PART
I.
CHAP.
I.
What
Devotion
is
.
DEVOTION
is
not
a
Subject
to
be
defin'd
,
according
to
Rules
;
it
belongs
more
properly
to
the
Closet
than
the
Schools
,
and
pious
Souls
,
though
ignorant
,
will
instruct
us
better
in
the
matter
,
than
the
most
learned
ones
,
that
have
no
Conscience
.
But
however
,
the
Schools
that
concern
themselves
with
every
thing
,
have
undertaken
to
define
Devotion
,
as
well
as
all
the
rest
:
some
of
them
,
by
,
a
tender
Mollification
of
the
heart
,
and
a
mind
that
is
mov'd
:
others
,
by
,
that
inward
Consolation
that
the
faithful
feel
in
their
exercises
of
piety
:
others
say
it
is
,
that
Joy
and
readiness
of
heart
,
with
which
the
Saints
are
carried
to
the
Service
of
God
.
Some
make
it
to
consist
,
in
Pleasures
inconceivable
and
full
of
glory
,
that
fill
the
Saints
,
and
make
them
say
,
My
soul
is
satisfied
,
as
it
were
with
marrow
and
fatness
:
and
others
in
Desires
and
Longings
.
Upon
all
this
I
say
,
it
may
,
perhaps
,
be
rashness
to
attempt
to
define
what
we
cannot
well
express
;
for
this
is
of
the
number
of
those
things
that
cannot
well
be
conceived
,
but
by
those
that
feel
it
,
or
if
conceived
,
yet
cannot
be
sufficiently
set
forth
:
at
least
it
cannot
be
defin'd
by
any
one
word
,
or
any
single
movement
of
the
Soul
;
for
't
is
it self
a
Compound
of
the
several
kinds
of
movements
,
and
is
made
up
of
very
different
Sentiments
or
Senses
:
it
has
its
Desires
and
its
Distrusts
,
Hopes
and
Fears
,
Love
and
Hatred
,
Joy
and
Sorrow
,
Ardor
,
Zeal
,
Alacrity
and
Transports
.
It
has
Desires
;
for
every
Soul
truly
devout
,
does
earnestly
desire
to
be
at
peace
,
and
one
with
God
.
When
shall
I
enter
there
(
says
she
)
and
appear
before
the
presence
of
God
?
As
the
Hart
desireth
the
Water
brooks
,
so
longeth
my
Soul
after
thee
,
O
God
.
It
has
its
Distrusts
;
for
a
good
Soul
is
in
perpetual
fear
of
being
unworthy
to
possess
those
graces
it
desires
so
earnestly
;
she
cries
,
with
the
Centurion
,
to
our
Lord
,
I
am
not
worthy
thou
should'st
enter
under
my
roof
;
and
if
she
is
in
possession
of
her
God
,
she
is
afraid
of
losing
him
,
and
watches
even
whilst
she
sleeps
,
lest
any
thing
should
take
from
her
,
her
well
beloved
.
There
is
also
Fear
in
the
composition
of
this
Vertue
;
for
when
a
Soul
is
fallen
into
any
grievous
sin
,
the
presence
of
God
amazes
her
,
and
she
is
terrified
at
his
great
Majesty
;
and
even
in
Innocence
,
a
Soul
truly
devout
,
never
presents
it self
before
its
God
,
without
remembring
,
that
the
Angels
tremble
in
his
presence
,
and
saying
,
Oh
how
dreadful
is
this
place
,
surely
the
Lord
is
in
it
!
Love
also
has
its
share
,
and
one
may
almost
say
,
Love
is
the
source
and
spring
of
all
Devotion
:
in
considering
both
the
beauty
and
the
goodness
of
God
,
the
Soul
is
moved
with
a
violent
desire
and
longing
after
union
with
him
,
and
cries
out
with
the
Spouse
,
Let
him
kiss
me
with
the
kisses
of
his
mouth
,
for
his
love
is
pleasanter
than
wine
.
Hatred
also
will
come
in
;
for
a
faithful
Soul
cannot
love
God
,
without
renouncing
the
love
of
it self
,
and
hating
the
World
,
whose
love
is
incompatible
with
that
of
God
.
Joy
also
is
a
great
Ingredient
in
this
composition
;
and
therefore
the
Wise
man
saith
,
The
heart
of
the
just
is
a
continual
feast
;
Thou
hast
put
more
joy
into
my
heart
,
says
David
,
than
the
wicked
have
in
their
abundance
.
My
heart
rejoyced
,
and
my
tongue
was
glad
,
therefore
my
soul
shall
rest
in
peace
.
But
yet
we
must
own
,
this
Light
is
not
altogether
pure
and
unmixt
,
Devotion
has
its
Sadnesses
amidst
its
Joys
,
and
oftimes
sighs
at
the
remembrance
of
its
infirmities
and
failings
.
In
fine
,
a
very
lively
Readiness
and
Ardor
enters
in
and
seems
to
be
the
body
of
Devotion
,
and
is
that
which
appears
most
in
a
faithful
Soul
.
She
has
inconceivable
Pleasure
and
Transports
also
in
her
exercises
of
Piety
,
she
hears
the
Word
,
she
prays
,
she
reads
,
she
meditates
and
communicates
,
just
as
she
does
the
things
of
the
world
she
most
delights
in
.
She
flies
to
these
performances
with
abundance
of
joy
,
and
performs
them
with
abundance
of
ease
.
These
are
,
I
think
,
the
movements
that
make
up
Devotion
;
but
we
must
needs
remember
that
they
are
not
always
in
the
same
degree
,
even
in
the
same
persons
.
Some
of
these
Sentiments
are
always
uppermost
;
at
one
time
Joy
prevails
,
and
at
another
Sorrow
;
sometimes
great
Transports
,
and
at
others
,
Longings
.
And
hence
it
comes
,
if
you
consult
the
Saints
about
the
nature
of
Devotion
,
that
they
will
give
you
very
different
Answers
;
for
all
will
tell
you
what
they
feel
themselves
,
and
each
of
them
perhaps
has
differing
Sentiments
.
And
sometimes
too
,
it
happens
that
one
and
the
same
Soul
finds
her
Devotion
different
at
several
times
,
each
of
the
foresaid
movements
reigning
in
its
turn
;
today
a
Christian
shall
be
full
of
hope
of
some
great
good
in
prospect
,
tomorrow
full
of
joy
for
the
possession
of
it
:
to
day
,
reigns
sadness
for
his
sins
,
and
at
another
time
desires
and
longings
:
and
all
these
changes
happen
according
to
the
several
states
and
conditions
in
which
the
Soul
finds
itself
,
and
according
to
the
different
prospects
Meditation
furnishes
it
with
all
;
considering
God
sometimes
,
with
respect
to
his
Love
and
Mercy
,
sometimes
with
respect
to
his
Severity
and
Justice
:
sometimes
also
he
will
look
on
his
Conscience
on
that
side
where
't
is
strongliest
fortified
,
and
sometimes
where
't
is
weakest
,
and
this
will
cause
a
change
in
the
movements
of
his
Devotion
:
Lightness
and
Joy
it self
,
which
seems
to
be
the
very
soul
of
Devotion
,
is
not
always
inseparable
from
it
;
for
sometimes
the
best
of
Souls
find
themselves
clog'd
,
and
dull
,
and
very
sad
,
but
when
the
heavy
Fit
is
over
,
and
lightsomness
returns
again
,
they
find
themselves
sharply
aggrieved
for
having
wanted
it
at
all
.
MEDITATION
.
Alas
,
my
Soul
,
how
ignorant
art
thou
of
heavenly
things
!
The
natural
man
receives
not
the
things
that
be
of
God
,
1
Cor
.
2.14
for
they
are
foolishness
to
him
.
These
are
those
deep
Abysses
that
thou
canst
not
sound
:
thy
light
is
but
as
darkness
.
But
't
is
not
yet
so
strange
thou
shouldst
not
understand
those
heavenly
things
that
God
hath
reserved
to
himself
,
and
hath
as
it
were
enclosed
in
his
own
bosom
,
since
thou
art
ignorant
of
what
God
does
in
thee
thy self
,
and
dost
not
know
the
heavenly
things
that
are
in
thine
own
heart
.
Vain
and
haughty
as
thou
art
,
and
proud
of
those
advantages
that
Nature
hath
bestowed
on
thee
above
all
other
Creatures
visible
!
Thou
sayst
thou
art
an
Angel
incarnate
,
say
rather
that
thou
art
an
Angel
imprisoned
in
a
sad
and
dark
abode
,
that
knowest
but
in
part
,
and
seest
but
in
part
,
obscurely
,
and
as
in
a
glass
,
and
through
a
veil
darkned
with
flesh
and
blood
.
PRAYER
.
O
my
God
,
Father
of
lights
,
from
whom
comes
every
good
and
perfect
gift
,
Open
mine
eyes
that
I
may
see
the
wonders
of
thy
Law
;
I
am
a
Stranger
and
a
Sojourner
on
earth
,
Oh
hide
not
thy
Commandments
from
me
:
I
am
in
quest
of
what
Devotion
is
,
but
cannot
possibly
discover
it
,
without
thy
aid
;
I
shall
in
vain
seek
for
it
in
another's
works
,
if
I
do
not
find
it
in
my
own
heart
:
it
is
a
depth
and
who
can
fathom
it
?
I
find
not
what
I
seek
for
,
there
,
and
where
then
shall
I
find
it
?
Oh
I
will
find
it
then
in
thee
my
God
,
who
art
indeed
the
source
of
what
I
seek
for
.
Fill
then
my
heart
with
flames
of
Zeal
and
Piety
,
that
so
my
soul
may
have
no
need
of
studying
any
thing
besides
it self
,
to
know
what
true
Devotion
is
;
and
when
't
is
known
,
that
it
may
love
it
infinitely
it self
,
and
make
it
be
beloved
of
others
also
.
Oh
let
it
shine
in
all
my
actions
,
and
in
all
my
words
,
like
a
bright
lamp
,
to
lighten
all
my
Neighbours
,
and
enkindle
in
their
hearts
the
holy
flames
of
pure
Devotion
!
Amen
.
CHAP.
II
.
Of
the
Effects
of
Devotion
.
IN
speaking
of
the
nature
of
Devotion
in
the
foregoing
Chapter
,
we
have
insinuated
all
its
Effects
;
but
it
may
not
be
unprofitable
to
enlarge
our selves
a
little
farther
hereupon
;
these
Effects
well
understood
will
lead
us
to
the
knowledge
of
their
Cause
,
and
will
serve
as
a
touch-stone
,
as
it
were
,
for
the
good
Souls
to
try
thereby
the
purity
and
progress
of
their
Devotion
.
The
first
of
these
effects
,
is
a
vehement
desire
of
conversing
with
God
,
and
pouring
out
its
sorrows
and
concerns
into
his
bosom
;
of
hearing
his
Word
,
and
receiving
the
Gages
of
his
love
in
his
most
holy
Sacraments
.
You
see
these
movements
in
David
when
he
sighed
after
Gods
house
,
and
thought
nothing
more
insupportable
in
all
his
exile
,
than
his
being
remov'd
from
the
Courts
of
the
Lords
house
:
he
is
jealous
even
of
the
Swallows
blest
condition
,
that
find
themselves
a
nest
therein
:
he
would
be
Porter
to
that
house
,
and
be
content
never
to
leave
it
.
My
soul
,
says
he
,
longeth
after
thy
Courts
;
One
thing
have
I
desir'd
of
God
,
which
I
will
require
,
even
that
I
may
dwell
in
the
house
of
God
all
the
days
of
my
life
:
he
owns
that
the
hopes
of
meeting
with
God
again
within
his
house
,
supported
him
from
falling
into
despair
,
I
should
utterly
have
fainted
,
if
I
had
not
verily
believed
to
have
seen
the
goodness
of
the
Lord
in
the
land
of
the
living
.
A
faithful
Soul
hath
no
less
passionate
desires
to
be
in
private
with
her
God
,
than
David
had
to
be
with
him
in
publick
in
his
Temple
:
she
looks
upon
all
time
as
lost
that
she
is
oblig'd
to
give
unto
the
World
,
and
when
she
can
break
loose
from
its
affairs
,
she
runs
into
Gods
bosom
,
as
the
dry
Hart
unto
the
Water-brooks
;
as
the
sad
Miser
to
the
search
of
gain
,
or
as
the
Courtier
,
at
the
hour
and
place
,
to
see
his
Prince
,
and
to
be
seen
,
and
to
receive
of
him
considerable
favours
.
The
second
Effect
,
is
a
Joy
that
we
may
call
inconceivable
:
the
Faithful
in
his
Devotions
feels
his
heart
enlarged
;
the
Holy
Ghost
dwells
there
with
all
the
riches
of
his
grace
,
and
all
the
treasures
of
his
consolations
.
He
that
shall
ask
this
Soul
,
why
she
is
so
content
,
it
may
be
,
shall
receive
no
answer
from
her
;
but
the
true
cause
of
it
is
this
,
that
God
has
spread
abroad
in
her
his
sweet
and
saving
influences
,
that
are
accompanied
continually
with
full
Felicity
.
The
Pleasure
that
the
Miser
finds
in
counting
up
his
Riches
,
the
Ambitious
tastes
in
hoping
for
new
Honors
,
or
the
Voluptuous
find
in
his
Excesses
and
Debauches
,
are
dull
insipid
pleasures
in
comparison
of
those
a
Soul
truly
devout
finds
in
her
communicating
with
God
.
It
is
a
Sea
where
all
the
troubles
and
afflictions
of
the
flesh
are
overwhelmed
;
the
persecuted
find
their
refuge
there
,
the
poor
their
wealth
,
the
sick
their
health
,
the
despis'd
their
glory
,
the
humble
ones
their
exaltation
;
in
a
word
,
the
most
miserable
find
a
general
forgetfulness
of
all
their
miseries
:
't
is
there
a
soul
disgusted
with
the
world
,
meets
with
that
true
repose
that
makes
him
look
without
envy
,
and
even
with
pity
,
on
the
cruel
agitations
of
those
Worldlings
that
are
fastned
to
Ixion's
Wheels
,
and
Sisyphus's
stones
;
that
is
,
those
restless
labours
that
return
perpetually
,
and
never
know
an
end
.
And
hence
proceeds
a
third
Effect
of
Devotion
,
and
that
is
,
a
forgetfulness
of
the
World
:
when
the
Faithful
shuts
his
Closet-door
we
may
say
he
shuts
his
door
to
all
the
World
;
and
says
within
himself
,
get
ye
behind
me
worldly
Thoughts
,
Objects
of
Vanity
withdraw
,
and
come
not
near
me
in
this
place
:
let
me
enjoy
in
peace
this
place
of
Refuge
,
and
let
me
here
entirely
give
my self
to
God
:
The
faithful
dies
on
this
sort
every
day
,
for
Death
it self
not
more
defaces
worldly
Images
,
than
does
Devotion
,
when
it
withdraws
a
Christian
Soul
out
of
the
Commerce
of
the
World
.
This
Soul
can
truly
say
,
The
world
is
crucified
to
me
and
I
to
it
,
it
is
not
I
that
live
,
but
Jesus
Christ
my
Lord
that
liveth
in
me
;
and
the
life
that
I
live
,
is
in
the
faith
of
the
Son
of
God
,
that
hath
loved
me
,
and
given
himself
a
ransom
for
me
.
We
need
not
wonder
if
the
World
gives
place
that
very
moment
,
for
I
suppose
't
will
find
but
little
entertainment
in
a
Soul
prepared
as
I
have
been
describing
.
God
will
take
up
this
heart
,
of
which
he
hitherto
possessed
but
a
share
,
for
a
heart
truly
devout
,
plunges
it self
(
if
we
may
speak
so
)
wholly
into
God
,
and
God
for
his
part
wholly
enters
into
it
.
If
,
in
this
state
,
he
casts
his
Eyes
upon
the
World
,
he
looks
upon
it
as
below
,
and
with
an
air
of
contempt
.
Alas
,
says
he
,
what
are
the
Riches
,
Honours
,
and
Advantages
,
that
do
so
often
end
in
everlasting
death
,
to
the
Riches
God
affords
me
here
within
,
nay
to
my
God
himself
whom
I
possess
with
so
much
pleasure
?
these
earthly
goods
shall
soon
be
lost
,
but
I
shall
never
lose
this
Sovereign
good
,
that
filleth
me
within
;
and
Death
that
shall
despoil
the
living
of
their
Pomp
,
shall
cloath
me
with
new
Honours
,
and
fresh
Glories
.
A
fourth
Effect
,
is
Sprightliness
and
lively
Joy
in
running
and
advancing
to
the
exercises
of
Piety
.
A
General
of
an
Army
flies
to
the
Battel
,
when
he
sees
the
Conquest
certain
;
but
the
faithful
One
has
other
sort
of
wings
,
that
make
him
fly
whither
Devotion
calls
him
:
he
knows
not
what
that
Heaviness
and
Languor
means
,
that
keeps
back
those
who
are
called
to
labour
;
he
is
not
of
the
slothful's
mind
,
that
turns
upon
his
Bed
,
as
a
door
upon
it
's
hinges
,
and
contends
with
sleep
and
laziness
,
with
design
to
be
overcome
.
The
true
Devout
,
is
one
of
those
Eagles
,
of
which
our
Lord
spoke
,
where
the
Carcase
is
,
thither
also
will
the
Eagles
be
gathered
together
.
He
knows
that
he
shall
find
his
Saviour
,
dead
heretofore
,
but
now
alive
,
either
within
the
Temple
,
or
his
Closet
;
thither
he
flies
with
the
rapidity
of
an
hungry
Eagle
,
and
nothing
possibly
can
stop
his
course
;
Friends
,
Enemies
,
Employs
,
Business
,
Intreaties
,
Threatnings
,
Fears
,
Dangers
,
he
will
surmount
all
Obstacles
,
that
set
themselves
to
hinder
him
.
Another
Effect
,
is
a
certain
Exaltation
of
Soul
,
that
I
can
find
no
other
name
for
,
than
a
kind
of
Extasie
,
by
which
the
Soul
is
ravish'd
,
as
it
were
out
of
its
self
;
it
is
so
fixt
on
Contemplation
of
celestial
Objects
,
that
it
not
only
has
no
farther
intelligence
with
earthly
things
,
but
it
has
also
lost
its
Senses
,
has
no
more
Ears
,
nor
Eyes
,
and
neither
sees
nor
hears
any
longer
.
S.
Peter
whilst
he
prayed
,
saw
the
Heavens
open'd
,
and
a
Sheet
tied
at
four
corners
,
let
down
to
the
Earth
:
S.
Paul
in
prayer
was
ravish'd
up
to
the
third
Heaven
:
and
true
Devout
ones
have
even
to
this
day
their
Extasies
:
they
see
the
Heavens
opened
with
St.
Stephen
,
and
they
are
carried
thither
with
S.
Paul
,
for
they
enter
into
secret
Commerce
and
Intelligence
with
God
:
The
Soul
is
so
taken
up
herein
,
that
she
sees
nothing
of
what
passes
without
,
and
employing
all
her
might
in
contemplating
upon
God
,
it
is
not
strange
if
she
has
nothing
left
for
other
Objects
.
Blessed
are
those
(
saith
great
S.
Basil
)
that
are
wholly
busied
in
contemplating
this
true
Beauty
;
for
being
fastned
there
,
by
the
bonds
of
Charity
and
heavenly
Love
,
they
forget
both
their
Relations
and
their
Friends
,
their
Houses
and
their
Goods
,
and
even
the
necessities
of
Meat
and
Drink
.
And
why
should
not
this
be
done
in
matters
of
Devotion
,
as
well
as
in
every
thing
besides
?
When
men
are
very
intent
on
Reading
,
clearing
an
Accompt
,
answering
an
Adversary
,
or
the
like
,
a
thousand
Objects
pass
before
their
Eyes
,
which
they
perceive
not
:
a
faithful
Soul
is
so
included
and
collected
in
itself
,
that
't
is
not
easily
diverted
by
whatsoever
passes
:
if
it
prays
,
it
is
wholly
in
Heaven
;
if
it
hears
,
it
is
wholly
fixt
in
suspence
on
the
Tongue
of
the
Speaker
;
if
it
reads
,
its
Heart
is
wholly
where
its
Eyes
are
set
;
if
it
meditates
,
it
is
wholly
swallowed
up
in
its
Subject
?
and
if
the
fluttering
Birds
,
vain
light
Thoughts
,
come
in
to
defile
the
Sacrifice
,
it
does
immediately
,
like
Abraham
,
drive
them
away
with
Anger
.
Thus
I
explain
,
and
thus
conceive
the
Extasies
of
Devotion
.
If
you
will
otherwise
take
that
term
for
those
effectual
Ravishments
,
that
were
the
privileges
of
the
Prophets
,
and
the
Saints
of
the
first
rank
,
I
should
hardly
think
there
were
Examples
of
that
nature
to
be
found
;
I
have
not
faith
enough
to
believe
what
is
said
of
those
Devotions
,
that
elevate
not
only
Souls
,
but
even
Bodies
from
the
Earth
,
and
carry
them
to
the
Clouds
.
The
last
effect
of
Devotion
,
of
which
I
will
speak
,
is
a
certain
kind
of
Fire
that
warms
and
heats
the
Heart
.
One
cannot
well
conceive
this
thing
,
that
has
not
felt
it
,
and
I
cannot
otherwise
give
it
you
,
than
in
the
words
of
the
Saints
:
Did
not
our
hearts
burn
within
us
whilst
he
talked
with
us
,
and
opened
the
Scriptures
?
My
heart
was
hot
within
me
,
while
I
was
musing
,
the
fire
burned
,
and
at
the
last
I
spake
with
my
tongue
.
They
say
the
Devout
Souls
have
oft
been
seen
,
with
their
countenances
as
it
were
inflamed
amidst
their
Devotions
,
which
must
needs
proceed
from
the
heat
of
their
hearts
,
that
spreads
and
shews
it self
upon
the
Face
.
One
may
call
this
Fire
a
fermentation
of
the
spirits
of
Piety
,
which
oftentimes
makes
impressions
,
even
in
the
Eyes
:
and
hence
it
may
be
,
came
that
brightness
of
St.
Stephen
,
of
whom
it
is
said
,
his
Enemies
saw
his
face
,
as
it
had
been
the
face
of
an
Angel
,
his
flaming
zeal
spreading
it self
even
to
his
Eyes
,
and
making
them
appear
sparkling
and
full
of
fire
and
Glory
.
These
Flashes
also
are
not
without
their
Showers
;
this
Fire
,
I
mean
,
is
ordinarily
accompanied
with
tears
,
the
Heart
is
heated
,
swells
and
grows
big
,
and
breaks
in
tenderness
,
and
then
the
Eyes
flow
with
their
tears
.
S.
Austine
represents
himself
in
one
of
these
warm
Fits
,
and
says
,
After
strong
Meditation
had
drawn
out
all
my
misery
from
the
bottom
where
it
was
hid
to
represent
it
to
the
Eyes
of
my
Heart
,
there
was
suddenly
raised
a
mighty
storm
and
tempest
in
me
,
which
was
followed
by
an
excessive
shower
of
tears
.
These
Tears
proceed
not
always
from
sorrow
for
sin
,
but
are
sometimes
caused
by
a
struggling
of
thoughts
,
and
a
confusion
of
good
motions
,
that
throw
the
Soul
into
a
kind
of
a
disorder
,
which
yet
is
sweeter
,
and
much
better
than
the
greatest
Calm
.
MEDITATION
.
How
were
it
to
be
wished
,
that
men
were
but
as
holy
,
as
they
are
eloquent
and
understanding
!
They
make
fine
Pictures
,
but
where
alas
are
their
Originals
?
I
see
the
Characters
of
true
Devotion
are
exceeding
beautiful
and
lovely
:
but
oh
the
more
I
think
hereon
,
the
more
I
am
confounded
:
when
I
consider
what
I
ought
to
be
,
and
then
examine
what
I
am
,
I
think
that
I
am
either
nothing
,
or
only
what
I
should
not
be
:
I
find
within
me
none
of
those
impatient
longings
after
God
,
and
of
conversing
with
him
by
holy
Prayers
,
and
holy
Meditations
.
I
long
indeed
,
but
't
is
not
after
Gods
House
,
nor
yet
for
the
retirement
of
my
Closet
.
Ah
weak
and
feeble
are
those
kind
of
longings
!
I
do
violence
to
my
heart
,
in
withdrawing
it
from
the
Arms
of
this
World
,
to
put
it
into
Gods
hands
.
I
go
into
my
Closet
to
my
Devotions
,
but
't
is
rather
to
acquit
my self
of
a
duty
laid
upon
me
,
than
to
gratifie
my
inclinations
.
Where
is
this
joy
that
I
should
●ast
in
acts
of
Piety
?
Where
are
the
transsports
,
extasies
,
and
flames
,
and
kindlings
of
that
heavenly
fire
,
that
I
have
been
describing
?
All
is
dead
within
me
,
and
if
I
think
to
leave
the
World
when
I
begin
to
enter
in
my
Closet
,
I
find
my self
deceiv'd
,
for
there
it
enters
with
me
.
I
feel
in
exercising
every
faculty
of
my
Soul
a
dreadful
heaviness
,
that
stops
my
flights
,
and
throws
me
to
the
Earth
again
;
all
my
endeavours
upwards
are
but
short
and
weak
,
and
rise
not
half-way
towards
Heaven
.
PRAYER
.
Have
pity
on
my
sad
condition
,
O
my
Father
and
my
God
,
draw
me
and
I
shall
run
after
thee
.
Why
should
I
tarry
in
the
Shades
of
death
?
Raise
me
and
quicken
me
,
thou
Sun
of
righteousness
,
that
carriest
healing
in
thy
wings
;
let
him
that
calls
himself
the
rising
Sun
,
visit
me
from
on
high
in
the
bowels
of
his
mercy
:
let
my
heart
burn
,
when
I
read
thy
Scriptures
,
and
hear
thy
Word
:
let
my
Prayers
be
earnest
,
and
my
Piety
sustained
by
the
force
and
flames
of
thy
strong
love
,
and
of
thy
grace
.
And
,
thou
my
Soul
,
wait
not
for
grace
,
with
arms
across
,
but
go
before
,
and
call
and
say
,
Come
thou
,
Lord
Jesus
come
:
hast
thee
O
God
of
my
Salvation
:
awake
thou
that
sleepest
,
rise
from
the
dead
and
Christ
shall
give
thee
life
.
Chase
hence
this
sloth
,
be
rocked
no
more
upon
this
Bed
of
security
:
banish
this
coldness
,
and
shake
off
this
sluggish
heaviness
:
take
up
the
Eagles
wings
,
and
fly
to
Heaven
,
into
the
bosom
of
thy
Lord
,
where
thou
shalt
find
such
sweets
,
as
thou
hast
never
tasted
,
never
seen
,
or
heard
,
and
such
as
never
entred
thy
Imagination
.
CHAP.
III
.
That
Devotion
is
very
necessary
.
NO
Man
can
doubt
of
the
necessity
of
Devotion
,
that
does
but
understand
,
or
can
express
in
any
tolerable
measure
,
what
it
is
:
Devotion
is
the
Soul
of
the
Soul
,
and
life
of
Piety
;
't
is
that
which
gives
the
price
and
value
to
the
exercises
and
divine
worship
of
a
good
Soul
;
Preparations
are
necessary
to
every
thing
.
The
Orator
that
is
to
speak
in
Publick
gathers
first
his
matter
,
and
then
essays
to
put
it
in
good
form
:
A
Soldier
that
must
fight
,
prepares
his
Arms
and
calls
his
courage
up
:
and
he
that
's
going
to
a
Nuptial
Feast
,
puts
on
his
best
attire
.
Why
then
should
we
present
our selves
to
God
by
Prayer
,
by
Reading
,
or
by
hearing
of
his
Word
,
seeking
his
Aid
,
or
rendring
him
our
Thanks
,
without
the
holy
and
preparatory
dispositions
of
true
Piety
,
that
are
of
so
great
value
in
his
sight
?
We
always
do
that
well
,
which
we
do
heartily
;
and
nothing
can
be
done
to
any
purpose
,
unless
we
make
our selves
parties
concern'd
;
the
Soldier
that
carries
not
his
heart
along
with
him
to
fight
,
will
turn
his
back
before
the
Battel
ends
:
and
the
Orator
whose
mind
is
not
touch'd
with
what
he
says
himself
,
will
never
move
another
.
If
therefore
works
of
the
Tongue
and
Hand
,
will
signifie
so
little
without
the
Heart
,
how
shall
the
Heart
alas
do
any
thing
without
it self
?
'T
is
thus
I
call
the
exercise
of
Piety
and
the
Service
of
God
.
Can
a
Lute
play
that
is
not
scrued
and
set
,
or
can
a
Bow
be
drawn
that
is
not
bent
and
strung
?
The
heart
of
Man
is
as
an
Instrument
or
Lute
,
whose
Musick
charms
the
very
Ears
of
God
,
but
then
it
must
be
tun'd
with
all
its
Vertues
,
as
so
many
strings
,
and
Devotion
must
be
as
it
were
a
kind
of
Soul
to
move
and
actuate
all
the
rest
.
Prayer
is
a
Dart
that
flies
to
Heaven
,
but
't
is
Devotion
only
gives
it
strength
and
wings
.
Prayer
is
a
Sacrifice
,
the
Calves
of
the
Lips
,
and
offering
of
the
Heart
.
One
should
not
willingly
present
to
God
the
common
Victims
,
without
choice
and
without
preparation
;
the
Paschal
Lamb
was
separated
from
the
rest
of
the
flock
four
days
before
it
was
sacrific'd
.
Offer
not
then
to
God
your
Prayers
cold
and
impure
,
but
separate
your
Hearts
from
all
these
worldly
Vanities
,
and
from
the
croud
of
sinful
thoughts
,
if
you
would
have
it
acceptable
in
the
sight
of
God
.
Dead
is
the
Soul
without
Devotion
,
and
the
heart
a
very
carcase
;
what
rashness
were
it
then
to
lay
a
dead
,
corrupted
Beast
before
Gods
sacred
Altars
?
Will
he
not
say
to
those
indevout
Souls
,
I
hate
,
I
despise
your
Feast-days
,
I
will
not
regard
the
Peace-Offerings
of
your
fat
Beasts
,
nor
the
sweet
Perfumes
and
Incense
that
you
offer
me
,
I
cannot
bear
them
.
Devotion
is
a
Fire
without
which
our
Sacrifices
cannot
be
consum'd
,
nor
made
perfect
:
't
is
a
Fire
that
comes
down
from
Heaven
,
and
an
emanation
of
the
rays
of
the
Sun
of
Righteousness
,
and
that
that
must
carry
up
to
Heaven
the
smoke
of
our
Incense
.
Believe
it
Christians
,
that
without
Devotion
our
Prayers
will
falter
by
the
way
,
and
will
be
never
able
to
penetrate
those
thick
gross
Clouds
of
Errors
and
of
Sins
that
part
us
from
our
God
.
The
matter
that
makes
up
those
heavy
massy
Thunderbolts
,
could
never
have
ascended
up
into
the
middle
region
of
the
Air
,
had
they
not
once
been
carried
up
upon
the
Wings
of
some
enflamed
Exhalations
.
So
neither
can
our
Hearts
,
our
earthly
Prayers
ascend
to
Heaven
,
unless
the
flames
of
strong
Devotion
bear
them
up
.
I
return
therefore
to
this
,
that
we
ought
to
put
our
Hearts
in
good
condition
,
that
we
may
look
for
good
success
upon
our
serving
God
:
and
yet
all
the
preparation
we
can
make
of
our
hearts
will
never
make
them
good
enough
for
him
,
to
whom
we
offer
them
.
He
will
do
us
a
very
great
favour
,
if
he
accept
of
them
even
in
their
best
condition
.
What
therefore
can
we
look
for
but
a
shameful
sad
refusal
,
if
we
offer
him
an
undevout
Soul
?
God
does
not
hear
mens
Prayers
,
if
the
heart
be
not
well
dispos'd
to
make
them
.
Seek
and
ye
shall
find
,
says
our
Lord
,
but
seek
earnestly
,
for
otherwise
you
shall
not
find
.
It
is
but
once
that
God
hath
said
,
I
was
found
of
them
that
sought
me
not
:
This
does
not
happen
every
day
;
these
are
singular
Events
which
make
no
Rules
;
the
common
Law
is
this
,
Ask
and
it
shall
be
given
,
take
the
Kingdom
of
Heaven
by
violence
,
and
thou
shalt
obtain
it
.
For
what
is
not
Devotion
good
?
it
is
of
use
in
all
places
,
at
all
times
,
and
in
all
things
,
in
Churches
and
in
Closets
:
by
it
we
hear
the
Word
pronounc'd
by
men
,
but
,
as
it
truly
is
,
the
Word
of
God
,
and
we
receive
it
as
the
parched
ground
takes
in
the
Rain
.
By
it
the
consideration
of
Gods
benefits
affects
us
,
the
remembrance
of
his
Love
inflames
us
,
his
Promises
comfort
,
his
Threats
amaze
us
,
and
his
Consolations
work
upon
our
hearts
.
Without
this
,
the
Word
which
should
be
as
a
two-edg'd
Sword
is
blunted
on
the
hardness
of
our
heart
;
and
without
this
we
add
the
crime
of
Insensibility
to
that
of
Impenitence
.
By
this
we
look
on
every
thing
within
the
Church
with
veneration
,
the
Preacher
as
the
Messenger
of
God
,
his
Word
as
a
voice
from
Heaven
,
the
Faithful
as
Gods
Children
,
and
as
so
many
troops
of
Angels
that
rejoice
in
his
presence
;
his
Sacraments
as
precious
Vessels
which
to
appearance
are
contemptible
,
but
which
communicate
the
treasures
of
Gods
grace
and
mercy
.
This
true
Devotion
makes
our
Closets
little
Temples
,
where
the
Divinity
descends
,
and
over
which
he
spreads
his
Wings
as
the
Cherubim
did
theirs
over
the
Propitiatory
.
This
Devotion
causes
God
to
speak
to
us
,
as
we
to
him
;
and
makes
us
hear
his
Oracles
and
tast
his
Consolations
,
when
he
says
,
Son
,
or
Daughter
,
be
of
good
courage
,
arise
,
thy
sins
are
forgiven
thee
.
Oh
happy
Soul
whom
God
thus
honours
with
these
blessed
Entertainments
.
Now
this
is
never
done
but
by
ardent
Devotion
;
till
we
have
called
upon
him
,
nay
till
we
have
forced
him
in
some
measure
to
it
.
These
desires
of
Devotion
may
well
be
those
Eyes
of
which
the
Spouse
speaks
,
Cant
.
6.5
.
Turn
away
thine
eyes
from
me
,
for
they
have
overcome
me
.
Hence
ye
profane
Ones
,
that
know
not
the
use
of
Devotion
.
You
say
that
Courage
is
the
Rampart
of
Estates
,
the
publick
and
the
private
Security
:
that
Liberality
sweetens
the
Misfortunes
of
the
miserable
;
that
Justice
is
the
Nurse
of
Peace
and
bond
of
Society
,
that
Temperance
gives
tranquillity
to
the
Soul
and
health
to
the
Body
,
but
that
Devotion
of
all
Vertues
is
good
for
just
nothing
,
that
it
effeminates
the
Soul
and
intimidates
the
Mind
.
Call
not
that
Universal
Vertue
useless
without
which
all
the
rest
are
but
as
shadows
;
for
he
that
has
not
a
habit
of
Devotion
,
and
refers
not
all
his
Vertues
to
the
glory
of
God
,
is
a
false
Virtuoso
.
Call
not
that
Vertue
useless
that
appeases
the
wrath
of
God
,
that
diverts
the
storms
and
tempests
from
Estates
;
that
would
have
rescued
Sodom
from
the
Fire
,
had
there
but
been
ten
righteous
persons
in
it
,
that
like
Abraham
had
devoutly
interceded
for
it
.
A
Vertue
that
so
often
saves
the
Vessel
of
the
Church
from
Shipwrack
,
that
fills
the
Conscience
with
profound
Peace
and
heavenly
Light
.
Say
not
that
it
effeminates
Souls
,
when
it
raises
and
strengthens
mens
hearts
and
makes
them
run
to
Death
,
despise
Dangers
,
and
spare
nothing
in
occasions
,
where
the
glory
of
God
calls
and
engages
them
.
MEDITATION
.
Behold
then
,
one
of
the
causes
of
my
Coldness
;
one
of
the
reasons
why
my
Soul
has
so
little
devotion
is
this
,
that
it
comprehends
not
sufficiently
the
necessity
of
this
great
Vertue
.
It
knows
that
Aliments
are
necessary
to
the
conservation
of
the
Body
,
and
therefore
it
desires
them
with
great
earnestness
,
and
seeks
for
them
with
wondrous
diligence
:
but
it
is
negligent
of
every
thing
that
serves
to
nourish
Piety
and
Devotion
,
because
it
believes
not
them
to
be
either
necessary
or
useful
.
Thou
seest
,
O
my
Soul
,
abundance
of
People
save
themselves
by
a
dead
and
faint
Devotion
,
and
go
to
Heaven
by
very
slow
steps
,
and
thou
persuadest
thy self
that
God
will
not
be
more
rigorous
to
thee
,
or
exact
more
of
thee
than
of
others
;
but
oh
,
this
is
a
false
and
fatal
way
of
reasoning
!
He
whom
thou
thinkest
is
in
the
way
to
Heaven
,
is
in
the
way
perhaps
to
Hell
.
There
is
a
way
that
seemeth
right
in
the
sight
of
men
,
but
the
issues
of
it
tend
to
death
.
These
coldnesses
with
which
thou
thinkest
God
content
,
are
always
insignificant
;
't
will
be
but
cold
comfort
to
be
able
one
day
to
say
,
We
have
prayed
to
thee
,
we
have
call'd
upon
thee
,
we
have
serv'd
thee
;
when
our
Lord
shall
notwithstanding
answer
,
I
know
not
who
ye
are
,
go
hence
,
depart
from
me
,
ye
that
are
neither
cold
nor
hot
,
I
spew
you
out
of
my
mouth
.
PRAYER
.
Lead
me
,
O
God
,
conduct
my
Soul
in
the
sure
path
:
I
cannot
found
thy
mercy
,
but
I
know
not
whither
thou
wilt
carry
the
rigors
of
thy
Iustice
.
I
cannot
tell
if
thou
wilt
pardon
so
many
people
that
serve
thee
with
so
little
zeal
,
and
so
much
indevotion
;
but
this
I
know
,
they
are
not
worthy
of
thy
clemency
,
unless
they
shall
sincerely
sorrow
for
their
having
served
thee
so
coldly
.
Light
of
my
Soul
,
thou
heavenly
Spirit
,
that
hast
illuminated
thy
Church
and
Faithful
in
all
Ages
,
inspire
in
me
such
sentiments
of
true
Devotion
,
as
I
most
certainly
know
are
necessary
to
the
saving
of
my
Soul
,
and
without
which
I
cannot
but
be
hopeless
of
thy
favour
.
Kindle
my
heart
,
and
let
it
be
an
Altar
of
perpetual
fire
,
where
all
my
sacrifices
may
be
spent
,
and
from
whence
my
Prayers
may
ascend
as
the
Incense
,
and
as
the
Evening
Sacrifice
.
CHAP.
IV
.
That
Devotion
is
exceeding
rare
,
and
neglected
.
THE
rarity
of
Devotion
is
an
exception
to
that
general
Rule
,
that
says
,
Things
rare
are
always
much
valued
.
There
is
nothing
rarer
in
the
World
than
true
Devotion
,
yet
nothing
more
neglected
.
Men
do
not
offend
in
this
point
,
through
ignorance
,
they
very
well
know
that
without
a
devout
disposition
,
it
is
impossible
our
Prayers
should
please
God
.
But
yet
't
is
hard
to
express
the
fearful
Negligence
with
which
men
do
this
exercise
of
Piety
,
as
well
as
all
the
rest
.
They
come
to
it
with
a
prodigious
slowness
;
't
is
plainly
Custom
and
not
Inclination
draws
them
to
it
;
't
is
Fear
of
blows
and
punishment
that
makes
them
march
like
Slaves
,
as
to
a
work
of
pain
and
difficulty
:
't
is
what
we
do
against
our
wills
,
and
as
little
of
it
as
is
possible
.
If
we
steal
a
quarter
of
an
hour
from
the
World
,
to
give
it
to
God
,
we
persuade
our selves
presently
,
we
are
excellent
good
Christians
;
when
we
are
at
Prayers
,
we
make
all
hast
to
have
done
quickly
,
as
tho
't
were
something
troublesom
and
inconvenient
to
us
;
and
when
we
have
done
we
think
we
are
at
ease
again
.
Can
that
be
well
,
that
is
done
thus
?
Or
how
can
we
pray
to
God
as
we
should
,
when
we
consider
not
what
't
is
we
are
to
ask
?
When
we
would
pray
,
we
ought
to
represent
to
our selves
with
all
respect
and
lowliness
the
Majesty
of
him
,
before
whom
we
are
to
appear
;
so
that
we
come
not
thither
in
an
hasty
inconsiderate
way
,
as
though
we
were
to
speak
to
some
mean
Man
.
If
we
observe
it
well
,
the
Body
is
upon
the
Mountain
,
when
the
heart
is
yet
in
Sodom
;
the
Mind
is
wandring
round
the
World
and
roaming
even
in
imaginary
spaces
,
diverting
it self
with
fansiful
and
empty
Speculations
.
The
greatest
part
of
us
turn
our
Prayers
over
our
Tongues
,
and
let
them
run
like
a
stream
,
but
the
Heart
has
little
or
no
share
in
them
,
and
if
it
has
,
the
impression
is
so
weak
,
that
within
a
moments
space
it
perfectly
disappears
.
And
should
we
when
we
rise
from
our
Devotions
,
but
examine
if
our
Faith
,
our
Hope
,
or
Charity
have
received
any
considerable
increase
,
we
should
be
certainly
confounded
with
shame
;
but
alas
,
we
think
of
nothing
less
than
such
Enquiries
;
we
run
immediately
where
Interest
or
Pleasure
calls
,
and
think
no
farther
on
the
Duty
.
'T
is
certain
that
the
greatest
part
,
after
their
Prayers
,
may
find
their
Conscience
in
a
worse
condition
than
before
;
so
that
this
examination
instead
of
producing
Peace
should
augment
their
disquiets
;
and
if
their
Prayers
be
indevout
,
what
are
the
rest
of
their
Performances
?
If
when
we
hear
the
Word
of
God
,
we
give
any
attention
,
't
is
rather
to
the
way
of
speaking
them
,
than
to
the
things
themselves
.
If
the
Preacher
hath
not
the
gift
of
pleasing
,
we
do
not
hear
nor
edifie
at
all
;
there
's
nothing
,
we
say
,
that
can
keep
us
awake
,
and
then
we
think
we
may
sleep
the
Sermon
out
without
so
much
as
hurting
the
Conscience
at
all
.
And
thus
we
speak
to
men
that
are
deaf
,
and
our
Churches
from
whence
we
have
banish'd
Images
,
are
yet
fill'd
with
Idols
,
that
have
eyes
and
see
not
,
and
ears
that
hear
not
.
The
Preacher
seems
to
have
Medusa's
Head
in
his
hands
,
that
when
he
appears
turns
all
to
Marble
,
and
the
Word
of
God
is
a
Charm
that
maketh
Stones
of
Abraham's
Children
,
instead
of
making
Abraham
Children
out
of
Stones
.
A
great
part
of
Hearers
remember
nothing
else
than
what
they
think
the
worst
,
to
furnish
matter
for
their
Censures
or
profane
wits
;
an
excellent
thing
is
quite
neglected
,
but
an
unlucky
one
is
soon
recovered
;
that
is
,
in
a
fair
Field
richly
adorned
,
they
gather
here
a
Thorn
,
and
there
a
Leaf
,
and
overlook
the
Flowers
and
Fruit
.
Those
that
do
least
evil
in
this
way
,
hear
,
and
would
fain
make
good
use
of
what
they
hear
;
but
't
is
alas
but
an
imperfect
Will
,
that
does
not
long
abide
,
but
almost
ends
together
with
the
Sermon
.
But
oh
,
what
indevotion
and
what
coldness
is
there
not
,
in
partaking
of
the
Lords
Supper
,
that
venerable
Sacrament
wherein
Christ
distributes
to
us
his
Flesh
to
eat
and
his
Blood
to
drink
!
Piety
is
not
now
divided
into
a
croud
of
different
Services
and
Worships
,
as
it
was
heretofore
under
the
Law
,
but
is
reduc'd
to
two
or
three
Ceremonies
,
and
to
One
Sacrament
for
grown
up
Persons
.
We
should
therefore
recollect
all
our
Devotion
upon
this
Occasion
,
and
give
to
this
sole
Gage
of
Gods
Love
all
that
zeal
and
ardor
that
the
Israelites
were
oblig'd
to
shew
in
all
the
several
Services
commanded
by
the
Law
.
A
Flame
that
's
scattered
burns
but
little
,
the
Rays
of
the
Sun
at
large
,
heat
but
indifferently
,
but
when
collected
in
the
Centre
of
a
Burning-glass
,
they
burn
up
Wood
and
melt
down
Metals
.
It
would
be
so
if
our
Devotion
could
unite
in
this
divine
Object
,
it
might
consume
all
our
Vanities
,
and
melt
down
all
the
Ice
and
cold
affections
of
the
Soul
;
if
we
were
but
truly
devout
in
the
participation
of
this
holy
Sacrament
,
our
Faith
would
penetrate
through
all
appearances
and
contemptible
outsides
,
to
contemplate
on
,
within
,
the
broken
Body
of
the
Son
of
God
,
and
all
the
Mysteries
of
our
Salvation
.
But
here
we
stop
at
what
we
see
,
and
come
as
it
were
to
an
ordinary
Meal
,
and
bring
our
Indevotion
thither
,
and
carry
nothing
thence
but
Condemnation
.
By
what
we
see
in
Publick
,
we
conjecture
at
what
is
done
in
private
,
and
't
is
a
hard
matter
to
judge
favourably
of
the
Devotions
of
the
Closet
,
when
there
is
so
little
reason
to
be
satisfied
with
what
we
see
in
Churches
:
if
nothing
is
done
for
glory
and
the
pleasure
of
being
approved
and
prais'd
;
to
what
degrees
will
not
zeal
relax
,
when
there
shall
be
no
witnesses
at
all
?
Let
us
not
then
be
thought
to
violate
the
Rights
of
Privacy
,
if
we
say
that
private
Devotions
are
more
carelesly
perform'd
than
publick
Ones
:
for
without
doubt
he
that
sleeps
at
Sermon
will
hardly
keep
awake
at
simple
Reading
,
where
the
Words
want
Sound
,
and
Voice
,
and
Tone
to
hinder
men
from
sleeping
.
But
every
Man
on
Earth
(
't
is
said
)
has
his
fault
,
and
all
Conditions
have
their
failings
.
The
Tradesman
is
for
Gain
,
and
covetous
,
and
oftentimes
a
Cheat
:
The
Courtier
is
Ambitious
:
the
Magistrate
is
corrupt
:
the
Poor
impatient
;
and
the
Rich
ones
Proud
.
But
we
may
say
that
Indevotion
is
the
fault
of
all
professions
in
the
World
;
and
one
would
say
of
all
Men
,
if
by
the
grace
of
God
there
were
not
yet
some
good
Souls
,
that
sigh
in
Spirit
for
the
evil
state
of
others
,
and
themselves
,
that
pour
out
their
sorrows
before
God
with
abundance
of
Zeal
,
and
that
delight
in
his
Sabbaths
and
Service
.
But
alas
,
how
rare
are
such
Examples
!
it
may
be
we
shall
hardly
find
ten
such
as
these
in
Sodom
:
and
since
Exceptions
overthrow
not
Rules
,
we
cannot
but
cry
out
on
this
our
Age
,
as
on
an
Age
of
Ice
and
Iron
.
MEDITATION
.
I
am
called
to
examine
other
men
;
I
see
very
well
that
Devotion
is
very
rare
in
the
World
.
This
ought
to
trouble
me
exceedingly
for
the
share
I
have
my self
in
Gods
Interests
.
This
ought
to
terrifie
me
not
a
little
,
that
the
whole
World
become
not
Universal
Sodom
,
or
be
made
like
Gomorrha
,
and
God
should
pour
his
vengeance
on
it
,
in
Deluges
and
storms
of
Fire
and
Brimstone
.
But
there
is
something
touches
me
more
near
,
and
that
is
the
rarity
of
Devotion
in
my
own
heart
:
this
wretched
Heart
is
Ice
and
Marble
all
over
.
How
is
it
possible
it
should
remain
insensible
amidst
so
many
Objects
that
are
capable
of
moving
it
?
How
can
it
prove
unthankful
,
when
encompass'd
with
so
many
of
Gods
favours
?
How
is
it
that
it
does
not
tremble
before
him
,
whose
presence
even
the
Angels
tremble
at
?
How
is
it
,
that
my
Soul
so
thirsty
and
so
destitute
of
all
good
things
,
should
not
with
ardor
hasten
to
that
pure
refreshing
Spring
?
I
cannot
draw
one
tear
from
out
my
Eyes
,
no
nor
one
sigh
from
out
my
Heart
.
I
every
day
present
my self
before
him
with
dry
Eyes
,
with
my
Body
in
an
humble
posture
,
but
with
a
Soul
all
Pride
,
and
oft
with
such
an
air
of
Negligence
,
that
even
the
tone
of
my
voice
,
my
actions
,
and
in
general
,
all
that
is
visible
speaks
out
my
Indevotion
.
How
often
have
I
quarrel'd
with
my
Heart
,
and
said
within
my self
,
Oh
wretched
heart
,
why
dost
not
thou
tremble
within
me
?
Why
art
thou
not
afraid
of
him
,
whom
thou
canst
never
fear
enough
?
Why
dost
not
thou
love
him
infinitely
who
infinitely
hath
lov'd
thee
?
Didst
thou
but
fear
and
love
this
thy
adoreable
Creator
as
thou
shouldst
,
whom
all
the
Angels
love
and
fear
,
thou
never
couldst
be
cold
in
his
Service
,
nor
worship
in
so
●●nt
and
languishing
a
manner
.
PRAYER
.
Thou
seest
,
alas
,
my
God
,
thou
seest
how
I
lament
and
sigh
beneath
the
burthen
of
my
corruption
and
my
indevotion
.
Ah
help
me
to
defeat
my self
of
them
,
to
the
end
the
motions
of
Piety
and
Zeal
thou
lovest
so
dearly
may
be
as
frequent
for
the
time
to
come
as
hitherto
they
have
been
rare
.
Let
them
no
more
resemble
those
poor
sparks
that
rise
at
a
great
distance
from
an
keap
of
Embers
that
are
now
cooling
and
extinguishing
;
but
let
them
be
as
those
pure
flames
that
burn
continually
,
even
in
the
midst
of
Waters
,
and
may
withstand
the
storms
and
tempests
of
Temptation
,
of
Corruption
,
and
of
ill
Examples
.
Instead
of
suffering
me
to
be
born
away
by
the
floods
of
Corruption
and
Indevotion
that
flow
even
in
the
Sanctuary
it self
,
let
my
Piety
shine
forth
,
I
pray
thee
,
as
a
bright
Lamp
amidst
the
darkness
of
this
World
.
CHAP.
V.
That
Indevotion
is
a
greater
Fault
,
than
we
think
for
.
I
Speak
not
of
the
Indevotion
of
the
Profane
,
but
of
theirs
that
would
be
call'd
Gods
Children
.
I
speak
of
those
Negligences
,
cold
Distractions
,
and
vain
sensual
Thoughts
that
cross
their
exercises
of
Devotion
.
That
which
makes
this
Fault
so
common
is
,
the
Opinion
men
have
,
that
't
is
so
very
small
,
and
so
inevitable
,
that
't
is
not
needful
to
take
any
great
care
to
hinder
or
prevent
it
.
There
is
nothing
but
is
said
and
thought
on
to
excuse
and
flatter
ones
self
in
this
fault
.
We
say
't
is
the
nature
of
the
Soul
to
be
active
and
stirring
,
that
it
cannot
fix
upon
one
Object
,
that
Thoughts
fly
out
and
vent
themselves
,
then
,
when
we
think
to
hold
them
strongliest
in
;
It
is
we
say
,
the
distemper
of
the
Soul
,
and
which
it
is
not
to
be
blamed
for
.
Now
though
it
were
an
Evil
altogether
involuntary
,
yet
sure
it
were
but
reasonable
to
deplore
our
Misfortune
in
that
it
is
so
:
't
is
certainly
a
mark
of
an
irregular
Soul
,
and
a
proof
that
sin
hath
caused
terrible
disorders
there
.
If
you
should
see
a
man
,
in
the
midst
of
a
Discourse
full
of
good
Sense
,
break
out
upon
the
sudden
,
and
say
a
thousand
Extravagancies
,
you
would
say
undoubtedly
his
mind
was
mightily
disorder'd
;
and
is
it
not
a
proof
the
heart
is
so
too
,
when
you
perceive
that
it
is
carried
off
amidst
its
devout
Thoughts
,
and
all
upon
the
sudden
rambles
from
its
Subject
,
and
itself
,
to
lose
it self
in
a
thousand
wild
Chimerical
Imaginations
?
But
besides
all
this
,
I
say
,
there
is
a
fault
as
well
as
a
misfortune
in
this
mischief
:
't
is
enough
to
know
that
Sin
is
the
cause
of
this
disorder
,
to
rest
assur'd
that
there
is
sin
in
having
and
in
suffering
it
.
The
Production
of
so
criminal
a
Cause
cannot
be
innocent
.
I
own
,
that
the
lower
part
of
the
Soul
,
corrupted
by
sin
is
like
the
Fenny-grounds
,
where
Vapours
rise
continually
and
are
sometimes
so
thick
that
they
obscure
the
Sun
it self
.
Our
Passions
,
it
is
true
,
raise
clouds
of
vain
and
evil
Thoughts
,
that
hinder
us
sometimes
from
seeing
our
great
Sun
of
righteousness
.
But
what
then
?
do
's
it
follow
hence
,
that
this
is
no
great
evil
?
All
other
Crimes
flow
from
this
Source
,
but
are
they
therefore
the
less
Crimes
?
We
imagine
that
the
Mind
of
Man
cannot
fix
,
but
this
is
false
,
and
a
thousand
Experiences
convince
us
it
is
so
.
Were
you
to
plead
before
some
Mighty
Prince
in
behalf
of
your
Life
,
you
would
think
so
steadily
thereon
that
you
would
think
of
nothing
else
,
and
when
you
spoke
would
suffer
no
distractions
.
When
a
covetous
Man
is
counting
up
his
Monies
,
he
will
hardly
hear
you
when
you
knock
at
his
Closet
door
.
A
man
that
is
taken
up
with
some
important
Business
,
and
has
set
his
heart
thereon
,
finds
no
such
wild
distractions
of
Imagination
.
In
a
word
,
we
can
sit
whole
days
attentively
to
hear
a
Comedy
,
or
somewhat
else
we
like
as
well
.
It
would
not
therefore
be
so
hard
,
would
we
but
try
in
right
good
earnest
,
to
put
a
stop
to
this
lightness
of
Spirit
,
of
which
we
complain
,
as
though
it
were
an
evil
incurable
.
But
in
this
Vice
of
Indevotion
,
there
is
a
certain
pride
of
Heart
that
will
not
suffer
us
to
be
throughly
humbled
before
God
,
before
whose
presence
universal
Nature
trembles
.
I
would
fain
know
if
a
King
would
take
it
well
,
that
in
doing
him
.
Honour
,
a
man
should
turn
his
back
upon
him
,
and
do
him
homage
with
an
air
of
disdain
?
yet
this
is
that
we
do
continually
to
God
.
We
do
not
give
him
half
our
hearts
.
Can
it
be
thought
a
little
sin
,
to
despise
and
neglect
him
whom
the
Angels
worship
?
The
Lord
is
King
,
let
the
Earth
stand
in
awe
,
is
what
we
seldom
think
,
or
say
to
our selves
;
and
because
God
does
not
speedily
avenge
the
outrage
done
his
Majesty
,
we
get
a
habit
of
neglecting
him
,
without
concern
or
fear
.
Were
there
no
other
thing
in
Indevotion
,
but
the
Crime
of
Disobedience
,
't
were
enough
to
make
us
worthy
of
the
severest
Punishment
.
We
know
very
well
that
God
commands
Respect
,
Ardor
and
Zeal
;
we
cannot
but
remember
,
we
are
call'd
upon
,
to
take
the
Kingdom
of
Heaven
by
violence
;
we
hear
say
every
day
,
he
spews
the
lukewarm
out
of
his
mouth
;
we
read
every
where
,
that
the
life
of
the
faithful
ought
to
be
a
swift
Race
,
and
no
slow
pace
;
and
we
know
he
would
have
us
eaten
up
with
the
zeal
of
his
House
:
Yet
to
the
prejudice
of
all
these
Orders
,
if
not
in
their
defiance
,
we
are
disrespectful
,
cold
and
languid
.
Ah
,
who
shall
be
obey'd
,
if
God
is
not
?
He
who
maketh
the
Angels
Spirits
,
and
his
Ministers
a
flaming
Fire
;
he
who
hath
so
many
means
to
avenge
him
of
his
Rebels
,
and
recompence
the
Obedient
,
and
whose
Commands
are
always
just
,
and
always
holy
!
Tell
me
not
then
,
this
Want
of
application
to
the
exercises
of
Devotion
,
is
a
slight
fault
,
it
is
a
most
assured
proof
we
love
not
God
.
'T
is
not
at
this
rate
we
pursue
the
things
of
this
World
,
Seek
for
Wisdom
as
for
Silver
,
and
search
for
her
as
hidden
Treasures
,
with
all
diligence
,
says
the
Wise
man
.
Oh
,
would
to
God
that
we
could
make
a
change
of
Thoughts
,
and
give
those
to
this
World
which
we
have
for
heavenly
things
,
and
those
we
have
for
heavenly
things
,
unto
this
World
.
Is
it
not
a
Crime
,
do
we
think
,
not
greatly
to
abhor
the
refusing
God
that
Ardor
,
and
Attention
,
and
Engagement
that
we
have
for
the
things
of
this
life
?
A
Fault
that
deprives
us
of
God
,
is
no
slight
thing
;
a
Fault
that
robs
us
of
the
divine
Consolations
is
not
to
be
neglected
or
despis'd
.
'T
is
by
this
Fault
it
comes
,
that
we
so
little
feel
the
sweetnesses
that
are
in
true
Devotion
,
because
that
God
will
not
be
found
except
of
those
that
seek
him
,
nor
gives
those
heavenly
Consolations
but
to
such
as
ardently
desire
them
,
and
that
pant
after
them
,
as
pants
the
Hart
after
the
living
Brooks
.
But
let
us
presuppose
with
these
Consciences
that
flatter
thus
themselves
,
that
these
distractions
and
these
Languors
of
Devotion
are
but
sins
of
Infirmity
,
and
consequently
such
as
shall
not
be
severely
punish'd
;
yet
what
shall
we
say
to
their
Number
,
and
our
every
days
relapses
to
them
?
Shall
this
to
go
for
nothing
?
If
thou
despisest
sins
for
being
small
,
yet
be
afraid
because
they
are
great
in
number
,
saith
S.
Austin
:
although
they
should
appear
light
in
the
Balance
of
the
Sanctuary
,
yet
the
Sum
will
undo
us
.
For
't
is
the
work
of
every
day
.
There
is
nothing
smaller
than
grains
of
Sand
,
yet
if
you
heap
them
up
,
they
make
a
Hill
:
step
by
step
we
go
to
Hell
,
't
is
no
great
matter
then
,
what
't
is
that
leads
us
thither
,
whether
one
mighty
sin
,
or
abundance
of
little
ones
;
one
is
nevertheless
damned
.
The
Egyptians
that
had
nought
but
Frogs
or
Flies
upon
them
,
were
notwithstanding
brought
to
the
last
extremity
.
Then
let
us
not
call
those
sins
small
,
that
without
Gods
gracious
Pardon
,
will
precipitate
the
Offenders
down
to
Hell
.
But
let
us
say
with
Anselm
,
It
may
be
thou
believest
some
of
thy
sins
,
are
small
,
Oh
would
to
God
,
that
our
severe
Judge
would
think
them
so
too
;
but
does
not
every
sin
dishonour
God
by
disobedience
?
How
is
it
then
that
we
call
those
sins
but
small
that
offend
so
great
a
God
;
O
dry
and
useless
Tree
,
fit
for
eternal
Flame
,
what
canst
thou
answer
at
the
great
Day
,
when
thou
shalt
give
an
account
of
every
motion
of
thy
Eye
,
when
all
thy
lifetime
shall
be
put
in
a
Balance
,
and
thou
shalt
be
demanded
how
thou
hast
employed
it
every
Minute
?
Then
shall
thy
Process
be
made
for
every
thing
that
did
concern
thee
,
not
only
for
thy
Words
,
but
also
for
thy
ill-tim'd
Silence
,
and
thy
least
Thoughts
shall
be
examin'd
;
thy
life
it self
shall
become
part
of
thy
Crime
,
if
't
was
not
liv'd
to
God
.
O
lamentable
state
!
How
many
sins
shall
then
proceed
,
from
whence
thou
now
seest
none
at
all
!
they
shall
take
thee
unprovided
and
as
it
were
in
Ambuscade
,
and
then
they
shall
appear
more
terrible
and
more
in
number
:
the
things
thou
thinkest
now
not
evil
,
or
that
thou
thinkest
good
perhaps
,
shall
then
appear
both
black
and
frightful
.
This
difference
,
says
S.
Basil
,
of
great
and
small
sins
is
never
found
in
all
the
new
Testament
,
one
Sentence
is
pronounc'd
against
them
all
;
He
that
committeth
sin
,
is
the
servant
of
sin
;
and
if
we
give
our selves
the
liberty
of
distinguishing
betwixt
great
and
litle
sins
,
it
ought
to
be
in
this
Sense
,
that
that
should
be
a
great
sin
by
which
we
are
overcome
,
and
that
a
little
one
we
conquer
,
as
amongst
the
Wrestlers
,
he
that
fell
was
always
thought
the
weakest
,
and
he
that
stood
the
strongest
.
Then
happy
is
the
Man
that
possesses
himself
with
this
fear
,
and
rids
himself
of
that
strong
dangerous
prejudice
,
that
Indevotion
is
so
light
and
pardonable
a
Sin
.
MEDITATION
.
This
is
a
mere
Illusion
,
against
which
there
is
great
need
that
I
should
fortifie
my
heart
.
Ah!
what
an
Inclination
have
I
to
flatter
and
deceive
my self
in
my
sins
,
and
to
believe
them
little
ones
!
Poor
heart
,
thou
art
not
sensible
of
thy
disease
,
but
thinkest
thou
art
well
,
when
thou
art
tending
towards
certain
death
;
't
is
a
most
dangerous
distemper
that
,
to
think
that
one
is
well
when
one
is
otherwise
.
Open
thine
Eyes
,
my
heart
,
and
see
the
danger
thou
art
in
continually
.
My
sins
do
now
appear
but
little
ones
,
but
they
will
one
day
appear
great
as
they
truly
are
.
Defer
no
longer
then
to
acknowledg
the
greatness
,
and
to
feel
their
burthen
and
their
weight
,
to
the
end
I
may
have
them
at
present
in
abhorrence
,
and
for
the
future
may
repent
in
dust
and
ashes
:
for
otherwise
I
may
repent
too
late
,
and
acknowledge
my
evil
without
finding
a
Remedy
.
I
drink
up
sins
,
as
Fishes
drink
up
water
;
I
see
nothing
frightful
in
them
,
because
I
am
accustom'd
to
the
sight
,
and
I
think
them
little
ones
because
I
compare
them
still
with
greater
ones
:
and
above
all
I
count
my
Indevotion
and
my
Deadness
nothing
,
because
I
persuade
my self
that
God
cannot
be
offended
but
by
Impieties
and
Blasphemies
.
PRAYER
.
This
comes
,
my
God
,
from
hence
,
that
I
conceive
not
thee
so
great
as
thou
indeed
art
;
and
I
conceive
not
thee
so
great
as
thou
art
,
because
I
see
thee
not
.
I
tremble
at
the
presence
of
a
Man
seated
on
a
Tribunal
with
a
Scepter
in
his
hand
,
and
a
Crown
upon
his
head
,
surrounded
with
a
Royal
Pomp
.
I
am
afraid
of
him
because
I
see
him
;
the
Objects
that
strike
my
Senses
astonish
my
Soul
.
I
know
that
thou
art
set
amidst
the
Cherubims
,
and
that
the
Angels
hide
their
faces
in
thy
sight
,
and
cannot
bear
the
lustre
of
thy
Majesty
.
I
know
that
floods
of
fire
roll
fast
before
thy
Throne
to
consume
thy
Enemies
.
I
know
that
neither
humane
nor
Angelick
sight
can
bear
the
splendors
of
thy
Looks
,
nor
the
flamings
of
thy
Eyes
:
but
I
believe
these
wondrous
things
,
and
see
them
not
,
and
therefore
't
is
they
make
so
small
impression
on
my
heart
.
I
am
sensible
of
nothing
but
things
present
:
my
Eyes
are
more
affected
with
the
darkness
of
the
Night
,
and
with
the
glimmerings
of
a
Glow-worm
,
than
my
imagination
moved
with
the
light
of
the
absent
Sun
that
's
shining
in
another
Hemisphere
.
Draw
back
then
,
O
my
God
,
draw
back
this
Curtain
from
before
my
Eyes
,
and
let
me
see
thy
Majesty
;
redouble
thou
the
light
of
my
souls
Eyes
:
fill
my
imagination
with
the
Idea's
of
thy
Greatness
and
divine
Glory
,
that
I
may
once
persuade
my self
that
I
am
certainly
in
fault
when
I
present
my self
before
thee
,
with
but
little
reverence
or
regard
.
Second
Part
.
CHAP.
I.
That
Impurity
of
Life
is
the
first
Source
of
Indevotion
.
THIS
Indevotion
is
a
great
Evil
,
let
us
try
to
find
its
Sources
out
,
to
the
end
we
may
cut
this
mischief
off
at
the
head
.
One
of
the
chief
is
Impurity
of
Life
;
There
is
nothing
disorders
the
heart
so
much
as
a
habitude
of
Sin
,
nothing
that
quenches
the
fire
of
Piety
,
like
the
foul
troubled
waters
of
an
unclean
Life
.
Fire
does
not
easily
take
hold
of
wet
Wood
;
Devotion
does
not
easily
fasten
on
vicious
Souls
.
Devotion
and
Sin
are
incompatible
for
several
reasons
:
One
flame
extinguishes
another
,
and
the
fire
of
Lusts
stifles
the
fire
of
Zeal
,
as
the
flame
of
Powder
puts
out
the
light
of
a
Candle
.
Devotion
is
a
certain
sprightliness
of
Mind
that
disposes
us
to
approach
to
God
with
Confidence
and
Trust
;
but
how
should
we
obtain
this
disposition
whilst
we
continue
in
sin
?
And
is
not
this
to
offer
up
to
God
such
Sacrifices
as
we
know
he
has
in
abomination
?
for
God
,
we
know
,
will
have
no
sullied
and
polluted
Offerings
;
Go
get
ye
gone
,
says
he
,
I
hate
your
solemn
Feasts
;
as
for
your
Offerings
of
Rams
,
and
the
fat
of
fed
Beasts
I
take
them
as
I
do
the
price
of
Whoredom
,
as
Swines
blood
,
and
a
Dogs
neck
.
Alas
!
the
purest
man
is
not
yet
pure
enough
to
present
himself
before
his
God
with
good
assurance
:
and
the
Prophets
themselves
may
say
,
What
shall
I
do
,
I
am
undone
,
I
am
a
man
of
unclean
lips
,
mine
eyes
have
seen
the
King
the
Lord
of
hosts
.
It
cannot
be
,
but
that
he
who
has
not
on
the
Marriage
Garment
,
but
is
sullied
with
the
Impurities
of
the
flesh
,
should
not
be
terribly
afraid
of
him
,
before
whom
the
Stars
are
darkness
,
and
the
Angels
are
not
clean
;
and
how
then
shall
this
Fear
,
or
rather
Horror
be
consistent
with
Devotion
,
which
is
all
Love
,
and
all
Assurance
?
Let
us
go
,
says
S.
Paul
,
with
boldness
to
the
Throne
of
grace
to
obtain
mercy
in
the
time
of
need
.
To
present
to
God
a
Conscience
full
of
sin
,
is
to
carry
our
Witness
along
with
us
,
and
make
our
own
Process
,
and
deliver
our selves
into
the
hands
of
Justice
.
We
need
not
therefore
wonder
that
a
wicked
man
is
indevout
,
and
that
he
flies
Gods
presence
.
But
though
Impurity
of
life
should
do
no
other
thing
but
take
away
all
hope
of
having
our
Prayers
heard
,
't
would
be
enough
to
hinder
our
Devotion
;
all
other
Vertues
are
concern'd
in
this
,
and
he
that
takes
away
their
Hopes
,
takes
away
their
Life
also
.
How
can
a
wicked
man
then
pray
devoutly
,
that
knows
God
will
not
hear
him
?
When
ye
stretch
out
your
hands
,
and
multiply
your
prayers
,
I
will
not
answer
you
,
saith
God
,
because
your
hands
are
full
of
blood
.
Therefore
S.
Paul
would
have
us
lift
up
clean
hands
without
wrath
,
and
without
contention
.
And
David
says
,
If
there
had
been
iniquity
in
me
,
the
Lord
had
not
heard
me
.
Therefore
in
another
place
he
protests
,
he
will
wash
his
hands
in
innocency
,
and
so
will
he
go
to
his
Altar
.
And
why
should
God
have
respect
to
their
Prayers
,
who
have
none
to
his
Commands
?
Upon
these
Principles
the
wicked
may
well
say
,
To
what
purpose
should
I
present
my self
before
God
?
My
sins
have
shut
the
gates
of
Heaven
upon
me
,
and
why
should
I
ask
any
thing
of
him
,
that
is
resolv'd
already
to
deny
me
?
These
would
be
but
insignificant
Devotions
and
Submissions
,
that
,
it
may
be
,
might
but
hasten
Judgments
on
me
.
I
could
not
have
the
face
to
ask
for
any
thing
,
unless
God
first
had
promis'd
it
,
but
I
resolve
to
hold
to
nothing
,
but
to
continue
in
the
way
I
am
in
.
Devotion
is
of
great
Extent
,
it
takes
up
all
the
heart
,
it
cannot
stay
in
any
Soul
divided
betwixt
it
and
Ambition
,
Avarice
,
Violence
,
love
of
the
World
and
Pleasures
.
If
then
you
see
sometimes
a
Worldling
that
refuses
nothing
to
his
heart
,
have
his
set
days
of
regular
Devotion
,
nay
,
and
sometimes
break
into
Floods
of
Tears
and
bitter
Sorrows
;
conclude
undoubtedly
that
those
are
Hypocrites
,
that
would
pay
God
with
Looks
,
and
impose
on
men
with
fair
Appearances
.
There
are
,
it
may
be
,
some
that
are
the
cheats
of
their
own
hearts
,
and
think
they
are
very
good
men
,
when
they
expiate
for
the
debauches
of
a
Month
,
by
one
days
fasting
.
But
they
are
greatly
out
,
for
true
Devotion
is
not
thus
unequal
,
nor
full
of
Sallies
and
Irregularities
.
It
is
not
like
the
floods
in
Spring
that
flow
with
fury
,
but
continue
but
a
day
;
Innocence
of
life
is
therefore
of
absolute
necessity
to
the
attaining
true
Devotion
,
and
a
necessary
Preliminary
.
This
Vertue
is
one
of
those
most
excellent
Graces
we
receive
from
Heaven
,
and
one
of
the
most
precious
gifts
of
the
holy
Ghost
;
but
't
is
a
Pearl
that
is
not
cast
before
Swine
,
't
is
an
Enamel
only
fit
for
Gold
;
a
Favour
only
communicated
to
privileg'd
,
that
is
to
say
,
to
pure
and
clean
Souls
.
But
because
we
shall
meet
with
this
Subject
again
,
we
will
not
exhaust
it
here
.
MEDITATION
.
Who
can
express
the
evils
and
disorders
sin
hath
brought
upon
the
Soul
?
Who
can
cast
up
the
miseries
,
in
which
the
naughtiness
of
my
heart
hath
engag'd
me
?
and
amongst
the
rest
is
this
,
that
it
renders
me
incapable
of
Devotion
.
'T
is
sin
hath
made
a
separation
betwixt
God
and
me
,
and
therefore
I
am
dead
,
for
God
is
my
life
,
and
my
souls
Soul
;
I
am
blind
and
strayed
from
God
that
is
my
light
:
I
am
poor
,
being
separated
from
him
,
for
he
was
my
Treasure
and
Abundance
.
I
am
naked
,
for
he
alone
it
was
that
cloathed
me
:
I
am
sick
,
for
it
was
he
,
my
Sun
of
Righteousness
that
carries
healing
in
his
wings
,
that
was
my
health
and
strength
.
'T
is
sin
hath
rob'd
me
of
him
,
and
eclips'd
him
from
my
sight
,
and
I
must
languish
out
my
life
,
divided
from
him
that
was
and
is
my
Principle
.
And
in
this
state
,
Oh
how
can
I
produce
those
vigorous
movements
of
Devotion
,
that
raise
the
Soul
and
carry
it
up
as
far
as
Paradise
?
Sin
is
that
thick
humidity
that
fastens
on
my
Wings
;
a
weight
that
overwhelms
me
;
that
stops
my
Sallies
,
and
makes
all
my
Efforts
and
Attempts
both
vain
and
profitless
.
I
feel
in
my
members
a
Law
that
fights
with
and
opposes
the
Law
of
my
Understanding
,
and
maketh
me
a
slave
to
Sin
;
so
that
I
cannot
do
even
what
I
would
of
good
,
but
do
the
evil
that
I
would
not
.
PRAYER
.
Sun
of
my
Soul
!
Come
,
dissipate
these
Clouds
.
Thou
great
Deliverer
,
come
and
break
these
Bonds
,
open
this
Prison
,
cause
this
Vassalage
of
sin
to
cease
and
have
an
end
.
Thou
art
more
pure
than
I
am
impure
,
more
powerful
than
I
am
wretched
,
and
more
alive
than
I
am
dead
.
Withdraw
me
from
this
wretched
state
,
this
miserable
nothing
.
Disengage
me
from
beneath
the
weight
of
my
Corruption
,
that
I
may
go
with
chearfulness
,
or
rather
fly
with
swiftness
to
thee
.
Pardon
my
sins
,
that
they
no
longer
terrifie
my
Soul
,
and
fright
me
from
thy
Throne
.
Stop
thou
the
course
of
my
iniquities
,
that
they
may
no
longer
hinder
my
Prayers
from
mounting
up
unto
thy
Throne
.
Permit
me
not
still
to
continue
making
my self
unworthy
of
thy
favours
,
by
abusing
them
,
and
grieving
the
holy
Ghost
by
my
impurities
of
life
.
'T
is
he
alone
that
can
inspire
this
Ardor
that
I
seek
;
He
alone
can
make
my
Soul
devout
,
his
presence
only
kindles
my
Affections
,
but
will
he
deign
his
lights
to
so
polluted
and
so
dark
a
Soul
as
mine
?
Prepare
thy self
within
me
lodgings
fit
for
such
a
mighty
Guest
,
that
he
may
come
and
animate
me
,
that
I
may
live
and
love
thee
,
and
may
burn
with
the
fire
of
thy
Love
,
and
that
of
true
Devotion
.
CHAP.
II
.
Of
the
Love
of
the
World
,
the
second
Source
of
Indevotion
.
ONE
of
the
greatest
reasons
why
there
are
so
few
truly
devout
ones
in
the
World
,
is
,
that
the
World
is
too
too
much
belov'd
;
and
this
Worlds
Love
is
one
of
the
most
powerful
Temptations
that
the
Devil
uses
,
to
distract
and
turn
our
hearts
aside
.
This
Love
hath
pierc'd
into
our
very
inwards
,
and
whilst
it
governs
in
our
Hearts
,
how
should
the
love
of
God
come
there
?
for
light
and
darkness
,
fire
and
water
,
life
and
death
,
are
not
more
incompatible
than
those
two
sorts
of
Love
.
He
that
loveth
the
world
,
the
love
of
the
Father
dwelleth
not
in
him
.
And
where
there
is
no
love
of
God
,
how
shall
there
be
Devotion
?
for
what
is
it
but
this
same
Love
that
makes
the
zeal
and
fire
of
true
Devotion
?
What
is
it
but
this
Love
that
creates
those
ardent
longings
after
Union
with
God
in
the
devout
Souls
?
What
is
it
else
that
gives
such
pleasure
in
possession
of
him
?
'T
is
this
that
gives
good
Souls
that
readiness
and
chearfulness
in
serving
God
.
'T
is
this
that
maketh
all
things
easie
to
the
Soul
that
loves
.
Now
then
as
much
as
the
Love
of
God
forwards
Devotion
,
so
much
the
Love
of
this
World
hinders
it
;
it
quenches
the
devout
.
Ardors
,
stifles
good
Desires
,
estranges
us
from
God
,
takes
away
all
Relish
of
things
spiritual
,
and
steals
away
the
heart
,
and
carries
it
away
we
know
not
whether
.
Lot's
Wife
was
going
towards
the
Hills
,
but
still
she
had
her
heart
in
Sodom
,
and
thither
turns
her
Eyes
.
The
superiour
part
of
the
Soul
,
that
loves
the
things
of
Heaven
,
makes
some
Efforts
to
raise
it self
to
God
;
but
the
inferiour
part
,
where
all
the
Passions
reign
,
turns
the
Eyes
towards
the
World
,
and
withdraws
the
heart
from
the
divine
Commerce
which
it
began
to
enter
on
with
God
.
When
Rachel
left
her
Fathers
house
,
she
took
away
with
her
his
Teraphims
:
so
when
we
leave
the
World
and
enter
into
our
Closets
,
we
carry
with
us
all
its
Idols
and
vain
Images
,
and
those
unhappy
Thoughts
that
will
be
crossing
our
Devotion
.
These
are
the
Idols
of
Gold
and
Silver
,
the
Devils
Avarice
and
Ambition
,
that
pass
and
repass
a
hundred
times
in
a
quarter
of
an
hour
to
distract
our
minds
,
and
spoil
us
of
attention
.
Our
Brains
,
when
we
come
to
Prayer
,
are
fill'd
with
a
thousand
Ideas
of
good
and
evil
things
,
desires
and
fears
,
of
dangers
and
distrusts
,
hope
and
despair
,
sports
and
divertisements
,
with
other
vain
Objects
.
And
can
a
Soul
already
thus
possess'd
give
place
to
any
Images
of
God's
Greatness
,
his
Majesty
,
Goodness
,
Mercy
and
Love
?
Can
Faith
,
Repentance
,
Charity
,
Zeal
,
Hope
,
Gratitude
,
and
other
Vertues
that
make
up
,
or
are
any
ways
helpful
to
Devotion
,
can
they
,
I
say
,
consist
with
the
movements
that
the
Commerce
of
this
World
inspires
us
with
▪
We
can
hardly
think
of
any
thing
but
what
our
hearts
are
taken
withal
:
if
we
lov'd
the
World
less
,
it
would
not
so
often
return
upon
our
minds
:
We
are
charm'd
therewith
,
it
is
a
Spirit
that
we
cannot
find
a
place
of
refuge
against
its
persecutions
;
the
solitude
and
dismal
Objects
of
the
Desart
cannot
banish
it
.
An
Antient
tells
us
that
amidst
his
macerating
Mortifications
,
his
Imagination
brought
him
in
the
Wilderness
,
a
Troop
of
beauteous
Maids
,
in
Jollity
and
Dance
.
We
must
therefore
employ
all
our
strength
and
abilities
to
drain
this
fruitful
Source
,
if
we
would
be
truly
devout
.
My
little
Children
,
love
not
the
World
,
nor
the
things
of
the
World
.
We
must
crucifie
the
old
Man
,
if
we
would
present
our selves
to
God
a
living
Sacrifice
,
holy
,
and
acceptable
,
which
is
our
reasonable
Service
.
Thus
one
of
the
most
useful
Meditations
,
by
which
we
may
prepare
our selves
for
Prayer
,
is
this
,
of
the
Vanity
of
the
World
.
'T
is
good
to
enter
into
ones
self
,
to
consider
the
shortness
of
human
life
,
the
inconstant
glory
of
the
World
that
flourishes
in
the
Morning
and
at
the
Evening
fades
away
.
●Tis
good
to
say
,
and
say
again
within
ones
heart
what
the
Holy
Ghost
has
said
before
,
All
flesh
is
grass
,
and
the
glory
of
it
as
the
flower
of
the
Field
,
the
grass
withereth
,
and
the
flower
fadeth
.
Thou
carriest
them
away
as
with
a
Flood
,
they
are
as
a
Sleep
in
the
Morning
,
they
are
as
grass
that
groweth
up
.
The
days
of
man
are
as
grass
,
the
wind
passeth
over
it
and
it
is
gone
,
and
the
place
thereof
shall
know
it
no
more
.
Man
that
is
born
of
a
Woman
hath
but
a
short
time
to
live
,
and
is
full
of
trouble
,
he
passeth
away
as
a
shadow
that
flieth
,
and
cometh
not
again
.
His
Riches
vanish
,
but
his
sins
abide
:
his
Honours
leave
him
,
but
his
Tormentors
never
do
.
And
,
it
may
be
,
whilst
we
cry
out
Vanity
of
Vanities
,
over
this
heart
infected
with
the
putrid
Air
of
this
World
,
we
shall
chase
away
these
worldly
thoughts
,
it
may
be
drive
those
filthy
Birds
away
that
come
to
spoil
our
Sacrifice
,
and
to
devour
that
good
seed
of
Piety
,
which
the
heavenly
Husbandman
hath
sown
there
.
MEDITATION
.
O
wretched
that
I
am
!
't
is
to
great
purpose
truly
,
that
I
cry
out
Vanity
of
Vanities
,
over
my
heart
infected
with
this
worlds
love
,
since
it
becomes
no
whit
the
better
for
it
.
I
am
sufficiently
persuaded
of
every
thing
that
's
said
;
I
know
very
well
that
the
World
is
made
up
of
nothing
but
Appearances
:
I
know
very
well
it
covers
all
its
gall
and
wormwood
,
with
a
little
Honey
;
I
know
very
well
,
its
Pleasures
are
as
so
many
Nets
to
ensnare
the
Soul
,
and
drag
it
unto
death
:
but
I
know
not
how
this
knowledge
takes
possession
of
my
Understanding
,
but
makes
no
manner
of
Impression
on
my
Will
.
I
believe
,
I
see
,
and
yet
I
do
nothing
.
I
see
a
thousand
and
a
thousand
people
plung'd
in
the
corruptions
of
the
World
,
and
led
thereby
to
Hell
.
I
see
it
is
a
mighty
Enemy
to
Christ
my
Saviour
,
and
that
the
first
thing
it
attempts
,
is
to
remove
from
out
their
hearts
the
love
of
God
,
who
have
given
up
their
names
to
his
Service
.
It
is
a
wicked
and
a
dangerous
thing
,
I
know
't
is
so
,
but
yet
I
cannot
break
those
bonds
that
tie
me
to
it
.
I
fly
it
,
it
pursues
me
,
it
catches
me
,
in
every
place
,
and
I
am
never
free
.
Oh
my
heart
,
make
one
brave
Effort
now
at
last
,
to
break
these
cursed
Chains
,
and
to
divorce
thee
from
this
Enemy
.
Say
to
him
loudly
,
Get
thee
hence
,
behind
me
Satan
,
thou
art
an
offence
.
Love
of
the
World
is
an
Enemy
to
the
love
of
God
,
but
so
is
Gods
love
an
Enemy
to
it
.
Oh
then
,
my
Soul
,
receive
into
thy
heart
the
love
of
God
,
that
it
may
keep
out
thence
the
love
of
the
World
:
Commit
these
Enemies
,
and
set
them
once
together
,
and
take
be
sure
that
party
thou
wouldst
save
,
against
the
other
thou
wouldst
quite
destroy
.
Love
him
that
loveth
thee
,
although
sometimes
he
strike
as
though
he
lov'd
thee
not
.
Hate
him
that
hates
thee
,
though
he
seem
to
love
thee
above
all
things
else
.
Give
to
this
ardent
Lover
such
a
love
as
that
he
bears
to
thee
,
and
merits
from
thee
.
PRAYER
.
But
,
Oh
my
God
,
I
neither
can
love
thee
,
nor
hate
the
World
without
thee
.
Pluck
up
this
bitter
root
that
's
springing
up
,
and
would
divert
my
growing
upwards
towards
thee
;
Open
mine
eyes
;
draw
the
worlds
Curtain
up
,
remove
the
Mask
and
paint
wherewith
the
World
is
drest
and
covered
,
that
I
may
see
its
native
ugliness
,
and
learn
to
have
if
in
abhorrence
.
On
the
other
side
,
cause
me
to
see
thy
face
,
and
all
thy
beauty
,
that
my
Soul
may
be
therewith
ravish'd
,
and
I
no
longer
may
pursue
the
worlds
Vanities
.
Enrich
me
with
thy
goods
,
that
my
Soul
may
be
fixed
in
the
enjoyment
of
thy
Love
.
Then
shall
I
run
thy
ways
with
all
my
might
:
then
shall
my
Soul
be
fill'd
with
that
celestial
Fire
,
that
never
can
be
stop'd
from
raising
up
it self
to
thee
,
with
all
the
Ardor
that
one
ought
in
reason
to
pursue
the
Sovereign
Good
withal
.
Then
shall
my
Soul
in
its
Devotions
be
no
longer
troubled
with
the
vain
Idols
of
the
World
,
nor
with
its
Fantomes
:
but
fill'd
with
thee
,
my
God
,
and
with
thy
Love
,
shall
have
no
room
for
any
other
passion
.
CHAP.
III
.
Of
too
great
Sensibility
of
earthly
Pleasures
,
the
third
Source
of
Indevotion
.
THE
love
of
the
World
is
as
a
great
Tree
spreading
into
several
Branches
,
which
are
as
so
many
Sources
of
Indevotion
.
The
first
branch
of
this
Love
,
is
,
a
too
great
sensibility
of
earthly
Pleasures
.
These
Pleasures
are
of
two
sorts
:
the
first
are
highly
Criminal
,
and
are
those
we
call
the
Debauches
of
the
Gallants
of
the
World
;
and
of
these
it
is
certain
,
that
not
only
an
excessive
sensibility
,
but
even
the
least
tast
,
is
a
mortal
Enemy
to
Devotion
.
Spiritual
Pleasures
are
of
so
different
a
Relish
from
those
of
the
Flesh
,
that
one
cannot
at
the
same
time
love
the
one
and
t'other
.
A
palate
used
to
gall
and
wormwood
,
and
that
tasts
no
other
thing
,
can
never
bear
the
sweets
of
Sugar
and
Honey
.
A
man
that
's
plung'd
into
the
pleasures
of
Sin
,
can
have
no
gust
or
relish
for
the
Joys
of
Heaven
.
There
is
another
kind
of
Pleasures
,
whose
Innocence
the
World
maintains
,
because
the
fault
is
not
so
visible
:
but
as
innocent
as
they
either
are
,
or
may
be
,
they
quickly
become
criminal
by
their
Excess
.
The
continuation
of
Diversions
(
the
most
innocent
)
becomes
an
Abuse
,
and
may
become
great
hindrances
to
Piety
,
as
little
sensible
as
we
are
of
the
mischief
.
The
holy
Spirit
is
call'd
the
Comforter
,
and
the
relish
that
the
faithful
find
in
exercises
of
Devotion
,
are
call'd
divine
Consolations
.
But
to
what
and
whom
are
Comforters
and
Comforts
given
,
but
to
the
afflicted
?
In
truth
,
those
Souls
that
are
so
full
of
the
joys
of
this
World
,
are
not
very
fit
to
receive
the
spiritual
Consolations
,
and
salutary
impressions
of
the
divine
Comforter
.
'T
is
therefore
Jesus
Christ
says
,
Blessed
are
they
that
mourn
,
for
they
shall
be
comforted
.
And
S.
Augustin
said
to
God
,
Thou
art
the
only
true
,
the
only
Sovereign
pleasure
,
that
art
capable
of
filling
a
Soul
;
remove
far
from
me
these
false
pleasures
,
and
at
the
same
time
enter
thou
thy self
into
their
place
;
thou
who
art
sweeter
,
and
more
dear
than
all
the
pleasures
in
the
World
,
but
not
to
flesh
and
blood
.
The
Manna
fell
not
on
the
Israelites
,
but
when
the
Provisions
fail'd
,
they
brought
with
them
from
Egypt
.
Surely
this
Manna
of
divine
Grace
,
these
Ravishments
and
Joys
of
Devotion
,
are
not
communicated
to
those
who
are
stor'd
with
Magazines
of
goods
from
Egypt
,
and
the
pleasures
of
the
World
.
A
person
that
returns
from
a
Ball
or
Comedy
,
must
needs
be
very
ill
dispos'd
for
Devotion
;
't
will
be
to
little
purpose
to
say
in
favour
of
the
Theatre
,
that
it
is
now
become
chast
,
and
that
we
meet
with
nothing
there
,
but
Lessons
of
Vertue
.
They
may
say
,
if
they
will
,
that
Passions
are
only
display'd
there
,
as
animated
in
defence
of
Honour
,
and
produce
no
other
Sentiments
but
those
of
Generosity
.
For
my
own
part
,
I
say
,
the
Vertues
of
the
Theatre
are
Crimes
according
to
the
spirit
of
the
Gospel
;
and
though
we
may
hear
something
that
's
good
from
thence
,
yet
it
is
well
nigh
spoil'd
by
the
polluted
lips
and
imaginations
through
which
it
passes
.
O
impious
wickedness
,
said
Clement
of
Alexandria
,
thou
hast
brought
Heaven
upon
the
Stage
,
and
God
himself
is
become
a
Comedy
.
O
impious
wickedness
,
may
I
say
too
,
in
imitation
of
him
,
thou
hast
brought
Vertue
on
the
Stage
and
made
it
look
like
a
Comedian
.
Jesus
Christ
would
not
have
his
Preachers
appear
in
Trunk-hose
,
with
Paint
and
Patches
on
their
Faces
.
Tragedy
,
said
S.
Cyprian
,
revives
the
antient
sins
in
its
Verses
,
lest
they
should
die
with
Age
;
we
draw
them
from
their
Sepulchres
of
a
thousand
or
twelve
hundred
years
standing
.
We
teach
the
present
Age
,
the
sins
they
might
,
perhaps
,
have
never
thought
on
;
they
think
that
what
was
heretofore
done
,
may
be
done
as
well
at
present
:
and
thus
we
make
examples
of
those
Actions
that
had
ceased
from
being
Crimes
and
doing
Mischief
.
And
yet
this
is
Tragedy
whose
Innocence
may
be
defended
best
,
and
with
the
greatest
Colour
.
The
Lacedemonians
who
were
very
wise
,
banish'd
these
criminal
Amusements
from
amongst
them
,
because
say
they
,
it
was
not
fit
to
violate
the
Laws
even
in
appearance
,
but
respect
them
even
upon
the
Stage
.
And
this
puts
me
in
mind
of
what
Cicero
said
upon
a
time
;
that
it
was
not
honest
or
fit
,
for
Philosophers
or
Rhetoricians
to
exercise
their
faculties
,
though
but
in
jest
,
against
the
existence
or
the
providence
of
God
.
We
owe
them
this
respect
,
not
to
divert
our selves
at
their
Expence
.
And
I
say
the
same
of
Vertue
:
It
is
not
fitting
to
be
pleased
,
with
seeing
it
,
or
play'd
upon
,
or
outrag'd
on
the
Theatre
.
But
besides
,
these
Spectacles
are
absolutely
inconsistent
with
Devotion
,
because
they
fill
the
Soul
with
vain
Passions
,
and
we
have
need
to
have
our
Souls
at
liberty
.
They
create
real
Joys
and
Sadnesses
for
imaginary
Adventures
:
they
fill
the
mind
with
Images
,
and
the
heart
with
Sentiments
of
Vanity
that
quite
destroy
those
holy
Dispositions
,
that
we
would
establish
in
a
devout
Soul
.
It
is
the
same
with
Play
;
't
is
a
Madness
that
possesses
men
like
a
kind
of
Devil
.
A
man
sees
roll
,
as
one
may
say
,
his
life
and
death
,
his
good
and
evil
fortune
in
a
little
Box
:
he
attends
the
throw
with
Inquietudes
and
inconceivable
Transports
;
his
Soul
is
agitated
at
the
same
with
a
thousand
different
Passions
,
of
Fears
,
Desires
,
and
Hopes
,
&c.
and
his
Heart
is
wholly
out
of
its
proper
Station
.
Is
such
a
man
in
fit
condition
to
raise
his
Soul
towards
God
?
They
would
be
fine
Devotions
,
these
that
are
made
after
having
sat
up
almost
all
Night
,
at
Gaming
.
The
Tempest
hath
been
too
long
,
and
the
Floods
will
roll
a
great
deal
longer
:
the
Soul
will
be
a
great
while
before
she
recovers
her
breath
again
;
and
after
all
,
the
sweets
of
Devotion
will
not
relish
to
his
tast
,
because
they
are
not
those
Pleasures
of
which
alone
she
is
sensible
.
And
hence
it
comes
that
young
Folks
are
so
seldom
fit
for
Flights
and
Elevations
of
Devotion
.
They
enter
presently
upon
the
World
,
and
every
thing
appears
beautiful
,
and
carries
with
it
the
Charms
of
Novelty
.
They
take
long
draughts
of
sensual
Pleasures
,
and
nothing
is
agreeable
but
that
which
flatters
Flesh
and
Blood
that
boils
within
their
Veins
.
And
hence
it
is
moreover
,
that
that
Temperament
of
Blood
,
where
the
Sanguine
prevails
,
which
is
the
temperament
of
Joy
and
Pleasure
,
is
less
proper
for
Devotion
,
than
that
which
takes
in
somewhat
of
the
Earth
and
Melancholy
.
The
first
is
like
matter
extremely
combustible
,
that
takes
fire
at
the
first
spark
;
but
the
second
is
more
difficult
to
stir
,
and
is
less
sensible
to
that
which
charms
the
others
,
and
that
which
enters
deep
into
the
one
,
scarcely
raises
the
Skin
of
t'other
.
We
must
therefore
draw
men
from
this
Mistake
.
They
fansie
they
can
partake
,
and
as
it
were
divide
themselves
between
two
sorts
of
Pleasure
,
those
of
Heaven
and
those
of
Earth
;
but
't
is
not
to
be
done
.
The
Law
puts
in
the
number
of
unclean
Beasts
,
all
such
as
swim
and
fly
,
and
live
amphibious
in
two
Elements
of
Earth
and
Water
.
'T
is
the
Emblem
of
Worldlings
.
They
swim
continually
in
the
Pleasures
of
the
Flesh
,
and
sometimes
with
feeble
Efforts
try
to
withdraw
,
and
raise
themselves
towards
Heaven
;
but
it
happens
to
them
,
as
it
does
to
those
Fishes
whose
Flight
is
no
higher
,
than
just
to
skim
the
Superficies
of
the
Streams
with
their
Wings
,
and
presently
fall
again
into
their
usual
Element
.
Rare
and
delicious
,
says
S.
Bernard
,
is
the
divine
Consolation
;
it
is
a
chast
but
jealous
Lady
,
that
deserving
to
be
only
lov'd
,
will
not
bestow
her self
on
him
that
runneth
after
Strangers
.
'T
is
for
this
reason
Solomon
cries
out
Vanity
on
all
the
Pleasures
of
the
World
,
of
which
he
had
,
to
his
cost
,
made
a
most
sad
Experiment
;
and
for
this
reason
David
does
so
oft
declare
,
that
he
desires
no
other
Joys
than
those
of
possessing
God
.
Leave
all
,
said
Saint
Austin
,
and
thou
shalt
find
all
;
for
every
thing
is
to
be
found
in
God
by
him
that
for
the
sake
of
God
despises
every
thing
.
This
is
therefore
one
of
the
best
Advices
one
can
give
to
those
good
Souls
that
would
dispose
themselves
to
a
devout
Life
.
Renounce
then
,
oh
thou
Soul
that
wouldst
be
good
,
renounce
the
Pleasures
of
this
World
,
and
chuse
the
spiritual
ones
:
Let
reading
of
good
things
delight
thee
more
than
the
most
sensual
Joys
do
the
most
worldly-minded
.
Let
the
holy
Assemblies
,
and
the
Preaching
of
the
Word
divert
thee
,
as
the
rest
are
diverted
at
their
criminal
Spectacles
:
Let
works
of
Mercy
towards
the
poor
and
needy
be
as
sweet
to
thee
,
as
their
vain
Courses
,
Sports
,
and
idle
Conversations
are
to
them
:
and
if
thou
dost
at
any
time
relax
,
let
Honesty
and
rigid
Vertue
be
the
Directers
and
the
Measures
of
thy
Pleasures
.
MEDITATION
.
Unhappy
is
it
for
thee
,
O
my
Soul
,
that
thou
wert
born
in
Egypt
,
and
art
not
sensible
of
the
pleasures
of
true
Canaan
:
therefore
thou
turnest
thy
Eyes
so
often
on
the
World
,
and
at
the
same
time
that
thou
shouldst
have
thy
heart
wholly
in
Heaven
at
the
hour
of
Prayers
,
thou
thinkest
on
the
Delicates
of
spiritual
Egypt
,
that
thou
feddest
on
,
when
thou
wast
yet
a
slave
of
Hell
.
Thou
hast
not
yet
tasted
the
pleasures
of
devout
and
pious
Souls
,
that
say
,
I
am
satisfied
as
it
were
with
Marrow
and
fatness
:
I
have
tasted
of
the
goodness
of
the
Lord
;
his
Love
is
pleasanter
than
Wine
,
and
sweeter
than
the
Hony
comb
;
let
him
kiss
me
with
the
kisses
of
his
mouth
.
Oh
would
to
God
I
had
been
honor'd
with
those
secret
Commerces
,
with
which
my
Saviour
honours
some
great
privileg'd
Souls
,
that
fill
them
with
Joy
amidst
their
pains
,
and
makes
them
sing
in
Prisons
and
in
Fetters
.
Learn
then
,
my
Soul
,
learn
then
to
seek
thy
pleasures
and
delights
in
God
:
he
is
the
spring
of
Joys
,
and
all
that
comes
not
from
him
,
end
in
grief
,
and
sadness
,
in
tears
,
despairs
,
and
gnashings
of
teeth
.
What
dost
thou
wish
for
,
oh
my
heart
?
What
dost
thou
hunger
and
thirst
after
?
Dost
thou
love
Beauty
?
God
will
give
it
thee
,
and
thou
shalt
find
it
in
him
;
by
conversing
with
him
,
thou
shalt
become
glorious
and
full
of
light
.
Dost
thou
love
life
and
health
?
he
is
the
spring
of
life
and
in
his
light
shall
we
see
light
;
and
he
will
give
thee
life
that
shall
be
always
healthy
,
always
vigorous
,
and
that
is
life
Eternal
.
Dost
thou
love
Pleasures
?
he
will
make
thee
drink
Rivers
of
Pleasures
,
and
make
thee
glad
with
Wine
prepar'd
by
the
divine
Wisdom
,
that
saith
,
I
have
mixed
my
Wines
,
I
have
slain
my
Fatlings
.
He
will
cause
thee
to
see
Objects
that
will
ravish
thee
:
and
make
thee
hear
such
sweet
and
charming
Musick
as
the
Consort
of
the
Saints
and
Angels
needs
must
make
,
when
they
are
chanting
out
the
Praises
of
the
Eternal
God
.
And
canst
thou
then
be
sensible
to
the
vain
pleasures
of
this
World
,
after
thou
hast
receiv'd
or
dost
at
least
in
hopes
possess
,
such
charming
joys
and
pleasures
.
PRAYER
.
O
God
,
my
God
,
Divine
Saviour
,
come
thou
and
fill
my
Soul
with
those
sweet
joys
,
thou
dost
communicate
unto
thy
faithful
Servants
.
Give
me
the
Bread
that
came
from
Heaven
,
the
true
Manna
,
and
the
food
of
Angels
;
make
me
once
tast
those
pleasures
,
that
extinguish
quite
all
sense
of
others
of
this
World
,
and
take
from
me
the
relish
of
its
diversions
.
Let
thy
Sabbaths
be
my
delight
,
and
let
thy
Word
be
sweeter
than
the
Hony
and
the
Hony-comb
.
Let
Meditation
on
the
good
things
thou
preparest
in
Heaven
for
those
that
love
thee
,
enchant
me
in
such
manner
,
that
I
may
quite
despise
the
World
,
and
give
my self
entirely
to
thy
Service
.
Cause
thou
the
Heavens
to
bow
and
come
down
to
the
Earth
in
favour
of
me
:
Enlarge
my
heart
,
and
make
a
little
Paradise
therein
,
and
spread
abroad
such
an
abundance
of
the
light
of
thy
Grace
,
that
it
may
come
near
the
light
of
thy
Glory
.
Cause
thou
thy
streams
to
flow
across
this
Paradise
:
Plant
there
the
Tree
of
Life
,
and
pour
down
such
an
affluence
of
good
things
,
that
I
may
look
upon
,
with
the
greatest
contempt
imaginable
,
the
Ioys
and
Riches
of
this
Earth
;
and
being
seated
on
the
Throne
where
thou
hast
plac'd
my
Soul
,
she
may
consider
all
the
Palaces
on
Earth
,
as
so
many
wretched
Huts
and
despicable
Cabins
.
CHAP.
IV
.
Of
the
Cares
and
Perplexities
of
this
World
,
a
fourth
Source
of
Indevotion
.
ANother
Branch
of
the
Love
of
the
World
,
and
a
new
Obstacle
to
Devotion
,
is
,
the
Cares
and
Perplexities
of
the
World
.
Black
and
dismal
Spirits
,
that
frequently
withdraw
us
from
the
company
of
our
Saviour
.
Christ
,
to
lead
us
amongst
the
Tombs
,
and
walk
us
in
the
ruins
of
our
Fortune
and
our
Greatness
.
There
are
in
the
World
more
miserable
than
happy
People
,
so
that
this
Temptation
is
at
least
as
common
as
the
foregoing
one
.
We
love
this
World
exceedingly
,
and
therefore
when
we
lose
it
,
heartily
bewail
our
Loss
.
A
man
whom
contrary
Winds
have
driven
from
his
desired
Haven
,
can't
chuse
but
turn
his
Eyes
that
way
,
and
loses
not
the
sight
of
it
without
an
inconceivable
deal
of
Trouble
.
If
he
would
lay
himself
to
rest
,
the
Image
of
his
Country
,
Wife
and
Children
,
and
his
Friends
,
return
incessantly
upon
his
mind
,
and
continue
on
his
Grief
and
Pain
.
So
an
afflicted
Soul
that
would
retire
into
it self
,
and
unite
with
God
,
sees
in
the
midst
of
his
Devotions
the
Images
of
his
Misfortunes
,
that
awake
his
Griefs
,
and
draw
him
down
from
Heaven
,
to
plunge
him
in
the
bottomless
Abyss
.
These
are
the
Wasps
and
Gnats
,
whose
Stings
are
sharp
and
piercing
.
While
we
are
fixt
to
any
good
Work
,
and
give
our
whole
attention
to
it
,
then
come
these
Insects
,
and
pierce
so
to
the
quick
,
that
a
man
cannot
forbear
to
put
out
his
hand
.
These
are
the
Rods
with
which
the
Egyptian
Task-masters
make
us
make
hast
to
the
Works
of
the
Flesh
,
that
Brick-making
.
These
Task-masters
are
the
Spirits
that
say
as
Pharaoh
said
,
This
people
is
lazy
,
and
since
they
will
needs
serve
God
,
double
their
Labours
on
them
:
and
then
they
rouse
those
sharp
and
piercing
Cares
,
awakening
in
one
Man
the
memory
of
a
Suit
at
Law
he
lost
,
and
in
anothers
mind
the
sad
Estate
of
his
Affairs
,
and
the
downfal
of
his
Family
:
in
another
the
threatning
of
Disgrace
,
or
death
of
some
beloved
person
.
And
then
these
Thoughts
,
like
so
many
sharp
points
,
hasten
the
man
to
return
to
his
gathering
Straw
,
his
worldly
Occupations
,
that
quite
take
off
his
mind
from
God
.
If
then
we
would
repose
our selves
in
Gods
bosom
,
we
must
drive
away
these
buzzing
Creatures
from
our
Ears
,
and
lay
these
cursed
busie
Spirits
.
And
as
the
Spouse
says
,
Ye
Daughters
of
Jerusalem
,
I
charge
you
by
the
Hinds
and
Roes
,
that
ye
stir
not
,
nor
awake
my
Love
until
he
please
.
So
we
must
say
,
Be
gone
vain
carnal
Thoughts
,
Cares
of
this
World
,
ye
piercing
Cares
;
be
gone
ye
cursed
Spirits
,
return
to
your
Abyss
,
and
leave
my
Soul
at
rest
,
disturb
and
trouble
not
my
holy
Conversations
;
withdraw
me
not
from
my
beloved's
Arms
,
in
whose
sweet
Company
is
all
my
Joy
and
Happiness
.
There
are
good
Remedies
against
this
Temptation
,
if
we
will
but
make
use
of
them
:
The
first
is
,
to
rid
ones
self
of
the
Love
of
this
World
:
if
we
love
it
no
more
,
we
should
be
sensible
no
more
of
the
Misfortunes
that
happen
to
us
from
it
.
Let
us
leave
loving
Mony
,
and
see
whether
Riches
,
Honours
,
or
the
loss
of
them
can
touch
us
.
Let
us
but
set
our
Hearts
on
God
,
and
we
shall
always
be
content
,
for
we
can
never
lose
him
.
The
World
makes
us
pay
Interest
for
its
Pleasures
;
the
Grief
it
causes
,
when
it
leaves
us
,
is
greater
far
than
the
pleasure
we
found
in
its
possession
;
and
therefore
we
must
leave
it
in
good
time
,
that
we
may
lose
it
quite
without
much
trouble
.
If
we
have
any
reasonable
and
lawful
Concerns
,
and
which
we
cannot
rid
our selves
of
,
let
us
follow
David's
Counsel
,
Commit
thy
care
unto
the
Lord
,
and
he
shall
bring
it
to
pass
.
We
want
not
Examples
to
support
this
confidence
and
trust
:
we
can
produce
an
Elias
in
the
Wilderness
,
whom
the
Ravens
fed
;
a
Prophet
in
the
Lions
Den
,
whom
those
wild
Creatures
had
respect
to
:
the
Israelites
in
barren
and
uninhabited
Countries
,
on
whom
the
Heavens
rain'd
down
Bread
.
Have
we
need
of
Assurance
;
See
then
the
Promise
of
our
Lord
;
The
Sparrows
fall
not
to
the
ground
without
your
heavenly
Father
;
the
very
hairs
of
your
head
are
numbred
,
ye
are
of
more
value
than
many
Sparrows
;
the
fowls
of
the
air
have
neither
barns
nor
granaries
,
and
yet
your
heavenly
Father
feeds
them
.
Will
God
that
hears
the
Ravens
crying
,
forsake
you
?
Sure
we
must
have
a
mighty
share
of
Unbelief
,
to
distrust
so
great
and
many
Promises
.
And
after
all
this
,
let
us
remember
that
our
concern
and
cares
,
change
nothing
in
the
state
of
our
Affairs
;
but
only
overturn
our
Souls
as
it
were
,
and
make
them
incapable
of
Devotion
.
Therefore
our
Lord
would
have
us
take
no
care
,
even
for
to
morrow
,
for
fear
it
should
disturb
the
Devotion
of
this
present
Day
.
When
therefore
we
enter
into
our
Closet
,
we
must
say
to
our selves
,
why
dost
thou
trouble
thy self
about
so
many
things
,
when
it
may
be
thou
shalt
die
to
morrow
?
Thou
art
afraid
to
want
Necessaries
,
but
little
thinkest
that
these
Necessaries
are
but
very
few
.
Thou
hast
had
some
Losses
already
,
and
art
afraid
of
more
;
but
this
is
it
,
that
God
is
retrenching
thy
Superfluities
.
After
all
this
,
how
canst
thou
fear
to
want
,
when
thou
art
just
a
going
to
find
thy
God
,
to
whom
all
things
belong
?
Say
with
S.
Austin
,
Throw
thy self
,
my
Soul
,
into
the
arms
of
God
,
and
do
not
fear
that
he
will
suffer
thee
to
fall
,
for
his
Arm
supports
both
Heaven
and
Earth
.
And
when
thou
hast
thus
said
,
shut
fast
thy
Door
,
and
put
these
Cares
and
Troubles
under
thy
feet
,
and
fall
upon
thy
knees
.
MEDITATION
.
Alas
!
I
have
great
reason
to
lament
;
Oh
that
my
head
were
a
Fountain
,
and
mine
eyes
two
streams
of
Tears
,
to
bewail
my
sins
withal
;
the
sorrow
I
should
have
is
a
godly
sorrow
that
worketh
Repentance
not
to
be
repented
of
:
But
I
alas
have
none
at
all
.
My
Eyes
are
dry
and
unrelenting
as
a
Rock
.
Moses
his
Rod
must
strike
me
,
and
the
terrour
of
Gods
judgments
must
seize
me
,
ere
I
can
break
forth
into
floods
.
But
yet
I
want
not
tears
to
grieve
for
my
Disgraces
,
and
what
the
world
calls
Misfortunes
.
I
am
not
at
all
sparing
of
Tears
,
but
I
bestow
them
ill
.
Why
art
thou
so
troubled
,
O
my
Soul
,
at
the
loss
of
those
things
of
which
thou
art
but
to
have
the
use
,
and
from
which
Death
will
undoubtedly
hurry
thee
away
?
Dost
thou
not
know
the
world
and
Fortune
are
of
Glass
?
they
shine
,
but
they
are
very
brittle
,
a
little
blow
breaks
them
,
and
makes
them
fly
to
pieces
:
Why
shouldst
thou
find
it
strange
then
,
if
this
Glass
should
break
between
thy
hands
?
Why
art
thou
then
so
sensible
of
injuries
and
wrongs
?
And
why
dost
thou
make
anothers
malice
and
malignity
thy
misfortune
?
Why
dost
thou
then
bewail
so
bitterly
the
loss
of
those
whom
Death
deprives
thee
of
?
They
were
not
thine
,
but
Gods
,
who
lent
them
thee
,
and
takes
them
now
again
?
And
why
art
thou
so
prodigal
of
tears
,
from
which
thou
canst
reap
so
little
fruit
?
This
is
to
employ
ones
labour
for
that
which
nourisheth
not
.
When
thou
bewailest
thy
Misfortunes
,
thy
tears
do
not
make
those
misfortunes
end
:
but
bewail
thy
sins
,
and
they
will
be
thereby
destroy'd
;
they
will
make
a
stream
,
that
will
carry
them
away
,
and
they
shall
be
no
mere
.
Thy
carnal
cares
and
perplexities
trouble
thy
Devotion
,
but
the
grief
thou
shalt
shew
for
thy
sins
and
infirmities
,
will
encrease
thy
Piety
,
and
God
shall
comfort
thee
.
PRAYER
.
Descend
then
,
O
thou
Spirit
of
Consolation
,
that
hast
been
promis'd
from
the
Father
,
by
the
Son
.
Come
sweeten
thou
my
bitterness
of
Soul
;
Come
recompence
me
for
my
losses
by
thy
Riches
:
Come
render
me
those
joys
that
pass
all
Vnderstanding
:
Come
give
me
Piety
,
that
I
may
have
content
of
mind
,
that
one
and
the
other
join'd
together
may
be
to
me
great
gain
,
and
make
my
sovereign
happiness
:
Come
,
set
my
Soul
in
so
firm
a
station
,
that
it
cannot
be
shaken
by
the
rudest
Shocks
:
Come
give
me
all
that
I
have
lost
,
my
goods
,
possessions
,
houses
,
husband
,
wife
,
my
children
,
father
,
mother
,
kinsfolks
and
dear
friends
:
Give
me
my self
,
and
thou
wilt
give
me
all
thou
tookest
from
me
.
Come
,
O
my
Saviour
,
let
me
perfectly
possess
thee
that
thou
mayst
be
to
me
instead
of
every
thing
besides
.
The
World
hath
taken
from
me
all
it
gave
,
but
cannot
rob
me
of
thy
Presence
.
I
make
thee
here
an
Offering
of
all
I
have
,
and
all
I
have
not
;
if
I
have
not
lost
them
for
thy
Names
sake
,
yet
at
least
I
suffer
patiently
their
absence
in
compliance
to
that
resignation
and
obedience
that
I
owe
thee
.
Therefore
I
hope
thou
wilt
reward
me
,
as
though
I
had
lost
them
for
thy
sake
.
And
in
this
hope
I
vanish
hence
all
Cares
,
that
they
may
trouble
my
repose
no
longer
.
O
my
God
,
grant
that
the
walls
of
this
my
Closet
may
be
impenetrable
Ramparts
against
the
Darts
of
my
pursuing
Enemies
.
So
that
I
may
be
in
thy
Presence
,
as
in
a
peaceable
and
quiet
Haven
,
freed
from
the
storms
and
tempests
,
that
disturb
and
drive
me
up
and
down
:
and
that
the
commerce
of
my
Soul
with
thee
,
may
not
be
broken
off
by
the
remembrance
of
my
misfortunes
.
Oh
make
me
quite
forget
the
evils
and
the
sorrows
I
have
suffered
.
CHAP.
V.
Exceeding
Multiplicity
of
Affairs
,
a
fifth
Source
of
Indevotion
.
THIS
is
another
Branch
of
the
Love
of
the
World
,
and
another
hindrance
of
Devotion
.
We
love
the
World
and
give
our selves
entirely
to
its
Affairs
.
One
is
employed
in
Merchandise
,
and
thinks
of
nothing
else
:
another's
busied
in
anothers
Business
,
and
makes
it
his
own
for
Interest
:
he
pleads
as
is
said
,
in
the
behalf
of
Justice
,
but
it
is
often
in
behalf
of
Sin
,
and
whilst
he
gains
his
Cause
,
loses
his
Conscience
.
The
Physician
visits
his
Patients
,
with
design
to
make
them
pay
dear
for
his
Service
.
A
man
of
business
is
always
casting
up
his
Accounts
.
The
Artisan
exercises
his
Art
;
the
labouring
Husbandman
his
Tillage
.
And
thus
the
better
part
of
all
mens
time
is
spent
,
and
the
World
is
so
corrupt
,
that
we
think
these
men
deserve
commendation
for
their
Diligence
,
because
it
is
one
of
the
most
innocent
ways
of
losing
time
;
but
for
all
that
,
't
is
criminal
when
it
steals
our
Hearts
from
God
and
relaxes
our
Devotion
.
The
mind
of
Man
is
so
contriv'd
and
made
that
it
cannot
vigorously
tend
to
more
things
than
one
,
or
earnestly
desire
them
.
So
that
if
a
man
bends
the
Ardor
of
his
Desires
,
and
the
strength
of
his
inclinations
towards
his
Family
and
Trade
,
God
,
for
his
share
,
will
have
but
the
relicks
of
the
Soul
,
and
faint
and
languishing
Desires
.
I
pretend
not
that
persons
of
all
Conditions
should
give
up
themselves
entirely
to
Contemplation
.
That
kind
of
life
is
proper
only
to
the
Angels
,
and
not
to
Men
.
And
since
one
half
of
us
is
Body
,
we
must
think
to
live
a
life
that
is
partly
bodily
.
A
Bird
,
be
it
never
so
strong
,
yet
cannot
always
be
upon
the
Wing
:
nor
has
a
Soul
sufficient
force
to
be
continually
soaring
towards
Heaven
.
I
know
moreover
,
we
must
serve
the
necessities
of
Nature
;
In
a
word
,
I
oppose
not
my self
to
that
decree
,
that
Man
receiv'd
from
God
,
to
eat
his
Bread
in
the
sweat
of
his
Brows
,
and
labour
six
days
in
a
Week
.
I
only
would
desire
,
that
Martha's
business
might
not
hinder
Mary's
,
nor
that
the
Body
which
is
our
least
part
should
carry
away
the
best
and
greatest
portion
of
our
time
.
If
we
have
any
thing
wherein
to
praise
Gods
gracious
condescension
to
us
,
't
is
on
this
Occasion
.
All
our
time
is
his
,
but
he
gives
us
six
parts
in
seven
:
Six
days
shalt
thou
labour
,
but
the
seventh
day
is
the
Sabbath
.
And
since
he
is
so
bountiful
,
we
ought
to
be
exact
,
in
paying
back
to
him
this
Tithe
of
Time
,
one
day
in
seven
,
and
one
hour
in
seven
;
six
hours
should
not
pass
without
returning
to
our
God
,
to
offer
him
the
Seventh
.
If
you
do
more
,
you
will
not
do
too
much
,
since
't
is
to
him
we
owe
it
all
.
Why
should
you
not
observe
the
same
Measures
,
in
respect
to
the
Soul
,
as
ye
do
to
the
Body
?
You
give
that
Rest
and
its
Repasts
,
and
break
off
the
most
important
Affairs
you
have
,
to
repair
its
lost
spirits
and
strength
.
Take
heed
the
spirits
of
Grace
be
not
too
far
spent
.
Recal
the
Soul
to
its
Exercises
of
Devotion
,
as
to
Repasts
,
to
make
it
strong
and
vigorous
:
and
as
to
Sleep
,
during
which
it
is
gently
laid
in
Gods
Arms
,
and
fill'd
with
blest
Ideas
,
and
with
pleasing
Visions
.
We
must
,
I
say
,
oft
labour
for
this
heavenly
Recollection
and
withdraw
the
Soul
,
from
the
wandring
courses
it
is
taking
over
Human
things
.
The
running
hasty
Banquets
are
attended
with
Indigestions
,
and
nourish
little
or
none
at
all
;
and
therefore
we
sit
down
and
rest
at
Meals
:
And
can
a
man
then
think
to
serve
God
whilst
he
is
doing
somewhat
else
?
These
turbulent
Devotions
are
the
evil
Banquets
that
oppress
and
overcharge
the
Soul
,
rather
than
give
it
any
nourishment
or
strength
.
We
must
therefore
take
off
our selves
in
due
time
from
our
ordinary
Affairs
,
that
our
Souls
may
retire
into
themselves
as
to
a
Port
,
there
to
enjoy
a
Calm
after
a
Storm
.
Whilst
the
Water
is
in
motion
,
it
can
neither
well
receive
nor
reflect
the
Image
of
the
Sun.
So
a
Soul
in
continual
agitation
,
cannot
well
receive
the
impressions
of
Grace
,
the
Rays
of
Jesus
Christ
who
is
the
Sun
of
Righteousness
;
nor
the
Image
of
the
great
God
.
Thou
troubled
Sea
,
impetuous
Soul
,
keep
thy self
still
,
stop
thy
Waters
,
that
they
may
be
Heavens
Mirrour
,
that
all
its
Lights
may
penetrate
,
and
be
drawn
out
on
thee
.
How
can
the
knowledge
of
God
,
saith
S.
Basil
,
enter
into
a
Soul
that
is
already
taken
up
with
a
croud
of
carnal
thoughts
?
One
must
be
master
of
himself
and
time
,
to
give
ones
self
to
God
.
Pharaoh
well
understood
this
thing
,
when
he
said
to
the
Israelites
,
that
which
you
say
,
Come
let
us
go
and
serve
our
God
,
proceeds
from
hence
,
that
you
have
nothing
else
to
do
.
God
,
I
avow
,
loves
not
the
slothful
:
and
how
should
he
love
an
idle
Life
,
when
he
will
punish
every
idle
Word
?
But
neither
does
he
love
those
that
are
too
much
busied
.
Martha
,
Martha
,
thou
art
cumbred
about
many
things
,
but
Mary
hath
chosen
the
better
part
:
She
was
not
busied
about
evil
things
,
but
about
too
many
:
She
did
a
good
work
even
in
what
she
then
did
:
She
serv'd
our
Saviour
,
and
prepar'd
him
Meat
and
Drink
.
If
there
could
be
excess
in
those
innocent
and
charitable
Occupations
,
that
hinder
men
from
coming
oftner
to
their
Lord
,
what
shall
we
think
of
the
business
of
this
World
at
large
?
How
many
persons
must
there
be
excluded
from
the
sacred
Festival
of
our
Lord
,
and
from
his
marriage
Feast
,
and
of
what
sort
?
They
shall
be
those
that
are
busied
;
the
one
in
buying
and
proving
a
Yoke
of
Oxen
,
the
other
in
purchasing
and
visiting
his
House
,
and
a
third
in
marrying
of
a
Wife
.
These
men
shall
find
the
Door
shut
;
they
found
not
time
to
come
,
when
it
was
seasonable
,
and
when
they
find
their
own
time
,
there
shall
no
time
be
found
to
open
the
Gate
unto
them
.
They
shall
hear
these
words
as
well
as
all
the
rest
,
Be
gone
ye
workers
of
nothing
,
I
know
you
not
.
Let
us
not
then
say
,
To
day
I
must
go
to
such
a
place
,
to
morrow
I
must
do
this
and
t'other
thing
,
and
after
I
will
think
on
God
.
Ah
my
Soul
,
thy
great
Affair
is
to
set
thy self
aright
with
God
,
and
often
to
consult
how
he
is
disposed
towards
thee
,
to
sollicit
his
Clemency
,
and
implore
the
succors
of
his
Grace
;
to
pay
thy
just
Homage
,
and
bring
him
into
thy
Interests
.
This
is
the
one
,
the
necessary
thing
;
Chuse
then
this
good
part
,
that
shall
not
be
taken
from
thee
.
This
one
thing
I
do
,
forgetting
those
things
that
are
behind
,
Phil
.
3.3
.
and
reaching
forth
to
those
things
which
are
before
,
I
press
towards
the
mark
.
Let
not
the
indevout
ones
then
object
the
multiplicity
of
Business
.
They
that
are
most
busied
,
can
steal
time
,
to
give
to
their
pleasures
,
and
therefore
may
take
as
much
at
least
,
to
do
their
duty
in
.
Let
them
not
object
the
goodness
and
the
innocence
of
these
Employs
;
that
cannot
certainly
be
innocent
,
that
keeps
us
back
from
God
,
and
makes
us
blameable
before
him
.
But
what
shall
we
say
of
those
that
make
a
business
of
adjusting
,
or
dressing
the
Head
exactly
,
and
setting
all
things
in
great
Order
;
that
consult
their
Glass
an
hundred
times
,
that
nothing
be
misplac'd
,
and
spend
the
best
part
of
their
lives
in
these
vain
idle
Businesses
,
and
that
of
all
their
hours
can
hardly
spare
a
few
to
give
to
their
Devotion
?
I
say
,
they
have
a
sad
account
to
give
of
all
:
of
the
time
they
have
so
miserably
thrown
away
:
of
the
beauty
of
which
they
made
so
bad
use
:
of
the
unjust
division
made
between
God
and
their
Idol
;
since
they
have
employed
all
their
lives
in
serving
that
,
and
given
to
God
but
some
few
moments
,
of
a
precipitate
and
slurr'd
Devotion
.
MEDITATION
.
Poor
Soul
,
how
unhappy
art
thou
,
to
be
oblig'd
to
serve
perpetually
,
a
body
that
renders
nought
but
evil
to
thee
,
for
all
the
good
thou
dost
to
it
!
Thou
labourest
after
abundance
of
things
,
and
runnest
from
one
end
of
the
World
to
the
other
;
Thou
venturest
all
the
tempests
of
the
Sea
,
and
exposest
thy self
to
its
fury
:
thy
body
is
burnt
by
the
scorchings
of
the
Sun
;
Thou
passest
from
the
Icy
Climates
to
the
Torrid
Zone
:
Thou
rowest
on
the
jaws
of
the
Deep
whole
years
together
,
to
seek
for
Riches
,
Gold
and
Silver
,
Pearls
,
and
other
fine
things
.
If
not
this
,
thou
dost
something
else
as
good
,
and
takest
as
much
pains
to
as
little
purpose
,
and
all
for
a
body
that
is
but
dust
,
and
must
to
dust
return
again
.
'T
is
true
,
it
is
a
burthen
God
hath
laid
upon
thee
,
to
take
care
of
thy
body
,
but
thou
dost
infinitely
increase
that
weight
.
The
Body
would
content
it self
with
little
;
if
thou
wouldst
serve
it
,
as
it
should
be
served
:
and
consequently
it
would
take
thee
but
a
little
time
,
whereas
thou
givest
it
all
.
What
blindness
and
what
madness
is
it
?
What
will
be
the
return
of
all
these
pains
?
The
Body
for
which
thou
takest
them
all
,
will
not
preserve
the
Riches
thou
hast
gathered
up
,
no
,
nor
no
more
of
them
,
than
one
poor
Winding-sheet
,
a
Coffin
,
and
about
six
foot
of
ground
.
O
my
Soul
't
is
on
thy self
thou
shouldst
bestow
thy
thoughts
and
pains
.
Thou
art
a
Queen
,
and
art
become
a
Slave
;
Thou
shouldst
be
serv'd
,
and
thou
thy self
dost
vilely
serve
another
.
Thou
neglectest
to
heap
up
true
Riches
,
and
therefore
thou
art
poor
and
blind
and
naked
.
I
advise
thee
therefore
to
purchase
Gold
,
and
Food
and
Raiment
of
him
,
who
says
,
Ho
,
all
that
thirst
,
come
to
the
waters
,
come
and
buy
wine
and
milk
without
money
.
PRAYER
.
O
my
God
,
make
me
to
understand
thou
art
the
Sovereign
Good
,
the
only
God
,
the
only
One
that
's
worth
the
seeking
for
:
the
only
One
that
's
worthy
to
be
lov'd
;
that
I
may
run
no
longer
after
these
vain
shadows
of
Glory
and
of
Greatness
.
Make
me
to
know
what
are
the
true
goods
that
I
may
give
them
all
my
love
,
and
all
my
care
;
and
may
no
longer
make
my
application
to
the
business
of
this
World
my
greatest
Vertue
.
That
I
may
use
my
Body
as
a
Slave
that
is
inclined
to
rebel
,
but
may
serve
thee
,
as
a
Lord
,
whose
inclinations
are
perpetually
favourable
to
me
;
that
I
may
seek
first
thy
Kingdom
and
its
righteousness
,
that
all
the
rest
may
be
added
thereto
.
Let
not
my
Soul
be
unthankful
or
distrustful
,
or
ever
come
to
doubt
his
goodness
who
hath
given
so
many
tokens
of
his
love
and
tenderness
.
How
can
it
fear
that
thou
shouldst
let
it
want
any
thing
,
who
furnishest
the
Ravens
when
they
cry
,
and
the
young
Lions
take
their
rest
and
lay
them
down
within
their
Dens
.
Alas
,
it
labors
for
the
things
of
this
life
,
as
though
't
would
last
for
ever
,
and
neglects
the
t'other
life
,
as
though
't
would
never
come
.
Lord
I
believe
,
help
thou
my
unbelief
.
Make
me
to
understand
the
truth
and
excellence
of
everlasting
Life
,
to
the
end
I
may
neglect
the
present
one
;
that
I
may
make
such
Friends
,
as
may
receive
me
into
everlasting
Habitations
,
and
may
acquire
such
Riches
as
I
may
carry
hence
along
with
me
,
and
may
make
choice
of
that
good
part
,
that
shall
not
be
taken
from
me
.
CHAP.
VI
.
The
sixth
Source
of
Indevotion
,
the
Custom
of
letting
the
mind
stray
on
different
Objects
.
I
Think
this
is
another
Source
of
Indevotion
,
and
especially
of
our
Distractions
.
We
cannot
fix
our
hearts
whilst
we
are
at
Prayer
,
and
our
Attention
is
lost
:
from
whence
comes
this
?
'T
is
from
an
evil
Custom
we
have
got
,
of
giving
liberty
to
our
Imaginations
;
't
is
that
in
men
,
which
Quicksilver
is
in
other
Metals
.
It
rolls
,
and
flows
,
and
a
little
fire
makes
it
evaporate
and
vanish
away
,
as
it
were
,
in
Smoak
,
it
becomes
at
last
so
subtle
.
We
permit
it
to
do
what
it
will
,
and
it
flies
from
East
to
West
,
from
North
to
South
,
and
from
Heaven
to
Earth
,
and
as
tho
the
bounds
of
the
Universe
were
too
little
for
it
;
it
flies
beyond
,
and
loses
it self
in
imaginary
Spaces
.
It
cannot
shut
it self
within
the
bounds
of
time
,
but
passes
on
to
Eternity
,
enquiring
what
is
done
there
,
and
what
was
doing
,
whilst
there
was
nothing
done
.
If
it
contains
it self
within
the
Universe
in
this
wide
Space
,
it
flutters
over
every
thing
,
and
glides
upon
their
Surfaces
,
but
dives
into
nothing
to
the
bottom
.
And
as
if
the
Creatures
that
are
in
being
were
not
enow
to
take
it
up
,
it
fancies
new
ones
,
and
imagines
Fantomes
and
Chimera's
:
It
makes
Mountains
of
Gold
,
Worlds
in
the
Moon
,
Centaures
,
and
Hippogryphs
:
and
those
movements
are
commonly
so
quick
,
that
in
less
than
a
quarter
of
an
hour
of
this
Visionary
wandring
,
we
are
gone
so
far
,
that
the
ablest
man
in
the
World
,
though
he
know
our
last
Thought
,
shall
never
be
able
to
divine
what
was
our
first
.
And
after
this
,
shall
we
ask
whence
come
these
wandrings
of
our
thoughts
in
the
exercises
of
Devotion
?
How
can
we
think
a
Soul
accustomed
to
wander
thus
,
should
fix
and
stop
all
all
on
the
sudden
?
'T
is
a
Horse
that
never
yet
receiv'd
the
Bit
,
and
hath
done
nothing
hitherto
but
run
,
and
leap
about
in
the
Meadows
,
day
and
night
,
when
you
would
put
the
Saddle
on
his
back
,
and
the
Bridle
in
his
mouth
,
he
breaks
away
and
throws
his
Rider
,
and
returns
from
whence
he
came
.
When
we
would
recollect
our
Soul
,
it
scatters
like
a
flame
abroad
;
it
leaves
us
quite
,
and
breaks
the
Bridle
or
restraint
of
Piety
,
and
before
we
perceive
its
first
escapes
,
we
find
our selves
plung'd
deep
,
in
the
diversity
of
vain
Thoughts
.
Saint
Austin
well
discovered
,
what
was
the
cause
of
our
Distractions
.
Then
,
saith
he
,
when
our
mind
is
fill'd
with
Fantomes
,
and
carries
with
it
an
infinite
company
of
vain
Thoughts
,
it
comes
to
pass
that
our
Prayes
are
troubled
and
interrupted
,
and
that
being
in
thy
Presence
,
O
God
,
we
try
to
make
thee
hear
the
voice
of
our
Heart
,
and
although
it
be
an
action
of
such
importance
,
yet
't
is
travers'd
and
crost
by
some
vain
Image
that
comes
I
know
not
whence
,
to
cast
it self
into
my
mind
,
and
to
disturb
it
with
the
rest
.
If
we
have
well
understood
the
nature
of
the
Evil
,
we
shall
easily
conceive
the
Remedy
.
Evils
must
be
cur'd
by
their
contraries
.
Let
us
learn
to
set
bounds
to
our
Imaginations
;
let
us
not
suffer
them
to
roam
so
far
,
that
we
may
bring
them
back
with
the
less
difficulty
:
that
is
to
dispose
our
Hearts
to
Devotion
;
we
must
accustom
our
minds
to
meditate
on
few
,
but
good
things
.
'T
is
a
Mercury
that
must
fix
by
applying
to
it
Gold
and
Silver
;
a
lively
faculty
,
to
which
we
must
apply
both
Reins
and
Bridle
.
But
let
us
not
think
the
secret
of
curing
this
distemper
of
the
Soul
,
is
to
retain
our
mind
in
the
privation
of
all
Thoughts
:
this
is
not
possible
to
Nature
,
nor
profitable
to
Grace
.
The
imagination
of
Man
is
too
active
;
it
is
impossible
to
hold
it
doing
nothing
;
't
is
to
kill
it
,
this
to
keep
it
without
Employ
;
for
action
is
its
very
life
:
God
hath
not
given
us
Faculties
so
noble
,
to
bury
them
in
shameful
idleness
.
And
after
all
,
if
the
Mind
were
habituated
to
think
on
nothing
,
we
should
at
least
have
as
much
trouble
to
fasten
it
on
the
works
of
Piety
,
as
now
we
have
to
reclaim
it
from
its
Wandrings
and
Vagaries
.
From
all
this
I
conclude
,
that
the
Occupations
of
the
wise
and
understanding
men
of
the
World
are
,
it
may
be
,
more
destructive
of
Devotion
than
any
in
the
World
besides
.
The
Eye
is
never
weary
of
seeing
,
nor
the
Ear
of
hearing
;
and
we
are
so
far
from
reckoning
these
for
Faults
,
that
they
pass
for
great
Vertues
.
Under
protection
of
the
glorious
names
of
Sciences
,
good
Learning
,
curious
,
Searches
,
sublime
Speculations
,
Experiments
,
and
wondrous
Discoveries
we
establish
and
set
up
in
the
World
a
Method
of
dividing
the
Soul
with
a
distraction
almost
remediless
,
And
would
to
God
,
experience
did
not
give
us
abundance
of
proofs
of
this
Truth
.
'T
is
certain
and
well
known
the
Atheists
are
not
of
the
Ignorant
,
or
Vulgar
.
The
Epicurus's
,
Drotagoras's
and
Diagoras's
,
have
still
been
learned
Men
,
and
great
Wits
;
the
thing
is
passed
into
a
Proverb
.
They
say
,
that
those
who
because
of
their
Profession
,
are
obliged
to
study
Nature
very
much
and
second
Causes
,
apply
themselves
so
strongly
to
them
,
that
they
quite
forget
to
ascend
to
the
first
.
These
Gentlemen
so
knowing
in
Antiquity
,
and
that
make
such
a
figure
in
the
Empire
of
Learning
for
their
understanding
,
make
no
great
shew
of
Devotion
in
the
Church
.
'T
is
the
study
of
holy
things
that
only
can
inspire
a
habit
of
Devotion
.
We
see
but
too
too
often
great
Divines
continue
bad
Christians
,
because
they
intend
not
their
labours
to
the
glory
of
God
.
They
take
pains
only
for
themselves
,
and
aim
alone
at
their
own
glory
.
I
would
never
then
advise
the
man
that
would
be
truly
devout
,
to
take
upon
him
many
things
,
nor
burthen
his
mind
with
Conjectures
,
and
his
memory
with
May-be's
,
of
which
that
which
they
call
good
Learning
is
wholly
made
up
.
Besides
,
that
this
false
Science
begets
a
habitude
of
Pride
,
the
Enemy
of
Devotion
;
it
inspires
moreover
a
Spirit
of
Pyrrhomsme
and
doubt
,
that
from
Philosophy
passes
to
Divinity
.
Because
they
find
little
or
nothing
certain
in
humane
Sciences
:
they
take
the
same
liberty
to
doubt
of
divine
Revelations
:
they
accustom
themselves
to
judge
according
to
the
light
of
Reason
,
condemning
every
thing
that
does
not
agree
thereto
;
and
are
rash
enough
to
introduce
into
the
Church
that
Principle
they
should
have
left
behind
them
in
the
Schools
.
I
design
not
hereby
to
be
an
Advocate
for
Ignorance
,
since
we
are
all
Citizens
of
this
World
,
it
is
permitted
us
to
enquire
into
what
is
done
there
.
But
the
Author
of
Nature
,
whose
side
we
take
,
hath
shewn
us
with
what
reserve
we
ought
to
set
our selves
to
the
discovery
of
his
Secrets
.
He
hath
let
us
see
but
the
Effects
,
and
hath
hidden
almost
all
the
Causes
.
Which
teaches
us
that
we
may
easily
be
without
their
knowledge
since
hidden
things
are
not
for
us
.
I
don't
know
if
a
little
Ignorance
would
not
serve
better
to
the
glory
of
our
Creator
.
If
we
understood
but
Nature
as
well
as
we
would
understand
it
,
it
might
be
,
we
should
less
admire
its
Author
,
for
Wonder
is
,
as
is
said
in
these
Cases
,
the
Daughter
of
Ignorance
.
And
it
is
certain
,
we
are
wont
to
admire
things
excellent
the
less
,
the
more
we
see
them
;
and
the
more
we
think
we
understand
them
.
The
desire
of
Knowledge
deceives
us
,
but
let
us
take
good
heed
of
its
Surprizes
;
the
desire
of
knowing
Good
and
Evil
as
Gods
cost
our
first
Parents
too
too
dear
.
Whilst
they
were
good
,
they
knew
not
they
were
naked
,
they
got
that
knowledge
and
a
great
deal
of
the
like
by
the
loss
of
their
Innocence
:
their
know
of
God
alone
should
be
the
Subject
of
all
our
labours
,
and
that
's
enough
to
take
up
our
whole
life
.
Blessed
is
he
that
knoweth
thee
,
and
nothing
else
but
thee
,
saith
S.
Austine
,
and
wretched
is
the
man
that
knoweth
all
things
in
the
World
,
without
thee
;
but
he
that
knows
both
thee
and
all
things
else
is
happy
,
not
because
he
knows
those
other
things
,
but
that
among
the
rest
he
knoweth
thee
!
O
run
not
then
,
my
Soul
,
after
these
empty
Shadows
of
Science
,
or
if
thou
runnest
,
run
as
after
Shadows
not
with
so
much
love
and
application
.
Apply
thy self
only
to
Contemplate
upon
God
;
't
is
an
admirable
Object
,
and
infinitely
greater
than
all
the
Creatures
put
together
:
and
yet
this
vast
Object
will
not
cause
that
dissipation
and
distraction
that
is
inseparable
from
the
Contemplation
of
the
Creatures
.
He
is
an
Infinite
,
but
such
a
one
as
recollects
himself
in
one
Point
:
a
Sun
that
unites
his
Rays
in
the
bottom
of
thy
Heart
,
to
fill
it
both
with
light
and
Flame
.
Let
the
devout
Soul
,
saith
S.
Basil
,
be
as
Mirroir
and
clear
Chrystal
Glass
,
that
receives
no
Image
but
that
of
her
divine
Spouse
.
Let
her
continue
wholly
fill'd
with
this
Image
,
to
the
end
that
any
forein
things
coming
there
,
may
find
no
place
to
set
or
shew
themselves
to
our
Imaginations
.
Thou
Everlasting
Star
,
said
another
,
Thou
Source
of
all
created
Lights
,
penetrate
to
the
bottom
of
my
Heart
,
with
one
of
thy
Rays
,
that
may
purifie
and
make
me
glad
,
that
may
enlighten
,
and
quicken
my
Soul
and
all
its
faculties
,
to
unite
them
all
to
thee
.
If
we
would
do
a
little
Violence
to
our
Minds
and
stay
them
on
this
one
and
only
Object
,
we
should
find
the
good
we
seek
for
,
a
Remedy
to
our
indevout
Distractions
:
and
when
we
have
for
some
time
stop'd
this
light
evaporating
Spirit
,
by
heavenly
Meditations
,
as
by
Irons
and
Chains
,
it
will
become
more
grave
,
more
solid
and
judicious
.
It
will
not
fly
out
so
easily
:
and
as
now
when
it
flies
from
us
,
it
lights
into
its
wonted
paths
,
and
falls
upon
its
familiar
Idea's
;
so
when
once
these
different
thoughts
are
become
strange
to
it
,
by
its
rare
Commerce
with
them
,
the
Mind
will
not
so
easily
be
carried
to
them
.
MEDITATION
.
Let
others
understand
the
extent
of
their
Spirit
,
and
embrace
abundance
of
Objects
at
a
time
!
but
shun
thou
diligently
,
O
my
Soul
,
this
fault
.
Thou
hast
enough
to
take
thee
up
,
the
Contemplation
of
thy
God
alone
.
In
vain
thou
hopest
to
join
the
knowledg
of
the
World
with
that
of
Heaven
;
thy
heart
is
yet
too
little
for
that
God
that
is
Infinite
,
and
hath
no
bounds
,
and
if
once
thou
fillest
it
with
the
Creature-Images
,
where
wilt
thou
find
a
place
for
that
of
thy
Creator
?
The
Eyes
of
the
Nightbird
being
accustomed
to
darkness
,
cannot
endure
the
brightness
and
the
lustre
of
the
Sun
,
and
a
mind
always
taken
up
in
Contemplation
of
things
corporal
cannot
sustain
the
splendors
of
that
glorious
and
original
Spirit
that
is
the
very
Essence
of
incomprehensive
Light
.
PRAYER
.
O
Glorious
and
invisible
Sun
,
that
discoverest
not
thy
Beauties
but
unto
Souls
that
are
purified
from
the
vain
Images
of
the
World
.
Clear
thou
mine
Eyes
by
the
purity
of
thy
Rays
:
Chase
hence
that
darkness
that
hath
seiz'd
my
Eyes
,
and
banish
from
my
fancy
vain
Imaginations
,
that
stop
my
Contemplation
on
the
light
of
thy
Truth
alone
.
I
know
thee
,
O
my
God
,
because
thou
hast
been
pleased
to
shew
thy self
unto
me
,
but
that
which
I
know
,
alas
what
is
it
in
respect
of
what
thou
art
,
and
of
what
might
be
known
?
I
see
thee
darkly
,
and
I
form
to
my self
an
Idea
of
thy
Essence
and
thy
Majesty
,
that
brings
thee
infinitely
below
thy self
.
I
do
thee
wrong
,
my
God
,
but
otherwise
I
cannot
do
.
I
beg
thy
pardon
;
I
do
not
conceive
of
thee
as
I
ought
to
do
,
and
't
is
the
fault
of
my
Mind
as
well
as
of
my
Heart
.
Cleanse
thou
mine
Eyes
,
that
I
may
look
on
thee
as
vigorously
and
fiercely
as
the
Eagle
looks
upon
the
Sun.
Let
the
knowledge
of
thy
Beauty
charm
my
Heart
and
fill
me
so
,
that
I
may
conceive
a
holy
disgust
for
all
that
men
in
this
World
call
good
Letters
,
and
deep
Learning
.
Let
me
not
stay
in
this
Circumference
,
but
let
all
my
Views
be
directed
towards
thee
,
the
Centre
and
the
Source
,
from
whence
proceeds
all
that
is
true
and
lovely
in
the
World
.
Let
it
suffice
me
to
see
thee
,
in
whom
I
shall
behold
all
things
besides
that
can
be
seen
.
Let
my
Soul
recollect
all
her
strengths
,
and
set
them
on
this
only
Object
,
to
penetrate
it
,
if
it
be
but
possible
.
Aid
me
,
O
God
,
in
this
Design
;
make
thy self
visible
,
and
let
me
enter
into
the
bottom
of
thy
Mysteries
,
and
in
the
secrets
of
thy
divine
Wisdom
;
that
I
may
neglect
,
as
unworthy
of
me
,
all
other
curious
Sciences
of
which
the
men
of
this
World
make
such
mighty
Boasts
and
Clutter
.
CHAP.
VII
.
The
last
Source
of
Indevotion
;
the
Rarity
and
Interruption
of
holy
Exercises
.
I
Acknowledge
,
the
foregoing
Obstacles
are
very
strong
.
The
Love
of
the
World
,
its
Pleasures
,
its
Perplexities
,
its
Occupations
,
and
distractions
of
Mind
;
these
are
Evils
to
which
it
is
hard
to
find
a
Remedy
;
but
not
so
hard
,
if
we
would
take
more
care
and
pains
about
it
;
for
the
most
evident
cause
of
our
Indevotion
,
is
the
rarity
and
interruption
of
our
holy
Excercises
;
it
is
certain
that
spiritual
Pleasures
are
most
opposite
to
carnal
Ones
:
and
't
is
only
rarity
and
difficulty
make
them
sharp
and
uneasie
;
we
lose
the
very
tast
of
Pleasures
,
in
the
frequent
use
of
them
,
and
when
once
they
have
lost
the
grace
of
Novelty
,
they
ahve
lost
their
Value
.
This
Beggar
yesterday
thought
himself
blest
with
a
little
Sum
,
but
to
day
he
has
found
a
great
one
,
and
to
morrow
will
be
sensible
no
more
of
his
happiness
.
Make
great
Entertainments
at
a
great
distance
,
and
the
pleasure
will
be
something
,
but
make
them
every
day
,
and
the
pleasure
of
the
Feast
will
end
by
becoming
ordinary
.
But
on
the
contrary
,
come
often
to
God
,
renew
your
Commerces
with
him
,
and
that
which
seemed
at
first
both
cold
and
dull
,
will
certainly
become
at
length
an
Exercise
of
great
delight
,
you
come
but
seldom
,
and
you
quickly
lose
all
Relish
.
The
reason
is
not
hard
to
find
;
it
is
,
that
Piety
and
its
Exercises
become
Labours
,
because
of
the
criminal
dispositions
Sin
puts
us
in
.
Now
Labour
decreases
by
a
continual
use
:
The
Traveller
is
very
weary
at
the
end
of
his
first
Journey
,
but
to
morrow
it
will
be
less
,
and
the
next
day
his
labour
will
be
proportion'd
to
his
strength
,
and
within
a
few
weeks
will
become
his
diversion
.
Let
us
bring
our
Souls
by
Violence
to
God
,
at
first
they
will
follow
with
great
pain
,
they
will
think
the
ways
both
hard
and
sharp
,
but
after
a
little
while
,
the
toil
will
not
be
so
great
,
but
will
change
by
degrees
into
pleasure
.
Is
it
not
true
that
the
less
we
do
a
thing
,
the
worse
it
is
done
?
Vertues
are
Habitudes
;
and
though
God
gives
them
us
,
by
infusing
them
into
our
Souls
,
yet
he
gives
them
in
the
same
manner
.
Habits
are
usually
acquired
;
namely
,
by
divers
repeated
Actions
,
As
therefore
a
Man
is
not
a
good
Soldier
,
for
having
been
once
at
War
;
nor
a
Painter
for
having
received
two
or
three
good
Lessons
in
that
Art
;
no
more
is
Piety
acquir'd
by
some
few
acts
feebly
reiterated
,
but
by
long
and
frequent
Exercise
.
'T
is
a
War
in
which
we
are
to
combat
with
our
own
Thoughts
,
and
against
the
hardness
of
our
own
Hearts
.
And
if
we
be
repulsed
the
first
and
second
Charge
,
we
must
incessantly
return
again
with
fresh
Vigour
.
Indevotion
is
a
Monster
,
we
must
kill
by
little
and
little
,
since
't
is
not
to
be
done
at
one
blow
,
nor
at
one
time
.
This
day
we
must
gain
a
step
,
and
to
morrow
another
;
but
if
we
suffer
him
to
take
the
least
breath
,
he
will
quickly
recover
what
he
lost
.
And
when
we
are
come
just
to
the
conquering
him
entirely
,
we
must
not
slacken
any
thing
of
our
diligence
;
for
if
the
rarity
of
devout
Exercises
hindred
its
progress
,
were
it
never
so
far
advanced
,
an
interruption
or
relaxation
will
quite
destroy
it
.
'T
is
hard
to
compass
any
Art
or
Science
,
but
't
is
quickly
lost
for
want
of
Exercise
:
especially
when
we
stir
against
our
natural
Inclinations
,
to
which
if
we
yield
never
so
little
place
,
we
shall
find
our selves
ready
to
take
their
part
,
a
little
after
.
Our
hearts
are
bent
towards
Sin
,
and
especially
towards
Indevotion
.
Let
it
be
never
so
well
fortified
,
or
confirmed
with
the
best
Habits
in
the
World
,
one
heated
and
disordred
Thought
,
that
crosses
it
,
will
set
it
all
on
fire
,
and
with
the
flames
of
Concupiscence
,
stifle
the
flames
of
its
Devotion
;
but
if
it
catches
thus
the
fire
of
Sin
so
easily
,
it
is
on
the
other
hand
,
heavy
and
cold
to
all
Devotion
:
So
that
after
having
with
abundance
of
Art
and
Labour
and
great
Toil
,
rais'd
it
to
heavenwards
,
an
interruption
of
a
few
days
will
let
it
sink
again
into
its
old
Abyss
.
And
for
proof
of
this
,
I
desire
no
other
witnesses
than
the
sincerely
devout
Souls
.
If
some
Affairs
of
the
World
,
and
some
Impediments
,
which
you
call
Insurmountable
,
have
estranged
you
somewhile
from
the
places
of
Devotion
,
and
made
you
lose
your
Closet-hours
:
You
are
at
first
uneasie
,
but
you
insensibly
accustom
your selves
to
it
,
and
when
you
have
a
mind
to
return
to
your
good
Practices
,
and
exercise
of
Prayer
,
then
you
can
hardly
find
your selves
,
and
feel
an
inconceivable
sloth
and
heaviness
upon
your
Hearts
.
Conscience
is
like
the
Stomach
,
leave
giving
it
any
Victuals
for
a
while
,
and
afterwards
it
will
desire
none
;
stay
a
little
longer
and
if
you
give
it
any
,
'
twon't
know
what
to
do
with
it
,
it
can
digest
no
more
,
it
will
have
lost
its
natural
heat
,
and
all
its
Forces
will
be
spent
,
and
performing
none
of
its
Functions
,
it
will
let
the
Body
die
.
So
Conscience
loses
its
habits
of
Devotion
,
by
leaving
off
its
operations
,
and
the
Soul
dies
in
its
sins
.
In
a
word
,
Devotion
is
a
Vertue
that
puts
in
motion
all
the
powers
of
the
Soul
,
like
the
great
wheel
of
a
Watch
,
it
moveth
all
the
rest
in
going
on
:
without
discontinuing
,
all
will
go
easily
;
but
if
you
cease
,
the
Wheels
will
run
down
,
and
all
will
be
heavy
and
unfit
for
motion
:
Continue
constantly
the
exercise
of
Piety
,
and
the
Soul
will
keep
its
dispositions
to
devout
Movements
:
interrupt
them
,
and
there
will
be
a
stoppage
in
the
Soul
,
that
will
take
away
its
facility
of
moving
towards
Heaven
.
These
are
I
think
,
very
near
all
the
greatest
Sources
of
our
Indevotions
,
and
the
Indispositions
of
the
Soul
,
which
must
be
mended
and
set
right
,
before
we
can
open
the
way
to
this
excellent
Vertue
.
We
may
find
a
great
many
others
,
I
make
no
question
,
but
they
will
throw
us
into
too
general
Considerations
.
Who
can
doubt
,
for
Example
,
that
the
Languors
of
our
Souls
come
from
the
weakness
of
our
Faith
,
our
Hope
,
our
Charity
?
Were
we
but
strongly
persuaded
,
that
there
is
a
God
above
that
knoweth
all
our
Thoughts
,
sees
all
our
Ways
,
and
calls
himself
the
King
of
Men
and
Angels
,
that
opens
Heaven
and
Hell
:
could
we
present
our selves
before
him
,
without
the
Spirit
of
Submission
and
a
saving
Fear
?
But
alas
,
we
believe
in
such
a
feeble
manner
,
that
we
have
great
need
of
Gods
helping
our
Unbelief
:
to
be
pious
,
we
only
want
to
be
Believing
;
and
therefore
the
Fathers
have
thought
no
Advice
more
useful
to
keep
us
from
Distractions
,
than
this
,
to
remember
our selves
of
him
,
and
call
to
mind
,
to
whom
we
speak
.
And
can
we
yet
doubt
but
that
this
flowness
of
Belief
comes
from
the
little
love
we
have
to
God
?
Were
we
enflamed
with
the
divine
Love
,
all
our
movements
would
be
made
by
the
impressions
of
this
heavenly
Fire
.
In
fine
,
if
the
hopes
of
Glory
touch'd
our
Hearts
but
never
so
little
,
we
should
not
move
so
slowly
towards
him
,
from
whom
we
pretend
to
receive
eternal
Happiness
.
But
I
know
not
how
we
should
reckon
this
amongst
the
Sources
of
Indevotion
,
since
this
want
of
Faith
and
Hope
,
and
Charity
,
are
Indevotion
it self
.
To
conclude
,
we
must
own
,
that
we
find
in
our selves
,
certain
Indispositions
of
mind
,
very
often
,
of
which
we
cannot
tell
the
cause
.
To
day
we
are
all
Heat
,
and
to
morrow
all
Ice
:
A
good
Soul
presses
upon
it
it self
,
rouses
it self
,
and
thinks
on
every
thing
that
can
enkindle
its
Affections
,
seeks
for
it self
,
but
finds
it
not
;
examines
its
Conscience
to
find
out
its
Offences
that
have
disingag'd
its
Heart
from
God
,
and
grieved
the
holy
Spirit
of
Grace
.
She
finds
nothing
she
can
accuse
her self
of
,
and
knows
not
to
what
she
can
attribute
this
her
Coldness
.
Whence
come
these
Inequalities
?
it
may
be
from
the
changeable
nature
of
Man
,
that
is
never
long
the
same
.
It
may
be
the
temperament
of
humours
in
the
Body
,
and
disposition
of
the
Air
.
As
the
Soul
is
Prisoner
in
the
Body
,
and
acteth
by
its
Organs
,
and
depends
extremely
on
the
stirring
of
its
several
Humors
,
it
is
manifest
that
Devotion
depends
in
some
measure
on
these
springs
of
Blood
and
Dust
,
which
are
so
often
out
of
order
:
it
may
be
that
the
Devil
hath
found
his
time
▪
and
sowed
his
Tares
amongst
the
good
Seed
.
In
fine
,
it
may
be
that
the
Spirit
of
God
,
the
Author
of
all
good
Thoughts
hath
for
some
season
hid
himself
.
This
driness
of
Soul
may
come
from
hence
,
that
God
hath
shut
the
Sources
and
the
Springs
of
Waters
that
rise
up
to
everlasting
Life
.
But
be
it
as
it
will
,
this
Evil
does
no
little
mischief
to
devout
Souls
.
We
can
employ
no
other
means
to
the
curing
it
but
Prayers
and
Tears
.
The
Soul
must
say
,
Come
,
thou
Lord
Jesus
,
come
,
Sun
of
my
Soul
,
dissipate
this
darkness
,
cause
thou
the
Morning-star
to
arise
in
my
Heart
:
Why
dost
thou
hide
thy self
,
I
seek
thee
in
the
Nightseason
,
and
find
thee
not
:
Open
thy
Fountains
,
that
I
may
quench
my
Thirst
,
and
be
refreshed
and
satisfied
;
hast
thee
,
O
God
of
my
Salvation
.
MEDITATION
.
I
do
acknowledge
my
great
Negligence
.
I
take
a
great
deal
of
pains
,
to
do
every
thing
well
that
respects
this
present
Life
,
and
take
so
little
,
to
do
the
only
and
the
principal
thing
for
which
I
ought
to
labour
,
that
't
is
hard
to
imagine
it
.
To
succeed
in
any
Art
,
I
exercise
it
frequently
;
I
consult
my
Masters
,
I
reflect
on
my
Mistakes
,
to
the
end
I
may
commit
them
no
more
.
But
,
Oh
my
Soul
,
thou
takest
not
half
this
care
in
the
exercises
of
Devotion
:
Thou
dost
them
seldom
,
and
commonly
without
any
reflexion
at
all
,
and
therefore
dost
them
very
ill
:
thou
dost
them
seldom
because
thou
dost
them
without
pleasure
:
and
thou
dost
them
without
any
profit
,
because
thou
dost
them
without
any
zeal
or
application
:
Return
,
my
Soul
,
more
frequently
,
return
,
and
thou
shalt
find
Pleasures
and
Joys
unspeakable
,
and
inconceivable
.
PRAYER
.
O
my
Lord
God
,
my
heavenly
Saviour
,
open
thou
the
Fountains
of
thy
Grace
,
and
let
those
streams
flow
down
to
me
.
Make
me
sensible
of
the
advantages
of
possessing
thee
,
and
of
the
pleasures
that
the
enjoyment
of
thy
heavenly
goods
will
bring
;
that
I
may
not
drag
my self
so
seldom
and
with
so
much
difficulty
,
to
the
Churches
where
thou
speakest
unto
me
,
or
to
the
Closet
where
thou
sufferest
me
to
meet
and
entertain
thee
.
Draw
me
that
I
may
run
after
thee
;
when
I
design
to
approach
thee
by
the
Actions
of
my
Devotion
:
O
do
not
thou
withdraw
thy self
from
me
.
I
know
I
am
not
worthy
,
thou
shouldst
enter
under
my
Roof
.
It
is
not
long
since
that
my
heart
was
a
Den
of
Thieves
:
and
a
rendevouz
of
cursed
Spirits
;
Thou
hast
driven
them
away
by
thy
Celestial
Grace
;
but
those
uncleanly
Guests
have
left
the
relicks
of
impurity
behind
,
that
make
it
an
unfit
abode
for
thee
,
and
for
thy
holiness
.
But
,
O
thou
Sun
of
my
Soul
,
whose
Rays
cannot
be
sullied
with
the
impurity
of
those
places
where
they
enter
:
Pierce
thou
into
my
very
inwards
;
carry
thy
flames
within
,
and
kindle
in
my
heart
the
flames
of
thy
Love
.
If
I
am
sleepy
,
waken
me
;
if
I
fall
into
Negligence
,
and
come
to
break
off
my
Devotions
,
knock
at
the
door
of
my
Heart
;
and
if
thy
Word
cannot
be
heard
,
spare
not
to
rouse
me
by
Afflictions
:
Break
me
in
pieces
,
rather
than
permit
me
to
continue
in
my
natural
hardness
;
thy
Wounds
will
never
break
my
Head
,
but
will
be
more
sweet
than
precious
Balms
.
Come
to
my
aid
,
O
my
Redeemer
,
that
I
may
accomplish
the
Victory
over
my
infirmities
.
I
am
heavy
and
earthly
,
make
thou
me
spiritual
and
light
.
The
Movements
of
Grace
and
Devotion
,
that
lift
me
upon
high
,
are
opposite
to
the
movements
of
Nature
that
drag
me
downwards
.
In
this
dispute
I
am
rent
and
torn
in
twain
:
the
Corruption
of
Nature
has
the
insolence
to
oppose
it self
to
thy
Grace
;
and
this
Contest
causes
the
sedomness
of
my
Devotions
.
But
,
O
thou
heavenly
Spirit
,
make
them
easie
and
agreeable
,
that
I
may
oftner
return
to
them
.
The
Prosecution
of
the
Second
Part
.
CHAP.
I.
That
Pleasure
is
a
mortal
Enemy
to
Devotion
:
What
are
the
Sentiments
and
Maxims
of
the
World
,
Touching
the
use
of
Pleasure
and
Delights
.
WE
have
thus
examined
the
Sources
of
Indevotion
;
We
have
tried
to
compass
them
:
but
amongst
the
rest
there
is
one
more
lively
,
more
open
,
and
more
fruitful
in
Impurities
,
and
by
consequence
a
greater
Enemy
to
Piety
,
and
that
's
the
Spirit
of
the
World
;
and
after
having
thought
upon
the
matter
well
,
we
find
the
Spirit
of
the
World
,
is
the
love
of
sensual
Pleasure
.
Experience
shews
us
that
this
Spirit
,
is
such
an
Enemy
of
Devotion
,
that
't
is
impossible
to
be
animated
therewith
,
and
be
truly
Devout
:
This
continual
use
of
sensual
Pleasures
fixes
the
Soul
so
strongly
to
its
matter
,
that
the
Heart
becomes
incapable
of
Elevation
.
The
closer
Union
we
have
with
sensible
Things
,
the
more
our
Union
with
God
diminisheth
.
We
must
therefore
turn
our
greatest
strength
towards
that
side
,
and
try
to
bring
our
Soul
back
to
our
God
,
and
pluck
it
from
that
fast
Hold
it
has
taken
on
material
things
,
that
it
may
apply
it self
to
God
,
and
be
wholly
taken
up
with
him
;
and
therefore
though
our
too
great
sensibility
of
the
pleasures
of
this
Earth
,
hath
already
had
its
Chapter
;
amongst
the
other
Sources
of
Indevotion
,
we
do
not
think
we
have
said
as
yet
enough
on
that
great
Subject
.
The
Monster
is
too
dreadful
to
be
combated
with
Negligence
,
and
slightly
:
if
we
could
rid
our selves
of
this
,
we
had
done
all
,
but
if
it
still
continue
Master
,
we
shall
attempt
in
vain
to
be
good
Devouts
.
And
therefore
I
design
in
this
Prosecution
of
the
Second
Part
,
to
offer
such
Considerations
as
may
,
if
it
be
possible
,
destroy
this
mighty
Enemy
of
true
Devotion
.
It
is
certain
that
Man
is
born
for
Pleasure
,
since
he
is
created
to
be
happy
,
and
that
happiness
consists
in
the
possession
of
Good
,
and
in
the
sense
of
that
Possession
that
causes
Pleasure
.
The
Sovereign
good
of
man
consists
in
possessing
of
God
,
and
being
immediately
united
to
him
in
a
very
intimate
manner
;
and
that
Pleasure
,
the
sense
of
which
makes
up
compleat
happiness
,
must
spring
from
the
intimate
Union
with
the
Divinity
:
This
Union
is
made
,
by
Understanding
and
by
Love
;
and
the
pleasure
arises
from
hence
,
that
God
applies
to
the
Soul
,
whilst
he
embraces
it
,
the
side
of
his
Goodness
,
and
Beauty
,
and
fills
it
with
his
Light
,
and
spreads
abroad
his
Joys
and
Comforts
through
it
.
Sin
hath
so
enfeebled
this
Union
of
the
Soul
with
God
,
that
it
no
longer
tasts
these
pleasures
.
Your
sins
have
made
a
separation
betwixt
God
and
you
,
Isa
.
59.2
.
And
it
hath
made
as
it
were
a
thick
Cloud
,
that
hides
from
our
eyes
that
Sun
,
whose
benign
Rays
cause
so
much
Joy
in
striking
through
us
.
The
Soul
hath
preserv'd
this
Sentiment
still
,
that
she
is
born
for
Pleasure
and
Delight
;
so
that
when
she
is
disunited
from
God
,
and
depriv'd
of
the
pleasure
of
that
Intimacy
,
she
turns
her
wholly
to
the
Bodies
side
,
and
the
closer
she
is
united
to
it
and
Pleasures
,
the
farther
she
is
from
God
:
So
't
is
the
pleasures
of
the
Senses
that
disunites
the
Soul
from
God
:
as
this
disunion
is
properly
that
Indevotion
which
we
fight
and
strive
against
;
for
most
assuredly
Devotion
is
the
movement
of
the
Soul
,
by
which
it
returns
to
its
Principle
,
and
to
the
enjoyment
of
those
Pleasures
that
flow
from
an
Union
with
God
.
Let
the
men
of
this
World
take
but
the
pains
to
consult
their
Hearts
hereon
and
they
will
tell
them
,
what
we
have
said
is
very
true
;
they
will
find
the
reason
why
they
could
not
dispose
themselves
to
Prayer
to
love
and
serve
God
,
was
,
because
they
were
possessed
by
their
Passions
,
and
inchanted
by
the
illusions
of
Sense
;
that
is
to
say
,
they
are
absolutely
turn'd
to
worldly
Pleasures
side
,
and
are
wholly
taken
up
by
them
.
The
Soul
is
straitned
,
the
Mind
is
bounded
when
it
is
filled
with
the
World
and
its
Vanities
:
and
we
must
not
wonder
if
God
,
who
will
have
the
Soul
entire
,
find
no
place
therein
.
In
a
word
,
we
shall
undertake
a
very
difficult
Task
to
persuade
those
that
will
become
truly
Devout
,
that
they
ought
to
renounce
the
pleasures
of
the
World
.
Though
the
Corruption
be
exceeding
great
,
yet
we
may
not
place
all
pleasures
in
the
same
rank
of
Evil
;
we
distinguish
two
sorts
of
sensual
Pleasures
:
There
are
some
we
call
Excesses
,
Enormities
,
and
Crimes
;
the
World
,
't
is
true
,
gives
it self
up
to
these
,
but
dare
not
however
undertake
the
Defence
of
them
.
Others
there
are
which
we
call
Innocent
Delights
,
such
as
Dancing
,
Play
,
Debauches
,
good
Chear
,
great
Entertainments
,
Feasting
,
Theatres
,
Shows
,
and
disorderly
Conversations
,
Commerces
of
Galantry
,
and
such
Intrigues
,
as
are
the
ready
ways
to
the
last
impurities
of
criminal
Affections
.
The
Church
distinguishes
these
Pleasures
as
well
as
the
World
,
and
both
agree
that
some
of
them
are
Innocent
;
but
the
Church
accounts
the
greatest
part
of
these
pleasures
to
be
Criminal
,
whose
innocence
the
World
supports
and
maintains
.
Pleasure
is
an
Idol
to
which
all
the
World
sacrifices
,
Young
and
Old
,
Men
and
Women
,
great
and
small
,
rich
and
poor
,
all
Ages
,
Sexes
&
Conditions
love
Pleasures
.
So
that
if
we
count
up
Voices
,
we
shall
lose
our
Cause
;
the
Young
especially
cannot
endure
that
we
should
take
from
them
the
use
of
Pleasure
,
to
which
they
think
Youth
should
be
consecrated
and
devoted
:
Painter
and
Poets
,
that
contribute
to
the
corrupting
the
Mind
,
represent
to
us
Pleasures
,
as
a
young
Man
or
Maid
,
laid
on
a
bed
of
Flowers
,
and
encompass'd
with
all
those
Objects
from
whence
the
pleasures
of
the
Body
are
deriv'd
.
The
Passions
that
are
all
Carnal
,
and
have
a
strict
alliance
with
the
Sense
,
are
boyling
hot
in
Youth
:
the
Flesh
,
that
is
vigorous
and
as
yet
hath
received
no
Mortification
,
domineers
with
Insolence
.
And
therefore
Youth
follows
the
Agitations
and
the
Transports
of
their
temperament
;
The
sentiments
of
Piety
and
the
habits
of
Vertue
are
not
to
be
look'd
for
there
,
so
that
Reason
destitute
of
those
Helps
is
easily
vanquished
by
the
Passions
.
Nay
,
one
may
say
that
Reason
conspires
with
the
Passions
in
that
Age
,
and
serves
but
to
throw
them
into
greater
Excesses
.
They
reason
in
their
manner
,
they
persuade
themselves
that
Wisdom
is
not
so
becoming
Youth
,
but
is
rather
the
lot
of
those
that
are
growing
Old
;
and
they
abuse
that
saying
of
the
Wiseman
;
There
is
a
time
for
every
business
under
Heaven
.
If
some
of
them
are
are
otherwise
inclin'd
,
they
are
afraid
to
follow
those
better
Motions
,
they
are
struck
with
a
criminal
kind
of
Shame
,
and
are
loth
to
be
remarkable
for
their
Singularity
.
They
throw
themselves
into
the
Croud
,
and
are
carried
away
by
the
stream
:
and
even
those
that
are
called
the
Wise
ones
of
the
World
,
if
they
dare
not
authorise
these
Disorders
,
they
at
least
excuse
them
.
They
are
Young
,
say
they
,
they
will
return
again
,
we
must
indulge
something
to
Age
;
one
is
not
born
Wise
,
we
have
been
as
they
are
,
and
they
will
one
day
be
,
as
we
are
now
.
But
alas
,
we
do
not
stop
here
,
we
renounce
not
to
Pleasure
,
when
we
are
past
our
Youth
,
the
love
of
that
is
a
Distemper
that
we
carry
with
us
in
all
Ages
,
we
yield
as
late
as
we
possibly
can
,
or
to
say
truth
,
never
.
Age
and
Distempers
sometimes
fasten
men
to
Pleasures
,
but
very
seldom
make
them
give
them
over
;
this
is
the
hardest
and
the
rarest
thing
imaginable
.
How
often
do
we
see
Women
that
are
resolv'd
to
hold
out
against
Time
,
and
that
catch
hold
of
every
thing
they
can
light
on
,
not
to
be
carried
away
by
the
stream
;
they
omit
no
manner
of
way
to
conserve
the
Air
of
Youth
;
they
would
deceive
men
,
and
it
may
be
they
think
of
deceiving
Death
too
.
They
would
always
be
the
Object
of
the
Love
of
this
World
,
that
they
may
have
their
shares
of
its
Pleasures
,
and
when
Age
is
come
and
hath
spread
its
marks
upon
their
Hew
,
they
draw
a
Curtain
over
it
to
render
the
defects
invisible
.
You
may
see
them
Idolatresses
of
the
World
,
burying
their
Heads
under
a
heap
of
Powder
,
to
mingle
and
confound
the
whiteness
of
their
Gray
,
with
the
white
of
their
Powders
;
they
fill
up
the
hollowness
of
their
Face
;
and
shadow
the
wrinckles
of
their
Brows
with
Curls
and
Ribbands
,
Nets
and
Points
that
which
they
do
the
best
,
is
that
they
Embalm
their
Bodies
,
and
cover
them
with
Sweets
,
to
hinder
the
ugly
Smells
that
might
arise
from
their
just
living
Carcasses
:
and
in
this
Dress
,
they
mix
with
all
Company
,
and
will
be
parties
concern'd
in
every
merry
Meeting
.
We
see
them
at
Balls
,
and
at
the
Playhouses
,
trembling
with
weakness
;
tho
they
have
not
sight
enough
to
distinguish
red
from
black
,
nor
a
Cater
from
a
Deuce
,
yet
they
must
play
at
Cards
and
Dice
,
although
it
be
with
Spectacles
.
In
a
word
,
after
they
have
been
the
Idols
of
the
World
,
they
chastise
the
Faults
they
made
it
commit
,
they
become
its
punishment
,
and
are
its
Abomination
.
They
are
Spectres
and
Fantoms
that
pursue
and
scare
it
,
and
it
flies
them
,
and
has
them
in
abhorrence
.
But
are
the
Men
ever
the
Wiser
?
Do
we
not
see
too
among
them
,
Old
Sinners
,
perfectly
worn
out
with
Debauchery
,
but
yet
whose
Lusts
and
Desires
are
young
and
boyling
?
Their
Inclinations
are
continually
Vicious
,
though
their
Bodies
will
obey
them
no
longer
in
being
the
Ministers
of
their
polluted
Pleasures
.
Methinks
,
in
considering
them
,
I
see
with
my self
,
what
happens
after
the
burning
of
a
House
;
when
the
main
Fire
hath
ceased
,
we
see
a
great
while
after
,
sparks
and
little
flames
pierce
through
the
heaps
of
Rubbish
;
this
lets
us
see
the
Fire
is
still
alive
and
only
wants
more
matter
;
and
so
it
is
with
these
Old
men
,
they
are
but
a
heap
of
warm
Ashes
,
and
the
relicts
of
a
Fire
,
but
in
the
midst
of
these
Ashes
we
see
from
time
to
time
,
Efforts
of
vile
Concupiscence
are
made
,
that
let
us
see
,
the
love
of
Pleasure
still
lives
within
,
and
that
the
Body
only
wants
its
strength
to
put
those
impotent
Desires
in
act
.
All
men
then
are
on
Pleasures
side
;
and
they
are
not
content
to
defend
it
by
plurality
of
Votes
,
but
would
maintain
it
by
Arguments
of
Reason
.
They
tell
us
God
and
Nature
do
nothing
in
vain
,
the
Earth
is
covered
with
Creatures
,
the
Sea
is
fill'd
with
Fish
,
the
Air
with
Fowls
,
and
the
whole
World
with
Pleasures
.
Is
it
possible
for
God
who
made
them
for
our
service
,
to
forbid
us
the
use
of
them
?
Hath
the
Author
of
Nature
done
so
many
sensible
Wonders
,
to
fill
the
Senses
with
Illusions
,
and
excite
in
them
criminal
Affections
?
Hath
God
inscribed
on
every
Creature
,
Touch
it
not
?
At
this
rate
,
the
Condition
of
a
Man
is
exceedingly
miserable
:
when
he
was
in
Paradise
,
there
was
but
one
Tree
,
that
was
forbidden
him
to
tast
,
and
now
are
all
things
in
the
World
become
as
so
many
mortal
and
forbidden
Fruits
,
that
we
must
not
touch
but
die
the
Death
?
How
suits
it
with
the
Wisdom
and
the
goodness
of
God
to
place
man
amidst
so
many
Tentations
,
if
he
cannot
fall
into
any
one
without
sin
?
Is
there
not
a
natural
Bond
and
Tie
betwixt
Love
and
Beauty
,
betwixt
Desires
and
Things
desireable
?
And
why
should
God
have
made
so
many
Things
so
lovely
and
so
good
,
if
he
design'd
to
forbid
men
their
enjoyment
or
desiring
them
?
Alas
,
there
are
too
many
Evils
unavoidable
,
why
should
we
search
for
others
,
that
we
cannot
shun
?
And
if
the
good
Things
of
this
World
are
not
the
Rewards
of
good
and
happy
men
,
they
are
at
least
the
Consolations
of
the
Miserable
,
as
says
S.
Austin
.
Why
should
we
not
enjoy
these
Delights
that
are
the
sweetnings
and
the
Solaces
of
all
their
pains
?
Take
away
Joy
,
you
take
away
their
Life
.
What
,
would
you
bury
men
alive
?
Is
not
this
to
make
this
Life
a
sad
and
melancholy
Night
?
In
a
word
,
do
you
not
make
poor
man
the
miserablest
Creature
in
the
World
?
Religion
is
not
so
severe
,
and
stuck
with
so
many
Thorns
,
as
we
would
make
believe
,
if
you
ascend
to
its
Original
,
you
will
find
,
say
they
,
Religion
,
much
more
pure
and
disingaged
from
the
Rigours
Superstition
cloathed
it
withal
.
The
Saints
have
had
their
Excesses
and
have
given
God
thanks
for
a
Table
well
covered
;
for
a
full
Bowl
and
an
overflowing
Cup
.
They
have
said
,
That
Wine
was
design'd
to
make
glad
the
heart
of
Man
:
Our
Lord
himself
the
Author
of
the
true
Religion
,
hath
had
his
Feastings
,
and
went
to
the
Marriage-Dinner
,
and
there
made
excellent
Wine
to
give
the
Guests
good
entertainment
.
'T
is
thus
they
plead
for
Pleasure
,
and
the
misfortune
is
,
these
Maxims
are
not
only
vented
abroad
in
the
World
,
but
we
are
trying
to
bring
them
into
the
Church
.
We
have
Directors
fitted
for
the
purpose
,
that
deck
Religion
with
Flowers
;
that
cry
,
Make
strait
the
paths
,
and
smooth
the
rugged
ways
,
Enlarge
the
Road
,
that
all
the
World
may
walk
therein
:
they
make
Devotion
easie
for
us
,
and
are
full
of
.
My
koke
is
easie
,
and
my
burden
light
.
Love
maketh
easie
our
Lords
Yoke
,
for
all
is
easie
,
all
is
sweet
to
him
that
loves
;
but
these
bad
Masters
make
their
Yokes
easie
by
dispensing
with
the
Love
of
God
,
and
suffering
men
to
love
the
World
,
and
follow
its
Delights
.
And
the
reason
why
,
both
in
the
World
and
Church
there
are
so
very
few
truly
Devout
,
is
because
there
are
so
very
many
Lovers
and
pursuers
of
Pleasure
.
MEDITATION
.
Wretch
that
I
am
!
I
do
not
the
good
I
would
,
but
the
evil
that
I
would
not
,
that
I
do
.
I
understand
very
well
the
force
of
the
reasons
of
Religion
,
that
call
me
to
renounce
the
pleasures
of
this
World
,
and
the
weakness
of
the
Pleas
of
all
their
Advocates
:
but
all
these
Reasons
find
the
Door
shut
,
because
my
heart
is
set
against
them
:
and
those
bad
reasonings
that
maintain
the
use
of
Pleasure
enter
easily
,
because
they
are
allied
to
the
corruptions
of
my
heart
.
My
flesh
is
troubled
to
find
the
reasons
of
Piety
so
strong
,
and
would
be
glad
that
those
of
Pleasure
should
be
better
.
And
my
Soul
is
grieved
,
when
it
sees
the
force
of
Truth
,
and
finds
in
its
self
an
unwillingness
to
yield
.
I
seriously
bewail
my
state
that
tho
I
see
the
weakness
of
the
Reasons
that
sway
me
on
the
side
of
Pleasure
,
yet
can
I
not
hinder
my self
from
being
carried
away
by
them
,
as
though
they
were
very
good
and
sound
ones
.
For
Piety
and
Reason
get
nothing
by
joyning
Forces
,
Passion
,
Almighty
Passion
,
always
is
victorious
.
O
my
Soul
,
thou
art
a
fond
Idolater
of
pleasure
;
't
is
to
no
purpose
for
thee
to
shift
places
,
thou
carriest
thy
Divinities
along
with
thee
.
If
thou
renouncest
any
Pleasure
,
thou
dost
not
quit
thy
Idolatry
,
but
only
changest
the
Object
of
thy
worship
.
For
the
love
of
Pleasure
finds
out
ways
to
be
sure
to
lose
nothing
,
but
for
one
Object
lost
provides
thee
with
another
.
Judge
then
of
what
nature
thy
Devotions
must
needs
be
,
when
thou
dividest
them
betwixt
thy
Idols
and
thy
God
.
O
take
that
part
my
Soul
,
that
good
part
,
that
shall
not
be
taken
from
thee
,
thou
canst
not
serve
two
Masters
,
God
and
the
World
.
It
may
be
thou
rejoycest
that
thou
hast
renounc'd
the
pleasures
of
thy
Youth
,
in
that
thou
lovest
no
longer
Balls
and
Comedies
and
Plays
:
but
thou
perceivest
not
,
that
Corruption
ties
thee
to
some
other
Objects
,
and
that
thou
art
a
slave
to
thy
passions
,
and
the
Cheat
and
Property
of
thy
own
heart
.
In
thy
Youth
thou
tookest
pleasure
to
scatter
abroad
thy
Money
,
but
now
thou
takest
delight
in
heaping
it
together
.
What
difference
is
there
betwixt
these
two
pleasures
?
Are
they
not
both
pleasures
of
Sence
?
Have
they
not
both
one
Source
,
to
wit
,
that
source
of
sensible
things
?
Do
they
not
produce
the
same
effect
,
and
separate
thee
from
God
?
A
Young
man
that
gives
himself
to
the
excess
of
youthful
Pleasures
,
should
he
value
himself
because
he
plays
not
at
Cherry-stones
and
Pushpin
,
as
he
did
when
he
was
a
Boy
?
Every
Age
of
life
hath
its
peculiar
passions
and
pleasures
,
but
all
in
general
are
Enemies
to
Devotion
.
Be
not
therefore
troubled
to
know
what
it
is
that
makes
thee
sleep
at
Sermons
,
't
is
the
Devil
of
Pleasure
and
Delight
that
rocks
thee
;
when
thou
ceasest
to
be
attentive
at
thy
Prayers
,
't
is
he
that
plucks
thee
by
the
Ears
,
and
carries
thee
astray
,
and
if
thou
feelest
no
delight
in
the
presence
of
God
that
unites
himself
immediately
unto
thee
:
it
comes
from
hence
,
that
thou
art
plung'd
and
overwhelm'd
in
Matter
,
and
being
entirely
in
the
Interests
of
corporal
and
carnal
things
,
thou
thinkest
there
is
nothing
real
,
but
what
thou
feelest
,
and
knowest
of
no
true
Joys
,
but
what
proceed
from
things
sensible
.
Re-enter
then
,
my
Soul
,
re-enter
then
thy self
,
permit
these
bodily
Objects
,
no
longer
to
dazle
the
Eyes
of
thy
Understanding
;
seek
for
the
presence
of
thy
God
:
hearken
to
the
Eternal
Wisdom
that
speaks
to
thee
in
the
secret
of
thy
heart
:
Resist
the
attempts
which
the
flesh
makes
to
destroy
thee
.
Believe
not
the
report
of
thy
Senses
,
take
not
those
for
true
Delights
,
they
offer
to
thee
.
Look
upon
nothing
which
thou
seest
,
as
worthy
of
thy
application
and
esteem
;
let
God
be
all
in
all
and
fill
thy
heart
,
and
take
it
wholly
up
.
And
if
thou
appliest
thy self
to
him
,
he
will
do
so
to
thee
,
and
from
this
mutual
Application
,
will
proceed
pleasures
so
great
that
thy
Imagination
cannot
well
conceive
them
.
PRAYER
.
My
Lord
and
my
God
;
what
shall
I
render
to
thee
for
so
many
Favors
,
and
what
shall
I
do
to
expiate
so
many
ingratitudes
?
Thou
hast
plac'd
me
in
a
Paradise
where
all
good
things
abound
;
Thou
hast
ordain'd
me
Master
of
all
the
works
of
thy
hand
,
and
hast
given
me
the
use
of
all
I
see
;
Thou
hast
made
all
Creatures
sensible
that
they
may
have
some
agreement
with
my
Senses
,
and
may
be
as
steps
to
raise
me
to
things
intelligible
,
but
by
reason
of
my
corruption
they
are
become
snares
:
I
make
no
use
of
the
visible
Creatures
to
ascend
to
things
not
seen
;
but
I
make
use
of
them
to
descend
below
my self
;
I
immerse
my self
in
Matter
,
and
bury
my self
in
bodily
things
.
And
so
I
make
my
Mind
a
slave
to
its
Body
.
The
Heaven
and
Earth
,
the
Sea
and
Air
,
are
fill'd
with
Objects
,
that
might
serve
to
make
me
know
thee
,
that
I
might
admire
and
praise
thee
,
but
I
use
them
only
to
offend
thee
:
All
things
are
full
of
Objects
to
flatter
and
please
the
Senses
:
but
,
O
my
God
,
thou
hast
not
made
them
with
design
,
that
I
should
there
seek
for
sensual
pleasures
,
and
intoxicate
my self
with
joys
,
and
corporal
Delights
.
Thou
hast
made
,
by
thy
profound
Wisdom
and
by
thy
infinite
Power
,
the
Fishes
of
the
Sea
,
the
Creatures
of
the
Earth
,
Plants
and
several
Fruits
,
with
many
precious
Liquors
and
all
for
the
tast
:
Perfumes
for
the
Smell
,
and
Beauties
for
the
Eyes
,
Sounds
for
the
Ears
,
and
several
pleasures
much
for
the
Touch
.
I
am
assured
,
O
my
God
,
that
thou
hast
done
all
this
to
save
,
and
not
destroy
me
;
had
I
remained
innocent
,
and
in
the
state
thou
createdst
me
,
I
could
not
thus
have
abused
all
thy
Goods
,
in
using
and
possessing
them
:
I
might
then
have
used
them
,
because
this
use
should
not
have
abased
and
brought
down
my
Mind
to
sensible
things
,
by
dividing
me
from
thee
,
but
I
might
still
have
continued
perfectly
united
to
thee
.
But
now
the
Devil
hath
spread
abroad
his
snares
in
every
Creature
,
and
fixed
temptations
on
every
Object
of
my
Sense
.
Thou
seest
then
,
O
my
God
,
thou
seest
me
surrounded
with
Tempters
on
all
hands
;
I
cannot
open
my
Eyes
,
nor
hearken
with
my
Ears
,
but
I
perceive
some
Image
that
awakens
my
corrupt
imagination
and
foments
my
wicked
desires
.
O
Son
of
God
,
O
holy
Ghost
,
be
you
the
Guardians
of
my
Heart
;
let
me
vanquish
these
Temptations
;
O
favour
me
so
far
,
as
to
recall
thy
Creatures
to
their
true
and
right
use
,
that
I
may
not
abuse
them
:
let
me
know
and
understand
them
,
that
I
may
wonder
at
thy
Power
,
and
praise
thy
Wisdom
;
that
from
these
corporal
Images
I
may
draw
spiritual
ones
,
and
find
thee
in
all
thy
Creatures
,
and
my
heart
may
more
and
more
return
to
thee
,
thou
Infinite
,
Eternal
Spirit
.
CHAP.
II
.
That
the
pleasures
of
the
Sense
,
neither
in
their
use
,
nor
abuse
,
agree
with
the
Spirit
of
Christianity
and
Devotion
.
I
Know
very
well
this
Maxim
must
appear
strange
to
the
greatest
part
of
men
;
and
particularly
to
those
that
are
prepossess'd
with
the
Opinions
we
have
been
examining
in
the
foregoing
Chapter
.
The
Maxims
of
the
Church
are
opposite
to
those
of
the
World
,
as
light
is
to
darkness
.
The
World
authorises
all
sensual
pleasures
,
the
Church
condemns
them
almost
all
;
We
do
not
therefore
simply
form
our
Process
against
those
Debauches
,
whose
name
is
odious
even
in
the
World
;
but
we
condemn
even
those
that
are
called
good
and
honest
Folks
,
who
indeed
have
some
degree
of
moral
Honesty
,
and
whose
lives
are
free
from
the
severity
of
the
Laws
taking
hold
on
them
,
but
who
throw
away
their
lives
in
the
vain
pleasures
of
this
World
.
All
these
pleasures
that
we
think
innocent
,
are
Enemies
of
Devotion
,
and
accord
not
at
all
with
the
Spirit
of
Christianity
neither
in
their
use
,
nor
their
abuse
:
and
if
we
cannot
render
this
truth
Victorious
by
plurality
of
Voices
,
let
us
at
least
make
it
evident
by
the
force
of
Reason
.
First
,
Let
us
hear
our
Lord
Christ
speaking
to
this
matter
,
for
where
can
we
find
the
Spirit
of
Christianity
,
better
than
in
Christ
Jesus
himself
?
Hear
him
then
describing
the
Way
that
leads
to
Life
.
Wide
is
the
gate
and
broad
the
way
that
leads
to
Death
,
and
many
there
are
that
enter
therein
:
for
strait
is
the
gate
,
and
narrow
the
way
that
leads
to
life
.
If
thou
wouldst
be
perfect
,
go
sell
all
that
thou
hast
,
and
follow
me
.
If
any
one
will
come
after
me
,
let
him
take
up
his
Cross
and
follow
me
.
If
thine
Eye
offend
thee
,
or
thy
right
Hand
,
pluck
it
out
,
and
cut
it
off
,
and
cast
it
behind
thee
.
Blessed
are
the
poor
:
Blessed
are
they
that
hunger
and
thirst
:
Blessed
are
those
that
mourn
,
and
are
persecuted
.
And
have
not
the
Disciples
followed
their
Master
herein
?
Do
they
not
say
also
?
Mortifie
therefore
your
members
that
are
on
Earth
.
If
any
one
loveth
the
World
,
the
love
of
the
Father
dwelleth
not
in
him
.
Be
ye
sober
and
watch
,
and
be
not
ye
conformable
to
this
present
World
.
As
Strangers
and
Pilgrims
abstain
from
fleshly
lusts
.
Be
not
partakers
of
the
unfruitful
works
of
darkness
.
Make
not
the
Temples
of
the
holy
Ghost
,
the
members
of
an
Harlot
.
The
Spirit
of
the
Prophets
differed
not
from
that
of
the
Apostles
.
Behold
,
I
said
of
Joy
it
is
madness
,
and
of
Laughter
it
is
folly
.
It
is
better
for
a
man
to
go
into
the
house
of
mourning
,
than
of
feasting
;
for
that
is
the
end
of
all
men
,
and
the
living
will
lay
it
to
heart
.
It
is
good
for
a
man
that
he
bear
the
Yoke
in
his
youth
.
I
said
in
mine
heart
,
go
to
now
I
will
prove
thee
with
mirth
,
therefore
enjoy
pleasure
,
and
behold
,
this
also
is
Vanity
.
Rejoice
O
young
man
,
in
the
time
of
thy
youth
,
but
know
that
for
all
these
things
God
will
bring
thee
to
Judgment
.
And
now
,
in
Conscience
,
are
these
the
Characters
of
the
Christians
of
our
times
?
These
Crosses
,
Thorns
,
these
hard
Ways
,
these
strait
Gates
,
this
Yoke
,
this
renouncing
of
the
World
and
all
its
Pomps
and
Vanities
,
do
they
signifie
that
we
may
follow
our
Lord
Jesus
Christ
,
with
all
our
train
of
Pleasures
and
Delights
;
sometimes
amidst
our
Feasts
,
sometimes
at
Balls
,
sometimes
at
Comedies
,
sometimes
at
Plays
?
These
soft
effeminate
Lives
,
that
are
spent
at
Cards
and
Dice
,
in
vain
and
criminal
Conversations
,
in
Intrigues
of
sensual
Love
;
have
they
any
agreement
with
the
Combats
,
the
Wrestlings
,
and
the
Races
,
from
which
the
holy
Spirit
borrows
Emblems
to
express
the
life
of
a
Christian
by
?
So
fight
,
so
run
that
ye
may
obtain
,
and
bear
away
the
Prize
.
Mortifie
therefore
your
flesh
,
and
bring
it
under
subjection
.
So
fight
ye
,
not
as
beating
the
Air
.
Heaven
and
Earth
,
Life
and
Death
,
are
in
no
greater
opposition
than
the
Effeminate
life
of
Christians
,
and
the
pourtrait
of
their
life
drawn
by
the
holy
Spirit
.
But
above
all
let
us
remember
often
that
the
Spirit
of
Christianity
and
of
Devotion
loves
nothing
so
well
as
Mortification
,
to
which
the
pleasures
of
the
Sense
are
deadly
Enemies
:
Mortifie
therefore
your
members
that
are
on
Earth
,
saith
Saint
Paul
;
and
is
this
the
way
to
mortifie
your
Members
,
by
feeding
them
with
Pleasures
,
by
laying
them
on
Beds
of
Down
,
by
ransacking
both
Sea
and
Land
to
furnish
them
with
delicate
Provisions
;
by
joining
Art
with
Nature
in
commixing
precious
Liquors
,
and
running
after
every
thing
that
may
enchant
the
Senses
?
Some
will
say
that
by
these
Members
,
of
which
the
Gospel
enjoins
the
Mortification
,
we
must
understand
Vices
:
which
I
grant
.
But
you
know
very
well
that
the
Members
of
the
Body
,
are
the
Origine
and
as
it
were
the
Seat
of
the
members
of
the
Old-man
,
that
are
the
Vices
.
And
we
cannot
kill
Vice
,
but
by
mortifying
our
Members
.
The
Flesh
is
that
unhappy
Ground
,
accursed
of
God
,
that
produceth
Thorns
and
Briars
;
and
the
more
you
feed
this
Ground
,
the
more
it
will
produce
these
venomous
Plants
.
We
are
therefore
obliged
to
keep
this
Ground
as
barren
as
we
can
of
pleasures
,
that
foment
our
Lusts
,
and
bring
forth
such
abominable
Fruits
.
The
Spirit
of
Christianity
and
of
Devotion
,
is
a
Spirit
of
Strength
,
but
Pleasure
is
soft
and
weak
,
it
loosens
the
Soul
and
effeminates
the
Courage
,
and
the
Church
requires
a
vigorous
Soul
and
a
Heart
of
such
a
make
,
as
cannot
be
hurt
by
the
most
weighty
blows
,
or
sharpest
Swords
of
the
Enemies
of
it
.
We
have
to
march
between
a
hundred
and
a
hundred
drawn
Swords
,
and
he
that
will
follow
the
truth
of
Christ
,
must
resolve
to
suffer
Persecution
,
because
we
have
always
the
Devil
and
the
World
to
cope
with
.
But
is
a
soft
voluptuous
Life
proper
,
do
you
think
,
to
dispose
one
for
Martyrdom
?
when
we
rise
from
a
Bed
of
Sweets
,
from
a
delicious
Table
,
with
our
Heads
full
of
the
fumes
of
a
Debauch
,
are
we
in
a
condition
to
go
up
to
the
Scaffolds
,
to
enter
the
Flames
,
and
look
on
Racks
and
Tortures
without
terrour
?
Where
would
it
be
most
reasonable
to
seek
for
the
Heroes
of
Jesus
Christ
,
that
can
meet
Death
undaunted
,
amongst
the
Christians
of
our
days
,
that
are
drench'd
in
Pleasures
,
or
amongst
those
whose
rigorous
,
sharp
,
retir'd
Life
hath
openly
declared
War
to
all
the
pleasures
of
the
World
?
But
we
are
not
call'd
,
say
men
,
to
Martyrdom
,
and
according
to
all
appearance
,
never
shall
.
That
may
be
,
but
't
is
no
matter
,
we
must
always
be
in
a
disposition
of
suffering
Martyrdom
,
if
need
were
.
But
besides
,
do
we
think
that
the
Swords
and
fire
of
Persecutions
,
are
any
ways
more
dangerous
than
Temptations
?
We
think
we
have
need
of
great
strength
and
courage
,
to
endure
Punishments
only
.
But
alas
,
he
that
went
off
victorious
from
these
bloody
Combats
,
hath
often
fall'n
into
the
Devils
Nets
:
Men
that
have
carried
in
their
Bodies
the
glorious
Marks
of
the
Lord
Jesus
,
have
since
become
the
Sons
of
Wrath
,
by
suffering
themselves
to
be
surpriz'd
,
by
the
Devil
of
Pride
,
of
Avarice
,
Uncleanness
and
Heresie
.
He
that
had
rent
a
Lion
in
twain
by
his
mighty
strength
,
and
slain
the
Philistines
by
whole
Troops
,
with
the
Jaw-bone
of
an
Asse
,
fell
by
the
wiles
of
Dalila
,
and
was
carried
in
Chains
to
the
Temple
of
her
Idol
.
This
Truth
is
not
unknown
to
the
World
:
'T
was
well
said
that
the
Delights
of
Capua
did
more
than
the
Roman
Sword
,
and
found
the
way
of
softning
and
of
breaking
the
hard
Africans
that
followed
Hannibal
,
and
carried
victory
in
Triumph
after
them
.
Thus
the
Tranquillity
God
gives
us
should
not
make
us
sleep
in
the
Arms
of
Pleasure
:
Prosperity
is
a
powerful
Temptation
,
and
Pleasure
it self
a
Monster
that
we
can
not
vanquish
without
a
vigorous
and
brave
Resistance
.
MEDITATION
.
'T
is
a
very
hard
and
troublesome
Consideration
,
this
,
that
God
will
judge
us
both
according
to
what
we
shall
have
done
,
and
according
to
what
we
would
have
done
,
had
we
been
exposed
to
those
temptations
which
Providence
spar'd
us
from
.
'T
is
so
true
,
there
is
no
room
left
us
to
doubt
of
it
.
'T
is
certain
,
that
our
God
would
have
the
highest
purity
of
heart
imaginable
;
that
one
is
not
innocent
before
him
,
because
he
hath
done
no
evil
,
but
because
he
hath
had
no
inclinations
to
commit
it
.
He
sounds
and
knows
the
bottom
of
the
Reins
,
and
will
judg
according
to
what
he
knows
and
not
according
to
what
men
see
.
He
sees
our
Faults
even
budding
in
our
hearts
,
and
if
our
Faults
shall
not
spring
forth
for
want
of
Earth
,
if
they
do
not
produce
effects
for
want
of
opportunities
,
we
are
not
therefore
innocent
.
But
who
on
the
other
side
can
bear
the
terror
of
this
Thought
.
I
may
then
be
punish'd
for
a
thousand
Faults
that
I
have
never
actually
committed
:
it
will
be
to
no
purpose
to
find
my
life
clear'd
,
of
Paricide
and
Sacrilege
,
Adulteries
,
Idolatry
,
and
of
Apostacy
.
Since
I
may
have
in
me
their
seed
sown
in
my
heart
.
How
canst
thou
answer
this
to
thy self
,
my
Soul
?
Thou
art
deep
,
and
profoundly
wicked
,
who
can
know
thee
?
Canst
thou
say
with
thy self
,
with
any
assurance
,
though
I
should
see
the
beauty
of
Bathsheba
,
I
would
not
fall
into
the
unclean
snares
of
David
:
though
I
should
be
tempted
with
Solomons
temptations
,
yet
would
I
not
become
like
him
a
foul
Idolater
.
Though
I
should
see
Death
present
to
my
Eyes
,
yet
would
I
not
deny
my
Master
,
like
St.
Peter
.
If
these
Pillars
have
been
shaken
,
what
assurance
canst
thou
have
thou
shalt
be
able
to
withstand
the
storms
of
Temptations
;
Thou
who
art
but
a
bruised
Reed
?
And
if
I
must
be
judg'd
for
all
the
sins
I
might
commit
,
what
will
become
of
me
?
what
shall
I
do
,
where
shall
I
turn
my self
,
since
I
cannot
at
present
give
account
of
what
I
have
already
done
?
Think
for
thy
comfort
,
O
my
Soul
,
that
if
thou
art
capable
of
thy self
of
falling
into
sins
of
surprize
,
and
yielding
to
temptations
not
foreseen
,
thou
art
on
the
other
side
,
by
the
strength
of
Gods
grace
within
thee
,
and
preserving
thee
,
able
also
to
rise
again
,
and
to
go
out
and
weep
bitterly
;
so
that
if
God
looks
on
the
sins
thou
wouldst
commit
if
tempted
,
as
committed
,
he
looks
upon
them
also
as
effac'd
and
blotted
out
by
Repentance
,
which
he
sees
thou
wouldst
have
shewn
,
hadst
thou
committed
them
.
Nevertheless
,
my
Soul
,
let
not
this
hinder
thee
from
working
out
thy
salvation
with
fear
and
trembling
.
Dread
that
severe
and
piercing
Eye
,
that
sees
and
knows
the
sins
to
come
as
well
as
what
are
past
:
that
knows
and
hates
the
evil
dispositions
of
thy
heart
,
which
thou
knowest
not
thy self
as
yet
,
as
well
as
those
thou
hast
tried
,
and
known
:
stifle
those
growing
seeds
of
Vice
,
that
they
may
never
spread
forth
fruits
of
bitterness
,
and
be
imputed
to
thee
as
though
they
had
produced
fruits
.
Essay
my
heart
,
to
have
within
thee
dispositions
towards
all
good
works
,
and
habitudes
of
Vertues
.
And
by
these
means
although
the
providence
of
God
presents
thee
not
occasions
to
exercise
those
Vertues
,
his
goodness
yet
will
judge
according
to
what
thou
wouldst
have
done
,
hadst
thou
had
the
means
.
If
thou
art
poor
and
not
in
a
condition
to
do
Alms
,
the
Judge
will
nevertheless
say
to
thee
;
When
I
was
hungry
thou
gavest
me
to
eat
,
when
I
was
thirsty
drink
,
when
naked
thou
hast
clothed
me
.
Yes
I
say
,
Thou
hast
done
this
,
because
thou
wouldst
have
done
it
,
if
thou
couldst
.
PRAYER
.
The
more
I
think
on
thee
my
God
,
the
more
thy
Iudgments
are
incomprehensible
,
and
thy
Ways
past
finding
out
.
I
am
infinitely
oblig'd
to
thy
Goodness
,
but
infinitely
more
than
I
can
think
for
,
the
secret
Favours
thou
hast
done
me
are
greater
than
those
I
know
of
;
for
thy
Mercy
hath
great
Deeps
that
I
cannot
possibly
sound
.
I
should
consider
all
the
Evils
thou
hast
spared
me
as
so
many
Benefits
:
and
since
I
am
a
weak
and
feeble
wretch
,
a
thousand
Enemies
that
run
continually
against
me
,
would
have
given
me
a
thousand
Assaults
,
and
overborn
me
certainly
,
if
thou
hadst
not
protected
me
,
by
preventing
them
:
But
above
all
I
ought
to
put
into
the
number
of
the
Obligations
I
have
to
thy
divine
Goodness
,
the
endless
number
of
Offences
I
should
have
committed
,
and
by
thy
Grace
have
not
.
For
I
brought
into
this
World
the
seeds
of
all
these
sins
,
and
these
seeds
would
have
sprung
forth
,
and
grown
as
high
as
the
Cedars
of
Libanus
;
had
not
thy
grace
and
goodness
choked
them
.
I
am
surrounded
with
Temptations
,
and
there
is
not
one
of
them
but
is
allied
to
some
of
the
movements
of
my
Lusts
and
Desires
.
So
that
if
thy
Grace
were
not
as
a
Bridle
in
my
Heart
,
to
restrain
me
,
it
would
every
hour
fly
out
,
and
give
it self
to
utter
dissoluteness
:
So
that
I
acknowledg
,
O
my
God
,
that
I
owe
to
thee
all
the
good
I
have
and
do
,
and
all
the
evil
that
I
do
not
.
I
owe
to
thee
,
said
great
St.
Austin
,
the
forgiveness
of
all
the
sins
I
have
committed
,
because
thou
hast
pardoned
them
,
I
look
moreover
on
all
the
sins
I
have
not
committed
,
as
pardoned
,
because
thy
grace
prevented
me
from
committing
them
.
This
lets
me
understand
how
I
must
understand
,
that
which
thou
my
Saviour
once
saidst
,
that
he
loveth
least
to
whom
least
is
forgiven
.
'T
was
to
discover
to
that
proud
Pharisee
,
Thou
spakest
to
the
Source
of
his
Indevotion
and
his
little
love
.
He
imagined
he
had
less
obligations
to
thy
Mercy
,
because
he
had
,
as
he
thought
,
committed
less
sin
.
For
my
part
,
I
believe
he
ought
to
love
the
most
,
to
whom
least
is
forgiven
.
Yes
,
my
God
,
I
am
more
obliged
to
thee
,
for
the
sins
thou
hindredst
me
from
committing
,
than
for
those
thou
pardonedst
when
committed
.
'T
is
much
the
greater
good
,
to
make
a
Man
invulnerable
,
than
afterwards
to
cure
the
wounds
he
has
received
.
'T
is
better
never
to
fall
into
the
fire
,
and
waters
,
than
to
be
plucked
out
,
though
without
receiving
any
hurt
,
and
he
is
the
happier
Man
that
has
been
always
well
,
than
he
that
has
been
lately
cur'd
.
But
above
all
,
since
't
is
a
great
misfortune
to
have
sinned
against
thee
,
My
God
,
it
must
be
a
greater
good
,
to
have
been
preserv'd
from
sin
,
by
thy
grace
,
than
to
re-enter
into
favour
after
having
offended
thy
most
holy
Majesty
.
Deliver
me
then
,
O
my
Redeemer
,
from
iniquity
to
come
;
prevent
my
sins
,
drain
out
the
Sources
of
my
Vices
,
take
from
my
heart
all
evil
Dispositions
,
and
dispose
it
to
all
goodness
,
that
I
may
be
judg'd
before
thee
,
as
having
fulfill'd
all
Righteousness
;
that
I
may
be
rewarded
for
the
good
works
I
have
done
,
because
I
had
not
intended
to
have
done
them
,
if
I
could
.
CHAP.
III
.
Other
Considerations
on
this
Truth
.
THE
Pleasures
of
the
World
,
are
either
of
the
Sense
,
or
of
Imagination
.
Now
these
Faculties
are
Corporeal
,
and
therefore
all
their
Pleasures
are
Corporeal
:
And
this
is
enough
to
say
to
such
as
would
follow
the
Spirit
of
the
Gospel
,
that
they
cannot
lawfully
seek
after
them
.
For
the
Gospel
of
our
Lord
Jesus
Christ
,
leads
men
to
the
neglecting
and
despising
of
the
Body
,
and
always
speaks
of
it
with
a
kind
of
Contempt
.
According
to
the
style
of
the
holy
Ghost
,
the
Body
is
but
dust
and
ashes
,
an
Earthy
house
,
an
house
of
Clay
,
that
Worms
shall
feed
on
and
destroy
,
a
Flower
that
grows
up
in
the
morning
and
is
cut
down
at
even
,
a
stream
that
passes
away
,
a
shadow
that
disappears
,
a
dream
that
vanishes
,
a
smoak
that
is
lost
whilst
it
ascends
.
And
as
he
speaks
with
Contempt
,
so
he
would
have
us
take
as
little
care
of
it
.
Take
no
care
for
the
Body
,
saith
St.
Paul
,
to
obey
it
in
the
lusts
thereof
:
Take
no
thought
for
the
morrow
,
says
our
Lord
,
for
the
morrow
shall
take
thought
for
it self
,
or
for
what
ye
shall
eat
or
drink
,
or
wherewith
ye
shall
be
clothed
.
But
for
the
Soul
,
the
holy
Ghost
would
have
us
turn
all
our
cares
on
that
side
;
it
would
have
us
watch
,
and
be
sober
,
to
keep
the
Soul
,
because
the
Devil
goeth
about
like
a
roaring
Lion
,
seeking
whom
he
may
devour
.
He
bids
us
work
out
our
Salvation
with
fear
and
trembling
,
and
would
have
us
in
perpetual
care
about
it
.
He
commands
us
to
feed
our
Souls
with
the
Milk
of
Understanding
,
pure
and
simple
,
and
furnish
them
with
solid
Food
.
He
would
have
us
entertain
them
with
continual
Joy
:
and
seek
those
noble
Pleasures
that
are
found
in
the
possession
of
God
,
which
are
proper
only
to
the
Soul
.
The
Gospel
would
have
us
dress
and
adorn
them
,
that
they
may
be
as
a
fair
Espouse
without
spot
,
and
fit
to
be
presented
to
our
Lord
the
heavenly
Bridegroom
.
Examine
but
the
conduct
of
voluptuous
Men
,
how
contrary
it
is
to
this
:
they
act
as
though
they
were
all
flesh
;
and
as
if
their
Soul
were
but
as
so
much
Salt
to
keep
the
Body
from
corruption
;
all
the
Ideas
that
they
have
of
Pleasure
come
to
them
from
the
Sense
and
Imagination
,
and
they
have
no
more
conception
of
spiritual
Joys
,
than
blind
men
have
of
Colours
.
As
therefore
they
have
never
tasted
any
other
than
corporeal
Delights
,
they
believe
they
are
oblig'd
to
their
Bodies
for
all
their
happiness
.
And
in
effect
it
is
so
,
for
at
what
time
they
tast
their
carnal
pleasures
,
one
cannot
say
they
are
not
happy
,
since
,
happiness
consists
in
Joys
and
Pleasures
,
and
which
they
,
for
that
moment
are
in
possession
of
.
Thus
because
we
chiefly
love
what
we
consider
as
the
Source
of
our
Felicity
,
we
must
not
think
it
strange
,
if
these
men
of
Pleasure
love
their
Bodies
,
which
they
look
on
as
the
Sources
of
their
Delights
.
We
see
,
men
have
the
same
sentiments
of
their
Bodies
,
as
the
Saints
have
for
God
,
who
is
their
Sovereign
Good
,
and
in
whom
they
find
their
greatest
Joy
.
They
worship
this
Body
,
they
cherish
it
,
perfume
it
,
sacrifice
,
and
offer
Incense
to
it
.
And
if
you
offer
it
any
indignity
,
they
are
as
jealous
of
it
as
of
their
Divinity
.
Nay
,
they
have
greater
indignation
at
him
that
hurts
this
Body
,
than
at
him
that
is
a
known
Blasphemer
or
a
sacrilegious
Person
.
In
a
word
,
this
Body
is
so
very
like
their
God
,
that
they
sacrifice
all
to
it
,
even
to
their
Consciences
,
nay
even
to
God
himself
.
But
nothing
is
more
opposite
to
Christianity
and
the
Spirit
of
Devotion
,
than
this
Sentiment
.
For
the
true
Christian
is
obliged
to
despise
his
Body
,
to
sacrifice
it
to
his
God
,
to
see
himself
torn
to
pieces
for
his
Names
sake
,
and
to
renounce
all
sensual
Pleasures
for
his
sake
.
The
Spirit
of
the
Gospel
absolutely
tends
to
the
contempt
of
the
World
,
but
the
Spirit
of
sensual
Pleasure
tends
to
the
love
of
it
.
How
can
we
chuse
but
love
the
World
,
when
it
caresses
us
,
when
it
does
us
so
much
good
,
and
gives
us
so
much
pleasure
,
since
we
love
it
when
it
frowns
upon
us
,
when
it
persecutes
,
and
fills
our
Cup
with
bitterness
?
The
World
is
a
great
Cheat
,
and
an
inexhaustible
spring
of
Illusions
;
it
masks
it self
,
and
shews
it self
before
us
,
under
the
Image
of
corporal
Delight
;
it
embraces
us
with
a
Garment
and
Crown
bedeck'd
with
Flowers
,
but
then
those
Flowers
have
under
them
a
thousand
Prickles
.
We
see
not
indeed
these
Prickles
,
but
the
Flowers
only
:
we
are
only
sensible
of
the
pleasures
,
and
love
the
cause
from
whence
they
spring
.
But
all
the
World
knows
nothing
is
more
opposite
to
Devotion
,
than
the
love
of
the
World
,
as
we
have
already
let
you
see
;
and
by
consequence
there
is
nothing
more
opposite
to
the
Spirit
of
Christianity
and
Devotion
than
sensual
Pleasure
.
The
Spirit
of
the
Christian
Religion
would
inspire
a
contempt
of
the
present
Life
,
and
a
desire
of
that
to
come
.
Now
it
is
certain
nothing
fastens
us
so
much
to
this
Life
,
as
the
pleasure
of
the
Sense
.
The
Saints
still
say
and
ought
to
say
,
I
desire
to
be
dissolv'd
and
to
be
with
Christ
,
for
this
is
much
better
.
I
know
that
when
this
earthy
Tabernacle
is
dissolv'd
,
we
have
an
house
eternal
in
the
Heavens
,
and
therefore
we
desire
to
be
clothed
again
with
this
heavenly
House
:
None
of
these
things
move
me
,
nor
count
I
my
life
dear
unto
me
.
As
the
Hart
panteth
after
the
Brooks
,
so
longeth
my
Soul
after
thee
,
O
God
.
O
when
shall
I
appear
before
the
presence
of
God
?
It
is
impossible
that
men
who
live
in
a
perpetual
use
of
Pleasures
,
should
have
such
Sentiments
as
these
.
Every
one
desires
to
be
happy
,
and
when
he
is
once
so
,
or
believes
he
is
so
,
he
cannot
renounce
that
which
he
looks
upon
to
be
the
spring
of
his
Happiness
.
These
carnal
Men
think
they
are
happy
,
whilst
they
are
enjoying
their
delights
,
and
have
no
other
Ideas
of
Happiness
than
that
which
they
enjoy
in
this
present
life
.
They
hear
a
great
many
talk
continually
of
another
Life
,
and
another
sort
of
Happiness
:
but
they
have
got
a
Habit
of
not
suffering
themselves
to
be
affected
,
by
any
other
thing
than
Sense
and
Imagination
,
and
so
because
this
Life
and
this
Happiness
fall
not
under
any
Sense
,
nor
can
be
well
imagined
,
they
can
consider
them
no
otherwise
,
than
as
imaginary
Beings
,
that
are
nothing
in
respect
of
them
,
because
they
have
no
manner
of
Ideas
of
them
;
their
Hearts
(
in
a
word
)
because
they
meet
with
nothing
in
this
life
but
gross
Earth
,
that
is
to
say
,
abundance
of
prosperity
,
take
deep
rooting
in
it
.
Their
Affections
intoxicated
with
the
pleasures
of
the
Flesh
,
bound
themselves
with
sensible
Objects
;
they
desire
nothing
beyond
,
because
they
wish
for
nothing
that
they
know
not
of
,
or
have
not
any
clear
distinct
Ideas
of
.
The
Earth
is
become
their
Country
,
here
they
are
naturaliz'd
,
and
all
the
rest
is
to
them
a
strange
and
unknown
Region
.
Let
them
therefore
say
,
all
that
can
possibly
be
said
,
'T
is
certainly
a
sad
and
evil
preparation
for
Death
,
this
continual
use
of
Pleasures
,
whose
innocence
the
World
disputes
for
and
maintains
.
O
Death
,
saith
the
Wise
man
,
how
bitter
is
the
remembrance
of
thee
,
to
him
that
lives
in
peace
with
his
good
things
.
We
live
much
better
in
a
Palace
,
than
a
Prison
,
but
't
is
more
difficult
to
die
in
one
,
than
in
the
other
.
How
insupportable
is
the
thought
of
Death
,
how
terrible
its
presence
to
the
man
that
lives
in
pleasure
!
he
looks
upon
it
as
a
Judge
,
that
is
come
to
pronounce
a
sad
Arrest
,
and
like
an
Executioner
that
seizes
on
him
to
lead
him
to
his
Punishment
.
But
for
the
good
Christian
that
hath
always
kept
his
Body
in
subjection
,
and
a
privation
of
carnal
pleasures
;
he
looks
on
Death
,
as
on
a
Messenger
that
brings
him
good
News
,
that
is
coming
to
break
down
his
Prison-walls
,
and
leave
him
at
liberty
to
fly
to
Heaven
.
The
Voluptuous
ones
are
drag'd
to
Death
,
and
catch
hold
of
every
thing
they
meet
withal
to
hinder
them
from
going
;
they
yield
indeed
at
last
to
necessity
,
but
they
yield
with
a
very
ill
grace
;
those
therefore
who
multiply
to
themseves
sensual
pleasures
,
do
but
make
themselves
Chains
whose
breaking
will
cost
them
many
a
flood
of
Tears
.
But
the
Saints
who
have
renounc'd
the
pleasures
of
this
World
will
find
no
difficulty
in
leaving
it
,
since
they
have
already
left
all
that
was
sweet
and
charming
in
it
.
I
would
say
here
that
sensual
Pleasures
are
Enemies
of
Devotion
,
because
they
absolutely
take
away
all
the
relish
of
spiritual
ones
,
which
the
faithful
find
in
their
conversing
with
God
;
if
I
had
not
already
said
as
much
,
and
if
it
were
not
evident
by
Reason
and
Experience
.
We
know
very
well
those
people
who
are
Slaves
to
sensual
pleasures
,
look
upon
all
that
can
be
said
of
the
pleasures
of
Devotion
,
as
so
many
Fables
.
Tell
them
of
the
Delights
that
a
faithful
Soul
tasts
when
God
in
secret
is
speaking
to
his
Heart
,
of
the
sweetness
it
finds
in
meditating
on
the
love
he
hath
for
us
,
or
in
the
Contemplation
of
his
Mysteries
:
and
they
think
you
are
telling
them
of
so
many
Dreams
and
Visions
.
'T
is
certain
,
one
is
no
farther
sensible
of
spiritual
Joys
,
than
one
has
renounc'd
to
carnal
ones
.
And
therefore
't
is
we
are
so
little
affected
with
the
delights
of
Prayer
,
and
Contemplation
,
because
we
have
so
imperfectly
renounc'd
the
pleasures
of
the
Sense
.
We
must
own
,
that
in
this
respect
the
Rich
and
Honourable
are
expos'd
to
great
Temptations
,
their
Condition
,
as
they
say
,
obliges
them
every
day
,
to
draw
after
them
a
train
of
Pleasures
;
if
this
be
so
,
they
are
unhappy
:
and
in
view
of
this
,
our
Lord
might
well
say
,
How
hard
is
it
for
a
Rich
man
to
enter
into
the
Kingdom
of
God!
Riches
and
Honours
are
continual
Temptations
to
Voluptuousness
,
and
hard
it
is
to
be
always
tempted
and
never
fall
:
But
Temperance
and
Moderation
on
the
other
hand
,
are
also
worthy
of
great
Praises
,
when
they
preserve
a
man
amidst
so
many
Enemies
that
have
conspir'd
his
ruin
:
This
is
very
rare
,
but
therefore
Devotion
is
so
too
amongst
such
as
think
themselves
oblig'd
by
their
degree
and
Rank
to
live
continually
in
Pleasures
.
In
fine
,
if
it
is
,
as
certainly
it
may
be
,
permitted
to
draw
Proofs
from
Examples
,
we
can
easily
prove
,
that
the
Spirit
of
Devotion
and
Christianity
are
Enemies
to
sensual
Pleasures
.
Which
,
do
you
think
,
do
better
understand
the
Spirit
of
Christianity
;
the
Christians
of
our
Age
,
that
take
such
liberty
as
strict
Morality
would
call
Libertinism
,
or
the
Christians
of
the
past
Ages
that
liv'd
a
very
rigorous
and
austere
Life
?
Abundance
have
there
been
,
who
not
finding
in
the
World
a
place
of
Retreat
secure
enough
against
the
Temptations
of
Pleasure
,
have
sought
one
in
the
Desarts
,
where
they
might
meet
with
none
but
pure
and
harmless
Objects
.
Others
have
clad
themselves
in
Hair
and
Sackcloth
;
Others
have
still
continued
amongst
Company
,
but
preferr'd
Fasting
and
Mortification
to
all
the
pleasures
of
the
Sense
.
Do
ye
think
these
men
were
wiser
than
we
,
or
we
than
they
.
I
know
you
will
not
stick
at
this
,
but
place
these
Rigours
and
Austerities
amongst
the
fruits
of
Enthusiasm
,
and
illusions
of
the
spirit
of
Errour
.
But
sure
,
this
is
a
rash
judgment
from
which
we
appeal
to
Gods
Tribunal
,
to
whom
alone
it
belongs
of
right
to
distinguish
,
in
austere
lives
,
Sincerity
from
Hypocrisie
.
But
would
we
have
an
Example
that
is
not
subject
to
mistakes
?
Let
us
look
then
on
our
Lord
Jesus
,
whose
life
had
nothing
common
with
the
pleasures
of
the
Sense
.
You
see
him
born
in
a
Stable
,
brought
up
in
a
Carpenters
House
,
fasting
forty
days
in
the
Wilderness
,
and
living
upon
the
Alms
of
the
Women
that
followed
him
.
We
hear
him
telling
us
,
he
had
not
where
to
lay
his
head
.
We
see
him
going
on
foot
from
place
to
place
:
now
,
in
good
earnest
,
does
this
savour
of
the
spirit
of
the
World
and
a
delicious
Life
?
Who
better
knows
what
the
Spirit
of
Christianity
should
be
,
than
Jesus
Christ
himself
,
and
what
are
the
effects
of
Devotion
,
than
he
who
was
perfectly
devoted
to
his
Father
?
After
all
this
,
don't
tell
me
,
that
our
Lord
was
not
an
Enemy
of
Pleasures
,
because
we
find
him
sometimes
at
Festivals
and
Marriages
:
How
were
it
to
be
wish'd
our
Saviour
were
at
all
our
Festivals
!
One
should
not
see
such
madness
and
debauchery
reign
there
,
but
Wisdom
,
Temperance
,
Soberness
,
and
the
greatest
Moderation
that
can
be
,
would
come
along
with
that
divine
Guest
.
MEDITATION
.
My
Soul
,
since
thou
art
then
encompassed
with
so
great
a
Cloud
of
Witnesses
,
run
with
patience
the
Race
that
is
set
before
thee
.
Since
thou
art
shewn
the
way
by
so
many
great
and
holy
Examples
,
thou
needs
must
imitate
and
follow
them
.
Wouldst
thou
follow
an
Elias
in
the
Desart
,
a
Moses
on
the
Mount
,
and
fasting
forty
days
,
and
be
fed
with
bread
by
the
Ravens
,
and
drink
of
the
Brook
?
But
these
are
particular
Calls
that
respect
not
thee
at
all
;
but
if
any
one
will
follow
John
the
Baptist
,
be
cloath'd
in
Camels
skin
,
and
wear
a
leathern
Girdle
,
and
live
on
Locusts
and
wild
Hony
;
Say
not
of
him
,
because
he
cometh
neither
eating
nor
drinking
,
he
hath
a
Devil
.
Take
heed
of
making
such
rash
judgments
:
those
that
come
to
exhort
men
to
Repentance
,
should
preach
up
Mortification
,
both
by
their
actions
,
words
,
their
habits
and
their
food
.
Thou
hast
need
,
my
Heart
,
to
mortifie
and
to
repent
thy self
,
and
therefore
't
would
be
well
thy
Body
were
cloath'd
in
Sackcloth
and
Hair
.
But
this
Example
,
thou
wilt
say
,
of
John
the
Baptist
maketh
not
a
Law
,
and
if
God
hath
not
commanded
it
thou
canst
not
be
oblig'd
to
it
.
Take
then
another
Example
,
another
model
much
more
perfect
,
and
such
as
thou
shouldst
follow
,
the
Example
of
thy
Lord
and
Saviour
,
the
Pattern
in
whose
steps
thou
needs
must
tread
.
O
live
like
him
,
and
't
will
be
well
enough
:
the
Disciple
must
not
look
to
be
greater
than
his
Master
:
He
lived
in
the
World
,
but
he
was
not
of
the
World
:
he
eat
and
drank
,
to
give
Examples
of
Sobriety
:
he
conversed
with
men
,
to
teach
them
to
speak
soberly
and
wisely
;
for
he
opened
not
his
mouth
,
but
to
Teach
and
Edifie
.
He
is
the
model
of
all
that
thou
shouldst
suffer
,
all
that
thou
shouldst
do
,
and
all
thou
shouldst
leave
undone
.
Suffer
as
he
did
patiently
the
scorns
and
Outrages
of
the
World
:
Drink
as
he
did
with
the
Spirit
of
submission
the
Cup
of
Gods
Anger
,
when
he
presents
it
to
thee
:
Do
the
good
works
he
did
;
Employ
the
day
in
doing
good
to
those
that
are
afflicted
,
and
the
Night
in
Prayers
:
and
let
thy
meat
and
drink
be
to
do
the
Will
of
thy
Father
that
is
in
Heaven
:
Abstain
as
he
did
from
the
pleasures
of
the
World
:
lay
his
Cross
upon
thee
,
and
mortifie
sin
in
the
flesh
,
since
thy
Saviour
mortified
his
.
If
any
one
loves
me
,
said
he
,
let
him
come
after
me
and
follow
me
.
But
,
O
my
Soul
,
how
far
art
thou
from
him
!
how
imperfect
is
thy
Imitation
,
and
how
short
dost
thou
come
of
thy
great
Pattern
!
But
lose
not
Courage
;
labour
,
march
on
,
leave
all
things
else
behind
,
and
tend
to
what
is
before
thee
!
the
holy
Spirit
sent
by
thy
Saviour
,
will
conduct
thee
in
that
hard
and
difficult
way
,
as
in
a
Country
that
is
at
peace
and
quiet
.
If
thou
canst
not
attain
to
the
perfection
of
that
great
Model
,
which
God
hath
set
before
thine
Eyes
,
approach
at
least
as
near
as
thou
canst
,
for
if
thou
wouldst
be
happy
as
he
was
,
thou
must
be
just
and
holy
as
he
was
,
thou
must
enter
in
at
the
strait
Gate
,
and
walk
in
the
Way
of
mortification
,
to
arrive
at
that
life
of
which
he
is
the
Author
and
the
Source
.
The
Soul
of
thy
Saviour
was
not
only
depriv'd
of
all
the
pleasures
of
the
Sense
,
but
was
also
pierced
through
with
many
Sorrows
.
To
imitate
him
thou
must
renounce
too
all
carnal
Delights
,
and
submit
thy self
to
the
bitter
sorrows
of
Repentance
.
PRAYER
.
O
my
divine
Redeemer
,
my
Iesus
,
Saviour
and
my
God
,
thou
wouldest
that
I
should
follow
thee
,
and
hast
said
,
Learn
of
me
.
Thy
Apostles
have
said
,
Look
unto
Jesus
the
Author
and
finisher
of
your
faith
,
be
ye
Imitators
of
us
as
we
also
are
of
Jesus
.
It
is
but
fit
,
my
Saviour
,
I
should
follow
thee
.
Thou
hast
taken
upon
thee
my
Infirmities
,
how
should
I
glory
then
,
how
should
I
long
to
possess
thy
Vertues
!
But
if
it
be
so
glorious
,
't
is
as
difficult
:
I
can
do
all
things
through
him
who
strengthens
me
,
and
can
do
nothing
of
my self
.
O
give
me
then
the
grace
that
is
necessary
to
accomplish
what
thou
commandest
,
and
after
that
,
command
me
what
thou
will'st
.
Thou
madest
thy self
like
to
me
,
in
taking
my
Flesh
.
O
make
me
like
to
thee
by
giving
me
thy
Spirit
;
I
am
thy
Image
,
O
God
,
but
a
defac'd
corrupted
Image
,
and
on
which
the
Devil
hath
spread
his
infamous
Marks
.
O
cleanse
thou
me
again
;
pass
with
the
Pencil
of
thy
Grace
over
the
defaced
lines
of
this
thy
Image
:
Wash
away
all
the
impurities
the
World
hath
scattered
and
left
there
:
If
I
cannot
follow
thee
,
draw
me
,
that
I
may
run
after
thee
:
Give
me
the
wings
of
thy
Love
that
I
may
fly
after
thee
:
Give
me
,
O
my
Lord
,
the
desire
to
imitate
and
follow
thee
,
for
sure
I
should
if
I
desir'd
it
:
I
will
,
I
will
,
my
God
,
but
't
is
not
with
a
free
triumphant
Will
,
but
with
a
slavish
one
.
Give
me
,
O
Lord
,
both
to
will
and
to
do
.
My
flesh
findeth
the
paths
thou
trodest
in
both
sharp
and
difficult
,
and
is
discourag'd
at
the
sight
of
them
.
How
cowardly
and
how
unjust
is
this
wretched
Body
!
What
if
thou
hadst
indispensably
commanded
us
to
walk
in
the
ways
of
thy
forerunner
John
the
Baptist
:
to
dwell
in
the
Wilderness
:
to
inhabit
some
poor
Cave
at
the
foot
of
a
Mountain
;
or
the
Trunk
and
shade
of
some
old
Oak
;
to
be
clothed
with
Haircloth
,
to
feed
ordinarily
on
Locusts
,
and
to
make
a
Feast
on
some
wild
Hony
?
If
thou
leddest
not
this
life
thy self
;
it
was
to
spare
us
,
and
not
set
before
us
a
life
very
hardly
imitable
.
These
are
but
the
outsides
of
Piety
,
which
may
be
oftentimes
Cloaks
for
Hypocrisie
;
but
thou
hast
set
us
great
Examples
,
real
,
solid
,
and
internal
Vertues
.
If
thou
commandest
us
not
,
to
wear
Haircloth
,
thou
wouldst
we
should
be
clothed
with
Righteousness
and
Holiness
,
with
bowels
of
Compassion
and
a
contented
Spirit
.
If
thou
sendst
us
not
into
the
Desarts
,
thou
wouldst
we
should
retire
into
the
secrets
of
our
Hearts
,
there
to
converse
with
thee
,
and
hear
the
truths
thou
wouldst
reveal
unto
us
.
If
thou
obligest
us
not
,
to
feed
on
Locusts
,
thou
wouldst
at
least
,
that
we
should
feed
upon
the
bread
of
Tears
,
and
mix
our
drink
with
those
salt
bitter
streams
.
Thou
wouldst
that
I
should
make
my
Feasts
near
to
the
Fountain
of
Sichar
,
at
Jacobs
Well
full
of
deep
Mysteries
,
and
full
of
living
Waters
,
full
of
Ioy
and
Consolation
:
that
I
should
seek
for
my
Delights
in
thee
my
Saviour
,
that
art
that
Fountain
springing
up
to
everlasting
life
:
Thou
wouldst
that
I
should
feed
upon
thy
Love
,
and
find
no
Ioys
but
in
thee
:
O
do
it
then
my
Saviour
,
take
from
me
all
relish
of
the
pleasures
of
this
World
;
and
let
my
Heart
be
entirely
possessed
by
thee
:
and
let
me
tast
that
Pleasure
that
fills
the
capacity
of
my
Soul
in
such
a
measure
,
that
when
it
feels
those
Sweets
,
it
may
cry
out
,
My
Soul
is
satisfied
as
it
were
with
marrow
and
fatness
.
CHAP.
VI
.
What
Innocent
Pleasures
are
,
that
Devotion
is
not
Chagrine
,
nor
an
Enemy
to
Pleasures
.
I
Have
proved
in
the
foregoing
Chapters
,
that
the
Spirit
of
Devotion
is
an
Enemy
to
Sensual
Pleasures
,
and
not
only
to
those
that
are
called
Criminal
,
but
to
those
also
that
are
reputed
Innocent
.
In
this
Rank
I
have
placed
those
continual
Diversions
to
which
the
greater
number
and
the
better
sort
give
themselves
over
.
'T
is
time
to
explain
our selves
upon
this
Question
,
Whether
it
be
necessary
to
the
being
a
good
Christian
and
truly
Devout
,
to
renounce
all
sort
of
Pleasures
:
but
't
is
not
to
be
answer'd
in
a
word
,
because
't
is
one
of
the
most
nice
and
delicate
Points
of
Christian
Morality
.
I
say
then
,
first
of
all
,
that
Devotion
is
not
an
Enemy
of
Delights
.
It
permits
us
to
distinguish
Innocent
from
Criminal
ones
:
't
is
neither
fierce
nor
brutal
,
but
should
be
Honest
,
Civil
,
Sweet
and
Modest
:
it
flies
all
softness
,
and
decks
not
it self
in
Flowers
;
but
neither
does
it
affect
to
appear
horrid
,
or
beset
with
Thorns
and
Prickles
;
In
a
word
,
it
is
not
necessary
to
the
Faithful
,
that
to
be
truly
devout
,
he
should
feed
on
Troubles
,
Discontents
,
and
black
Melancholy
.
On
the
other
side
,
Piety
is
gay
and
free
,
the
Heart
of
the
just
is
a
continual
Feast
;
Our
Lord
would
not
have
us
affect
a
sad
Countenance
,
and
a
dejected
Look
,
but
bids
us
even
in
our
Fastings
and
Mortifications
,
anoint
our
heads
with
Oil
,
when
we
would
be
seen
of
men
,
and
avoid
Ostentation
in
our
Devotions
.
To
know
which
Pleasures
are
Innocent
,
we
must
distinguish
with
exactness
,
and
make
a
short
review
,
but
general
,
of
all
the
Orders
and
Degrees
of
Pleasure
.
First
then
,
all
Pleasures
are
either
of
the
Mind
,
or
Sense
.
Of
the
Senses
some
are
more
visibly
fastned
to
Matter
,
others
less
.
Of
the
first
kind
are
the
Tast
and
Touch
;
of
the
second
,
are
the
Sight
and
Hearing
.
The
more
spiritual
Pleasures
are
,
the
easier
't
is
to
make
them
Innocent
;
the
more
material
,
the
commoner
they
are
to
us
with
Beasts
,
and
more
easily
become
brutal
and
criminal
.
The
pleasures
of
the
Touch
and
Tast
,
are
such
,
and
are
common
to
us
with
the
Beasts
.
To
look
upon
them
in
themselves
;
they
are
unworthy
of
a
Man
,
as
he
is
Man
,
and
let
them
exceed
never
so
little
,
they
become
in
a
manner
brutal
:
But
however
,
't
is
certain
that
these
pleasures
,
because
they
are
necessary
,
are
in
some
degrees
innocent
.
There
are
pleasures
inseparable
from
those
Actions
that
are
necessary
to
the
conservation
of
Life
;
such
as
are
eating
,
drinking
,
and
sleeping
.
These
pleasures
cannot
be
Enemies
ro
Vertue
and
Devotion
.
God
is
the
Author
of
them
:
He
hath
put
certain
Agreements
betwixt
our
Senses
and
their
Objects
:
he
hath
annexed
certain
pleasures
to
certain
Actions
,
to
the
end
we
should
love
to
do
them
,
and
take
pains
without
Vexation
,
in
what
is
necessary
to
our
preservation
.
We
cannot
hinder
our selves
from
judging
that
Sugar
is
sweet
,
and
Gall
bitter
,
to
find
pleasure
in
good
Victuals
,
and
a
kind
of
trouble
in
eating
a
thing
whose
tast
we
don't
like
.
'T
is
impossible
not
to
feel
a
great
deal
of
pleasure
in
Drinking
after
a
long
and
grievous
Thirst
:
This
is
not
what
I
call
the
Use
of
the
pleasures
of
this
World
,
for
the
Use
I
mean
is
voluntary
,
and
this
is
not
so
.
Now
Christian
Morality
,
as
severe
as
it
is
,
cannot
accuse
involuntary
Sentiments
of
a
Fault
.
We
cannot
separate
this
sense
of
Pleasure
from
the
Actions
necessary
to
Life
;
and
though
we
could
,
we
should
not
be
oblig'd
to
do
it
.
The
Moral
of
Christianity
command
us
not
to
mix
our
Meats
with
Gall
,
nor
our
Drinks
with
Wormwood
.
If
there
are
any
such
Devout
ones
in
the
World
,
that
make
their
Vertue
consist
in
the
privation
of
these
necessary
Pleasures
,
and
say
,
Give
me
the
grace
,
O
God
,
to
feel
no
pleasure
in
the
use
of
the
things
of
this
World
,
they
are
either
Hypocrites
,
or
intoxicated
with
vain
Superstition
.
But
let
us
take
good
heed
,
this
is
a
slippery
place
and
dangerous
step
;
the
Borders
that
bound
and
separate
Innocence
from
Faultiness
are
so
delicate
,
that
they
are
almost
imperceptible
,
and
we
pass
from
one
to
the
other
,
without
knowing
it
.
The
point
of
Separation
is
that
which
divides
the
Necessary
from
the
Superfluous
.
'T
is
innocent
to
find
pleasure
in
Eating
,
't
is
faulty
to
eat
to
find
pleasure
.
We
must
take
our
Food
as
we
take
our
Physick
,
for
necessity
only
,
and
this
cannot
possibly
be
faulty
,
although
we
should
find
pleasures
in
the
way
.
But
farther
,
we
cannot
pass
without
some
danger
,
there
can
nothing
be
better
thought
on
,
than
what
S.
Austin
said
on
this
occasion
.
Then
,
when
I
pass
from
the
incommodity
of
hunger
to
the
refreshment
I
find
by
eating
,
my
Concupiscence
lays
Snares
in
the
way
;
for
't
is
accompanied
with
Pleasure
,
and
there
is
no
other
way
to
come
to
that
Refreshment
which
Necessity
forces
us
to
seek
;
and
though
the
support
of
life
be
the
only
thing
that
obliges
us
to
eat
and
drink
,
the
dangerous
Pleasure
crosses
us
in
the
passage
,
and
looks
at
first
like
a
Servant
,
but
oft-times
makes
attempts
to
pass
on
forwards
,
and
makes
me
do
that
for
it
which
I
design'd
only
to
do
for
pure
Necessity
.
And
that
which
serves
to
deceive
us
herein
,
is
,
that
Necessity
has
not
the
same
extent
that
Pleasure
has
,
being
commonly
satisfied
with
that
which
carries
no
pleasure
along
with
it
.
Oft
times
we
are
uncertain
,
whether
't
is
the
necessity
of
supporting
life
,
that
carries
us
to
eat
,
or
the
deluding
Charms
of
pleasure
;
and
our
unfortunate
Souls
are
pleased
with
this
uncertainty
,
and
look
about
for
Excuses
to
defend
themselves
.
The
Hearing
and
the
Sight
provide
us
pleasures
more
Pure
,
and
less
Carnal
;
the
Brutes
know
nothing
of
them
,
they
are
only
proper
to
Men
:
if
Beasts
find
pleasure
in
the
sight
of
certain
Objects
,
't
is
always
by
the
connexion
there
is
betwixt
those
Objects
and
the
pleasures
of
the
Tast
and
Touch
,
of
which
alone
they
are
sensible
.
But
yet
't
is
certain
,
that
of
these
pleasures
of
the
Sight
and
Hearing
,
there
are
some
exceeding
Criminal
:
and
such
are
those
that
have
a
particular
Alliance
,
with
the
corruption
of
our
Hearts
and
Minds
,
and
are
capable
of
awakening
that
Corruption
:
of
this
Order
,
are
all
lascivious
Pictures
and
obscene
Figures
,
impure
Talk
,
the
Sights
on
the
Stage
,
humane
Beauties
charg'd
with
borrowed
Ornaments
;
accompanied
with
Gestures
,
Words
and
Actions
proper
to
kindling
foul
unclean
Desires
.
When
we
use
these
Pleasures
,
we
abuse
our
Senses
;
for
the
use
of
them
is
unlawful
;
but
amongst
these
pleasures
of
the
Senses
of
the
Sight
and
Hearing
,
there
may
be
found
some
innocent
,
and
those
are
they
alone
almost
,
that
come
immediatly
from
Gods
hand
,
without
having
pass'd
through
mens
.
Poor
Man
is
so
unhappy
as
to
leave
Traces
of
his
Corruption
upon
every
thing
he
meddles
with
.
One
cannot
be
faulty
in
looking
with
pleasure
and
with
admiration
on
the
beauty
of
the
Heavens
,
their
Order
,
Motion
,
and
their
Light
:
on
fine
Countries
,
verdant
Meadows
,
and
the
agreeable
obscurity
of
a
Forest
,
and
a
River
that
winds
along
the
Hills
.
One
cannot
be
faulty
in
finding
pleasure
,
in
the
murmurs
of
a
gliding
Brook
;
the
lovely
Musick
of
the
pretty
Birds
rejoycing
in
the
Woods
for
the
return
of
Spring
.
All
these
Delights
disturb
not
the
Soul
,
nor
put
it
into
any
disorderly
motion
,
the
impressions
they
make
are
sweet
and
soft
,
and
not
being
violent
,
they
transport
not
the
Soul
beyond
its
self
and
due
bounds
,
and
therefore
they
are
friends
enough
to
Piety
.
These
pure
and
natural
Ideas
,
may
excite
movements
of
Admiration
of
our
great
Creator
,
and
an
acknowledgment
of
their
Author
,
and
consequently
may
inspire
us
with
Devotion
to
the
Deity
.
There
are
other
corporal
Pleasures
,
that
I
cannot
well
refer
to
any
of
the
Senses
,
and
therefore
I
call
them
the
Pleasures
of
Imagination
.
And
of
this
kind
,
is
the
pleasure
of
having
fine
Houses
,
rich
Moveables
,
magnificent
Garbs
,
a
great
Train
,
and
abundance
of
People
to
eat
his
Meat
.
And
these
Pleasures
are
not
without
their
Fault
;
they
are
pleasures
of
Imagination
,
and
therefore
of
Illusion
,
and
where
there
is
Illusion
,
there
is
Vanity
;
and
where
there
is
Vanity
,
there
is
some
Fault
.
Therefore
the
Wise
man
cries
out
on
every
thing
,
Vanity
of
Vanities
.
But
there
is
somewhat
more
than
Illusion
in
the
case
,
there
is
also
Pride
.
The
pleasure
that
this
vain
Pomp
brings
,
this
Luxury
and
State
comes
from
the
desire
we
have
to
appear
Great
,
and
to
be
so
indeed
.
We
easily
deceive
other
men
,
and
we
would
try
to
deceive
our selves
.
We
are
like
those
Dwarfs
,
that
affect
to
stand
on
high
places
,
to
diminish
their
natural
Lowness
,
and
therefore
people
that
have
least
Merit
and
true
Greatness
,
are
commonly
fondest
of
these
false
Greatnesses
and
fine
Appearances
.
There
are
Conditions
from
which
Magnificence
is
as
it
were
inseparable
:
God
that
hath
invested
Kings
with
Power
,
takes
it
not
ill
they
should
be
cloath'd
in
Purple
.
And
't
is
necessary
they
should
be
surrounded
with
Pomp
and
Lustre
,
to
surprize
the
Senses
,
to
obtain
with
more
ease
the
respect
that
is
due
to
their
high
Station
.
'T
is
an
ordinary
illusion
of
the
Senses
,
this
,
that
makes
us
look
upon
,
as
great
,
all
that
dazles
us
.
But
't
is
an
illusion
that
in
these
Cases
has
its
use
and
benefit
.
Where
the
true
greatness
of
Condition
and
Authority
is
,
we
may
well
bear
with
appearing
Greatnesses
:
but
yet
there
may
be
a
fault
in
its
Excess
,
as
in
other
things
.
The
Great
ones
resemble
those
Giants
,
that
are
not
content
with
their
Natural
greatness
,
but
stretch
out
their
hands
towards
Heaven
,
that
they
may
be
seen
the
farther
off
.
But
above
all
't
is
a
mad
pleasure
that
,
when
one
is
little
in
all
respects
,
to
please
ones
self
with
appearing
Great
,
and
cloathing
their
contemptible
Dust
with
Purple
,
that
heretofore
was
proper
onely
to
the
Throne
.
This
is
a
Fault
in
our
Age
,
and
which
I
believe
we
exceed
all
other
Ages
in
;
and
the
Corruption
is
now
spread
so
far
,
that
we
think
our selves
oblig'd
to
follow
it
;
for
there
are
wise
and
pious
Persons
,
that
propose
with
great
assurance
this
dangerous
Maxim
,
That
one
should
not
distinguish
ones
self
,
but
that
every
one
should
go
cloath'd
according
to
their
quality
and
condition
,
and
affect
nothing
singular
:
In
a
word
,
they
boldly
blame
those
Women
,
that
making
profession
of
great
Devotion
,
are
but
simply
and
meanly
attir'd
,
and
far
from
the
pomp
of
Persons
of
their
Rank
.
'T
is
a
strange
thing
,
we
should
be
at
such
a
distance
from
Devotion
,
that
we
should
be
affraid
to
come
near
it
,
and
shun
even
all
appearances
thereof
.
According
to
this
Maxim
,
't
would
be
well
,
that
Christian
Women
should
be
clad
in
richer
Stuffs
and
more
magnificent
,
that
they
should
be
adorn'd
with
Gold
and
Jewels
,
in
all
abundance
,
since
people
of
Quality
are
so
;
if
they
retrench
these
Vanities
,
to
do
Alms
and
be
merciful
to
the
poor
,
they
are
accus'd
of
being
Devotresses
.
The
mischief
seems
to
be
without
a
Remedy
,
when
it
has
gotten
so
much
ground
as
this
.
The
Church
thought
heretofore
that
it
relax'd
exceedingly
,
when
it
but
tolerated
these
Disorders
,
but
I
'm
afraid
't
will
quickly
come
to
give
them
approbation
.
I
would
fain
know
of
those
that
maintain
this
Maxim
,
where
they
could
possibly
find
it
.
It
is
not
in
the
holy
Scriptures
;
for
St.
Peter
expresly
forbids
the
Christian
Women
,
Gold
and
embroidered
Hair
.
'T
is
not
in
the
Fathers
,
for
they
speak
with
more
force
when
they
speak
against
the
luxury
and
pomp
of
Habits
,
than
against
any
thing
besides
,
they
call
it
the
Pomp
of
the
Devil
.
They
preach
in
all
places
against
this
Vanity
,
and
say
,
that
by
the
Laws
of
Charity
one
is
oblig'd
to
renounce
these
Superfluities
,
to
cloath
the
poor
,
and
comfort
the
afflicted
,
and
maintain
the
tottering
Church
.
They
would
have
it
,
that
the
plainness
of
Habits
should
be
a
Token
of
Piety
,
and
of
our
renouncing
of
the
World
.
Now
for
all
Love
,
let
them
shew
us
a
Reason
,
why
people
must
not
distinguish
themselves
.
What
does
it
mean
?
Must
we
follow
the
Stream
?
because
an
Evil
is
common
,
must
we
not
strive
against
it
?
Must
we
not
try
to
get
out
of
the
Croud
that
are
going
to
destruction
?
For
my
part
on
the
contrary
,
I
think
we
must
distinguish
our selves
if
we
have
but
the
courage
to
do
it
.
I
would
fain
know
if
great
Modesty
be
not
as
good
in
Garbs
as
in
other
things
.
If
it
be
good
,
can
it
be
bad
to
shew
an
Example
of
it
?
Is
it
not
rather
an
Honour
to
march
the
forwardest
in
the
way
of
Vertue
?
I
know
that
Habits
have
all
along
been
different
according
to
mens
Conditions
.
But
first
we
must
observe
,
that
in
our
days
,
there
are
few
or
none
that
carry
not
their
State
beyond
their
Rank
.
Now
it
is
always
Honourable
to
do
what
one
should
,
according
to
the
condition
one
is
in
,
although
one
should
be
single
and
alone
.
Moreover
,
heretofore
they
distinguish'd
not
Conditions
so
exactly
as
they
now
do
;
the
difference
of
Conditions
must
have
been
exceeding
great
,
to
have
people
permitted
to
distinguish
themselves
from
others
by
Magnificence
.
It
was
not
enough
to
have
been
Rich
,
or
of
Birth
rais'd
above
the
Vulgar
.
But
if
at
this
time
of
day
we
suffer
men
to
be
cloathed
,
and
make
dependencies
according
to
their
Conditions
,
Pride
and
Vanity
that
mark
out
the
bounds
of
distinction
,
will
throw
men
into
great
extravagant
Excesses
.
It
is
good
furthermore
,
to
consider
,
that
there
is
a
difference
between
tolerating
a
thing
as
a
thing
permitted
,
and
authorizing
it
as
a
thing
necessary
.
We
can
beat
that
the
Great
ones
should
be
distinguish'd
,
by
their
Equipage
and
Train
,
and
by
their
Garbs
,
provided
it
run
not
to
that
Excess
that
now
adays
reigns
.
But
certainly
we
must
never
make
it
a
Rule
,
and
a
Duty
,
nor
tell
them
,
that
they
ought
not
to
distinguish
themselves
.
On
the
other
hand
,
we
must
let
them
know
,
that
't
is
a
glorious
thing
to
renounce
to
these
miserable
vain
things
,
that
are
so
displeasing
to
God
.
In
a
word
,
this
Maxim
was
never
more
dangerous
,
than
it
is
in
our
days
.
To
expend
according
to
mens
Conditions
,
according
to
the
style
of
the
World
,
is
to
expend
all
ones
Estate
,
in
Vanities
,
Cloaths
,
Ornaments
,
Equipages
,
and
things
of
that
nature
.
When
therefore
any
one
says
to
another
,
distinguish
not
your self
,
but
do
as
the
rest
of
your
Condition
do
;
It
is
certain
he
authorizes
that
unhappy
profuseness
,
that
incapacitates
men
from
being
liberal
to
the
Church
,
and
poor
.
Say
therefore
all
that
can
be
said
,
I
shall
never
think
that
man
truly
and
perfectly
Devout
,
whilst
I
see
him
encompassed
with
the
pomps
and
vanities
of
this
wicked
World
.
One
cannot
have
true
Devotion
without
being
truly
humble
.
But
now
this
reason
that
they
give
us
,
that
makes
men
make
such
profitless
Expences
,
according
forsooth
to
their
Conditions
,
fetches
its
rise
from
Pride
.
The
true
Christian
that
considers
himself
,
with
respect
to
himself
and
God
,
knows
he
is
nothing
but
dust
and
ashes
,
and
a
very
Nothing
before
God
.
He
understands
very
well
,
that
God
knows
all
the
differences
of
our
Conditions
.
And
thus
every
good
Soul
will
undoubtedly
renounce
this
excess
of
Habits
,
and
all
other
vain
superfluous
Expence
,
to
do
good
works
.
We
must
not
,
in
a
word
,
persuade
our selves
,
that
this
Morality
which
is
truly
that
of
Jesus
Christ
,
is
a
way
that
leads
to
Superstition
,
and
that
pious
Persons
are
oblig'd
to
attire
themselves
in
a
base
and
extravagantly
vile
manner
.
'T
is
in
this
respect
we
must
bid
them
affect
nothing
singular
.
But
there
is
a
wide
difference
betwixt
the
Magnificence
of
the
Age
,
and
such
Habiting
as
would
make
people
ridiculous
;
I
could
not
deny
this
small
Digression
,
to
combat
the
Corruption
of
these
days
,
in
favour
of
those
good
Souls
,
that
earnestly
desire
to
do
their
Duty
,
but
understand
not
well
to
what
they
are
obliged
.
I
now
return
to
the
Pleasures
of
Imagination
,
of
which
I
had
begun
to
speak
.
Amongst
those
I
call
the
Pleasures
of
Imagination
,
I
find
some
that
are
Innocent
.
For
Example
,
A
man
may
innocently
set
his
Heart
upon
the
Culture
of
a
little
piece
of
Ground
,
and
take
as
much
delight
in
his
poor
Cottage
as
in
Whitehall
,
and
in
his
pretty
Garden
,
as
in
the
Park
.
He
may
perfectly
make
himself
happy
in
dressing
up
his
Borders
,
his
Palisades
,
his
Arbors
,
his
Wall-fruit
,
and
his
Dwarf-trees
.
He
may
gather
his
Fruits
,
with
greater
acknowledgments
of
Gods
goodness
,
than
Monarchs
do
,
in
raising
Tribute
upon
all
their
Kingdoms
.
A
Father
of
a
Family
may
take
great
pleasure
in
the
ordering
of
his
House
,
a
Woman
at
her
Work
,
and
a
Tradesman
at
the
success
of
his
Labours
.
It
may
be
there
is
not
in
all
this
any
real
Felicity
;
they
are
pleasures
of
Imagination
,
but
't
is
not
of
a
foolish
Imagination
,
that
is
fed
with
Illusions
;
't
is
an
Imagination
guided
by
Reason
,
enlightned
by
Grace
,
and
that
judges
that
one
should
more
esteem
what
one
has
,
than
what
one
has
not
.
These
Pleasures
and
innocent
Mistakes
,
if
we
may
call
them
so
,
are
by
no
means
Enemies
to
the
Spirit
of
Devotion
.
There
are
also
Pleasures
of
the
Mind
(
of
another
sort
than
those
of
the
Imagination
)
which
are
in
themselves
innocent
,
such
as
,
good
Conversation
,
the
reading
good
Books
,
Eloquent
Discourses
,
the
study
of
Sciences
,
and
works
of
Wit
and
Learning
.
But
there
is
a
great
deal
of
Precaution
to
be
used
here
;
first
,
there
is
reason
to
fear
,
lest
we
confound
the
Wit
with
its
Impurity
.
Oft-times
we
believe
we
find
a
great
deal
of
Pleasure
in
a
Work
,
because
there
is
a
great
deal
of
Wit
,
but
indeed
't
is
only
because
there
is
a
great
deal
of
Impurity
in
it
:
there
are
certain
productions
of
Wit
,
that
flatter
our
Passions
,
such
as
are
the
pieces
of
the
Theatre
,
Romantic
Stories
,
and
what
the
World
calls
Gallantry
in
Prose
and
Verse
.
We
admire
the
delicacy
of
Expression
,
the
beauty
of
the
Thought
,
and
the
force
of
the
Imagination
;
but
look
a
little
nearer
and
you
shall
find
the
Heart
incomparably
more
affected
than
the
Mind
:
We
love
these
productions
,
because
they
have
a
secret
alliance
with
the
corruption
of
our
Heart
,
and
a
conformity
with
the
impressions
of
our
sullied
and
impure
Imagination
.
The
pleasure
that
rises
from
them
comes
from
the
Impurity
that
is
delicately
scattered
up
and
down
.
There
are
Objects
whose
Turpitude
is
so
great
,
that
they
create
an
horrour
in
us
of
them
;
and
when
they
are
shewn
to
us
stark
naked
,
we
cannot
endure
the
sight
;
but
we
can
willingly
enough
see
them
by
glances
as
it
were
,
and
through
a
loose
Veil
,
that
takes
away
all
that
is
chocquing
,
and
nauseous
to
the
Eyes
,
but
lets
them
wholly
in
upon
the
Imagination
,
which
entertains
them
with
extreme
pleasure
and
greediness
.
This
is
the
Character
of
the
Pieces
we
speak
of
.
But
we
must
take
good
heed
that
amongst
our
innocent
Diversions
we
place
not
those
that
arise
from
Sciences
,
that
are
criminal
,
curious
,
and
visibly
vain
,
of
no
use
and
purpose
,
but
to
fill
the
Brains
,
and
empty
them
of
all
good
Things
besides
.
We
must
also
observe
that
't
is
permitted
us
to
relish
Pleasure
in
the
studies
of
good
Letters
,
and
innocent
and
profitable
Notions
;
but
we
must
take
good
heed
that
we
suffer
our selves
not
to
be
too
far
possessed
with
them
.
For
nothing
can
be
Innocent
,
that
becomes
an
Obstacle
to
our
Devotion
.
This
is
sufficient
,
I
think
,
to
shew
;
that
Devotion
has
not
declared
War
with
Pleasures
and
Delight
.
In
making
a
wise
and
prudent
Choice
of
Pleasures
,
one
may
find
enough
to
sweeten
all
the
bitternesses
of
this
Life
,
so
that
it
will
not
be
necessary
to
bury
our selves
alive
,
and
keep
our
Soul
always
in
Sorrow
,
always
in
Trouble
and
Perplexity
,
and
dark
and
melancholy
Humour
.
MEDITATION
.
How
much
do
I
owe
to
thee
,
O
God!
what
shall
I
render
to
thee
,
for
having
plac'd
me
amidst
so
many
good
things
and
leaving
me
to
the
enjoyment
of
them
?
I
should
have
had
no
reason
to
complain
,
if
after
so
much
disobedience
,
he
should
have
snatch'd
me
from
this
World
,
to
throw
me
into
Hell
.
Or
was
it
not
in
his
power
to
make
this
World
a
kind
of
Hell
to
me
,
that
I
might
be
saved
in
the
other
?
One
could
not
have
blamed
his
Wisdom
nor
his
Justice
,
had
he
submitted
me
here
to
continual
punishments
,
had
he
shut
up
from
me
all
springs
of
pleasure
and
delight
;
had
he
turned
all
my
fair
days
into
so
many
sad
and
dismal
Nights
.
He
might
have
given
me
Eyes
for
nothing
but
to
be
fill'd
with
Tears
,
and
Ears
to
receive
no
sound
but
that
of
Thunder
and
the
voice
of
his
Judgments
:
a
Tast
for
nothing
but
the
bitterness
of
Gall
and
Wormwood
;
a
Touch
to
be
sensible
of
nothing
but
the
weight
of
his
Blows
:
he
might
have
mingled
all
my
Feasts
with
Gall
,
and
empoisoned
every
Object
,
and
enclosed
them
,
as
it
were
,
with
Thorns
,
to
pierce
me
through
at
coming
near
them
.
Had
he
done
this
,
I
should
have
said
,
that
he
is
just
,
and
I
a
wretched
Sinner
;
it
is
but
reasonable
that
this
World
,
polluted
by
my
sins
,
should
be
the
Theatre
of
my
sufferings
,
and
that
the
Objects
of
my
Senses
,
over
all
which
my
Corruption
is
spread
,
should
become
the
punishment
of
my
Offences
.
But
all
on
the
other
side
,
God
that
commands
me
to
be
sober
,
wise
and
temperate
,
to
renounce
to
the
vain
pleasures
of
the
World
and
Flesh
,
yet
has
left
me
pleasures
more
than
I
deserve
;
sufficient
to
temper
and
make
supportable
the
sad
effects
and
consequences
of
my
sin
.
'T
is
true
,
sometimes
he
strikes
me
,
and
makes
me
feel
the
fierceness
of
his
Anger
:
I
am
subject
to
Distempers
,
I
may
languish
and
become
faint
;
I
may
lose
the
good
things
he
hath
given
me
;
I
may
be
despoiled
of
my
Honours
,
and
I
may
be
persecuted
:
But
when
I
reckon
up
my
evil
days
,
and
compare
them
with
my
good
,
I
find
that
these
are
more
than
those
:
my
pleasures
carry
it
infinitely
above
my
pains
.
If
I
put
together
all
my
hours
of
sicknesses
,
disquiet
,
and
vexations
,
't
will
make
perhaps
but
a
few
months
,
or
at
most
but
a
few
years
,
but
how
many
years
of
health
and
prosperity
hath
God
bestowed
on
me
?
O
wretched
and
ungrateful
that
I
am
;
a
little
pain
in
my
Finger
makes
me
become
insensible
of
the
health
of
my
whole
Body
:
an
hour
of
disquiet
poisons
my
whole
Life
,
and
makes
me
forget
all
my
Prosperities
,
and
all
the
Obligations
that
I
have
to
God
.
But
should
my
misfortunes
have
gone
farther
,
and
continued
longer
,
they
had
not
yet
been
as
long
as
my
life
,
and
consequently
had
been
of
less
continuance
than
my
sins
:
And
therefore
I
should
have
had
no
reason
to
complain
,
but
rather
to
boast
of
his
favours
and
goodness
.
For
if
I
have
been
unhappy
for
some
years
,
yet
I
have
been
a
Sinner
from
my
first
moment
.
And
should
the
minutes
of
my
sufferings
pass
in
Gods
Accounts
,
and
satisfie
his
justice
for
as
many
minutes
of
my
Sin
,
what
wouldst
thou
owe
him
yet
,
my
Soul
,
for
all
the
rest
,
since
the
number
of
thy
sufferings
comes
not
near
the
number
of
thy
sins
?
The
minutes
in
which
God
hath
suffered
me
to
enjoy
his
good
Gifts
,
have
been
those
in
which
I
have
made
my self
most
faulty
by
the
abuse
of
my
Prosperity
:
And
the
least
sin
I
have
committed
in
one
of
those
minutes
might
deserve
the
pains
of
infinite
Duration
.
PRAYER
.
Great
God
,
that
makest
all
things
with
immense
Wisdom
,
I
have
nothing
to
blame
in
all
thy
works
.
For
all
that
thou
hast
made
is
very
good
.
But
I
bewail
my
own
mishap
,
and
deplore
my
corruption
.
The
good
dwells
in
the
neighbourhood
of
Evil
,
and
the
things
thou
permittest
me
are
so
near
to
what
thou
forbiddest
,
that
if
I
never
so
little
forget
my self
,
from
innocent
I
pass
to
criminal
Delights
.
The
Devil
lies
in
Ambuscade
in
every
place
,
and
my
concupiscence
throws
out
its
Snares
on
every
hand
:
The
way
is
strait
,
and
borders
still
on
Precipices
.
I
know
my
God
thou
art
of
infinite
goodness
,
and
requirest
not
of
me
,
that
I
shold
live
continually
in
grief
;
thou
yieldest
something
to
the
flesh
,
as
great
a
Rebel
as
it
is
against
thee
.
But
hard
it
is
,
and
dangerous
,
to
mark
precisely
out
the
bounds
that
separate
lawful
pleasures
from
forbidden
ones
.
If
I
listen
to
my
desires
,
they
will
extend
them
far
beyond
all
Reason
:
they
will
endeavour
to
persuade
me
,
that
whatever
is
agreeable
cannot
be
bad
;
that
whether
I
eat
or
drink
,
or
sleep
,
or
wake
,
hunger
,
or
thirst
,
be
idle
,
or
in
labour
,
I
am
always
under
Temptation
,
and
in
perpetual
fear
of
falling
into
Excess
.
Thy
Providence
would
have
me
pass
through
all
these
Dangers
;
't
is
thou
alone
art
capable
of
conducting
me
securely
through
so
hard
and
difficult
a
Way
.
O
let
thy
Spirit
lead
me
forth
into
the
smooth
Way
,
and
suffer
me
not
to
turn
unto
the
right
,
nor
to
the
left
.
Here
are
two
Extremities
to
avoid
;
thou
abhorrest
carnal
pleasures
,
but
it
may
be
too
,
thou
lovest
not
excessive
Austerities
;
bodily
exercise
profiteth
but
little
,
but
godliness
hath
the
promises
of
the
present
life
,
and
of
that
which
is
to
come
.
I
know
,
my
God
,
there
is
a
great
deal
of
danger
in
each
Extremity
.
All
that
thou
sayest
of
bodily
Exercise
is
this
,
that
it
is
profitable
but
to
few
things
;
but
for
the
other
Excess
,
to
wit
,
of
Pleasures
,
it
spoils
every
thing
,
it
ravages
the
Conscience
,
sullies
the
Heart
,
ruins
the
Body
,
grieves
the
Holy
Spirit
,
and
separates
the
Soul
from
thee
my
God
.
It
is
incomparably
the
surest
therefore
,
to
renounce
to
pleasures
in
general
,
than
to
chuse
out
some
particular
ones
,
exposing
ones
self
thereby
to
the
danger
of
chusing
some
unlawful
ones
.
O
thou
that
holdest
in
thy
Hand
the
hearts
of
Men
,
as
the
Rivers
of
Waters
,
direct
thou
mine
in
the
surest
way
,
in
which
I
may
be
certain
not
to
be
able
to
offend
thee
,
and
that
is
,
the
privation
of
all
sensual
Pleasures
.
Take
from
me
the
relish
of
these
Ioy●
with
which
I
am
enchanted
.
Pluck
from
this
Devil
of
Pleasure
,
the
Masque
that
covers
him
,
and
that
false
Beauty
that
so
charms
me
:
That
I
may
see
all
its
Deformities
,
and
fly
and
have
them
in
abhorrence
.
Since
the
Body
thou
obligest
me
to
carry
about
me
,
to
nourish
and
to
preserve
,
obliges
me
to
actions
that
are
join'd
with
Pleasure
,
give
me
the
grace
to
do
those
actions
to
satisfie
Necessity
,
and
not
to
serve
my
pleasures
.
Discover
to
me
the
Snares
that
Concupistence
lays
under
the
Veil
of
Necessity
.
Suffer
me
not
to
make
that
necessary
by
an
evil
Habit
,
which
is
superfluous
by
the
Laws
of
Nature
and
of
Reason
:
Let
my
Soul
,
under
thy
guidance
,
keep
my
Body
as
its
Slave
,
and
not
obey
it
as
its
Lord
and
Master
.
CHAP.
V.
That
we
should
not
consult
our
Heart
and
Sense
in
the
Choice
of
Pleasure
,
and
that
Devotion
leads
to
true
Pleasure
.
WE
believe
that
to
the
obtaining
any
thing
,
one
must
ask
a
great
deal
more
than
one
would
have
;
and
that
to
withdraw
men
from
their
Errours
,
it
is
good
to
carry
matters
a
little
to
the
other
Extreme
:
to
the
end
that
in
returning
they
may
at
least
continue
in
a
reasonable
Mean
.
This
is
that
,
it
may
be
,
that
hath
set
so
many
Christian
Authors
and
Preachers
on
imitating
the
style
of
the
Stoicks
in
discoursing
on
the
Nature
of
Pain
and
Pleasure
.
These
People
tell
us
Pain
is
no
Evil
,
nor
Pleasure
any
Good
,
and
one
may
be
compleatly
happy
in
Phalaris
his
Burning-Bull
;
and
compleatly
miserable
amidst
the
greatest
Pleasures
.
This
Method
is
not
,
it
may
be
,
so
very
good
as
they
imagine
:
it
mightily
discourages
the
mind
to
require
of
it
too
much
,
and
one
can
persuade
to
nothing
,
when
one
cloaths
the
Truth
in
Paradoxes
,
for
they
but
awaken
the
Curiosity
,
and
make
the
mind
wild
and
uneasie
;
and
after
all
,
one
cannot
persuade
men
contrary
to
what
they
feel
.
Tully
tells
us
of
a
Philosopher
that
was
blinded
in
this
matter
as
far
as
any
of
the
rest
,
by
the
pompous
reasonings
of
his
Sect
,
but
a
great
defluxion
of
Rheum
upon
his
Eyes
,
which
caused
him
a
horrible
deal
of
Pain
,
prevail'd
over
the
Illusions
of
his
Philosophy
and
made
him
quit
those
fond
Opinions
.
When
we
see
one
of
these
wise
Men
lying
on
his
Bed
cruelly
tormented
with
the
Gout
and
Stone
,
and
hear
him
cry
out
,
'T
is
to
no
purpose
this
,
O
pain
,
for
thou
shalt
never
make
me
confess
thou
art
an
Evil
!
One
could
not
help
looking
upon
this
as
a
Comedy
,
and
a
piece
of
profound
Hypocrisie
.
Reason
can
do
nothing
against
Experience
,
and
especially
a
Sense
so
quick
as
that
of
Pain
.
I
can
conceive
very
well
how
the
Martyrs
were
happy
amidst
their
punishments
,
because
they
felt
not
all
their
pains
.
For
I
believe
their
Souls
,
by
the
help
of
Gods
Grace
,
were
so
fully
possess'd
with
the
hopes
of
Glory
and
the
Crown
they
were
near
upon
receiving
,
that
there
was
no
place
left
for
any
other
Sentiments
.
The
patience
of
the
faithful
in
their
sufferings
proceeds
,
in
my
Opinion
,
from
nothing
else
but
that
their
Souls
are
fixt
on
God
and
Heaven
,
the
Objects
of
their
hope
,
and
loosened
in
part
from
their
Body
,
and
less
attended
to
their
Evils
.
Impatience
on
the
other
hand
is
a
motion
of
the
Soul
that
turns
to
the
Bodies
side
,
and
abandons
it self
to
pain
,
and
feels
it
every
bit
.
I
conclude
then
that
Pain
is
an
Evil
,
and
that
is
to
own
that
bodily
Pleasure
is
a
Good
,
I
think
I
owed
this
Confession
to
those
that
would
oblige
us
to
renounce
to
sensual
Pleasures
;
to
the
end
,
I
may
have
them
,
by
this
sincerity
,
the
more
attentive
to
my
Reasonings
.
We
sollicit
them
therefore
,
not
to
renounce
the
pleasures
of
the
Body
,
as
Evil
in
themselves
,
but
as
an
inconsiderable
Good
,
that
draws
after
it
an
incredible
train
of
Mischiefs
,
and
as
a
Good
unworthy
of
a
man
that
's
born
for
nobler
Pleasures
,
and
design'd
for
the
possession
of
much
greater
goods
.
We
shall
never
be
able
to
rid
the
mind
of
Man
,
do
what
we
can
,
of
that
Opinion
that
Felicity
consists
in
Pleasure
.
I
would
not
dispute
this
Maxim
,
the
Sovereign
Happiness
consists
undoubtedly
in
possessing
of
the
Sovereign
Good
,
and
in
this
possession
the
Soul
feels
its
chief
Good
,
and
may
if
it
will
call
it
its
Sovereign
Happiness
.
But
men
are
mightily
cheated
in
this
matter
,
they
persuade
themselves
that
the
Soul
is
only
capable
of
such
Pleasures
as
proceed
from
the
Body
.
Amongst
the
common
sort
,
a
spiritual
Pleasure
,
and
a
Chimerical
or
fanciful
Pleasure
,
is
one
and
the
same
thing
.
All
such
as
make
their
happiness
consist
in
Contemplation
,
and
in
Actions
wholly
different
from
those
that
create
us
Carnal
pleasure
,
pass
in
the
World
for
meer
Visionaries
.
This
Errour
is
caused
by
the
Sense
and
Heart
,
and
therefore
I
say
in
the
judgment
we
should
make
of
Pleasures
,
and
the
choice
of
them
,
we
should
consult
neither
our
Heart
nor
Sense
.
I
say
this
Errour
is
caused
by
the
Sense
and
by
the
Heart
,
because
they
think
nothing
is
truly
pleasant
but
what
seems
so
to
them
.
We
judge
things
good
or
evil
by
the
reference
they
have
to
our
Senses
,
to
which
they
bring
or
Pain
or
Pleasure
,
therefore
the
Heart
and
Senses
which
are
bodily
cannot
be
touch'd
by
things
Spiritual
:
they
imagine
they
cannot
be
pleasant
,
because
they
cannot
feel
that
Pleasure
.
Just
as
if
a
blind
man
should
judge
according
to
his
Senses
;
he
would
undoubtedly
judge
there
was
no
such
thing
as
Colour
,
or
if
there
was
,
it
could
make
no
impression
on
the
Soul
.
This
is
an
Illusion
must
be
scattered
and
driven
away
.
First
then
,
we
must
remember
,
that
Man
is
made
up
of
two
parts
,
the
Soul
and
Body
,
and
each
of
these
has
its
distinct
Goods
,
the
goods
of
the
Soul
are
spiritual
,
those
of
the
Body
bodily
.
Of
these
two
parts
,
the
Soul
is
infinitely
the
more
Excellent
,
and
properly
the
Man
,
and
the
Body
belongs
to
this
Man
,
and
by
consequence
the
goods
and
pleasures
that
belong
to
the
Soul
by
it self
,
are
infinitely
greater
than
the
goods
that
accrew
to
it
,
by
its
conjunction
with
the
Body
.
In
short
,
it
is
easie
to
comprehend
why
the
Heart
and
Senses
judge
otherwise
,
they
are
bodily
Faculties
,
and
't
is
no
wonder
that
they
hold
for
things
bodily
.
As
for
the
Senses
,
't
is
without
dispute
that
they
,
their
Organs
,
and
their
Operations
are
bodily
and
always
savour
of
it
.
'T
is
no
less
true
of
the
Heart
,
that
it
is
bodily
,
and
by
the
Heart
I
understand
the
Seat
of
the
Passions
and
Imagination
;
't
is
evident
that
both
these
Faculties
are
corporeal
.
The
Imagination
is
,
for
't
is
the
place
where
those
Images
that
come
to
us
from
the
Senses
meet
,
and
offer
themselves
to
our
minds
when
their
true
Objects
are
away
:
the
Passions
are
also
Corporeal
,
for
they
are
formed
and
made
by
motions
purely
mechanical
;
and
this
we
see
by
the
Characters
they
impress
on
the
Body
,
such
as
are
the
motion
of
the
Blood
,
quick
or
slow
,
or
precipitated
,
the
paleness
or
redness
of
Hew
,
the
fire
or
faintness
they
impress
on
the
Eyes
.
The
Senses
therefore
and
the
Heart
,
which
are
bodily
,
being
the
Gates
by
which
Objects
enter
our
Souls
,
they
carry
with
them
none
but
corporeal
Images
,
and
cause
in
it
none
but
sensual
pleasures
:
and
the
Soul
gets
a
Habit
of
believing
that
there
are
no
other
,
because
it
never
tries
to
unloose
it self
from
the
Body
,
or
tast
any
thing
besides
.
But
is
it
possible
we
should
believe
our
Senses
in
so
important
a
matter
,
against
our
Interest
and
against
our
Reason
?
The
Senses
are
not
capable
of
knowing
the
thousandth
part
of
what
belongs
to
Bodies
.
As
soon
as
a
Body
ceases
to
have
any
considerable
extension
,
we
cease
to
see
and
feel
it
,
and
would
we
make
these
Senses
Judges
of
things
absolutely
spiritual
?
In
good
truth
,
the
Soul
is
miserable
and
Slave
enough
,
if
it
cannot
tast
that
pleasure
which
is
its
Sovereign
happiness
,
by
means
of
the
Body
:
if
Matter
be
the
source
of
true
Pleasure
,
what
shall
those
Souls
do
that
are
separated
from
Matter
?
What
is
the
happiness
of
Angels
that
have
no
Body
?
and
yet
is
it
not
true
that
their
pleasures
should
as
far
transcend
ours
,
as
Spirits
are
above
Matter
?
Spiritual
pleasures
come
undoubtedly
from
the
understanding
of
the
Truth
,
from
the
practice
of
Vertue
,
from
our
Union
with
God
by
the
bonds
of
our
Love
to
him
,
and
from
that
Action
by
which
God
does
immediately
unite
himself
to
our
Souls
.
All
this
is
absolutely
above
our
Senses
,
they
know
not
the
Truth
,
for
their
Office
is
only
to
bring
and
carry
up
and
down
the
Images
of
Bodies
;
they
cannot
judge
of
Vertue
,
't
is
not
of
their
Cognisance
,
and
much
less
can
they
judge
of
that
mutual
Union
betwixt
God
and
the
Soul
.
Thus
though
they
give
us
no
intelligence
of
these
Affairs
,
yet
't
is
not
to
be
doubted
,
but
that
they
make
real
impressions
on
our
Souls
.
But
whence
comes
it
,
say
some
,
that
Spiritual
pleasures
are
not
so
affecting
,
that
they
make
not
such
powerful
impressions
on
the
Soul
,
as
corporeal
pleasures
do
?
For
we
do
not
see
the
pious
and
devout
ones
in
such
Transports
of
joy
and
pleasure
,
as
we
see
men
have
in
the
enjoyments
of
their
sensual
pleasures
:
and
is
it
not
a
proof
that
these
pleasures
of
the
Mind
are
but
imaginary
ones
,
or
at
least
but
very
languid
ones
?
This
difficulty
comes
from
hence
that
we
cannot
well
distinguish
the
Body
from
the
Soul
:
we
believe
it
is
affected
proportionably
to
the
greatness
of
the
Agitation
of
its
bodily
Organs
:
and
persuade
our selves
that
it
cannot
receive
an
impression
of
Joy
,
but
by
the
mediation
of
these
great
bodily
Motions
.
But
't
is
not
so
,
't
is
certain
that
in
those
great
pleasures
which
the
Soul
receives
from
the
Body
,
it
receives
them
by
those
Agitations
of
the
Body
,
and
by
the
rapid
motion
of
the
blood
and
spirits
:
but
the
pleasures
of
the
Saints
,
that
are
included
in
the
Soul
it self
,
and
that
shew
abroad
no
outward
Tokens
,
yet
cease
not
to
make
very
great
impressions
:
They
are
so
great
and
so
affecting
,
these
Joys
,
that
they
transport
the
Soul
beyond
it self
,
and
out
of
the
World
.
It
must
needs
be
that
the
Joy
that
comes
from
our
possessing
God
,
from
the
knowledge
of
his
Truth
,
the
imitation
of
his
Vertues
,
and
Excellencies
,
must
needs
be
infinitely
above
all
sensual
Joys
.
Since
for
their
sakes
,
we
do
not
only
renounce
all
bodily
pleasure
,
but
expose
our selves
to
all
the
most
sensible
Torments
imaginable
.
'T
is
true
,
the
more
the
Soul
is
accustomed
to
let
it self
be
mov'd
by
those
Agitations
that
cause
bodily
pleasures
and
passions
,
the
less
capable
it
is
of
tasting
spiritual
and
inward
Joys
.
And
this
is
one
of
the
greatest
Evils
arising
from
the
continual
use
of
bodily
pleasures
.
The
Soul
waxeth
fat
and
wanton
,
as
the
holy
Ghost
speaks
,
and
lightly
regards
the
Rock
of
its
Salvation
.
It
cloaths
it self
,
as
one
may
say
,
with
flesh
and
blood
,
and
relishes
nothing
else
but
what
proceeds
from
thence
,
and
flatters
them
.
And
therefore
of
all
the
pleasures
of
the
Sense
,
we
only
permit
our
truly
devout
Man
to
tast
of
what
is
very
moderate
,
and
that
too
,
very
moderately
.
The
Senses
love
to
receive
strong
impressions
from
their
Objects
,
and
provided
they
be
not
hurt
thereby
,
the
greatest
bodily
pleasures
are
those
,
whose
motions
are
so
strong
,
that
they
come
very
near
to
pains
.
The
Imagination
also
loves
to
be
strongly
moved
;
but
all
these
impressions
are
so
strong
upon
the
Soul
,
that
it
can
hardly
come
to
its
self
again
.
And
therefore
we
must
carefully
avoid
them
all
.
But
if
we
want
more
sensible
proofs
,
that
the
Heart
,
the
Passions
and
Senses
should
not
be
consulted
in
the
choice
of
Pleasures
;
hearken
to
Experience
,
and
see
the
disorders
of
the
World
.
They
are
the
effects
of
this
blindness
of
mens
Understandings
that
follow
the
directions
of
their
Hearts
and
Senses
in
their
choice
of
Pleasures
.
How
came
our
Mother
Eve
to
venture
on
the
forbidden
Fruit
,
but
because
it
was
fair
and
pleasant
to
the
Sight
?
She
hearkned
to
her
Heart
and
Senses
.
How
came
Corruption
to
so
high
a
pitch
in
the
World
,
that
it
constrained
the
Justice
of
God
to
bring
a
horrible
Flood
upon
the
Earth
,
but
because
the
Sons
of
God
saw
the
Daughters
of
Men
,
and
found
them
beautiful
,
and
shut
their
Ears
to
Gods
Voice
,
that
spake
unto
them
?
They
listned
to
the
sollicitations
of
their
Senses
and
their
Hearts
,
and
took
these
worldly
Beauties
and
became
corrupted
with
them
.
How
came
David
to
commit
Adultery
and
Murder
in
so
short
a
time
,
but
that
he
listned
to
his
Heart
and
Senses
,
and
let
himself
be
led
away
by
his
Passions
?
How
became
Solomon
an
Idolater
,
but
by
his
criminal
Affections
to
his
Wives
blinding
him
,
and
separating
him
from
God
,
and
shutting
up
the
Ears
of
his
Soul
and
Understanding
?
In
a
word
,
how
came
St.
Peter
to
deny
his
Master
,
but
that
his
Heart
,
his
Senses
and
Imagination
,
made
him
see
Death
present
and
very
terrible
,
and
he
consulted
neither
God
nor
Reason
?
It
may
be
thought
that
we
confound
the
Innocent
and
Guilty
when
we
speak
of
our
Heart
and
Senses
,
as
the
common
sources
of
our
Errours
;
because
the
Senses
seem
to
be
unfortunate
and
miserable
,
rather
than
Criminal
:
'T
is
true
,
the
Senses
are
subject
to
two
Misfortunes
,
the
first
is
,
to
be
forced
to
take
in
Objects
that
are
Criminal
and
capable
of
carrying
Corruption
to
our
Hearts
,
such
as
are
ill
Examples
,
scandalous
Words
and
Actions
;
and
the
second
is
,
that
they
receive
innocent
Objects
,
and
sometimes
in
an
innocent
manner
,
but
that
they
are
sullied
and
polluted
in
the
Heart
.
However
,
I
think
,
we
cannot
separate
the
Senses
from
the
Heart
,
for
they
make
but
one
and
the
same
whole
.
'T
is
a
Match
,
at
whose
end
there
is
a
heap
of
Gunpowder
and
Brimstone
fastned
:
the
Heart
and
Imagination
are
the
inmost
end
of
the
Match
,
and
the
Magazine
of
Powder
;
the
Senses
are
the
other
Extremity
and
End
,
to
which
the
Objects
set
fire
.
That
glides
,
or
rather
flies
along
the
Match
,
and
sets
the
Heart
and
Imagination
on
a
flame
,
and
therefore
the
holy
Ghost
puts
for
the
same
thing
,
to
walk
according
to
ones
Heart
,
and
according
to
ones
Eye-sight
.
In
a
word
,
if
we
would
be
perfectly
assur'd
that
the
Heart
and
Senses
are
bad
Counsellors
in
this
Affair
;
hear
what
the
holy
Scriptures
say
to
it
.
They
look
upon
our
Hearts
as
the
sources
of
all
our
Evils
;
the
thoughts
of
mens
hearts
are
evil
continually
:
It
is
deep
and
desperately
wicked
,
who
can
know
it
?
From
the
heart
proceed
evil
thoughts
,
Murders
,
Adulteries
,
Whoredoms
,
Thefts
,
false
Witnesses
,
evil
Speakings
,
these
are
the
things
that
defile
the
man
.
The
holy
Ghost
represents
the
Heart
,
as
a
blind
Man
,
environ'd
with
a
thick
Cloud
and
great
Darkness
.
It
speaks
of
it
as
of
a
dead
thing
,
it
is
earthly
,
sensual
.
How
can
a
Heart
thus
made
,
be
Judge
of
what
are
true
Pleasures
and
truly
good
things
?
How
can
any
good
thing
proceed
from
so
empoisoned
a
Spring
?
so
the
Wise
man
puts
this
Maxim
amongst
the
rest
that
we
should
hate
—
Walk
in
the
ways
of
thy
Heart
,
and
in
the
sight
of
thine
Eyes
.
I
would
end
here
,
if
it
were
not
necessary
,
to
remove
a
Scandal
,
that
some
may
take
at
what
has
been
said
,
that
sensual
Pleasure
is
a
Good
,
and
good
too
for
the
Soul
:
for
if
the
Soul
be
the
only
thing
that
feels
and
relishes
Pleasure
,
and
that
Pleasure
is
a
good
,
't
is
the
good
of
the
Soul
:
if
it
is
a
good
,
then
we
must
seek
for
it
,
and
love
it
.
You
will
say
;
't
is
not
sufficient
to
answer
,
that
't
is
a
good
of
the
Body
only
;
that
is
not
true
absolutely
speaking
;
't
is
in
some
sort
a
good
of
the
Soul
,
since
't
is
the
Soul
that
relishes
it
:
Farthermore
,
although
it
were
only
a
good
of
the
Body
,
yet
would
it
not
therefore
be
unlawful
,
for
't
is
not
always
forbid
us
to
seek
the
good
of
the
Body
;
but
we
must
not
only
consider
a
thing
in
it self
,
to
know
whether
it
be
good
or
evil
,
,
but
look
upon
it
in
its
Causes
,
and
Effects
,
in
that
which
goes
before
,
and
that
which
follows
.
I
would
have
the
pleasure
that
comes
to
the
Soul
by
the
Body
,
let
it
be
a
kind
of
good
,
considered
in
it self
.
Look
on
it
in
its
Source
,
and
see
what
it
produces
.
The
source
is
Sin
,
and
't
is
Impurity
,
't
is
Rebellion
against
the
Laws
of
the
Creator
.
That
which
it
brings
forth
,
is
the
disuniting
the
Soul
from
God
;
't
is
an
engagement
with
Death
,
't
is
pain
and
fire
,
and
everlasting
horror
.
How
then
can
we
conceive
under
the
notion
of
Good
,
a
thing
that
is
encompass'd
with
so
many
moral
Impurities
,
and
so
many
real
Miseries
?
If
bodily
pleasure
may
be
called
a
Good
,
with
respect
to
the
present
sentiment
of
the
Soul
,
't
is
an
Evil
in
every
other
respect
,
and
an
Evil
absolutely
speaking
,
and
therefore
Wise
Men
of
all
Ages
have
placed
it
amongst
the
false
Goods
,
for
what
is
truly
and
in
it self
good
,
must
be
good
,
whatever
side
you
look
upon
it
from
.
The
Soul
hath
then
no
true
pleasure
but
what
arises
from
its
Union
with
God
:
and
this
Union
is
so
much
the
stronger
,
by
how
much
the
looser
we
sit
from
things
sensible
,
and
closer
to
God
,
by
the
knowledge
of
the
Truth
;
not
of
those
truths
Philosophy
teaches
us
to
find
,
but
never
find
with
any
certainty
;
but
of
those
heavenly
Truths
that
Faith
discovers
to
us
,
those
saving
Truths
that
are
the
Lamps
and
Lanthorns
of
the
Soul
.
Thy
Word
is
a
Lanthorn
to
my
feet
,
and
light
unto
my
paths
:
it
enlightens
the
Eyes
,
and
giveth
understanding
to
the
simple
.
The
second
Bond
that
unites
us
to
God
,
is
Vertue
,
whose
practice
makes
us
like
our
Creator
,
renews
his
Image
in
us
,
and
makes
us
to
be
the
Copies
of
that
Beauty
,
of
which
he
is
the
Original
.
The
third
Bond
,
is
Love
,
that
Love
by
which
we
love
God
,
and
by
which
he
loves
us
,
by
which
he
is
in
Us
,
and
we
in
Him
,
because
this
Love
makes
a
transfusion
as
it
were
of
Hearts
,
and
makes
the
Soul
dwell
more
in
the
beloved
Object
,
than
in
that
it
animates
.
As
to
that
pleasure
that
springs
from
this
Union
,
it
is
of
the
number
of
those
things
that
cannot
well
be
conceived
but
by
such
as
feel
it
.
It
is
such
,
that
all
the
pleasures
of
the
World
seem
dead
and
languishing
in
comparison
of
it
,
to
those
who
have
once
tasted
it
.
So
great
,
that
it
hath
made
the
Saints
that
have
been
extraordinarily
affected
with
it
,
to
fall
into
holy
Extasies
and
Ravishments
,
that
seemed
to
have
entirely
broken
the
bonds
that
ty
the
Body
to
the
Soul
.
Now
't
is
unquestionable
that
Devotion
leadeth
to
these
Joys
:
it
diminishes
the
Union
betwixt
it
and
sensual
Things
:
it
unfastens
us
from
the
Body
:
it
raises
us
to
God
:
it
purifies
our
Souls
by
bringing
them
nearer
to
him
:
it
communicates
to
them
the
Rays
of
that
great
Sun
of
Righteousness
,
and
makes
them
like
so
many
little
Gods
,
by
partaking
the
Glory
of
the
great
one
.
MEDITATION
.
I
am
not
astonished
,
O
my
Soul
,
to
see
thee
seek
for
Pleasure
;
thou
seekest
thy
good
and
that
which
thou
hast
lost
,
that
which
was
given
thee
,
that
which
thou
hast
had
,
and
that
which
thou
shouldst
yet
have
had
,
hadst
thou
remain'd
but
innocent
.
Thy
God
had
made
thee
just
and
holy
,
this
Holiness
was
that
which
united
thee
to
him
;
thou
wast
divided
from
him
when
thou
becamest
sinful
,
and
by
this
separation
thou
remainest
deprived
of
Pleasure
and
Felicity
:
thou
seekest
in
every
thing
the
good
that
thou
hast
lost
;
but
,
blind
as
thou
art
,
thou
mistakest
Shadows
for
Substances
;
thou
leapest
over
several
things
,
and
if
thou
findest
any
thing
that
flatters
and
tickles
thee
,
thou
presently
embracest
it
with
as
much
Ardor
,
as
if
thou
hadst
found
what
thou
hadst
lost
,
and
wast
looking
for
.
Thou
art
indeed
disabused
of
thy
mistake
in
a
little
time
,
but
't
is
only
to
fall
into
another
:
after
thou
once
hast
tasted
sensual
Pleasure
,
thou
acknowledgest
it
is
not
that
infinite
Pleasure
thou
wast
seeking
for
:
thou
leavest
that
Object
then
,
and
seekest
for
another
;
that
thou
embracest
too
,
and
feedest
thy self
continually
with
new
Illusions
.
Cease
,
O
my
heart
,
cease
then
to
wander
,
and
peruse
these
Fantomes
;
be
not
thus
cheated
by
thy
Senses
and
Imagination
.
Embrace
thy
God
,
't
is
he
alone
to
whom
thou
owest
that
general
Inclination
,
that
makes
thee
love
Felicity
and
Pleasure
;
but
thy
blind
eyes
make
thee
love
false
goods
,
and
fix
thee
to
false
joys
and
pleasures
.
If
thou
wert
not
exceedingly
blind
,
thou
couldst
not
doubt
but
God
is
infinite
,
and
infinitely
good
,
and
infinitely
better
than
all
things
in
the
world
besides
,
and
all
Delights
together
.
If
created
things
are
so
sweet
,
how
pleasant
must
an
increated
good
be
?
The
good
that
is
the
Author
of
all
other
goods
,
that
includes
in
itself
the
Pleasure
of
all
the
rest
?
The
good
that
spreads
abroad
in
our
Hearts
,
Delights
that
are
as
far
above
all
other
Joys
,
as
he
himself
is
above
all
other
beings
?
Thou
art
incredulous
,
my
Heart
,
of
this
,
because
thou
hast
not
felt
the
Sweets
that
spring
from
being
united
with
God
;
thou
sayest
as
Thomas
said
,
I
will
not
believe
unless
I
see
,
unless
I
feel
these
Joys
.
Ah!
blessed
is
the
man
that
hath
believed
before
he
saw
,
and
hath
surmounted
all
Temptations
of
the
Flesh
,
and
hath
desired
to
tast
all
Temptations
,
before
he
tasted
them
.
But
happy
more
incomparably
is
he
,
that
hath
believed
,
and
seen
,
and
tasted
those
Delights
,
and
felt
those
Joys
that
pass
all
understanding
,
that
flow
from
the
inmost
Presence
of
my
God!
If
thou
hast
not
as
yet
,
my
Soul
,
been
able
to
relish
any
spiritual
Delight
,
it
is
because
thy
God
hath
not
been
able
yet
to
apply
himself
immediatly
to
thee
,
and
that
by
reason
of
thy
great
Impurities
,
with
which
thou
art
over-run
.
For
his
eyes
are
pure
,
and
cannot
behold
any
thing
unclean
:
he
is
Purity
and
Light
itself
,
and
thou
art
surrounded
with
the
dark
Clouds
of
Ignorance
and
Malice
:
how
then
should
God
unite
himself
with
thee
?
Take
therefore
,
take
away
the
Veil
,
the
Partition-wall
,
cure
thy
Ignorance
,
seek
to
know
God
and
all
his
Mysteries
,
purifie
and
cleanse
thy self
,
remove
that
filth
and
dirt
that
covers
thee
,
deliver
thy self
from
those
accursed
habits
of
Vice
that
come
about
thee
like
a
Cloak
,
and
God
will
clothe
thee
again
as
it
were
with
Light
.
Then
thou
wilt
feel
,
that
the
Application
of
sensible
Objects
to
thy
Faculties
is
not
capable
of
causing
in
thee
a
sense
of
any
such
Delights
as
thou
mayest
have
from
God
:
then
thou
wilt
be
throughly
disgusted
at
these
vain
Pleasures
;
thou
wilt
long
to
see
thy
God
,
to
know
him
,
to
embrace
him
,
to
mix
thy self
with
him
,
and
be
confounded
as
it
were
,
that
thou
mayest
be
immediately
united
with
him
.
PRAYER
.
O
Glorious
Father
of
all
Light
,
O
inexhaustible
Source
of
Ioy
and
Pleasure
;
insinuate
thy self
into
all
the
Faculties
of
my
Soul
,
fill
thou
the
space
of
my
desires
,
and
vast
extent
of
my
large
heart
,
and
let
me
feel
those
Ioys
that
thou
communicatest
to
thy
Saints
and
Favourites
.
I
discover
to
thee
my
Want
,
I
confess
to
thee
my
Nothingness
,
and
languish
after
thee
my
true
and
solid
Good
.
Without
thee
,
O
my
God
,
I
should
be
the
miserablest
of
all
thy
Creatures
;
I
should
be
lost
in
an
Abyss
of
pain
and
misery
and
feel
continual
anguish
and
horror
.
But
Oh
,
thou
refreshest
me
in
this
vale
of
Tears
,
thou
feedest
me
with
the
Bread
of
Angels
,
and
givest
drink
as
out
of
Rivers
of
Delights
.
The
World
understands
not
these
Delights
,
the
delicacies
of
thy
heavenly
Table
are
to
it
insipid
;
it
can
tast
nothing
but
the
Garlicks
and
Flesh-pots
of
Egypt
,
and
knows
not
what
is
the
Hony
of
the
Land
of
Canaan
.
I
know
it
very
well
,
but
know
it
not
as
I
would
and
should
understand
it
.
I
have
learnt
of
thy
Saints
that
when
thou
speakest
to
thy
Children
after
their
own
hearts
,
the
Sentiment
that
rises
thereupon
is
sweeter
than
the
Honey
,
and
the
Honey-comb
;
and
they
find
more
Pleasure
in
possessing
thee
,
than
the
most
covetous
find
in
their
abundance
of
Gold
and
Silver
.
But
alass
,
my
Soul
as
yet
hath
never
felt
those
heavenly
Transports
!
I
begin
to
find
and
to
acknowledge
that
the
Pleasures
of
this
World
are
incapable
of
Satisfying
that
hunger
and
thirst
after
Felicity
and
Pleasure
,
which
I
am
labouring
for
,
but
have
not
perfectly
attained
,
O
my
God
,
thou
who
art
only
capable
of
fulfilling
both
.
O
tast
and
see
how
good
and
gracious
the
Lord
is
:
I
tast
thee
,
as
I
see
thee
;
I
see
thee
imperfectly
,
and
as
in
a
Glass
,
and
I
tast
thee
as
somewhat
hidden
and
wrapped
up
:
not
that
thou
art
so
inveloped
,
for
thou
art
wholly
pure
and
simple
,
and
whoever
is
pure
may
tast
thee
purely
,
but
the
Veil
is
in
my
flesh
,
or
rather
't
is
my
flesh
it self
;
't
is
my
Corruption
separates
me
from
thee
.
Come
then
,
Lord
Iesus
,
come
;
Come
,
Spirit
Creator
,
and
Creator
of
Spirits
:
Create
in
me
a
new
Heart
,
and
renew
a
right
Spirit
within
me
.
O
let
my
Soul
be
filled
with
thy
delights
,
and
let
me
taste
the
sweetness
of
thy
Love
.
I
am
thirsty
after
Pleasures
,
open
the
Springs
of
thy
eternal
ones
,
and
make
those
Rivers
to
flow
into
my
Soul
.
Kiss
me
with
the
kisses
of
thy
mouth
,
for
thy
Love
is
sweeter
than
Wine
:
tell
me
,
O
thou
,
whom
my
Soul
loveth
,
where
thou
feedest
at
noon-day
,
why
should
I
be
as
one
that
wandreth
amongst
the
Roes
of
thy
Companions
?
Why
should
my
Soul
wander
amongst
the
vain
Pleasures
of
the
World
,
and
why
should
it
give
thee
so
many
false
Goods
for
Companions
?
O
let
me
retire
under
thy
Shadow
,
let
me
embrace
thee
,
worship
thee
,
and
love
thee
only
,
and
tast
no
Ioys
but
in
thee
.
O
draw
me
then
that
I
may
run
after
thee
:
draw
near
to
me
that
I
may
draw
near
to
thee
:
prevent
me
by
thy
Grace
,
thy
Mercies
,
and
thy
Bowels
of
Compassion
yearning
upon
a
wandring
Son
that
is
in
quest
of
thee
,
and
cannot
find
thee
.
Awake
,
O
North-wind
,
and
come
thou
South
,
blow
upon
my
Garden
,
that
the
Spices
may
flow
out
,
let
my
Beloved
come
into
his
Garden
and
eat
his
pleasant
Fruits
.
Blessed
Spirit
;
thou
South-wind
,
Father
of
Heat
,
Author
of
Generation
,
Source
of
Love
and
Charity
,
breath
over
all
the
faculties
of
my
Soul
that
are
as
it
were
a
Desart
;
make
thou
an
Eden
of
it
,
a
Garden
of
the
Lord
God
;
cause
thou
to
grow
up
there
sweet
savouring
Plants
;
bring
forth
there
Habits
,
and
works
of
good
Odour
and
Scent
,
that
my
divine
Saviour
,
the
well-beloved
of
my
Soul
,
may
come
and
tast
the
sweetness
of
those
Fruits
:
that
he
may
take
in
me
his
pleasure
,
and
I
in
him
may
take
mine
,
that
we
may
tast
Eternally
,
all
the
Delights
and
Pleasures
mutual
Love
can
give
.
CHAP.
VI
.
That
Young
Folks
have
no
priviledge
to
use
the
Pleasures
of
the
Senses
,
or
to
dispense
with
their
Duty
of
Devotion
.
THERE
is
one
Reflexion
we
must
needs
make
,
before
we
leave
this
weighty
Subject
:
We
have
not
as
yet
done
any
thing
in
respect
to
young
Folks
,
who
it
may
be
may
think
that
what
we
have
hitherto
said
concerns
not
them
.
It
is
in
a
manner
impossible
to
deliver
them
from
this
Mistake
,
that
Pleasure
is
their
Lot
and
Inheritance
,
from
which
they
cannot
,
without
a
kind
of
Tyranny
,
be
driven
away
.
Indevotion
is
natural
to
them
,
and
they
seem
to
glory
in
it
:
I
should
have
fine
to
do
,
say
they
,
to
play
the
Bigot
at
my
Age
.
They
persuade
themselves
that
Modesty
,
Wisdom
,
Sobriety
,
and
Temperance
do
not
sit
handsomly
on
them
:
'T
is
the
Business
,
say
they
,
of
old
People
,
we
should
make
our selves
ridiculous
,
to
play
the
Seneca's
and
Cato's
and
such
wise
Folks
:
And
indeed
,
if
any
of
them
have
better
Inclinations
than
ordinary
,
they
are
asham'd
of
it
,
dissemble
,
and
follow
the
Crowd
.
There
is
a
time
,
they
say
,
for
every
Business
under
the
Sun
:
If
we
consider
old
and
young
people
,
one
can
never
believe
,
that
such
different
persons
can
be
destin'd
to
the
same
Actions
:
The
wrinkled
forehead
of
Age
,
the
paleness
of
Hew
,
the
hollow
Eyes
,
the
fallen
in
Mouth
,
and
trembling
Limbs
,
have
some
agreement
with
the
actions
of
Repentance
,
it
is
but
reasonable
that
they
should
shed
forth
Tears
,
and
give
themselves
to
Mortification
:
but
the
brave
hail
Conplexion
of
Youth
and
good
Case
,
that
Flower
of
of
Blood
,
that
spreads
it self
over
the
Hue
,
the
lively
sparkling
Eyes
,
the
Senses
sharp
,
and
easily
mov'd
,
each
by
their
Objects
,
let
us
plainly
see
,
this
Age
was
made
for
Pleasure
and
Delight
.
And
thus
it
is
,
they
flatter
,
and
thus
lull
themselves
:
and
't
is
not
young
ones
only
talk
at
this
gay
Rate
,
but
most
of
the
World
consent
thereto
.
I
will
not
deny
but
that
such
Excesses
and
disorders
of
Life
,
leave
upon
Age
a
deeper
mark
of
Shame
and
Infamy
,
than
Youths
Debauches
do
on
them
:
nay
,
I
will
own
that
they
discover
a
greater
mass
and
bottom
of
Corruption
,
in
the
one
than
t'other
,
Age
cannot
throw
its
faults
upon
the
boylings
and
first
sallies
of
its
Blood
,
that
throws
up
its
froth
and
scum
;
it
cannot
have
for
its
excuse
the
want
of
Experience
.
And
in
a
word
,
it
must
break
through
stronger
bonds
and
holds
of
Shame
,
than
the
sins
of
Youth
.
But
yet
,
God
will
not
judge
men
,
according
to
humane
Rules
,
and
the
Sentiments
of
the
World
,
in
these
Cases
;
there
is
no
Age
that
is
dispensed
with
,
by
him
,
from
paying
him
Obedience
.
All
Violaters
of
his
Laws
shall
be
punished
,
because
his
Commands
were
given
to
all
;
and
though
the
difference
of
Age
,
may
make
a
difference
of
Faults
in
respect
of
the
punishment
,
yet
this
will
only
make
,
that
some
are
more
and
some
less
;
but
alas
,
the
less
miserable
shall
have
sufficient
reason
to
bewail
their
Case
,
for
the
least
miserable
shall
have
for
their
Inheritance
eternal
Flames
,
and
a
Worm
that
never
dies
.
But
why
should
Young
ones
be
less
oblig'd
to
Devotion
?
Hath
God
given
less
unto
them
?
nay
sure
,
they
have
receiv'd
of
God
,
as
well
as
their
Elders
,
their
Being
and
their
Reason
,
but
withal
they
have
more
vigour
of
Body
,
more
strength
of
Mind
,
Health
,
Youth
,
and
the
Flower
of
Age
.
These
certainly
are
more
particular
Obligations
on
them
to
the
serving
of
God
.
They
have
not
received
all
these
Advantages
,
to
devote
them
unto
the
God
of
Pleasure
and
Concupiscence
.
Is
it
too
good
for
God
?
Alas
,
they
appoint
to
him
a
Body
worn
out
,
corrupted
Lungs
,
Eyes
quite
extinguish'd
and
dry
and
useless
Members
.
In
truth
God
will
be
much
obliged
to
them
:
they
will
give
him
the
dregs
of
their
Age
,
and
consecrate
to
him
that
time
,
that
is
the
Sink
of
Life
,
and
Centre
of
all
Miseries
:
that
is
to
say
,
they
will
give
him
that
,
which
the
World
cares
for
no
longer
:
they
will
do
as
Wretches
do
,
bestow
their
Liberalities
when
they
are
dying
:
and
give
what
they
can
keep
no
longer
.
Believe
me
,
all
and
the
best
we
have
is
not
too
good
for
God
.
He
would
not
heretofore
have
any
Victims
,
that
had
any
blemish
,
or
were
sick
and
languishing
,
or
had
lost
a
Limb
.
Do
we
think
he
will
accept
the
Offering
of
a
Heart
worn
out
,
and
of
a
Man
that
is
but
the
shadow
of
what
he
once
was
?
I
exhort
you
to
present
your
Bodies
a
living
Sacrifice
.
But
those
young
Folks
who
make
a
resolution
to
be
Devout
,
when
they
can
sin
no
longer
,
promise
to
God
dead
and
corrupted
Carcasses
.
For
so
the
Bodies
of
old
Men
are
rather
to
be
call'd
.
God
hath
thought
nothing
too
good
for
us
,
he
gave
himself
for
us
,
and
to
us
;
he
who
is
the
Sovereign
Good
,
he
gave
us
his
Son
,
and
devoted
him
to
death
for
us
in
the
Flower
of
his
Age
;
and
't
is
but
just
that
we
in
every
Age
should
be
devoted
to
his
Service
.
God
is
not
satisfied
with
promises
of
Things
to
come
,
or
I
will
give
:
he
would
have
us
speak
in
present
terms
,
and
say
,
I
give
;
for
so
he
speaks
himself
,
I
give
you
my
peace
,
he
calls
himself
,
he
that
was
,
and
is
,
and
is
to
come
;
to
him
belong
the
Differences
of
Time
,
past
,
present
,
and
to
come
:
but
of
all
Times
he
loves
the
present
,
and
is
he
that
is
.
Now
he
that
would
be
like
to
God
,
and
please
him
,
must
speak
as
he
speaks
;
I
am
he
that
is
just
,
holy
,
separated
from
Sinners
,
devoted
to
God
,
and
to
his
Service
.
God
heretofore
required
the
first
Fruits
,
and
the
firstlings
of
the
Flock
,
and
the
First-born
of
Children
;
Abraham
rose
early
in
the
Morning
to
go
and
sacrifice
his
Son
:
and
God
commanded
a
never-dying
Fire
to
be
kept
in
his
Temple
,
for
the
continual
Sacrifice
of
the
Morning
as
well
as
the
Evening
one
.
This
signifies
that
God
would
be
served
first
,
and
that
our
earliest
Steps
should
be
consecrated
to
him
;
he
would
not
have
us
say
,
Come
and
follow
me
,
if
the
World
leaves
any
thing
behind
,
that
thou
,
O
God
,
shalt
have
.
He
can't
endure
those
Folks
that
have
the
insolence
to
say
,
Suffer
me
first
to
go
and
bury
,
&c.
He
answers
them
,
Go
,
let
the
dead
bury
their
dead
,
come
thou
and
follow
me
.
For
he
that
lays
his
hands
upon
the
Plow
,
and
then
looks
back
,
is
not
fit
for
the
Kingdom
of
God
.
There
are
no
people
in
the
World
of
any
Age
,
that
do
not
in
good
earnest
own
,
that
it
is
necessary
,
once
in
ones
Life
,
to
think
upon
God
;
and
the
Dispute
is
only
about
the
Time
,
and
not
the
Thing
.
Some
say
,
I
will
become
a
good
Christian
,
when
I
have
built
my
House
;
and
others
,
when
I
have
made
my
Fortune
;
and
the
younger
,
when
I
am
old
,
and
have
tasted
all
the
pleasures
of
this
Life
.
All
,
in
a
word
,
remit
this
matter
to
the
time
to
come
.
Now
since
't
is
owned
by
all
,
that
't
is
of
absolute
necessity
to
give
up
ones
self
to
God
,
and
that
without
doing
so
,
Hell
and
eternal
Death
are
unavoidable
,
is
it
not
the
most
extravagant
madness
in
the
World
,
to
remit
an
Affair
of
this
importance
to
the
time
to
come
,
for
which
no
mortal
Man
can
answer
?
O
Youth
,
thou
Idolizer
of
Delights
,
wilt
thou
not
avail
thy self
of
the
Example
of
that
wretched
Rich
man
in
the
Gospel
,
that
said
overnight
to
his
Soul
,
Eat
,
drink
,
my
Soul
,
and
make
good
Chear
,
for
thou
hast
many
goods
laid
up
for
many
years
;
and
yet
that
very
Night
,
his
Soul
that
was
so
ill
advised
,
was
called
for
?
Who
hath
assured
you
,
that
you
shall
come
to
old
Age
?
Or
have
you
been
treating
with
God
,
that
,
whenever
Death
shall
surprise
you
,
he
shall
receive
you
to
himself
?
If
Death
should
meet
you
,
covered
with
sins
,
just
coming
from
the
Play
or
Ball
,
the
Tavern
and
Debauch
,
or
from
a
worser
place
,
do
you
think
you
shall
have
right
to
say
at
Heaven-gates
,
Lord
,
Lord
open
to
us
?
No
,
he
will
answer
you
,
Be
gone
,
I
know
not
who
you
are
,
ye
workers
of
Iniquity
.
Then
you
will
doubtless
say
,
We
have
sinned
against
Heaven
and
before
thee
,
and
are
not
worthy
to
be
call'd
thy
Sons
,
but
pardon
us
,
and
impute
all
our
Offences
to
our
Youth
.
This
will
not
do
,
God
will
not
,
in
favour
of
Youth
,
make
void
that
unalterable
Decree
,
Nothing
unclean
shall
enter
into
my
holy
City
.
The
Jewish
Doctors
,
who
do
not
often
say
good
things
,
are
used
to
say
,
Remember
thy
God
,
and
turn
to
him
but
one
day
before
thou
diest
.
This
is
well
said
:
think
then
on
God
to
day
,
for
,
it
may
be
,
thou
shalt
die
to
morrow
.
What
is
it
that
we
do
,
for
Gods
sake
,
when
we
dispose
of
time
to
come
,
and
say
,
To
morrow
we
will
find
out
such
and
such
Sports
,
and
the
Week
following
,
we
'll
debauch
;
and
we
will
live
at
this
rate
,
'till
we
are
about
fifty
or
sixty
,
and
then
we
'll
think
of
retiring
,
and
giving
the
rest
to
God
?
We
imitate
those
ambitious
,
Visionary
Princes
,
that
,
in
hopes
of
Conquering
,
do
already
share
out
Provinces
,
and
bestow
great
Governments
;
they
give
what
is
none
of
theirs
.
To
whom
belongs
the
Time
to
come
?
To
God
undoubtedly
,
who
keeps
it
,
as
it
were
in
Cisterns
,
and
lets
it
run
out
as
seems
good
to
him
,
and
stops
,
or
continues
its
course
as
he
pleases
.
And
thus
when
we
distribute
Time
to
come
,
we
give
away
Gods
goods
;
at
least
we
give
and
design
to
several
Uses
,
that
which
as
yet
is
none
of
ours
,
and
it
may
be
,
never
will
.
And
this
according
to
the
Maxims
and
wisdom
of
the
World
,
is
the
greatest
folly
that
can
well
be
practised
:
't
is
by
an
old
Proverb
call'd
selling
the
Lions
and
Bears
Skin
,
before
you
have
caught
them
.
But
since
't
is
absolutely
necessary
to
devote
ones
self
to
God
,
should
we
not
do
it
,
when
't
is
easiest
so
to
do
?
And
I
maintain
,
't
is
easier
to
love
God
and
turn
to
him
in
ones
Youth
,
than
't
is
in
old
Age
.
This
seems
to
be
a
Paradox
,
because
in
Youth
the
blood
is
boiling
,
the
flesh
vigorous
,
and
Sin
sticks
to
our
Hearts
and
Entrails
,
and
one
takes
most
delight
in
the
Pleasures
of
the
World
.
'T
is
true
indeed
,
when
once
the
Reins
are
let
loose
to
Concupiscence
in
Youth
,
't
is
almost
impossible
to
stop
its
Sallies
and
its
Transports
:
we
must
drain
its
Forces
,
before
we
put
an
end
to
its
Disorders
.
But
when
it
has
the
happiness
to
turn
to
God
and
Goodness
,
't
is
sure
that
it
succeeds
incomparably
better
there
,
than
in
old
Age
.
Wherever
Youth
are
carried
,
they
are
commonly
carried
with
Violence
and
great
Ardor
.
'T
is
the
Temperament
of
their
Age
.
And
if
they
can
but
guide
these
first
kindlings
,
it
will
come
to
an
excellent
Zeal
,
and
holy
fervour
of
Devotion
:
as
they
,
who
know
how
to
manage
the
Rapidity
and
force
of
Streams
and
Rivers
dexterously
,
can
make
them
turn
great
Mills
,
and
Machines
for
the
use
and
benefit
of
mans
Life
.
But
on
the
contrary
,
Experience
reaches
us
,
that
Devotion
cools
with
Age
,
and
that
old
People
have
a
great
deal
to
do
,
to
heat
and
stir
their
Hearts
,
in
the
Exercises
of
Devotion
:
their
Souls
are
hardned
as
it
were
,
and
no
more
touched
or
moved
with
so
much
ease
as
formerly
,
because
they
are
not
tender
as
they
were
,
and
the
fire
of
Zeal
seems
to
diminish
with
their
natural
Heat
.
Whence
come
these
difficulties
in
the
work
of
mens
Conversions
?
surely
there
is
not
one
but
encreases
with
Age
.
This
difficulty
of
thinking
on
God
and
Goodness
comes
certainly
from
a
Custom
and
a
Habit
.
Now
Custom
in
time
becomes
a
Tyrant
.
It
comes
from
the
Devil
,
and
when
it
hath
once
establish'd
its
Tyranny
by
long
possession
,
it
is
in
a
manner
impossible
to
root
it
out
.
It
comes
alone
at
first
,
but
in
a
little
time
it
is
called
Legion
.
And
that
Devil
which
one
might
have
driven
away
with
a
—
Get
thee
behind
me
Satan
,
can
now
be
neither
cast
out
,
by
Prayer
or
Fasting
;
and
the
difficulty
comes
from
hence
,
that
the
Faculties
are
worn
out
,
and
the
Soul
hath
lost
its
strength
,
and
is
capable
no
more
of
undertaking
such
a
vigorous
Enterprise
,
as
that
of
returning
to
God
,
and
breaking
with
Sin
.
In
a
word
,
it
comes
from
hence
,
that
God
is
weary
of
calling
,
and
inviting
,
and
offering
his
Grace
and
Mercy
.
'T
is
all
past
,
his
Patience
is
changed
into
a
just
Fury
,
which
hath
been
so
long
abused
.
But
above
all
,
let
us
consider
,
how
powerful
Habits
of
Debauchery
and
Luxury
grow
,
when
we
permit
them
to
take
rooting
,
and
grow
up
to
old
Age
.
That
young
Plant
,
which
with
one
Finger
might
have
been
pull'd
up
,
becomes
a
Trunk
of
mighty
thickness
,
and
strong
enough
to
withstand
both
Sword
and
Hatchet
.
This
little
Monster
,
the
love
of
Pleasure
,
that
one
might
easily
strangle
when
't
is
born
,
becomes
so
great
and
terrible
in
time
,
that
one
dare
not
so
much
as
attack
or
touch
it
.
But
sins
become
not
barely
stronger
by
Age
,
but
their
number
also
increases
.
They
are
like
Snowballs
that
gain
by
every
roll
.
They
are
Streams
that
swell
and
grow
bigger
,
the
farther
they
are
from
their
Springs
and
Head
,
it
had
been
easie
at
first
to
pass
them
on
foot
,
but
afterwards
't
is
hard
to
swim
them
over
.
Now
the
number
of
sins
increasing
,
increases
also
the
difficulty
of
Devotion
and
Conversion
.
We
read
in
the
Lives
of
the
holy
Fathers
,
that
an
Angel
one
day
let
an
Hermit
see
,
in
Vision
,
a
certain
old
Man
cutting
down
Wood
in
a
Forest
,
to
make
his
burthen
up
,
and
carry
it
away
,
but
the
Bundle
being
exceeding
great
,
he
found
it
was
too
heavy
to
lift
up
and
lay
upon
his
Back
,
and
therefore
throwing
it
on
the
ground
,
he
fell
again
to
cutting
new
Boughs
,
and
joined
them
to
his
others
,
after
which
he
tried
again
to
lift
it
up
,
but
found
it
much
more
heavy
than
before
.
But
still
he
let
it
down
,
and
fell
to
cutting
Boughs
afresh
,
and
did
this
several
times
.
The
solitary
Hermit
wondring
at
the
folly
of
the
old
Man
,
the
Angel
took
him
up
,
and
said
,
—
Mark
well
that
Old
Man
,
he
is
the
Emblem
of
the
men
of
this
World
,
that
heap
up
sins
on
sins
;
then
comes
a
Resolution
to
be
good
,
and
serve
God
,
and
some
Attempts
they
make
towards
it
;
but
they
quickly
sink
beneath
the
burthen
of
their
sins
;
then
they
begin
again
to
commit
new
Faults
,
as
though
the
burthen
by
increasing
would
grow
lighter
:
and
when
they
have
carried
their
Disorders
on
a
great
way
further
,
then
comes
a
fresh
desire
of
Devoting
their selves
to
God
,
but
the
burthen
of
their
sins
becomes
much
greater
,
and
their
raising
their
Souls
up
consequently
much
more
difficult
.
This
Story
was
made
for
us
;
and
against
those
wretched
Men
that
consecrate
their
Youth
to
the
pleasures
of
this
World
,
and
remit
the
practice
of
Devotion
and
the
raising
up
their
Souls
to
Heaven
,
to
another
time
.
Saint
Austin
explaining
the
Story
of
Lazarus's
Resurrection
,
asks
why
our
Saviour
used
Sighs
and
Tears
,
and
Prayers
,
and
loud
Cries
to
raise
him
up
,
which
he
had
not
used
,
in
raising
up
other
dead
Men
?
Why
't
was
,
says
he
,
because
he
had
been
dead
four
days
.
Our
Lord
would
hereby
give
us
an
Idea
of
the
Difficulty
that
is
found
in
the
Conversion
of
a
Sinner
,
when
he
is
setled
and
confirmed
in
his
sins
.
The
first
day
,
saith
the
Father
,
is
the
day
of
Pleasure
,
when
we
relish
Sin
.
The
second
that
of
Consent
;
the
third
of
Love
and
being
fixed
to
the
Delights
of
Sin
;
and
the
fourth
is
that
of
Custom
and
Habit
.
When
once
the
Man
is
there
,
he
cannot
be
converted
,
but
by
Cries
and
Tears
,
and
the
Voice
of
our
Lord
that
worketh
Wonders
.
This
lets
us
see
,
methinks
,
the
Interest
we
have
,
and
the
Necessity
of
thinking
upon
God
betimes
,
and
consecrating
our
first
Years
to
Vertue
and
Devotion
.
I
know
very
well
that
the
End
obtains
the
Crown
;
but
I
know
besides
that
't
is
of
mighty
importance
to
begin
well
,
to
the
ending
well
.
An
Arrow
that
flies
wide
at
first
,
when
it
goes
out
from
the
Bow
,
will
be
found
at
a
mighty
distance
,
before
all
its
force
is
at
an
end
,
from
the
designed
Mark
.
A
Man
who
,
in
his
Youth
plunges
himself
into
Debauchery
,
and
gives
himself
wholly
up
to
sensual
Pleasures
,
will
find
himself
,
at
a
mighty
distance
from
God
,
in
his
old
Age
,
and
will
have
much
to
do
,
to
bring
himself
into
the
right
Way
.
And
therefore
I
conclude
with
the
Wise
man
,
Remember
thy
Creator
in
the
days
of
thy
youth
.
MEDITATION
.
Why
dost
thou
,
O
my
Soul
,
defer
,
after
such
Considerations
as
these
?
Dost
thou
not
find
the
necessity
of
consecrating
thy self
without
delay
to
the
service
of
thy
God
?
Thou
criest
continually
,
to
morrow
,
to
morrow
,
but
that
to
morrow
never
comes
,
and
the
day
of
thy
separation
from
thy
Body
,
will
come
when
least
thou
lookest
for
it
.
When
God
calls
,
thou
sayst
unto
him
,
as
the
Sluggard
says
,
presently
,
presently
,
let
me
alone
a
while
,
a
little
while
,
but
this
presently
never
comes
,
and
this
little
while
endures
continually
,
as
saith
St.
Austin
.
I
see
very
well
,
that
't
is
grievous
to
thee
to
be
obliged
to
give
thy self
thus
early
unto
God
.
'T
is
too
soon
,
thou
sayst
,
to
begin
,
and
would
it
not
be
time
enough
some
years
hence
?
Ah
wretched
and
ingrateful
Soul
,
canst
thou
too
soon
think
on
thy
God
?
Thou
canst
not
think
on
him
so
soon
,
as
he
hath
thought
on
thee
:
Sure
't
is
but
just
,
that
thou
shouldst
think
on
him
,
as
soon
as
thou
beginnest
to
know
thy self
,
since
he
hath
thought
on
thee
and
thy
Salvation
,
from
all
Eternity
.
His
Essence
never
had
beginning
,
no
nor
his
Love
to
thee
;
they
both
of
them
have
been
from
Everlasting
.
What
hadst
thou
done
to
oblige
him
to
love
thee
before
time
was
?
He
loved
thee
before
thou
wert
,
and
before
thou
wast
Amiable
.
He
saw
thee
in
thy
Nothing
,
and
in
the
Abyss
of
thy
Corruption
,
and
hath
from
all
Eternity
prepared
means
to
pluck
thee
out
of
it
.
He
hath
designed
thee
for
Glory
,
and
prepar'd
thee
a
Saviour
and
Redeemer
.
He
hath
not
then
reserved
to
himself
a
moment
in
Eternity
,
which
he
hath
not
bestowed
on
thee
,
and
thou
wouldst
cut
off
from
him
,
a
great
many
years
of
that
uncertain
short
life
,
of
which
thou
hast
the
use
but
whilst
he
pleases
.
It
may
be
,
thou
wilt
say
,
that
't
were
not
unjust
thy
time
should
be
divided
betwixt
God
and
thee
,
but
sure
't
is
very
hard
to
give
it
all
away
without
reserving
any
thing
to
ones
self
;
But
thou
considerest
not
,
't
is
God
that
gives
thee
every
thing
.
The
Heavens
,
and
Earth
,
the
Fields
,
the
Rivers
,
Floods
,
Plants
,
Trees
,
and
Fruits
,
and
hath
kept
nothing
to
himself
.
Has
he
not
given
thee
all
himself
,
his
only
Son
,
and
that
to
suffer
Death
for
thee
?
Wouldst
thou
not
therefore
be
ingrateful
,
O
my
Heart
,
if
thou
shouldst
think
to
divide
with
God
,
and
take
from
him
,
any
thing
thou
hast
?
But
Ah
,
my
Soul
,
when
thòu
thinkest
,
and
talkest
at
this
rate
,
thou
understandest
but
ill
thy
Interest
.
Thou
presupposest
that
thou
losest
from
thy self
,
whatever
time
thou
givest
to
thy
God
;
and
only
savest
the
hours
thou
devotest
to
thy self
;
all
the
rest
is
thrown
away
,
and
lost
in
the
vast
Abyss
of
Time
past
.
But
the
Moments
thou
bestowest
on
God
,
are
laid
up
in
store
,
and
thou
shalt
find
them
safe
,
they
will
appear
before
thee
,
and
be
put
in
the
great
Account
,
at
the
day
of
Judgment
,
and
thou
shalt
receive
for
them
an
Eternity
of
Glory
.
Stick
then
no
longer
,
defer
no
more
,
my
Soul
,
the
renouncing
to
all
Pleasures
,
and
all
hopes
of
this
World
,
to
follow
after
God
.
There
is
in
him
the
source
and
Spring
of
Life
,
and
in
his
light
thou
shalt
see
light
,
and
be
fill'd
with
the
good
things
of
his
House
,
and
drink
as
out
of
a
River
of
Delights
.
Then
,
in
thy
Age
,
thou
never
wilt
regret
the
loss
of
thy
Youth
;
thy
days
will
not
be
brought
to
rise
in
Judgment
up
against
thee
,
to
condemn
thee
,
when
thou
beginnest
to
grow
down
and
near
the
Grave
.
The
thinking
on
thy
God
will
cause
no
terrour
in
thee
,
thou
wilt
not
look
upon
him
as
a
Judge
,
that
will
come
and
demand
an
Account
of
so
many
years
consum'd
in
vain
Pleasures
,
but
as
a
great
Deliverer
that
comes
to
break
thy
Chains
,
and
as
a
Rewarder
,
that
comes
to
bring
thee
days
of
Refreshment
,
for
all
the
sorrowful
and
painful
years
that
thou
hast
passed
in
this
World
.
PRAYER
.
O
God
,
Conductor
of
my
Youth
,
light
of
the
Blind
,
teacher
of
the
Ignorant
,
enlightner
of
the
dark
and
simple
,
that
bringest
back
the
Wanderers
into
the
true
Way
,
and
perfectest
Praises
from
the
mouths
of
Babes
and
Sucklings
;
teach
me
thy
Ways
,
and
draw
me
from
the
ways
of
this
World
.
Hast
thee
,
O
God
,
that
I
may
hasten
towards
thee
,
and
leave
me
no
longer
in
the
World
and
Sin
.
My
Lord
,
and
my
God
,
infuse
thy
Grace
into
my
Soul
,
that
my
Heart
may
desire
thee
,
that
in
desiring
it
may
seek
after
thee
,
that
seeking
it
may
find
thee
,
that
finding
it
may
love
thee
,
and
in
that
Love
may
find
its
Sovereign
Ioy
and
Happiness
.
It
is
a
great
while
since
I
consumed
away
in
vain
Desires
;
I
have
a
mind
to
come
unto
thee
,
but
I
find
not
strength
to
vanquish
those
ill
Habits
in
which
I
am
engaged
by
Custom
.
Come
then
my
God
,
and
snatch
me
from
the
Arms
of
Pleasure
,
suffer
no
longer
my
delays
,
and
when
I
say
to
thee
,
Yet
a
little
while
,
O
wait
a
little
longer
;
then
draw
me
by
thy
powerful
Word
,
and
say
,
Awaken
thou
that
sleepest
,
and
raise
thee
from
the
dead
,
and
Jesus
Christ
shall
give
thee
light
.
If
words
are
not
strong
and
loud
enough
to
raise
me
,
touch
thou
the
Biere
,
strike
on
the
Body
,
in
which
my
Soul
is
buried
:
't
is
its
Cradle
or
its
Tomb
,
there
it
sleeps
,
or
there
't
is
dead
;
sensual
Pleasures
either
stupifie
or
kill
it
quite
:
strike
on
this
Body
then
that
its
Soul
may
awake
,
for
it
is
better
that
I
enter
into
life
with
one
Eye
,
than
having
two
,
be
cast
into
Hell-fire
.
'T
is
better
that
my
flesh
should
suffer
here
below
some
pains
,
and
that
my
Soul
should
tast
hereafter
those
endless
Ioys
thou
hast
prepar'd
for
it
above
.
I
dwell
in
Sodom
and
I
like
my
dwelling
:
Thou
wouldst
fain
send
thy
Angels
to
deliver
me
from
thence
,
thy
Word
and
Ministers
to
bring
me
out
,
before
that
day
of
Terrour
comes
,
in
which
thou
wilt
pour
down
upon
the
cursed
World
,
Torrents
of
Fire
and
Brimstone
.
But
I
am
always
finding
out
excuses
to
defer
my
going
forth
.
O
pluck
me
therefore
by
thy
Hand
,
withdraw
me
by
the
Power
of
thy
Grace
,
that
I
perish
not
together
with
the
Wicked
.
Shew
me
the
Way
unto
thy
holy
Hill
,
that
I
may
save
my self
,
and
that
being
out
of
danger
,
I
may
look
back
and
see
those
deluges
of
Corruption
that
overflow
the
Country
,
and
the
Torrents
of
thy
Vengeance
that
lay
the
World
in
Ruins
.
Alas
,
my
God
,
had
it
but
pleased
thee
to
have
let
me
tast
the
spiritual
Delights
of
thy
Love
,
I
should
not
be
so
sensible
to
the
pleasures
of
this
World
,
and
should
not
stay
so
long
from
seeking
thee
;
for
I
desire
most
earnestly
and
truly
to
be
happy
.
If
then
I
had
but
understood
my
Felicity
to
have
been
in
thee
,
I
should
have
flown
unto
thee
to
have
sought
it
.
O
Lord
,
since
Pleasure
is
the
only
Loadstone
to
attract
my
Soul
,
make
me
to
tast
a
little
of
that
Ioy
,
that
I
should
find
in
thee
,
and
let
me
feel
thy
infinite
Goodness
in
my
Heart
,
that
I
may
run
without
delay
after
thee
,
and
pant
with
the
desires
and
longings
of
a
Hart
,
after
the
living
Brooks
,
to
quench
the
violent
Thirst
with
which
I
burn
.
The
Third
Part
.
Of
the
Helps
that
lead
to
Devotion
.
CHAP.
I.
The
first
general
Advice
,
to
Will
,
Desire
,
and
Ask
it
.
WE
have
seen
from
how
many
Sources
Indevotion
rises
;
let
us
now
try
to
vanquish
these
Difficulties
by
such
Counsels
that
may
lead
us
to
Devotion
:
Those
that
I
will
give
hereupon
are
either
General
or
Particular
.
But
before
I
pass
any
farther
,
I
must
presuppose
that
he
whom
I
would
carry
to
Devotion
,
must
be
very
willing
himself
to
go
.
He
that
is
not
so
disposed
,
may
e'en
stop
where
he
is
,
for
't
will
be
to
no
purpose
to
pass
any
farther
.
How
many
indevout
Ones
have
we
in
the
World
that
desire
not
Devotion
for
themselves
,
and
that
despise
it
in
all
others
?
And
yet
there
are
some
of
this
sort
that
are
persuaded
they
have
a
Religion
.
I
am
,
say
they
,
it
may
be
,
as
Religious
as
another
,
although
I
mock
at
all
Devotion
,
and
devout
People
.
If
they
believe
what
they
say
,
they
are
certainly
cheated
by
their
own
Hearts
,
and
we
must
own
these
men
are
truly
profane
.
Others
there
are
that
esteem
Devotion
in
others
,
but
care
not
for
it
in
themselves
;
it
cannot
accommodate
it self
to
the
Spirit
of
the
World
,
which
these
men
idolize
:
they
approve
Devotion
,
and
admire
it
,
but
for
their
own
parts
,
they
think
they
may
be
saved
with
less
trouble
.
I
know
not
which
are
best
,
these
or
the
others
,
but
that
these
I
think
,
are
somewhat
nearer
the
disposition
I
would
have
;
but
alas
,
their
Conscience
is
but
yet
in
a
very
bad
Condition
!
They
are
in
this
worse
than
the
others
,
that
they
sin
against
their
Sense
and
Light
,
they
know
their
Masters
Will
,
but
do
it
not
.
They
are
afraid
of
doing
too
much
,
and
provided
they
may
be
saved
,
they
are
not
much
concerned
.
How
,
Strange
fansie
!
deserves
not
Paradise
to
be
purchas'd
at
the
rate
of
Tears
,
and
Prayers
,
and
some
hours
of
Humiliation
?
How
can
we
think
of
gaining
Heaven
at
the
lowest
Price
,
since
't
is
so
difficultly
to
be
gotten
at
any
?
If
the
Righteous
shall
scarcely
be
saved
,
where
shall
the
ungodly
and
sinner
appear
?
Believe
ye
,
O
you
Lukewarm
Souls
,
that
a
true
Devout
one
has
not
too
much
Righteousness
,
to
smooth
his
way
to
Heaven
?
Know
ye
not
that
all
the
World
commends
that
saying
of
St.
Austin
,
Woe
to
the
best
of
mens
lives
,
if
examin'd
without
mercy
!
and
that
of
David
,
If
thou
Lord
shouldst
be
extreme
to
mark
what
is
done
amiss
,
who
may
abide
it
!
And
if
these
true
devout
men
have
not
too
much
Righteousness
,
you
certainly
will
be
found
wanting
,
you
who
lag
so
far
behind
:
But
God
you
say
,
will
supply
what
is
wanting
,
and
't
is
for
that
that
Christ
died
,
to
wit
,
to
perfect
his
Grace
amidst
our
sins
and
infirmities
.
But
how
do
you
know
that
Jesus
Christ
will
do
this
?
does
he
not
bestow
his
Grace
when
and
where
he
pleases
?
You
ought
therefore
to
take
the
surest
side
.
What
assurance
have
you
,
that
God
gives
his
Grace
in
that
manner
,
to
those
that
despise
it
?
Do
you
what
possibly
you
can
,
Gods
mercy
will
have
enough
to
do
,
and
your
Righteousness
,
though
carried
as
far
as
all
your
strength
will
bear
you
,
will
have
need
enough
of
help
and
aid
,
to
your
attaining
to
his
Glory
.
Others
there
are
,
that
are
a
step
nearer
to
Devotion
,
and
that
is
all
:
they
would
willingly
enough
have
this
(
what
d'
ye
call
it
)
,
Devotion
?
But
they
are
not
arriv'd
so
far
as
to
the
desiring
it
,
that
is
,
the
motions
of
their
wills
to
it
,
are
very
lame
and
imperfect
.
I
would
be
Devout
,
they
cry
,
but
I
can't
:
the
World
carries
me
off
,
my
Affairs
take
me
up
,
my
Temper
and
my
Mind
are
not
made
for
it
,
they
have
not
that
Turn
that
's
necessary
to
the
practice
of
this
Vertue
:
I
do
that
which
I
would
not
,
and
I
do
not
that
which
I
would
:
for
the
Law
of
my
Members
rules
over
the
Law
of
my
Understanding
:
But
they
are
not
much
troubled
at
not
having
what
they
desire
,
and
that
's
a
certain
Proof
that
they
desire
it
very
weakly
.
O
how
far
are
Consciences
in
this
Estate
,
from
Perfection
!
This
is
not
to
love
God
with
all
the
heart
,
but
to
seek
him
by
halves
,
and
desire
him
very
imperfectly
.
To
desire
Devotion
at
this
rate
,
is
to
take
the
way
never
to
obtain
it
,
for
the
Soul
surmounts
these
Difficulties
only
by
stifly
standing
up
against
them
,
and
acting
with
all
its
vigour
:
Judge
if
a
Heart
thus
cowardly
and
cold
can
obtain
even
any
thing
that
is
difficult
in
this
World
.
We
have
seen
how
many
mighty
Passions
ruin
and
destroy
Devotion
,
the
Love
of
the
World
,
its
Pleasures
,
and
its
Troubles
and
Perplexities
;
if
to
these
violent
Passions
you
oppose
none
but
a
few
imperfect
languid
Wishes
,
't
will
be
like
a
Combat
betwixt
Dwarfs
and
mighty
Giants
.
The
first
Advice
therefore
that
I
give
for
the
obtaining
Devotion
,
is
-
to
desire
it
earnestly
.
You
will
say
,
perhaps
,
that
this
is
not
necessary
,
since
they
who
so
desire
it
have
it
already
.
There
are
Movements
of
which
we
are
not
Masters
,
and
oftentimes
we
passionately
wish
for
something
that
we
cannot
do
,
though
it
depends
upon
our
own
Will
.
The
Tyranny
of
Habits
is
very
terrible
,
and
the
Bonds
of
Sin
are
hard
to
break
.
Saint
Austin
sets
forth
these
Movements
of
a
Soul
that
would
raise
it self
to
God
but
cannot
,
in
a
heavenly
manner
.
O
my
God
,
I
sighed
and
breath'd
after
the
liberty
of
thinking
upon
nothing
but
on
thee
,
but
I
sigh'd
and
breath'd
when
I
was
then
held
fast
,
not
by
anothers
Chains
and
Bonds
,
but
by
my
own
Will
that
was
harder
than
any
Iron
.
The
Devil
kept
me
in
his
power
,
he
made
a
Chain
and
linked
me
in
it
.
O
fain
I
would
have
serv'd
thee
with
a
Love
all
pure
,
and
have
enjoyed
my
God
in
whom
alone
true
solid
Joys
are
to
be
found
,
but
this
new
Will
,
that
did
but
just
bud
out
,
was
not
able
to
overpower
the
old
one
,
that
was
strengned
in
its
Evils
by
long
Habits
.
This
is
the
true
Picture
of
a
Christian
Soul
,
that
desires
indeed
to
be
Devout
,
and
would
fain
think
on
nothiing
else
but
God
,
and
love
him
only
,
but
alas
cannot
.
But
such
a
Soul
is
near
Devotion
yet
,
and
near
to
Happiness
.
When
one
seeks
after
God
,
one
is
just
upon
the
finding
him
.
It
is
this
hunger
and
thirst
after
Righteousness
,
to
which
our
Lord
assures
a
blessed
satisfaction
and
fulfilling
:
These
Desires
are
the
effects
of
Grace
,
and
if
Nature
does
nothing
in
vain
,
much
less
does
Grace
:
These
Desires
cannot
be
still
in
vain
,
they
shall
obtain
their
End
,
they
shall
one
day
be
satisfied
.
There
is
hardly
any
thing
but
the
vigour
of
a
Soul
,
and
the
force
of
strong
desires
shall
some
time
or
other
compass
:
it
was
by
this
way
,
rather
than
the
force
of
Arms
that
Alexander
overcame
the
World
,
vanquish'd
so
many
Kingdoms
,
took
so
many
Cities
,
and
gain'd
so
many
Battles
.
When
all
things
necessary
to
the
accomplishng
his
designs
failed
him
,
the
vigour
of
his
Courage
,
that
is
to
say
the
force
of
his
desires
,
stood
him
in
stead
of
every
thing
beside
;
and
if
desires
can
do
such
mighty
matters
on
things
that
are
without
,
and
independent
on
our
Wills
,
what
can
they
not
effect
on
that
which
dependeth
on
our selves
,
and
is
no
other
Thing
but
our
Will
it self
?
And
that
these
good
Desires
may
be
successful
,
we
must
call
on
God
for
his
help
.
They
are
the
Children
he
hath
brought
forth
himself
,
and
is
concerned
to
feed
and
nourish
them
.
'T
is
the
Morning
of
that
Sun
,
that
fails
not
to
shine
out
at
full
,
if
we
but
call
upon
him
ardently
.
This
therefore
is
another
Advice
that
naturally
follows
the
foregoing
one
;
We
must
ask
of
God
the
grace
of
Devotion
,
and
sigh
before
him
,
that
we
have
it
not
.
If
there
be
any
answering
Vows
and
Prayers
,
if
there
be
any
Gift
that
comes
immediately
from
Heaven
,
it
is
this
Vertue
;
for
there
is
nothing
purer
,
nor
more
elevated
among
all
the
Christian
Vertues
.
Dost
thou
want
Wisdom
,
saith
S.
James
,
ask
it
of
God
,
who
giveth
to
all
,
and
upbraideth
none
.
And
I
know
not
if
there
be
any
thing
or
part
of
Christian
Wisdom
more
desireable
than
this
.
We
ask
of
God
our
daily
Bread
,
our
Food
and
Rayment
,
health
of
Body
,
and
cure
of
Sickness
and
ease
of
all
our
Evils
;
but
the
Soul
is
very
sick
,
and
very
poor
,
and
ready
to
starve
and
die
for
want
of
Devotion
,
which
is
its
Fire
,
its
Soul
and
its
life
.
In
a
word
,
there
is
nothing
to
which
we
can
more
certainly
apply
the
Promise
of
S.
James
,
That
God
refuseth
none
,
but
gives
to
all
men
liberally
;
for
that
's
the
Prayer
of
the
World
,
that
pleases
him
best
,
since
it
tends
to
his
Glory
and
our
own
Salvation
.
We
desire
of
God
that
he
would
come
into
Us
,
that
we
also
may
dwell
in
Him
,
and
by
this
mutual
Tie
be
perfectly
United
.
And
how
should
not
this
be
pleasing
to
God
,
since
our
Lord
Jesus
Christ
,
the
Model
of
our
Actions
and
our
Thoughts
,
hath
asked
it
already
for
us
?
Let
me
be
in
them
,
and
thou
in
me
,
that
we
may
be
united
all
in
one
.
We
should
have
begun
our
Advices
there
;
and
so
the
good
Man
should
begin
his
work
there
;
for
if
we
can
do
nothing
without
God
,
which
has
no
respect
or
relation
to
him
,
how
should
we
do
without
him
,
what
immediately
depends
and
terminates
upon
Him
?
MEDITATION
.
I
consult
with
my
Heart
,
to
know
if
I
can
say
with
any
truth
;
My
Soul
longeth
after
thy
Courts
;
and
as
the
Hart
panteth
after
the
water
Brooks
,
so
longeth
my
Soul
after
thee
,
O
God
.
My
Soul
gaspeth
after
thee
as
a
thirsty
Land
,
saying
,
Oh
when
shall
I
enter
in
,
and
appear
before
the
presence
of
God!
but
alass
I
find
no
such
Thoughts
as
these
within
me
;
I
find
there
a
great
dryness
,
and
a
general
privation
of
the
Graces
of
Heaven
:
there
I
find
only
some
few
languishing
Desires
,
that
die
as
soon
as
they
are
born
.
My
Faith
is
wavering
,
my
Charity
is
cold
,
my
Hope
is
weak
,
my
Zeal
is
half
extinguished
,
and
my
Devotion
lukewarm
.
Awake
then
,
O
my
Soul
to
day
,
if
thou
wouldst
be
united
to
thy
God
,
if
thou
wouldst
love
and
be
beloved
of
him
:
if
thou
wouldst
have
him
kindle
in
thee
the
pure
Flames
of
Devotion
,
thou
must
desire
it
and
must
ask
it
earnestly
.
This
good
,
this
great
good
will
very
well
deserve
,
that
thou
shouldst
move
the
first
,
and
try
to
get
before
him
;
Say
not
,
my
Heart
,
that
thou
art
bound
by
thy
accursed
Chains
,
and
that
thy
Flesh
and
Blood
calls
thee
still
back
,
and
persuades
thee
otherwise
;
that
thou
wouldst
fain
be
good
,
but
canst
not
;
that
thou
desirest
it
this
moment
,
but
canst
not
desire
it
long
.
Alass
,
my
Soul
,
if
thou
wert
thus
willing
,
the
thing
would
be
done
;
the
Chains
of
thy
Will
are
voluntary
Chains
;
thy
Bonds
are
evil
Habits
and
engagements
of
Corruption
,
that
are
so
far
from
extenuating
thy
fault
,
that
they
increase
it
.
In
these
kind
of
things
one
does
all
that
one
will
,
and
when
one
does
not
so
,
it
is
because
we
will
it
with
an
imperfect
Will
.
PRAYER
.
O
my
good
Father
,
and
my
merciful
Saviour
!
I
know
too
well
that
I
am
not
truly
devout
,
because
I
would
not
be
so
.
But
oh
,
however
voluntary
the
Bonds
are
that
tye
my
will
to
evil
,
and
particularly
to
Indevotion
,
they
are
nevertheless
strong
,
and
nevertheless
indissoluble
.
My
Corruption
is
in
my
Will
,
and
therefore
I
cannot
vanquish
it
by
my
Will
only
:
thy
Grace
is
sufficient
,
but
without
it
I
can
do
nothing
.
Come
then
,
Come
,
my
Deliverer
,
break
thou
these
Chains
under
whose
weight
I
groan
.
I
will
not
let
thee
go
before
thou
blessest
me
.
Create
in
me
a
clean
Heart
,
and
renew
a
right
Spirit
within
me
.
Let
the
Spirit
of
Liberty
support
me
;
't
would
be
to
little
purpose
to
seek
for
Aid
and
Counsel
,
to
help
my
Devotion
without
thee
;
without
thee
all
Designs
must
want
success
,
all
Counsels
signifie
just
nothing
.
Except
thou
keepest
the
City
and
the
House
,
the
Watchman
waketh
but
in
vain
,
and
all
our
Labours
are
to
little
purpose
.
Hear
my
Prayers
,
O
my
God
,
and
let
my
Meditations
bring
forth
fruit
:
animate
thy
holy
Word
,
by
the
help
of
thy
holy
Spirit
,
that
it
may
kindle
in
my
heart
the
fire
of
Zeal
;
and
I
may
quickly
be
delivered
from
those
wretched
Coldnesses
that
trouble
and
torment
me
,
and
may
be
filled
with
Devotion
as
full
as
I
desire
and
wish
to
be
.
CHAP.
II
.
The
second
general
Advice
to
lead
a
holy
Life
in
the
practice
of
all
Vertue
.
WE
have
already
said
something
of
the
Necessity
of
living
well
,
to
the
becoming
truly
devout
;
but
the
Subject
is
of
too
great
importance
to
stop
there
.
Let
us
then
consider
,
that
there
can
be
no
stricter
Union
,
than
that
betwixt
God
and
a
faithful
Soul
,
in
Acts
of
Devotion
:
't
is
head
to
head
,
if
I
may
so
speak
,
't
is
a
secret
Commerce
,
't
is
seeing
God
face
to
face
to
face
,
and
speaking
to
him
as
a
Man
speaks
to
his
Friend
:
All
that
can
be
conceived
of
the
Union
betwixt
Man
and
his
Wife
,
Father
and
Son
,
Body
and
Member
,
is
not
yet
strong
enough
to
represent
the
Union
of
a
Soul
,
that
is
flying
to
Heaven
on
the
Wings
of
Faith
and
Hope
,
and
to
which
God
hath
discovered
the
inestimable
Treasures
of
his
Grace
:
God
enters
into
her
,
and
she
into
God
,
and
they
are
but
one
whole
.
But
he
that
sees
not
it
is
necessary
to
purifie
himself
as
God
is
pure
,
to
even
and
smooth
his
way
to
Heaven
,
sees
nothing
as
he
should
.
The
Light
of
Heaven
suffers
no
Dawn
,
that
is
to
say
,
mixture
of
Day
and
Night
.
God
who
is
all
Light
,
cannot
unite
with
a
Soul
that
is
in
darkness
and
obscurity
.
If
there
be
any
Vertue
to
which
we
owe
the
blessed
Spirits
Presence
with
us
,
't
is
Devotion
.
Now
we
know
sufficiently
what
't
is
that
can
obtain
this
blessed
Spirits
presence
.
'T
is
not
the
Magnificence
of
the
House
,
but
the
Cleanness
;
When
the
wicked
Spirit
is
gone
forth
of
the
House
,
and
at
his
return
finds
it
swept
and
garnished
,
he
is
ashamed
,
and
cannot
enter
in
again
,
without
the
help
of
six
more
Spirits
,
worser
than
the
first
.
That
which
drives
the
wicked
Spirit
away
,
draws
thither
the
holy
one
,
who
never
makes
our
Heart
his
Temple
,
but
when
all
filthiness
is
banish'd
thence
.
When
Moses
had
hewn
and
polish'd
the
two
Tables
,
God
then
engraved
his
Commandments
on
them
.
A
Painter
cleans
his
Cloath
be
sure
before
he
draws
his
Princes
Picture
.
We
have
two
fleshly
Tables
of
our
Heart
,
the
Understanding
,
and
the
Will
;
but
we
must
not
hope
that
God
will
write
his
Laws
,
or
the
holy
Ghost
draw
out
his
Image
there
,
unless
it
first
be
cleans'd
and
polish'd
.
Devout
and
pious
Soul
,
that
desirest
to
see
God
dwelling
in
Thee
,
and
his
Love
within
thy
Heart
,
cleanse
the
Table
of
thy
Understanding
,
from
so
many
Errors
,
Prejudices
,
and
vain
Imaginations
,
and
evil
Thoughts
;
and
cleanse
the
Table
of
thy
Will
,
from
so
many
criminal
Inclinations
and
vicious
Habits
.
And
when
these
Tables
are
become
white
Blanks
,
God
will
undoubtedly
come
down
,
and
grave
his
Image
in
them
.
Devotion
is
an
entry
into
Gods
Closet
;
and
without
the
Wedding
Garment
is
no
entring
there
;
if
one
is
not
adorned
with
Faith
,
and
Hope
and
Charity
:
if
one
is
not
cloathed
with
the
Lord
Jesus
,
and
bowels
of
Mercy
,
and
the
Spirit
of
Patience
,
and
Righteousness
and
Innocence
.
Devotion
is
an
Exaltation
of
Soul
,
and
sins
are
Clogs
and
Weights
;
if
we
oppress
this
Soul
with
Weights
,
how
shall
it
raise
it self
?
We
must
therefore
discharge
our
Hearts
,
to
day
of
one
,
and
to
morrow
of
another
sin
.
One
day
we
must
acquit
it
of
Avarice
;
another
,
we
must
set
upon
Pride
;
next
day
Ambition
:
and
thus
thy
Heart
will
be
disingag'd
and
thy
Devotion
be
at
liberty
.
But
above
all
,
we
must
remember
that
the
Heart
is
the
most
delicate
and
tender
Thing
to
deal
with
in
the
World
;
and
nothing
must
be
done
to
put
it
in
disorder
;
We
must
take
it
down
gently
,
and
set
it
safe
again
with
abundance
of
care
and
pains
.
'T
is
the
Eye
of
the
Soul
,
and
every
little
Moat
of
dust
is
sufficient
to
put
it
almost
out
.
'T
is
as
Milk
that
is
turn'd
and
corrupted
by
the
motion
of
the
Air
:
'T
is
as
a
Lute
that
is
put
out
of
Tune
even
by
the
unevenness
of
the
Weather
.
True
Sanctification
hath
more
parts
than
a
Lute
has
strings
:
and
this
holiness
of
Heart
is
ruined
by
any
one
part
disordered
,
as
one
false
Sound
quite
spoils
the
harmony
of
all
the
Concert
:
and
therefore
we
must
look
to
it
,
and
every
part
of
it
with
all
the
care
and
tenderness
imaginable
.
The
Soul
is
like
a
Sea
,
and
its
Passions
are
like
Winds
:
if
we
keep
not
in
these
Passions
,
they
will
raise
up
terrible
Storms
and
Tempests
in
this
Sea
,
in
whose
loud
noise
,
Devotion
which
is
a
peaceable
and
gentle
Vertue
never
will
be
heard
.
Each
Passion
will
transport
the
Heart
along
with
it
,
and
poor
Devotion
a
Stranger
and
alone
by
it self
,
will
never
recover
it
again
.
There
is
most
certainly
a
very
near
alliance
between
Words
and
Actions
;
they
come
from
the
same
Source
,
and
the
same
Heart
produces
them
.
Therefore
I
think
a
Man
cannot
better
dispose
his
Mouth
to
sing
Gods
Praises
,
his
Mind
to
contemplate
on
his
wondrous
Works
,
and
his
Soul
to
elevate
and
raise
it self
than
by
the
practice
of
good
Works
.
We
have
before
said
that
a
Man
is
ill
dispos'd
for
works
of
Devotion
,
that
is
just
come
from
a
Ball
or
Comedy
.
I
say
now
on
the
other
hand
,
that
when
a
man
is
come
from
the
house
of
Mourning
,
where
he
hath
comforted
the
Afflicted
,
succoured
the
Miserable
,
supported
the
Weak
,
fed
the
Needy
,
and
rescued
the
Oppressed
;
he
finds
himself
so
gay
,
and
so
dispos'd
to
Prayer
and
Praise
,
that
't
is
not
easily
to
be
conceiv'd
.
He
comes
to
God
with
the
sprightliness
and
comfort
,
that
a
Servant
comes
with
to
his
Master
for
the
Reward
he
promis'd
him
,
when
he
had
done
his
duty
:
for
though
he
acknowledges
he
can
merit
nothing
of
Gods
hand
,
yet
he
knows
very
well
,
that
God
rewardeth
that
in
us
,
which
we
could
never
have
done
without
the
assistance
of
his
Grace
.
He
comes
to
Gods
Altar
with
the
assurance
of
a
faithful
Subject
,
approaching
his
Prince
with
Presents
he
is
sure
will
make
him
way
to
his
favour
.
For
though
our
best
works
are
but
very
imperfect
gifts
,
and
have
even
all
that
is
good
in
them
from
his
liberality
,
yet
he
knows
that
God
accepts
them
as
though
they
were
of
great
Price
.
I
will
not
make
any
difficulty
to
say
,
that
both
the
Ancient
and
the
Modern
ones
who
have
distinguished
the
Christian
Active
Life
from
the
Contemplative
,
and
have
believed
that
this
surpassed
that
,
and
was
much
more
excellent
than
the
Contemplative
,
I
will
not
stick
to
say
,
they
are
greatly
mistaken
.
For
in
separating
the
Active
Life
which
consists
in
doing
good
to
ones
Neighbour
,
and
practising
Charity
towards
the
miserable
and
needy
,
from
the
Contemplative
Life
to
which
they
believ'd
they
might
wholly
give
themselves
up
,
they
have
undoubtedly
deprived
their
Devotion
of
a
great
Help
.
I
have
already
confessed
that
the
employments
of
Martha
which
respect
the
bodily
Service
of
our
Lord
Jesus
Christ
himself
,
and
of
his
Members
,
should
not
take
up
that
time
that
is
devoted
to
the
Works
of
Mary
,
that
is
,
to
Meditation
,
Reading
,
and
Prayers
.
But
we
have
time
enough
for
all
:
when
Mary
hath
heard
enough
,
it
is
but
fit
,
that
she
should
take
her
Sister
Martha's
place
.
Therefore
I
would
not
counsel
him
,
that
would
attain
to
perfect
Devotion
,
to
renounce
that
part
of
the
World
that
is
made
up
of
the
afflicted
Members
of
our
Lord
.
'T
is
the
School
of
Vertue
and
Piety
,
and
the
practice
of
works
of
Mercy
and
Compassion
is
so
far
from
distracting
devout
Souls
,
that
't
is
the
shortest
and
the
surest
way
to
arrive
at
Devotion
by
.
The
Ideas
of
the
World
,
I
own
,
are
incompatible
with
those
that
should
fill
a
devout
Soul
;
a
sad
Event
,
some
noble
Sight
,
the
hopes
of
a
Fortune
for
your self
,
the
greatness
of
anothers
,
a
Combat
,
a
War
;
all
these
,
I
say
,
and
the
like
,
have
no
Alliance
with
the
sweet
Images
of
God
,
his
Love
,
and
Benefits
,
and
Favour
:
and
therefore
it
is
good
to
shut
the
door
at
first
to
these
Ideas
,
if
you
would
labour
with
success
in
the
establishing
others
:
but
the
Images
of
one
that
languishes
,
or
suffers
for
Gods
sake
,
are
easily
reconciled
with
the
Image
of
our
Saviour
suffering
for
us
.
A
multitude
of
poor
,
on
whom
thou
openest
thy
Bowels
,
will
quickly
lead
thee
to
the
consideration
of
the
bounteous
Liberality
that
thou
receivest
from
God
.
The
help
thou
lendest
any
one
,
to
defend
his
Life
,
or
another
his
Honour
,
will
oblige
thee
to
remember
the
Benefits
,
and
Succours
thou
receivest
continually
from
Heaven
.
Thou
never
wilt
have
need
to
banish
the
Thoughts
of
this
Nature
,
that
follow
the
Active
Life
,
to
lodge
in
their
room
,
those
that
arise
from
Contemplation
:
they
will
unite
in
the
same
Heart
,
and
lend
each
other
mutual
Aids
.
MEDITATION
.
I
have
been
often
told
,
that
the
Vertues
are
Sisters
,
that
all
of
them
go
hand
in
hand
;
that
they
are
as
so
many
Rings
of
a
blessed
Chain
,
that
is
broken
as
soon
as
one
of
them
is
lost
.
They
cannot
be
alone
one
from
the
other
;
and
therefore
,
my
Soul
,
thou
canst
not
be
truly
devout
,
because
thou
art
not
truly
vertuous
,
and
takest
not
to
heart
the
Practice
of
good
works
.
Dost
thou
not
see
the
World
is
made
expresly
on
purpose
to
furnish
matter
for
the
exercise
of
all
thy
Vertues
,
and
to
sollicit
thee
to
good
and
holy
Actions
?
The
heavens
declare
the
glory
of
God
,
and
the
firmament
sheweth
his
handy
work
,
That
thou
mightest
join
thy
voice
in
consort
,
with
those
Praises
that
all
Nature
sings
,
and
by
which
thou
makest
thy
Acknowledgments
.
The
Air
forms
Storms
and
Tempests
,
Thunders
and
Lightnings
,
to
create
in
thee
the
fear
of
God
,
and
make
thee
tremble
under
his
hand
,
who
makes
the
Mountains
shake
.
Dost
thou
not
see
,
that
God
makes
some
men
miserable
in
this
World
,
that
they
may
be
the
Objects
of
thy
Pity
;
poor
,
that
thou
mayst
be
liberal
;
afflicted
,
that
thou
mayst
comfort
them
;
weak
,
that
thou
mayst
strengthen
them
;
and
sick
,
that
thou
mayst
visit
them
?
Does
he
not
even
suffer
men
to
sin
,
and
wander
from
the
way
,
that
thou
mayst
set
them
right
again
;
ignorant
,
that
thou
mayst
instruct
them
;
imprudent
,
that
thou
mayst
advise
;
some
to
fall
,
that
thou
mayst
raise
them
up
again
,
and
look
to
thy
own
steps
:
and
even
some
wretched
ones
that
suffer
much
,
nay
perish
,
that
thou
mayst
be
possessed
with
a
saving
fear
?
Does
he
not
suffer
examples
of
Vanity
,
that
thou
mayst
despise
the
World
;
sudden
,
unlook'd
for
Deaths
,
that
thou
mayst
watch
and
be
upon
thy
guard
;
proud
men
to
fall
to
ruin
,
that
thou
mayst
still
be
kept
humble
;
the
wicked
to
be
punish'd
;
that
thou
mayst
abhor
Vice
;
and
good
men
rewarded
,
that
thou
mayst
seek
and
follow
after
Virtue
?
And
amidst
so
many
Lessons
,
thou
art
quite
deaf
and
unconcerned
:
thou
makest
thy
Vertue
,
O
my
Soul
,
consist
in
doing
nothing
ill
,
that
is
,
in
doing
nothing
;
as
if
one
should
make
life
consist
in
death
,
and
a
privation
of
motion
.
Thou
callst
not
to
mind
that
the
barren
Fig-tree
is
cut
off
at
the
root
,
and
that
God
will
cast
out
the
unprofitable
Servant
,
and
banish
out
of
Paradice
both
the
Servant
that
shall
have
lost
his
Tallent
,
and
him
that
that
only
wrapp'd
it
up
in
a
Napkin
.
PRAYER
.
Come
then
,
my
God
and
Saviour
,
come
and
cultivate
this
Heart
,
that
it
no
longer
be
a
barren
Rock
,
and
stony
Field
;
soften
this
Rock
,
by
the
showers
of
thy
Grace
;
bless
this
Field
,
and
make
it
fertile
in
the
fruits
of
Life
.
Let
my
Hands
distil
down
Myrrh
,
and
my
Fingers
precious
Spices
;
let
them
be
always
open
to
the
poor
;
let
my
feet
run
to
succour
the
distress'd
;
my
Ears
receive
with
greediness
thy
Word
and
Praises
;
my
Tongue
continually
celebrate
thy
glorious
Name
,
and
carry
my
thanks
unto
the
Clouds
.
O
holy
Spirit
,
principle
of
all
good
motions
,
breath
Life
into
me
,
be
the
Soul
of
my
Soul
,
that
it
may
be
no
longer
buried
in
the
Tomb
of
vice
and
sleep
,
but
act
most
powerfully
;
let
it
be
enkindled
with
the
fire
of
Charity
,
and
let
that
Fire
not
leave
it
a
moment
in
peace
and
without
action
,
that
by
continual
practissng
of
good
works
,
I
may
be
dispos'd
to
Devotion
,
and
Vnion
with
thee
,
my
God
,
who
art
the
Object
of
my
Love
:
that
by
this
purity
I
may
more
and
more
invite
him
who
is
the
Author
and
giver
of
every
good
gift
,
to
come
and
make
me
partaker
of
the
flames
of
Zeal
and
true
Devotion
.
CHAP.
III
.
The
Third
general
Advice
,
for
the
Help
of
Devotion
;
to
guard
the
Senses
,
and
keep
the
Soul
as
it
were
lock'd
up
.
THERE
is
so
great
a
Commerce
betwixt
the
Heart
and
Senses
,
that
one
shall
try
in
vain
to
guard
the
one
,
if
he
does
not
also
guard
the
other
.
The
Heart
is
the
House
,
the
Senses
are
the
Gates
and
Windows
:
'T
is
by
them
the
Devil
enters
in
and
seizes
on
our
Souls
.
This
Enemy
plants
as
many
Batteries
without
as
we
have
outward
Senses
,
and
if
we
scape
at
one
Port
,
he
kills
us
at
another
.
But
this
we
must
say
,
to
discharge
the
Senses
,
that
they
are
rather
miserable
than
criminal
,
they
act
as
they
are
made
to
act
,
or
rather
suffer
according
to
the
Laws
of
the
Creator
;
and
even
the
greatest
part
of
Ideas
that
come
to
them
are
Innocent
,
and
are
only
spoiled
by
coming
to
the
Heart
.
The
Beauty
of
a
Woman
,
the
lustre
of
Gold
and
Jewels
,
the
sweetness
of
Musick
,
&c.
are
the
works
of
God
,
and
consequently
good
,
but
the
Heart
corrupts
those
innocent
Images
.
However
,
because
the
Heart
cannot
empoison
any
other
Objects
but
such
as
are
presented
to
it
,
one
should
remove
from
it
all
matters
and
occasions
of
its
Crimes
,
and
ill
Habits
would
undoubtedly
be
destroyed
for
want
of
Employ
.
And
therefore
't
is
of
absolute
necessity
,
to
keep
a
watchful
guard
over
the
Senses
.
I
made
a
Covenant
with
mine
Eyes
,
said
holy
Job
,
that
they
should
not
behold
a
Maid
.
It
hath
always
been
the
practice
of
such
as
would
be
truly
Devout
,
to
keep
their
Souls
shut
in
from
the
multitude
of
Objects
,
that
surround
them
on
all
hands
.
'T
is
true
,
they
have
carried
up
this
Maxim
to
the
greatest
Superstition
imaginable
.
Some
have
betaken
themselves
to
the
Desarts
,
that
they
might
see
nothing
:
Others
have
lock'd
themselves
up
in
Cells
,
never
to
go
out
;
and
History
tells
us
of
a
Solitary
of
Egypt
,
that
would
never
so
much
as
give
his
own
Sister
the
satisfaction
of
seeing
him
;
at
last
he
received
Order
from
his
Superiour
,
at
the
Prayers
of
Saint
Athanasius
,
to
go
and
visit
her
:
Thither
he
came
,
and
with
his
Eyes
shut
,
presented
himself
before
her
,
and
saw
her
not
,
but
said
,
Come
satisfie
thy self
quickly
and
see
me
,
and
so
departed
.
These
Excesses
do
more
injury
to
Reason
.
than
they
afford
help
to
Devotion
.
The
Soul
draws
great
advantages
from
the
Senses
,
when
it
can
make
right
use
of
them
.
To
shut
up
all
Avenues
by
which
Understanding
and
knowledge
pass
into
the
Soul
,
is
to
keep
it
in
a
dark
prison
,
and
feed
it
with
Ignorance
.
The
truth
is
this
,
't
is
dangerous
to
let
it
out
,
to
evil
Objects
,
because
thereby
't
is
tainted
,
and
but
ill
dispos'd
for
Piety
and
Devotion
.
And
't
is
no
less
dangerous
to
let
it
out
too
much
on
indifferent
Objects
,
because
this
dissipates
and
weakens
its
strength
,
and
it
still
brings
back
with
it
an
Air
of
Vanity
from
the
Objects
it
has
long
dwelt
upon
.
This
is
the
way
of
living
in
the
World
,
we
are
visited
,
and
make
returns
,
we
are
expos'd
to
Conversation
,
that
is
to
say
,
the
contagion
that
comes
from
every
Thing
and
Place
.
The
Eyes
are
always
open
to
let
in
new
Objects
,
the
Ears
to
hear
News
,
our
Conversations
are
all
of
them
vain
,
we
say
a
thousand
silly
and
impertinent
things
,
and
many
more
bad
,
than
good
or
indifferent
:
One
entertains
you
with
a
discourse
of
dressing
and
adjusting
,
another
with
some
trifling
intrigue
of
the
neighbourhood
;
another
fills
your
Breast
with
slanders
and
back-bitings
;
another
shews
you
his
fine
house
,
and
a
new
building
:
One
comes
a
Traveller
,
and
he
tells
stories
of
the
new
world
,
and
enlarges
with
lies
and
wonders
of
his
own
making
,
and
you
return
to
your
houses
with
your
heads
fill'd
with
Rattles
and
Fooleries
.
And
when
you
would
enter
your
Closet
,
your
Hearts
are
but
ill
dispos'd
for
the
duties
of
that
place
.
And
therefore
't
is
harder
to
be
devout
,
in
great
and
frequented
Cities
,
where
one
cannot
lightly
hinder
these
kind
of
Amusements
.
I
advise
therefore
the
faithful
Soul
to
keep
it self
reserv'd
:
The
Souls
of
Worldlings
are
like
frequented
high
streets
,
open
to
all
comers
and
goers
,
and
one
is
always
in
a
Croud
,
and
Devotion
that
loves
to
be
private
and
still
,
is
not
at
all
pleased
in
these
publick
places
.
They
are
common
Inns
where
all
Strangers
are
entertained
,
and
the
Master
often
forc'd
to
ly
out
.
But
the
Hearts
of
the
Faithful
should
be
private
to
themselves
,
and
God
that
is
the
Master
should
be
there
at
large
.
A
Garden
enclosed
is
my
Sister
,
my
Spouse
,
a
Spring
shut
up
,
a
Fountain
sealed
;
says
Jesus
Christ
to
his
Spouse
,
that
is
,
to
every
Christian
Soul
.
Shut
this
Garden
if
thou
wouldst
preserve
the
Flowers
,
and
Fruits
,
and
suffer
not
thy
clean
Springs
to
be
mudded
by
impure
unclean
Beasts
.
Temples
and
Oratories
should
not
be
accessible
to
the
prophane
.
Our
Hearts
are
the
Temples
of
the
Holy
Ghost
,
let
us
shut
the
gates
then
,
to
a
thousand
indiscreet
Ideas
,
and
a
thousand
vain
Objects
that
would
prophane
them
.
The
Soul
is
like
a
Vessel
that
Grace
fills
full
with
sweet
Odours
,
but
if
we
give
it
too
much
Air
,
they
all
evaporate
,
and
leave
it
scentless
and
insipid
.
When
a
Vessel
is
full
,
it
can
receive
no
more
,
without
losing
something
of
what
it
had
before
.
If
it
is
full
of
Devotion
,
and
we
carry
it
into
the
World
,
as
it
fills
with
Vanities
,
so
that
which
was
good
in
it
evaporates
and
goes
out
.
This
is
a
Truth
that
we
should
often
think
on
,
that
every
time
we
go
out
,
as
it
were
,
into
the
World
,
we
lose
something
we
had
:
Dinah
would
needs
go
out
and
see
the
Daughters
of
the
Country
,
but
there
she
lost
her
loveliest
Ornament
,
her
Honour
and
Virginity
:
but
let
us
especially
remember
,
that
in
seeking
out
Innocent
Objects
,
we
often
find
Criminal
ones
:
the
Devil
lies
in
ambush
every
where
,
and
hath
strowed
his
nets
with
Flowers
:
Sin
reigns
in
every
place
,
so
that
let
us
go
astray
never
so
little
,
we
undoubtedly
meet
with
it
,
and
t
is
very
much
,
if
it
is
not
always
to
our
cost
.
But
what
shall
we
say
of
those
,
that
go
with
settled
purpose
and
designs
,
to
places
,
where
they
know
Sin
reigns
and
Satan
triumphs
?
After
having
lost
half
their
day
in
preparing
for
the
Play-house
,
they
give
the
Devil
tother
half
,
and
plunge
themselves
into
Hell
:
these
are
People
that
are
wilful
Murderers
of
their
Souls
for
which
God
will
require
a
most
exact
and
terrible
account
.
I
conclude
all
this
,
that
a
devout
person
should
be
very
reserv'd
from
the
World
,
should
make
and
receive
but
few
visits
,
and
break
themselves
as
they
well
can
,
of
the
vain
curiosity
of
knowing
all
that
passes
.
'T
is
enough
for
a
good
Soul
,
to
know
what
passes
in
its
own
Heart
,
and
to
order
its
Thoughts
and
Motions
.
What
signifies
it
,
to
learn
,
what
becomes
of
such
a
Fleet
,
what
was
the
event
of
such
a
Battle
,
how
such
a
Negotiation
succeeded
,
how
the
Treaty
of
Peace
,
and
Preparations
of
War
go
on
?
The
knowledge
of
all
this
makes
a
man
no
whit
the
happier
.
But
the
Ideas
of
these
things
that
stick
in
his
memory
,
will
not
fail
to
make
an
Irruption
on
his
Heart
,
and
disturb
him
in
the
midst
of
his
Devotions
.
MEDITATION
.
How
happy
wilt
thou
be
,
my
Soul
,
when
thou
shalt
be
in
a
place
,
where
thou
shalt
have
nothing
to
fear
;
where
thou
mayst
take
thy
flight
,
walk
out
,
and
wander
where
thou
wilt
,
fly
over
an
infinity
of
Objects
,
and
give
thy self
intirely
up
to
contemplation
,
and
diversity
of
thoughts
!
this
happiness
will
be
thine
,
when
thou
shalt
come
to
Heaven
.
There
every
Object
will
declare
thy
Duty
,
and
sollicit
thy
Obedience
.
There
thou
wilt
fear
no
longer
Snakes
under
the
Flowers
,
nor
that
the
Devil
lies
in
ambuscade
in
those
blest
places
,
whither
thy
mind
and
steps
will
carry
thee
.
Thy
Soul
enlarged
,
shall
fear
no
farther
dissipation
,
or
wast
of
strength
,
it
shall
embrace
all
Objects
,
without
the
fear
of
being
over-run
.
And
thou
shalt
be
fill'd
with
an
Infinity
of
very
different
Images
,
yet
shall
not
God
be
less
within
thee
,
for
all
those
Images
shall
be
holy
ones
,
and
Friends
of
God
.
Now
't
is
not
so
,
thou
canst
not
take
one
step
,
without
incurring
danger
;
thou
canst
not
stir
from
home
,
not
from
thy self
,
but
thou
must
meet
an
Enemy
,
that
seeks
for
and
demands
thy
death
and
ruin
:
Thou
canst
not
admit
into
thy
Breast
,
those
numerous
Objects
that
croud
in
at
thy
Senses
,
but
thou
must
fill
thy
Heart
therewith
,
and
take
from
God
the
room
that
he
alone
should
fill
and
take
up
.
Make
not
therefore
so
many
sallies
into
the
World
,
for
thou
wilt
still
lose
something
by
it
.
Include
thy self
within
the
compass
of
thine
own
Heart
,
if
it
is
not
large
,
t
is
deep
,
and
thou
wilt
there
find
exercise
enough
.
Thou
wilt
never
be
able
to
sound
it
,
it
cannot
be
known
by
any
but
by
him
that
tries
the
very
thoughts
and
reins
.
But
dive
at
least
as
deep
as
well
thou
canst
.
Examine
thou
thy self
,
and
the
knowledge
of
that
which
passes
within
thee
,
will
be
of
more
use
,
than
of
all
that
passes
in
the
World
besides
.
Concern
not
thy self
with
the
Wars
and
Intrigues
of
State
,
with
publick
or
with
private
Matters
.
Take
cognizance
of
the
wars
and
strifes
within
,
of
thy
flesh
and
spirit
,
betwixt
the
Law
of
thy
Members
,
and
that
of
thy
Understanding
.
Pacifie
those
differences
,
teach
the
flesh
to
be
subject
,
replace
thy
Reason
on
its
Throne
,
and
give
it
Piety
for
its
chief
Councellor
,
tame
thy
Appetite
,
and
bring
thy
Passions
under
bondage
.
Put
this
thy
little
State
in
good
order
,
govern
wisely
and
holily
that
great
People
in
this
little
Kingdom
.
That
is
,
the
multitude
of
Affections
,
Thoughts
,
Opinions
,
and
Passions
,
that
are
in
thy
Heart
.
PRAYER
.
O
thou
,
my
God
,
that
governest
this
World
;
that
not
only
holdest
in
the
Waters
of
the
Sea
from
overflowing
of
this
Earth
,
but
restrainest
also
the
Malice
of
wicked
Men
from
overturning
the
World
;
thou
,
who
by
thy
profound
Wisdom
rulest
all
things
,
who
drawest
light
from
out
of
darkness
;
preside
thou
over
the
motions
of
my
Heart
,
and
draw
out
Light
from
that
dark
Chaos
.
Take
thou
the
Reins
,
and
lead
my
Soul
,
and
suffer
it
not
to
stray
and
wander
out
,
and
to
lose
it self
in
Errors
.
Stop
the
stream
of
it
's
Passions
,
and
the
fury
of
it
's
Motions
,
that
it
may
recollect
it self
within
it self
,
and
labour
in
it
's
own
Affairs
,
and
think
of
preparing
room
for
thee
,
and
of
retaining
thee
,
and
wholly
possessing
thee
;
to
contemplate
upon
nothing
else
,
but
banish
all
other
Ideas
;
and
by
these
means
dispose
it self
for
the
exercises
of
Devotion
.
CHAP.
IV
.
The
Fourth
General
Advice
:
to
Persevere
in
Holy
Exercises
,
and
not
to
be
discouraged
at
any
Difficulties
.
WE
have
not
represented
Devotion
,
as
a
thing
lightly
to
be
obtain'd
:
And
therefore
a
good
Soul
must
not
be
surpris'd
when
it
meets
with
Difficulties
,
much
less
,
must
it
be
discouraged
and
lose
heart
:
This
is
a
new
advice
I
give
to
obtain
it
.
Every
good
Soul
has
had
experience
,
that
in
trying
to
raise
it self
to
God
,
it
hath
found
the
Wings
of
its
Devotion
either
entangled
with
the
Vanities
of
the
World
,
or
by
the
Sluggishness
of
the
Flesh
;
In
this
estate
,
if
it
relax
or
give
back
,
t
is
lost
;
it
must
,
to
these
so
necessary
desires
,
add
Action
and
Courage
:
Solomon
,
in
his
Proverbs
,
speaks
of
the
motion
of
the
Sluggard
,
as
if
all
his
strength
were
spent
and
drained
in
vain
and
fruitless
wishes
and
desires
;
he
makes
the
finest
resolutions
in
the
World
but
he
never
stirs
from
the
place
he
is
in
.
And
Solomon
may
well
mean
the
Sluggishness
of
the
Soul
hereby
,
for
there
is
hardly
a
Chapter
in
which
he
does
not
hit
it
very
home
:
This
is
the
Vice
of
those
who
exhaust
themselves
quite
,
in
praising
Vertue
,
so
that
they
have
no
strength
left
to
pursue
and
attain
to
it
.
The
false
Devout
ones
do
the
same
;
they
praise
it
and
desire
it
,
but
the
first
Temptation
that
meets
them
utterly
confounds
and
throws
them
down
.
But
dost
thou
not
know
,
that
all
great
things
are
hard
to
come
by
?
Does
a
Pilot
forsake
his
Vessel
,
at
the
first
rude
gust
of
Wind
?
A
Rower
that
makes
against
the
stream
,
does
he
not
set
himself
with
resolution
against
the
fury
of
the
Current
?
He
still
makes
on
,
takes
Courage
,
and
at
last
surmounts
the
difficulty
.
A
Tradesman
leaves
not
off
his
Calling
for
one
Loss
,
nor
a
Courtier
his
Hopes
,
for
one
shrewd
turn
of
Fortune
;
but
all
of
them
try
to
regain
by
their
diligence
what
they
have
lost
by
disgrace
or
ill
luck
:
and
so
should
we
set
our selves
strongly
against
Indevotion
,
and
when
we
find
our
Hearts
but
ill
disposed
,
and
our
Motions
languishing
,
and
our
Devotions
crossed
and
distracted
,
we
must
do
violence
to
our selves
,
and
check
our
hearts
,
till
we
have
brought
them
to
their
duty
again
.
We
must
pray
,
read
,
meditate
,
and
think
in
spight
of
its
teeth
.
Altho
,
says
St.
Basil
,
The
Devil
fill
your
heart
with
evil
Thoughts
,
yet
you
must
not
for
that
leave
the
exercise
of
prayer
.
You
must
make
new
efforts
,
and
greater
yet
;
you
must
pray
to
God
that
it
would
please
him
,
to
break
down
the
thick
wall
of
vain
Thoughts
that
hold
us
separate
from
him
,
we
must
ask
of
him
that
our
Soul
may
quickly
come
to
him
,
without
being
hindred
by
any
vain
and
wicked
Thoughts
,
or
Objects
:
And
tho
the
Enemy
should
come
again
with
a
reinforcement
of
new
distractions
,
yet
we
must
not
yield
,
or
lose
courage
,
nor
renounce
to
victory
in
the
midst
of
the
fight
.
We
must
persevere
till
God
,
seeing
our
Constancy
,
shall
come
,
and
fill
us
with
the
Light
of
his
Spirit
,
put
to
flight
the
Enemy
,
purifie
our
Understandings
,
and
furnish
our
Reason
with
a
Divine
Light
,
by
which
our
Soul
being
possessed
in
peace
and
patience
,
freed
from
all
Tempests
,
may
serve
God
with
a
perfect
joy
.
The
Saint
insinuates
this
for
a
reason
,
to
support
us
in
our
resolutions
of
perseverance
;
namely
,
that
the
Devil
never
leaves
to
tempt
us
,
neither
must
we
leave
off
resisting
him
;
as
our
resistance
discourages
not
him
,
so
neither
should
his
Temptations
discourage
us
.
God
who
is
spectator
of
our
Combats
,
and
the
rewarder
of
our
Labours
,
beholds
with
pleasure
,
a
faithful
Soul
amidst
infirmities
and
distractions
,
though
ready
very
near
to
yield
and
fall
,
and
comes
at
last
himself
,
and
with
a
gracious
hand
rescues
and
plucks
him
out
of
danger
.
Perseverance
is
a
Vertue
of
great
use
;
t
is
to
it
we
owe
the
fairest
works
of
Nature
,
Art
,
and
Grace
.
If
God
had
left
the
World
imperfect
,
instead
of
a
Wonder
he
had
made
a
monstrous
Prodigy
.
There
are
some
Works
in
special
,
to
which
the
last
and
finishing
hand
is
so
essential
,
that
if
they
be
not
perfected
,
that
which
was
begun
is
utterly
thrown
away
and
lost
.
If
you
draw
but
the
first
lines
of
a
Picture
,
they
will
last
on
the
cloath
;
but
if
you
bring
a
Wheel
to
the
middle
ascent
of
a
Hill
,
and
let
it
go
for
a
minute
,
it
will
run
to
the
bottom
of
the
Vale
,
and
your
labour
will
not
only
be
imperfect
,
but
quite
undone
and
spoil'd
,
as
if
you
never
had
done
any
thing
.
Devotion
is
of
this
last
sort
of
things
,
leave
it
half
done
,
and
all
is
lost
.
T
is
Penelopes
Webb
.
The
night
undoes
the
labour
of
the
day
.
If
thy
life
is
not
one
perpetual
day
,
and
thou
labourest
not
incessantly
to
advance
in
Piety
by
Exercise
;
one
single
night
,
formed
up
of
the
darkness
of
Indevotion
,
and
the
absence
of
Grace
,
will
ruin
a
work
of
many
years
;
and
a
moments
Relaxation
and
Idleness
will
destroy
what
ever
the
Courage
and
Pains
of
a
long
time
had
produc'd
:
But
there
is
nothing
but
Perseverance
will
in
its
time
accomplish
.
Thy
Devotion
,
O
Christian
Soul
,
is
nothing
as
yet
but
a
Spark
:
O
,
dearly
feed
this
Holy
Flame
,
blow
it
incessantly
,
heap
round
it
all
the
combustible
matter
thou
canst
,
make
thee
a
treasure
of
good
things
,
turn
often
towards
Jesus
Christ
,
thy
Sun
,
and
Star
,
and
that
small
spark
,
will
,
going
on
,
become
a
great
fire
;
this
fire
will
cause
great
burnings
,
these
burnings
will
throw
out
flames
,
and
these
flames
will
carry
thee
to
Heaven
:
But
if
thou
neglectest
this
little
spark
,
it
will
quickly
die
and
go
out
.
Samson
gave
himself
up
into
the
hands
of
Dalila
,
and
slept
upon
her
knees
,
she
cuts
off
his
hair
,
in
which
his
strength
lay
,
and
he
awakens
,
and
essays
to
go
out
according
to
his
custom
,
and
bear
away
the
Gates
of
Gath
,
and
break
the
bonds
of
the
Philistins
,
but
alas
he
finds
himself
no
longer
the
same
man
.
So
the
good
Soul
that
relaxes
from
his
dayly
Devotion
,
and
sleeps
in
the
arms
of
Pleasure
,
his
heart
is
enervated
;
he
thinks
to
return
,
according
to
his
wont
,
to
his
commerce
with
God
;
but
the
Devil
sets
upon
him
,
and
overpowers
him
with
a
multitude
of
evil
Thoughts
,
under
which
his
Devotion
lies
bound
,
as
it
were
,
with
so
many
Chains
.
Should
the
Heavens
but
stand
still
one
day
,
it
may
be
,
there
would
be
an
Universal
overturn
of
all
Nature
:
at
least
,
all
things
below
must
suffer
some
considerable
damage
.
When
the
upper
part
of
the
Soul
stops
its
divine
motions
,
one
cannot
question
but
there
rises
great
disorder
in
the
inferiour
part
.
For
the
passions
that
are
still
check'd
,
manage
besure
these
hours
of
relaxation
,
to
prepare
for
a
revolt
.
We
must
therefore
be
sure
to
back
our
Piety
and
Devotion
with
the
constancy
,
the
quickness
,
and
the
regularity
of
Heavens
motions
,
to
the
end
this
little
world
may
always
be
in
good
condition
.
Nothing
should
hinder
,
nothing
interrupt
the
course
of
our
Devotion
.
Consider
Daniel
,
whom
all
the
terrors
of
death
could
not
stop
in
his
divine
course
of
Praying
at
his
seasons
.
He
must
be
thrown
into
the
Lions
den
,
if
he
but
call
on
God
,
but
this
does
not
hinder
him
from
prostrating
himself
,
at
his
hours
,
towards
Jerusalem
.
But
especially
,
we
must
get
as
far
as
we
can
from
that
custom
men
have
gotten
,
of
running
into
the
business
of
the
world
as
into
a
croud
,
to
shelter
themselves
from
Devotion
.
Let
us
give
to
God
,
above
all
,
that
which
belongs
unto
him
,
and
trouble
not
our selves
with
what
becomes
of
the
rest
.
They
say
the
Serpent
secures
his
head
,
when
he
is
pursued
,
and
exposes
his
body
when
he
cannot
preserve
his
head
;
the
hours
devoted
to
the
exercise
of
Piety
are
the
head
of
our
life
,
and
t
is
a
holy
prudence
not
to
expose
them
,
but
cover
them
from
danger
,
for
fear
the
Devil
and
the
World
should
take
them
and
devour
them
.
In
fine
,
I
say
that
Perseverance
in
Devotion
,
is
better
than
its
violent
excesses
.
'T
is
better
to
march
by
slow
and
little
steps
,
but
constantly
,
than
to
make
swift
courses
,
but
interrupted
ones
.
There
are
some
that
have
fits
of
Devotion
for
a
day
;
there
is
nothing
in
the
World
so
ardent
,
so
humble
,
and
so
warmly
affected
:
but
to
morrow
the
stream
of
Tears
,
is
so
well
drained
,
and
dried
up
,
that
you
can
hardly
perceive
any
tokens
of
the
concern
.
The
burning
of
this
Feavour
is
so
abated
,
that
one
cannot
find
the
least
heat
.
A
constant
mediocrity
is
to
be
prefer'd
before
these
warm
Excesses
of
such
short
continuance
.
Not
that
I
think
,
Devotion
should
not
have
its
feasts
,
and
times
of
refreshment
,
and
raise
it self
extraordinarily
upon
some
certain
days
,
and
occasions
.
These
are
the
exceedings
of
Devotion
,
to
which
we
should
aspire
as
oft
as
we
well
can
;
and
especially
never
fail
on
time
designed
and
appropriated
to
Holy
Works
,
such
as
participating
of
the
Holy
Sacrament
of
Christs
Body
and
Blood
.
But
I
would
have
the
Soul
,
besides
these
extraordinaries
,
have
its
ordinary
course
of
Piety
well
govern'd
.
And
if
it
cannot
always
have
its
extraordinary
motions
as
were
to
be
desir'd
,
yet
at
least
,
let
it
never
fall
into
any
shameful
Relaxation
and
Disorders
.
MEDITATION
.
I
should
have
but
too
much
reason
,
O
my
God
,
to
be
discouraged
,
and
despair
of
success
in
all
my
designs
,
if
I
considered
only
the
greatness
of
the
enterprise
,
the
difficuties
that
occur
,
and
the
meanness
of
my
Forces
,
or
to
say
better
,
my
Weakness
and
my
Nothingness
.
I
desire
great
Things
,
for
I
desire
to
be
One
with
God
.
I
would
become
like
him
,
I
would
renew
his
Image
in
me
,
I
would
cleanse
my
Heart
that
Sin
hath
sullied
and
defiled
,
I
would
raise
that
great
Edifice
that
Sin
and
the
Devil
have
thrown
down
,
I
would
ascend
the
Throne
,
I
would
be
a
King
and
Priest
to
God
my
Father
.
But
Oh
my
Soul
,
where
dost
thou
find
strength
enough
in
thee
,
for
these
great
Things
,
thou
who
art
Darkness
,
Weakness
,
and
Impurity
it self
?
Although
thou
hadst
no
other
Enemy
but
the
Devil
,
how
couldst
thou
vanquish
that
Red
Dragon
,
with
Seven
Heads
and
Ten
Horns
?
that
Cursed
Serpent
from
the
beginning
of
the
World
,
empoisoned
with
his
Breath
and
Words
our
first
Parents
;
he
at
this
day
Infects
the
Springs
and
Sources
where
we
go
to
Drink
,
he
lays
his
Snares
in
all
our
ways
,
and
Netts
in
all
our
Paths
;
but
above
all
,
he
never
makes
greater
Attempts
to
ruin
us
,
than
when
we
make
any
,
to
unite
our selves
to
God
by
Prayer
and
by
Devotion
.
Then
he
stirs
up
the
Fantomes
of
our
Imagination
,
to
take
us
from
the
presence
of
our
God
.
He
lifts
up
the
floods
of
our
Passions
,
and
our
Concupiscence
,
to
draw
us
from
the
safe
Port
.
'T
is
true
,
he
has
a
great
deal
of
reason
so
to
use
us
,
for
,
O
my
Soul
,
thou
never
fightest
with
such
advantage
and
success
,
as
by
Prayer
,
when
it
is
fervent
and
devout
.
Therefore
he
stirs
up
Heaven
and
Earth
to
Distract
thee
,
and
Inspire
thee
with
Sentiments
of
Coldness
and
Indifference
:
but
flatter
not
thy self
,
my
Heart
,
if
thou
seest
not
this
Enemy
with
the
Eyes
of
thy
Flesh
dart
out
his
Javelins
at
thee
,
yet
he
is
Speaking
,
Attacking
,
and
Tempting
thee
by
the
Mouth
of
thy
Concupiscence
,
that
never
fails
him
,
and
hath
made
a
League
with
him
:
But
lose
not
Courage
,
O
my
Heart
,
although
thou
canst
do
nothing
of
thy self
,
thou
canst
do
all
things
through
thy
Saviour
that
strengthens
thee
.
Watch
then
,
be
sober
,
persevere
,
hold
fast
,
conjure
this
wicked
spirit
,
and
chase
him
far
from
thee
,
Resist
the
Devil
and
he
will
flee
from
thee
,
he
presses
upon
none
but
such
as
yield
and
run
backwards
.
PRAYER
.
And
thou
Lord
Iesus
,
my
Divine
Redeemer
,
Great
Angel
of
the
Covenant
,
Angel
of
Light
,
oppose
thy self
,
in
my
behalf
,
against
the
Angel
of
Darkness
.
Thou
Lion
of
the
Tribe
of
Juda
,
break
the
Iaw-bones
of
the
Lion
that
goes
about
,
seeking
to
devour
me
,
thou
Blessed
Seed
of
the
Woman
,
break
this
Serpents
head
:
and
give
me
a
remedy
against
its
Poyson
.
Let
thy
Grace
heal
the
Wounds
his
bitings
have
made
upon
my
Soul
.
Support
me
in
the
difficulties
,
that
this
dreadful
Foe
creates
me
,
and
makes
me
meet
in
the
Exercise
of
Devotion
.
When
I
enter
my
Closet
,
or
thy
Church
,
be
to
me
as
a
Wall
of
Brass
and
Fire
,
to
defend
me
from
the
approaches
of
wicked
Spirits
.
So
that
under
the
Wings
of
thy
Protection
,
and
thy
Love
,
I
may
live
,
during
these
few
moments
on
Earth
,
in
a
tranquil
and
calm
Air
,
and
in
security
and
peace
,
by
the
favour
of
which
I
may
Consecrate
all
my
Thoughts
,
my
Will
,
my
Heart
,
my
Vnderstanding
and
Imaginations
to
thee
and
thy
Service
,
and
that
nothing
may
be
able
to
withdraw
me
from
thy
Bosome
.
CHAP.
V.
The
Fifth
General
Advice
:
to
have
God
always
before
ones
Eyes
.
THis
is
a
Remedy
against
a
great
many
Evils
,
but
in
a
more
particular
manner
against
Indevotion
.
I
shall
shortly
say
,
that
the
faithful
Soul
should
have
its
hours
of
Meditation
;
during
which
,
it
expresly
draws
over
again
in
its
mind
▪
the
Image
of
the
Deity
,
and
awakens
the
remembrance
of
its
Benefits
and
Graces
;
but
this
is
not
what
I
would
at
present
say
.
I
speak
now
of
that
continual
,
and
as
it
were
,
habitual
Thought
of
God
that
never
should
forsake
and
leave
us
.
'T
is
a
most
Spiritual
and
delicate
Meditation
,
that
comes
a
crosse
,
and
steales
from
the
business
of
the
World
,
time
to
Consecrate
it
to
Gods
Service
.
'T
is
a
sublime
operation
of
the
understanding
,
enlightned
with
the
Lights
of
Grace
,
that
finds
out
God
in
every
thing
,
concerns
him
in
all
our
Actions
,
and
singles
him
out
from
every
other
Object
.
'T
is
an
Action
of
the
Soul
,
by
which
,
in
the
midst
of
humane
affairs
,
it
turns
it self
without
any
violence
on
the
side
of
God
,
by
a
habit
it
has
gotten
.
It
orders
matters
so
that
every
thing
is
,
as
it
were
,
a
ladder
by
which
it
mounts
to
Heaven
,
and
every
Object
shews
and
entertains
him
with
his
God
.
An
Artisan
in
the
midst
of
his
Works
,
a
Mariner
in
the
midst
of
his
Voyages
,
and
a
Scholar
in
the
midst
of
his
Readings
will
find
means
to
Sanctifie
what
he
is
about
,
by
concerning
God
in
his
business
,
and
bringing
him
thither
by
his
pious
Meditations
and
Reflexions
.
Faithful
Soul
,
let
the
Lamb
follow
thee
,
wherever
thou
goest
,
that
thou
one
day
mayst
follow
him
,
wherever
he
shall
goe
;
if
thou
layest
thee
on
thy
Bed
,
think
on
our
Lords
Sepulchre
,
who
for
thy
sake
entred
the
Chambers
of
Death
.
Art
thou
composing
thy self
to
sleep
,
Oh
think
of
Jesus
Christ
,
whose
bessed
Eyes
the
sleep
of
Death
for
thy
Salvation
closed
.
A
new
born
Infant
will
bring
to
thy
mind
the
humility
of
thy
Lord
in
his
Birth
.
A
Wretch
that
suffers
for
his
Sins
,
will
make
thee
think
on
Jesus
Christ
that
suffered
on
the
Cross
for
thine
.
A
man
that
asks
thee
for
Relief
,
tells
thee
,
our
Lord
was
made
poor
that
thou
mightst
be
be
made
rich
.
In
a
Word
,
from
every
thing
thou
mayest
find
an
occasion
to
think
on
God
.
What
shall
I
say
of
the
Objects
in
Nature
that
will
bring
their
great
Author
into
thy
mind
,
even
against
thy
mind
?
If
thou
risest
in
the
Morning
,
thou
canst
not
see
the
rising
Sun
,
without
reflecting
on
the
great
Creator
of
that
cheif
masterpiece
of
all
the
World
,
and
without
remembring
the
Sun
of
thy
Soul
,
that
spreads
abroad
his
Rays
of
Grace
into
thy
Heart
,
to
dissipate
thy
Darkness
.
The
Trees
,
the
Rivers
,
Mountains
,
Woods
and
Corn-fields
,
the
Fruits
,
the
Flowers
,
and
every
thing
,
will
present
thee
with
thy
God
.
For
the
Heavens
declare
the
Glory
of
God
,
and
the
Firmament
sheweth
his
handy
work
.
The
Flies
and
Worms
themselves
speak
thee
,
O
God
,
since
we
in
them
see
thy
Divinity
shine
forth
.
This
Workman
saith
St.
Austin
,
appears
great
,
in
great
things
,
but
so
that
he
appears
no
less
great
,
even
in
the
least
of
all
his
Work
.
We
must
therefore
form
a
habit
of
thinking
upon
God
,
even
whilest
we
are
doing
of
another
thing
,
and
this
will
be
the
way
to
doe
that
well
,
we
doe
at
all
,
and
to
engage
God
to
operate
with
us
.
But
there
are
several
Employs
that
take
not
a
Mans
mind
intirely
up
.
A
Labourer
at
his
work
,
a
Woman
in
her
ordinary
affairs
amongst
those
of
her
own
Sex
,
will
troul
a
thousand
vain
Chimerical
Imaginations
and
Designs
in
their
Heads
,
and
wander
and
think
of
a
thousand
things
successively
:
And
what
should
hinder
them
from
giving
to
God
this
part
of
their
Souls
,
and
the
attention
they
steal
from
the
business
they
have
in
hand
?
Why
should
they
not
rather
think
on
their
Redeemer
,
and
the
Obligations
they
have
to
him
,
and
the
acknowledgments
they
owe
him
,
than
on
some
idle
Conversation
they
have
had
,
or
some
trifling
Adventure
,
whose
relation
makes
them
merry
?
We
must
,
says
St.
Basil
,
diligently
guard
our
Heart
,
and
never
suffer
it
to
start
from
Meditating
upon
God
,
for
fear
the
remembrance
of
his
Marvellous
Deeds
should
be
lost
or
stifled
in
the
croud
of
vain
Thoughts
.
And
we
must
so
contrive
,
that
by
perpetual
Remembrance
,
these
Meditations
may
become
like
the
Indelible
Impression
of
a
Seal
and
Signet
.
This
is
not
so
impossible
as
one
may
think
for
,
at
first
;
for
a
truly
Devout
Soul
,
not
only
thinks
on
God
without
any
trouble
,
but
very
often
,
without
perceiving
what
it
was
that
introduc'd
those
Thoughts
.
Thy
Praises
,
said
David
,
shall
be
continually
in
my
Mouth
.
Upon
which
the
abovenamed
Saint
goes
on
,
How
can
this
be
?
Can
a
man
,
amidst
the
affairs
and
conversations
of
the
World
,
have
Gods
praises
always
in
his
Mouth
?
when
he
sleeps
,
when
he
drinks
,
when
he
eats
,
and
when
he
holds
his
Tongue
,
can
he
sing
the
praises
of
God
?
I
answer
,
saith
he
,
there
is
within
a
man
an
intelligible
mouth
,
by
which
he
reeeives
the
Word
of
Life
,
which
is
the
Heavenly
Bread
,
and
nothing
hinders
but
he
may
have
Gods
Praises
always
in
his
Mouth
;
and
I
say
moreover
,
that
the
thoughts
of
God
,
engraved
and
sealed
in
the
superiour
part
of
the
Soul
,
may
be
called
praises
that
never
leave
the
heart
.
In
a
word
,
one
cannot
well
say
,
how
great
a
help
this
is
to
Devotion
.
When
we
must
seek
for
God
a
great
way
off
,
the
Soul
strayes
by
the
way
,
but
if
it
have
him
always
near
it
,
it
cannot
fail
of
finding
him
.
How
easie
is
it
to
set
the
Heart
in
the
Traces
of
Devotion
,
and
the
ways
of
our
Lord
,
when
it
never
loses
sight
of
him
!
If
you
let
your
Furnace
grow
quite
cold
,
't
will
put
to
pain
and
charges
too
,
to
heat
it
quite
anew
,
but
keep
the
fire
a
little
in
,
and
a
little
addition
will
bring
it
to
its
necessary
Heat
.
If
our
Soul
grow
quite
cold
,
and
interrupts
its
meditating
upon
God
,
t
will
cost
us
a
great
deal
of
trouble
to
kindle
again
the
flames
of
our
Devotion
,
and
therefore
we
must
always
keep
the
Soul
in
exercise
.
This
continual
thinking
upon
God
,
will
be
a
most
acceptable
and
pleasing
Sacrifice
to
him
,
like
the
perpetual
Morning
and
the
Evening
Offerings
;
like
that
holy
Fire
that
burnt
continually
upon
the
Altars
.
In
short
,
like
an
Invocation
without
ceasing
:
for
,
so
mayst
thou
pray
incessantly
,
saith
S.
Basil
,
not
by
pronouncing
words
of
Invocation
,
but
in
doing
works
of
Imitation
:
If
thy
Conduct
tend
only
to
join
,
and
unite
,
and
make
thee
like
to
God
,
thy
life
will
be
as
one
perpetual
and
continual
Prayer
.
Do
not
doubt
,
but
these
continued
Sacrifices
,
this
Incense
that
smoaks
perpetually
,
these
implicit
,
indirect
Prayers
,
that
ascend
from
our
Hearts
in
all
places
,
and
at
all
times
,
will
become
most
efficacious
means
to
render
God
accessible
.
So
that
as
often
as
we
would
unite
our selves
more
straitly
to
him
,
by
Devotions
,
and
more
express
Prayers
,
he
will
incontinently
be
found
by
us
,
and
filling
us
with
his
Light
;
he
will
carry
us
with
him
,
and
honour
us
with
the
blessed
Communications
of
his
Spirit
.
MEDITATION
.
A
man
is
strangely
made
up
:
he
takes
abundance
of
pains
,
not
to
do
his
Duty
,
and
neglects
the
easiest
things
,
because
he
is
commanded
them
by
God
.
There
is
nothing
easier
than
to
think
on
God
,
there
is
yet
nothing
that
is
less
done
than
this
.
It
seems
almost
impossible
not
to
think
on
him
,
since
every
Object
of
our
Senses
speaks
out
his
Divinity
.
O
seest
thou
not
,
my
Soul
,
his
Lines
,
his
Traces
,
and
his
Characters
in
every
thing
and
place
?
But
dost
thou
not
see
them
in
thine
own
Conscience
?
and
is
he
not
in
every
one
of
us
?
'T
is
easie
then
to
think
on
God
,
but
yet
't
is
sweeter
too
,
than
easie
.
Ah
,
my
Soul
,
if
thou
wert
spiritual
and
fine
enough
,
and
as
loose
from
thy
corrupted
matter
as
thou
shouldst
,
thou
wouldst
take
the
greatest
pleasure
and
delight
imaginable
in
such
Meditation
.
This
great
Good
,
this
good
God
,
is
as
well
the
most
exquisite
Beauty
,
as
the
only
Good
.
My
Eyes
admire
the
light
of
the
Sun
,
the
regularity
of
its
Motions
,
the
Efficacy
of
its
Heat
,
and
the
just
and
ordinary
Revolutions
of
heavenly
Bodies
.
We
stand
in
admiration
at
humane
Beauties
,
and
the
Souls
whole
strength
and
elevation
seem
to
us
Angelical
.
But
thou
must
know
,
my
Soul
,
that
all
these
Excellencies
are
and
flow
from
God
,
and
are
indeed
but
feeble
Images
of
his
adorable
Majesty
.
The
light
of
the
Sun
is
but
as
darkness
to
him
,
and
the
most
excellent
exalted
Souls
,
are
earthy
,
creeping
,
wretched
Beings
,
if
compared
to
his
incomprehensible
Understanding
.
If
thou
hadst
seen
him
in
his
Glory
,
thou
hadst
been
ravished
with
Extasies
;
thou
wouldst
say
,
It
is
good
for
me
to
be
here
;
let
me
build
thee
here
a
Tabernacle
;
but
alas
,
thou
canst
not
see
him
;
he
is
nothing
of
all
thou
seest
,
and
all
thou
feelest
.
He
is
no
bodily
Light
,
nor
colour
for
thine
Eyes
.
He
is
no
Voice
nor
sounding
for
thine
Ears
:
He
is
no
savour
for
thy
Palate
;
nor
Scent
for
thy
smelling
;
nor
any
solid
Body
for
thy
Touch
.
Thou
seest
no
part
of
him
,
and
yet
mayst
find
him
every
where
.
Think
on
him
,
and
thy
Meditation
will
make
thee
feel
,
and
hold
,
and
possess
him
:
Thou
wilt
see
with
thy
spiritual
Eyes
,
an
intelligible
Light
that
effaces
all
the
Beauty
of
the
visible
One
:
Thou
wilt
hear
a
heavenly
Harmony
,
that
surpasses
all
the
Charms
of
Musick
:
Thou
wilt
tast
of
Food
,
whose
delicacy
and
excellence
will
be
beyond
Imagination
;
and
thou
wilt
cry
,
O
tast
and
see
how
good
and
gracious
the
Lord
is
!
The
Heart
is
never
so
well
at
ease
,
as
when
't
is
near
its
Treasure
.
Know
then
,
my
Soul
,
God
is
thy
Treasure
and
true
Riches
;
and
therefore
follow
him
continually
,
seek
him
always
,
and
when
thou
hast
him
,
never
leave
him
.
Should
a
Woman
take
delight
to
think
of
any
thing
with
so
much
Joy
,
as
on
her
absent
Husband
?
But
God
is
thy
Spouse
,
my
Soul
,
thy
Husband
is
he
that
hath
made
thee
,
and
hath
knit
thee
to
him
in
his
great
Compassions
.
Shouldst
thou
not
therefore
long
to
possess
him
,
and
seek
for
his
Divine
and
chast
Embraces
with
incredible
Desire
and
Ardour
?
Now
,
thou
canst
not
obtain
this
favour
,
but
by
fixing
thy
Soul
to
his
Divine
Essence
,
and
infinite
Perfections
by
continual
Meditation
.
Get
then
behind
,
ye
vain
and
wretched
things
,
that
rob
me
of
the
Object
of
my
Love
.
Far
hence
ye
Criminal
Affairs
that
hinder
me
from
thinking
on
my
God
.
PRAYER
.
I
seek
thee
,
O
my
God
,
would
thou
wouldst
also
seek
me
,
that
we
might
find
each
other
presently
.
Draw
near
to
me
;
lay
thine
Hand
under
mine
Head
,
for
I
am
sick
of
Love
.
Thou
puttest
thy
Veil
over
thy
Face
,
and
robbest
me
of
the
greatest
part
of
thy
Glory
:
but
't
is
because
my
Eyes
are
yet
unclean
,
and
cannot
look
upon
thee
;
they
are
weak
,
and
cannot
bear
the
Splendors
of
thy
Light
.
Thou
art
hidden
,
behind
thy
Creatures
,
and
wilt
be
seen
only
by
glances
:
But
purify
mine
Eyes
,
that
they
may
see
thee
openly
,
at
large
;
set
my
Heart
in
thy
Ways
,
that
it
may
seek
thee
:
Kindle
my
Affections
,
that
I
may
embrace
thee
.
If
thou
art
hidden
,
if
thou
art
far
divided
from
me
;
I
,
on
the
other
hand
,
am
a
Sheep
that
is
strayed
and
lost
,
and
far
from
thee
.
O
seek
me
therefore
,
shew
thy self
unto
me
;
remove
from
me
no
farther
,
and
hide
thy
Face
no
longer
from
me
.
Return
me
from
my
Wanderings
:
Suffer
me
not
to
be
intangled
in
the
Business
,
and
vain
Matters
of
this
World
.
Fix
my
Soul
to
thee
by
the
bonds
of
thy
Love
,
so
that
I
may
not
be
a
Moment
without
thinking
on
thee
;
and
,
that
when
I
desire
to
address
to
thee
in
Prayer
,
I
may
always
find
thee
near
me
.
CHAP.
VI
.
The
first
particular
Advice
:
to
have
ones
Hours
of
Devotion
well
regulated
,
and
well
chosen
.
AFTER
these
general
Counsels
,
it
may
not
be
unprofitable
to
lay
down
some
particular
ones
:
And
first
I
believe
it
may
be
a
great
Help
to
Devotion
to
have
ones
Hours
very
regular
.
Man
is
a
Creature
of
Custom
and
Habit
,
very
near
as
other
Creatures
are
.
A
Horse
,
that
has
got
a
Custom
of
going
in
such
a
certain
Road
,
will
never
fail
of
returning
by
the
same
;
when
his
times
of
feeding
are
come
,
he
will
march
to
and
fro
without
any
more
to
do
.
So
the
Heart
returns
of
it self
,
without
any
guidance
,
or
pains
,
to
the
things
it
hath
had
a
custom
of
doing
.
Take
then
your
Hours
,
the
Morning
,
Evening
,
Noon
,
at
Nine
and
Three
.
Make
to
your self
a
Law
for
some
time
,
never
to
let
those
Hours
pass
,
or
give
them
to
any
thing
but
to
Devotion
;
and
your
Heart
will
return
to
them
of
it self
without
any
trouble
.
The
parts
themselves
that
are
destitute
of
Understanding
are
capable
of
these
Habits
.
When
the
Stomach
has
gotten
a
Custom
of
Eating
at
such
a
certain
Hour
,
if
it
fail
of
eating
then
,
it
quickly
finds
that
something
is
wanting
.
The
Conscience
is
the
Stomach
of
the
Soul
,
give
it
its
Meals
at
setled
Times
,
and
when
you
fail
to
do
so
,
it
will
give
you
notice
.
But
learn
to
do
no
Violence
to
it
,
nor
sollicit
it
to
hold
its
peace
.
When
once
it
warns
you
,
amidst
your
Affairs
,
that
its
time
is
come
;
put
it
not
off
to
another
Hour
,
for
if
you
put
it
out
of
order
,
't
is
undone
.
It
will
warn
you
no
more
,
you
shall
then
sollicit
it
;
and
then
the
Soul
is
in
a
sad
State
,
when
Conscience
is
asleep
,
and
the
Heart
drowsie
,
and
when
one
hath
need
to
awaken
it
by
some
express
reflection
made
on
purpose
.
If
you
ask
me
what
hours
you
must
chuse
,
and
how
many
,
I
shall
find
some
difficulty
perhaps
to
answer
;
David
set
out
seven
for
himself
.
Seven
times
a
day
doe
I
praise
thee
:
Daniel
had
three
principal
ones
:
Our
Lord
Jesus
Christ
withdrew
himself
for
whole
nights
in
the
Mountain
to
pray
:
How
were
it
to
be
wished
,
that
we
could
give
God
all
our
time
!
but
alas
!
the
necessities
of
Nature
,
and
the
infirmities
of
the
Flesh
hinder
that
:
and
I
cannot
tell
of
what
those
devout
Men
are
made
,
that
spend
whole
days
and
nights
in
Meditation
and
Contemplating
:
I
will
not
pronounce
any
thing
upon
them
,
I
leave
every
one
to
his
Conscience
.
If
we
cannot
give
God
all
,
it
is
certain
at
least
,
we
must
give
him
the
better
part
;
and
of
our
hours
,
must
destine
some
that
must
be
proper
to
him
only
,
and
never
spent
upon
the
World
.
The
number
of
them
must
be
set
out
according
to
our
different
strengths
,
and
we
must
still
increase
as
as
our
Devotion
gets
ground
.
A
Child
cannot
lift
a
burthen
,
that
a
strong
Man
can
carry
very
easily
.
Let
every
one
order
himself
according
to
his
strength
.
'T
is
good
to
eat
when
one
is
hungry
,
and
to
approach
to
God
when
the
Heart
is
heated
:
as
often
as
it
comes
he
will
refuse
it
nothing
,
and
as
often
as
it
would
come
,
besure
you
let
it
.
But
observe
that
when
your
Appetite
is
gone
,
and
appears
not
,
you
fail
not
,
for
that
,
to
give
it
its
set
Meals
:
and
you
had
better
eat
without
Hunger
,
than
lose
your
life
for
want
of
Victuals
.
It
is
the
same
thing
here
,
if
you
are
miserable
enough
to
lose
this
holy
Appetite
of
things
Spiritual
,
stay
not
till
it
return
;
lose
not
the
hours
of
your
Devotion
,
and
spiritual
Repasts
,
eat
without
stomach
,
and
it
may
be
,
your
Appetite
will
return
and
come
again
,
whilst
you
are
eating
.
Few
men
in
perfect
health
eat
less
than
twice
a
day
,
and
even
sick
folks
are
made
to
take
some
nourishment
as
often
at
least
,
observing
only
that
their
Meals
be
short
and
light
.
I
think
the
same
course
would
do
well
,
in
the
Dieting
indisposed
Souls
,
and
such
as
are
yet
but
Novices
in
the
exercise
of
Devotion
.
We
must
be
forced
to
return
to
it
often
,
but
by
short
Exercises
,
not
to
disgust
the
weak
and
tender
Souls
.
If
some
Clocks
be
not
wound
up
once
or
twice
a
day
,
they
will
leave
going
,
the
Weights
will
touch
the
ground
,
and
the
whole
motion
ceases
:
The
Soul
is
like
this
wonderful
machine
,
made
up
of
faculties
like
wheels
and
springs
,
and
the
weight
of
the
flesh
draws
them
down
:
Wind
them
up
often
,
if
you
would
have
them
go
.
Strengthen
ye
the
weak
hands
and
confirm
the
feeble
knees
:
they
that
look
after
these
machines
,
take
care
to
wind
them
up
every
day
at
certain
hours
,
otherwise
they
will
be
out
of
order
.
And
this
we
must
observe
,
in
the
ordering
of
our
hearts
in
the
matter
of
Devotion
.
All
hours
are
good
,
for
the
Heavens
are
always
open
,
and
Gods
Throne
always
accessible
:
But
yet
there
are
some
much
properer
than
others
.
Those
of
the
morning
are
so
much
and
truly
Gods
,
that
one
cannot
rob
him
of
them
without
a
kind
of
Sacrilege
.
If
God
will
have
the
Firstlings
of
our
flocks
,
much
rather
will
he
have
the
first
Hours
of
our
day
;
and
what
more
proper
time
to
lift
our
Eyes
and
Hearts
up
to
the
Sun
of
Righteousness
,
than
when
the
sensible
Sun
is
rising
on
the
World
?
Then
is
the
time
the
Morning
Star
should
rise
in
our
Hearts
,
and
Prayer
should
open
the
door
of
Grace
.
When
can
we
better
lift
up
our
Hearts
to
God
,
than
at
the
beginning
of
a
Course
or
Race
,
whose
success
depends
entirely
on
him
?
in
the
Morning
we
must
seal
up
our
Hearts
with
these
Holy
Thoughts
,
and
busie
our
Spirits
with
chast
and
pure
Ideas
;
that
the
Corruption
of
the
World
,
which
in
the
rest
of
the
Day
will
come
,
and
,
by
the
Senses
,
give
a
thousand
assaults
upon
the
Heart
,
may
find
it
bravely
fortified
.
This
will
be
that
sweet
and
heavenly
Dew
of
the
Morning
,
which
falling
on
our
Souls
,
will
make
them
fruitful
in
good
Works
the
rest
of
the
day
.
This
will
be
an
Antidote
against
the
infected
Air
of
the
World
,
without
which
we
cannot
well
stir
out
of
doors
,
nor
expose
our selves
to
the
meeting
so
many
contagious
Objects
.
As
God
should
be
the
first
thing
living
in
our
Hearts
,
so
should
he
also
be
the
last
;
he
calls
himself
the
Alpha
and
Omega
,
the
beginning
and
the
end
.
Let
him
open
then
the
gate
of
our
Thoughts
in
the
morning
,
and
shut
it
up
at
night
.
This
will
be
a
seal
and
mark
the
Devils
will
repect
:
as
naked
and
disarmed
as
we
are
whilst
sleeping
,
they
will
tremble
at
our
sight
,
and
will
not
dare
to
come
up
to
us
.
The
destroying
Angel
will
,
as
he
passes
by
,
have
respect
to
this
Seal
and
Impression
,
and
this
Fruit
of
the
Lambs
Blood
.
These
Evening
Exercises
will
bear
good
seed
sown
in
a
good
Ground
,
that
will
not
fail
to
bud
and
bring
forth
in
the
Morning
,
for
the
Heart
will
find
no
trouble
to
begin
the
day
,
with
what
he
ended
the
foregoing
one
.
And
since
't
is
true
,
that
the
Soul
left
to
it self
in
sleep
is
naturally
carried
to
the
last
objects
of
its
waking
,
we
need
not
question
very
happy
Dreams
,
and
those
Images
that
arise
from
the
last
Impressions
that
Devotion
left
upon
the
Heart
must
needs
be
sweet
and
comfortable
.
The
night
it self
is
perfectly
a
friend
to
Devotion
:
't
is
then
the
Recollections
are
easie
,
the
Soul
not
being
dissipated
and
divided
by
the
presence
of
Objects
.
Ah
,
nothing
sure
is
sweeter
than
to
fill
the
Heart
with
God
,
when
it
is
void
of
all
things
else
.
God
finds
it
good
that
a
faithful
Soul
should
make
his
Bed
his
Altar
,
and
offer
up
his
Vows
in
that
retirement
far
from
other
Witnesses
.
Let
thy
Body
be
laid
,
so
thy
Soul
be
up
,
and
thou
fall'st
down
upon
the
knees
of
thy
Heart
,
as
St.
Clement
the
Roman
saies
,
methinks
these
nightly
Commerces
with
God
should
and
might
be
more
near
and
frequent
;
because
,
when
we
are
laid
in
Bed
,
we
bid
adieu
to
the
Worlds
,
and
banish
all
disquiets
and
perplexities
from
thence
,
to
give
the
Body
its
repose
.
The
Soul
is
then
in
good
case
,
and
when
it
wakes
again
,
finding
it self
at
liberty
and
free
,
may
easily
ascend
to
God
.
We
find
the
greatest
part
of
the
Psalms
were
composed
by
David
,
in
or
for
the
night
.
I
will
Bless
the
Lord
,
saith
he
,
who
hath
given
me
warning
,
my
Reins
also
instruct
me
in
the
night
season
:
Ps.
16.
he
assures
us
in
the
6
Ps.
That
he
watered
his
Couch
with
Tears
;
and
the
Spouse
saies
,
By
night
in
my
Bed
,
I
sought
him
whom
my
Soul
loveth
.
And
History
tells
us
that
St.
Anthony
,
the
Father
of
Monks
and
Hermits
,
complained
very
often
of
the
Suns
return
,
and
in
such
words
as
these
,
very
near
,
O
Sun
,
why
dost
thou
trouble
the
repose
and
quiet
of
my
Soul
?
Why
dost
thou
rise
so
early
,
to
part
me
from
the
Bosom
of
my
God
?
Why
dost
thou
come
to
steal
and
deprive
me
of
the
sight
of
my
true
Sun
,
&c.
MEDITATION
.
The
measure
of
the
Love
of
God
is
to
have
neither
bounds
nor
measure
,
but
to
conclude
in
it
every
degree
of
Love
.
The
true
rule
for
hours
of
Devotion
,
is
to
give
God
all
of
them
.
'T
is
this
,
my
Soul
,
that
thou
shouldst
do
,
but
canst
not
:
for
thou
draggest
after
thee
a
fleshly
prison
that
will
not
let
thee
.
Thy
affections
cannot
so
far
be
subdued
;
thou
art
subject
even
to
those
necessities
that
will
not
suffer
it
:
but
oh
,
how
happy
wilt
thou
be
,
when
thou
shalt
be
in
place
,
where
all
thy
hours
may
be
bestowed
on
thy
Creator
and
Redeemer
!
there
,
free
from
all
thy
Chains
of
Flesh
,
thou
mayst
serve
in
perfect
freedom
the
Father
of
Spirits
.
Now
thou
dividest
thy
time
betwixt
thy
Occupations
,
thy
Diversions
,
thy
Meals
and
thy
Devotions
:
But
there
this
differing
power
shall
be
confounded
,
and
make
but
one
business
.
Thy
continual
charge
shall
be
to
sing
Gods
Praises
,
and
to
Contemplate
on
his
Glory
.
Thy
Meat
and
Drink
shall
be
to
do
the
Will
of
thy
Father
which
is
in
Heaven
.
Thy
Pleasures
and
Diversions
shall
be
to
possess
,
by
a
most
intimate
Enjoyment
,
God
,
who
is
the
source
of
all
delights
.
Thou
shalt
then
have
no
hours
of
Devotion
,
for
that
fourth
part
shall
be
confounded
with
the
rest
.
Thou
shalt
be
all
fire
,
and
all
flame
in
Gods
Service
,
and
therein
shall
consift
thy
Sovereign
happiness
.
Wouldst
thou
then
here
below
,
approach
to
the
Glories
of
Paradice
?
multiply
and
continue
as
much
as
thou
canst
thy
Commerce
and
Communications
with
God
.
If
thou
wert
still
with
him
,
he
would
be
still
with
thee
,
and
where
God
is
,
is
Paradice
be
sure
.
When
thou
entrest
thy
Closet
with
devout
dispositions
,
God
enters
with
thee
,
and
after
him
,
a
Crowd
of
Angels
,
Cherubin
and
Seraphim
.
For
the
Lord
encampeth
with
his
Angels
round
about
them
that
fear
him
.
Surely
there
is
not
a
more
charming
Object
for
the
Angels
that
seek
the
Salvation
of
Men
,
than
to
see
a
truly
Devout
Person
fall
with
his
Face
upon
the
Earth
,
bathing
his
Couch
and
Bosom
with
his
Tears
,
sending
up
ardent
sighs
to
Heaven
,
fixing
his
Eyes
where
his
Heart
is
,
and
lifting
up
pure
Hands
to
God
,
and
longing
to
possess
him
.
There
is
joy
in
Heaven
over
one
Devout
Soul
,
as
there
is
over
one
Repenting
Soul
.
And
Heaven
does
as
it
were
descend
,
and
come
to
this
Blest
Spectacle
.
O
labour
therefore
,
O
my
Soul
,
to
be
continually
in
the
Exercise
of
Devotion
,
as
in
that
of
Repentance
,
that
Heaven
may
rejoice
,
and
God
come
after
to
thee
.
By
these
so
frequent
Communications
,
thou
wilt
become
as
bright
as
Moses
his
Face
.
The
Rays
of
this
divine
Sun
,
will
pierce
,
and
clear
thee
,
will
dissipate
all
Clouds
and
Darkness
from
thee
,
and
melt
that
Ice
and
Coldness
that
makes
thee
negligent
and
careless
.
By
frequently
contemplating
on
him
,
thou
wilt
become
his
Mirror
,
and
be
transformed
in
the
same
Image
,
from
Glory
to
Glory
even
as
by
the
Spirit
of
the
Lord
.
PRAYER
.
Sun
of
my
Soul
,
I
seek
thee
with
all
my
might
;
O
hide
not
thou
thy
Face
from
me
,
nor
suffer
an
Eclipse
:
Scatter
these
Clouds
that
cover
thee
,
that
separate
thee
from
me
,
and
rob
me
of
thy
Light
.
My
sins
,
I
must
acknowledge
,
raise
continually
thick
,
filthy
,
malignant
Vapors
,
that
may
form
gross
Clouds
,
and
these
Clouds
produce
the
Storms
and
Tempests
of
thy
severe
Iustice
,
if
thou
wouldst
punish
me
as
I
deserve
:
But
,
O
my
God
,
hinder
henceforth
the
rising
of
these
Vapours
and
drain
the
Source
of
them
;
Let
my
Heart
be
no
more
as
a
marish
Ground
full
of
standing
and
corrupt
waters
:
But
let
it
be
a
pure
and
living
Spring
;
let
it
be
no
more
a
cursed
Field
abounding
in
poisonous
Herbs
,
but
fertile
of
Flowers
and
Fruits
of
Life
;
and
let
from
thence
ascend
to
thee
sweet
fragrant
Vapours
,
and
benign
Exhalations
of
Prayers
and
giving
of
Thanks
,
that
may
send
forth
an
Odour
of
sweet
Savour
and
Appeasment
;
and
let
these
gentle
Vapours
change
into
sweet
Dews
,
and
thy
Grace
,
falling
on
my
Soul
,
as
stain
upon
a
thirsty
Land
,
may
refresh
it
,
and
make
it
green
and
fruitful
in
the
works
of
Righteousness
.
Thou
art
my
Light
;
enlighten
me
in
the
Darkness
of
the
Night
,
when
I
invoke
thee
from
my
Bed
.
Come
,
honour
me
with
thy
Presence
,
whilst
all
other
Objects
are
away
,
that
I
may
possess
thee
solely
,
and
nothing
may
deprive
my
Soul
of
thee
.
Grant
that
the
sweetness
of
this
Ioy
may
spread
it self
in
my
Eyes
,
and
diffuse
a
Heavenly
sparkling
,
and
an
Holy
gaiety
over
my
Face
that
may
not
leave
me
all
the
Day
,
but
keep
me
from
all
the
Perplexities
and
Troubles
to
which
I
am
exposed
:
Let
me
lie
down
at
Night
as
in
thy
Bosom
,
and
throw
my self
into
thine
Arms
,
and
fear
nothing
that
is
or
can
be
dreadful
in
the
Night
.
CHAP.
VII
.
The
Second
particular
Advice
,
is
Solitude
,
and
Holy
Assembling
together
.
ONe
may
see
,
without
any
very
great
insight
,
that
Devotion
requires
Solitude
.
We
have
our
Lords
Decision
in
the
case
,
When
thou
wouldst
pray
,
enter
into
thy
Closet
.
They
were
strange
Prayers
those
of
the
Pharisees
,
in
corners
of
the
streets
,
and
publick
places
:
Our
Lord
had
reason
good
to
accuse
them
of
Hypocrisie
;
but
Solitude
is
not
only
necessary
to
the
avoiding
Pomp
and
Ostentation
,
which
God
in
all
things
hates
,
but
especially
in
Devotion
;
but
also
to
the
end
that
Prayer
may
be
pure
and
well
made
.
By
what
means
,
I
pray
,
should
a
Soul
recollect
it self
,
where
a
thousand
sensual
Objects
set
upon
,
and
draw
you
out
?
we
must
therefore
put
it
in
a
place
of
surety
from
them
.
Let
us
retire
our selves
never
so
far
from
the
World
,
we
shall
carry
enough
of
it
along
with
us
:
And
the
Ideas
of
its
Objects
will
sufficiently
persecute
us
without
our
voluntary
exposing
our selves
unto
those
Objects
.
Yes
,
yes
,
the
Communications
of
a
faithful
Soul
with
God
,
require
a
secret
place
.
God
is
that
Spouse
,
saith
Saint
Bernard
,
who
bestows
not
his
favours
in
Crouds
,
nor
exposes
them
to
the
sight
of
men
,
but
loves
the
Shade
,
and
a
Retirement
.
I
held
him
and
would
not
let
him
go
,
till
I
had
brought
him
into
my
Mothers
house
,
and
into
the
Chamber
of
her
that
conceived
me
;
3.
4.
When
we
have
any
design
,
that
requires
application
and
attention
,
we
seek
Retirement
that
we
may
not
be
distracted
and
diverted
:
we
should
seek
it
also
for
Devotion
as
much
,
since
nothing
in
the
World
requires
attention
more
.
The
truly
devout
should
be
always
far
from
Witnesses
and
Lookers
on
and
entirely
at
their
liberty
.
Devotion
has
its
words
and
actions
of
its
own
:
it
impresses
on
the
Soul
its
Transports
and
Motions
,
and
the
Body
oft-times
intervenes
and
mixes
its
,
and
this
should
not
be
exposed
to
the
sight
of
men
that
may
make
wrong
Judgments
.
If
these
Reasons
had
any
need
of
being
supported
with
Examples
,
we
have
that
of
our
Lord
Jesus
,
to
whom
the
Mountains
seemed
not
private
enough
to
pray
on
,
without
the
darkness
of
the
Night
adjoining
to
them
.
That
of
Daniel
,
who
shall
shut
his
Chamber-door
upon
himself
at
Prayer
.
That
of
Saint
Peter
,
who
went
up
to
the
top
of
the
house
to
pray
;
but
this
is
so
much
beyond
dispute
,
that
't
is
not
necessary
to
add
any
more
.
The
necessity
of
Solitude
or
Devotion
,
may
afford
us
larger
Prospects
yet
.
There
have
been
a
great
many
Men
,
and
I
believe
a
great
many
Saints
that
have
looked
upon
Solitude
and
Devotion
as
inseparable
,
and
that
not
only
for
some
few
hours
of
Retirement
,
but
even
for
our
whole
Lives
.
'T
was
this
Opinion
that
peopled
heretofore
the
Wilderness
of
Thebais
,
and
Syria
,
with
so
many
solitary
Hermits
.
They
fled
from
the
World
to
raise
their
Souls
more
easily
to
God
,
and
acquire
a
Habit
of
Devotion
purer
and
more
ardent
.
And
hence
may
come
the
Christian
Name
of
Devotion
from
these
Peoples
devoting
themselves
in
so
particular
a
manner
unto
God
.
It
is
a
hard
matter
to
pronounce
definitively
upon
this
Life
:
I
would
not
condemn
all
that
have
followed
it
,
nor
doubt
but
some
of
them
were
led
,
like
our
Saviour
,
by
the
Spirit
into
the
Desart
.
But
I
may
safely
say
this
Life
is
subject
to
as
many
Tentations
as
that
of
the
World
.
'T
is
in
my
judgment
presuming
too
far
upon
ones
own
strenth
,
to
expose
ones
self
alone
to
the
Assaults
of
so
powerful
an
Enemy
as
the
Devil
.
In
Company
,
if
one
falls
,
another
takes
him
up
,
but
in
the
Wilderness
one
must
support
himself
.
And
all
will
be
little
enough
,
to
be
ones
own
Pastor
,
Conductor
and
Director
,
and
he
that
thinks
himself
sufficient
for
them
all
,
has
too
too
good
an
Opinion
of
his
own
Forces
.
I
desire
to
say
no
more
against
this
sort
of
Life
,
than
S.
Basil
,
a
mighty
Admirer
himself
of
it
,
hath
said
:
He
believes
this
Life
is
not
more
Charitable
than
Prudent
;
either
one
is
in
the
state
of
giving
or
of
receiving
Aid
;
if
one
has
need
of
receiving
Aid
,
't
is
certainly
imprudence
to
confine
your self
to
a
Place
,
where
you
can
have
none
;
if
you
can
give
it
others
't
is
want
of
Charity
,
to
deprive
Society
of
your
Assistance
.
He
hath
reason
to
say
,
that
't
is
to
deprive
ones
self
of
the
hopes
of
Hearing
,
one
day
from
our
Lords
Mouth
these
words
Thou
hast
fed
the
hungry
,
given
drink
to
the
thirsty
,
cloathed
the
naked
,
and
visited
the
sick
,
and
in
prisons
.
In
word
,
I
am
afraid
this
Fathers
observation
is
very
true
,
that
this
life
is
so
far
from
being
the
way
to
Humility
,
that
't
is
a
Ladder
of
Pride
:
for
these
men
comparing
themselves
with
themselves
,
as
Saint
Paul
speaks
,
and
finding
nothing
better
,
think
they
are
perfect
.
Every
man
looks
too
near
,
to
know
himself
very
well
,
or
well
enough
to
mend
himself
.
Therefore
a
Solitary
that
examines
himself
by
no
bodies
Eyes
but
his
own
,
let
s
scape
undoubtedly
a
great
many
Faults
,
which
any
,
but
such
partial
Judges
as
we
are
to
our selves
,
would
never
pardon
.
Nay
,
so
far
may
this
Life
be
from
being
useful
to
Devotion
,
that
I
believe
it
may
be
prejudicial
to
it
,
because
it
deprives
the
Soul
of
the
helps
that
the
practice
of
Charity
and
works
of
Mercy
minister
undoubtedly
to
it
.
A
man
in
the
Desarts
has
his
Distractions
too
,
and
unless
his
Soul
be
of
an
extraordinary
make
,
they
may
be
,
't
is
to
be
feared
,
more
dangerous
than
those
of
the
World
.
A
Mind
left
to
it self
,
without
any
guide
,
commits
strange
Oversights
.
Great
Business
and
great
Solitude
are
two
very
dangerous
Extremes
;
and
an
extraordinary
share
of
Grace
is
necessary
both
in
one
and
the
other
Case
:
and
therefore
those
that
have
receiv'd
of
God
but
indifferent
gifts
,
should
chuse
a
Life
betwixt
these
two
Extremes
.
But
at
least
it
is
without
dispute
,
that
Solitude
is
absolutely
necessary
at
times
that
are
appointed
for
Devotion
:
which
yet
must
not
be
taken
or
understood
to
the
prejudice
of
publick
and
holy
Assemblings
at
Church
.
They
have
their
use
for
Devotion
,
and
one
must
never
deprive
ones
self
of
so
necessary
a
help
to
Devotion
,
as
publick
Prayers
are
,
under
pretence
of
our
Closet-devotion
.
'T
is
true
,
that
every
where
besides
,
the
Senses
are
Enemies
to
Recollection
;
but
here
both
Senses
and
Imagination
,
favour
the
movements
of
a
pious
Soul
.
The
sight
of
the
Churches
which
are
Gods
Houses
;
the
presence
of
the
Angels
who
,
we
know
,
are
assisting
there
;
the
Society
of
a
multitude
of
Souls
,
that
unite
their
Vows
with
their
Voices
;
the
Word
of
God
that
Ecchoes
in
their
Ears
;
the
Prayers
that
unite
,
and
being
conceived
by
many
Hearts
,
make
up
but
one
Address
.
All
these
things
,
I
say
,
extremely
help
a
Soul
to
make
its
Elevations
,
and
often
serve
,
to
banish
from
the
Mind
the
Ideas
of
these
earthly
things
,
and
substituting
in
their
stead
the
good
and
holy
ones
.
'T
is
not
impossible
to
preserve
Solitude
even
in
the
midst
of
such
a
Croud
as
this
.
The
devout
Soul
,
in
this
state
,
is
recollected
in
its
self
,
so
that
no
outward
worldly
Objects
can
approach
it
or
distract
it
.
It
is
then
in
the
Closet
of
its
Heart
,
and
has
but
one
door
open
to
the
Word
of
God
,
and
to
things
that
may
forward
his
Devotion
:
but
all
are
shut
upon
those
Objects
of
Vanity
,
that
too
often
disturb
those
holy
Places
and
Assemblies
.
There
is
,
saith
St.
Bernard
,
a
spiritual
as
well
as
corporal
Solitude
,
and
he
that
is
free
from
vain
and
idle
Thoughts
is
alone
,
though
in
the
midst
of
a
Croud
of
People
:
but
't
is
a
terrible
profanation
of
this
Temple
,
to
carry
to
it
indevout
Dispositions
,
to
have
the
Heart
open
to
all
sorts
of
Vanities
,
to
go
to
see
and
to
be
seen
,
to
hear
,
to
find
fault
,
and
catch
at
Syllables
and
Sentences
.
These
men
have
a
great
Account
to
give
:
't
had
been
enough
to
have
offended
men
,
and
God
too
,
all
the
Week
besides
,
and
not
to
come
and
bid
him
Battle
,
as
it
were
,
on
Sunday
too
.
I
will
not
enlarge
here
so
,
upon
the
manner
of
Devotion
in
those
places
;
my
Design
being
only
to
lay
down
Rules
for
the
Devotion
of
the
Closet
.
MEDITATION
.
Where
shall
I
find
some
blessed
Solitude
,
to
fly
to
,
from
the
persecutions
of
my
Souls
Enemies
?
If
I
go
out
of
the
World
,
I
carry
it
with
me
:
if
I
go
into
my
Closet
,
I
am
pursued
with
a
thousand
wicked
Thoughts
,
that
cruelly
persecute
me
:
if
I
would
save
my self
in
the
Wilderness
,
and
dwell
in
Rocks
and
Caves
with
Mewes
and
Cormorants
;
there
I
should
meet
with
Vultures
,
piercing
Cares
and
Troubles
,
that
would
continually
prey
upon
my
very
Inwards
.
I
should
be
set
upon
by
a
whole
Flock
of
Birds
of
light
and
vain
Thoughts
that
would
transport
me
from
my self
,
and
plunge
me
in
the
World
again
.
What
shall
I
do
to
remedy
this
mighty
Mischief
?
Thou
knowest
,
O
my
God
,
tkough
I
do
not
;
O
let
it
be
thy
Will
to
teach
me
!
There
is
here
no
Port
,
to
cover
me
from
these
rough
Tempests
,
no
Charms
to
drive
away
these
Devils
,
and
conjure
down
these
Fantoms
of
my
Imagination
:
I
must
therefore
get
a
new
Heart
,
for
't
is
not
so
much
the
worlds
Fault
,
as
't
is
my
own
;
'T
is
not
that
it
pursues
me
,
but
that
I
have
fix'd
it
in
my
Heart
,
and
carry
it
along
with
me
whithersoever
I
stir
.
If
my
Heart
were
clean
and
pure
,
I
might
find
Solitude
,
in
the
midst
of
Cities
and
populous
Assemblies
.
My
Soul
might
be
collected
in
its
self
,
and
environ'd
on
all
sides
as
with
a
Rampart
,
by
the
contempt
of
the
things
of
the
World
:
the
love
of
God
and
Goodness
,
would
guard
all
Avenues
,
and
drive
from
thence
all
interrupting
Objects
,
and
I
should
be
as
in
a
place
of
strength
and
great
security
.
PRAYER
.
O
God
,
make
clean
my
Heart
within
me
:
purifie
me
from
those
vain
Images
which
sin
and
Satan
have
engraved
in
my
Soul
:
and
then
,
under
the
shadow
of
thy
Wings
and
Love
,
I
shall
find
in
my self
this
Solitude
I
seek
for
every
where
,
but
no
where
find
.
It
must
needs
be
,
that
thou
,
my
God
,
shouldst
have
a
mind
to
free
me
from
my
Corruptions
,
but
I
am
still
the
same
,
and
what
am
I
the
nearer
?
O
why
is
not
thy
Grace
,
powerful
enough
to
mortifie
the
deeds
of
the
flesh
,
whilst
here
we
live
in
it
?
Why
must
I
always
have
Moab
and
Amalek
upon
my
sides
,
whilst
I
am
marching
and
advancig
towards
the
heavenly
Canaan
and
Jerusalem
above
?
Why
have
we
here
below
but
streams
of
thy
Grace
?
why
not
a
River
or
a
Sea
to
wash
our
inwards
,
and
cleanse
us
from
these
miserable
impurities
?
Thou
willest
,
O
my
God
,
my
Tempters
should
be
always
near
me
,
and
the
Philistins
still
upon
me
,
that
I
may
wake
,
and
sleep
no
longer
,
or
rather
not
at
all
,
upon
the
knees
of
Dalila
.
Thou
willest
,
I
should
always
have
a
Thorn
in
my
flesh
,
and
an
Angel
of
Satan
to
buffet
me
,
that
I
may
not
be
exalted
out
of
measure
.
O
thou
my
Guardian
,
let
no
Temptation
touch
me
but
what
is
common
to
men
,
give
me
a
happy
issue
out
of
all
of
them
,
and
strength
to
sustain
my self
under
their
Assaults
:
Thy
Grace
is
sufficient
,
't
is
true
,
but
then
let
it
not
fail
me
;
Let
it
perfect
its
work
in
the
midst
of
my
Infirmities
:
let
it
drive
away
all
vain
thoughts
,
let
it
calm
the
agitations
of
my
Soul
:
let
it
direct
me
to
a
place
of
Refuge
,
where
,
far
from
noise
,
passions
and
worldly
affections
,
I
may
consecrate
my
Cares
,
my
Words
,
and
Thoughts
,
and
sing
eternally
thy
Praise
,
and
celebrate
thy
Majesty
,
and
Grandeur
.
CHAP.
VIII
.
The
Third
particular
Advice
for
the
Help
of
Devotion
;
Meditation
,
and
Reading
.
THE
Soul
of
Man
comes
into
this
World
at
least
as
Ill-inform'd
of
the
Affairs
of
Grace
,
as
of
those
of
Nature
.
It
is
in
all
respects
,
a
Rasa
tabula
,
a
meer
Blank
,
and
hath
need
of
being
fill'd
with
every
thing
:
it
easily
acquires
the
knowledge
of
what
is
necessary
to
the
subsistance
of
its
life
;
because
those
Lights
are
furnish'd
by
the
Senses
,
and
because
those
Objects
are
of
its
reach
:
but
it
hath
need
of
greater
strength
,
to
attain
to
that
knowledg
that
concerns
the
Spiritual
Life
,
because
those
Objects
are
disproportioned
to
its
force
:
and
yet
these
Notices
are
absolutely
necessary
to
the
practice
of
Vertue
,
and
especially
the
practice
of
Devotion
.
This
last
Vertue
is
made
up
of
Love
and
Zeal
,
but
our
Love
is
proportioned
always
to
our
Knowledge
.
I
know
not
therefore
of
what
nature
those
Devotions
are
that
are
destitute
of
all
Light
and
Knowledge
,
and
are
directed
wholly
by
the
Senses
.
They
are
,
it
may
be
,
the
weaknesses
of
Tempers
,
rather
than
the
effects
of
Grace
;
These
Devotions
of
the
Ignorant
are
almost
always
superstitious
,
and
gross
,
and
fix
themselves
on
sensible
Objects
,
whereas
in
true
Religion
,
all
is
intelligible
and
divine
.
The
Objects
of
their
Veneration
,
is
commonly
an
Agnus
Dei
,
a
Relique
,
or
an
Image
:
and
God
,
that
should
be
the
only
Object
of
their
Devotion
,
hath
hardly
any
share
therein
.
I
do
not
require
our
Christian
should
be
learned
,
or
should
have
dived
into
the
secrets
of
Nature
,
or
search
too
curiously
and
exactly
in
the
mysteries
of
Grace
:
I
hold
it
rather
prejudicial
to
Devotion
:
but
the
devout
Soul
must
yet
be
spiritual
enough
to
raise
it self
above
the
Senses
by
Meditation
.
Meditation
is
an
excellent
Operation
of
the
Soul
,
by
which
it
penetrates
through
the
superficies
of
Objects
,
and
goes
to
the
very
bottom
of
the
Heart
;
't
is
a
reflex
Action
,
that
rolls
its
Subject
up
and
down
the
Heart
,
to
make
some
good
impressions
on
it
:
'T
is
a
blessed
View
,
in
which
the
Soul
discovers
every
moment
,
some
great
thing
or
other
,
in
what
she
is
about
-
:
but
these
Discoveries
are
not
curious
Speculations
,
to
communicate
to
others
,
but
particular
Sentiments
,
and
Applications
that
the
Soul
makes
,
and
which
are
only
for
her
.
One
cannot
doubt
but
this
is
of
absolute
necessity
to
Devotion
;
for
the
Soul
can
entertain
a
Subject
no
farther
than
Meditation
will
let
it
pass
.
Devotion
is
a
vigorous
lively
motion
of
the
Soul
,
by
which
we
raise
our selves
to
God
,
as
to
our
sovereign
Good
;
and
therefore
the
more
Meditation
applies
us
to
this
great
Object
,
and
let
s
us
see
the
source
and
bottom
of
his
Goodness
,
the
more
ardent
becomes
our
Devotion
.
So
that
this
ought
to
be
the
principal
Subject
of
our
Contemplations
.
God
is
good
,
both
in
himself
,
and
with
respect
to
us
.
In
himself
,
because
he
is
great
,
powerful
,
majestick
,
debonaire
,
clement
,
and
merciful
:
and
though
we
should
have
no
share
in
these
divine
Vertues
,
and
their
effects
,
yet
God
would
nevertheless
possess
them
,
and
consequently
would
be
infinitely
aimable
.
One
cannot
think
too
often
on
these
Vertues
of
God
;
't
is
one
of
the
most
powerful
means
that
David
used
to
awaken
his
sleeping
Devotion
:
Awaken
thou
my
Tongue
,
saith
he
,
and
thereupon
falls
on
to
chanting
out
the
power
of
God
in
his
Works
,
his
Majesty
that
shines
forth
in
the
Heavens
,
his
Justice
in
his
Judgments
,
his
Wisdom
in
his
government
of
Men
,
and
his
Clemency
towards
them
.
But
because
Interest
hath
such
a
share
with
us
in
all
our
Considerations
,
we
must
also
join
the
consideration
of
Gods
Favours
and
Benefits
;
We
must
descend
into
the
depths
of
his
Love
,
and
consider
him
reconciling
to
himself
the
World
through
Christ
Jesus
:
We
must
try
to
dive
into
the
bottom
of
his
Mercy
that
appears
in
all
places
,
and
in
every
part
of
the
work
of
our
Salvation
:
but
above
all
we
cannot
sufficiently
stay
our
thoughts
upon
rhe
Passion
of
our
Lord
Jesus
.
There
we
may
find
a
thousand
Objects
capable
,
of
softning
the
Soul
;
for
the
love
of
God
appears
in
that
,
in
all
its
Strength
,
and
with
its
full
Extent
.
From
general
considerations
,
it
is
good
to
come
to
particular
applications
.
We
must
conceive
how
much
we
owe
to
God
,
for
having
disingaged
us
from
so
many
miseries
,
to
raise
us
to
so
many
glorious
Hopes
.
In
a
word
,
the
Object
of
our
Meditation
is
as
vast
and
comprehensive
as
God
and
all
Nature
and
Grace
together
;
for
there
is
no
Flower
from
whence
we
cannot
gather
Hony
:
we
need
not
therefore
fear
to
exhaust
our
thoughts
,
in
a
Subject
of
such
vast
Extent
.
Whence
comes
it
then
,
our
Meditations
are
so
often
dry
,
and
our
Recollections
so
exceedingly
barren
;
not
from
the
Seed
,
but
from
the
bad
Ground
?
Whence
comes
it
,
saith
Saint
Basil
,
that
our
minds
find
themselves
so
destitute
of
good
Thoughts
,
as
though
there
were
nothing
,
that
God
is
pleased
withal
,
that
can
entertain
us
?
It
comes
not
from
any
thing
but
the
Souls
Negligence
,
for
the
Subject
is
inexhaustible
;
and
if
the
Eye
cannot
find
an
end
of
the
wonderful
Things
it
sees
,
how
much
less
the
Mind
of
what
it
conceives
?
If
the
Eyes
cease
to
see
the
light
,
when
it
is
day
,
't
is
not
because
the
light
is
out
,
but
because
the
sight
is
hindred
.
If
thou
openest
,
and
turnest
up
a
whole
Field
with
Plough
,
it
will
return
thee
a
plentiful
Crop
,
otherwise
it
will
remain
quite
barren
;
and
if
thou
diggest
deep
enough
thou
shalt
come
to
springs
of
living
Water
:
So
if
thou
turnest
over
this
great
Subject
,
God
and
his
Works
by
deep
and
frequent
Meditations
,
there
will
flow
out
sources
of
Consolations
and
Instructions
:
and
make
no
difficulty
to
repass
over
and
again
,
the
same
Subjects
,
to
the
end
thou
mayst
make
them
familiar
.
Our
Soul
is
depending
on
the
Body
,
whilst
we
live
here
on
Earth
;
and
the
most
spiritual
Ideas
are
formed
in
us
,
by
corporeal
Motions
.
It
is
therefore
very
useful
,
to
pass
and
repass
over
with
our selves
,
the
thoughts
of
heavenly
things
,
to
the
end
we
may
give
the
Animal
spirits
a
tendency
and
bent
to
that
side
;
and
thence
it
will
come
in
time
,
that
they
will
naturally
flow
that
way
.
So
that
without
designing
it
,
we
often
shall
think
good
thoughts
.
I
will
say
one
word
yet
,
for
the
comfort
of
those
Souls
that
are
neither
capable
of
penetration
nor
of
great
Application
:
and
that
is
,
that
they
should
not
be
much
afflicted
if
they
find
not
themselves
strong
enough
to
carry
these
Reasonings
so
far
as
we
have
been
advising
to
,
and
if
Conceptions
fail
thee
,
be
not
dismaid
,
provided
these
things
proceed
not
from
Coldness
.
Short
but
frequent
Meditations
(
by
which
an
ordinary
good
Soul
reflects
and
makes
applications
to
itself
of
the
Author
of
its
Salvation
,
and
his
Favours
,
)
may
stand
in
stead
of
long
Reflections
when
one
is
out
of
case
of
making
them
.
To
the
Aids
of
Meditation
,
we
must
certainly
call
in
,
the
reading
of
good
Books
;
for
we
must
not
think
to
draw
all
from
our
own
selves
:
and
amongst
these
Books
,
the
holy
Scriptures
are
as
much
Superiour
to
the
rest
,
as
God
is
to
Man
,
and
the
Sun
to
Stars
of
the
sixth
Magnitude
.
It
is
this
Word
that
is
strong
and
powerful
and
sharper
than
a
two
edged
Sword
:
it
is
that
Fire
that
heats
us
inwardly
,
and
makes
us
say
,
does
not
our
heart
burn
within
us
?
One
passage
of
St.
Paul
(
Not
in
rioting
and
drunkenness
,
not
in
Chambering
and
wantonness
,
not
in
strifes
and
envyings
,
but
put
ye
on
the
Lord
Jesus
)
compleated
the
Conversion
of
Saint
Austin
.
In
every
Page
of
Scripture
we
shall
find
Gods
Favours
,
Graces
,
and
precious
Promises
so
proper
to
awaken
our
Devotion
.
There
we
shall
find
Models
enough
for
holy
Meditations
,
proper
to
raise
the
Heart
,
and
guide
us
in
our
own
.
Above
all
,
the
Book
of
Psalms
is
an
inestimable
Treasure
for
devout
Souls
.
And
tho
we
should
refine
upon
all
the
Antients
have
said
,
yet
we
can
never
say
enough
of
it
.
It
were
to
be
wish'd
this
Treasure
might
be
all
entire
within
our
Memories
,
that
we
might
every
moment
repeat
some
Lesson
of
it
to
our
Heart
.
We
should
,
if
it
were
possible
,
habituate
our
Minds
so
to
conceive
its
Thoughts
,
and
form
its
Meditations
,
that
all
might
be
done
in
such
terms
as
the
holy
Spirit
uses
in
that
Book
.
To
the
reading
holy
Scripture
,
't
is
well
to
join
also
the
reading
of
other
good
Books
:
and
I
will
hereupon
give
an
Advice
that
certain
good
Men
have
found
beneficial
:
and
that
is
to
chuse
out
Lessons
and
Chapters
of
Devotion
,
such
as
have
affected
you
,
and
to
return
frequently
to
them
,
that
the
Heart
may
get
a
custom
of
being
affected
at
their
sight
.
'T
is
the
ordinary
course
of
most
men
to
join
certain
motions
of
Heart
to
certain
Images
,
so
that
as
soon
as
the
Images
present
themselves
to
the
mind
,
the
motions
arise
within
the
Heart
.
For
Example
,
if
a
Man
has
run
some
extreme
hazard
at
any
time
in
a
Wood
,
the
Image
of
a
Wood
shall
hardly
ever
strike
his
imagination
,
but
his
Heart
shall
be
agitated
by
Fear
.
So
our
Hearts
being
once
moved
,
at
the
reading
some
pious
Discourse
that
has
affected
it
lively
,
will
never
fail
to
be
moved
at
the
presence
of
those
same
Thoughts
,
provided
we
read
them
with
devout
intention
,
and
with
design
to
be
affected
.
I
compare
this
to
that
which
happens
to
barking
Dogs
,
that
presently
leave
off
,
as
soon
as
they
hear
the
Voices
that
they
know
.
So
the
Heart
being
made
familiar
to
godly
Thoughts
,
that
have
often
touched
it
,
will
feel
continually
the
same
Movements
when
those
Thoughts
come
upon
him
:
for
't
is
not
with
sacred
and
holy
Lectures
,
as
't
is
with
profane
ones
:
these
here
please
the
first
Reading
,
but
little
the
second
,
but
never
bear
a
third
.
The
same
thing
may
happen
upon
reading
a
Book
of
Devotion
,
when
read
for
Divertisement
,
to
see
the
neatness
of
the
Phrase
,
the
beauty
of
Thoughts
,
or
the
like
;
This
way
of
Reading
affects
not
the
Heart
,
but
the
Imagination
and
Will
never
endure
a
second
Trouble
.
This
Thought
discovers
to
us
a
Mystery
sufficiently
obscure
,
namely
,
why
the
same
thing
affects
one
man
extremely
,
but
never
touches
another
:
it
is
from
hence
,
that
all
men
read
not
with
the
same
dispositions
nor
with
the
same
intensions
.
A
Preacher
that
would
speak
an
hour
upon
a
Subject
of
Piety
,
will
read
Books
that
will
instruct
him
therein
;
but
if
he
has
not
a
Soul
himself
truly
devout
,
and
naturally
so
,
will
never
be
affected
,
because
he
comes
not
thither
with
intention
to
be
affected
,
he
only
seeks
for
matter
to
fill
up
his
hour
.
Our
Heart
does
very
near
what
we
would
have
it
do
;
so
that
good
Readings
,
that
they
may
be
helpful
to
Devotion
,
must
be
done
with
a
very
devout
design
and
purpose
,
without
which
no
great
success
can
be
looked
or
hoped
for
.
But
as
much
as
Devotion
is
aided
by
the
reading
good
Books
,
so
much
is
it
prejudiced
by
the
reading
bad
ones
.
'T
is
a
great
shame
to
Christianity
,
that
it
suffers
the
setting
out
and
reading
such
bad
Book
,
with
more
impunity
and
ease
,
than
ever
Paganism
it self
did
,
though
at
the
height
of
its
corruption
.
This
Age
,
and
in
particular
,
this
Nation
,
may
be
justly
branded
with
Infamy
,
for
this
swarm
of
wicked
,
foolish
Novels
and
Romances
,
which
the
effeminacy
of
our
Hearts
,
the
corruption
of
our
Souls
,
and
the
craft
of
the
Devil
,
have
brought
into
the
World
.
We
must
needs
be
great
lovers
of
Lies
,
when
fifty
years
have
produc'd
more
Fables
,
than
six
thousand
years
have
brought
forth
Histories
:
and
the
Church
must
be
very
corrupt
to
suffer
it
,
and
in
a
manner
authorise
those
shameless
productions
,
so
full
of
unclean
,
impure
imaginations
.
Every
devout
Soul
should
have
the
reading
of
these
things
in
abhorrence
,
for
nothing
certainly
dissolves
and
weakens
the
Heart
like
it
.
I
grant
we
may
not
fall
into
the
extremity
of
this
mischief
by
those
Books
,
nor
be
corrupted
into
true
real
Disorder
by
these
false
Examples
.
But
this
at
least
is
certain
,
that
the
Mind
returns
from
reading
these
mischievous
Books
,
fill'd
with
such
cursed
Images
as
drive
away
,
and
grieve
the
holy
Ghost
,
and
are
absolutely
incompatible
with
the
Spirit
of
Devotion
.
MEDITATION
.
If
thou
art
ignorant
,
my
Soul
,
of
things
that
regard
thy
Salvation
▪
't
is
wholly
thy
own
fault
:
Thy
God
opens
two
great
Books
before
thine
Eyes
,
where
thou
mayst
be
instructed
in
the
wondrous
things
of
Heaven
,
and
thy
Salvation
.
I
have
often
cast
mine
Eyes
on
Nature
,
Heaven
,
Earth
,
Mountains
,
Rivers
,
Fields
and
Forests
:
I
have
often
fixed
my
Eyes
upon
the
Heaven
and
its
great
Luminaries
,
and
the
stars
.
But
I
own
,
to
my
confusion
,
that
these
Temptations
were
all
barren
,
they
were
done
carelesly
,
without
attention
and
without
reflexion
:
Do
therefore
,
O
my
Soul
,
what
thou
hast
hitherto
never
done
well
,
and
as
thou
shouldst
:
Look
on
the
Heavens
and
their
vast
Extent
,
and
acknowledg
the
greatness
of
the
Workman
,
his
power
,
his
wisdom
,
and
his
might
:
see
how
he
hath
made
it
as
it
were
his
Task
,
to
depaint
himself
in
all
places
,
and
leave
the
Traces
of
his
steps
,
where-ever
he
hath
passed
.
Look
on
the
Sun
,
that
spreads
about
such
heat
,
and
which
men
call
the
Lamp
of
the
World
:
't
is
the
Image
of
thy
God
that
is
light
himself
,
the
spring
of
life
is
in
him
,
and
in
his
light
do
we
see
light
.
This
innumerable
multitude
of
lights
,
that
shine
in
the
Firmament
,
are
the
Emblems
of
those
glorious
Souls
that
shine
in
the
heaven
of
the
Blest
.
The
swiftness
of
those
vast
prodigious
Machines
that
roll
above
my
head
,
should
make
thee
,
O
my
Soul
,
think
on
the
mighty
Arm
,
that
gives
them
life
,
and
impresses
Motion
on
them
:
the
evenness
and
justness
of
these
Motions
preach
the
wisdom
and
regularity
of
Gods
Actions
,
who
does
nothing
but
what
is
just
and
reasonable
:
the
magnificence
of
the
visible
Heavens
,
may
without
trouble
,
lead
thy
Meditation
to
the
thoughts
of
another
life
,
and
give
thee
some
conception
of
the
Glory
God
hath
prepar'd
for
thee
in
Paradise
.
These
visible
Heavens
,
so
fair
and
so
magnificent
,
are
but
the
Porch
and
entry
of
that
Palace
,
where
God
hath
designed
thee
an
everlasting
Mansion
.
How
stately
and
how
noble
must
the
House
then
be
,
my
Soul
,
whose
Avenues
and
Entries
are
so
rich
and
pompous
?
If
from
the
heavens
thou
steppest
into
the
Airs
,
that
are
the
Regions
of
Storms
and
Tempests
,
Rains
and
Dews
,
in
the
last
thou
wilt
see
see
the
Emblems
of
the
Grace
of
God
,
and
in
the
first
thou
wilt
see
the
Instruments
of
his
Wrath
,
and
the
Messengers
of
his
Vengeance
.
The
one
will
lead
thee
to
the
meditation
of
his
Justice
,
and
the
other
to
the
consideration
of
his
mercy
.
If
thou
descendest
to
the
Earth
,
thou
wilt
there
discover
,
round
about
thee
,
an
incredible
number
of
Objects
of
all
sorts
,
that
will
instruct
thee
severally
:
Some
speak
to
thee
of
God
,
his
Wisdom
and
his
Power
,
as
well
as
those
of
the
Heavens
:
Others
declare
thy
weakness
and
thy
Vanity
,
and
talk
of
Death
,
and
the
necessity
thereof
,
the
inconstance
of
humane
Affairs
,
and
an
hundred
other
Lessons
.
But
all
this
is
nothing
in
comparison
with
the
Knowledge
thou
shalt
get
from
the
reading
that
other
Book
that
God
hath
dictated
to
his
Prophets
and
Apostles
:
in
that
,
thou
wilt
see
,
my
Soul
,
the
Abysses
of
divine
Wisdom
,
the
infinity
of
his
Love
,
and
the
depths
of
his
Mercy
.
But
without
wading
too
far
in
these
Depths
,
what
fruit
may
we
not
bring
back
from
meditating
on
our
Saviours
Death
,
and
Contemplation
of
his
Cross
?
There
thou
wilt
learn
,
my
Soul
,
how
thou
shouldst
love
,
for
that
's
the
school
of
Love
:
There
thou
wilt
see
thy
heavenly
Saviour
,
consumed
with
the
Zeal
of
Gods
House
,
and
burning
with
the
flames
of
Charity
.
He
loved
so
the
World
,
that
he
gave
himself
to
death
for
it
,
but
't
was
a
cruel
Death
too
,
the
shameful
and
the
painful
one
,
the
death
of
the
Cross
.
He
expos'd
himself
to
all
Arrows
of
Gods
Anger
;
he
drunk
up
all
the
dregs
,
and
bore
the
whole
weight
of
his
indignation
;
and
for
whom
,
even
for
his
Enemies
.
'T
is
thus
,
my
Soul
,
that
we
must
love
.
And
this
is
but
a
little
part
,
of
what
may
be
learn'd
in
that
divine
Book
.
PRAYER
.
But
,
O
my
God
,
I
read
without
fruit
,
I
meditate
without
success
.
Spread
thy
Light
abroad
into
my
Heart
,
O
thou
my
Sun
;
Open
mine
Eyes
,
that
I
may
see
the
wondrous
things
of
thy
Law
:
Let
thy
Word
be
in
me
as
a
two-edged
Sword
,
to
the
dividing
of
my
Soul
to
the
joints
and
marrow
:
Thy
Word
is
truth
,
O
sanctifie
me
by
thy
truth
.
Let
my
Heart
burn
within
me
,
whilst
thou
talkest
,
and
declarest
to
me
the
Scriptures
:
Let
me
receive
this
Word
,
with
a
thirsty
Soul
,
and
let
it
be
to
me
a
spring
of
Waters
,
living
Waters
,
springing
up
to
everlasting
life
,
and
bring
me
by
the
streams
o●
thy
Grace
,
to
the
endless
Ocean
of
th●
Glories
.
CHAP.
IX
.
The
Fourth
particular
Advice
,
to
help
Devotion
:
Prayer
.
I
Design
not
here
to
make
an
Elogy
of
Prayer
,
nor
set
forth
all
its
Benefits
and
Use
:
both
Antients
and
Moderns
have
done
it
at
large
:
I
will
only
say
,
't
is
one
of
the
surest
means
to
purifie
the
Soul
,
because
there
is
nothing
,
by
which
we
approach
so
near
to
God
:
there
is
no
time
,
when
he
communicates
himself
more
freely
to
us
:
He
hath
often
been
observ'd
,
to
have
given
his
extraordinary
Inspirations
to
Men
amidst
their
Prayers
.
Saint
Peter
in
praying
fell
into
an
Extasie
:
Saint
Paul
was
caught
up
into
the
third
Heaven
:
Cornelius
at
his
Prayers
had
the
Vision
of
the
Angel
:
Saint
Monica
,
Saint
Austin's
Mother
,
after
so
many
Prayers
and
Tears
for
the
Salvation
of
her
Son
,
received
in
a
Dream
,
that
excellent
Revelation
of
his
Conversion
,
an
Angel
telling
her
,
Afflict
not
thy self
,
for
thy
Son
is
with
thee
.
As
God
is
the
Sun
of
our
Soul
,
when
he
throws
his
Rays
directly
on
our
Hearts
,
he
needs
must
both
enlighten
them
,
and
warm
them
;
he
must
needs
dissipate
the
Vapors
of
the
lower
part
,
and
leave
his
Image
there
.
Now
this
Communication
of
the
Rays
of
his
Grace
is
never
more
bestowed
than
in
Prayer
.
I
will
not
enlarge
,
upon
examining
the
Conditions
with
which
Prayers
should
be
made
,
to
be
devout
:
we
know
well
enough
they
must
be
attentive
,
persevering
and
ardent
.
I
will
only
advise
two
things
,
the
one
to
avoid
Lassitude
or
Weariness
,
the
other
Distraction
:
First
then
,
I
say
,
few
Souls
are
capable
of
long
Prayers
;
for
to
make
up
a
Prayer
wholly
devout
,
there
must
be
an
extraordinary
application
of
Soul
,
an
extraordinary
Elevation
,
and
an
entire
detachment
or
fastning
from
this
World
.
Now
these
things
do
a
kind
of
Violence
to
the
Soul
,
that
naturally
enclines
to
Relaxation
,
and
therefore
cannot
last
long
;
and
if
you
will
not
give
the
Heart
this
Relaxation
,
it
will
take
it
in
spight
of
your
teeth
,
and
fly
out
:
I
would
therefore
have
Devotions
long
,
but
divided
into
little
spaces
,
that
may
make
up
several
parts
,
and
each
of
them
short
.
Devotion
is
made
up
of
three
principal
Exercises
,
Meditation
,
Reading
and
Prayer
,
I
would
not
have
each
of
these
Exercises
performed
altogether
,
one
immediately
after
another
,
but
at
several
times
,
at
little
distances
:
We
must
indulge
something
to
the
weakness
of
the
Soul
,
and
keep
it
from
disgusting
by
diversity
.
A
little
reading
will
be
the
first
step
of
Elevation
,
and
a
little
Meditation
on
that
reading
will
raise
the
Heart
a
step
higher
;
and
after
that
a
short
Prayer
will
bring
it
to
the
top
.
After
which
it
will
return
again
to
Reading
,
Meditation
and
Prayer
in
the
same
order
.
In
Prayer
the
Soul
will
fly
into
the
Air
by
the
strength
of
its
own
Wings
;
and
returning
to
Reading
will
do
as
those
Birds
that
,
when
weary
of
flying
,
sit
down
and
rest
themselves
,
but
not
upon
the
Ground
,
but
on
some
very
high
Tree
.
Our
Soul
in
like
manner
will
rest
it self
,
not
by
falling
on
the
ground
,
for
it
will
never
set
its
foot
there
,
or
suffer
it self
to
return
to
the
World
,
but
will
keep
up
aloft
,
and
rest
upon
the
Prophets
and
Apostles
.
Aaron
and
Hur
will
support
it
up
,
and
lift
it
towards
Heaven
;
and
taking
thence
its
flight
,
will
rise
by
little
and
little
upon
the
Wings
of
Meditation
,
till
it
return
again
by
Prayer
,
whence
it
first
set
out
.
This
Method
will
afford
it
time
,
to
take
its
breath
,
and
recover
its
Forces
:
One
cannot
last
long
,
when
all
his
strength
is
put
forth
;
but
by
taking
breath
,
and
marching
fairly
,
from
time
to
time
,
one
may
go
a
great
way
in
a
day
.
The
other
Advice
I
would
give
,
respects
those
,
who
not
being
versed
in
,
or
much
used
to
the
Operations
of
the
Soul
,
are
less
fit
for
great
Elevations
:
These
persons
commonly
perform
their
Exercises
of
Devotion
by
Heart
;
a
way
from
which
Distractions
are
almost
inseparable
.
I
would
advise
them
therefore
,
to
unfix
themselves
a
while
,
and
meddle
not
with
Words
,
but
attend
only
to
the
Sense
:
I
do
not
mean
they
should
do
this
in
their
Family-prayers
or
publick
ones
,
I
know
very
well
that
all
the
World
has
not
the
gift
of
Thinking
,
and
putting
those
Thoughts
immediately
into
Words
that
are
proper
and
edifying
to
the
Publick
:
but
for
the
Devotions
of
the
Closet
,
they
should
be
rather
from
the
Heart
,
than
Tongue
.
When
the
Imagination
makes
no
attempt
to
bring
out
Thoughts
,
or
for
the
choice
of
Words
,
but
goes
on
in
a
Road
without
any
fear
of
losing
it self
,
it
seldom
fails
of
stepping
out
,
and
calling
somewhere
by
the
way
,
as
having
little
to
do
in
the
place
you
would
have
it
stay
in
;
but
when
it
must
attend
to
the
manner
of
expressing
fitly
the
conceptions
of
the
Heart
,
the
Heart
and
Imagination
then
joining
their
Forces
make
up
the
Attention
compleat
.
I
can't
endure
to
hear
say
,
that
all
the
World
is
not
capable
of
composing
:
all
are
not
indeed
capable
of
composing
for
Men
,
but
for
God
they
are
.
Let
us
try
to
do
never
so
well
,
we
shall
but
lisp
,
as
it
were
,
before
God
:
and
the
most
Eloquent
Tongue
in
Nature
is
,
if
compared
with
the
most
Tongue-tied
person
in
the
World
,
but
just
as
one
Infant
to
another
,
with
respect
to
God
.
God
hears
and
understands
all
Tongues
and
Styles
alike
:
He
asks
for
neither
Order
,
nor
Elegance
,
not
he
:
the
most
confused
Thoughts
,
that
rise
in
Crouds
from
the
Heart
,
are
often
what
he
likes
best
.
He
understands
the
silent
Sighs
;
and
knows
what
we
would
have
,
although
we
neither
can
speak
,
nor
hardly
conceive
what
't
is
we
mean
.
For
the
Spirit
of
God
,
saith
St.
Paul
,
maketh
intercessions
for
us
,
with
groans
that
cannot
be
uttered
.
After
all
,
there
are
none
but
know
very
well
what
't
is
they
want
,
and
consequently
none
but
what
can
pray
:
for
Prayer
is
nothing
but
a
Chain
or
composition
of
Desires
of
what
we
want
,
for
the
present
Life
,
and
that
to
come
.
The
Passions
are
Eloquent
,
and
the
Imamagination
heats
with
the
Heart
,
by
sympathy
:
And
hence
it
comes
,
that
such
as
excuse
themselves
for
want
of
Light
,
and
Invention
,
when
once
they
are
in
Wrath
,
never
want
words
to
express
and
shew
themselves
.
Certainly
,
if
the
Heart
were
heated
by
the
fire
of
Devotion
,
the
Imagination
would
quickly
find
it
out
,
and
feel
it
,
and
never
would
complain
of
want
of
Matter
both
for
Thought
and
for
Expression
.
MEDITATION
.
Thou
hast
never
rightly
understood
,
my
Soul
,
how
far
thy
God
hath
honoured
thee
,
in
suffering
thee
to
throw
thy self
at
his
feet
;
thou
art
not
sensible
of
this
Favour
:
nay
thou
believest
,
that
God
is
,
in
a
manner
,
thy
Debtor
,
for
humbling
thy self
before
him
:
Thou
never
remembrest
,
that
Audiences
are
very
dear
and
rare
,
even
with
our
earthly
Princes
,
that
are
themselves
in
Gods
sight
but
very
shadows
and
meer
Nothings
.
The
King
of
Kings
,
will
lend
thee
his
Ear
,
will
hear
thee
,
will
help
thee
,
and
his
Throne
is
accessible
every
minute
;
thou
needest
not
,
to
make
thy
entrance
,
either
Credit
,
or
Favour
,
or
Friends
,
or
pitiful
sollicitings
,
nor
any
troublesom
Attendances
.
And
yet
how
great
this
Throne
,
how
great
his
Glory
and
Magnificence
?
God
sits
thereon
,
encircled
with
a
Light
,
whose
lustre
dazzles
even
the
Eyes
of
Seraphims
:
Round
him
are
thousands
and
ten
thousands
of
Angels
and
Arch-Angels
,
prostrating
themselves
before
him
:
On
his
right
hand
are
Rivers
of
Pleasures
to
delight
his
Children
in
;
On
his
left
Torrents
of
Fire
,
to
consume
his
Enemies
:
On
one
side
,
Hell
and
Death
,
and
all
the
dreadful
Executioners
of
Wrath
and
Vengeance
:
on
the
other
,
Heaven
and
Paradise
,
with
all
the
glorious
Recompences
God
hath
prepar'd
for
those
that
love
him
.
Thou
seest
not
this
,
my
Soul
,
and
therefore
thou
art
but
little
affected
:
but
thou
must
needs
believe
it
,
although
the
Veil
of
the
Flesh
at
present
hinder
thee
from
seeing
it
.
Represent
therefore
to
thy self
,
the
magnificence
of
that
Throne
,
admire
,
and
tremble
,
and
acknowledge
with
thanks
,
that
though
thou
art
corrupted
,
O
my
Soul
,
by
the
Commerce
thou
hast
with
a
wretched
Body
,
abiding
in
a
house
of
Clay
,
having
thy
seat
in
the
Dust
,
as
thou
truly
hast
;
thou
art
yet
at
liberty
,
to
present
thy self
each
moment
before
that
God
,
who
sitteth
upon
the
Cherubims
,
and
flieth
upon
the
wings
of
the
Wind
,
who
maketh
his
Angels
Spirits
and
his
Ministers
a
flame
of
fire
.
Thou
hast
permission
to
pray
to
him
,
my
Soul
,
but
alas
,
thou
knowest
not
how
,
and
that
is
because
thou
canst
not
love
.
One
never
wants
something
to
say
to
a
beloved
Friend
:
when
ones
Heart
is
entirely
opened
to
any
one
,
and
one
is
permitted
to
pour
himself
into
his
Bosom
,
one
never
hesitates
,
or
stops
short
.
Ah
,
if
thou
didst
but
perfectly
love
thy
God
,
thou
never
wouldst
be
weary
of
entertaining
him
;
thy
Imagination
never
would
be
frozen
,
thy
Tongue
never
be
mute
,
and
thou
wouldst
never
want
expression
:
thy
Heart
would
spread
abroad
like
a
stream
,
and
thy
Prayers
would
roll
about
as
flames
:
but
thou
languishest
at
thy
Prayers
,
because
thou
speakest
not
to
God
,
as
to
thy
near
Friend
:
the
driness
of
thy
Heart
proceeds
from
the
coldness
of
thy
Affections
,
and
thy
want
of
Charity
to
God
.
PRAYER
.
To
the
Holy
Ghost
,
and
to
Jesus
Christ
.
O
holy
Spirit
,
who
art
the
Love
itself
of
the
most
adorable
Trinity
;
Spirit
of
Prayers
,
make
intercessions
for
me
,
by
interrupted
sighs
and
groans
unutterable
:
Teach
me
how
I
must
pray
:
I
know
very
near
,
what
should
be
the
matter
of
my
Prayers
,
but
I
know
not
how
to
give
them
form
:
I
perceive
in
my self
a
Chaos
of
Thoughts
,
and
confused
motions
,
which
I
cannot
untangle
,
or
make
any
thing
of
:
the
Light
is
confounded
with
the
Darkness
;
and
worldly
Thoughts
with
heavenly
ones
.
Divine
Spirit
,
who
,
in
the
beginning
of
the
Creation
,
drewest
the
light
from
darkness
,
and
order
from
confusion
;
Stretch
out
thy
Wings
even
now
over
the
Chaos
of
my
thoughts
,
and
strike
out
Prayers
from
thence
,
well
conceived
,
well
form'd
,
and
well
digested
:
Thou
makest
the
dumb
to
speak
;
Thou
givest
Eloquence
to
those
that
stammered
:
Touch
my
Tongue
with
a
Coal
from
thy
Altar
,
that
my
Lips
may
be
thereby
purified
:
open
my
Lips
,
and
my
Mouth
shall
shew
forth
thy
praise
:
Warm
thou
my
Heart
,
and
fill
it
with
good
and
pious
Thoughts
,
that
from
its
abundance
my
Mouth
may
speak
.
And
thou
,
O
Lord
,
Mediatour
of
the
new
Covenant
,
our
great
high
Priest
,
receive
my
Prayers
as
the
Incense
,
and
bear
them
to
the
presence
of
that
adorable
Throne
,
on
which
thy
Father
sits
,
and
make
them
fume
before
him
:
Cause
thou
an
Odour
of
sweet
smelling
Peace
and
Reconcilement
to
arise
from
thence
,
and
let
him
accept
the
Calves
and
Offerings
of
my
Lips
;
and
because
my
Offerings
are
imperfect
,
cover
thou
them
with
thy
most
perfect
Righteousness
;
and
obtain
that
for
me
,
by
thy
Intercession
;
which
all
my
Prayers
can
never
do
.
CHAP.
X.
The
Fifth
particular
Advice
;
Fasting
,
and
Mortification
.
WE
cannot
deny
,
but
Fasting
and
Mortification
are
very
necessary
Helps
to
Devotion
,
unless
we
will
deny
the
Scriptures
and
the
Maxims
of
the
Fathers
of
the
Church
.
The
Scriptures
seldom
separate
Prayer
from
Fasting
;
and
to
both
of
them
together
attribute
Power
of
driving
out
the
most
dangerous
Devils
.
This
kind
of
Devil
,
goeth
not
out
,
but
by
prayer
and
fasting
.
The
Flesh
is
a
rampant
Horse
,
that
we
cannot
manage
,
but
by
plucking
up
the
Reins
:
'T
is
a
Lion
that
we
cannot
,
nor
must
not
,
feed
'till
he
grows
fat
,
if
we
would
not
have
him
grow
wild
,
and
endanger
his
falling
upon
us
:
The
Body
,
if
you
observe
it
well
,
is
this
very
Flesh
of
which
the
Scriptures
complain
so
often
,
and
so
loud
:
of
which
it
is
said
,
that
it
is
an
Enemy
to
God
,
and
its
fruits
,
are
Excesses
,
Insolencies
,
Murthers
,
Adulteries
,
Contentions
,
Strifes
,
Envyings
,
Ambition
and
Avarice
.
To
hinder
these
Fruits
from
growing
,
't
is
good
to
keep
this
Root
dry
:
for
if
we
water
it
with
carnal
Pleasures
,
it
will
shoot
forth
its
cursed
Branches
,
and
will
turn
us
out
of
the
way
of
our
Salvation
.
As
Plants
that
grow
apace
,
and
surmount
their
Neighbours
,
keep
them
in
evil
state
,
by
drawing
from
them
all
the
good
nourishment
of
the
Earth
;
so
the
Flesh
never
thrives
but
to
the
Souls
cost
,
which
it
still
keeps
in
great
driness
of
Consolations
,
and
an
extreme
barrenness
of
Fruits
.
A
great
Meal
is
but
an
ill
preparation
for
an
Exercise
of
Devotion
:
one
cannot
be
in
the
Kitchin
and
the
Closet
at
the
same
time
;
and
whilst
the
Soul
is
in
its
Furnaces
,
seething
,
and
digesting
its
Victuals
,
and
distributing
its
Aliments
about
,
it
cannot
stir
abroad
to
places
appointed
for
Meditation
and
Contemplation
.
There
are
still
thick
Clouds
,
and
gross
Vapours
that
are
rising
from
the
Stomach
,
that
make
the
Heart
unfit
for
any
lofty
flight
or
excellent
Operation
.
Abundance
of
Delicates
,
said
Saint
Basil
,
send
up
abundance
of
fuliginous
Exhalations
,
like
Clouds
,
that
darken
,
as
it
were
,
the
Sun
,
and
light
which
is
caused
in
the
Understanding
,
by
the
holy
Ghost
:
And
therefore
Moses
,
that
he
might
Contemplate
upon
God
,
without
any
Cloud
to
interpose
,
continued
forty
days
and
nights
,
without
either
Meat
or
Drink
,
that
the
Superiour
part
of
his
Soul
,
might
be
free
and
disingaged
from
the
trouble
and
obscurity
of
the
inferiour
Part
.
Ease
and
abundance
make
the
sins
of
Sodom
;
and
the
impurities
of
Life
are
the
effects
of
the
mouths
Excess
.
After
high
feeding
,
the
Blood
is
enflamed
,
and
that
gives
life
and
disposition
to
all
carnal
Pleasures
,
and
an
inclination
to
worldly
Delights
,
which
is
always
immoderate
,
and
knows
no
bounds
nor
end
.
The
people
sat
down
to
eat
,
and
to
drink
,
and
rose
up
to
play
.
'T
is
therefore
of
absolute
necessity
,
to
observe
the
Rules
of
Sobriety
,
and
to
nourish
the
Body
no
farther
than
is
necessary
to
its
well-being
:
We
must
give
it
what
is
necessary
,
and
refuse
it
what
is
superfluous
,
that
it
may
never
be
in
a
condition
to
rebel
against
us
.
Nay
,
we
must
oft
retrench
its
Necessaries
to
tame
it
the
more
:
For
the
Flesh
being
humbled
contributes
much
to
the
Contrition
of
the
Heart
;
and
the
less
a
Soul
is
united
to
its
Body
,
the
easier
it
is
to
take
its
flight
towards
God
.
In
Fasting
,
our
Devotions
are
not
interrupted
by
sleep
and
drowsiness
,
nor
corrupted
by
involuntary
Movements
,
nor
sullied
by
dishonest
Thoughts
.
But
concerning
Fasting
,
there
are
several
things
to
be
understood
:
First
,
We
must
not
look
upon
it
as
a
part
of
Devotion
,
and
Worship
,
by
which
God
is
served
;
for
the
Kingdom
of
Heaven
is
not
in
Meats
and
Drinks
,
't
is
only
a
Help
to
Devotion
:
and
this
consideration
will
help
us
to
another
,
and
that
is
,
that
we
must
not
think
that
Fasting
is
any
thing
in
itself
,
but
only
in
the
case
of
Devotion
:
For
to
fast
when
we
Ride
,
or
take
a
Journey
,
or
in
any
of
our
Affairs
,
is
a
work
of
no
great
merit
,
nor
of
use
.
The
first
Consideration
will
furnish
us
with
a
Third
,
and
that
is
,
that
Fasting
need
not
be
us'd
in
Devotion
any
oftner
than
we
find
it
helpful
to
us
,
or
that
we
stand
in
need
of
it
,
and
consequently
one
cannot
give
any
certain
Rules
for
its
practice
,
or
its
continuance
.
There
are
some
Tempers
so
weak
,
that
Fasting
is
so
far
from
being
aiding
to
their
Devotions
,
that
it
rather
hurts
them
:
because
it
throws
the
Body
into
a
certain
negligence
and
dulness
,
that
hinders
the
Soul
from
raising
itself
.
Others
there
are
,
that
cannot
be
subdued
but
by
long
Mortifications
,
and
these
should
never
spare
themselves
.
Some
are
tamed
more
easily
,
and
should
get
to
understand
themselves
,
but
yet
they
must
take
heed
,
that
the
weakness
of
their
Tempers
serve
them
not
for
a
pretence
to
dispense
,
with
their
necessary
Mortifications
.
But
we
cannot
however
approve
the
Cruelties
,
some
exercise
upon
their
Bodies
,
as
upon
declar'd
Enemies
,
sparing
neither
Fire
nor
Sword
.
We
will
not
meddle
here
with
Controversie
,
but
leave
every
one
to
their
own
Conscience
.
We
only
say
,
that
though
these
Excesses
are
not
new
or
Modern
,
yet
they
are
never
the
better
for
all
that
.
Church
History
,
I
know
,
supplies
us
with
abundance
of
Examples
,
of
excessive
Mortifications
,
but
I
had
rather
keep
to
the
decision
of
Saint
Basil
,
who
cannot
be
suspected
in
this
Case
,
being
a
great
Partisan
and
promoter
of
Fasting
and
Mortifications
;
Yet
this
Saint
Basil
repeats
a
great
many
times
the
Precept
of
Mediocrity
,
and
insists
very
much
upon
it
:
He
forbids
his
Virgins
and
his
Solitaries
to
please
themselves
in
excessive
Mortifications
,
and
says
in
his
Book
of
Virginity
,
That
the
burthen
of
the
Flesh
that
is
heavy
and
exceedingly
bloated
up
,
is
no
greater
a
hindrance
to
the
raising
up
the
Soul
,
than
the
feebleness
of
a
body
sick
and
macerated
by
a
long
Excessive
Mortification
:
and
therefore
he
expresly
orders
,
that
Necessity
be
the
Rule
of
Abstinence
and
Fasting
.
Another
piece
of
Advice
that
I
would
give
on
this
Occasion
,
is
,
that
Fasting
and
corporal
Mortification
strike
not
to
the
bottom
of
the
Soul
,
nor
mortifie
all
sorts
of
Sin
.
S.
Basil
says
,
That
the
Devil
not
being
able
to
possess
himself
of
a
Soul
tamed
by
great
Mortifications
,
seizes
on
a
Soul
that
is
wholly
naked
,
and
by
,
and
in
it
,
begins
and
ends
fleshly
Desires
.
If
the
Soul
,
without
the
Body
,
is
capable
of
committing
corporal
Sins
in
spight
of
all
Mortifications
,
how
should
it
cure
it self
by
those
means
,
of
such
Distempers
as
are
entirely
in
it
,
such
as
are
Envy
,
Pride
,
and
Self-love
?
We
know
also
these
Passions
reign
with
greater
sway
in
the
Souls
of
the
men
of
Haircloth
,
Scourges
,
and
Macerations
than
elsewhere
.
This
War
so
cruel
to
the
Body
,
and
that
seems
a
renouncing
to
all
Self-love
,
is
yet
for
the
most
part
,
but
another
sort
of
most
delicate
Self-love
,
that
tends
to
Glory
by
extraordinary
Ways
,
to
attain
it
the
more
certainly
.
From
all
this
,
I
conclude
,
that
the
Mortification
Saint
Paul
requires
,
when
he
bids
us
,
Mortifie
our
Members
which
are
upon
Earth
;
and
that
which
we
have
thought
necessary
to
advise
to
,
goes
farther
than
bodily
Mortification
.
To
stifle
this
Self-love
,
this
Pride
,
these
Jealousies
,
these
Hatreds
,
Envyings
,
Avarice
and
Ambition
,
there
is
need
of
another
kind
of
Fasting
,
and
that
is
an
abstaining
from
all
such
Actions
as
may
feed
and
nourish
those
Vices
.
I
conclude
this
Chapter
and
this
Treatise
,
with
the
excellent
Words
of
the
oft-named
Saint
Basil
,
Take
heed
to
thy self
that
thou
definest
not
the
Excellence
of
Fasting
,
by
abstaining
only
from
eating
,
for
a
true
Fast
consists
in
abstinence
from
Sin
.
Thou
eatest
no
Flesh
,
but
thou
devourest
and
tearest
thy
Neighbour
:
Thou
abstainest
from
Wine
,
but
thou
abstainest
not
from
doing
Outrage
:
Thou
waitest
for
the
Evening
before
thou
wilt
eat
,
but
thou
spendest
the
day
in
Wranglings
:
Woe
to
them
that
are
drunk
,
but
not
with
Wine
.
Anger
is
the
drunkenness
of
the
Soul
,
that
sets
it
beyond
and
out
of
all
Reason
,
as
well
and
as
much
as
Wine
.
MEDITATION
.
'T
is
a
dangerous
Drunkenness
,
that
of
Wine
;
I
own
it
is
:
and
an
abominable
Sin
,
the
sin
of
Gluttony
:
they
are
great
Enemies
of
Devotion
;
and
therefore
Fasting
,
Abstinence
and
Sobriety
are
very
neressary
,
to
the
assisting
and
promoting
it
.
But
take
good
heed
my
Soul
to
thy
own
self
,
these
Vices
principally
respect
the
Body
.
There
is
another
Drunkenness
,
another
Gluttony
,
that
are
immediately
exercised
by
thee
,
and
are
it
may
be
,
much
more
dangerous
.
This
Drunkenness
is
Pride
,
this
Gluttony
is
Covetousness
and
Ambition
.
How
many
Souls
do
I
see
drunk
with
the
Vanities
of
this
World
,
and
a
high
Opinion
of
themselves
!
they
are
so
exalted
with
Pride
,
that
all
this
World
cannot
contain
them
,
so
far
they
extend
,
and
so
high
they
raise
themselves
.
This
Drunkenness
makes
them
make
a
thousand
false
steps
,
and
a
thousand
stumbles
.
Their
ways
are
all
oblique
and
crooked
,
as
the
ways
of
Drunkards
truly
are
.
They
have
always
a
great
Opinion
of
themselves
,
and
of
their
Wisdom
,
Power
and
Prudence
:
yet
all
this
often
fails
them
:
they
reel
up
and
down
,
and
at
last
they
fall
.
For
Pride
,
says
the
Wise
man
,
goes
before
a
fall
.
Examine
well
thy self
,
my
Soul
,
if
thou
art
not
tainted
with
this
Evil
,
nor
drunk
with
the
thoughts
of
thy
own
Justness
and
Deserts
.
Alas
,
if
thou
deniest
this
,
thou
acknowledgest
it
.
Ah
,
't
is
a
mighty
piece
of
pride
to
think
one
is
not
proud
;
for
't
is
to
think
you
are
as
good
indeed
,
as
you
esteem
your self
:
but
no
man
in
the
World
but
esteems
himself
better
than
he
truly
is
.
Thou
wilt
say
,
it
may
be
,
that
thou
hast
a
very
ill
Opinion
of
thy self
;
but
be
thou
sure
,
my
Soul
,
thou
dost
not
despise
thy self
,
as
much
as
thou
art
truly
despicable
:
but
,
if
thou
dost
despise
thy self
indeed
,
thou
makest
a
merit
of
that
very
thing
,
and
art
proud
of
thy
own
neglecting
thy self
.
The
other
Vice
of
Glutony
,
the
gluttony
of
the
Soul
,
is
no
less
dangerous
.
Thou
seest
men
,
my
Soul
,
that
devour
and
eat
continually
,
and
never
say
,
it
is
enough
;
why
,
't
is
no
otherwise
with
the
Ambitious
and
the
Covetous
that
suck
the
substance
of
the
poor
;
that
eat
the
people
of
God
,
as
it
were
bread
:
that
labour
with
inconceivable
greediness
to
enrich
themselves
:
that
search
the
World
about
,
and
find
no
end
of
their
desires
,
that
mount
to
the
highest
pitch
of
Honour
and
Greatness
,
but
cannot
fill
the
depth
of
their
Ambition
.
Take
heed
,
my
Soul
,
of
launching
out
to
these
Excesses
.
For
he
that
is
an
hungred
for
Silver
will
never
be
satisfied
therewith
.
Quench
then
the
fire
of
thy
Desires
,
for
if
thou
fillest
them
,
thou
feedest
them
;
and
they
will
eat
thy
very
Entrails
,
and
cause
,
it
may
be
,
such
a
flame
as
may
consume
thee
,
and
thy
Neighbours
.
I
must
not
therefore
neglect
bodily
Fasting
,
but
the
principal
Fast
is
Humility
,
which
will
preserve
me
from
the
drunkenness
of
Pride
;
and
content
of
Mind
,
which
will
make
me
neglect
all
things
superfluous
,
and
be
content
with
all
things
necessary
.
This
is
the
true
sobriety
of
the
Soul
,
and
these
two
Vertues
go
hand
in
hand
.
Be
humble
,
O
my
Soul
,
and
thou
wilt
be
contented
with
thy
Fortune
,
know
but
how
little
thou
art
good
for
,
and
thou
wilt
quickly
be
persuaded
,
that
thou
hast
more
than
thou
deservest
.
PRAYER
.
Alas
!
My
God
,
make
me
to
understand
my
Vileness
,
and
my
Nothingness
!
'T
is
very
sure
that
I
am
nothing
,
but
yet
I
cannot
confess
as
much
:
my
Mouth
indeed
says
it
,
but
my
Heart
agrees
not
thereto
;
and
I
still
find
within
me
the
Devil
of
Pride
,
solliciting
me
,
and
saying
softly
to
me
,
Fool
that
thou
art
;
why
dost
thou
speak
thus
vilely
of
thy self
?
If
thou
dost
not
prize
thy self
,
who
shall
?
Are
other
Men
obliged
to
have
a
better
Opinion
of
thee
than
thou
thy self
hast
;
since
thou
shouldst
know
thy self
the
best
?
If
I
humble
my self
before
thee
,
O
God
,
't
is
because
I
look
upon
it
as
a
thing
of
no
Disparagement
;
the
Proportion
betwixt
my self
and
thee
,
being
so
infinitely
great
.
But
with
Men
I
take
other
Measures
;
I
endeavour
to
deceive
them
,
and
give
them
a
great
Opinion
of
me
;
I
would
keep
my
Rank
,
I
would
be
valued
,
and
cannot
endure
to
be
despised
.
O
my
Iesus
,
who
humbledst
thy self
to
Death
;
inspire
into
me
thy
Humility
,
and
disengage
me
from
my
Pride
:
That
being
persuaded
that
I
merit
nothing
,
I
may
be
always
content
with
what
thou
givest
me
;
that
Piety
and
Content
of
Mind
may
be
to
me
great
Gain
;
and
having
Food
and
Raiment
,
let
me
be
therewith
content
.
CHAP.
XI
.
Of
the
Rash
Judgment
that
is
made
against
the
Devout
.
I
Have
given
such
Advice
as
I
thought
necessary
to
Devotion
.
But
before
I
end
,
I
believe
,
I
owe
a
word
of
Consolation
to
such
as
are
truly
Devout
,
of
whom
there
is
so
hard
a
judgment
passed
in
the
World
.
They
are
all
of
them
commonly
put
into
the
rank
of
Hypocrites
;
they
are
false
Devoto's
,
say
the
Prophane
,
that
observe
Forms
so
exactly
,
that
are
,
found
so
constantly
at
the
Exercises
of
Piety
;
that
lend
such
attention
to
a
Sermon
,
that
Pray
and
Communicate
with
so
many
visible
Tokens
of
Devotion
;
We
are
,
say
they
,
nevertheless
good
Christians
for
having
less
affectation
;
we
have
that
which
is
solid
in
Piety
,
and
others
have
the
appearances
.
We
must
own
that
Hypocrisie
does
a
great
deal
of
mischief
to
true
Devotion
.
I
do
not
deny
but
that
there
are
abundance
of
false
Devoto's
.
There
is
no
Veil
,
with
which
evil
Consciences
do
more
commonly
cover
themselves
,
than
that
of
Piety
.
But
because
there
are
Hypocrites
and
false
Religious
,
is
it
therefore
necessary
there
should
be
no
truly
devout
People
?
because
there
are
false
Diamonds
and
false
Lights
,
are
there
no
true
ones
of
each
kind
?
There
are
some
that
think
they
have
found
a
good
Remedy
for
this
Evil
:
and
that
is
,
they
affect
an
appearing
neglect
of
Devotion
;
for
having
at
the
bottom
some
Zeal
,
they
imagine
it
necessary
to
affect
in
publick
,
a
Style
,
and
Air
of
indifference
,
to
avoid
the
accusation
of
Hypocrisie
.
But
this
is
to
avoid
one
Evil
by
incurring
another
,
and
a
greater
.
When
we
are
brought
to
the
necessity
of
either
committing
a
fault
our selves
,
or
occasioning
another
to
do
so
,
we
must
resolve
upon
the
last
.
We
are
called
to
let
our
Light
shine
in
good
works
before
men
,
and
to
edifie
our
Neighbours
by
our
good
Examples
.
Woe
to
such
as
place
the
Candle
under
a
Bushel
.
But
to
say
truth
,
I
believe
that
those
that
make
it
their
business
to
hide
their
Devo
-
from
us
,
hide
no
great
matter
from
us
,
there
is
I
doubt
but
a
very
little
within
.
When
a
Chamber
is
one
fire
,
the
flames
go
out
at
the
Windows
.
Devotion
is
a
Fire
,
that
throws
its
flames
through
every
open
passage
,
and
nothing
can
hinder
them
.
If
the
Heart
be
full
of
Zeal
and
Piety
,
it
will
appear
upon
the
Tongue
,
in
the
Hands
,
and
even
in
the
Eyes
.
'T
is
true
,
we
must
avoid
Affectation
,
God
abhors
those
pompous
Shews
and
Ostentations
of
Piety
,
that
set
themselves
forth
at
the
Street
corners
,
and
are
perfected
by
elevations
of
the
Hands
,
turning
the
Eyes
,
and
pale
Countenances
.
The
most
secret
Devotions
are
always
the
best
:
but
't
is
very
easie
to
distinguish
Affectation
from
Sincerity
.
Did
our
prophane
ones
know
themselves
never
so
little
,
or
understood
but
any
thing
,
they
would
never
confound
a
modest
Piety
,
and
sage
Devotion
,
that
shines
not
but
from
under
the
Veil
of
profound
and
true
Humility
,
with
a
Devotion
made
up
of
Grimaces
.
The
Lives
and
Manners
of
men
are
the
Touchstones
of
their
Sincerity
and
Devotion
.
If
a
devout
Person
,
be
covetous
,
ambitious
,
one
that
enriches
himself
at
the
expence
of
the
Poor
;
a
furious
Man
,
a
revengeful
,
or
the
like
,
I
consent
he
shall
be
put
amongst
the
false
Devotes
.
But
if
his
life
is
in
all
respects
unblameable
,
't
is
a
sin
to
be
punish'd
with
all
the
flames
of
Hell
,
to
judge
that
his
Devotion
is
false
and
hypocritical
:
't
is
a
kind
of
Sin
against
the
holy
Ghost
,
and
like
that
of
the
Pharisees
against
our
Lord
,
when
they
accused
him
of
doing
that
by
the
help
of
the
Devil
,
which
he
did
by
the
Finger
of
God
,
and
by
his
Spirit
.
These
prophane
persons
do
the
same
thing
,
they
attribute
to
the
evil
Spirit
of
Hypocrisie
,
the
work
of
Gods
Spirit
.
But
,
say
they
,
if
these
Devoto's
appear
regular
in
their
lives
,
it
is
because
they
have
Art
enough
to
conceal
their
naughtiness
,
the
love
of
their
Reputations
engages
them
to
such
continued
Precautions
as
take
and
keep
from
the
Publick
all
manner
of
knowledge
of
them
.
But
is
not
this
to
violate
all
sort
of
Rights
,
to
invade
even
those
of
God
himself
,
and
pretend
to
dive
into
the
very
Heart
?
Is
not
this
to
violate
the
Asylums
of
Secresie
,
to
judge
thus
hardly
,
of
what
appears
by
no
manner
of
thing
in
the
World
?
Is
it
not
to
go
against
all
the
Rules
of
good
Sense
,
to
judge
a
man
to
be
wicked
,
because
he
appears
good
?
To
conclude
,
I
say
,
that
if
I
were
driven
to
declare
for
one
,
either
the
Hypocrite
,
or
the
profane
Libertine
,
I
should
rather
do
it
in
favour
of
the
first
than
second
:
the
Hypocrite
at
least
is
half
a
Christian
,
tho
he
have
the
worser
share
of
it
.
His
Exterior
is
edifying
,
and
his
false
Piety
may
kindle
true
in
other
Folks
.
But
the
Libertine
has
nothing
good
either
within
,
or
without
.
He
offends
God
,
scandalizes
his
Neighbour
,
ruins
his
own
,
and
other
mens
Salvation
.
I
end
therefore
with
advising
our
Religious
to
affect
nothing
;
to
take
great
heed
,
that
he
hide
not
his
Devotion
under
the
Veil
of
Indifference
to
please
the
Prophane
:
that
he
be
exact
in
frequenting
holy
Assemblies
;
to
hear
with
Attention
;
to
pray
with
Ardour
;
not
to
dispense
with
actions
of
Humility
,
but
yet
to
do
them
with
moderation
:
and
after
this
,
let
him
make
an
attempt
to
raise
himself
above
the
judgment
of
these
,
openly
prophane
People
,
and
God
that
sees
the
sincerity
of
their
Hearts
,
will
recompence
them
,
and
punish
most
severely
those
rash
Judges
.
MEDITATION
.
What
an
extravagant
madness
is
it
,
more
to
fear
the
rash
Judgments
of
Men
,
than
the
just
ones
of
God
?
but
yet
my
Heart
reproaches
me
with
doing
this
.
How
often
have
I
found
in
my self
an
inclination
to
do
something
good
,
and
have
been
hindred
by
a
wicked
shame
?
I
shun
the
being
remarkable
for
my
singularity
,
and
therefore
I
am
ordinarily
just
as
the
rest
of
the
Croud
.
How
oft
was
I
enclin'd
,
to
have
said
some
good
things
,
yet
chose
rather
to
attend
to
other
Discourses
,
vain
,
or
sinful
?
Nay
,
I
not
only
attended
to
,
but
made
up
part
of
them
my self
.
How
often
have
I
met
with
the
profane
,
whose
wicked
words
I
had
in
true
abhorrence
,
but
yet
I
suffered
and
approved
them
by
my
Silence
?
How
frequently
have
I
condemn'd
such
and
such
Pleasures
,
in
which
notwithstanding
I
suffered
my self
to
be
afterwards
engag'd
?
Curse
on
thee
,
O
thou
fatal
deadly
stream
of
Custom
!
Who
is
there
that
is
strong
enough
to
withstand
thee
?
O
wilt
thou
never
be
drawn
dry
?
How
long
wilt
thou
persist
to
drag
by
force
the
Sons
of
Eve
into
this
vast
and
perillous
Ocean
,
where
they
can
hardly
save
themselves
,
that
get
upon
the
Plank
of
Jesus
Christ
his
Cross
?
Alas
,
my
Soul
;
if
thou
art
in
the
Croud
,
thou
wilt
perish
with
the
Croud
:
thou
wilt
be
nevertheless
damn'd
for
going
to
Hell
with
company
.
The
society
and
multitude
of
those
accursed
ones
diminishes
not
their
pains
.
Seek
not
therefore
the
approbation
and
the
praise
of
Men
at
the
expence
of
thy
Conscience
and
Salvation
:
that
is
,
to
purchase
wind
and
smoak
,
at
much
too
dear
a
rate
.
What
signifies
it
to
thee
,
what
Men
judge
of
thee
,
provided
God
,
that
sees
thy
Inwards
,
judges
well
?
In
the
World
,
sins
carry
away
Rewards
,
and
the
brave
Vices
are
commended
:
but
comfort
thy self
,
and
be
assur'd
another
Life
will
come
,
in
which
all
shall
receive
what
is
their
due
.
Then
the
rash
judgments
of
Men
shall
be
made
void
by
Gods
most
Righteous
one
.
Then
Jesus
Christ
shall
own
and
confess
thee
,
before
his
Father
and
the
holy
Angels
,
and
shall
say
,
Come
thou
good
and
faithful
Servant
,
enter
thou
into
the
Joy
of
thy
Lord
:
and
then
shall
he
,
in
sight
of
Heaven
and
Earth
,
of
Men
and
Angels
,
reprehend
and
condemn
those
rash
and
hard
judgements
of
Men
,
that
violate
every
day
,
that
Law
of
Equity
,
Judge
not
,
that
ye
be
not
judged
.
Seek
therefore
,
O
my
Soul
,
oh
seek
to
be
approv'd
of
God
:
walk
before
him
,
and
be
perfect
,
be
not
a
slave
to
Custom
:
be
not
conformable
to
the
evil
Customs
of
this
evil
World
:
think
continually
on
him
,
before
whose
Eyes
thou
walkest
continually
,
and
who
must
be
the
Rewarder
of
all
thy
works
,
or
the
Avenger
of
all
thy
sins
:
get
far
from
the
society
of
the
prophane
,
that
thou
beest
not
infected
with
their
Contagion
;
and
since
thou
canst
not
vanquish
their
ill
Customs
by
thy
good
Examples
,
take
heed
their
bad
Examples
vanquish
not
thy
good
Customs
.
PRAYER
.
Alas
,
my
God
,
my
Saviour
and
Redeemer
,
come
to
my
Assistance
;
the
Stream
bears
me
away
,
the
Course
of
waters
carries
me
:
I
swim
,
and
try
,
but
still
go
down
,
and
am
more
and
more
engag'd
in
the
Floods
of
this
world's
Corruption
.
I
condemn
all
vain
words
and
Actions
,
and
all
bad
Customs
,
that
are
far
from
Modesty
,
Simplicity
,
Sobriety
,
and
from
Christian
Purity
:
But
yet
I
let
my
felf
go
on
.
Take
me
,
O
Lord
my
God
,
my
guardian
and
conducting
Angel
,
and
lead
me
by
thy
good
Spirit
in
this
sharp
,
rough
and
difficult
Passage
.
The
World
is
a
dangerous
Sea
,
always
beaten
with
Storms
and
Tempests
,
and
never
calm
;
't
is
full
of
Banks
and
Rocks
,
famous
for
a
prodigious
Multitude
of
Wrecks
.
Lord
Iesus
Christ
,
be
thou
my
Pilate
:
Blessed
Spirit
,
be
thou
my
North
Star
in
this
most
perillous
Voyage
;
that
I
may
get
out
of
these
Depths
that
open
their
gaping
Mouths
to
take
me
in
.
Enlighten
me
in
this
dark
Night
,
that
I
wander
not
;
but
leaving
apart
all
those
by-roads
,
though
never
so
trodden
and
frequented
by
the
worldlings
,
I
may
march
on
in
the
King's
High-way
,
though
it
be
never
so
deserted
and
unused
.
Let
me
go
on
in
the
Ways
of
Piety
,
of
Righteousness
and
Devotion
,
which
thou
hast
marked
out
;
and
,
that
in
these
safe
ways
,
I
may
advance
continually
,
and
leave
the
World
and
Sin
behind
me
:
Let
me
tend
to
the
Mark
,
to
the
Prize
,
to
the
Possession
of
Heaven
,
to
which
thou
hast
called
me
.
O
,
my
God
,
grant
that
I
may
arrive
at
last
to
that
most
Blessed
Place
,
that
Port
,
where
I
shall
be
safe
covered
from
all
Tempest
;
to
that
Heaven
,
where
I
shall
see
thy
Face
in
Righteousness
;
where
I
shall
be
satisfied
with
thy
Likeness
;
where
I
shall
see
thee
without
End
,
possess
thee
without
Weariness
,
and
shall
be
blessed
to
all
Eternity
.
AMEN
.