly
,
that
it
is
not
conuenient
,
for
the
end
of
profiting
our selues
,
to
desire
the
praise
of
men
,
by
reason
of
the
deceit
,
and
danger
which
lyeth
hid
therein
,
that
wee
may
not
perhaps
doe
it
for
any
true
necessity
,
but
for
vanity
;
and
not
for
the
true
profit
of
our
soules
,
but
to
the
preiudice
thereof
.
The
intention
&
end
for
which
wee
may
lawfully
desire
,
or
admit
of
praise
,
is
for
the
good
of
our
neighbours
;
to
the
end
that
by
the
conceit
,
and
good
opinion
,
which
they
haue
of
our
life
and
doctrine
,
they
may
grow
the
better
by
vs
;
edifying
themselues
by
our
good
example
,
and
inducing
themselues
to
the
loue
of
vertue
,
by
meanes
of
our
aduice
and
counselle
,
or
of
our
gouernment
,
or
doctrine
.
So
saith
the
glorious
Saint
Augustine
.
He
who
worketh
according
to
vertue
desireth
not
praise
:
but
yet
praise
ought
to
follow
him
,
who
worketh
well
;
to
the
end
that
it
may
profit
them
,
who
praise
,
by
encouraging
themselues
to
the
vertues
,
which
they
praise
.
But
howsoeuer
it
be
lawfull
to
desire
praise
for
this
end
,
because
in
this
case
,
it
is
not
praise
which
is
loued
and
desired
,
but
the
profit
of
their
neighbours
;
yet
the
better
and
more
secure
way
,
and
that
which
hath
been
vsed
by
the
Saints
,
is
;
not
to
procure
or
desire
,
euen
for
this
very
end
,
to
be
praised
by
men
;
nor
that
men
should
publish
his
vertues
and
celebrate
him
for
the
same
,
least
some
vanity
or
othe●…
giue
it selfe
to
his
soule●
but
that
he
leaue
it
to
Gods
prouidence
,
that
so
he
may
doe
therein
,
as
he
shall
thinke
most
fit
,
and
desiring
(
for
as
much
as
concernes
himself
)
that
he
be
not
praised
.
The
thing
which
he
is
to
doe
,
is
that
he
labour
hard
,
and
bee
watchfull
in
doing
good
&
holy
workes
;
&
in
giuing
good
example
in
all
thinges
,
and
vsing
holy
discourse
,
&
teaching
sound
doctrine
,
and
giuing
wholsome
aduice
,
and
desiring
,
that
the
men
who
shall
happen
to
see
his
good
workes
,
and
to
heare
his
good
wordes
,
may
be
stirred
vp
to
know
,
that
God
is
the
Author
of
them
,
and
may
praise
him
for
them
,
and
be
induced
to
serue
him
,
performing
not
onely
those
workes
which
he
doth
and
teacheth
,
but
others
which
may
be
much
better
.
And
when
he
shall
find
or
vnderstand
,
that
men
praise
him
,
for
what
he
doth
,
let
him
enter
into
his
owne
heart
,
and
despise
himselfe
through
the
knowledge
he
hath
of
his
sinnes
;
for
which
he
deserueth
all
contempt
;
and
let
him
hold
himselfe
vnworthy
of
such
praise
,
for
hauing
offended
God
,
who
was
the
principall
Author
of
those
good
workes
.
And
let
him
desire
,
that
men
,
forgetting
or
despising
him
,
as
he
deserueth
,
may
giue
the
praise
and
glory
of
those
good
workes
of
God
.
To
this
are
wee
aduised
by
Saint
Augustine
,
in
these
wordes
.
The
praise
which
is
giuen
to
a
iust
man
,
for
the
good
he
doth
,
he
must
instantly
referre
to
God
;
desiring
that
his
diuine
Maiesty
,
who
is
the
Authour
of
that
good
worke
,
may
be
praised
for
it
;
for
the
men
who
are
good
,
haue
not
their
being
so
,
from
themselues
,
but
from
God
.
And
when
men
praise
vs
,
let
vs
reforme
those
praises
,
giuing
all
to
God
,
who
gaue
vs
that
goodnes
,
which
is
praised
by
men
.
And
in
an
other
place
,
the
same
Saint
saith
,
when
thou
shalt
be
praised
,
despise
thy selfe
,
and
desire
that
he
may
be
praised
in
thee
,
who
worketh
in
thee
,
the
good
thou
doest
;
and
so
thou
must
not
doe
good
thinges
for
thine
owne
praise
,
but
for
the
praise
of
that
Lord
,
of
whom
thou
didst
receiue
the
good
thou
doest
.
And
heerwith
wee
will
conclude
the
rules
which
are
to
be
obserued
,
both
by
such
as
praise
,
and
such
as
are
praised
.
And
so
also
will
wee
conclude
our
discourse
,
concerning
those
thinges
which
belong
to
the
most
sweet
vertue
of
Benignity
,
and
which
in
summe
are
these
.
To
do
good
to
our
neighbours
with
liberality
,
&
with
a
willing
minde
;
To
graunt
them
with
ease
,
what
they
aske
;
To
condescend
to
them
in
things
lawfull
;
To
conuerse
affably
and
sweetly
;
and
both
in
countenance
and
wordes
,
to
be
cheerfull
;
To
indure
meekly
the
defects
of
others
;
To
reprehend
them
with
loue
;
To
pardon
them
with
mercy
;
To
impose
commaundments
vpon
such
as
are
subiect
,
which
they
may
obey
with
gust
;
and
to
impose
burdens
on
them
which
they
may
carry
with
ease
;
To
be
curteous
and
wel
mannered
;
And
to
praise
the
vertue
of
others
for
the
comfort
,
&
edification
and
spiritual
profit
of
our
neighbours
.
By
the
practise
of
this
vertue
,
wee
shall
growe
most
like
to
God
,
who
is
most
Benigne
;
and
we
shall
become
acceptable
to
his
most
pitteous
heart
,
and
moreouer
we
shall
prooue
pleasing
and
agreeable
to
good
men
,
for
their
edification
;
&
more
tolerable
to
wicked
men
,
for
the
conuersion
and
winning
of
their
soules
to
God
.
And
hereby
wee
shall
also
mortify
those
inclinations
in
vs
,
which
are
contrary
to
Benignity
,
and
so
obtaine
victory
ouer
our selues
;
and
we
shall
exercise
many
most
excellent
acts
of
other
vertues
,
which
carry
relation
,
and
respect
to
Benignity
;
and
wee
shall
obtaine
great
peace
&
quietnes
of
heart
,
wherby
we
may
the
better
be
disposed
to
communicate
with
Almighty
God
,
by
meanes
of
Prayer
,
and
Contemplation
.
And
finally
,
if
wee
will
exercise
Benignity
towards
our
neighbours
,
we
shall
haue
more
〈◊〉
experience
of
the
Benignity
of
God
,
through
the
abundant
gift
of
spiritual
graces
and
comforts
,
which
he
will
impart
to
vs
.
And
aboue
all
thinges
,
wee
shall
be
enabled
heerby
,
to
performe
his
holy
wil
;
therby
doing
that
which
he
comaundeth
vs
,
by
his
Blessed
Apostle
saying
,
Ephes.
4.
Be
you
Benigne
one
towards
another
;
Be
mercifull
,
hauing
compassion
of
one
anothers
misery
;
and
pardoning
all
iniuries
to
one
another
,
in
such
sort
as
God
hath
pardoned
vs
,
by
the
vertue
and
merit
of
Christ
our
Lord
.
FINIS
.