A
MISSIVE
OF
CONSOLATION
.
CHAP.
I.
Of
the
Covenant
of
Suffering
,
as
Men
,
the
Sonnes
of
Adam
.
TO
the
first
Covenant
of
sufferance
you
know
we
all
give
our
voice
,
by
a
naturall
instinct
,
before
we
have
scarce
enjoyed
so
much
as
light
for
it
;
and
our
eyes
may
be
said
to
set
their
mark
to
it
,
before
we
are
able
to
set
our
hands
to
this
article
of
eating
in
the
sweat
of
our
browes
:
for
our
eyes
pay
their
sweat
,
which
is
their
teares
,
for
what
we
taste
,
even
before
we
be
able
to
receive
bread
for
it
;
and
as
we
grow
into
a
state
to
set
our
hands
to
the
Covenant
of
labour
,
we
know
there
is
scarce
any
thing
we
relish
much
,
that
doth
not
cost
us
sweat
and
contention
;
nay
we
are
of
such
a
constitution
,
that
we
can
have
no
kind
of
delectation
,
the
which
some
want
and
suffering
must
not
precede
,
to
affect
us
with
the
gust
of
it
.
So
as
we
are
sentenced
to
pay
a
great
Fine
of
Pain
before-hand
for
all
those
fleeting
and
transitory
pleasures
,
which
at
best
doe
but
run
over
our
senses
,
and
so
passe
away
,
and
leave
them
againe
in
their
drouth
and
privation
.
And
most
commonly
,
the
advance
of
all
our
paine
and
passion
,
rendreth
us
nothing
of
what
they
negotiate
.
So
as
a
man
,
when
he
looketh
upon
himselfe
in
the
best
reflexes
his
temporary
wishes
can
make
him
,
shall
find
this
brand
and
stigmate
of
Adam
upon
his
forehead
,
Neither
need
we
look
back
upon
the
defaced
images
of
all
conditions
,
in
the
dead
prints
of
story
,
we
have
such
living
figures
of
them
before
our
eyes
,
as
must
needs
imprint
upon
our
thoughts
a
lively
character
of
the
deplorable
state
of
all
mortals
:
Whereby
out
of
the
ruines
of
those
houses
,
whereof
you
lament
the
demolishments
,
you
may
pick
up
some
materials
,
to
build
in
your
minds
this
frame
,
of
the
instable
constructure
of
the
greatest
strengths
of
humane
happinesse
;
In
tribulatione
dilatasti
me
.
And
it
is
most
observable
,
that
God
ministred
this
receipt
(
drawn
out
of
thorns
)
to
all
those
sonnes
of
Adam
,
whose
minds
he
meant
to
purge
,
and
clarify
;
For
all
the
holy
Patriarks
,
tooke
this
detersive
potion
of
bitternesse
and
affliction
in
this
life
;
and
it
deserveth
our
attention
,
to
note
,
how
the
neerer
the
time
drew
to
the
manifestation
of
the
Son
of
God
,
(
who
was
designed
the
man
of
sorrow
)
the
passions
of
Gods
children
grew
the
bitterer
,
and
the
sharper
.
For
the
Patriarks
were
exercised
by
divers
mortifications
,
which
were
not
capitall
,
they
staid
upon
the
distresses
of
their
life
:
some
of
the
Prophets
as
they
approched
to
this
fullnesse
of
the
time
of
passion
,
tasted
,
by
anticipation
,
of
the
cup
of
death
,
in
which
they
were
all
but
sigures
of
Christs
cup-beares
,
as
Esay
,
Jeremy
,
Zachary
,
and
others
,
and
so
those
sufferings
,
which
in
time
were
the
least
distant
from
Christ
(
as
those
we
find
recorded
in
the
Maccabees
)
came
also
the
neerest
to
the
horror
,
It
seemeth
this
weight
of
sufferance
,
and
sorrow
was
all
waies
in
so
naturall
a
motion
upon
the
children
of
God
,
that
it
moved
the
faster
,
the
neerer
it
came
to
the
centre
,
The
man
of
sorrow
,
who
being
the
Sonne
of
God
by
nature
,
was
the
centre
of
all
the
sonnes
by
grace
and
adoption
;
and
therefore
all
the
bloody
sacrifices
of
the
law
of
nature
,
and
ceremoniall
,
tended
and
pointed
to
him
,
as
their
last
term
and
direction
;
in
order
whereunto
S.
Paulinus
sticketh
not
to
say
,
that
Christ
from
the
begining
of
all
ages
suffereth
,
and
triumpheth
in
all
the
Churches
persecutions
;
in
Abel
,
he
is
killed
by
a
brother
;
in
Noah
,
he
is
derided
by
a
sonne
;
in
Abraham
,
he
is
a
pilgrim
;
in
Isaac
,
a
victime
;
and
in
Jacob
,
a
servant
;
in
Joseph
,
he
is
sold
;
in
Moses
,
left
a
derelict
;
in
the
Prophets
,
he
is
stoned
,
starved
,
and
vilified
;
so
as
all
the
lines
of
holy
passions
,
drawn
from
the
circumference
of
all
ages
,
tend
,
and
resort
to
this
centre
of
the
man
of
sorrow
,
the
Lamb
of
God
,
slaine
from
the
begining
of
the
World
.
These
evidences
may
prove
unto
us
cleerly
enough
the
first
bond
,
or
Covenant
of
sufferances
,
we
are
entred
into
as
men
;
(
and
even
in
that
notion
we
seeme
to
be
implicit
Christians
,
since
he
who
suffered
sufficiently
for
all
,
maketh
all
virtuous
affliction
referrable
to
him
;
)
It
had
been
very
easie
for
me
to
have
exhibited
a
more
precise
manifest
of
this
our
first
designation
to
sufferings
,
under
the
notion
of
men
,
there
are
so
many
excellent
draughts
of
it
stamped
by
the
moralists
,
or
naturalists
of
all
ages
;
but
I
chose
to
deflect
a
little
from
the
letter
of
the
text
,
that
I
might
make
the
inferences
,
rather
strongly
usefull
,
then
critically
uniforme
;
and
therefore
as
I
have
already
stepped
beyond
the
out-court
of
the
Gentiles
,
into
part
of
the
Temple
,
I
will
not
call
back
to
Philosophy
,
to
borrow
any
demonstrations
of
this
Principle
,
wherein
the
proofs
are
so
accumulate
,
as
all
sects
of
Philosophers
which
differ
so
much
,
concerning
the
point
of
the
good
of
mans
life
,
concur
in
the
confession
of
the
multiplicity
of
the
ills
thereof
.
But
I
shall
not
,
as
I
said
,
walke
aside
into
the
gardens
,
and
flowry
beds
of
the
Gentiles
,
because
I
conceive
it
more
proper
for
your
state
,
to
have
some
wholsome
confection
to
take
,
then
a
nosegay
of
the
flowers
of
Philosophy
,
to
smell
to
only
,
in
these
unhealthful
times
;
for
the
the
large
contemplation
of
miseries
of
human
nature
,
is
not
a
receipt
direct
,
and
expreffe
enough
,
for
your
present
exigencies
,
for
that
is
but
as
it
were
a
good
ayre
of
meditation
,
that
may
be
sufficient
for
such
as
are
but
in
light
ordinary
indispositions
of
fortune
,
but
your
distempers
require
some
more
forceable
application
of
comfort
,
by
taking
into
your
minds
,
the
strongest
obligations
to
patience
,
and
longanimity
.
I
will
therefore
passe
on
,
CHAP.
II.
of
the
Covenant
of
suffering
as
Christians
,
the
sonnes
of
Christ
.
WHat
we
have
said
of
our
first
obligation
,
may
well
extenuate
all
we
are
bound
to
suffer
by
the
second
.
For
when
we
behold
the
infelicity
of
our
condition
,
as
we
are
men
,
we
may
well
wonder
more
,
that
we
were
preferred
to
be
Christians
,
then
that
we
are
continued
to
be
sufferers
.
For
sure
,
if
God
had
consulted
with
Adam
,
after
he
saw
his
owne
nakednesse
,
When
we
consider
then
,
how
God
chose
this
way
of
commiferating
our
nature
,
not
to
purge
it
,
by
his
power
,
but
even
by
the
very
infirmity
thereof
,
by
taking
the
passiblenesse
of
it
upon
him
,
we
cannot
deny
,
the
suffering
part
to
be
the
most
beneficiall
property
of
it
,
since
God
made
use
of
that
only
for
the
restauration
of
it
;
wherefore
,
the
feeling
that
portion
of
humane
nature
upon
us
,
which
is
the
most
ennobled
by
Gods
election
,
and
preference
,
cannot
rightly
be
accounted
a
prejudiced
condition
;
whereupon
we
may
conclude
,
that
the
blessing
of
being
Christians
,
may
easily
reconcile
us
to
the
obligation
of
being
sufferers
;
for
what
can
be
the
reason
why
Christ
,
when
by
his
paines
he
tooke
away
the
sting
of
sinne
,
would
not
also
take
off
the
points
of
sufferings
in
this
life
,
which
are
but
thorns
of
that
plant
,
but
because
his
passions
had
infused
such
a
quality
into
our
pains
,
as
might
produce
this
strange
effect
in
our
nature
,
to
make
our
root
the
lesse
capable
of
bearing
fruit
,
by
the
excrescence
,
and
growth
of
these
springs
out
of
it
.
For
temporall
affliction
springeth
cut
of
sinne
,
as
out
of
the
root
thereof
,
and
nothing
drieth
up
,
and
infecundateth
so
much
the
radicall
,
fructifying
vigor
of
this
roote
,
as
the
springing
up
of
temporall
miseries
and
distresses
;
so
as
the
fruit
of
sinne
which
is
death
,
is
killed
the
soonest
by
the
fertility
of
sufferings
in
this
life
.
Since
Christ
hath
then
by
the
vertue
of
his
Crown
of
thornes
imparted
this
faculty
to
the
asperities
of
our
life
,
of
taking
off
the
growth
,
as
his
did
the
guilt
of
sinne
,
we
need
not
wonder
,
why
he
hath
left
all
these
temporall
bitternesses
upon
our
nature
,
which
he
himselfe
took
,
expresly
to
taste
of
in
our
nature
;
so
as
we
may
be
said
to
become
the
more
Christians
,
the
more
we
are
called
to
be
Patients
.
Which
Position
we
shall
find
the
more
cleerly
demonstrated
to
us
,
the
farther
we
advance
into
the
Principles
of
Christianity
.
S.
Paul
,
when
he
wrote
to
the
Romans
,
in
those
times
,
when
in
a
parallel
of
your
cases
,
the
Christians
were
partly
immured
up
in
prisons
,
and
partly
expelled
to
the
adjoyning
fields
,
thought
(
it
seemeth
)
to
sweeten
their
condition
to
them
,
by
representing
,
that
Mortification
and
Sufferance
was
their
calling
and
profession
.
For
he
asketh
them
,
as
of
a
notorious
thing
,
Whether
they
knew
not
this
to
be
the
Constitution
of
Christianity
,
saying
,
Superabundo
gaudio
in
omni
tribulatione
.
But
let
us
look
upon
his
Master
,
Christ
Jesus
,
in
his
owne
time
of
tribulation
,
and
we
may
represent
him
to
our selves
,
in
the
first
instant
of
his
conception
,
accepting
this
order
from
his
Father
,
which
he
gave
to
his
follower
S.
Paul
,
of
Ostendam
illi
quanta
oporteat
eum
pro
nomine
meopati
,
In
which
Commission
he
laboured
three
and
thirty
yeeres
,
wherein
,
all
we
are
acquainted
with
of
his
life
,
is
either
laborious
,
or
incommodious
,
or
in
extremity
dolorous
and
painfull
.
It
seemes
the
holy
Ghost
did
not
think
any
thing
worthy
to
stand
upon
record
for
CHRIST
,
that
was
not
eminently
suffering
,
and
therefore
passed
over
in
silence
those
parts
of
his
life
,
which
we
may
suppose
to
have
been
the
least
distressefull
.
If
we
look
upon
his
way
,
that
is
drawn
out
to
us
from
his
Cradle
to
his
Crosse
,
we
shall
finde
,
that
temporall
honour
and
ease
were
so
inconsistent
with
Gods
designe
upon
him
,
as
he
never
had
any
proffers
of
them
,
that
did
not
speedily
procure
him
some
sharper
vexation
.
The
Star
that
proclaimed
him
King
at
his
birth
,
presently
proved
his
proscription
to
death
;
and
that
the
law
of
suffering
might
seem
enacted
in
his
first
step
into
the
world
,
it
was
put
in
execution
upon
innocent
babes
,
whose
blood
,
as
S.
Augustine
saith
,
made
the
first
tincture
of
Christian
martyrdome
,
so
that
the
cryes
of
the
mothers
and
the
infants
followed
close
the
voyces
of
the
Angells
that
glorified
him
.
When
the
people
thought
of
making
him
King
,
it
put
him
presently
to
flye
alone
into
the
mountaines
.
When
the
evill
spirits
proclaimed
him
the
Son
of
God
,
the
Pharisees
doubled
their
spies
upon
him
to
traduce
him
,
and
sharpned
their
wits
to
ensnare
him
,
by
captious
questions
.
His
entring
into
Jerusalem
with
the
acclamations
of
Hosanna
,
hastned
the
persecutions
of
his
enemies
,
and
within
few
dayes
the
voyces
of
the
same
Jerusalem
,
strained
higher
in
the
Pharisees
aire
of
Crucifige
:
whereby
we
may
conclude
,
that
hee
had
so
entirely
assigned
himselfe
to
sufferances
,
and
passions
in
this
life
,
as
he
did
not
thinke
it
a
sufficient
discharge
,
to
accept
the
injuries
of
his
maligners
,
without
converting
all
the
dutifull
offices
of
his
adherents
into
seed
of
affliction
.
This
was
the
uneven
and
painfull
way
wherein
Christ
chose
to
passe
through
this
life
,
who
is
the
way
,
the
truth
,
and
the
life
of
Christians
;
and
since
one
drop
of
his
blood
,
had
been
a
price
sufficient
for
our
redemption
,
shall
not
the
effusion
of
it
all
,
and
the
immensity
of
his
griefs
and
labours
be
sufficient
for
our
example
?
It
being
especially
notified
unto
us
by
the
Apostle
,
wherein
this
print
of
sorrow
seemeth
unto
me
one
of
the
most
admirable
markes
of
it
,
that
he
suffered
not
so
much
by
his
passion
as
by
his
compassion
.
He
felt
the
torments
of
the
Martyrs
,
the
miseries
of
the
Confessors
,
and
the
distresses
and
desolations
of
his
Church
,
which
he
foresaw
in
all
ages
,
more
then
the
persons
themselves
who
are
under
them
can
doe
.
Vere
labores
,
&
dolores
nostros
ipse
tulit
,
This
deserves
well
our
contemplation
,
that
the
fulnesse
of
the
Divinity
did
inhabit
in
Christ
,
and
the
cleere
vision
of
God
did
alwayes
illuminate
him
,
notwithstanding
this
,
it
was
so
miraculously
disposed
by
God
,
that
the
affluence
of
joy
springing
from
the
Deity
,
should
not
overflow
his
body
,
and
possesse
the
inferiour
portions
of
his
soule
,
that
there
might
be
left
room
for
paine
and
anguish
;
the
which
was
manifest
in
his
Passion
,
insomuch
as
stupendious
miracles
were
requisite
for
an
admittance
of
so
much
sorrow
into
his
most
sacred
minde
;
if
God
were
pleased
thus
to
multiply
miracles
,
that
affliction
might
have
accesse
to
his
beloved
Sonne
,
in
whom
he
was
so
well
pleased
,
shall
we
,
with
whom
he
hath
so
much
cause
to
be
displeased
,
wonder
at
any
calamity
,
or
tribulation
whereby
he
is
pleased
to
correct
us
,
especially
when
it
is
a
marke
of
our
filiation
,
and
fraternity
with
Christ
?
We
who
cannot
be
exempt
from
sufferings
without
a
miracle
,
as
we
are
sons
of
Adam
,
shall
we
be
astonished
at
any
imposition
,
under
this
notion
of
Brothers
,
nay
even
members
of
Christ
?
In
which
respect
S.
Bernard
saith
excellently
,
That
delicate
and
tender
members
are
not
decent
and
becomming
a
head
stuck
full
of
thorns
.
Therefore
the
pressures
and
pungencies
of
this
life
,
make
the
symmetry
and
proportion
of
the
body
of
Christianity
to
the
Head
,
Christ
Jesus
;
who
since
he
did
not
so
much
as
speak
one
idle
word
,
all
his
praises
and
beatifications
of
the
poore
and
the
afflicted
must
needs
verifie
the
good
of
adversity
.
A
greater
then
Elisha
is
here
,
who
hath
mended
these
waters
by
but
tasting
of
them
,
and
hath
left
neither
death
nor
barrennesse
in
them
,
for
they
are
become
rather
waters
springing
up
to
life
everlasting
.
And
we
may
observe
,
that
in
conformity
to
Gods
method
with
his
Sonne
,
Christ
continued
the
same
style
to
his
Mother
,
for
she
,
whom
all
generations
were
to
call
Blessed
,
was
not
allowed
any
of
what
this
world
calls
Blessings
,
for
She
,
who
had
borne
the
Redeemer
of
the
whole
world
,
was
not
able
to
go
to
the
highest
rate
of
the
Temple
,
for
his
Redemption
,
her
poor
estate
did
not
reach
to
pay
so
much
as
a
Lambe
for
the
Sonne
of
God
,
and
the
Lambe
who
was
to
take
away
the
sinnes
of
the
world
,
had
not
so
much
as
a
Lambe
for
his
ransome
.
The
lowest
price
that
was
set
for
any
of
the
Children
of
Israel
,
was
the
rate
her
low
condition
was
taxed
at
.
None
was
set
at
lesse
then
a
paire
of
pigeons
or
a
paire
of
turtles
,
and
the
Mother
of
God
was
in
this
inferiour
forme
of
the
daughters
of
men
.
This
may
serve
to
sweeten
the
bitterest
waters
of
poverty
.
When
we
ponder
this
,
that
Christ
would
not
allow
his
Mother
to
taste
of
any
other
spring
;
and
though
he
would
not
let
her
taste
of
the
sowrenes
of
the
forbidden
fruit
,
yet
he
fed
her
more
then
any
other
,
with
these
bitter
leaves
which
grew
out
of
the
same
root
,
that
is
,
though
he
was
pleased
to
exempt
her
from
sinne
,
yet
he
would
not
dispense
with
her
in
sufferings
,
which
we
know
are
but
the
productions
of
sinne
;
and
so
,
she
whom
we
may
suppose
to
have
been
excepted
out
of
the
rule
of
sinners
,
was
exalted
above
any
in
the
state
of
sufferers
.
And
this
seems
to
be
very
consonant
,
that
as
she
was
Mother
to
the
Man
of
sorrow
,
and
of
no
sinne
,
so
she
should
be
a
bearer
of
all
griefs
,
without
any
guiltinesse
.
But
howsoever
this
point
is
accorded
by
all
parties
,
Nature
it selfe
evidenceth
the
miseries
which
mothers
are
lyable
to
from
children
,
and
thus
she
had
here
her
sorrowes
and
her
sufferings
writ
to
her
in
the
common
Alphabet
of
nature
,
and
her
joyes
and
consolations
cyphered
out
onely
to
her
in
the
figures
and
characters
of
grace
,
which
are
so
hard
to
be
decyphered
,
though
it
may
be
she
had
the
key
of
them
.
But
howsoever
,
her
faith
was
to
be
exercised
by
a
tedious
,
and
very
sudden
tryall
in
affliction
.
She
quickly
found
the
sword
in
her
soule
,
for
we
may
easily
conceive
what
a
wound
her
sudden
flight
into
Egypt
was
,
how
many
feares
,
distresses
,
and
anxieties
pierced
her
tender
heart
in
that
laborious
flight
.
And
sure
the
sword
of
Herod
that
parted
so
many
mothers
and
children
,
pierced
her
soule
even
while
she
possessed
her
child
:
she
may
well
be
judged
to
have
out-suffered
any
of
them
in
their
own
losses
,
for
she
had
the
griefe
of
being
the
occasion
of
them
all
upon
her
heart
,
so
as
the
sword
that
was
drawn
directly
against
her
soule
,
though
the
stroke
did
not
light
upon
it
,
as
it
was
aymed
,
yet
it
may
be
thought
to
have
wounded
her
in
a
sharper
manner
,
then
it
did
any
it
fell
bloodily
upon
;
for
her
exquisite
charity
must
needs
feel
all
their
anguishes
and
passions
who
were
thus
afflicted
,
as
personating
her
.
Thus
we
see
,
how
she
began
her
possession
of
her
Son
,
with
the
sorrows
of
a
multitude
of
mothers
inflicted
on
her
.
And
if
we
look
upon
her
being
dispossessed
of
her
Son
,
there
we
shall
see
the
sword
piercing
her
soule
in
so
horrid
a
manner
,
as
the
paines
which
all
the
daughters
of
Jerusalem
ever
had
,
in
the
birth
or
death
of
their
children
,
were
but
shadows
of
her
torture
.
Whereupon
S.
Bernard
saith
,
Neither
tongue
can
expresse
,
nor
heart
conceive
the
dolours
wherewith
the
holy
bowels
of
this
Mother
were
excruciated
.
Now
Blessed
Virgin
you
pay
with
rigorous
interest
that
pain
which
Nature
was
not
allowed
to
exact
of
you
,
in
your
delivery
;
the
pangs
which
you
felt
not
in
the
birth
of
your
Son
,
are
infinitely
replicated
upon
you
at
his
death
.
When
we
consider
the
Mother
of
Christ
,
standing
by
the
Crosse
,
and
seeing
her
Son
under
those
nails
,
thorns
,
and
scourges
,
and
all
the
other
tortures
,
the
picture
whereof
is
enough
to
wound
any
Christian
heart
,
with
what
hand
can
we
hope
to
touch
this
dolefull
figure
of
the
Blessed
Virgin
,
to
give
it
a
lively
resemblance
?
I
will
therefore
leave
it
veyled
,
with
this
reason
upon
it
,
Par
nulla
figura
dolori
;
the
not
being
pourtraictable
,
being
the
neerest
similitude
can
be
made
of
this
figure
of
disconsolation
.
That
which
reporteth
most
to
our
purpose
,
is
,
that
by
the
not
being
able
to
comprehend
the
immensity
of
the
sufferings
,
of
the
Mother
of
God
,
we
may
be
the
lesse
apt
to
apprehend
any
extremity
in
our
owne
;
when
she
,
who
had
at
least
no
actuall
sin
to
expiate
,
had
so
much
sorrow
to
exercise
her
vertue
,
how
shall
we
(
who
have
so
much
sin
to
satisfie
for
)
wonder
at
any
sufferings
,
whereof
we
have
so
much
need
to
sanctifie
us
?
There
is
then
no
reason
,
why
we
should
feare
to
be
mistaken
,
in
taking
crosses
for
commodities
,
indignities
for
honours
,
poverty
for
treasure
,
since
the
eternall
Wisdome
,
and
divine
understanding
hath
councelled
this
acceptation
of
them
,
not
onely
by
his
advise
,
but
by
his
Mothers
president
,
and
his
owne
personall
investure
of
them
.
He
who
is
both
the
supreme
goodnesse
,
and
the
supreme
power
,
chose
by
those
low
humbled
means
to
redeem
us
,
and
by
the
same
we
must
perfect
our
salvation
,
the
work
must
be
finished
by
the
same
instruments
by
which
it
was
begun
.
Christ
told
his
Disciples
,
there
were
many
mansions
in
his
Fathers
house
,
but
never
gave
them
notice
of
any
other
way
to
any
of
them
,
but
this
of
the
crosses
and
miseries
of
this
world
:
And
surely
as
he
said
of
the
mansions
,
so
may
we
say
of
the
marches
to
them
,
if
there
had
been
another
passage
,
he
would
have
told
it
them
.
This
narrow
way
,
and
strait
gate
,
is
all
the
direction
we
find
,
either
by
his
life
,
his
doctrine
,
or
his
death
.
Herod
,
Cesar
,
Caiphas
,
and
Pilate
by
undergoing
their
burthens
,
and
their
judgements
.
He
submitted
himselfe
to
vile
,
and
infamous
servants
,
as
to
Malchus
,
and
to
his
torturers
,
deriders
,
and
others
.
He
yeelded
himselfe
even
to
inanimate
creatures
,
suffering
heat
and
cold
to
strike
upon
him
,
and
by
iron
,
wood
,
thorns
,
and
reeds
,
he
indured
to
be
violated
,
and
offended
;
nay
he
subjected
himselfe
to
his
greatest
enemy
the
Divell
himselfe
,
when
he
suffered
him
to
carry
him
up
to
the
pinnacle
of
the
Temple
;
so
there
is
no
creature
from
the
sublimest
to
the
meanest
,
from
the
best
to
the
worst
,
to
whom
Christ
did
not
humiliate
himselfe
.
And
thus
you
see
,
this
arche
of
humiliation
set
as
it
were
on
another
bow
,
in
the
clouds
of
his
humanity
for
a
signe
of
this
Covenant
of
sufferances
,
wherein
I
have
suggested
to
you
your
ingagement
;
and
this
bow
of
his
Covenant
,
is
so
extended
as
it
makes
a
perfect
circle
,
it
reacheth
from
the
sphere
of
angelicall
,
to
that
of
inanimate
substances
,
to
both
which
we
see
,
Christ
did
submit
himselfe
,
and
so
his
subjection
toucheth
the
highest
,
and
the
lowest
point
of
his
owne
creatures
.
Which
consideration
of
his
ineffable
humility
must
needs
assure
us
,
of
that
admirable
effect
it
hath
produced
,
of
converting
crosses
into
the
nourishment
of
his
body
left
upon
earth
,
and
so
to
bring
that
,
which
separated
his
soule
,
and
his
body
,
now
to
be
the
meanes
of
reuniting
the
body
to
the
head
.
For
the
Crosse
is
left
in
his
Church
,
to
conjoyne
and
consociate
the
members
unto
their
suffering
head
Christ
Jesus
;
and
we
may
well
adde
,
that
this
Divine
signe
of
the
Crosse
set
in
the
Heaven
of
his
Person
so
conspicuously
,
remains
as
a
sensible
marke
of
his
promise
to
the
Church
,
of
never
being
drown'd
in
any
inundation
of
crosses
falling
on
her
.
Looking
up
therefore
to
the
heavenly
object
of
Christs
sufferings
,
we
may
be
comforted
,
by
our
similitude
,
and
we
may
rejoyce
at
our
security
,
which
this
Covenant
recapitulateth
to
us
,
as
often
as
we
contemplate
it
,
insomuch
as
there
is
none
of
you
,
who
groan
under
any
pressure
,
or
tremble
under
any
oppression
,
looking
up
upon
the
anthor
,
and
finisher
of
our
faith
Christ
Jesus
,
may
not
see
him
bearing
the
same
crosse
with
joy
,
despising
the
confusion
of
it
.
Whether
you
sweat
under
your
burdens
,
or
whether
you
bleed
under
the
edge
of
these
times
,
you
shall
find
your
persecution
both
civill
and
sanguinary
patternd
to
you
in
the
person
even
of
God
and
Man
,
Christ
Jesus
,
who
hath
not
left
so
much
as
your
feares
,
and
terrors
out
of
the
exemplar
of
his
passions
;
Christs
passions
,
that
circumstance
ought
to
prove
to
you
,
a
sufficient
consolation
,
in
that
you
had
some
suffering
to
offer
to
Christ
of
your
owne
,
besides
the
copye
,
and
pourtraicture
of
his
.
But
alas
,
all
that
we
can
imagin
in
our
own
paines
,
wherein
there
is
imitation
of
his
,
is
that
which
we
may
better
blush
at
,
then
boast
of
,
for
it
is
only
the
guilt
of
deserving
more
then
we
can
endure
in
this
life
;
this
is
simply
ours
in
our
afflictions
,
wherein
we
find
no
resemblance
in
the
figure
of
Christs
sufferings
,
which
part
of
our
cases
,
may
make
us
offer
up
to
Christ
a
thankfull
alacrity
in
all
temporall
penalties
inflicted
on
us
,
for
having
taken
off
from
us
,
the
burthen
we
could
not
remove
by
any
sufferings
,
and
having
left
us
only
such
pressures
,
as
may
aleviate
the
weight
of
that
intolerable
gravation
,
which
is
the
guilt
of
sinne
:
for
our
crosses
in
this
life
by
the
vertue
of
the
Crosse
of
Christ
(
whereof
our
heaviest
are
but
chippes
,
or
shavings
)
doe
not
only
keepe
our
sinnes
lower
,
but
also
weigh
against
the
temporall
penalty
of
those
,
which
are
in
the
scale
.
It
may
admit
a
question
,
whether
it
be
a
more
precious
Christian
exercise
,
to
doe
good
,
or
to
endure
evills
;
That
state
is
certainly
the
best
in
which
both
are
conjoyned
,
when
suffering
many
grievances
,
we
act
as
many
good
as
we
are
able
;
yet
God
hath
provided
matter
of
meriting
in
both
conditions
severally
:
let
them
then
who
have
nothing
left
to
give
to
God
,
by
way
of
actions
,
rejoyce
in
the
faculty
of
sorrowes
,
which
furnish
them
meritorious
offerings
in
all
their
necessities
.
When
King
David
extols
the
dignity
of
man
,
he
raiseth
it
upon
this
ground
,
that
God
had
made
him
but
a
little
lower
then
Angells
.
It
is
no
wonder
that
God
,
having
given
his
owne
Sonne
to
human
nature
,
should
have
given
all
these
other
prerogatives
with
him
.
Out
of
this
state
of
our
mortality
,
the
Saints
shall
rise
as
high
,
as
they
should
have
done
from
the
state
of
innocence
&
immortality
,
which
shews
,
that
they
are
equally
sanctified
in
the
brevity
&
shortnesse
of
their
life
now
,
to
what
they
should
have
attained
in
many
ages
,
if
they
had
remained
immortall
.
The
multitude
of
sorrowes
and
crosses
,
by
the
grace
of
Christ
,
countervaileth
and
compensateth
the
numerousnesse
of
the
yeeres
of
our
service
.
Our
Redeemer
hath
left
this
compendious
way
of
meriting
,
by
the
necessities
&
molestations
of
our
flesh
,
the
which
he
would
not
expunge
in
it
,
that
he
might
present
his
Father
the
children
of
his
most
precious
passions
,
as
much
purified
in
a
little
time
,
as
they
should
have
been
in
the
efflux
of
many
ages
.
He
who
raised
above
the
highest
heaven
,
the
heavinesse
of
our
earth
upon
this
Engine
of
the
Crosse
,
hath
left
it
us
,
to
winde
up
the
easilyer
our
terrestrial
qualities
upon
the
same
machine
.
This
was
the
means
which
S.
Paul
made
use
of
,
in
all
his
elevations
up
to
the
third
heaven
:
Christo
confixus
sum
cruci
,
Libenter
gloriabor
in
infirmitatibus
meis
,
because
he
found
power
was
perfected
in
infirmity
.
Whereby
we
are
convinced
,
that
those
who
are
called
to
Christianity
,
are
assigned
to
all
sorts
of
crucifying
.
All
the
iniquity
of
a
Christian
consisteth
either
in
doing
what
Christ
did
not
,
or
in
refusing
to
doe
what
he
did
,
and
none
can
excuse
themselves
,
by
an
incapacity
of
imitating
Christ
in
that
,
wherein
he
hath
been
pleased
to
state
Christian
profession
;
for
every
one
may
be
poore
,
and
patient
,
and
mortified
,
but
every
one
is
not
qualified
to
attain
to
riches
,
honour
,
or
learning
.
This
is
the
wisdome
and
love
of
God
,
to
have
those
things
made
the
best
contributions
to
our
eternall
felicity
,
which
may
not
onely
be
reached
by
every
one
,
but
can
even
scarce
be
missed
by
any
,
which
are
the
afflictions
and
adversities
of
this
life
;
wherefore
those
,
who
it
may
be
would
not
have
had
the
zeal
to
affect
a
similitude
to
Christ
,
in
these
hard
touches
of
Gods
hand
,
must
not
be
so
ungratefull
,
as
to
repugne
to
this
operation
of
God
upon
them
,
or
be
ashamed
and
confused
to
see
this
figure
of
deformity
,
in
the
worlds
eye
,
impresed
upon
them
,
in
poverty
,
infamy
,
destitutions
of
friends
,
reproaches
of
enemies
,
and
all
other
assimilations
to
Christ
,
but
rather
acknowledge
a
mercy
of
God
,
who
having
called
them
to
these
tryals
as
Christians
,
whereunto
they
have
answered
but
ill
in
other
times
,
that
now
he
vouchsafeth
himselfe
to
place
them
in
the
society
of
the
passions
of
Christ
,
remembring
what
the
great
Doctor
in
this
worlds
miseries
,
and
the
others
felicities
,
remonstrates
to
us
,
That
in
the
same
measure
you
are
partakers
of
the
passions
,
With
good
reason
then
I
may
urge
this
to
you
in
S.
Peters
name
,
Christo
igitur
passo
in
carne
,
&
vos
eadem
cogitatione
armemini
.
Which
must
not
be
onely
to
suffer
all
patiently
from
your
enemies
,
but
even
to
be
disposed
to
suffer
for
your
enemies
,
if
Gods
glory
should
propose
it
to
you
.
O!
shall
not
this
lover
of
you
,
and
benefactor
of
his
enemies
,
be
able
to
heap
coales
upon
your
hearts
,
to
inflame
them
with
a
desire
of
this
imitation
?
Put
then
,
I
beseech
you
,
the
sad
heart
of
Jesus
,
as
a
signet
upon
your
hearts
,
that
he
may
find
you
according
to
his
heart
.
You
need
not
be
disheartned
to
finde
your
persons
and
estates
become
according
to
the
hearts
of
your
enemies
,
since
you
know
,
Tradidit
eos
in
desideria
cordis
eorum
,
Dimitte
illis
,
and
sought
thus
to
cover
their
nakednesse
,
who
had
so
profanely
exposed
and
violated
his
;
and
sure
,
Nesciunt
quae
faciunt
,
is
a
proper
plea
for
your
charity
,
to
make
now
in
defence
of
your
afflictors
;
it
is
writ
upon
the
face
of
most
of
their
actions
,
and
we
may
well
use
the
Prophets
Quis
scit
si
convertatur
,
Who
knoweth
whether
Gods
mercy
doth
not
designe
another
work
,
then
that
which
they
think
they
set
their
hands
to
?
and
so
they
may
be
doing
,
they
know
not
what
,
in
the
best
sense
we
can
understand
it
:
God
who
is
just
and
mercifull
in
his
disposure
of
humane
actions
,
accordeth
some
things
as
he
is
gracious
,
and
permitteth
some
as
he
is
angry
;
and
the
things
he
doth
but
permit
,
he
tolerateth
them
so
,
as
he
turneth
them
to
the
use
of
his
counsell
and
purposes
.
Whereby
it
is
effected
,
in
a
wonderfull
manner
,
that
what
is
acted
without
Gods
will
,
is
not
done
against
it
;
for
while
ill
deeds
are
converted
to
good
uses
,
even
those
things
beare
armes
for
his
designe
,
that
militate
and
repugne
against
it
;
and
we
may
well
say
,
not
by
way
of
Prediction
,
but
of
Prayer
,
Who
knoweth
whether
the
Spirit
of
God
may
not
be
pleased
to
move
upon
the
face
of
those
waters
which
now
cover
our
land
,
and
out
of
this
abysse
and
Chaos
,
extract
light
and
clarity
.
But
as
Saint
Peter
said
,
to
consolate
and
confirme
the
Christians
in
their
persecutions
,
you
have
a
sure
word
of
Prophesie
to
rest
upon
,
Out
of
the
eater
shall
come
forth
meat
,
and
out
of
the
strong
shall
issue
sweetnesse
.
The
Lyon
of
the
Tribe
of
Judah
hath
infused
honey
into
the
teeth
of
all
these
Lyons
he
le
ts
loose
upon
his
Church
,
and
a
resigned
patient
shall
taste
more
the
honey
,
then
he
shall
feele
the
teeth
of
the
beast
that
quartereth
him
.
They
therefore
who
will
finde
the
suavity
of
persecution
,
must
suck
it
out
of
Christs
Passion
,
where
it
lyes
ready
made
,
and
not
amuse
themselves
to
work
it
out
of
the
order
of
Gods
providence
,
wherein
it
rests
implicated
in
the
folds
of
many
mysteries
,
and
our
curiosity
in
seeking
it
,
will
return
us
rather
Sauls
anxiety
upon
his
enquiry
of
Samuels
ghost
,
then
Sampsons
sweetnesse
in
the
Lyons
jawes
,
which
he
found
when
he
looked
not
for
it
.
And
out
of
S.
Pauls
mouth
,
who
was
once
a
raging
Lyon
,
till
he
was
killed
by
him
,
of
whom
Sampson
was
a
figure
,
we
may
take
this
hony
to
dulcifie
all
those
bitternesses
of
our
lives
,
HAving
thus
seene
and
considered
Gods
hand
and
manner
in
the
figure
of
his
dearly
beloved
Son
upon
the
Crosse
,
by
which
he
conveyed
him
to
his
Coronation
,
let
us
now
consider
also
Christs
method
in
ordering
his
Church
,
after
he
professeth
that
all
power
is
given
him
both
in
heaven
&
earth
,
so
as
the
sufferings
of
the
Body
,
to
such
an
Head
,
must
needs
be
by
order
,
not
infirmity
.
For
after
he
had
suffered
sufficiently
for
more
worlds
then
he
shed
drops
of
blood
,
and
for
as
many
ages
as
worlds
,
he
might
well
have
allowed
the
members
of
his
body
all
joy
and
felicity
for
the
rest
of
those
few
Ages
this
world
was
to
subsist
.
But
he
who
was
Wisdome
it self
,
chose
another
method
,
as
he
told
his
dearest
friends
,
Ego
dispone
vobis
,
sicut
disposuit
mihi
Pater
meus
regnum
.
He
copyed
his
Fathers
hand
upon
himselfe
,
in
his
drawing
and
figuring
his
Church
upon
earth
,
holy
Ghost
came
upon
the
blood
of
the
Martyrs
,
forming
and
animating
the
Primitive
Church
.
For
in
those
times
we
find
the
vertue
of
the
Spirit
working
most
upon
blood
,
to
forme
and
procreate
the
body
of
the
Church
.
And
thus
by
the
admirable
vertue
of
Christs
Passion
,
it
seemed
not
an
effusion
,
but
rather
a
transfusion
of
all
the
blood
was
drawne
,
conveying
it
into
other
veynes
,
and
the
same
spirits
seemed
to
be
carryed
in
it
,
into
other
bodies
,
which
successively
making
the
same
use
of
it
,
might
make
one
think
,
it
had
been
the
very
same
blood
infused
into
other
veyns
,
which
like
channels
rather
then
owners
of
it
poured
it
out
againe
so
freely
;
and
in
this
way
of
generation
,
the
Saints
and
Martyrs
procreated
the
descent
of
the
family
of
Christ
,
for
above
three
hundred
yeeres
.
The
Apostles
seemed
to
poure
out
their
blood
into
the
veynes
of
their
Disciples
and
Successors
,
and
they
in
like
manner
to
transfuse
theirs
into
those
discended
from
them
,
and
by
this
successive
transmission
,
the
Progeny
of
the
Church
was
deduced
through
the
Primitive
Persecutions
.
This
was
the
operation
of
that
one
heart
,
the
Apostle
saith
was
then
in
the
multitude
of
the
Beleevers
.
And
indeed
,
the
records
of
those
times
may
well
make
one
reflect
on
the
doctrine
of
Pythagor
as
,
in
his
transmigration
of
soules
;
for
in
those
times
the
spirit
of
acting
and
suffering
which
was
transmitted
from
one
to
another
,
seemed
so
much
the
same
,
as
one
might
fay
there
was
a
transmigration
of
the
soules
of
the
first
Martyrs
into
the
surviving
issue
of
their
spirit
.
Herod
is
said
to
have
suspected
,
that
the
soule
of
S.
John
Baptist
had
passed
into
Christ
,
when
he
said
,
Romane
Church
did
spring
;
the
plants
whereof
,
even
all
acknowledge
their
Churches
to
be
,
who
have
now
severed
themselves
from
that
radicall
communion
,
and
forgetting
the
benefits
of
those
Josephs
,
who
sed
them
in
the
famine
of
their
Faganisme
,
are
now
laying
burthens
on
their
children
.
In
this
manner
,
the
Primitive
Church
was
nourished
in
her
cradle
;
instead
of
having
milk
given
her
to
make
blood
of
,
she
sucked
blood
,
and
made
milke
of
it
,
by
the
which
she
hath
nursed
the
succeeding
times
;
for
in
all
the
Churches
following
persecutions
the
faithfull
have
been
sustained
and
refreshed
by
that
milk
,
which
the
blood
of
those
times
did
make
for
them
,
for
their
examples
descending
with
their
doctrines
,
hath
confirmed
and
strengthned
as
well
as
alimented
all
their
future
progenie
.
It
is
an
admirable
evincement
of
the
truth
of
Christian
Religion
,
to
remark
,
that
as
it
was
founded
upon
a
supernaturall
conjunction
of
a
body
that
might
suffer
,
to
a
person
that
was
impassible
;
so
it
was
propagated
by
the
destruction
of
those
bodies
,
which
were
the
organs
of
tradition
of
it
to
posterity
,
for
the
wounds
of
the
Apostles
and
the
Martyrs
seemed
but
so
many
more
mouthes
,
opened
to
speak
out
louder
the
mysteries
of
the
Gospel
,
and
to
prove
those
verities
by
daring
to
dye
for
them
,
which
were
not
to
be
demonstrated
by
the
cloquence
of
any
living
men
or
Angels
;
and
thus
the
tongues
of
the
Martyrs
spoke
more
plainly
the
mysteries
of
their
faith
,
when
they
were
torne
out
of
their
mouthes
by
their
tortures
,
then
while
they
were
tutoring
their
Disciples
.
Whereupon
Tertullian
saith
to
the
Persecutors
,
Exquisitior
quaeque
iniquitas
vestra
,
illecebra
magis
est
sectae
;
the
more
exquisite
their
iniquity
grew
,
the
more
efficacious
allurement
it
proved
to
Christian
Religion
.
For
,
as
he
explains
it
,
every
one
being
struck
with
wonder
at
the
vertue
and
patience
of
the
sufferers
,
began
to
think
that
worthy
the
enquiring
into
,
which
men
thought
so
much
better
worth
then
their
lives
;
and
these
reflections
converted
more
then
the
best
verball
expressions
,
to
such
auditors
,
as
thought
life
not
to
be
equivalenced
by
any
compensation
.
Wherefore
Saint
Cyprian
,
who
was
one
of
the
brightest
mirrors
of
these
reflections
,
saith
,
The
Heathen
were
wont
to
conclude
,
that
it
deserved
to
be
studyed
,
and
fully
penetrated
,
that
perswasion
which
could
induce
a
man
to
suffer
so
much
,
and
to
dye
so
willingly
.
And
this
Lecture
of
the
bodies
of
the
Martyrs
,
convinced
more
then
the
books
of
the
Fathers
;
it
wrought
more
upon
flesh
and
blood
,
to
see
as
it
were
the
whole
body
set
to
their
faith
,
then
the
single
hand
;
as
we
saw
in
Malta
,
the
Vipers
teeth
moved
them
more
then
S.
Pauls
tongue
;
and
in
like
manner
,
this
wrought
those
present
effects
frequently
upon
multitudes
,
the
considering
the
mindes
of
Christians
,
shaking
off
the
stings
of
tortures
,
which
hung
upon
their
bodies
,
the
peace
of
their
soules
remaining
inviolated
,
and
unoffended
by
them
.
And
those
admirable
effects
of
such
causes
as
were
naturally
opposite
to
them
,
were
demonstrations
of
this
dictate
of
Saint
John
,
You
are
of
God
,
whereof
he
was
one
of
the
most
egregious
marks
,
being
preserved
for
a
spectator
,
after
he
had
been
himselfe
a
patient
in
the
scene
of
Martyrdome
:
for
being
condemned
to
suffer
at
Rome
in
a
caldron
of
scalding
oyle
,
he
came
out
of
it
more
refreshed
then
the
Emperor
out
of
his
baths
of
precious
oyntments
;
he
rested
in
it
,
with
little
lesse
case
then
he
had
done
in
the
bosome
of
his
Master
.
For
Martyrdome
may
well
be
termed
the
bosome
of
Christ
,
as
it
is
the
neerest
part
of
his
body
,
joyning
to
the
suffering
head
upon
the
Crosse
,
and
as
it
is
the
neerest
accesse
towards
a
conjunction
with
the
glorified
head
in
heaven
.
And
thus
the
Martyrs
did
daily
verifie
this
position
,
That
he
that
was
in
them
,
was
greater
then
the
world
;
for
they
who
had
subdued
the
world
,
could
not
suppresse
Christianity
.
Christ
chose
to
triumph
over
the
tyrannie
&
power
of
the
Emperors
of
the
world
,
before
he
would
vouchsafe
to
be
served
by
them
,
to
evidence
this
for
his
glory
,
that
it
was
not
his
necessity
that
required
,
but
his
grace
that
admitted
Kings
to
be
nursing-fathers
,
&
Queens
to
be
nursing-mothers
to
his
mysticall
body
upon
earth
.
This
also
deserveth
our
animadversion
,
that
soone
after
the
Church
came
to
suck
at
those
brests
,
she
fell
into
fits
of
Convulsion
,
interiour
Heresies
,
which
endangered
,
her
more
then
all
the
exteriour
wounds
of
Persecution
she
had
received
.
Whereby
appeareth
,
that
the
milk
of
Princes
was
not
so
healthfull
for
her
,
as
the
blood
of
Martyrs
.
For
even
in
Constantine
the
Great
his
time
,
who
was
the
first
Princely
Foster-father
of
the
Church
,
Arianisme
began
to
breed
in
her
,
Easterne
Churches
,
insomuch
as
Christianity
seemed
more
endangered
by
this
canker
in
the
breast
of
an
Emperour
professing
to
nurse
it
,
then
it
had
been
by
all
those
raging
Lyons
that
sought
to
devoure
it
:
So
much
more
dangerous
was
it
,
to
part
Christs
Divinity
from
the
Church
,
then
to
have
the
whole
world
united
against
her
,
while
that
was
acknowledged
,
and
relyed
upon
for
the
support
.
This
perill
sprang
out
of
Prosperity
,
when
the
Emperours
of
the
East
,
seemed
to
think
their
Religion
supported
strongly
enough
without
the
Divinity
of
Christ
,
whereas
Rome
,
which
was
then
fallen
away
in
all
temporall
diminution
,
maintained
the
intire
profession
of
Christian
faith
,
against
all
the
gates
of
hell
,
which
the
Emperours
under
pretence
of
being
watchmen
upon
the
tower
,
had
opened
against
her
,
and
for
many
yeares
,
S.
Peters
barke
floated
as
it
were
in
an
Ocean
of
Arianisme
,
which
had
covered
the
Eastern
,
and
had
broke
in
upon
many
parts
of
the
Western
Empire
.
It
were
too
long
a
work
,
to
make
a
journall
of
the
voyage
of
S.
Peters
barke
through
all
those
ages
,
in
which
it
hath
beene
exposed
to
the
stormes
of
diverse
persecutions
,
and
the
sands
of
innumerable
heresies
it
hath
passed
over
with
safety
.
That
which
respecteth
most
my
purpose
,
is
to
clucidate
to
you
,
how
temporall
adversity
,
and
tribulation
have
alwaies
contributed
to
the
purity
of
the
Doctrine
and
manners
of
the
Catholike
Church
,
for
I
doe
not
meane
to
touch
any
Controversie
,
but
in
defence
of
those
,
you
may
unjustly
account
your
adversaries
,
which
are
the
crosses
and
afflictions
of
these
times
,
and
to
dispute
for
the
use
,
and
benefit
of
them
,
against
your
diffidence
,
and
irresolution
,
in
this
hower
of
your
examination
;
which
I
hope
,
by
the
grace
of
God
,
may
be
effected
in
some
degree
by
this
suggestion
to
you
,
of
those
Covenants
and
obligations
of
suffering
,
wherein
you
are
engaged
,
which
I
may
urge
to
you
in
the
termes
of
the
mirror
of
sufferers
S.
Paul
,
Me
thinks
this
should
lenify
,
and
disasperate
all
the
sense
of
our
afflictions
,
to
reflect
,
how
under
these
two
notions
of
the
Sonnes
of
Adam
,
and
the
Brothers
of
Christ
,
we
are
designed
to
sufferings
.
For
as
men
,
the
holy
spirit
telleth
us
,
Man
is
born
to
labor
,
and
the
bird
to
flight
,
insomuch
as
we
should
wonder
no
more
at
our
troubles
,
then
at
our
nature
.
Wherefore
S.
Gregory
upon
Jobs
scraping
his
soares
with
a
piece
of
a
broken
pot
,
saith
,
He
made
clean
one
dirt
with
another
;
for
the
holy
man
reflected
from
whence
that
was
taken
which
he
wore
,
and
with
a
fragment
of
one
piece
of
clay
he
scrapes
another
broken
vessell
,
so
as
considering
himselfe
in
that
fragment
of
clay
,
in
the
cleansing
and
extersion
of
his
sores
,
he
did
also
dresse
and
medicine
his
minde
.
And
this
is
a
ready
refreshment
,
which
we
have
alwaies
by
us
,
when
we
are
upon
our
dunghill
,
to
wipe
and
cleanse
the
corruption
of
our
sores
,
with
this
recogitation
of
the
vility
of
our
nature
,
which
is
as
naturally
liable
to
this
breaking
out
into
ulcers
of
miseries
and
tribulations
,
as
earthen
pots
are
to
be
broken
.
Therefore
we
may
learn
of
Job
to
take
off
the
putrefaction
,
and
ordure
from
our
sores
,
which
is
murmur
,
and
repining
,
with
this
recollection
,
that
we
suffer
it
in
order
to
our
nature
,
and
so
reluctancy
to
this
condition
,
may
,
in
this
respect
,
seeme
more
unnaturall
then
resignation
.
And
for
the
other
Covenant
as
Christians
,
what
can
be
more
positive
then
S.
Pauls
exhorting
distressed
Christians
not
to
be
moved
,
This
beleefe
of
a
Christian's
being
pressed
to
serve
under
the
Crosse
,
was
so
received
in
the
Primitive
times
,
as
S.
Ignatius
,
who
lived
in
the
age
of
the
Apostles
,
when
he
was
first
bound
,
professed
that
then
he
began
first
to
be
a
Christian
;
and
S.
Augustine
in
conformity
to
this
opinion
telleth
one
,
That
if
he
had
not
yet
beene
entred
by
any
tribulation
,
he
had
not
begun
to
be
a
Christian
;
and
Saint
Martin
was
so
imbued
with
this
Doctrine
,
as
when
the
Divell
appeared
to
him
in
a
glorious
forme
,
suggesting
to
him
that
it
was
an
apparition
of
Christ
,
To
be
crucified
againe
:
by
which
the
Apostle
understood
his
Masters
order
,
and
obeyed
it
cheer
fully
,
returning
back
to
the
Prison
,
and
soon
after
to
the
Crosse
,
which
was
annexed
to
his
Commission
of
Pasce
oves
meas
,
Sequere
me
.
So
as
Christs
bequeathements
to
his
dearest
friends
upon
earth
,
are
but
severall
crosses
in
the
procession
of
this
life
,
through
our
valley
of
teares
.
The
hatred
of
the
people
,
the
malice
of
the
Magistrates
,
imprisonments
,
and
flagellations
,
were
the
onely
Legacies
you
know
Christ
left
his
Disciples
,
and
in
this
he
made
them
his
heires
,
first
in
this
world
,
giving
them
all
he
dyed
possessed
of
,
so
as
the
more
you
share
in
this
his
temporall
estate
,
you
are
the
truer
heires
of
this
his
Testament
,
which
was
writ
in
his
martiall
hand
,
but
signed
and
sealed
by
his
eternall
:
for
the
Hand
of
his
Deity
is
set
to
all
the
Donations
of
Glory
,
which
he
made
in
his
Testament
,
to
the
performers
of
his
Will
,
by
a
cheerfull
acceptance
of
these
his
affignements
in
this
world
.
Whereupon
S.
Augustine
adviseth
us
,
not
to
consider
what
paine
we
have
under
the
rod
,
but
what
part
we
have
in
the
Will.
And
for
this
cause
,
the
Apostles
were
not
styled
by
Christ
,
And
we
may
note
,
that
of
the
eight
states
of
Beatitude
which
Christ
exhibiteth
in
the
Gospel
,
foure
of
them
consist
directly
in
suffering
,
and
that
those
also
that
are
somewhat
referred
to
action
,
(
which
are
the
being
mercifull
,
and
the
being
peace
makers
)
are
made
half
also
of
passive
matter
.
For
there
must
be
misery
and
troubles
,
for
the
subjects
of
mercy
and
pacification
.
And
for
that
of
spirituall
hunger
and
thirst
,
it
is
set
after
poverty
and
mournning
,
as
if
they
had
got
us
this
good
appetite
;
and
the
other
of
purity
of
heart
,
comes
in
as
it
were
after
the
soules
having
beene
strained
through
those
pressures
,
as
though
this
passing
of
it
,
were
requisite
to
bring
the
heart
to
this
cleannesse
,
and
depuration
;
and
when
we
consider
Christs
life
,
how
he
walked
himselfe
in
this
narrow
way
to
this
beatitude
,
we
cannot
reply
against
this
order
of
following
him
through
many
tribulations
into
his
Kingdome
,
for
if
Christ
suffered
so
much
that
he
might
justly
give
us
his
glory
,
what
ought
not
we
to
doe
and
suffer
that
we
may
receive
it
?
It
must
needs
be
then
a
great
folly
,
to
imagine
we
can
attain
this
glory
without
pains
,
when
even
God
laboured
and
suffered
so
much
that
he
might
dispose
of
it
.
For
Christ
himselfe
telleth
us
,
That
the
Father
hath
given
all
judgement
to
the
Sonne
,
and
produceth
this
as
the
reason
,
Because
he
is
the
Sonne
of
man
,
that
is
,
for
having
merited
it
by
the
labours
and
passions
of
this
humane
life
;
and
S.
Paul
explaineth
this
cleerly
,
where
he
saith
,
Ph
l.
27.
Christ
humbled
himselfe
made
obedient
to
death
,
even
the
death
of
the
crosse
,
for
the
which
thing
God
hath
exalted
him
.
So
that
here
Christs
power
is
referred
to
his
purchase
of
it
by
his
passions
.
Therefore
a
Christian
that
repineth
at
any
affliction
in
this
life
,
seemeth
to
forget
what
he
oweth
the
Crosse
for
his
redemption
from
misery
,
and
to
what
he
was
sealed
by
it
,
when
it
was
laid
upon
him
in
water
,
to
ingage
him
even
before
he
could
beare
it
in
a
heavyer
matter
,
and
to
oblige
him
to
serve
under
all
those
crosses
of
fire
or
water
this
life
should
passe
through
,
for
after
this
comes
a
stronger
baptisme
of
fire
in
the
tryals
of
a
Christian
.
Those
who
are
not
Christned
with
the
signe
of
the
Crosse
,
may
have
some
pretence
,
not
to
understand
the
use
or
obligations
of
it
;
but
you
,
on
whose
heads
it
hath
been
laid
in
Baptisme
,
and
pressed
(
as
it
were
)
into
them
by
Confirmation
,
can
have
no
colour
to
mis-conceive
the
use
of
Crosses
;
and
since
it
is
a
defence
against
evill
spirits
,
the
making
but
the
signe
,
or
figure
of
the
Crosse
,
with
our
hand
,
it
must
needs
be
of
greater
efficacie
against
both
the
world
and
the
devill
,
the
having
of
them
made
upon
us
by
the
hand
of
God
,
who
chastiseth
every
child
he
receives
,
and
so
crosseth
his
children
alwayes
either
to
expel
some
evill
spirit
,
or
to
mark
a
lodging
for
the
better
reception
of
his
holy
mission
into
it
.
I
will
close
up
this
proofe
of
your
second
covenant
as
Christians
,
with
this
advise
to
you
,
how
in
all
the
shipwracks
of
your
lives
or
fortunes
in
this
storme
,
you
may
save
your selves
by
a
right
use
of
the
Crosse
.
The
Fathers
doe
usually
call
the
Crosse
,
Tabulam
naufragii
,
that
plank
whereon
humane
nature
was
saved
,
when
all
her
goods
were
cast
away
,
and
you
must
take
the
manner
of
saving
your selves
by
your
crosses
,
from
that
conception
of
making
them
planks
to
beare
you
up
;
and
you
know
the
same
piece
of
wood
,
lying
upon
you
,
will
sink
you
,
which
would
carry
you
if
you
lay
upon
it
.
In
like
manner
,
if
the
weight
of
your
present
crosses
lye
upon
the
sensitive
part
of
your
soules
,
and
you
consider
them
meerly
as
sensible
oppressions
and
gravations
in
this
world
,
flesh
and
blood
will
be
dejected
,
and
sunk
by
them
;
when
that
feeleth
all
the
charge
upon
it
,
the
mind
may
easily
be
cast
downe
by
the
heavinesse
of
the
senses
;
but
if
you
lay
your
minds
upon
your
crosses
,
that
is
,
extend
your
thoughts
orderly
upon
the
meditation
of
the
Crosse
of
Christ
,
from
which
all
yours
derive
a
vertue
and
efficacie
to
work
upon
you
,
the
image
of
the
Sonne
of
God
,
laying
your
minds
in
this
posture
upon
your
crosses
,
they
will
beare
up
your
hearts
instead
of
sinking
them
;
and
thus
this
storme
shall
but
drowne
your
worldly
and
earthly
affections
,
and
your
crosses
in
this
posture
under
your
minds
,
shall
carry
and
land
you
in
the
land
of
the
living
.
Wherefore
I
beseech
you
to
cast
your
thoughts
in
this
posture
upon
the
Crosse
of
Christ
,
CHAP.
III.
Of
the
Covenant
of
suffering
as
Catholiques
,
the
Champions
or
true
Church
of
Christ
.
IN
my
preceding
discourse
,
having
(
I
hope
in
God
)
sufficiently
proved
this
your
second
bond
of
sufferance
by
the
two
irrecusable
witnesses
of
Christs
life
,
and
his
death
,
I
shall
proceed
to
put
the
third
in
suit
against
any
reluctant
and
querulous
humor
which
flesh
and
blood
may
breed
in
you
to
plead
against
your
spirituall
conformity
to
your
temporall
condition
;
that
in
poverty
of
spirit
you
may
be
suited
to
the
penury
of
your
fortunes
,
when
you
consider
seriously
your selves
bound
by
this
triple
cord
to
crosses
&
adversities
in
this
life
.
The
third
of
your
Covenants
I
proposed
to
you
,
was
,
the
being
Catholiques
,
which
notion
seemeth
to
be
like
the
wheele
in
the
middle
of
a
wheele
in
EZekiels
Vision
,
for
the
Catholique
Church
is
contained
within
the
greater
circle
of
Christianity
as
a
lesser
sphere
within
a
larger
:
and
we
may
properly
say
that
the
spirit
of
life
is
in
this
smaller
wheele
;
for
the
being
a
Christian
in
the
large
acception
of
it
,
will
admit
many
stations
of
Religions
,
without
the
inclosure
of
the
Catholike
Church
,
wherein
the
Symbol
of
the
Apostles
incircleth
the
true
Christian
Faith
;
and
because
this
terme
,
Catholike
,
is
now
the
notionall
distinction
of
your
true
Religion
,
from
all
other
,
whose
sects
are
comprehended
in
the
amplitude
of
the
terme
(
Christian
)
it
will
not
be
impertinent
to
explain
unto
you
in
a
few
words
the
Churches
sense
of
this
denomination
,
Catholike
.
We
know
the
first
followers
of
Christ
,
were
called
Disciples
;
It
seemeth
Christs
humility
would
not
admit
so
much
honour
in
his
life
,
as
the
faming
of
his
name
by
this
celebration
of
it
,
which
men
affect
especially
to
set
upon
the
front
of
their
intellectuall
edifices
:
for
Christ
all
his
life
endured
the
meannesse
of
his
earthly
habitation
to
be
branded
upon
his
Disciples
who
were
called
Nazareans
,
or
Galileans
,
rather
then
the
gloriousnesse
of
his
office
to
be
charactered
upon
them
.
For
his
sirname
of
Christ
,
which
is
Anointed
,
hath
a
reference
to
the
highest
dignities
of
the
world
;
so
as
it
was
long
after
his
death
,
before
he
admitted
his
followers
to
that
honourable
name
of
Christians
,
for
you
know
it
was
at
Antioch
that
the
Disciples
began
first
to
be
named
Christians
,
and
he
who
never
sleepeth
,
was
early
up
sowing
tares
,
for
Simon
Magus
,
Catholique
Church
,
notified
so
for
the
single
,
and
onely
Church
of
Christ
by
the
Apostles
Creed
;
and
in
the
sequence
of
ages
,
as
the
tares
grew
up
in
the
large
field
of
Christianity
,
the
pure
and
sound
part
of
the
Church
assigned
this
as
a
speciall
and
specificall
difference
between
the
Heretiques
and
the
legitimate
Christians
,
and
so
it
hath
been
accepted
ever
since
as
a
notional
discernment
between
them
.
The
word
,
Catholike
,
signifieth
literally
,
Universall
,
and
was
meant
to
signifie
that
faith
to
be
onely
sincerely
Christian
,
which
was
universally
and
unanimously
promulgated
by
the
Apostles
,
and
conserved
by
the
general
conseat
and
fidelities
of
their
disciples
,
and
so
transmitted
by
all
the
concurrent
testimonies
of
that
age
to
the
next
succeeding
it
.
So
as
the
Church
is
not
called
Catholike
for
the
actuall
extention
of
it
into
all
nations
,
but
as
the
major
part
in
respect
of
all
Christian
societies
,
or
in
reference
to
the
promise
of
this
expansion
over
the
whole
world
.
So
that
it
hath
alwaies
been
one
of
the
visible
markes
of
the
Church
,
the
being
the
greatest
society
of
Christians
of
any
one
communion
.
And
as
all
sects
came
out
of
the
true
Church
she
retaineth
still
the
name
of
the
whole
,
as
the
body
of
the
tree
doth
after
many
branches
are
torn
off
from
it
.
So
as
the
Catholike
Church
neither
is
,
nor
ever
was
a
comprehender
of
all
the
sects
of
Christians
,
but
a
compriser
of
a
greater
portion
of
them
,
then
any
other
profession
which
was
separate
from
her
;
and
this
majority
the
Catholike
Church
hath
had
in
all
Christian
ages
.
When
we
say
then
the
Roman
Catholicke
Church
,
we
doe
not
meane
to
exclude
all
Churches
from
being
Catholike
besides
the
locall
Church
of
Rome
,
but
as
that
is
the
head
,
and
spring
of
Catholike
communion
,
by
way
of
dignity
and
preference
above
all
other
particular
Churches
,
we
give
Rome
that
single
appellation
,
as
the
head
of
all
other
Churches
,
or
by
reason
of
the
derivation
of
the
Catholick
faith
from
her
to
the
rest
of
the
Churches
of
the
world
,
as
being
the
Chaire
of
S.
Peter
,
the
Prince
of
the
Apostles
,
who
was
constituted
head
of
the
Universall
Church
,
and
as
the
same
authority
and
prerogative
is
descended
upon
his
successors
the
Bishops
of
Rome
,
in
these
respects
,
in
regard
no
Church
is
accounted
,
nor
is
Catholicke
,
that
doth
not
adhere
to
her
communion
,
we
stile
the
particular
Roman
,
the
Catholike
Church
.
For
if
we
speake
formally
and
expresly
,
the
Catholike
Church
signifies
the
body
of
all
particular
Churches
united
in
communion
with
the
Vniversall
,
and
by
way
of
participation
any
particular
Church
may
be
called
Catholicke
as
it
partakes
with
the
intire
body
.
In
this
respect
the
Church
of
England
before
the
separation
was
a
Catholike
Church
,
and
so
are
all
Churches
which
remaine
united
to
the
Catholike
Communion
.
So
as
when
you
heare
it
objected
that
Roman
and
Catholike
seem
as
incompatible
as
particular
and
Universall
,
you
may
satisfy
your selves
,
that
Rome
doth
not
claime
the
title
in
that
contradictory
sense
,
to
say
that
the
single
and
locall
Church
of
Rome
is
the
Universall
Church
,
but
that
Rome
is
the
head
of
the
Universall
Church
,
in
which
all
particular
ones
are
to
be
accounted
Catholike
(
in
this
sense
of
orthodox
,
and
true
Churches
)
as
they
are
united
to
that
head
.
If
the
Protestants
acknowledged
any
one
particular
Church
to
be
the
head
of
their
communion
,
that
Church
might
be
said
to
be
the
Universall
Protestant
Church
by
way
of
eminency
;
and
in
this
sense
the
Roman
Church
is
stiled
the
Universall
or
Catholike
Church
.
I
have
said
this
as
falling
within
the
verge
of
the
word
Catholike
,
without
intending
to
passe
further
then
the
frontispice
of
the
Church
to
read
to
you
this
inscription
only
of
Catholike
,
which
is
often
misunderstood
by
those
who
will
allow
Universall
Religion
,
but
no
Catholike
.
And
,
I
hope
,
the
signification
of
this
your
surname
may
minister
great
assurance
to
you
,
when
you
consider
that
you
suffer
under
that
title
and
notion
,
which
hath
alwaies
been
the
discernment
of
true
Christian
Religion
.
For
S.
Irenaeus
(
one
of
the
Primitive
Fathers
of
the
Church
)
marketh
,
that
none
of
the
sects
of
those
ages
did
ever
arogat
this
title
of
Catholikes
.
It
is
not
my
worke
now
to
exhibit
to
you
the
proofes
of
the
legitimate
genealogy
of
your
Religion
from
the
true
ancient
Catholike
stock
,
I
beleeve
these
very
times
may
read
to
you
the
evidences
of
your
antiquity
by
the
aversion
which
all
novelty
declares
against
it
,
I
purpose
only
to
convince
the
controversies
of
humane
nature
in
the
point
of
sufferings
,
not
to
handle
any
contention
in
matter
of
faith
,
beleeving
you
have
more
neede
of
helpe
against
the
fingers
of
Pursivants
,
then
against
the
armes
of
Pulpits
,
and
this
reflexion
may
serve
you
to
confute
the
arguments
of
your
flesh
and
blood
against
patience
in
all
your
persecutions
,
in
that
you
suffer
under
that
notion
which
only
can
sanctifie
the
sufferings
of
any
persecuted
Christians
.
Conclude
then
your selves
happy
in
these
times
,
since
you
are
in
a
capacity
of
making
treasure
of
all
your
tribulations
,
when
others
,
who
it
may
be
are
under
as
heavy
a
temporall
yoake
as
you
,
drawing
not
in
the
same
cariage
of
the
Catholike
faith
,
will
find
the
weight
,
even
in
this
world
,
more
intolerable
.
They
are
much
more
to
be
lamented
to
whom
we
cannot
apply
S.
Iohns
comfort
to
the
distressed
Catholikes
of
his
daies
,
when
he
saith
,
Ego
frater
vester
,
&
particeps
in
tribulatione
,
&
in
regno
,
&
patientiâ
in
JESU
CHRISTO
.
For
it
is
a
deplorable
sight
to
see
our
kindred
,
and
friends
out
of
that
state
,
which
(
as
S.
Paul
saith
)
Operatur
tolerantiam
earundem
passionum
quas
&
nos
patimur
.
One
may
cary
all
things
with
him
out
of
the
Catholike
Church
but
charitie
,
as
baptisme
,
the
sacramēts
,
and
the
resolution
of
suffering
.
But
we
know
how
little
comfort
S.
Paul
giveth
to
those
who
have
all
the
materiall
parts
of
Christianity
,
and
want
the
formall
,
and
animating
spirit
thereof
which
is
Charity
.
Catholike
Church
;
Upon
those
words
of
the
Apostle
S.
Paul
,
S.
Augustine
asketh
how
there
can
any
thing
be
said
to
be
wanting
to
his
passions
who
was
God
and
Man
,
and
taking
vineger
for
his
last
tast
of
this
world
,
declared
giving
up
the
Ghost
that
all
things
were
consummate
that
had
been
written
of
him
;
and
answereth
the
question
thus
,
that
all
the
passions
were
compleated
that
belonged
to
the
head
,
there
remained
the
sufferings
of
the
body
,
which
is
the
Church
,
to
render
it
sutable
to
the
head
,
and
the
Apostle
as
a
principall
member
of
that
body
might
well
say
he
was
to
fill
up
his
share
of
what
was
required
thereof
.
So
as
it
is
not
the
insufficiency
of
Christs
passions
that
needs
a
supplement
of
his
Churches
pressures
,
but
the
order
of
God
,
who
hath
designed
the
application
of
Christs
passions
and
merits
to
his
Church
by
this
her
conformity
to
his
passive
peregrination
through
this
world
.
And
may
we
not
say
,
that
to
unite
his
Church
the
more
firmly
to
him
,
he
hath
left
her
fastned
to
the
Crosse
upon
earth
,
that
this
his
body
might
seeme
to
be
so
much
his
owne
,
as
it
might
appear
rather
his
naturall
body
crucified
,
then
onely
a
mysticall
signification
thereof
?
For
his
passions
being
continually
iterated
upon
reall
flesh
and
bloud
,
which
have
the
honour
to
be
called
the
Temples
of
the
holy
Ghost
,
they
may
seem
to
have
a
more
then
ordinary
representation
of
the
passive
body
of
Christ
.
For
if
all
the
sacrificed
bodies
of
the
Synagogue
,
and
all
the
blood
of
irrationall
creatures
effused
in
the
Temple
,
were
figures
of
his
naturall
body
,
why
may
not
those
sacrificed
bodies
which
are
themselves
Temples
of
God
,
well
be
said
now
to
be
an
admirable
manner
of
somewhat
more
then
representing
Christs
living
body
?
Therefore
it
seemeth
that
Christ
,
to
have
a
continuall
view
of
the
glory
of
his
suffering
body
,
hath
lest
his
Church
in
a
bleeding
posture
,
to
present
God
his
Father
with
a
perpetuall
show
not
only
of
a
picture
,
or
image
,
but
as
it
were
a
reall
exhibition
of
himself
suffering
in
his
Church
;
and
no
sight
propitiateth
God
to
the
sonnes
of
men
so
much
,
as
this
of
seeing
them
as
it
were
acting
the
sons
of
God
,
under
this
notion
of
hoasts
and
sacrifices
.
In
the
quotidian
unbloody
sacrifice
of
his
now
impassible
body
,
the
offering
is
of
more
dignity
,
but
the
object
seemeth
not
so
affecting
,
and
moving
compassion
,
as
the
torne
and
wounded
figure
of
his
Churches
tribulations
,
the
body
whereof
seemeth
to
be
designed
to
bleed
continually
for
a
lively
memoriall
of
Christs
merits
in
the
sight
of
God
,
and
for
a
solicitor
of
an
effusion
of
fresh
graces
,
upon
the
necessities
of
this
body
,
untill
the
bleeding
and
the
beatify'd
body
be
both
united
into
one
conformity
of
glory
.
This
is
the
order
God
seemes
to
have
setled
in
the
continuation
of
his
Churches
sufferings
,
the
which
attract
succours
convenient
at
the
same
time
,
that
it
may
remaine
a
perfect
image
of
Christs
body
,
alwayes
grieving
,
and
alwayes
glorying
,
in
a
complyance
with
the
designe
of
God
,
and
in
the
proclamation
of
the
triumph
of
Christ
,
who
when
he
led
captivity
captive
,
gave
these
gifts
unto
men
,
whom
he
left
to
triumph
by
the
same
Armes
wherewith
he
had
overcome
,
which
are
Crosses
,
Sufferances
,
and
Passions
.
Which
consideration
may
easily
induce
us
to
acquiesce
to
the
order
of
the
sufferances
of
the
Catholike
Church
,
since
the
pressures
thereof
are
not
only
continued
memories
or
imitations
of
that
object
which
is
so
pleasing
to
God
,
the
passions
of
Christ
,
but
even
accomplishments
of
what
was
wanting
of
his
passions
,
(
according
to
the
meaning
of
S.
Paul
before
related
)
which
was
the
finishing
and
consummating
the
effect
of
his
sufferings
,
by
rendring
the
body
so
fit
for
the
head
,
as
Christ
may
have
glory
by
the
perfection
of
this
work
,
as
wel
as
the
Church
beatitude
by
this
sutable
incorporation
.
Since
S.
Paul
saith
,
Catholike
Church
was
once
victimated
and
offered
up
in
bloud
to
the
glory
of
his
head
,
We
that
live
are
alwayes
delivered
unto
death
for
JESUS
,
that
the
life
of
JESUS
may
be
manifested
in
our
mortall
flesh
;
so
as
the
Church
seems
appointed
a
durable
sacrifice
to
manifest
and
set
forth
the
life
of
Christ
to
his
Father
and
himselfe
.
And
upon
this
ground
,
the
Church
may
be
said
to
be
in
some
degree
to
Christ
,
what
he
is
to
his
Father
,
that
is
,
as
he
is
the
mirrour
which
reflects
to
the
Father
his
eternall
life
and
being
,
so
the
Church
in
her
passions
reflecteth
to
Christ
his
owne
mortall
life
and
existence
.
Which
figure
of
Christ
upon
earth
,
when
the
Father
contemplateth
,
to
be
the
brightnesse
of
his
glory
,
and
the
figure
of
his
owne
substance
,
this
must
needs
propitiate
God
infinitely
to
that
body
,
which
representeth
to
him
such
an
honour
he
hath
received
from
the
head
thereof
,
who
being
equall
with
him
,
did
thus
admirably
subject
himselfe
for
the
exaltation
of
his
glory
.
Doth
not
then
the
suffering
Church
rememorate
to
God
continually
the
highest
point
of
all
his
glory
?
For
the
holocausting
or
incineration
of
infinite
worlds
,
in
honour
of
the
Majesty
of
God
,
would
not
have
been
an
oblation
equivalent
to
the
least
drop
of
blood
drawne
from
the
person
of
Christ
;
and
therefore
Christs
designe
in
leaving
his
mysticall
body
in
a
suffering
posture
,
is
one
of
the
highest
straines
of
his
divine
providence
,
both
in
order
to
the
honouring
of
his
Father
,
The
body
and
the
head
meet
in
the
perfect
man
,
in
the
age
of
the
fulnesse
of
Christ
.
It
then
we
review
the
state
of
the
Church
,
even
since
the
Empire
of
the
world
undertooke
her
protection
and
repose
,
we
shall
finde
her
still
continuing
an
image
of
the
life
of
Christ
,
who
we
know
had
divers
intermixtures
in
his
course
through
this
world
;
sometimes
he
was
in
want
and
hunger
in
the
desart
;
sometimes
declared
in
the
glory
of
his
miracles
,
feeding
multitudes
,
and
curing
all
diseases
;
and
again
,
sometimes
we
find
him
withdrawing
and
hiding
himselfe
from
the
fury
of
the
people
;
and
then
at
other
times
we
behold
him
in
authority
and
magistracy
,
expelling
the
prophaners
of
the
Temple
,
and
casting
out
the
evill
spirits
out
of
the
images
of
God
,
and
converting
them
into
the
temples
of
the
Holy
Ghost
.
These
vicissitudes
we
finde
also
in
the
state
of
his
Church
,
sometimes
prospering
,
spreading
,
and
feeding
those
multitudes
which
sodainly
after
have
risen
against
her
,
and
forced
many
of
her
members
to
fly
out
of
their
reach
into
desarts
and
more
dispeopled
places
;
in
some
times
again
she
hath
propagated
miraculously
,
and
established
her
doctrine
and
her
jurisdiction
among
many
unbeleeving
nations
in
a
wonderfull
felicity
,
and
in
sequence
of
time
hath
beene
banished
and
eliminated
out
of
these
dominions
.
These
alternative
mutations
are
evident
in
the
progresse
of
her
dispersion
through
the
world
,
and
we
know
she
shall
extend
her selfe
at
last
to
the
ends
of
the
world
,
and
if
not
cover
the
face
,
yet
leave
some
of
her
markes
upon
the
whole
face
of
the
earth
.
Wee
see
her
now
as
it
were
shipped
away
almost
quite
from
Africa
,
where
she
was
so
firmly
planted
many
ages
before
America
was
so
much
as
knowne
to
be
in
the
world
,
and
now
shee
spreads
there
to
a
good
growth
,
while
her
plantation
in
Africa
lies
waste
and
desolate
,
and
the
good
seed
which
is
falne
in
that
ground
seemeth
to
answer
for
the
semination
of
those
tares
which
the
Enemy
hath
cast
into
these
territories
of
Christianity
.
And
we
may
note
,
that
all
the
ancient
heresies
which
so
much
infested
the
Church
in
former
ages
,
are
now
almost
eradicated
according
to
the
fate
of
them
.
This
is
Christs
method
and
designation
of
the
manner
of
his
Churches
passage
through
this
world
up
to
him
,
in
whom
since
there
can
be
neither
impotency
nor
severity
to
this
his
body
,
for
the
Apostle
tells
us
,
He
nourisheth
and
cherisheth
it
as
a
man
doth
his
owne
flesh
,
we
must
resolve
that
this
order
is
in
reference
to
the
presenting
his
Father
with
a
continuall
intuition
of
his
suffering
body
,
whereby
he
is
the
most
eminently
honoured
,
Thinke
it
not
strange
in
the
fervour
which
is
to
you
for
tentation
,
as
though
some
new
thing
happened
unto
you
,
for
all
that
you
are
exposed
to
is
in
consequence
of
that
order
wherein
Christ
conducts
his
Church
through
this
transitory
world
.
TO
clucidate
farther
this
position
,
That
God
is
propitiated
by
the
sight
of
Christs
suffering
body
,
we
may
make
this
animadversion
upon
the
constitution
of
the
Catholike
Church
,
That
soone
after
the
issue
of
bloud
was
stenched
,
so
as
the
bodies
of
the
Martyrs
did
no
longer
afford
that
object
of
passions
,
the
Holy
Ghost
(
who
had
charge
to
preserve
the
Church
in
the
most
acceptable
condition
to
God
)
presently
infused
a
spirit
of
voluntary
mortifications
and
sufferings
into
the
Church
,
whereby
many
holy
persons
were
divinely
inspired
to
congregate
bodies
and
societies
of
sufferers
,
which
should
be
united
by
a
vow
of
perpetuall
afflicting
and
exercising
their
bodies
,
and
making
themselves
lively
images
of
Jesus
Christ
crucified
by
the
rules
of
selfe-abnegation
,
and
exhibition
of
a
life
intirely
sacrificed
in
the
toleration
of
all
sorts
of
austerities
.
This
spirit
wrought
upon
both
sexes
,
and
hath
produced
those
admirable
orders
of
mortified
,
and
crucified
Christians
,
which
are
so
eminent
in
the
Catholike
Church
;
so
that
the
strongest
powers
of
flesh
and
blood
have
been
subdued
by
the
weakest
portions
of
it
;
Virgins
in
the
succeeding
times
have
been
as
sanctified
by
their
civill
death
,
and
spirituall
mortification
,
as
they
were
by
the
violent
destruction
of
their
lives
,
&
consecration
of
their
bodies
in
martyrdome
,
to
this
ministery
of
the
Churches
sufferings
,
which
were
wanting
to
the
passions
of
Christ
;
and
so
this
order
of
selfe-sacrificing
,
seemeth
to
have
succeeded
in
the
Church
,
to
the
vacancie
of
the
Martyrs
,
whereby
God
hath
this
spectacle
continued
to
him
,
in
the
passions
of
the
body
of
Christ
,
in
bodies
and
societies
expresly
set
apart
from
the
world
for
that
intendment
,
which
are
all
the
religious
orders
of
the
Catholike
Church
,
whose
lives
are
nayled
to
the
Crosse
by
many
vowes
of
austerity
,
penance
,
and
self-crucifixion
;
and
these
make
such
a
propitiating
sacrifice
of
their
lives
to
God
,
as
we
may
be
assured
he
smels
it
as
an
odour
of
sweetnesse
,
since
hee
breatheth
downe
such
a
suavity
and
savour
upon
all
their
most
asperous
regularities
,
which
are
of
so
ill
an
odour
to
nature
,
as
the
holy
Spirit
must
needs
incense
and
perfume
them
to
make
them
tolerable
.
And
surely
the
purity
of
these
living
hoasts
doth
mediate
powerfully
for
Gods
patience
and
longanimity
,
which
he
affordeth
to
many
multitudes
of
such
members
of
Christs
body
,
as
doe
rather
crucifie
againe
to
themselves
the
Sonne
of
God
,
as
the
Apostle
saith
,
And
thus
Christ
is
so
infinitely
mercifull
,
as
he
suspendeth
the
justice
of
his
Father
against
those
,
in
whom
he
still
seems
to
suffer
,
by
presenting
to
him
that
part
of
his
Church
,
which
suffereth
in
him
,
whereby
God
hath
stil
various
remonstrances
set
before
his
eyes
of
the
passions
of
Christ
,
to
ingratiate
his
Church
to
him
in
these
later
ages
,
wherein
God
hath
been
pleased
to
take
the
sweet
savour
of
his
Church
,
more
from
the
Altar
of
odours
and
incense
within
the
veyle
of
the
Sanctuary
,
then
from
that
of
bloody
sacrifices
;
that
is
,
from
the
consecration
of
the
religious
orders
of
his
Church
,
which
doe
as
it
were
evaporate
their
lives
in
a
continuall
fume
of
self-consumption
,
by
the
fire
of
mortification
.
In
this
estate
the
Church
may
say
,
Catholike
Church
,
that
no
other
communion
of
Christians
have
their
eares
so
much
as
opened
to
the
counsels
of
Christ
.
It
is
strange
,
that
they
who
have
their
eares
open
to
nothing
but
the
letter
of
the
Word
,
should
be
so
deal
to
those
so
literal
words
as
recommend
these
Evangelicall
counsels
;
Catholique
Church
,
Virtus
Dei.
For
sure
it
must
be
a
singular
operation
of
the
Spirit
of
God
,
to
dispose
the
corruption
of
our
flesh
and
blood
to
vow
it selfe
to
such
a
lasting
martyrdome
,
in
which
,
as
out
of
an
ingot
,
or
wedge
of
gold
,
the
Wyer
is
hammered
,
and
drawne
out
by
continuall
macerations
and
percussions
upon
the
flesh
;
and
as
the
matter
may
be
said
to
endure
more
by
being
wrought
and
drawne
out
into
small
Wyers
,
then
when
a
piece
of
gold
is
stamped
and
coyned
at
one
blow
upon
it
;
so
those
bodies
which
are
extenuated
,
and
filed
away
by
lingring
mortifications
,
and
macerating
austerities
,
may
be
truly
said
to
have
a
more
painfull
kind
of
Martyrdome
,
while
they
are
thus
wrought
as
it
were
into
the
image
of
Christ
,
then
those
who
have
it
marked
&
impres'd
upon
their
bodies
all
at
one
incision
;
which
is
the
case
of
Martyrs
,
that
at
one
blow
have
Christ
stamped
upon
them
;
the
others
are
long
under
the
Presse
,
whilst
(
as
the
Apostle
saith
)
Christ
is
formed
in
them
.
a
living
hoast
,
holy
and
pleasing
to
God
,
(
which
he
calls
A
reasonable
service
)
to
wit
,
a
spirituall
and
rationall
offering
of
soule
and
body
,
by
internall
purity
,
accompanyed
with
extinction
as
it
were
of
the
life
of
the
flesh
,
by
vigilancie
,
abstinence
,
and
attention
to
divine
offices
.
And
surely
there
are
many
of
these
unbloody
sacrifices
,
which
are
no
lesse
acceptable
to
God
,
then
the
victims
of
the
Martyrs
.
For
certainly
it
is
a
harder
work
to
keepe
our
blood
continually
from
running
the
course
of
nature
in
our
veines
,
then
it
is
at
once
to
poure
it
out
of
them
.
The
first
is
a
continuall
combat
,
and
an
uncertain
victory
,
for
the
enemy
who
is
overcome
every
day
,
is
still
equally
to
be
feared
.
The
last
though
it
be
a
sharper
conflict
,
yet
it
is
a
present
dispatch
,
and
a
perpetuall
extinction
of
all
enmitie
.
Wherefore
S.
Chrysostom
saith
,
He
admireth
more
Joseph
remaining
unscorched
in
the
flames
of
such
a
sollicitation
,
then
the
three
children
coming
with
no
scent
of
fire
out
of
the
furnace
;
and
S.
Bernard
saith
,
he
accounts
a
chaste
soule
not
only
to
be
celestiall
by
origin
,
but
even
heaven
it selfe
by
similitude
.
And
thus
Christ
who
hath
carried
our
nature
into
heaven
above
that
of
Angels
,
hath
left
it
a
capacity
even
on
earth
to
become
Angelicall
.
So
we
may
say
now
that
Christ
in
his
Catholike
Church
presenteth
his
Father
with
Crucified
Angels
,
to
represent
to
him
his
passion
,
for
the
Virgins
who
crucifie
their
flesh
with
all
the
vices
,
and
concupiscences
of
it
,
may
well
be
sayd
to
be
Angelicall
Crucifixes
.
And
thus
the
wisedome
of
the
Holy
Ghost
,
hath
as
it
were
varied
the
manner
of
Martyrs
in
the
Church
,
and
subrogated
crucified
lives
to
officiate
in
the
place
of
the
sanguinary
victims
of
the
Primitive
ages
,
to
make
the
same
representation
.
Whereupon
,
as
Christ
did
leave
the
unbloody
sacrifice
of
himselfe
,
to
commemorat
,
and
apply
the
virtue
of
his
passion
,
so
it
seemeth
the
unbloody
obligations
of
the
religious
bodies
of
his
Church
,
were
instituted
by
the
Holy
Ghost
to
continue
that
part
,
which
was
acted
in
the
victims
of
the
Martyrs
,
which
was
a
representation
of
the
passions
of
Christ
to
God
the
Father
,
wherby
a
continual
influence
of
fresh
graces
is
impetrated
for
the
support
of
the
Catholike
Church
in
all
her
pressures
;
All
this
tendeth
to
illustrate
to
you
,
how
the
Church
is
designed
by
her
head
Christ
Jesus
to
remain
a
suffering
body
in
this
world
,
to
the
end
,
you
who
by
Christs
great
mercies
are
members
of
it
,
may
not
be
tempted
by
the
infirmity
of
nature
to
reply
with
Gedeon
to
the
Angels
of
the
Church
,
but
rather
in
an
holy
assurance
that
God
cannot
be
removed
from
us
but
by
our
owne
diffidences
,
let
us
answer
with
Eli
to
the
message
of
ruine
to
our
houses
,
It
is
our
Lord
,
let
him
doe
what
is
good
in
his
eyes
.
It
is
observable
,
how
to
that
Church
of
God
,
to
which
no
temporall
sufferings
were
medicinally
appointed
,
there
was
no
reward
but
temporall
felicity
manifestly
proposed
:
for
as
all
the
sacrifices
of
the
temple
were
but
figures
of
the
blood
of
the
Church
of
Christ
,
so
all
their
promises
were
but
darke
shadowes
of
heaven
,
the
which
is
as
much
cleerer
,
and
better
exposed
to
us
,
as
the
sufferings
of
men
are
worthyer
then
those
of
beasts
;
and
it
was
but
just
,
that
they
who
had
but
water
appointed
for
most
of
their
purgations
,
instead
of
the
fire
of
Christian
discipline
,
and
mortification
,
should
have
but
earth
measured
out
to
them
for
their
possessions
,
when
the
others
who
had
all
sorts
of
afflictions
prescribed
to
them
,
had
heaven
fairly
laid
open
to
their
expectations
.
And
so
there
is
more
difference
between
the
joyes
,
&
glories
that
are
proposed
to
Christians
,
in
the
sight
of
God
,
and
the
tasting
the
grapes
and
figs
of
Canaan
,
conditioned
with
the
children
of
Israel
,
then
there
is
between
the
being
but
aspersed
with
blood
from
the
hand
of
a
Priest
,
and
the
being
our selves
the
bloody
sacrifices
.
All
our
sufferings
are
then
compensated
by
that
measure
of
joy
,
running
over
into
our
bosomes
,
which
is
a
promise
of
becomming
Gods
,
while
the
acquisitions
proposed
to
our
elder
brothers
,
were
but
the
prosperities
of
men
.
Wherefore
we
may
note
,
that
untill
the
Crosse
had
opened
the
gates
of
heaven
,
God
did
not
make
that
,
the
key
,
wherewith
his
children
were
so
precisely
ordained
to
unlock
them
.
For
the
ancient
Patriarks
who
were
to
stay
long
without
the
doores
were
not
set
to
forge
this
key
out
of
the
fire
of
tribulation
,
with
so
much
sweat
and
labour
,
as
those
who
were
presently
to
be
let
in
upon
the
perfecting
of
their
worke
prescribed
in
the
Gospell
.
And
so
we
may
observe
a
far
differing
order
in
the
promulgation
of
the
Law
,
and
of
the
Gospell
.
For
to
the
Generalls
of
the
Law
,
there
was
given
a
promise
of
great
temporall
victories
,
triumphs
,
and
subjugations
of
their
enemies
,
but
we
know
the
Champions
of
the
Gospell
had
very
different
Commissions
,
which
consisted
in
all
temporal
sufferings
,
defeatures
and
distresses
.
These
were
the
articles
which
Christ
pend
for
their
instructions
,
That
they
should
fly
before
their
enemies
from
place
to
place
,
be
taken
,
scorned
,
scourged
&
vilified
under
all
worldly
indignities
;
Upon
this
foundation
,
Christ
,
to
raise
this
point
of
afflictions
which
is
annexed
to
his
Church
,
as
high
as
nature
can
carry
it
,
exalts
it
by
a
revolt
of
nature
it selfe
against
all
innate
inclinations
,
advertising
his
Church
,
that
even
their
fathers
,
brothers
,
&
friends
,
shall
deliver
them
up
to
persecutions
.
And
I
pray
God
you
have
the
next
following
mark
of
the
Disciples
of
Christ
as
evidently
upon
you
as
you
have
these
,
which
is
,
In
your
patience
you
shall
possesse
your
soules
.
This
is
the
onely
shield
Christ
hath
given
his
Church
to
cover
her
in
all
those
showers
of
fiery
darts
which
are
to
fall
upon
her
.
He
hath
left
her
patience
,
and
permitted
the
world
to
furnish
her
with
passions
,
as
necessaries
for
the
exer
i
se
thereof
.
So
then
as
you
are
members
of
the
Catholike
Church
,
you
must
stock
your
best
possession
,
and
resolve
to
live
upon
that
in
all
your
other
sequestrations
,
which
is
,
the
possessing
your
soules
in
patience
.
For
indeed
,
no
body
can
possesse
his
soule
,
(
that
is
,
remain
master
of
it
)
but
by
this
security
,
for
without
this
hold
of
our
minds
,
the
world
hath
power
to
alienate
them
by
all
casualties
and
violences
that
invade
them
;
and
this
is
the
reason
why
Christ
,
who
considereth
nothing
in
his
Church
but
soules
,
having
left
this
safeguard
for
them
,
hath
exposed
all
the
rest
to
the
injuries
of
the
world
,
as
not
worthy
his
protection
;
so
as
having
a
sufficient
power
given
us
to
maintain
the
possession
of
our
soules
,
we
need
not
feare
any
dispoyling
of
such
things
,
of
which
,
the
deprivement
may
improve
that
possession
,
more
then
the
fruition
;
for
the
burning
of
our
houses
,
and
the
consumption
of
all
our
temporalties
,
make
such
ashes
,
as
are
the
best
soyling
can
be
cast
upon
our
earth
for
the
bearing
of
patience
;
and
so
we
may
fructifie
this
possession
of
our
soules
,
even
by
the
perishment
of
our
fortunes
;
since
I
may
then
say
with
the
Apostle
,
I
may
assure
you
consequently
,
that
you
may
improve
the
best
part
of
your
estates
,
as
Catholikes
,
in
all
your
sentences
,
and
sequestrations
under
that
notion
,
for
you
have
the
best
treasure
of
the
Church
to
undamage
you
,
which
is
the
conformity
to
Christs
sufferings
,
which
are
better
then
indulgences
granted
out
of
the
redundant
treasures
of
his
passions
,
for
these
doe
but
deduct
from
temporary
pains
,
and
the
other
doe
improve
eternall
glory
.
All
you
therefore
who
are
suffering
under
the
predicament
of
Catholikes
,
have
no
worse
a
cause
to
claime
that
disposition
of
you
,
which
S.
For
this
consideration
then
,
you
who
(
as
the
Apostle
saith
)
have
accesse
through
your
faith
into
this
grace
wherein
you
stand
,
ought
also
to
glory
in
tribulations
,
knowing
that
tribulation
worketh
patience
,
by
which
Christ
hath
ordained
you
shall
possesse
your
soules
.
And
it
may
well
be
,
that
those
who
spoyle
and
dispossesse
you
of
your
houses
and
lands
,
doe
restore
your
soules
to
you
,
which
were
too
much
possessed
by
them
,
and
thus
you
may
be
re-estated
in
the
best
part
of
your selves
,
which
peradventure
was
sequestred
by
your
owne
estates
.
For
you
know
this
was
the
case
of
the
young
man
in
the
Gospel
,
whose
soule
was
under
the
seisure
of
his
owne
possessions
,
which
did
put
a
worse
restraint
upon
him
,
then
is
upon
any
of
your
persons
,
when
he
had
nothing
to
hold
him
from
following
Christ
,
but
the
bands
of
his
owne
abundances
,
the
which
proved
both
sequestration
,
and
imprisonment
of
his
soule
.
Whereupon
Christ
asketh
,
What
permutation
shall
a
man
give
for
his
owne
soule
?
since
there
is
nothing
a
condigne
exchange
for
the
possession
of
our
soules
,
you
may
chance
be
much
beholding
to
those
who
have
given
you
your
owne
soules
at
so
low
a
rate
as
that
which
they
have
taken
from
you
.
The
great
builder
of
Magazines
had
his
soule
sequestred
the
same
night
his
Works
were
finished
;
and
it
may
be
many
of
your
souls
have
been
restored
to
you
the
same
day
your
houses
have
been
plundered
,
and
your
lands
sequestred
,
for
the
next
degree
of
leaving
all
to
follow
Christ
,
is
the
having
all
taken
from
you
for
his
sake
;
and
there
are
many
vocations
which
doe
not
admit
the
relinquishing
of
all
temporalties
,
but
there
is
none
dispensed
with
,
in
point
of
a
cheerfull
acceptance
of
the
losse
of
all
for
Christ
:
so
that
to
repine
at
any
privation
for
Gods
sake
,
is
not
onely
below
the
perfection
,
but
without
the
obligation
of
Christianity
.
.
therefore
must
put
on
this
armour
of
righteousnesse
,
either
on
the
right
hand
,
or
on
the
left
;
some
by
a
voluntary
disseisure
of
all
,
which
answers
to
the
right
hand
as
being
Christian
perfection
,
but
all
must
weare
it
on
the
left
hand
at
least
,
as
a
shield
in
the
warfare
of
this
life
,
which
relateth
to
a
patient
submission
unto
all
the
violences
of
this
world
,
which
dispoyle
and
expropriate
us
of
such
temporalities
,
as
we
might
possesse
for
the
service
of
God
,
according
to
the
severall
necessities
of
our
callings
;
the
which
when
they
are
extorted
from
us
by
the
injustice
of
the
world
,
we
must
account
as
called
for
by
God
,
to
some
other
use
,
and
so
we
may
say
of
our
goods
,
as
S.
Paul
doth
of
our
lives
,
Whether
we
live
,
we
live
to
our
Lord
,
and
whether
we
die
,
we
die
to
our
Lord
.
If
our
goods
continue
in
our
hands
,
they
are
consecrated
to
God
;
and
if
they
be
torne
from
us
,
they
are
still
offered
up
to
him
by
our
acceptance
of
his
will
,
unto
which
,
our
obedience
is
our
sacrifice
;
so
that
we
ought
to
say
alwayes
of
our
Fortunes
,
Whether
they
live
,
or
dye
,
they
are
still
our
Lords
.
In
conformity
to
this
,
Saint
Paul
describeth
to
us
the
state
of
true
suffering
Catholikes
,
By
honour
and
dishonour
,
These
times
afford
you
without
asking
the
one
half
of
these
properties
of
Saints
;
and
you
must
be
humble
suitors
by
your
prayers
,
that
God
(
by
the
intercession
of
the
Apostles
,
and
others
whom
he
hath
been
pleased
to
make
thus
compleatly
Saints
)
would
vouchsafe
you
the
grace
of
the
other
halfe
of
these
qualities
,
which
the
world
cannot
give
you
,
that
you
may
say
with
S.
Among
all
the
figures
which
the
Fathers
have
found
in
the
bush
that
flamed
,
and
did
not
burne
,
this
seemeth
one
of
the
most
apposite
,
The
state
of
the
Catholike
Church
;
for
she
hath
alwayes
been
in
the
fire
of
tribulation
,
which
hath
illustrated
,
and
purified
,
rather
then
at
all
consumed
her
.
The
Spirit
of
God
residing
in
her
,
hath
given
that
quality
to
her
fire
,
which
the
Fathers
say
was
in
that
of
the
bush
,
which
became
more
fresh
and
verdant
in
the
midst
of
the
flame
;
and
they
who
look
upon
the
Church
in
all
ages
,
shall
find
both
inflamation
and
verdure
conjoyned
in
her
perpetuall
passions
,
and
her
propagations
.
It
was
the
same
fire
,
that
which
came
down
upon
the
heads
of
the
Apostles
,
and
that
which
flamed
in
the
bush
.
Wherefore
it
is
not
strange
they
should
both
have
those
correspondent
qualities
of
ardencie
without
combustion
.
When
you
see
therefore
the
Church
on
fire
,
you
need
not
feare
the
consumption
,
knowing
that
God
is
in
the
flame
.
And
the
holy
Spirit
,
to
intimate
to
us
,
that
the
Church
is
of
proofe
against
all
elements
,
The
violence
of
the
river
maketh
the
city
of
God
joyfull
,
the
Highest
hath
sanctified
his
tabernacle
,
the
very
torrents
that
break
in
upon
her
shall
water
and
fecundate
her
.
Whereupon
I
may
fitly
say
to
you
in
all
your
exigencies
in
the
name
of
our
Pastor
bonus
,
Feare
not
little
Flock
,
for
it
hath
pleased
your
Father
to
give
you
a
Kingdome
,
out
of
which
the
whole
multitude
of
Churches
,
and
states
that
are
now
set
up
against
you
,
cannot
banish
you
.
Remember
that
he
who
sent
the
dearest
of
his
flock
as
sheepe
among
Wolves
,
could
have
sent
them
as
whelps
of
the
Lion
of
Juda
,
to
have
destroyed
all
those
beasts
he
exposed
them
to
,
but
as
they
were
members
of
the
Lamb
,
not
of
the
Lion
;
that
is
,
of
his
humanitie
,
not
of
his
Divinitie
.
So
he
chose
to
make
them
sutable
first
,
to
his
infirmer
portion
,
before
he
would
assimilate
them
to
his
triumphing
condition
.
He
could
have
sent
S.
Paul
to
Rome
in
greater
triumph
then
Nero
,
but
he
was
better
pleased
to
send
him
thither
in
chaines
,
and
S.
Paul
charged
with
his
fetters
,
glorieth
as
in
his
proper
throne
,
remembring
so
much
his
being
raised
up
together
,
as
he
seemeth
to
minde
little
his
present
depression
in
his
chaines
,
wherein
he
boasts
as
in
the
seale
of
his
Commission
and
Legatship
.
I
will
conclude
this
point
of
the
Covenant
of
suffering
as
Catholikes
,
with
this
cleere
evincement
of
it
by
S.
Pauls
testimony
,
who
saith
,
Be
rejoycing
in
hope
,
being
patient
in
tribulation
,
knowing
all
our
hope
must
rise
out
of
sufferances
,
as
they
are
the
ligaments
,
and
connections
of
the
body
to
a
crucified
head
.
Wherefore
I
will
desire
you
for
your
comfort
,
as
well
as
your
conviction
in
this
point
,
to
cast
your
thoughts
upon
the
Crosse
,
and
consider
only
the
last
miracle
which
Christ
was
pleased
his
body
should
exhibit
to
us
,
after
his
soule
was
departed
from
it
.
You
may
note
how
out
of
that
wound
which
Longinus
the
Souldier
gave
him
,
after
he
was
dead
,
there
issued
the
two
greatest
mysteries
of
the
Church
,
to
oblige
us
to
beleeve
that
much
more
the
head
himselfe
never
woundeth
or
permitteth
to
be
offended
any
of
the
members
of
his
living
body
upon
earth
,
but
upon
some
speciall
reason
,
which
alwaies
resulteth
to
the
good
of
that
part
he
striketh
,
unlesse
the
part
it selfe
prove
the
impediment
by
some
miscarriage
in
the
state
of
cure
.
Wherefore
that
portion
of
his
body
amongst
you
,
which
is
now
bleeding
under
his
hand
,
need
feare
nothing
but
their
own
ill
diet
,
&
irregularity
in
their
hurts
;
for
they
may
prove
so
healthfull
to
you
,
as
they
may
convert
even
the
diseases
of
your
naturall
bodies
,
into
a
good
constitution
of
your
souls
;
and
the
regiment
of
your selves
in
this
case
is
prescribed
by
S.
Paul
,
Vigilate
,
state
in
fide
,
viriliter
agite
,
&
confortamini
.
This
prescript
containeth
a
direction
to
your
three
constitutions
of
Sufferers
;
Doe
manfully
,
relateth
to
you
as
you
are
men
;
Be
strengthened
,
belongeth
to
you
as
Christians
;
Watch
and
stand
in
the
faith
,
respecteth
you
as
Catholikes
;
and
if
you
apply
these
remedies
respectively
to
your
infirmities
,
even
every
one
of
these
your
three
,
Vae
,
Vae
,
Vae's
upon
earth
,
shall
afford
you
a
Sanctus
in
heaven
;
and
so
as
Men
,
Christians
,
and
Catholikes
,
weeping
here
,
you
may
attain
to
the
singing
eternally
of
Sanctus
,
Sanctus
,
Sanctus
,
in
heaven
.
CHAP.
IV.
Of
the
manner
of
discharging
these
duties
of
Sufferings
.
WE
may
observe
,
that
Christ
spake
neither
so
frequently
,
nor
so
cleerly
of
any
one
thing
to
his
Disciples
,
as
of
the
sufferings
and
passions
he
was
to
undergoe
;
and
yet
they
never
understood
him
in
them
.
They
were
alwayes
either
in
such
feare
,
or
such
wonder
concerning
them
,
as
they
never
durst
aske
the
question
for
the
explication
of
their
perplexities
.
They
quickly
sought
the
explication
of
all
his
Parables
,
In
like
manner
there
may
be
many
who
have
heard
much
of
our
exposure
to
sufferings
and
afflictions
in
this
life
,
and
yet
remain
little
inlightned
in
the
right
conception
of
them
;
and
which
is
worse
,
little
inquisitive
of
that
method
,
whereby
we
must
extract
benefit
and
utility
out
of
them
.
Wherefore
it
is
requisite
to
exhibit
as
faire
a
copy
of
that
method
as
I
can
let
forth
to
their
comprehensions
,
that
they
may
not
be
dismaied
by
this
Onus
Domini
,
Covenant
of
sufferances
upon
their
bodies
,
or
their
fortunes
;
for
it
is
not
this
moral
circumcision
,
or
uncircumcision
,
that
intitles
us
to
the
promises
,
but
the
spirituall
signature
of
Christ
upon
the
heart
;
it
is
not
the
exterior
infliction
of
misery
,
that
qualifies
us
for
the
reward
proposed
,
nor
a
present
immunity
and
quiet
,
that
ejects
us
out
of
the
society
of
Christs
passions
;
it
is
the
interior
disposition
in
both
cases
,
that
constituteth
the
rightfull
title
to
remuneration
.
In
those
who
are
actually
exercised
under
their
crosses
,
it
is
the
patient
,
and
pious
resignation
which
intitleth
them
to
the
conditions
of
the
Covenant
;
and
in
those
who
are
in
a
present
suspension
,
or
truce
,
enjoying
a
serene
conveniency
,
it
is
the
preparation
and
disposure
of
their
hearts
,
to
accept
humbly
all
orders
of
God
,
in
how
sharp
a
stile
soever
they
shall
be
issued
against
their
persons
,
or
estates
.
This
frame
of
the
mind
,
is
their
evidence
before
the
eyes
of
God
,
of
their
right
to
the
contract
of
suffering
members
of
Christ
.
Job's
disposition
in
his
quotidian
sacrifices
,
was
no
worse
an
odour
to
God
,
then
the
suavity
of
his
patience
,
fuming
up
from
that
meane
altar
,
whereon
he
lay
offering
up
his
ashes
.
The
materiall
part
of
affliction
,
doth
not
sanctifie
,
no
more
then
the
same
part
in
alms
,
or
charity
,
doth
expiate
:
they
are
both
but
Egena
elementa
,
Wherefore
we
may
say
of
sufferings
,
that
which
Christ
said
of
a
case
not
much
unlike
to
this
,
That
no
affliction
which
goeth
into
a
man
doth
actually
sanctifie
him
,
but
it
is
the
spirit
of
sufferance
which
resideth
in
him
,
that
must
render
him
holy
,
for
out
of
the
heart
only
good
intentions
,
and
humble
conformities
doe
issue
;
so
as
the
externall
crosses
that
fall
upon
the
man
,
doe
not
formally
purifie
him
,
it
is
what
comes
out
of
the
heart
,
as
the
emissions
of
humility
,
patience
,
and
charity
,
which
his
heart
sendeth
forth
to
meete
,
and
imbrace
all
Gods
pleasures
,
which
can
onely
hallow
,
and
sanctifie
the
man
.
Therefore
I
may
very
fitly
say
,
if
any
man
hath
eares
to
heare
let
him
heare
,
that
you
may
not
prove
so
unhappy
,
as
to
beare
the
weight
,
and
heat
of
the
day
,
and
to
forfeit
at
last
your
hire
,
for
though
God
saith
He
chastiseth
every
child
he
receiveth
,
he
doth
not
say
,
He
receiveth
every
one
that
he
chastiseth
.
S.
James
therefore
when
he
proposeth
to
his
distressed
country-men
,
The
esteeming
it
all
joy
,
their
falling
into
various
trialls
and
temptations
,
coupleth
this
reason
with
his
proposition
,
Knowing
that
the
probation
of
your
faith
worketh
patience
.
So
that
the
benefit
must
be
derived
from
the
effect
of
tribulation
,
which
is
the
producing
of
patience
,
the
which
doth
not
naturally
spring
out
of
misery
,
for
this
is
but
the
matter
,
or
the
subject
whereon
this
virtue
is
exercised
,
not
the
spirit
,
or
forme
of
this
holy
disposition
.
For
which
reason
the
Apostle
compleateth
his
advise
,
by
proceeding
to
direct
them
,
how
to
compasse
this
necessary
adjunction
to
the
matter
of
their
afflictions
,
to
render
them
subjects
of
joy
,
saying
,
If
any
of
you
want
wisdome
,
let
him
aske
it
of
God
,
who
giveth
it
to
all
men
abundantly
.
So
as
this
joy
,
is
a
spirit
extracted
out
of
patience
,
not
inherent
in
the
matter
of
passion
;
and
patience
is
a
virtue
too
celestiall
to
be
educed
as
it
were
ex
traduce
,
by
the
materiall
body
of
affliction
.
It
is
infused
by
the
holy
spirit
,
which
S.
Paul
confirmeth
,
when
he
saith
,
Tribulation
worketh
patience
,
shewing
the
reason
of
this
operation
in
the
next
words
,
after
the
sequence
of
many
good
productions
,
derived
from
one
another
,
he
setteth
this
for
the
effective
cause
of
all
,
because
The
charity
of
God
is
powred
forth
in
our
hearts
by
the
holy
Ghost
.
Wherefore
as
joy
in
tribulations
must
be
derived
from
Patience
,
so
this
vertue
must
be
acquired
by
Prayer
.
They
who
look
lower
then
God
for
patience
,
doe
commonly
look
also
lower
then
heaven
for
the
order
of
their
afflictions
,
and
so
fall
short
both
in
the
knowledge
of
the
nature
of
their
evils
,
and
their
remedies
.
For
they
who
rely
on
nature
,
or
morall
reason
for
their
cure
,
may
well
be
judged
to
impute
their
malady
to
Fortune
;
Whereupon
S.
James
giveth
this
further
advise
,
to
that
of
our
petitioning
,
and
postulating
of
wisdome
,
We
must
aske
in
faith
,
without
any
doubting
or
haesitation
;
not
tossing
in
an
irresolution
of
referring
our
crosses
to
the
eye
of
Providence
,
or
to
the
blindnesse
of
Fortune
.
Such
a
wavering
aestuation
of
spirit
the
Apostle
saith
,
must
not
expect
to
receive
any
thing
.
Our
prayer
therefore
must
be
as
fixed
in
the
beliefe
of
Gods
speciall
providence
in
all
contingencies
,
as
it
is
in
the
confession
of
a
God
,
for
the
one
involveth
the
other
;
and
then
we
shall
finde
such
a
joy
in
patience
,
as
our
reason
it selfe
shal
witnesse
to
be
divine
,
as
being
beyond
her
reach
so
much
,
as
she
must
avow
it
to
be
Digitus
Dei
.
Wherefore
I
beseech
you
to
beware
of
the
fluctuation
of
these
times
,
betweene
the
strength
of
morall
reason
,
and
the
rest
of
faith
;
for
there
is
nothing
so
injurious
to
reason
,
as
under
the
pretence
of
exalting
it
,
to
raise
it
out
of
the
owne
sphere
of
activity
,
exacting
such
effects
of
Reason
,
as
are
not
to
be
found
lower
then
the
orbe
of
grace
.
For
they
who
assigne
themselves
peace
and
repose
in
all
tribulations
,
out
of
the
stock
of
Phylosophie
,
prejudice
Reason
much
by
their
over-promising
for
it
.
For
Morall
Phylosophie
at
the
highest
,
is
but
as
it
were
a
Meteor
suspended
in
the
ayre
,
betweene
the
earth
of
a
meere
sensuall
,
Methinks
many
of
the
Heathen
Phylosophers
,
supposed
in
their
prescripts
concerning
the
minds
insensiblenesse
in
all
the
passions
,
and
pressures
of
the
body
,
that
the
body
had
but
such
a
coexistence
of
place
with
the
mind
,
as
we
say
those
bodies
of
aire
have
with
the
Angels
that
assume
them
,
in
which
those
spirits
are
onely
as
movers
in
a
moveable
subject
,
not
at
all
united
,
or
affected
,
th●●
matter
appeareth
about
them
,
which
is
not
informed
by
them
,
but
assumed
by
them
,
to
expose
them
to
our
sight
,
and
so
is
only
moved
by
them
without
any
connexion
to
them
.
So
sure
their
suppositions
,
that
the
minde
may
remaine
unconcerned
in
all
the
sufferances
and
tortures
of
the
flesh
,
require
that
our
bodies
should
be
but
such
ayery
matter
,
rather
moved
only
,
then
informed
by
our
soules
.
For
that
apathie
,
the
Stoicks
propose
in
all
the
bodies
distresses
,
cannot
hold
in
that
connexion
our
soules
and
bodies
have
with
one
another
;
and
so
whosoever
shall
relye
upon
their
conclusions
,
shall
finde
their
conceits
ayery
and
vacuous
,
and
their
owne
bodies
too
solid
,
and
too
closely
conjoyned
to
their
souls
,
not
to
be
affected
with
the
burthens
and
pressures
of
it
.
Wherefore
our
faith
teacheth
us
,
to
resort
to
a
higher
Principle
residing
in
our
soule
,
and
yet
is
no
part
of
it
,
which
is
the
Holy
spirit
of
God
,
infused
by
his
grace
,
whereby
we
are
instructed
in
the
incapacities
,
and
deficiencies
of
our
owne
nature
;
and
the
detection
of
our
minds
inability
,
in
her
own
single
power
,
proveth
her
enforcement
,
nay
inablement
,
to
resent
all
the
bodies
grievances
,
&
yet
to
bear
them
without
distraction
or
reluctancy
;
and
this
discernment
of
that
obnoxious
state
the
soule
is
exposed
unto
,
showeth
her
,
That
as
she
can
doe
nothing
of
her selfe
but
suffer
,
and
complain
,
so
in
virtue
of
that
supplementall
aid
,
she
can
rejoyce
in
tribulations
,
and
professe
,
Whereupon
we
must
be
possessed
of
this
principle
,
that
peace
of
minde
doth
not
spring
up
in
affliction
,
as
the
plants
did
in
Paradise
,
secundùm
multitudinem
dolorum
meorum
in
corde
meo
,
And
the
holy
Psalmist
,
who
is
the
King
of
patience
,
and
of
prayer
,
hath
left
the
Church
his
treasures
in
both
of
them
,
out
of
which
she
extracts
most
of
her
publike
prayer
.
And
certainly
whosoever
shal
follow
this
method
in
prayer
,
of
patience
,
perseverance
,
and
expecting
our
Lord
,
shall
finde
the
same
fruits
springing
out
of
tribulation
;
and
God
hath
preserved
for
us
,
Davids
confections
,
to
minister
to
all
our
distresses
,
the
which
wee
may
take
at
all
howers
,
out
of
the
divine
custodiary
of
the
Psalmes
,
which
are
prognostiks
of
all
our
diseases
,
and
a
ready
confection
of
remedies
wee
may
repaire
to
in
all
occasions
and
emergencies
.
With
good
reason
,
I
would
therefore
humbly
advise
all
in
their
severall
necessities
,
to
resort
thither
,
both
for
a
patterne
of
prayer
,
and
a
precedent
of
the
rare
effects
of
it
.
There
every
suffering
condition
may
finde
this
advise
,
Exultent
,
The
very
seeking
of
God
in
sincerity
,
is
the
first
breaking
of
the
light
of
gladnesse
,
through
any
cloud
that
hangs
over
us
.
And
this
day
openeth
farther
,
upon
all
those
who
advance
in
the
fervour
of
prayer
,
untill
at
last
they
come
to
this
meridionall
point
of
Laetati
sumus
pro
diebus
quibus
nos
humiliasti
,
Not
only
dayes
shall
passe
away
lightly
,
with
all
the
weight
of
their
evills
upon
them
,
but
even
yeares
of
persecutions
set
upon
this
carriage
of
consolation
,
shall
rowle
away
as
fast
as
daies
.
When
prayer
hath
atracted
the
spirit
of
patience
,
we
know
then
from
whence
wee
receive
it
,
and
so
looke
alwaies
upon
him
for
this
provision
in
tentations
,
that
we
may
support
them
,
and
are
not
anxiously
studious
how
to
fence
with
the
world
,
and
put
by
the
injuries
,
and
injustices
of
the
times
;
which
unquiet
,
and
distracting
solicitude
in
our
defence
,
proveth
often
the
sharpest
vexation
,
as
it
is
more
internall
then
other
violences
,
whereas
if
we
were
resting
with
the
Psalmist
under
the
covering
of
the
wings
of
Prayer
,
Truth
should
compasse
us
as
a
shield
,
and
we
should
not
be
afraid
of
the
feare
in
the
night
,
CHAP.
V.
Of
the
dignity
and
use
of
Patience
.
YOu
having
been
presented
in
the
precedent
Chapter
,
with
this
expedient
of
Prayer
,
as
the
spirituall
arme
which
must
reach
down
Patience
to
you
,
I
beleeve
it
may
be
now
conducent
to
the
calming
and
sedations
of
your
spirits
,
to
expose
unto
you
a
little
the
beauty
,
and
dignity
of
Patience
,
which
is
the
only
pleasing
figure
these
times
can
set
before
you
.
The
paternall
care
and
tendernesse
of
God
hath
provided
for
the
preservation
of
our
feeble
and
fainting
nature
an
admirable
medicament
,
which
is
Patience
;
in
order
whereunto
,
he
disigned
by
intervals
severall
egregious
documents
and
patterns
of
men
,
which
(
like
knots
upon
a
weake
reede
that
confirme
and
strengthen
it
)
might
support
,
and
fortifiye
the
fraile
substance
of
humane
nature
by
example
;
untill
even
the
image
of
the
invisible
God
,
patience
:
Adam
was
the
Founder
of
Passion
,
and
Abel
of
Patience
,
the
remedy
is
exhibited
so
neere
to
the
mischiefe
;
sufferings
were
the
inventions
of
sinne
,
and
the
salve
of
them
the
prescript
of
innocence
;
for
which
cause
,
as
their
owne
peculiar
right
and
propriety
,
Patience
is
not
only
dearer
to
them
,
but
more
abundant
in
the
innocent
,
then
in
any
other
.
And
the
holy
Ghost
hath
staid
longer
upon
the
finished
copy
of
another
picture
of
Patience
,
then
upon
any
one
subject
in
all
the
draughts
of
his
pencil
;
for
Job
hath
more
time
allowed
upon
him
,
then
any
one
image
of
this
holy
hand
,
before
the
Originall
of
all
patience
exhibits
himselfe
;
whose
becomming
passible
,
is
so
much
above
our
comprehension
,
as
it
leaveth
no
wonder
in
his
patience
;
and
his
vouchsafing
to
suffer
,
maketh
,
in
some
respect
,
impatience
now
rather
a
prodigious
thing
,
then
a
naturall
,
in
his
members
.
For
if
we
consider
our selves
participants
of
the
divine
nature
,
it
may
seeme
strange
the
humane
should
be
predominant
in
us
.
For
which
reason
,
Christ
seemeth
to
suppose
he
had
imparted
this
power
and
dominion
to
the
divine
portion
in
us
;
for
when
he
had
left
his
dearest
members
upon
earth
,
with
a
sentence
of
all
manner
of
sufferings
upon
them
,
he
telleth
them
neverthelesse
,
that
He
leaves
them
his
peace
.
Indeed
it
is
far
different
,
as
he
saith
,
from
that
the
world
giveth
;
for
his
peace
is
to
overcome
come
the
world
by
patience
:
and
so
the
holy
Ghost
,
in
whom
Christ
promised
as
much
as
himselfe
,
when
he
removed
from
his
distressed
friends
,
shewed
the
vertue
of
his
Commission
of
Comforter
,
in
nothing
so
eminently
,
as
in
Patience
,
which
he
conferred
upon
Sufferers
.
Surely
even
the
power
of
working
Miracles
,
seemed
not
so
great
a
gift
,
as
this
faculty
of
Patience
;
for
the
Apostles
and
Martyrs
found
lesse
controversie
in
the
vertue
of
their
divine
manner
of
suffering
,
then
they
did
in
the
prodigious
part
of
their
actions
:
these
were
often
imputed
to
the
power
of
the
devill
,
but
the
astonishing
part
of
their
meeknesse
,
equanimity
,
and
patience
,
the
devill
himselfe
knew
not
how
to
calumniate
;
his
pride
would
not
allow
him
to
own
such
expressions
of
power
;
and
so
that
temper
of
passivenesse
was
accepted
as
divine
,
often
,
when
the
thunder
and
lightning
of
the
other
side
of
their
Commission
,
passed
for
diabolicall
.
Patience
then
seemeth
a
property
,
which
God
doth
not
allow
the
devill
so
much
as
to
counterfeit
the
possession
of
;
He
is
permitted
to
transfigure
himself
into
an
Angel
of
light
,
rather
then
into
the
forme
of
a
resigned
contented
sufferer
,
as
being
an
unalienable
prerogative
of
Christ
,
and
the
most
dangerous
delusion
,
whereby
he
could
worke
upon
the
spirits
of
men
;
and
therefore
this
is
the
speciall
difference
between
the
suggestions
of
good
and
evill
spirits
to
us
,
when
they
come
both
clothed
in
pious
supervestures
,
that
the
hand
of
the
proud
spirit
leaves
alwaies
some
elation
,
disquiet
,
or
impatience
in
us
to
vent
and
divulge
the
virtues
and
graces
he
seemeth
to
dispense
;
but
the
sincere
inspiration
of
the
holy
spirit
,
alwaies
calmeth
,
and
stilleth
any
emotion
or
impatience
in
the
possession
of
his
graces
,
and
leaves
no
heat
or
glowing
in
our
hearts
,
that
solliciteth
us
to
evaporate
that
spirit
of
joy
and
peace
by
which
they
are
solaced
,
but
humbly
and
patiently
to
enclose
them
within
the
humility
of
our
own
breasts
.
And
thus
true
Christians
by
the
virtue
of
their
Comforter
,
cording
to
Christs
advice
,
possesse
their
soules
in
patience
,
which
giveth
them
so
inviolable
a
possession
of
their
mindes
,
as
the
devill
can
neither
distraine
them
by
the
power
of
his
ministers
injuries
,
nor
distract
them
by
the
paintings
of
his
owne
artifices
.
Wherefore
God
doth
punish
the
devill
,
by
allowing
him
the
exercising
of
the
patience
of
his
Saints
,
as
S.
Gregory
saith
,
Holy
Job
was
more
Sathans
torturer
,
then
Sathan
was
the
others
tempter
▪
for
Jobs
felicity
was
not
repealed
by
God
,
but
only
translated
out
of
prosperity
into
adversity
,
which
is
the
mother-tongue
of
the
Saints
.
Patience
is
so
unintelligible
even
to
the
devils
subtilty
,
as
if
he
could
conceive
it
,
he
might
quench
his
flames
with
it
,
but
God
in
punishment
of
his
first
strange
impatience
,
in
not
resting
quieted
with
his
condition
,
hath
made
eternall
impatience
the
fuell
of
his
tortures
;
and
on
the
contrary
,
Patience
which
induceth
an
equality
in
the
Saints
,
in
all
their
various
vexations
of
this
life
,
is
a
kinde
of
image
of
the
state
of
their
beatitude
,
while
in
all
their
externall
commotions
,
they
retaine
a
smooth
,
and
even
composure
of
mind
,
which
is
a
kind
of
image
of
eternity
,
that
is
alwaies
the
same
;
and
in
relation
to
this
,
S.
Paul
states
the
highest
virtue
of
the
glory
of
Christ
,
in
this
,
remaining
in
all
patience
,
and
longanimity
with
joy
;
so
as
that
work
,
which
all
the
voluptuary
arts
are
long
about
,
and
after
much
labour
make
but
a
little
joy
,
and
quickly
looseth
it
again
,
patience
finisheth
in
a
moment
,
and
converteth
all
into
delight
and
satisfaction
,
and
treasureth
it
up
as
an
eternal
provision
:
nay
patience
is
so
powerfull
,
as
it
can
turne
into
pleasure
,
all
those
occurrences
which
sensuality
must
run
away
from
,
to
save
her
petty
joyes
.
All
sorts
of
injuries
of
fortune
,
or
of
time
,
are
presently
translated
by
this
vertue
into
nourishment
and
delectation
;
for
patience
,
as
Tertullian
saith
,
hath
God
answerable
for
all
she
layes
up
in
his
hand
;
if
she
deposite
an
injury
in
his
hand
,
he
is
her
revenger
;
if
a
losse
,
he
is
her
reimburser
;
if
a
sickness
,
he
is
her
mediciner
;
if
death
,
he
is
her
reviver
.
What
a
freedome
doth
God
allow
Patience
,
to
make
him
her
debtor
of
all
she
commits
to
his
trust
?
And
thus
we
see
,
unless
we
can
finde
somewhat
that
God
cannot
convert
into
joy
,
there
is
nothing
that
doth
not
return
that
profit
to
Patience
.
The
Philosophers
commended
Patience
highly
,
because
they
accounted
suffering
,
an
evill
,
which
that
did
asswage
and
mitigate
;
but
a
Christian
may
in
regard
that
it
is
good
for
him
to
suffer
,
esteem
Patience
as
the
best
of
his
virtues
,
because
it
keeps
him
the
longest
in
that
which
is
so
good
for
him
.
Fortitude
,
or
active
courage
,
runs
through
difficulties
with
all
the
haste
it
can
;
Patience
goes
on
leisurely
,
and
enjoyes
the
good
of
suffering
,
and
on
it
begets
mortification
,
and
humility
,
which
are
the
legitimate
issue
of
a
regenerate
man
;
and
by
this
constant
assuefaction
&
inurement
to
sufferings
,
some
become
by
degrees
(
as
it
were
)
impassible
,
and
lovers
of
trialls
,
for
as
fire
doth
no
longer
burn
ashes
,
the
which
receiving
no
hurt
from
it
,
doe
seeme
to
love
the
fire
,
and
to
cherish
and
conserve
it
,
so
one
that
is
consummated
in
Patience
,
comes
often
to
a
state
of
being
no
more
diminished
by
afflictions
,
then
ashes
are
by
fire
,
and
to
desire
rather
to
keepe
alive
the
fire
of
his
tribulations
,
then
to
exstinguish
it
;
for
perfect
Patience
doth
not
decline
suffering
,
but
suppresses
immoderate
sorrow
,
which
is
the
best
office
,
for
it
is
so
provident
,
as
not
to
deduct
at
all
from
the
matter
of
our
meriting
,
but
only
to
mitigate
the
molesting
part
of
our
affliction
;
and
thus
contriveth
our
advantages
so
well
,
as
we
may
enjoy
the
deserving
portion
of
our
troubles
,
and
not
be
desolated
or
oppressed
by
the
sorrowfull
property
of
them
.
We
see
also
Christs
method
,
in
carrying
them
who
were
to
convert
the
world
through
all
sorts
of
tortures
,
that
their
Patience
might
be
a
meritorious
miracle
,
which
was
a
better
quality
,
then
their
powers
of
speaking
all
tongues
,
casting
out
of
devills
,
or
curing
all
diseases
.
Their
patience
in
their
own
wounds
,
was
a
more
advantageous
grace
,
then
their
gifts
of
cures
upon
all
maladies
,
for
by
that
they
improved
their
own
soules
,
and
by
this
,
they
did
but
repaire
the
bodies
of
others
;
they
were
but
organs
to
passe
these
miracles
into
the
world
,
but
they
were
owners
of
the
other
divine
quality
.
And
the
residence
of
the
Holy
Ghost
in
them
,
may
be
said
to
be
express'd
by
their
Patience
;
and
by
their
other
miracles
,
only
a
transition
of
him
through
them
.
Whereupon
S.
Chrysostom
saith
,
that
to
suffer
patiently
,
is
a
greater
gift
then
to
raise
the
dead
;
for
indeed
we
are
but
debtors
to
God
for
this
,
and
we
have
Christ
our
debtor
for
the
other
;
and
it
may
be
,
there
will
be
as
many
pearles
even
in
number
,
hanging
upon
the
crownes
of
the
Apostles
,
and
Martyrs
,
depending
on
their
Patience
,
as
on
their
powers
.
S.
Justin
Martyr
(
one
of
the
greatest
lights
of
the
primitive
times
)
confesseth
that
the
stupendious
equality
and
constancy
of
the
Christians
in
all
their
pressures
,
convinced
him
of
a
divine
inspiration
thereof
;
and
Antiquity
testifies
infinite
numbers
of
conversions
,
upon
the
same
perswasion
.
Before
Christ
dignified
Patience
,
and
rendred
it
so
meritorious
,
the
Heathens
were
so
disposed
to
honour
it
,
by
the
light
of
nature
,
as
this
transcendency
of
it
in
Christians
,
easily
prevayled
with
them
,
to
seeke
an
author
of
it
,
even
above
all
that
they
had
before
accepted
for
their
gods
,
of
whom
they
had
no
records
,
but
of
their
delights
,
and
volupties
.
The
Philosophers
extoll
Patience
so
much
,
as
they
set
it
even
above
Fate
,
to
which
they
subjected
their
gods
.
One
of
them
saith
very
elegantly
,
O
admirable
power
of
patience
!
Other
vertues
doe
in
some
measure
seeme
to
contend
against
Fate
,
Patience
onely
seemes
to
expugnat
it
;
for
those
things
which
Fate
hath
decreed
immutable
,
and
necessary
,
Patience
in
some
manner
changeth
,
turning
what
was
necessary
,
into
the
being
voluntary
;
and
as
he
that
doth
ill
,
perverteth
his
owne
goods
into
evills
,
so
he
who
suffereth
evils
,
well
,
converteth
them
into
goods
,
because
by
a
vertuous
tolerating
of
evils
,
he
himselfe
becomes
good
.
What
shall
Christians
then
say
in
honour
of
Patience
,
when
the
true
author
of
Fate
,
(
to
whom
nothing
could
be
a
necessity
)
was
pleased
to
subject
himselfe
to
a
necessity
of
patience
?
For
his
humane
state
may
be
said
to
oblige
him
to
it
,
as
it
is
inseparable
from
sufferings
;
and
he
chose
even
the
most
passive
incidents
to
that
nature
,
as
poverty
,
paine
,
and
ignominy
,
and
by
all
these
onerations
designed
the
exalting
of
this
vertue
of
Patience
.
Wherefore
as
the
Heathens
said
,
it
was
a
spectacle
worthy
of
God
,
a
patient
man
wrestling
with
Fortune
,
we
may
say
much
more
,
that
it
is
a
declaration
of
our
partaking
of
the
divine
nature
,
our
patient
submission
to
the
injuries
of
Fortune
,
since
in
nothing
we
exhibit
a
cleerer
testimony
of
Christs
communication
of
this
dignity
to
us
,
then
in
this
of
suffering
in
a
temper
of
patience
above
our
nature
.
And
it
is
not
onely
the
excellency
of
this
vertue
,
which
recommendeth
it
to
Christians
,
but
the
necessity
of
it
,
for
the
subsistence
of
all
other
virtues
,
for
Patience
doth
that
office
to
all
the
other
,
as
moysture
doth
to
the
earth
,
which
compacteth
and
consolidateth
the
parts
thereof
,
which
otherwise
would
moulder
away
,
and
be
inconsistent
;
and
so
all
good
dispositions
of
the
mind
,
must
needs
scatter
and
dissipate
quickly
,
if
they
were
not
united
and
combined
together
by
patience
;
the
wind
of
temptations
that
bloweth
so
continually
upon
them
,
must
needs
disperse
them
,
if
they
had
not
this
compression
of
patience
,
to
hold
them
fastned
together
.
For
which
cause
,
S.
Paul
telleth
the
Christians
in
this
case
of
their
probation
,
Patience
is
necessary
for
you
,
;
for
patience
is
the
next
disposition
towards
perseverance
,
to
which
all
the
promises
are
annexed
,
for
finall
perseverance
is
but
a
line
of
Christian
patience
,
drawne
to
the
end
of
our
life
:
Faith
,
Hope
,
and
Charity
,
cannot
persevere
without
this
basis
of
patience
,
to
sustaine
them
in
this
valley
of
teares
,
wherein
we
are
now
sojourners
.
Insomuch
that
Tertullian
accommodateth
to
patience
,
that
sequence
of
vertues
which
S.
Paul
assigneth
to
charity
,
Love
is
not
elated
,
nor
froward
,
and
suffereth
all
,
by
this
quality
of
being
patient
.
CHAP.
VI.
Perfect
Patience
defined
;
imperfect
consolated
,
and
directed
.
NOw
I
have
set
up
to
you
,
Patience
,
as
a
kind
of
brazen
serpent
,
to
cure
all
the
stingings
you
are
exposed
unto
,
I
must
desire
you
to
understand
cleerly
the
integrall
constitution
of
this
virtue
;
for
I
ascribe
so
much
efficacie
to
it
,
supposing
the
Patience
I
handle
,
to
be
an
habit
,
or
disposition
in
herent
in
our
wills
,
which
receiveth
humbly
,
and
beareth
uncomplainingly
,
all
sorts
of
temporall
grievances
and
passions
,
in
order
to
a
conformity
to
the
will
of
God
,
and
our
similitude
to
Jesus
Christ
:
or
as
S.
Augustine
saith
,
True
Patience
ordaineth
us
to
indure
all
kinds
of
evills
of
paine
,
to
avoid
all
manner
of
ills
of
guilt
.
These
definitions
doe
not
admit
either
a
lame
,
or
a
pyde
Patience
,
to
enter
into
this
high
forme
of
efficacie
,
that
is
,
if
it
be
peccant
,
either
in
progresse
and
continuation
,
or
imperfect
in
the
integrity
that
is
required
in
it
,
of
submitting
to
all
sorts
and
degrees
of
sufferances
,
as
comming
all
from
one
providence
.
If
we
have
any
exception
against
any
of
this
Jury
of
Gods
choosing
to
try
us
by
,
it
is
a
sign
our
patience
is
but
spotted
,
and
party-coloured
;
or
if
it
be
intermitting
,
and
by
fits
onely
,
this
betrayeth
the
unsoundnesse
of
it
.
Wherefore
we
must
endeavour
to
reertifie
our
nature
in
these
two
deficiencies
,
to
which
it
is
very
lyable
.
The
first
is
,
of
having
refractory
intervals
,
in
which
we
let
in
impatience
,
and
murmur
,
to
detract
at
least
from
the
intirenesse
of
this
vertue
,
and
suffer
our
senses
to
speak
too
freely
against
that
which
offendeth
them
.
The
other
is
,
of
our
aptnesse
to
make
motions
to
God
,
for
some
speciall
exceptions
in
our
tribulations
,
resigning
our selves
but
partially
to
his
designe
upon
us
;
and
likely
this
deprecation
is
of
the
present
crosse
that
is
upon
us
,
beleeving
we
could
place
any
other
to
sit
lighter
upon
us
,
if
that
were
removed
,
with
which
we
are
actually
charged
;
and
thus
we
are
commonly
tempted
,
instead
of
suing
for
patience
to
God
,
to
desire
his
patience
in
our
repugnancies
,
and
that
he
would
change
his
minde
rather
then
ours
.
This
is
a
familiar
irregularity
in
our
natures
,
in
the
point
of
our
sins
,
as
well
as
of
our
sufferings
;
there
are
but
few
,
but
would
relinquish
all
other
,
upon
condition
to
have
some
one
bosome
sin
dispenced
with
;
and
so
in
our
afflictions
,
there
are
very
few
,
that
have
not
some
bosome
sorrow
,
that
they
would
compound
for
the
being
exempted
from
,
and
offer
a
resignation
to
all
the
rest
.
But
this
is
that
he
sitation
,
or
stammering
,
as
I
may
say
,
in
out
patience
,
which
is
a
great
impediment
in
our
conversation
with
God
.
I
doe
not
censure
the
first
motions
,
or
the
propensions
of
our
nature
to
such
eases
and
discharges
for
such
a
fault
as
should
distract
or
scandalize
any
body
with
their
owne
imperfection
in
this
kinde
;
for
as
S.
James
saith
,
In
mult
is
offendimus
omnes
;
These
inclinations
to
ease
,
are
(
as
we
may
say
)
lapsus
linguae
,
non
mentis
,
but
such
trips
and
faltrings
as
are
hardly
fully
to
be
redressed
:
therefore
this
animadversion
,
is
intended
onely
for
advise
,
to
every
one
that
finds
these
knots
and
stonds
in
their
patience
,
to
endeavour
to
work
them
out
faithfully
by
Prayer
,
and
not
to
stop
,
or
hang
willingly
upon
them
.
But
the
interruption
or
discontinuance
of
our
patience
,
and
breaking
out
into
fits
of
intemperate
complaints
,
is
much
more
to
be
precautioned
and
marked
for
reformation
.
For
according
to
S.
Augustines
similitude
,
this
is
not
onely
to
strike
out
of
tune
,
but
even
to
break
the
instrument
.
For
he
compareth
Patience
to
a
Lute
,
and
tribulations
to
the
strings
,
which
while
they
are
well
touched
,
make
musique
;
and
so
whilst
patience
praiseth
God
,
and
gives
thanks
in
tribulations
,
it
yeeldeth
a
sweet
melody
to
the
eares
of
God
;
but
when
we
fall
into
querulousnesse
,
and
murmur
,
we
break
the
Lute
.
When
therefore
we
are
so
far
advanced
towards
victory
,
as
the
having
our
senses
disarmed
by
affliction
,
(
the
pleasures
of
which
are
our
enemies
sharpest
instruments
)
we
must
watch
,
that
hee
forge
not
new
armes
out
of
our
pains
,
which
God
hath
given
us
as
armour
against
his
shafts
;
and
when
he
hath
scarce
any
art
left
to
wound
us
by
sensuality
,
through
the
hardnesse
of
our
conditions
,
then
he
tempteth
us
by
the
weight
of
our
armour
,
to
bring
us
to
throw
it
off
by
impatience
and
repining
:
which
indeed
is
to
cast
off
the
defensive
armour
,
that
God
giveth
the
Spirit
against
the
devill
and
the
flesh
.
When
the
tempter
hath
nothing
left
but
paine
whereby
to
provoke
us
unto
offences
,
one
would
think
he
were
not
to
be
feared
,
since
all
impatience
is
but
a
new
paine
,
which
is
proposed
to
us
,
let
us
therefore
consider
that
consequence
,
when
we
are
solicited
to
unquietnesse
and
reluctation
.
When
we
suffer
by
the
violence
and
injustice
of
our
enemyes
,
the
Devill
would
get
nothing
by
this
negotiation
,
if
we
should
beare
it
patiently
,
and
vertuously
,
for
hee
would
lose
as
much
on
the
one
side
,
as
hee
had
got
on
the
other
.
What
he
had
gained
upon
those
he
had
made
his
officers
,
and
emissaries
of
iniquity
and
injustice
,
he
would
lose
as
much
by
the
sufferers
improvement
and
sanctification
,
and
so
his
malice
would
be
unprofitable
unto
him
;
therefore
when
he
hath
prevailed
with
the
one
part
,
to
act
his
suggestions
upon
the
innocent
,
then
he
turneth
to
the
other
passive
side
,
and
labours
to
excite
there
,
murmur
,
fury
,
or
impatience
,
that
his
trade
may
render
him
profit
on
both
sides
,
a
great
prize
by
the
malice
he
imports
into
the
hearts
of
his
factors
,
and
may
have
some
gaine
also
exported
to
him
,
out
of
the
minds
of
the
patients
.
Wee
know
when
Sathan
had
set
the
Sabaeans
,
and
the
Chaldaeans
aworke
against
Job
,
he
left
no
art
unessayed
to
infuse
the
fire
of
murmur
and
impatience
into
his
brest
,
and
he
took
the
subtilest
way
;
for
he
got
fully
into
that
half
of
him
,
that
lay
in
his
bosom
;
and
though
he
did
not
kindle
any
sparke
of
rebellion
in
his
own
holy
brest
,
yet
we
may
say
his
heart
was
a
little
overheated
in
the
ardors
of
that
fiery
furnace
he
lay
so
long
in
,
for
his
breath
savoreth
a
little
of
some
distemper
which
he
found
in
it
.
By
which
we
are
not
warranted
to
let
our
tongues
loose
,
when
they
presse
,
and
straine
to
break
from
us
,
to
run
after
some
provocation
to
murmur
,
and
complaint
,
but
rather
warned
to
be
exactly
vigilant
in
all
such
motions
,
since
he
,
whom
God
chose
for
his
Champion
,
as
having
not
his
like
upon
the
earth
,
had
such
words
shaken
out
of
him
in
his
storm
,
as
we
may
beleeve
he
resented
more
their
having
escaped
him
,
then
he
did
all
the
violations
he
had
suffered
from
his
adversary
,
for
he
never
wished
any
thing
recalled
but
his
words
.
This
then
may
justly
be
a
forceable
motive
to
us
,
to
set
a
watch
over
our
lippes
,
when
God
hath
set
such
a
guard
over
our
heart
,
as
affliction
,
especially
in
a
good
cause
.
Let
us
not
then
,
when
there
is
no
fault
in
the
cause
,
make
one
in
the
calamity
by
our
impatience
,
since
we
ought
rather
to
render
double
praises
,
both
for
our
affliction
,
and
our
innocence
.
When
we
are
punished
for
crimes
,
we
ought
to
have
patience
;
and
when
we
suffer
innocently
,
we
may
well
adde
gladnesse
to
it
;
and
we
find
a
good
cause
producing
this
effect
,
in
the
Macedonians
,
when
they
were
in
your
cases
;
whom
the
holy
Ghost
hath
left
upon
record
as
a
precedent
for
you
,
In
much
experience
of
tribulation
they
had
abundance
of
joy
;
and
their
very
deep
poverty
abounded
unto
the
riches
of
their
simplicity
.
All
this
treasure
of
vertue
issued
out
of
the
mine
of
Patience
and
long
animity
,
which
maketh
by
the
power
of
grace
even
the
duration
of
the
pain
an
antidote
against
impatience
.
But
by
exhibiting
unto
you
this
high
mysterie
of
Patience
,
which
is
,
as
I
may
say
,
a
sacred
confirmation
of
all
vertue
,
I
doe
not
intend
to
discourage
those
,
who
are
but
yet
initiated
,
and
catechized
in
this
mysterie
;
for
this
ultimate
perfection
of
rejoycing
in
tribulation
,
is
not
a
precept
that
claimeth
our
performance
,
but
a
councel
that
sheweth
the
excellency
we
may
aspire
unto
;
which
the
grace
of
Christ
hath
set
within
our
reach
,
to
exercise
that
vertue
,
which
though
it
seeme
supernaturall
,
is
but
sutable
to
the
members
of
such
an
head
.
Those
therefore
,
who
finde
not
in
their
natures
this
finished
disposition
,
need
not
perplexe
themselves
with
any
scruple
of
faultinesse
,
for
if
they
are
but
in
this
temper
,
of
sincerely
and
humbly
demanding
of
God
that
grace
,
which
is
requisite
for
the
discharge
of
their
duties
in
these
cases
of
tentations
,
though
they
finde
for
the
present
some
aversion
and
remtencie
in
their
minds
against
their
miseries
,
they
may
safely
conclude
,
that
God
wil
minister
and
suppeditate
grace
sufficient
for
their
support
,
from
falling
into
any
direct
sedition
,
so
long
as
they
feele
a
sound
and
rectified
desire
to
advance
in
the
state
of
perfect
abnegation
.
Let
them
not
disquiet
themselves
,
with
their
distances
from
the
top
of
the
mountaine
,
so
long
as
they
are
faithfully
climbing
.
In
this
case
,
the
indulgence
of
Christ
is
very
applicable
,
when
he
saith
,
Those
that
are
not
against
him
,
are
with
him
.
So
long
as
we
finde
not
our
will
joyned
with
our
weaknes
,
against
this
self-denyall
,
we
shall
not
be
charged
with
disloyalty
.
There
was
a
great
cloud
of
infirmity
in
that
fathers
faith
,
when
he
began
with
Christ
,
Credo
Domine
,
adjuva
incredulitatem
meam
,
his
suit
was
granted
.
In
like
manner
,
when
we
begin
with
much
imperfection
,
we
must
not
distract
our selves
in
apprehensions
of
our
faintnesse
,
but
proceed
sincerely
to
I
desire
,
O
Lord
,
a
perfect
conformity
to
all
thy
orders
,
help
my
inconformity
.
This
prayer
constantly
pursued
,
will
certainly
obtain
the
expulsion
of
that
spirit
which
casts
us
often
into
fire
and
water
,
into
severall
distempers
in
our
afflictions
.
Let
us
remember
Christs
lesson
in
this
case
,
Omnia
possibilia
sunt
credenti
;
if
we
aspire
faithfully
to
this
perfection
,
we
shall
quickly
find
we
have
no
dangerous
enemies
left
,
when
we
have
once
undertaken
ingenuously
our
own
reduction
.
We
must
not
expect
to
taste
suddenly
the
good
relish
of
mortification
.
The
first
fruits
of
Canaan
were
held
to
be
unclean
,
to
figure
to
us
,
that
there
is
alwayes
some
impurity
in
our
first
thoughts
,
and
designes
of
a
spirituall
conformity
;
we
must
expect
such
a
progression
in
this
perfection
of
Christianity
,
as
Isaac
made
in
the
digging
of
his
Wells
in
the
Land
of
Promise
.
The
first
water
he
called
contention
,
the
second
enlargement
,
&
at
the
last
he
came
to
that
he
called
abundance
,
when
all
strife
and
difficulty
was
ceased
.
So
we
shall
in
the
beginning
of
our
digging
for
this
refreshing
water
of
Patience
,
finde
the
inhabitants
of
our
earth
(
our
sensitive
appetities
)
raise
great
opposition
,
and
in
our
pursuance
and
progresse
we
shall
meete
with
lesse
contradiction
,
Ibunt
de
virtute
in
virtutem
.
Wherfore
we
must
not
be
dismayed
and
relaxed
,
when
at
first
we
encounter
difficulty
and
contestation
in
our
senses
,
against
patience
and
conformity
,
but
remember
how
gracious
and
indulgent
God
is
to
a
little
tender
vertue
,
that
hath
but
the
quality
of
sincerenesse
;
holy
Spirit
intimateth
by
the
Angel
in
the
Revelation
,
saying
,
Ecce
dedi
coram
te
estium
apertum
quod
nemo
potest
claudere
,
quia
modicam
habes
virtutem
,
servasti
verbum
meum
,
&
non
negasti
nomen
meum
.
So
as
here
we
see
,
God
,
to
a
little
disposition
,
openeth
a
large
passage
towards
plenitude
and
consummation
.
When
therefore
we
finde
our
hearts
set
to
keep
Gods
Word
,
and
that
in
the
first
inchoation
of
our
vertue
,
we
doe
but
accept
afflictions
in
his
name
,
he
that
is
Sanctus
,
will
open
that
doore
of
perfection
which
the
violence
of
the
whole
world
shall
not
be
able
to
shut
any
more
against
us
.
Wherefore
in
all
our
straits
and
coarctations
,
either
of
our
spirits
,
or
of
our
fortunes
,
let
us
remember
how
the
holy
Spirit
calls
to
us
,
Dilata
vs
tuum
,
&
implebo
illud
.
Non
omnes
Apostoli
,
;
the
Angel
promiseth
their
reward
,
Timentibus
nomen
tuum
,
pusillis
,
&
magnis
;
so
long
as
we
acknowledge
our
own
minority
,
we
may
hope
for
our
portion
among
the
little
ones
.
Cōsolumini
pufillanimes
,
suscepite
infirmos
,
for
I
perswade
every
one
to
this
holy
ambition
of
ascending
as
high
even
as
the
steps
of
persecution
can
raise
them
;
and
there
is
no
ladder
so
good
as
this
of
the
Crosse
,
to
scale
by
;
and
in
our
invitation
to
the
nuptiall
supper
of
the
Lambe
,
it
is
not
humility
,
but
rather
pusillanimity
,
to
aime
to
sit
down
but
in
the
lowest
place
;
they
who
point
no
higher
,
design
to
stay
too
neer
the
door
,
and
so
may
more
easilyer
fall
short
of
that
,
then
they
who
aspire
to
the
place
of
those
who
have
left
all
for
Christ
,
which
is
the
throne
of
judging
nations
.
With
good
cause
then
,
I
humbly
advise
every
ones
aspiring
to
the
supremest
pitch
of
patience
and
resignation
;
And
I
have
warrant
to
discharge
every
one
from
dejection
and
confusednesse
in
this
case
of
imperfection
,
when
they
doe
loyally
and
ingenuously
enterprise
a
proficiency
in
this
virtue
.
Gods
indulgence
to
the
incompleatnesse
of
our
Patience
must
therefore
be
taken
hold
on
,
onely
as
a
stay
to
keepe
us
from
falling
into
dejection
,
and
is
not
to
be
used
as
a
rest
,
whereon
to
leane
the
wrynesse
and
bent
of
our
perverted
nature
;
for
so
we
may
insensibly
in
duce
an
habit
of
crookednesse
and
petulancy
into
our
owne
dispositions
.
Let
us
therefore
have
this
direction
of
S.
James
alwaies
in
our
designe
at
least
,
Let
patience
have
a
perfect
worke
,
By
this
we
may
rest
assured
of
the
perfection
which
is
contained
in
Patience
,
since
the
Apostle
ascribeth
this
integrity
,
and
indeficiency
to
it
in
all
things
;
So
that
when
we
are
possessed
of
this
compleatment
of
Patience
,
then
we
are
instated
in
a
fortune
,
which
is
so
unobnoxious
to
the
distresses
of
any
want
,
that
all
privations
administer
to
us
the
end
of
all
possessions
,
which
is
joy
and
satisfaction
.
This
hath
alwaies
been
the
state
of
the
Saints
,
CHAP.
7.
Of
the
great
benefits
may
be
extracted
out
of
affliction
.
AS
I
have
produced
your
obligation
to
suffer
,
signed
as
you
are
men
,
sealed
as
you
are
Christians
with
the
signet
of
the
Crosse
,
witnessed
and
delivered
as
you
are
Catholikes
,
in
the
Sacrament
of
Confirmation
,
(
wherein
you
deliver
your
consent
as
your
owne
deed
,
whereof
the
chiefe
officers
of
the
Church
are
witnesses
)
I
have
also
suggested
to
you
the
most
expedient
meanes
of
losing
nothing
by
this
engagement
,
which
is
,
to
procure
Patience
to
be
given
you
for
your
counter-security
from
God
,
to
whom
you
stand
bound
in
this
contract
of
suffering
.
This
is
a
celestiall
manner
of
negotiating
,
the
demanding
of
him
to
whom
the
Indenture
is
made
,
the
meanes
of
discharging
it
;
but
this
is
the
method
of
God
,
and
worthy
of
himselfe
,
to
require
nothing
of
his
creatures
,
but
what
they
may
be
furnished
with
first
from
him
,
for
but
asking
it
.
I
have
therefore
proposed
patience
for
your
discharge
,
and
Prayer
for
your
acquisition
of
patience
;
and
since
Prayer
may
accommodate
you
with
what
you
have
most
need
of
,
your
necessities
may
be
said
to
provide
against
themselves
,
for
commonly
they
are
infallible
furnishers
of
Prayer
.
And
having
thus
brought
you
out
of
the
Hospitall
into
the
Temple
,
desiring
you
to
raise
your
thoughts
out
of
the
infirm
and
wounded
part
of
your
condition
,
to
the
contemplation
of
your
being
imitators
,
or
rather
types
and
figures
of
that
glorifyed
body
,
which
chose
this
way
you
are
now
passing
in
,
to
enter
into
glory
,
I
may
hope
the
having
disposed
your
taste
,
for
the
good
relish
of
this
chalice
of
Mount
Calvary
,
whereof
you
are
now
to
take
your
part
;
And
this
draught
you
are
making
,
hath
more
of
the
cup
which
Christ
promised
his
Disciples
should
pledge
him
in
,
then
the
Sacrament
of
the
Novellists
hath
of
the
cup
of
the
last
Supper
,
since
they
receive
it
but
as
a
bare
figure
,
and
simple
commemoration
of
the
blood
of
Christ
;
so
as
you
may
comfort
your selves
,
that
even
in
the
interdiction
of
your
Religion
,
there
appeareth
as
good
an
image
of
the
passion
of
Christ
,
as
in
the
highest
exercise
of
theirs
.
For
even
the
unbloudy
part
of
your
sufferings
,
are
signs
,
images
and
symboles
of
the
passion
of
Christ
,
and
they
challenge
no
more
,
even
for
the
honour
of
their
Sacrament
.
Wel
then
may
this
serve
you
,
to
answer
that
common
reproach
of
your
wanting
halfe
the
Sacrament
,
that
it
ill
becomes
them
to
object
this
,
who
themselves
want
it
all
,
having
taken
both
from
Clergie
and
Laity
that
reality
,
wherein
consisteth
all
the
vertue
and
efficacie
of
it
.
But
this
hath
intervened
as
a
Parenthesis
of
offensive
Arms
,
in
this
contexture
of
defensive
,
which
is
the
work
I
have
onely
taken
in
hand
.
I
will
therefore
reconnect
this
thred
of
my
discourse
,
to
that
web
I
have
my
pen
upon
,
which
is
,
The
extracting
of
benefits
out
of
afflictions
.
Many
things
have
usurped
the
glorious
title
of
goods
,
by
the
power
of
common
fame
,
(
which
in
our
naturall
bodies
is
a
conspiracy
of
the
multitude
of
our
senses
against
our
soule
)
whereby
the
received
felicity
of
the
world
,
is
placed
in
things
so
perillous
,
and
obnoxious
,
as
they
are
really
the
lesse
goods
,
the
more
they
are
reputed
so
.
Which
easily
appeares
,
in
the
testing
and
tryall
of
all
those
flecting
fruitions
which
our
cupidities
pursue
,
as
riches
,
honours
,
pleasures
,
and
the
like
,
the
duration
whereof
is
likely
the
lesse
,
the
more
the
desire
proves
solicitous
thereof
.
The
prejudging
of
our
senses
,
induceth
this
so
unsafe
opinion
,
for
their
ruling
and
injuring
of
us
is
coetaneous
with
us
,
and
our
reason
is
not
of
the
same
age
,
which
is
the
cause
,
why
our
senses
anticipate
the
apprehension
of
good
and
evill
;
insomuch
as
our
reason
being
much
later
called
in
to
advise
us
,
can
hardly
confute
this
preoccupation
,
even
by
a
demonstration
of
the
abusivenesse
of
such
received
fallaeies
.
For
Man
,
as
if
he
studyed
nothing
but
to
elude
the
sentence
is
upon
him
,
seemes
to
set
his
heart
upon
nothing
,
but
the
eating
of
his
bread
without
any
sweat
,
and
the
meeting
with
no
thornes
upon
the
earth
.
So
far
are
our
senses
from
acquiescing
to
the
sentence
of
God
,
as
even
the
society
of
God
himselfe
in
labours
and
crosses
,
doth
hardly
convince
us
of
the
benedictions
contained
therein
,
albeit
he
hath
not
onely
read
this
lesson
upon
them
,
but
hath
personally
infused
that
quality
into
them
.
And
shall
our
faith
assent
to
so
high
a
mysterie
,
seeming
so
contrary
to
our
reason
,
and
shall
we
not
credit
this
assertion
,
of
the
good
of
sufferings
,
because
it
is
averse
to
our
senses
?
Shall
we
beleeve
,
that
under
the
sordid
and
despicable
veyle
of
flesh
and
blood
,
the
Creator
of
heaven
and
earth
was
covered
,
and
shall
we
not
easily
accord
,
that
under
the
dark
and
obscure
covers
and
cases
of
temporary
miseries
&
afflictions
,
there
remaine
reall
glories
and
benedictions
?
since
as
the
first
is
cleerly
De
fide
,
the
second
cannot
reasonably
be
denyed
to
be
Proximam
fidei
.
Me
thinks
this
sense
of
Crosses
,
should
easily
be
accepted
by
Catholikes
,
who
are
imbued
with
the
beleefe
of
so
high
mysteries
,
when
they
beleeve
,
that
which
appeares
Bread
in
the
blessed
Eucharist
,
to
be
really
the
glorious
body
of
the
Sonne
of
God
,
there
should
be
little
difficulty
,
to
allow
those
sufferances
,
which
seeme
ills
to
our
senses
,
to
be
really
such
goods
as
they
are
asserted
by
our
faith
;
for
surely
,
if
they
have
but
neere
so
much
patience
,
to
make
this
conversion
,
as
they
must
have
faith
to
beleeve
the
other
,
all
crosses
and
adversities
in
this
life
,
are
really
converted
into
blessings
,
while
they
remaine
under
unhappy
and
unlikely
apparencies
,
after
such
a
manner
as
the
body
of
Christ
is
truly
present
in
the
holy
Sacrament
,
though
covered
from
our
senses
under
the
veyles
of
no
way
resembling
species
.
Since
God
then
covereth
and
retecteth
the
greatest
blessing
he
can
conferre
upon
his
Church
,
(
it
being
even
his
own
Sonne
)
under
so
improbable
appearances
,
we
may
easily
beleeve
his
corrections
,
though
they
are
overcast
with
never
so
unlikely
out-sides
,
to
have
an
interiour
goodnesse
,
and
benediction
,
according
to
his
word
,
especially
,
since
we
are
sensibly
convinced
of
this
verity
by
frequent
experiments
in
our selves
and
others
,
but
in
the
other
sublime
mysterie
,
our
faith
is
alwayes
put
to
straine
up
to
it
,
and
that
never
descendeth
to
a
manifestation
to
our
reason
.
Besides
,
most
of
the
things
of
this
world
,
which
seeme
to
us
never
so
veritable
,
and
sincere
,
are
but
veyles
and
cases
of
somewhat
else
then
is
extant
in
their
superficies
.
For
we
see
the
substances
and
essentiall
forms
of
nothing
,
onely
the
figure
,
colour
,
and
other
accidents
of
all
things
sensible
;
and
so
the
colours
and
shapes
of
evils
in
this
life
,
cover
and
infold
eternall
goods
,
and
the
specious
figures
and
appearances
of
pleasures
,
Recepisti
bona
in
vitâ
tuâ
.
For
,
alas
,
how
many
doth
this
sentence
of
the
holy
Spirit
surprize
,
Ducunt
in
bonis
dies
suos
,
&
in
puncto
ad
inferna
descendunt
!
Although
prosperity
in
this
life
be
not
formally
an
evill
,
yet
as
there
are
many
aliments
,
which
are
in
themselves
sound
,
and
harmlesse
,
yet
unhealthfull
respectively
to
severall
constitutions
;
so
the
felicities
of
this
life
,
find
very
few
such
constitutions
as
can
digest
them
,
and
convert
them
into
the
increase
of
the
body
,
unto
the
edifying
it selfe
in
charity
.
This
is
the
advance
and
growth
which
is
expected
from
the
members
of
Christ
,
A
man
who
passeth
carelesly
on
,
crowned
with
roses
through
this
life
,
is
like
a
Prisoner
carryed
through
pleasant
fields
,
and
delightfull
gardens
,
who
being
amused
with
the
agreeable
objects
in
his
passage
,
forgets
what
he
is
,
and
whither
he
is
going
.
So
dangerous
a
conveyance
is
worldly
felicity
,
as
the
Devill
dares
trust
that
,
even
alone
,
without
any
provocation
,
but
even
plenty
it selfe
to
bring
us
to
him
.
For
the
adherence
to
the
commodities
of
the
earth
,
quickly
raiseth
such
a
damp
and
indevotion
in
our
spirits
,
as
there
needs
no
crying
sins
to
mend
our
pace
.
This
very
stilnesse
,
stupefaction
,
and
spirituasi
Lethargie
which
we
sleepe
our selves
into
,
in
the
love
of
this
world
,
is
one
of
the
safest
wayes
the
Devill
can
wish
us
into
.
Wee
may
therefore
fitly
say
of
the
state
of
many
mens
prosperities
,
that
which
S.
Basil
said
elegantly
upon
the
cleernesse
of
the
skye
in
a
great
drouth
producing
a
famine
,
that
It
was
a
sad
serenity
,
in
which
the
very
fairenesse
and
purity
was
a
punishment
.
So
the
smoothe
,
and
undisturbed
felicity
of
many
fortunes
,
proveth
an
unhappy
calme
,
occasioning
a
great
sterility
in
all
spirituall
productions
.
Our
love
to
Christ
thrives
best
,
in
such
a
mould
as
his
to
us
was
planted
in
;
which
we
know
was
an
abundance
of
all
sorts
of
passions
;
and
such
a
soile
is
so
much
more
proper
for
our
faith
and
charity
to
prosper
in
,
as
the
same
temptations
which
master
us
in
felicity
,
are
defeated
by
us
in
adversity
;
as
S.
Gregory
noteth
in
Jobs
tryall
,
saying
,
that
Man
who
was
overthrowne
in
Paradise
,
overcame
upon
a
dunghill
;
there
the
Serpent
overcame
him
by
a
woman
,
here
he
vanquisheth
both
the
Serpent
and
the
woman
.
So
as
we
may
say
,
That
sufferings
seeme
to
render
even
our
decayed
nature
,
stronger
then
felicity
could
preserve
our
intire
.
For
Adam
was
ruined
by
the
same
attaques
,
which
Job
repulsed
.
Scarce
any
thing
can
endeare
the
vertue
of
affliction
,
or
raise
the
obnoxiousnesse
of
prosperity
above
this
instance
.
And
surely
,
although
there
were
not
so
much
facilitation
towards
our
being
perverted
in
temporall
happinesse
,
yet
me-thinks
this
defect
which
is
so
notorious
in
it
,
should
discredit
the
affectation
thereof
;
for
it
is
evident
,
that
we
cannot
have
so
good
a
tryall
of
our
loves
to
God
,
whilst
we
are
under
his
sensible
caresses
,
as
under
his
severe
corrections
.
We
see
Satan
had
so
much
colour
for
that
argument
,
that
in
prosperity
there
can
be
no
tryall
whether
a
man
love
God
or
no
,
as
he
presseth
it
even
to
God
himselfe
in
Jobs
case
,
asking
,
Doth
Job
feare
God
for
nought
?
alleadging
that
Gods
benefits
did
not
admit
of
a
totall
proba●tion
of
that
servant
whom
God
himselfe
commendeth
.
Therefore
he
putteth
God
to
the
tryall
and
examination
of
his
love
,
when
it
hath
nothing
but
pure
duty
,
and
no
temporall
interest
to
feed
it
;
and
it
seemeth
God
allowed
this
as
a
good
argument
,
when
he
changed
his
condition
into
that
which
was
the
properest
for
the
examination
of
his
love
,
and
might
prove
an
irrefragable
evincement
of
his
sanctity
.
For
a
patient
acquiescence
,
and
a
faithfull
praising
God
in
affliction
,
doth
not
only
silence
even
Sathan
himselfe
in
his
office
of
accuser
,
but
setteth
us
so
much
out
of
his
command
,
as
to
render
us
his
impeachers
and
accusers
before
the
throne
of
God
.
For
there
cannot
be
a
higher
charge
against
his
contumacie
in
his
beatitude
,
then
mans
returning
praises
to
God
in
his
miseries
.
You
may
see
then
that
Affliction
doth
not
onely
furnish
us
with
armes
defensive
against
our
enemie
,
but
also
ministreth
offensive
armes
in
Gods
cause
against
his
Rebell
:
for
nothing
woundeth
Lucifer
deeper
with
this
point
of
his
ingratitude
,
then
a
Lazarus
playing
the
Angel
,
finging
Gods
praises
in
all
his
sores
and
provocations
.
And
it
seemes
very
equitable
,
that
they
who
are
to
possesse
the
estates
of
the
delinquent
Angels
,
should
serve
God
thus
here
on
earth
,
against
them
whose
confiscations
are
assigned
to
them
.
And
in
order
to
this
,
we
may
observe
,
how
God
hath
alwayes
imployed
his
dearest
followers
in
this
service
,
to
shame
and
confound
the
Devils
first
impatient
pride
,
by
their
equanimity
and
calmnes
of
Spirit
in
all
their
pressures
and
desolations
,
making
the
praises
of
the
scourger
,
as
S.
Augustine
saith
,
the
plaister
of
their
wounds
.
For
which
cause
,
holy
Iudith
,
when
she
undertaketh
to
comfort
her
brethren
in
a
desperate
extremity
,
suggesteth
to
the
Priests
,
to
represent
to
the
people
,
that
their
fathers
had
alwayes
been
tempted
,
to
try
whether
they
did
sincerely
love
God
;
and
biddeth
them
remember
how
Abraham
was
●●proved
by
many
temptations
,
and
so
made
the
friend
of
God
;
and
Isaac
,
Jacob
and
Moses
passed
the
same
way
of
probation
.
And
concludeth
with
this
inforcement
of
the
vertue
of
afflictions
,
We
may
remark
also
that
among
all
the
Patriarks
and
Prophets
,
who
had
the
honour
to
be
types
of
Christ
,
we
finde
but
one
exempted
out
of
the
list
of
his
precursors
in
diverse
passions
,
and
afflictions
;
and
Solomon
onely
passing
through
the
smooth
delicious
alleyes
of
this
world
,
fell
so
dangerously
,
as
the
holy
Ghost
hath
not
set
him
up
again
before
us
;
whereby
we
may
conclude
,
that
God
intended
the
leaving
of
Solomons
case
undecided
,
as
a
terrible
admonition
to
us
,
of
the
perillous
estate
of
prosperity
,
since
so
great
an
organ
of
the
holy
Ghost
,
is
not
manifestly
restored
to
his
place
,
where
all
the
rest
are
evidently
fixed
,
following
the
suffering
Lambe
,
whom
they
had
the
honour
to
precede
,
and
to
prefigure
.
So
as
although
we
may
hope
well
of
Solomon
,
we
may
safely
condemne
continuall
prosperity
,
as
a
formidable
seducer
,
since
worldly
felicity
leaveth
us
in
suspense
of
the
salvation
of
Solomon
,
and
affliction
giveth
us
great
hopes
of
the
reconciliation
of
Manasses
.
And
it
may
well
be
observed
,
that
the
first
Angel
which
is
recorded
in
scripture
to
have
been
sent
to
the
earth
,
was
upon
the
occasion
of
an
extreme
distresse
;
Because
the
Lord
had
heard
the
voice
of
her
affliction
;
so
as
Agars
being
in
misery
,
bringeth
her
to
be
honoured
by
the
ministery
of
an
Angel
,
sooner
then
Sara's
being
mistresse
,
and
in
authority
;
and
so
distresse
had
quickly
obtained
pardon
for
undutifulnesse
.
Wherefore
all
they
who
have
faults
to
expiate
,
may
be
glad
to
have
sufferings
for
intercessors
,
for
they
speak
in
vertue
of
that
blood
,
which
calls
for
better
things
then
that
of
Abel
;
they
mediate
reconciliation
,
and
deprecate
revenge
.
And
therefore
we
finde
God
vouchsafe
to
say
,
Cum
ipso
sum
in
tribulatione
;
God
appeared
so
visibly
in
the
tribulation
of
his
children
in
the
fiery
furnace
,
that
even
the
heathens
themselves
confessed
he
was
there
,
affirming
that
the
fourth
was
like
the
Sonne
of
God
:
so
that
it
seems
,
God
will
permit
the
divell
to
passe
for
a
God
,
with
them
who
are
in
the
power
and
dominion
of
the
world
,
rather
then
reveale
himselfe
to
that
presumption
,
and
chuseth
to
enlighten
the
blind
of
Babylon
,
only
by
the
fire
of
affliction
.
And
for
that
end
,
he
preferd
the
furnace
,
for
his
Temple
to
appeare
in
,
before
all
the
sumptuous
edifices
of
Babylon
.
In
like
manner
,
when
God
resolved
to
shew
himselfe
to
Nabuchodonosar
,
he
would
not
vouchsafe
to
come
into
his
palaces
,
but
carryed
him
out
into
the
fields
,
and
laid
him
as
low
as
the
grasse
that
fed
him
,
and
then
in
this
posture
of
being
neerer
a
beast
then
a
King
,
vouchsafed
to
visit
him
,
to
shew
him
how
much
more
he
esteemed
misery
and
confusion
,
then
temporall
glory
and
magnificence
.
And
thus
we
see
,
how
man
in
honour
,
becomes
like
the
beast
that
perisheth
;
and
man
in
dishonour
,
being
reduced
even
to
the
likeness
of
a
beast
,
recovereth
and
restoreth
the
image
of
God
in
him selfe
,
which
his
other
condition
had
almost
obliterated
.
Nay
affliction
is
so
proper
to
finish
and
perfect
Gods
image
in
us
,
as
Daniel
had
that
given
him
for
an
improvement
of
his
sanctity
,
which
he
had
by
order
from
God
,
prescribed
Nabuchodonosar
for
expiation
of
his
impiety
.
He
for
having
destroyed
those
Idols
,
which
the
other
had
adored
,
was
sent
among
the
beasts
for
a
reward
;
the
lions
den
is
given
as
it
were
for
a
recompence
of
his
service
,
against
both
the
spirituall
,
and
materiall
dragon
;
and
devout
Toby
was
brought
into
darknesse
and
the
shadow
of
death
,
Because
he
was
acceptable
to
God
,
is
was
necessary
that
tentation
should
prove
him
.
So
as
the
tribulation
of
this
world
,
seemes
the
penny
conditioned
for
in
this
life
,
and
due
as
wages
to
the
travail
in
Gods
service
.
And
indeed
the
weight
,
and
heat
of
this
day
,
or
rather
moment
of
this
life
,
may
well
be
accounted
our
best
salary
in
it
,
since
the
Apostle
telleth
us
,
that
Light
and
momentary
tribulation
worketh
in
us
exceedingly
above
measure
an
eternall
weight
of
glory
;
Whereupon
all
the
Saints
,
the
liker
they
grow
to
the
image
of
Christ
under
Gods
hand
,
discern
the
cleerlyer
this
designe
of
God
,
and
so
rejoyce
in
their
tribulations
,
proportionately
to
the
light
they
receive
,
by
these
openings
of
their
owne
mudde
walls
,
wherein
they
are
immured
;
and
so
by
Gods
making
as
it
were
through
lights
in
their
bodies
,
the
soule
comes
to
have
the
clearer
prospect
on
all
sides
of
her
,
whereby
she
discerneth
,
that
God
in
this
work
of
breaking
down
the
matter
of
carnall
appetites
,
which
are
like
walls
about
us
,
removeth
but
dust
,
and
bringeth
in
light
;
and
therefore
we
see
,
how
the
Martyrs
rejoyce
while
these
windows
,
as
I
may
say
,
&
through
lights
,
were
beating
out
in
their
bodies
;
while
they
were
made
transparent
with
wounds
,
the
soule
had
the
more
light
given
her
;
and
so
they
looked
upon
their
enemies
,
as
set
awork
to
break
down
their
prison
,
alwaies
paying
them
their
prayers
for
their
labour
.
And
we
need
not
look
back
into
story
,
for
such
lights
as
these
,
whereby
to
read
the
joy
of
sufferings
,
for
I
may
say
of
these
examples
,
as
Moses
said
of
his
precepts
,
They
are
not
beyond
the
sea
,
For
such
patterns
are
neere
you
in
your
owne
sight
;
you
need
not
travell
into
the
remote
regions
of
Antiquity
,
for
such
precedents
of
hearts
rejoycing
,
while
these
doores
of
their
breasts
are
breaking
open
,
to
set
them
at
liberty
.
God
hath
provided
for
you
the
lights
of
the
Primitive
times
,
as
well
as
he
hath
permitted
you
to
remaine
long
in
the
same
necessities
.
You
can
therefore
have
no
excuse
in
being
ignorant
of
the
good
of
sufferings
,
since
you
have
both
the
matter
abundantly
among
you
,
and
the
manner
excellently
patternd
out
before
your
eyes
.
It
is
well
said
of
one
,
that
wee
may
wonder
that
all
the
stones
under
the
feet
of
the
reprobate
,
doe
not
turn
into
roses
,
for
some
solace
to
them
now
,
in
regard
of
what
they
are
to
suffer
.
And
therefore
we
need
not
wonder
,
if
all
things
under
the
feet
of
the
elect
,
doe
turne
into
thornes
to
punish
them
for
their
sinnes
,
since
their
transitory
paines
augment
so
much
their
eternall
blessednesse
.
Well
then
,
and
fitly
may
I
say
unto
you
in
this
your
state
of
tryall
,
Know
you
not
your selves
,
that
Christ
Jesus
is
in
you
,
unlesse
perhaps
you
be
reprobate
?
For
now
you
have
that
work
in
hand
,
of
interpretation
of
the
word
of
God
,
the
word
of
the
Crosse
,
wherein
you
your selves
are
best
expositors
,
whether
you
finde
in
your
hearts
,
an
humble
understanding
of
the
will
of
God
upon
you
in
these
siftings
and
cribrations
,
unto
which
the
enemy
hath
now
subjected
you
.
If
you
find
this
humble
and
patient
conformity
,
you
may
rightly
conclude
you
have
the
right
sense
of
the
word
of
the
Crosse
.
Me
thinks
I
may
say
now
to
you
,
that
you
have
as
a
mercy
afforded
to
your
offences
,
your
book
given
you
,
and
if
you
can
reade
in
it
,
your
present
burnings
in
the
hands
are
far
from
being
brands
of
infamy
,
Is
the
word
of
the
Crosse
foolishnesse
to
thee
?
Itaque
fratres
amulamini
prophetare
,
that
is
,
to
endeavour
to
edifie
the
Church
of
God
by
your
patience
,
longanimity
,
and
suavity
in
the
holy
Ghost
.
Gods
mercies
are
so
much
above
all
his
works
,
that
even
all
his
justices
in
this
life
are
mercies
,
as
we
may
perceive
in
many
things
which
to
us
seem
severities
,
and
are
truly
indulgencies
in
Gods
Order
;
as
many
times
when
he
findeth
a
dumbe
,
and
a
deafe
soule
,
so
possessed
by
the
world
,
as
he
will
neither
heare
,
nor
answer
to
the
ordinary
voice
of
Gods
Ministers
,
then
God
in
mercy
layeth
violent
hands
upon
him
,
and
,
as
I
may
say
,
puts
his
fingers
into
his
eares
,
Besides
,
there
is
commonly
a
speciall
divine
authority
in
Tribulation
,
wherein
the
holy
Ghost
breathes
himself
out
more
efficaciously
then
by
the
Prophets
,
or
by
the
holy
Scriptures
:
for
we
often
resist
the
Word
of
God
,
and
slight
the
admonition
of
the
Fathers
,
and
Doctors
of
the
Church
,
when
afflictions
though
they
speake
in
a
sharper
,
and
more
unpleasant
stile
to
us
,
yet
take
our
eares
,
and
bring
us
to
answer
more
promptly
,
speak
Lord
,
for
thy
servant
heareth
.
Whereupon
the
Psalmist
expresseth
thus
both
the
nature
of
man
,
and
the
virtue
of
tribulation
,
Verè
dominus
est
in
loco
isto
,
For
though
wee
tremble
at
first
,
and
finde
the
place
terrible
,
yet
we
may
truly
say
,
Non
est
hic
aliud
nisi
domus
Dei
,
&
porta
coeli
,
[
17
](A50296-e28830-b)
17
This
is
no
other
but
the
house
of
God
,
&
the
gate
of
heaven
.
for
the
holy
spirit
seemeth
to
set
this
inscription
(
of
the
gate
of
heaven
)
upon
tribulation
,
advising
us
,
that
by
many
tribulations
we
must
enter
into
the
Kingdome
of
heaven
.
I
have
presented
you
with
this
draught
of
your
owne
states
,
that
you
may
see
,
you
are
now
in
the
elements
of
the
Saints
of
both
Testaments
.
Wherefore
the
Apostle
telleth
the
Christians
in
your
conditions
,
Behold
,
But
you
must
remember
also
,
what
Christ
said
to
those
that
are
in
this
day
.
Work
while
you
have
light
,
lest
the
night
overtake
you
.
For
the
day
it selfe
will
but
give
you
light
,
not
legs
to
carry
you
on
your
journey
.
You
must
not
lye
downe
under
your
burthens
,
as
if
afflictions
were
vessels
you
had
under
you
,
which
will
carry
you
on
though
you
walke
backward
and
forward
in
them
,
between
murmur
,
desire
of
revenge
,
and
some
intervals
of
conformity
and
resignation
to
Gods
pleasure
.
This
tossing
,
and
estuation
of
spirit
is
a
leake
may
endanger
you
,
if
it
be
not
stopped
.
Necessarily
therefore
I
must
often
rememorate
this
unto
you
,
that
if
you
have
faith
to
beleeve
crosses
to
be
the
treasures
of
Christ
,
you
must
negotiat
with
the
talents
you
are
trusted
with
;
for
if
you
bury
them
in
enmities
,
maledictions
of
your
enemies
,
repinings
,
and
diffidences
of
Gods
providence
,
you
will
give
so
ill
an
account
,
as
you
may
chance
after
all
your
sufferings
,
to
be
remitted
thither
for
your
rewards
,
where
affliction
produceth
nothing
but
curses
and
desperations
.
For
it
may
be
fitly
said
of
Tribulations
,
They
are
the
good
odour
of
Christ
,
Of
which
party
that
you
may
prove
,
you
must
act
this
lesson
of
Saint
Paul
,
walk
worthy
of
God
in
all
patience
and
longanimity
with
joy
,
giving
thankes
to
God
and
the
Father
who
hath
made
us
worthy
unto
the
lot
of
the
Saints
in
light
.
CHAP.
VIII
.
Answers
and
Resolutions
to
some
subtile
Temptations
.
AFter
the
chiefe
Priests
,
Scribes
,
Christ
Jesus
all
the
stones
of
offence
and
scandall
their
wits
could
pick
out
of
the
Law
,
or
the
Prophets
,
all
which
he
converted
into
touch-stones
of
his
wisdome
and
humility
,
and
so
rendred
all
these
tryalls
,
attests
of
his
purity
and
sincerity
in
these
excellent
graces
;
then
they
excogitated
a
more
subtile
temptation
for
him
;
which
was
,
to
tempt
him
by
his
owne
perfections
.
For
then
they
sent
to
him
some
of
the
Pharisees
,
Dominus
dedit
,
he
is
very
likely
to
attempt
you
by
your
owne
graces
of
piety
,
and
tendernesse
of
others
,
and
devotion
to
your
Countries
redemption
from
error
,
or
a
present
apprehension
of
a
totall
extirpation
of
those
few
seeds
are
still
dispersedly
left
in
it
of
Catholike
Religion
.
And
this
tentation
may
well
be
presented
you
with
praises
of
your
owne
vertues
,
and
pressed
more
upon
your
devotion
,
as
a
solicitude
properly
affected
to
the
love
of
your
Religion
.
This
is
so
fine
,
and
soft
an
insinuation
of
motions
to
disquiet
and
discordance
from
Gods
order
,
as
you
may
very
easily
be
slid
into
it
,
upon
this
so
smoothe
,
and
faire
suggestion
thereof
,
as
a
practise
of
vertuous
duty
.
I
shall
therefore
endeavour
to
detect
unto
you
the
danger
of
this
so
subtile
illaqueation
,
and
insnarement
,
in
this
net
may
be
made
of
your
owne
pieties
.
For
when
Sathan
stands
among
the
sonnes
of
God
,
he
is
in
the
most
dangerous
position
for
the
children
of
men
,
that
is
,
when
in
the
shape
of
some
vertue
he
introduceth
a
temptation
.
First
then
we
must
lay
this
for
ground-work
of
all
our
peace
of
spirit
,
a
firme
immovable
perswasion
of
the
divine
providence
in
all
occurrencies
.
This
rock
the
devill
doth
not
attempt
to
batter
in
the
minds
of
sober
,
and
pious
persons
,
but
worketh
to
undermine
it
by
arguments
,
and
consequences
.
When
any
thing
occurreth
incongruent
to
our
reason
,
concerning
the
government
of
such
affaires
as
seeme
properly
to
appertaine
to
Gods
interest
,
as
the
miscariage
,
and
adversity
of
Gods
cause
and
his
Churches
periclitation
,
in
these
advantages
the
serpent
hath
over
our
weak
and
dim
power
of
reasoning
,
he
alwaies
inforceth
this
subtilty
upon
us
,
That
Gods
hand
cannot
be
in
matters
so
opposite
to
his
goodnesse
.
To
which
our
faith
answereth
easily
enough
,
when
it
is
awake
;
but
when
our
mindes
are
in
that
state
the
Psalmist
confesseth
even
his
to
have
been
reduced
unto
,
Dormitavit
anima
mea
prae
taedio
,
when
our
spirits
are
growne
drowsie
and
heavy
under
the
burthen
of
their
encumbrances
,
then
he
presseth
this
point
upon
us
,
when
the
vivacity
of
our
faith
is
a
little
relaxed
;
One
of
the
most
safe
admonitions
therefore
is
to
watch
upon
our
pronenesse
to
passion
,
either
in
griefe
,
anger
,
or
enmity
;
for
an
intemperance
in
any
of
these
,
upon
the
several
occasions
which
respect
each
of
them
,
doth
first
cloud
that
serenity
of
mind
,
which
should
keep
the
light
of
Gods
providence
cleere
to
our
apprehension
,
and
then
insensibly
we
sink
into
chagrins
and
dissavours
of
Gods
present
judgements
.
Therefore
let
us
alwayes
check
the
first
motions
to
any
excesse
of
sorrow
,
though
the
occasion
be
never
so
legitimate
as
even
for
the
persecution
of
the
Church
;
in
that
case
,
we
must
seek
to
represse
any
immoderate
resentment
of
it
,
though
the
colour
seeme
such
,
as
admits
of
no
over-doing
in
it
;
yet
all
extremities
,
even
of
zeale
in
this
exigence
,
weaken
and
enfeeble
our
Reason
,
and
so
leave
us
worse
armed
against
our
opponent
,
who
alwayes
seeketh
to
deduce
some
reason
of
repining
,
and
disrespect
to
Gods
order
,
out
of
this
argument
of
Gods
unconcernment
in
the
safety
of
his
children
.
Therefore
in
all
provocations
to
griefe
,
we
must
attend
the
preserving
of
our
spirits
as
little
overcast
by
sadnesse
as
we
possibly
can
,
for
in
this
obscurity
the
enemy
soweth
what
we
feele
growing
up
before
we
see
it
cast
into
us
.
For
which
cause
,
let
this
be
a
generall
receit
for
all
emergencies
in
matter
of
disconsolation
,
to
oppose
studiously
the
first
motions
towards
any
inordinate
sorrow
or
resentment
.
That
I
may
then
give
you
some
particular
satisfaction
in
this
case
of
yours
,
which
may
seeme
so
devout
a
disquiet
,
in
order
to
the
Churches
sufferings
,
I
must
desire
you
to
lay
this
in
your
minds
as
a
deep
and
immoveable
foundation
,
That
the
verity
of
the
Church
is
not
questioned
by
the
vicissitude
of
states
into
which
she
is
translated
.
You
may
consider
that
your
faith
telleth
you
,
the
roots
of
the
Church
are
growing
in
a
rock
,
and
are
watred
,
and
kept
alive
by
a
supernaturall
irrigation
,
with
the
dew
of
heaven
;
so
as
no
storm
can
loosen
them
,
nor
no
heat
penetrate
so
far
as
to
offend
them
.
The
particular
branches
of
this
stemme
may
wither
,
or
be
removed
according
to
the
intemperance
of
the
places
they
are
planted
in
,
as
we
see
that
many
single
shafts
and
bodies
of
particular
Churches
,
which
are
but
sprigs
in
respect
of
the
Universall
,
are
now
eradicated
even
in
the
first
ground
they
were
planted
,
as
we
see
in
the
desolation
and
barrennes
of
Mount
Sion
it selfe
,
and
the
land
of
Canaan
,
which
we
may
call
the
garden
of
Eden
,
where
the
tree
of
life
first
sprang
up
,
and
where
the
Church
seemed
to
all
humane
reason
,
rooted
so
deep
,
as
nothing
but
the
dissolution
of
the
world
could
evert
it
,
and
yet
we
see
it
so
extirpated
out
of
that
place
,
as
there
are
only
some
few
fruits
(
of
those
roots
which
S.
Peter
left
fixed
at
Rome
)
now
visible
in
that
Country
,
which
are
,
as
we
may
say
,
gathered
in
these
parts
,
and
transported
thither
.
For
most
of
the
Christian
Religion
now
exercised
in
the
holy
Land
,
is
but
in
the
societies
of
some
few
of
the
Religious
Orders
of
the
Church
of
Rome
,
which
are
but
as
it
were
granaries
of
the
bread
of
life
,
not
seminaries
,
or
fields
,
in
which
there
is
a
naturall
provision
for
a
succession
of
Christianity
,
being
there
are
few
,
or
almost
no
secular
families
of
Christians
in
the
Country
.
And
on
the
other
side
of
the
Globe
,
in
the
West
Indies
,
the
Antipodes
to
the
Holy
Land
,
being
then
the
patrimony
of
the
Prince
of
darknesse
:
those
parts
which
sate
so
long
in
darknesse
,
and
the
shadow
of
death
,
have
now
seene
the
great
light
,
and
have
it
shining
on
a
candlestick
,
while
Jerusalem
it selfe
sits
mourning
in
darknesse
.
These
are
the
inextricable
folds
wherein
God
wraps
up
his
providence
,
Scrutator
majestatis
opprimetur
à
gloriâ
.
Let
this
then
be
our
rest
,
(
to
keep
us
either
from
sinking
into
diffidence
of
Gods
vigilancy
over
us
,
or
from
sliding
into
a
curious
inquisition
into
his
order
of
conducting
us
)
the
concluding
,
That
God
is
wiser
,
juster
,
and
more
mercifull
then
we
can
imagine
;
and
remaining
assured
of
our
being
incorporated
in
the
true
Church
,
we
may
answer
all
our
perplexities
concerning
it
,
that
God
hath
obliged
himselfe
to
conserve
and
propagate
it
;
which
he
must
needs
performe
better
then
we
can
designe
.
And
in
this
conclusion
let
us
calme
all
our
anxieties
,
taking
this
result
of
the
Psalmist
as
an
opiate
to
●llay
the
fames
of
all
our
distempers
,
In
cases
of
publike
concernments
,
wherein
the
acts
of
Providence
are
irregular
according
to
our
known
Laws
of
Gods
justice
,
the
very
unintelligiblenesse
of
the
order
of
such
events
,
speaks
plaine
enough
to
us
,
Gods
meaning
to
addresse
these
hand-writings
to
our
faith
,
not
to
our
reason
,
and
we
must
receive
them
with
this
admiration
of
the
Psalmist
,
Mount
Sinai
,
was
not
set
out
to
be
studied
by
the
naturall
reason
of
Meteors
.
The
words
of
the
tables
were
directed
to
their
understandings
to
conceive
the
equity
of
them
,
but
the
forbidding
the
approach
of
any
beast
neere
the
mountaine
,
was
left
as
a
mistery
of
which
the
people
were
not
to
argue
the
justice
.
And
we
are
yet
but
in
a
little
more
elevated
state
of
illumination
,
wherein
our
reason
carieth
us
to
the
curtaines
of
the
tabernacle
,
our
faith
is
to
passe
into
the
veile
,
and
there
to
reverence
that
cloud
,
wherein
the
divine
providence
resideth
,
whereof
the
particular
acts
,
are
very
often
almost
as
high
mysteries
,
Prophet
Ezechiel
an
heap
of
dryed
bones
,
and
asked
him
if
he
thought
those
bones
could
return
to
life
,
he
answered
wisely
,
Lord
thon
knowest
;
And
this
figure
of
the
deliverance
of
the
children
of
Israel
from
their
captivity
,
may
afford
an
apposite
instruction
for
your
present
conditions
;
for
though
Catholike
religion
seeme
in
England
now
,
but
a
dead
carcasse
,
reduced
to
arifyed
and
dryed
bones
,
yet
when
your
pious
solicitudes
question
your
reason
,
whether
it
can
conceive
how
these
exsiccated
and
macerated
bones
can
be
revived
?
your
faith
must
answer
as
the
Prophet
did
,
Our
Lord
knoweth
;
this
restauration
is
as
easie
to
him
,
as
impossible
to
us
;
and
though
we
cannot
prescribe
a
time
,
yet
we
may
safely
perswade
every
one
to
be
confident
,
that
in
Gods
fulnesse
of
time
this
reanimation
is
designed
.
So
that
I
may
without
presumption
,
repeat
to
you
this
promise
of
the
Prophet
,
This
I
am
sure
is
proper
at
least
for
a
Prayer
,
which
you
are
all
obliged
to
make
;
the
answer
whereof
we
must
expect
with
fidelity
,
and
it
may
be
your
children
may
gather
the
fruits
of
the
prayers
you
plant
now
for
them
,
more
likely
then
your selves
.
But
we
must
not
abate
of
our
fervour
,
by
the
little
apparence
we
see
of
an
answer
to
our
Petition
,
for
as
S.
Augustine
tells
us
,
It
is
more
grace
to
pray
resignedly
,
then
to
be
heard
presently
.
It
is
no
great
matter
to
be
heard
,
saith
he
,
the
Devils
were
heard
when
they
were
sent
into
the
swine
,
and
Sathan
obtained
Jobs
affliction
.
Set
not
therefore
your
hearts
upon
any
thing
so
much
,
as
upon
Gods
pleasure
,
to
whom
all
the
sequence
of
time
,
is
but
as
a
present
moment
to
us
;
so
as
all
things
happen
in
this
appointed
time
,
which
cannot
alwayes
concur
with
ours
;
therefore
I
beseech
you
be
not
too
urgent
with
Usque
quo
Domine
?
There
is
one
particular
consolation
I
may
fitly
suggest
to
you
,
in
order
to
your
hoping
for
Gods
mercy
to
the
distressed
Church
of
our
Nation
,
which
is
,
that
no
other
Christians
have
the
blood
of
Martyrs
offered
by
the
hands
of
their
brothers
to
intercede
and
mediate
for
mercy
to
their
nation
;
and
though
in
some
respects
there
be
much
of
the
blood
of
Abel
in
them
,
as
they
are
acts
of
the
hands
of
brothers
,
yet
in
order
to
the
interceding
for
the
preservation
,
and
advance
of
Catholicke
Religion
,
their
bloud
speaks
in
the
same
voyce
of
that
of
Christ
,
it
calls
for
mercy
,
not
revenge
even
upon
the
shedders
of
it
.
So
that
when
you
are
shaken
with
an
apprehension
of
the
extinguishment
of
that
little
light
is
left
in
our
nation
,
Manoah
,
If
the
Lord
would
have
destroyed
us
,
he
would
not
have
taken
of
our
hands
such
holocausts
;
The
memory
of
which
,
you
ought
to
offer
up
daily
,
not
only
as
interpellations
for
your
owne
comforts
in
your
necessities
,
but
even
for
the
necessities
of
your
persecutors
,
whose
wants
are
far
more
important
then
yours
.
Therefore
in
all
your
private
trepidations
respecting
your selves
,
and
in
this
publick
earthquake
referring
to
your
Religion
,
Apostle
,
Let
us
hold
the
confession
of
your
hope
undeclining
,
(
for
he
is
faithfull
that
hath
promised
)
and
let
us
consider
one
another
unto
the
provocation
of
charity
;
and
when
your
hearts
are
in
this
conformity
,
Your
flesh
having
no
rest
,
but
suffering
all
tribulation
of
combats
without
,
and
feares
within
,
God
who
comforts
the
humble
shall
comfort
you
.
Accept
this
therfore
I
beseech
you
as
a
provisionall
advise
,
against
the
yeelding
to
any
violent
melancholy
,
even
upon
the
most
pious
occasions
,
for
that
motion
is
alwaies
to
be
suspected
,
that
proposeth
discomposure
to
your
spirits
,
upon
any
warrant
;
for
at
the
best
it
is
but
Gods
hand
counterfeited
,
by
him
who
transfigureth
himselfe
easily
into
an
Angel
of
light
;
And
when
we
admit
a
dejection
&
consternation
upon
any
incitement
,
But
I
may
with
probability
expect
to
be
asked
,
whether
this
calme
of
spirit
in
all
publick
calamities
,
and
private
vexations
,
imports
so
dead
a
stilnesse
,
as
shall
admit
of
no
emotion
,
or
resentment
in
the
distresses
of
the
Church
,
the
gravations
of
our
friends
,
and
all
the
pressures
whereunto
we
our selves
are
subjected
?
To
this
I
can
readily
answer
,
that
I
doe
not
propose
this
Stociall
apathy
,
or
insensiblenesse
,
in
all
accidents
;
for
I
know
the
passions
of
sorrow
,
and
fear
,
are
not
only
inherencies
in
our
infirm
nature
,
but
even
injanctions
,
and
ordinations
of
grace
in
many
occasions
.
We
know
Christ
Jesus
wept
for
his
friend
;
which
few
drops
(
showred
from
heaven
,
upon
the
ocean
of
this
salt
water
,
with
which
our
earth
is
surrounded
)
were
defigned
to
sweeten
,
and
sanctifie
those
waters
,
by
the
effusion
of
Christs
Communion
,
into
such
expressions
of
our
compatency
,
and
simpathy
with
our
brother
.
So
that
teares
may
,
upon
many
occasions
,
savor
more
of
the
grace
of
the
second
Adam
,
then
of
the
nature
of
the
first
.
And
for
that
cause
we
are
councelled
by
the
Apostle
To
weep
with
them
that
weep
;
With
good
reason
then
in
publicke
exigencies
,
and
in
private
occasions
of
just
lamentations
,
such
sensible
expressions
of
our
consociation
,
and
concernment
in
the
cause
,
are
often
requisite
,
for
the
efficacie
of
our
charity
addressed
to
others
.
For
as
Saint
Gregory
saith
,
No
body
can
consolate
a
mourner
that
doth
not
show
some
concerdancy
whith
his
minde
;
and
our
heart
must
be
first
softened
,
that
it
may
be
congruous
to
the
intendred
heart
of
the
afflicted
,
and
thus
fasten
it selfe
to
the
necessity
it
is
to
work
upon
.
Iron
is
best
conjoyned
to
Iron
if
they
be
both
melted
together
in
one
fire
.
The
apparence
then
of
this
simpathy
is
often
manifestly
necessary
for
the
rendering
our
offices
of
charity
beneficiall
.
Wherefore
S.
Paul
doth
often
leave
the
print
of
his
teares
upon
his
epistles
,
as
the
best
seales
of
his
cordiall
dilection
.
And
those
passions
of
greef
,
and
feare
which
Christ
was
pleased
voluntarily
to
raise
in
the
inferiour
part
of
his
mind
(
which
passions
yet
never
went
higher
then
his
reason
aimed
them
)
were
all
intended
,
to
consolate
us
in
our
passions
,
to
qualifie
and
mitigate
our
sense
of
the
infirmity
of
ours
,
and
to
propose
to
us
,
an
endevour
of
moderating
the
inordinatnesse
thereof
,
that
we
may
according
to
his
councel
,
aim
at
a
similitude
of
that
holinesse
,
to
which
we
cannot
project
an
equality
;
and
his
precept
importeth
no
further
duty
.
And
when
Christ
confessed
,
that
his
soule
was
troubled
,
Lord
you
command
my
soule
to
follow
,
but
I
see
your
soule
troubled
.
What
foundation
shall
I
seek
,
if
the
rock
it selfe
sink
?
But
I
perceive
your
misericordiousnesse
,
O
Lord
;
for
you
are
troubled
by
the
election
of
your
love
and
charity
to
consolate
,
and
support
the
infirme
,
from
bending
towards
desperation
.
To
this
end
our
head
took
upon
him
the
senses
and
affections
of
his
members
,
and
as
he
doth
excite
us
to
high
aspirings
,
he
doth
sympathize
with
us
in
low
imbecilities
.
So
we
may
suppose
Christ
,
as
he
doth
,
speaking
thus
unto
us
,
You
have
heard
the
voice
of
my
fortitude
calling
to
you
,
and
you
have
heard
the
voice
of
your
owne
infirmity
speaking
in
me
;
I
minister
force
that
you
may
run
,
nor
doe
I
retard
or
excuse
you
from
making
haste
,
but
owning
your
timidity
,
I
levell
the
path
of
your
ascensions
.
Hence
is
cleerly
collected
,
that
a
moderate
griefe
delivered
in
decent
expressions
,
and
proportioned
to
the
importance
of
either
publike
or
private
occasions
,
is
not
onely
alwayes
pertinent
,
but
very
often
meritorious
;
and
S.
Gregory
sheweth
,
how
holy
Job
complyed
with
both
these
duties
of
grieving
,
and
not
transgressing
;
Blessed
Job
kept
his
Mind
in
an
excellent
equality
,
that
he
might
neither
seeme
insensible
of
the
hand
of
the
corrector
,
nor
incensed
against
the
judgement
of
his
sufferings
.
Therefore
when
he
had
lost
all
his
substance
,
and
his
children
,
it
is
said
,
he
rose
,
and
tore
his
garments
,
shavea
his
head
,
and
falling
to
the
ground
he
adored
.
Surely
these
words
of
S.
Gregory
doe
fully
regulate
your
case
,
that
you
may
sorrow
and
grieve
in
order
to
the
expressing
a
sense
of
your
chastisements
,
and
paying
the
duty
of
traternall
charity
.
But
you
must
alwayes
joyne
the
worshipping
of
God
,
by
an
humble
and
cheerful
conformity
to
his
finall
design●s
,
even
upon
the
publick
,
as
well
as
upon
your
personall
sentences
.
And
being
setled
in
this
disposition
,
Now
we
have
admitted
sorrow
,
with
such
due
restrictions
as
the
Apostle
alloweth
it
contributary
to
salvation
,
being
,
A
sorrow
according
to
God
,
which
worketh
pennance
unto
salvation
:
there
is
another
question
,
very
oovious
in
these
conjunctures
,
which
requireth
a
solid
resolution
,
as
,
how
farre
we
are
obliged
to
conform
our
wills
to
the
declared
wil
of
God
in
publike
judgements
,
and
in
cases
of
the
prevalence
of
injustice
,
and
violence
over
right
and
equity
?
This
case
is
thus
regulated
in
Divinity
;
We
know
the
Will
is
,
or
ought
to
be
carryed
to
the
object
thereof
,
according
to
what
is
proposed
by
Reason
;
and
it
hapneth
often
,
that
the
same
thing
may
be
diversly
confidered
by
Reason
;
so
that
which
in
some
respect
is
good
,
in
another
may
be
ill
;
therefore
when
our
will
desireth
any
thing
,
as
it
hath
the
nature
of
good
,
our
defire
is
licite
and
rectified
;
and
if
another
desireth
the
contrary
in
the
same
thing
,
as
it
hath
in
his
sense
the
nature
of
a
good
,
that
opposite
Will
is
also
good
and
approvable
.
As
the
will
of
a
Judge
is
just
,
when
he
voteth
the
death
of
a
Malefactor
;
and
the
desire
of
the
wife
,
or
son
of
the
condemned
,
which
opposeth
the
other
,
as
they
apprehend
the
husbands
life
under
the
notion
of
a
good
,
is
also
lawfull
and
vertuous
.
The
Judge
governeth
his
will
by
the
common
good
of
Justice
,
and
the
wife
by
the
private
of
her
family
,
and
so
both
their
wills
are
ordered
respectively
to
their
severall
reasons
.
Now
it
is
the
good
of
the
whole
Universe
,
that
is
primarily
in
the
apprehension
and
conception
of
God
,
who
is
the
Maker
,
P●eserver
,
and
Ruler
thereof
,
whereupon
all
that
he
willeth
is
in
order
to
the
common
good
,
which
is
his
own
goodnesse
,
and
that
is
it
which
is
the
good
of
the
Universe
:
But
the
nature
of
the
creature
is
to
apprehend
good
as
it
is
particular
,
and
proportionate
to
her
nature
;
and
there
are
matters
which
have
the
nature
of
particular
goods
,
which
doe
not
hold
so
in
an
universal
respect
,
and
the
same
holdeth
convertibly
:
Whereby
it
comes
to
passe
,
that
some
will
is
good
,
desiring
a
thing
in
order
to
a
particular
good
,
which
God
doth
not
will
,
because
man
wisheth
according
to
the
light
he
hath
,
and
his
owne
apprehension
,
which
cannot
extend
to
the
discernment
how
the
particular
he
wisheth
,
concordeth
,
or
discordeth
with
the
universall
benefit
which
he
is
obliged
to
prefer
,
as
far
as
he
is
informed
onely
:
So
that
to
constitute
a
rectifyed
will
,
in
the
desire
of
a
particular
good
,
the
private
may
be
wished
materially
,
but
the
common
and
divine
good
must
be
intended
formally
,
that
is
,
the
thing
we
desire
,
may
be
affected
as
the
matter
of
it
is
a
good
to
us
;
and
the
end
of
our
affecting
it
must
be
as
we
conceive
it
good
and
agreeable
to
the
common
order
of
God
upon
the
world
.
Therefore
the
wil
of
man
is
obliged
,
to
be
conformable
to
that
of
God
,
in
the
thing
he
wisheth
,
in
this
respect
,
of
referring
it
to
the
fulfilling
of
the
universall
designe
of
his
Creatour
:
But
he
is
not
commanded
to
annex
his
will
to
every
particular
matter
wherein
Gods
will
is
declared
,
because
he
is
not
informed
how
that
special
course
conduceth
to
the
common
good
;
so
as
he
may
wish
the
accomplishment
of
Gods
purposes
,
by
those
wayes
,
notified
to
his
reason
to
be
most
equitable
and
consonant
to
the
divine
goodnesse
.
And
because
we
cannot
judge
how
the
ruine
of
a
good
cause
,
doth
contribute
to
the
common
good
,
we
may
well
dissent
in
that
particular
marter
,
and
yet
still
remaine
resigned
to
the
Universall
Providence
.
In
this
order
many
of
the
Saints
have
deprecated
even
Gods
revealed
judgements
to
them
,
as
Abraham
in
the
case
of
Sodome
,
and
it
is
evident
,
and
frequent
in
all
the
Prophets
,
when
they
appeal
from
Gods
severity
declared
,
to
his
mercy
which
they
solicited
;
&
some
so
vehemently
even
after
many
prohibitions
,
as
God
is
faine
to
silence
them
;
as
Samuel
in
the
case
of
Saul
,
and
Jeremy
in
the
behalfe
of
the
captived
people
,
and
many
the
like
materiall
inconformities
we
find
in
the
Saints
.
But
this
kind
of
discrepancy
is
better
called
a
Velleity
,
or
wishing
that
Gods
order
were
otherwise
,
then
a
dissenting
from
it
:
and
this
incomplete
concurrence
with
the
Divine
will
,
is
dispensed
with
in
this
our
imperfect
light
,
which
we
receive
but
through
a
dim
glasse
;
and
till
we
come
to
be
above
all
sense
of
sorrow
,
we
shall
never
be
exempted
from
a
defective
perspection
through
the
causes
of
all
calamities
in
this
world
;
and
so
there
is
no
more
conformity
exacted
of
us
,
then
there
is
illumination
imparted
.
The
blessed
,
who
see
many
present
acts
,
and
the
sequences
of
the
Divine
providence
,
in
that
light
which
showeth
all
satisfaction
at
first
sight
,
have
their
wills
as
intirely
united
,
as
their
understandings
consummately
informed
;
Wherefore
if
we
have
a
rectifide
sense
of
the
defective
adherence
of
our
wills
to
God
,
even
that
resentment
may
be
very
supplymentall
to
the
deficiency
of
our
present
condition
.
It
seemes
cleere
therefore
that
in
all
common
calamities
,
wherein
the
violations
of
justice
are
manifest
,
our
wills
may
safelyer
be
,
as
I
have
explained
,
unconformable
to
Gods
will
declared
in
those
grievances
,
remaining
in
a
confession
of
our
incapacity
,
to
conceive
the
reference
they
have
to
his
glory
)
then
our
wills
may
be
concurrent
with
Gods
,
moved
by
the
presumption
of
our
understanding
,
upon
the
concluding
it selfe
rationally
satisfied
with
the
causes
of
such
events
.
For
this
adherence
is
upon
a
worse
ground
,
then
the
other
suspension
,
in
regard
it
resteth
upon
Reason
more
then
upon
Faith
.
So
they
who
are
conformed
to
Gods
pleasures
,
as
they
suppose
themselves
informed
of
the
equity
of
them
,
may
be
better
said
to
adhere
to
their
own
sufficiency
,
All
these
premisses
well
weighed
,
will
afford
us
clearly
this
conclusion
,
that
in
publick
adversities
,
and
private
afflictions
,
our
will
may
seem
to
differ
from
Gods
,
in
the
matter
of
present
calamities
,
as
in
the
prevailing
of
injustice
,
or
the
detriments
we
suffer
by
our
enemies
,
so
our
wills
be
conjoyned
with
the
divine
will
,
in
the
reason
of
our
desiring
what
we
doe
,
that
is
,
when
we
wish
that
difference
,
only
,
as
we
conceive
it
more
conducent
to
Gods
glory
.
And
so
the
very
rise
of
our
discordancy
,
is
from
the
stock
of
a
finall
conformity
;
CHAP.
IX
.
Advises
of
the
readyest
way
to
consolation
in
all
afflictions
.
WHen
Christ
Jesus
was
much
lesse
beleeved
,
then
he
is
now
by
you
,
and
did
but
command
blind
Bartimaeus
to
be
called
to
him
,
Come
ye
to
me
all
that
labour
,
and
are
burthened
,
and
I
will
refresh
you
;
take
my
yoke
upon
you
,
and
you
shall
find
rest
to
your
soules
.
If
the
blind
man
then
cast
off
his
garment
,
&
came
leaping
to
his
single
call
,
you
may
well
put
off
all
coverings
of
darknesse
and
disconsolation
from
your
hearts
,
and
come
cheerfully
not
onely
to
this
vocation
,
but
to
this
covenant
,
which
is
as
a
counter-security
given
you
by
God
,
to
save
you
harmlesse
in
all
your
engagements
in
the
three
Covenants
of
sufferance
,
wherein
I
have
shewed
you
your
obligations
.
For
here
is
rest
to
your
soules
passed
by
contract
to
you
,
by
the
word
of
Truth
it selfe
;
&
when
you
are
possessed
of
this
peace
,
and
case
of
your
hearts
,
they
shall
feele
the
retrenchment
of
your
worldly
accommodations
,
little
more
,
then
our
bodies
doe
the
abscission
of
some
excrescent
portions
:
For
faithfull
hearts
are
as
little
damnified
by
any
such
rescinding
or
diminution
of
the
conveniencies
of
this
life
,
as
bodies
by
losse
of
haire
.
Therefore
as
the
remedy
of
all
,
consists
in
the
assecution
of
this
promise
of
Christ
,
so
the
onely
meanes
of
compassing
it
,
is
the
resorting
to
him
for
it
,
in
that
manner
prescribed
by
his
call
,
you
may
all
think
your selves
nominated
in
this
Proclamation
of
grace
,
as
you
are
qualified
with
the
conditions
specified
,
of
being
in
labour
and
under
burthens
;
and
yet
you
may
easily
mistake
,
what
loads
you
are
called
to
bring
first
to
be
discharged
of
;
your
temporall
gravations
that
lye
upon
you
,
may
goe
neere
to
hasten
you
too
much
,
in
your
starting
forward
into
this
course
of
reliefe
,
without
looking
out
,
and
laying
uppermost
that
burthen
which
must
be
first
removed
,
before
you
can
hope
for
this
lightning
and
exoneration
which
is
proposed
unto
you
.
And
indeed
these
times
,
without
a
particular
prevention
by
the
grace
of
God
,
are
likely
to
tempt
many
,
to
come
to
Christ
with
their
first
suit
,
as
he
did
in
the
Gospel
,
that
came
with
his
first
motion
of
complaining
on
his
brothers
detention
of
his
inheritance
,
and
desiring
Christ
to
right
him
in
that
oppression
;
It
most
importeth
us
then
to
be
rightly
resolved
,
of
what
burthen
we
ought
first
to
seek
our
discharge
;
for
it
is
one
of
so
strange
a
nature
,
as
the
increase
of
the
weight
diminisheth
alwayes
the
feeling
and
sensiblenesse
of
the
carryer
.
And
this
insensiblenesse
,
as
it
augmenteth
,
doth
likewise
aggravate
the
weight
,
so
as
there
is
a
great
perill
,
to
leave
never
so
little
of
this
matter
,
that
hideth
it selfe
by
the
same
degrees
it
heightens
in
us
.
These
qualities
are
so
little
sortable
to
the
temporal
burthens
of
crosses
and
afflictions
,
as
they
cannot
be
conceived
to
be
the
grievances
we
must
first
complain
of
.
Nothing
but
sin
is
to
be
found
counter-marked
with
these
notes
upon
it
.
That
then
is
the
burthen
you
are
first
advised
to
bring
in
to
be
delivered
of
;
this
weight
which
the
world
commonly
laboureth
and
sweateth
most
to
charge
it selfe
with
;
and
yet
it
is
truly
so
strangely
onerous
,
as
even
God
and
Man
Christ
Jesus
,
did
sweat
blood
under
the
weight
thereof
,
although
he
carryed
but
the
lighter
halfe
of
it
,
the
paine
onely
,
not
the
pollution
.
This
is
then
the
first
oneration
,
whereof
you
must
intend
the
demission
and
deliverance
.
For
they
who
begin
with
calling
to
Christ
for
alleviation
of
temporall
burthens
,
or
solicite
him
to
transpose
their
loads
upon
their
enemies
,
setting
these
articles
of
ease
and
animosity
before
all
the
rest
in
their
Petitions
,
doe
(
me
thinks
)
as
if
the
Leper
in
the
Gospel
should
have
sued
to
Christ
,
to
have
given
him
clothes
to
cover
him
onely
.
For
when
we
have
the
uncleannesse
of
any
foule
sinne
upon
us
,
to
intend
any
thing
,
before
the
deliverie
from
that
,
is
but
to
beg
a
covering
,
or
palliation
of
our
distresse
.
And
we
know
,
temporall
commodities
doe
often
hide
and
clothe
the
leprosie
of
sin
,
but
seldome
contribute
to
the
emundation
;
and
they
who
lift
up
their
hands
in
the
first
place
,
to
draw
down
vengeance
,
even
from
him
to
whom
it
belongeth
,
doe
(
me
thinks
)
as
if
the
robbed
and
wounded
Traveller
in
S.
Luke
,
should
have
desired
the
good
Samaritan
to
have
followed
the
theeves
to
apprehend
them
,
and
deliver
them
to
justice
,
before
he
had
thought
of
dressing
his
owne
wound
;
it
is
but
such
a
preposterous
application
,
to
pursue
even
Gods
enemies
,
while
we
have
our
own
sins
crying
out
,
and
endangering
our
souls
,
and
crying
for
revenge
against
us
,
under
the
same
notion
we
prosecute
our
enemies
.
We
must
all
then
retaine
this
principle
,
that
the
first
exoneration
we
must
designe
,
is
,
to
be
this
of
the
burthen
of
our
sinnes
;
and
when
we
are
delivered
from
them
,
our
crosses
will
prove
rather
our
carriages
then
our
burthens
;
for
as
death
is
formidable
in
this
face
and
aspect
of
the
wages
of
sinne
,
(
and
that
countenance
may
justly
fright
us
)
but
when
we
look
upon
it
as
a
debt
only
,
we
must
pay
nature
before
we
can
passe
to
eternall
life
;
in
this
view
,
it
seemeth
rather
officious
,
then
offensive
to
us
;
in
like
manner
,
when
our
afflictions
and
crosses
are
charged
upon
us
as
wages
of
our
iniquities
,
still
growing
in
us
,
as
in
the
cases
of
Pharaoh
,
and
Antiochus
,
then
they
have
an
intollerable
heavinesse
in
them
;
but
when
they
are
considered
but
as
fees
and
duties
we
must
pay
in
our
passage
through
this
miserable
life
,
unto
a
blisfull
perpetuity
,
and
that
all
the
Saints
have
paid
them
in
their
pilgrimage
,
then
they
appear
rather
serviceable
then
formidable
unto
us
:
So
hereupon
I
may
say
,
that
when
our
sinnes
are
heaped
and
accumulated
on
our
crosses
,
pressing
and
holding
them
upon
us
,
then
the
charge
is
unsufferably
grievous
;
but
when
our
sufferings
are
imposed
and
charged
upon
our
sinnes
,
and
that
they
presse
our
faults
so
hard
upon
our
consciences
,
as
the
pressure
of
our
offences
groweth
intolerable
,
and
so
forceth
us
to
come
creeping
humbly
under
our
loade
,
to
this
promise
of
releefe
which
Christ
exhibiteth
to
all
such
labourers
,
and
loaded
soules
,
then
our
affliction
proveth
an
happy
surcharge
,
that
hath
sunke
through
our
hearts
,
that
other
sad
portage
of
our
sinnes
,
which
before
peradventure
did
not
disease
us
,
and
then
the
heavinesse
of
our
crosses
which
remaineth
,
will
comparatively
with
the
other
we
are
released
of
,
seeme
very
easie
,
and
portable
;
as
one
that
should
rise
from
being
bedrid
with
the
Palsie
,
or
Sciatica
,
after
he
were
cured
,
would
find
a
little
charge
to
carry
his
blankets
upon
his
back
.
There
is
such
an
analogy
,
between
the
weight
of
sinne
and
of
sufferance
,
as
between
these
two
different
heavinesses
;
And
sure
the
Paralitike
,
who
went
back
charged
with
his
bed
upon
him
,
found
lesse
heavinesse
,
then
when
he
was
caryed
upon
his
bed
.
So
when
affliction
,
that
we
finde
hath
partly
contributed
to
our
spirituall
rising
,
and
recovering
out
of
our
bed-rid
habits
of
sinne
,
remaineth
upon
us
,
we
carry
it
so
lightly
,
as
we
handle
it
rather
as
a
benefit
then
a
burthen
.
Then
we
find
sensibly
,
the
verity
of
this
assertion
,
of
Jugum
meum
suave
est
,
When
we
have
found
rest
for
our
soules
,
all
other
agitations
are
but
(
as
the
Prophet
saith
)
powring
us
out
from
vessell
into
vessell
,
to
purge
us
of
our
dregs
,
and
faeces
which
we
should
settle
in
againe
it
may
be
,
if
we
were
let
stand
.
And
to
evidence
this
principle
that
we
must
first
begin
our
addresses
to
God
with
the
Prodigals
Pater
peccavi
,
before
we
sue
for
casting
off
our
rags
,
and
being
apparelled
with
conveniencies
,
we
may
consider
,
how
God
doth
not
account
himselfe
so
much
as
spoken
to
by
us
even
in
all
our
clamours
,
untill
,
Because
I
held
my
peace
my
bones
are
as
it
were
waxen
old
,
while
I
cryed
all
the
day
.
So
as
you
see
,
all
Davids
clamours
are
but
as
dumnesse
to
the
eares
of
God
,
so
long
as
his
sinne
sleepeth
within
his
brest
,
though
his
throat
grow
hoarse
,
he
doth
but
as
it
were
strain
to
cry
out
under
water
,
while
his
iniquity
like
waters
are
gone
over
his
head
.
Hereby
,
we
see
,
that
all
vociferation
while
our
sinnes
are
quiet
and
tacent
in
our
affections
,
is
no
more
audible
,
then
silence
;
and
on
the
contrary
we
may
note
that
God
accounted
Moses
to
have
made
a
loud
exclamation
,
when
we
finde
he
was
silent
;
his
heart
being
not
obstructed
with
sinne
,
uttered
a
voice
which
penetrated
the
heavens
while
his
tongue
had
no
part
in
the
conveyance
of
it
.
I
have
made
my
sin
known
unto
thee
,
and
mine
iniquity
I
have
not
hid
,
then
every
whisper
of
his
to
God
is
audible
,
for
we
finde
him
professing
this
also
,
If
I
have
beheld
iniquity
in
my
heart
,
our
Lord
will
not
heare
;
and
of
this
other
,
in
case
of
having
purged
this
impurity
by
our
penitence
,
Our
Lord
is
neere
to
all
that
invocate
him
in
truth
,
Whereupon
we
may
observe
,
that
the
Prophets
in
all
publique
calamities
,
did
exhort
the
people
in
the
first
place
to
purifie
their
hearts
and
their
hands
,
by
a
discharge
of
their
sinnes
,
before
they
presumed
to
lift
them
up
to
heaven
for
receits
of
temporall
degravations
.
For
when
the
people
wonder
that
their
Fasts
and
Humiliations
are
not
regarded
,
Evangel
call
Prophet
Esay
disabuseth
them
in
that
point
,
and
informeth
them
,
why
their
offerings
were
so
unsavoury
,
because
God
smelt
their
owne
wils
in
them
,
that
is
the
deliverance
from
those
secular
pressures
that
lay
upon
them
,
not
the
demission
of
those
spiritual
burthens
which
were
inherent
in
them
.
Wherefore
the
Prophet
ordereth
them
,
to
begin
by
dissolving
the
bands
of
impiety
,
and
loosening
the
bundles
that
over-load
.
When
they
have
exonerated
themselves
of
those
weights
which
are
offensive
to
God
,
then
their
owne
spirituall
lightning
and
refreshment
follows
in
a
due
order
and
procession
.
God
telleth
the
distressed
people
by
the
Prophet
Jeremy
,
;
and
when
we
come
to
be
as
Gods
mouth
,
there
is
no
feare
of
our
being
not
heard
by
him
;
but
while
our
mouths
are
liker
the
feet
then
the
head
of
the
Statua
in
Daniels
Vision
,
S.
Chrysostome
remarketh
,
that
the
holy
Magdalene
was
the
first
that
came
to
Christ
to
seek
pardon
and
grace
;
others
sought
health
and
sensible
solaces
in
their
first
addresses
,
but
she
even
in
her
first
choice
,
elected
the
best
part
,
and
upon
her
kissing
of
our
Saviours
feet
,
Ep.
S.
Joh.
3.22
.
If
our
heart
doe
not
reprehend
us
,
we
have
confidence
toward
God
.
having
first
opened
your
hearts
in
a
sincere
confession
of
your
sinnes
,
you
may
with
far
more
confidence
expect
the
opening
of
his
hands
,
in
answer
to
your
necessities
,
by
this
warrant
of
the
beloved
Apostle
,
Si
cor
no
strum
non
reprehenderit
,
nos
fiduciam
habemus
ad
Deum
.
This
is
then
the
first
attention
,
whereunto
we
must
addict
our
minds
in
all
emergencies
of
publike
or
peculiar
calamities
,
to
purge
our
soules
by
a
faithfull
perquisition
of
our
lives
past
,
and
by
a
profound
sorrow
for
all
our
faulty
actions
,
or
fraile
omissions
;
we
must
first
sue
for
the
washing
and
cleansing
of
our
hearts
,
before
we
propose
to
God
the
wiping
away
the
tears
from
our
eyes
;
and
in
this
order
we
may
hope
to
attaine
to
that
safe
posture
,
wherein
the
Spouse
proclaimes
her
security
,
This
is
then
the
soundest
advise
I
can
present
you
,
respecting
your
readyest
consolation
,
to
intend
primarily
the
casting
out
of
every
small
mote
out
of
that
eye
,
(
which
our
Saviour
meaneth
,
when
he
saith
,
If
it
be
simple
the
whole
body
shall
be
lightsome
)
before
you
sue
for
the
casting
off
those
beams
,
which
may
chance
to
lye
heavier
upon
your
carnall
eyes
,
then
the
other
;
for
sensible
afflictions
doe
commonly
weigh
more
in
our
degenerated
nature
,
then
spirituall
onerations
;
and
yet
there
is
truly
so
much
difference
between
these
two
burthens
,
as
they
who
are
discharged
of
the
malignity
of
the
last
,
feele
little
the
gravity
of
the
former
;
and
they
who
remaine
charged
with
their
sins
,
and
have
their
sufferings
sequestred
upon
their
Petition
,
are
to
be
feared
as
sunk
into
that
depth
of
Gods
displeasure
,
where
they
are
neerer
stupefaction
then
degravation
;
for
it
may
be
God
taketh
off
his
hand
,
in
the
sense
he
said
to
the
Prophet
Esay
,
Why
should
I
strike
you
any
more
?
But
though
we
ought
not
to
recurre
to
Christs
promise
of
ease
and
refection
,
assigning
it
first
to
the
redresse
of
our
temporall
grievances
,
yet
subordinately
we
may
hope
for
their
alleviation
.
And
certainly
we
shall
finde
,
though
not
an
immediate
,
yet
a
consequent
deliverance
from
their
incommodities
,
for
all
weights
are
easie
,
or
grievous
,
by
the
proportions
of
strength
,
and
ability
are
found
in
the
bearer
,
so
that
to
adde
such
a
degree
of
force
and
capacity
as
may
make
a
great
masse
,
an
easie
carriage
may
be
truely
said
to
be
a
lightning
and
discharging
of
the
bearer
.
And
in
this
manner
,
we
are
alwaies
relaxed
in
our
sufferings
,
when
we
are
disburthend
of
our
sins
;
for
Christ
gives
alwayes
upon
our
casting
off
our
crimes
,
a
proportion
of
strength
,
commensurate
to
that
weight
we
are
to
beare
in
all
sorts
of
tentations
,
so
as
being
furnished
with
this
ability
,
adequate
to
our
charge
,
we
may
well
be
concluded
eased
,
by
this
extenuation
of
our
burthens
;
for
being
thus
entred
into
Christs
yoke
,
we
finde
that
gentle
,
and
our
cariage
very
portable
:
God
doth
then
give
vertue
,
and
vexation
concomitantly
as
the
Apostle
affirmeth
,
God
is
faithfull
,
So
that
I
may
safely
promise
in
Christs
name
,
what
he
did
to
his
Disciples
,
when
they
were
entering
into
the
lists
of
persecutions
,
that
all
these
signs
shal
follow
all
those
,
who
do
intirely
strip
and
devest
themselves
of
the
pressures
and
incumbrances
of
their
conscience
,
They
shall
take
serpents
in
their
hands
without
offence
,
though
they
remain
incircled
with
the
thorns
and
stings
of
affliction
,
they
shall
not
feele
any
noxious
sharpnesse
,
or
asperity
in
them
,
and
they
shall
drink
of
the
cup
of
sorrow
,
without
any
aversion
,
or
nauseousnesse
,
but
shall
rather
cheerfully
pledge
Christ
in
it
,
saying
in
conformity
to
him
,
shall
not
we
drink
of
the
Cup
which
our
Head
hath
given
us
?
And
this
cup
which
the
Psalmist
calleth
the
Wine
of
compunction
,
shall
then
have
a
much
better
relish
then
that
of
Babylon
,
which
we
have
eased
our
hearts
of
.
For
as
the
Holy
spirit
saith
,
A
soule
that
hungereth
taketh
all
bitternesse
for
sweet
,
and
such
soules
Christ
calleth
blessed
in
their
hungering
,
and
thirsting
;
and
yours
,
after
this
pious
motion
,
and
exercise
,
in
resorting
to
this
call
of
Christ
,
and
unloading
themselves
,
of
all
their
spirituall
onerations
,
will
certainly
get
this
good
appetite
,
which
our
Saviour
calls
a
blessed
hunger
,
and
shall
be
satisfied
with
present
peace
,
and
tranquility
of
spirit
,
and
an
hopeful
expectation
in
a
future
blessednesse
.
The
sooner
then
,
and
the
sharplyer
we
deplore
our
sinnes
,
the
readier
and
greater
deduction
we
make
from
all
our
other
sorrows
,
according
to
the
assertion
of
the
Apostle
,
Upon
which
words
S.
Chrysostome
saith
excellently
,
sorrow
is
given
us
not
to
grieve
for
any
thing
we
cannot
remedy
,
and
so
it
is
onely
a
receipt
for
the
cure
of
sinne
,
for
it
augmenteth
all
other
evills
whereunto
it
is
applyed
,
and
recovereth
us
onely
out
of
that
extremest
of
all
mischiefs
.
Therefore
sorrow
was
onely
made
for
sinne
,
out
of
which
it
was
first
extracted
,
and
so
like
a
moath
corrodeth
and
consumeth
the
matter
that
produced
it
.
And
this
holy
corrosive
,
is
so
powerfull
,
as
it
will
eat
away
not
onely
all
the
dead
flesh
whereunto
it
is
applied
,
but
even
take
out
,
and
obliterate
the
foulest
brands
can
have
been
impressed
upon
our
hearts
.
Therefore
if
any
for
feare
of
a
little
burning
in
the
hand
,
in
the
heat
of
these
times
,
hath
chosen
rather
to
stigmatize
his
heart
with
the
marke
of
apostasie
,
let
not
even
such
a
desperat
character
,
doubt
of
an
effaceing
by
the
virtue
of
sincere
contrition
,
for
as
soone
as
it
is
rightly
applyed
,
the
operation
is
unquestionable
.
Let
not
then
any
such
,
set
Caines
stamp
upon
this
his
first
brand
,
for
could
Judas
have
applyed
this
corrosive
,
he
needed
not
have
used
his
cord
to
suppresse
the
noysome
stenches
of
his
conscience
.
This
receipt
would
have
broken
his
heart
so
happily
,
as
to
have
kept
his
bowells
from
bursting
;
for
we
know
that
a
broken
and
contrite
heart
,
repayres
even
all
her
owne
breaches
.
If
in
these
evill
dayes
then
,
there
should
be
any
that
hath
done
worse
then
the
disciple
,
that
left
his
mantle
,
and
fled
naked
to
save
himselfe
,
for
if
any
to
save
their
clothes
,
and
coverings
of
conveniencyes
,
should
have
left
Christ
,
and
have
joyned
with
the
party
armed
against
him
,
yet
even
he
is
called
by
this
voice
of
Come
all
ye
that
labour
,
to
come
back
,
and
unload
himselfe
of
this
unfaithfull
pusillanimity
.
No
weight
that
sorrow
can
bring
in
,
can
be
too
much
for
him
to
take
off
who
carieth
all
things
by
the
power
of
his
word
,
and
whose
mercy
is
above
all
his
works
,
and
consequently
must
needs
be
far
above
all
ours
.
Wherefore
Despaire
seems
miserably
to
vie
against
the
superiority
of
Gods
mercy
;
in
this
accursed
dejection
there
is
this
derogating
contention
,
whereas
faithfull
sorrow
hath
alwayes
an
obliging
confidence
.
He
therefore
that
cannot
find
in
his
heart
to
give
so
much
as
sorrow
towards
the
redemption
of
his
sinnes
,
ought
not
to
expect
so
much
as
pitty
even
in
their
eternall
vindication
.
Wherefore
in
this
particular
prescript
of
Consolation
,
I
may
aptly
say
with
the
Apostle
,
For
the
efficacy
of
all
I
can
minister
unto
you
,
dependeth
upon
your
orderly
application
of
this
godly
sorrow
for
your
sinnes
,
which
may
reconcile
you
to
the
man
of
sorrow
,
who
under
that
notion
,
was
the
mediator
between
God
offended
,
and
man
condemned
,
and
so
admitteth
not
even
his
owne
merits
to
mediate
peace
between
God
,
and
man
,
after
his
offending
him
,
without
the
intervention
of
this
sorrow
of
man
;
so
that
this
house
is
as
much
better
then
that
of
feasting
,
as
reparation
of
a
house
is
better
then
ruining
,
in
so
much
,
that
though
you
have
no
other
house
left
to
put
your
heads
in
,
this
of
penitence
(
which
it
may
be
the
ruines
of
your
other
have
built
up
for
you
)
may
prove
such
a
receptacle
of
peace
,
and
rest
,
(
when
your
sinnes
are
rased
,
and
demolished
)
as
you
shall
confesse
in
comparing
the
change
of
houses
,
that
Your
bricks
are
fallen
down
,
and
have
by
the
hands
of
this
holy
contrition
,
converted
your
ruinous
tenement
into
reedified
temples
,
from
whence
all
the
devout
fighes
,
are
breathed
up
as
an
odour
of
perfume
unto
heaven
;
and
as
the
fire
which
was
to
light
the
odours
upon
the
table
of
Incense
,
was
to
be
brought
from
the
Altar
of
the
bloody
Sacrifices
,
so
the
incense
of
our
prayers
,
and
petitions
must
be
kindled
first
by
the
ardency
of
our
sorrow
,
and
contrition
for
our
sinnes
,
(
which
answer
to
the
outward
,
and
first
Altar
.
)
From
thence
the
fire
of
all
our
zeale
must
be
first
taken
,
that
is
,
all
our
petitions
must
take
their
rise
from
our
penitency
,
and
when
they
are
offered
up
in
this
order
,
they
doe
often
impetrate
more
then
they
sollicite
,
for
they
obtaine
not
onely
spirituall
acquiescence
,
but
even
temporall
refreshments
.
We
must
remember
then
,
that
this
holy
sorrow
is
a
kind
of
spirituall
Baptisme
,
which
is
the
first
gate
of
the
Church
triumphant
,
through
which
all
our
requests
must
passe
up
to
the
altar
;
so
that
we
shall
doe
well
to
set
this
inscription
of
the
Psalmist
upon
this
portall
of
contrition
,
Besides
the
obligation
of
this
method
which
I
have
remonstrated
to
you
,
there
is
a
satisfaction
resulting
thereout
,
which
may
be
very
agreeable
to
many
,
who
may
be
tempted
to
perplex
themselves
in
search
and
investigation
of
the
causes
and
irritations
that
have
moved
God
to
these
severe
examinations
of
you
.
For
when
you
recollect
your
comportments
in
the
former
times
of
more
serenity
,
if
in
the
audit
of
your
consciences
,
you
finde
these
old
debts
of
an
abuse
,
and
insensiblenesse
of
that
calme
,
you
neede
study
no
farther
the
matter
of
these
meteors
,
which
was
then
exhaled
out
of
the
fatnesse
of
your
earth
.
Let
every
one
therefore
turne
over
his
owne
records
,
and
consider
respectively
to
his
condition
,
what
mundanities
,
what
riots
&
excesses
some
can
charge
themselves
withall
;
others
with
what
avarice
,
worldly
wisdome
,
and
over
temporizing
they
can
impeach
themselves
;
others
of
what
indevotion
,
tepidity
or
scandall
they
can
endict
themselves
;
and
they
who
find
themselves
standing
convicted
of
these
recusancies
and
inconformities
to
the
Laws
and
Statutes
of
Catholike
Religion
,
let
them
not
wonder
to
see
these
heavy
fines
set
upon
them
;
for
even
the
lightest
of
these
misdemeanours
,
deserveth
a
higher
amercement
then
all
your
temporalities
can
be
extended
unto
.
And
truly
I
am
afraid
,
upon
what
I
have
heard
of
these
latter
times
,
of
moderation
and
indulgence
,
that
it
may
be
too
truly
said
as
the
Prophet
Esay
did
,
Upon
these
reflections
I
hope
in
God
you
wil
confesse
with
the
Psalmist
,
Lord
thou
hast
not
dealt
with
us
according
to
our
iniquities
,
Paul
,
;
and
determining
to
rectifie
all
your
former
bendings
and
deflections
from
the
straightnesse
of
your
Religion
,
every
one
of
you
may
make
his
Catholike
Protestation
,
acknowledging
to
God
this
great
toleration
,
how
that
after
your
having
been
unfaithfull
in
the
menaging
of
his
indulgencies
,
he
would
be
pleased
to
give
you
occasions
,
to
redeeme
that
forfeited
time
,
by
a
virtuous
correspondency
to
his
present
designe
upon
you
,
in
exhibiting
patterns
of
constancy
,
longanimity
,
and
fervour
,
in
all
your
tentations
,
in
order
to
the
magnifying
of
the
grace
of
Christ
,
appropriated
to
the
Catholike
Church
;
to
the
doctrines
whereof
,
you
may
peradventure
sooner
reconciliate
your
enemies
,
by
your
practicall
vertues
of
Patience
,
meeknesse
,
and
charity
,
then
we
by
all
our
rationall
evincements
.
These
your
Apostolicall
traditions
,
of
joy
in
tribulation
,
longanimity
,
suavity
in
the
holy
Ghost
,
sincere
dilection
of
enemies
,
may
work
upon
those
,
that
are
never
so
averse
and
repugnant
to
tradition
.
Therefore
as
I
told
you
before
,
you
were
all
become
Priests
in
one
respect
,
so
now
I
may
say
to
you
,
in
this
relation
,
you
are
now
made
Doctors
to
promulgate
the
Catholike
Faith
,
by
the
perswasions
of
your
uncontroverted
virtues
.
For
me
thinks
what
S.
Paul
saith
,
in
comparison
between
the
speaking
with
tongues
,
and
prophecying
,
may
be
not
unfitly
applyed
to
your
practicall
parts
,
and
our
speculative
reasons
towards
the
conversion
of
the
unlearned
,
This
is
truly
that
sort
of
practicall
reason
which
S.
every
one
should
have
ready
to
satisfie
those
that
aske
a
reason
of
that
hope
which
is
in
you
;
not
the
arguing
&
fencing
with
that
sword
of
the
Spirit
,
which
is
so
hard
to
weild
,
even
for
the
strongest
hands
;
and
so
we
see
,
how
unhappily
the
children
of
this
age
cut
and
wound
themselves
when
they
are
so
bold
with
it
.
You
are
not
set
by
the
providence
of
God
,
so
dangerous
a
taske
as
to
wrastle
with
all
arguments
may
be
set
upon
you
,
(
the
Church
hath
her
proper
champions
for
that
exercise
)
your
part
is
to
exhibit
demonstrations
of
the
vertue
of
your
faith
,
by
the
practices
of
the
verities
you
receive
from
a
sure
hand
,
(
your
Catholike
Mother
the
pillar
and
strength
of
truth
:
)
That
as
the
Prince
of
the
Apostles
adviseth
his
Disciples
in
your
conditions
,
you
may
be
all
of
one
mind
,
lovers
of
fraternity
,
modest
,
humble
,
not
rendring
evill
for
evill
,
nor
curse
for
curse
;
but
contrariwise
blessing
,
that
in
that
which
they
speak
ill
of
you
,
they
may
be
confounded
which
calumniate
your
good
conversation
in
CHRIST
.
This
practical
part
of
your
Religion
is
that
which
falls
within
every
one
of
your
capacities
;
this
is
the
good
fight
you
are
to
fight
,
wherein
you
are
not
disarmed
by
being
manacled
.
For
me
thinks
I
may
say
as
Seneca
did
of
Seaevola
,
That
he
was
happyer
in
suffering
,
then
he
could
have
been
in
acting
;
as
it
is
a
more
admirable
thing
to
overcome
an
enemy
by
suffering
the
losse
of
our
hand
,
then
by
that
of
striking
with
it
.
So
this
your
suffering
estate
may
prove
more
successefull
to
you
then
that
desperate
design
of
some
few
acting
many
years
agoe
,
which
no
good
English
Catholikes
doe
justifie
;
for
by
your
patience
and
equanimity
,
charity
for
your
Countrey
,
in
all
your
losses
and
sufferances
,
you
may
perhaps
overcome
,
that
is
,
sweeten
and
mitigate
the
fiercenesse
of
your
enemies
,
by
the
most
admirable
,
and
most
Christian
way
that
can
be
projected
.
And
thus
proving
your selves
innocent
of
those
combustions
wherewith
you
are
charged
,
you
may
become
holy
incendiaries
of
true
zeale
and
charity
in
your
Country
,
by
these
virtues
shining
and
flaming
in
your
sufferances
.
In
the
close
of
this
proposition
to
you
,
I
must
recall
to
your
memorie
,
that
as
by
these
evidences
of
your
solid
virtue
you
may
adorne
the
doctrine
of
our
Saviour
God
in
all
things
,
so
there
is
no
accesse
unto
these
holy
dispositions
,
but
through
the
entry
whereunto
I
have
directed
you
,
of
humble
,
and
sincere
sorrow
,
and
contrition
for
your
sins
,
whereof
I
shall
not
now
need
to
inlarge
any
advises
,
since
it
is
a
subject
well
handled
by
every
body
,
though
the
precepts
are
seldome
well
observed
,
even
with
the
help
of
affliction
to
enforce
them
.
Therefore
I
must
close
up
this
point
,
presenting
you
with
part
of
the
three
childrens
prayer
,
upon
the
occasion
of
their
tryall
in
Babylon
,
which
may
be
apposite
in
many
circumstances
to
your
conditions
,
in
regard
of
the
terrours
and
comminations
you
are
now
exposed
unto
,
Because
O
Lord
we
are
diminished
more
then
all
nations
,
and
are
abused
in
all
the
land
this
day
for
our
sinnes
,
and
there
is
not
at
this
time
nor
sacrifice
nor
oblation
,
that
we
may
find
thy
mercy
,
but
in
a
contrite
mind
,
and
spirit
of
humility
let
us
be
received
,
so
let
our
sacrifice
be
made
in
thy
sight
this
day
,
that
is
may
please
thee
.
CHAP.
X.
Instructions
in
the
duties
of
fraternall
dilection
.
SUpposing
you
now
purified
by
this
Christian
ablution
of
sincere
penitence
,
having
had
,
as
the
Apostle
saith
,
your
hearts
aspersed
with
this
cleansing
water
,
I
will
lead
you
to
the
Altar
of
Christ
,
to
make
your
oblation
of
Charity
to
your
brethren
,
as
well
as
to
those
who
are
but
your
half
brothers
,
being
of
a
diverse
mother
,
as
to
those
who
have
their
uterine
fraternity
with
you
,
as
children
of
the
Catholike
Church
.
And
because
there
are
two
principall
articles
of
your
present
examination
,
your
behaviour
concerning
the
domestikes
of
faith
,
and
your
discharge
of
the
duties
of
your
faith
,
relating
to
the
aliens
of
Israel
,
I
conceive
it
very
pertinent
to
my
subject
,
the
endeavouring
by
the
grace
of
God
,
to
present
you
some
brief
animadversions
in
these
two
Christian
offices
;
and
your
present
conditions
,
facilitate
your
compliance
with
the
first
,
as
they
bring
impediments
to
the
correspondency
with
the
later
of
them
;
for
the
association
in
sufferings
,
conducteth
to
the
straightning
of
the
bands
of
Charity
,
between
persons
thus
combined
;
but
the
pressures
of
afflictions
doe
naturally
loosen
and
relax
our
minds
,
in
those
tyes
,
whereby
Religion
conjoyneth
our
Charity
to
our
enemies
;
so
that
this
unfortified
part
of
our
nature
,
requireth
a
strong
guard
of
Grace
to
defend
it
,
against
our
spirituall
enemy
,
when
he
stormeth
it
by
the
injuries
of
our
owne
brothers
,
and
headeth
his
fiery
darts
,
with
the
asperity
of
our
owne
former
friends
.
When
the
great
Maligner
of
our
nature
,
bringeth
in
such
enemies
for
the
imbraces
of
our
charity
,
we
had
need
have
our
brests
well
stored
with
those
flames
which
many
waters
cannot
extinguish
,
when
streames
even
of
our
owne
blood
,
Catholike
Faith
,
to
which
is
coupled
the
helmet
of
salvation
,
can
be
of
proofe
against
these
fiery
darts
,
whereof
there
are
now
vollyes
flying
against
you
.
As
touching
the
first
of
these
two
dutyes
,
I
may
say
as
Saint
Paul
saith
to
the
Thessalonians
in
the
like
occasion
,
concerning
the
charity
of
the
fraternity
,
We
have
no
need
to
write
to
you
,
The
remisnesse
of
our
vitiated
nature
in
this
precept
,
is
commonly
quickned
,
and
invigorated
by
the
same
degrees
,
that
a
common
persecution
is
strained
upon
us
;
wherefore
I
may
trust
even
Vox
populi
,
in
these
times
to
preach
fervour
to
you
in
this
practice
.
It
will
be
then
more
requisite
for
me
,
to
insist
upon
what
the
Apostle
proceedeth
to
recommend
in
the
same
place
,
That
you
walk
honestly
towards
them
that
are
without
.
I
shall
then
onely
stay
to
set
up
some
few
lights
before
the
shrine
of
this
sort
of
Charity
,
referred
to
your
friends
,
and
fellow
citizens
of
the
Saints
,
holy
Ghost
which
is
given
us
.
Heaven
is
the
orbe
of
mans
joy
,
and
earth
the
element
of
his
misery
,
and
love
is
both
the
conveyance
of
man
to
heaven
,
and
the
consummation
of
his
joy
there
;
and
the
holy
Ghost
contriveth
the
raising
of
this
our
conducting
love
,
very
often
,
out
of
our
consortings
in
the
miseries
of
this
life
;
for
society
in
suffering
here
,
exalts
mutuall
love
,
as
communion
in
joyes
,
there
,
doth
heighten
reciprocall
charity
,
which
is
some
accession
to
the
blisse
of
heaven
.
And
in
order
to
this
,
we
see
that
the
bleeding
of
the
mysticall
body
of
Christ
,
hath
alwaies
offered
a
kinde
of
spirituall
cement
to
unite
and
compact
the
parts
thereof
.
Whereupon
the
holy
Ghost
,
who
hath
this
commission
to
produce
an
union
in
the
mysticall
body
of
Christ
,
Blessed
Trinity
,
(
whereof
he
is
the
union
)
as
he
performeth
this
effectively
by
love
,
so
he
raiseth
this
love
very
often
instrumentally
by
persecution
.
For
we
know
in
those
times
,
when
opposition
to
this
tender
body
was
most
fierce
,
this
union
was
so
firme
,
and
indissoluble
,
as
the
holy
Spirit
seemeth
to
glory
in
this
operation
,
as
having
wrought
this
similitude
of
unity
so
perfectly
,
as
he
pronounceth
The
multitude
of
beleevers
to
have
had
one
heart
,
;
so
that
here
was
that
similitude
accomplished
in
them
,
which
Christ
asked
thus
of
his
Father
,
for
the
beleevers
in
him
,
They
may
be
one
as
we
also
are
one
.
For
this
seemeth
a
good
resemblance
of
that
union
is
in
the
Blessed
Trinity
,
wherein
there
is
distinction
of
Persons
,
and
unity
of
Essence
,
since
here
,
the
multitude
consisting
of
divers
persons
,
were
all
one
heart
,
and
one
soule
.
This
simplicity
,
and
unanimity
slakned
,
even
in
those
times
,
by
the
same
degrees
that
the
pressures
which
lay
upon
this
arch
of
the
Church
,
were
lightned
,
and
removed
.
But
in
all
times
we
finde
that
a
common
persecution
hath
in
some
measure
straitened
and
combined
the
minds
consorted
in
that
band
of
Religion
,
which
is
the
cause
of
their
pressure
,
and
gravation
.
So
as
we
cannot
doubt
but
these
times
have
in
a
good
proportion
closed
,
and
compacted
more
your
hearts
in
a
mutuall
zeal
,
and
charity
towards
one
another
;
which
unity
of
spirit
is
very
sutable
with
the
uniformity
of
your
Religion
,
and
no
violence
can
suppresse
a
free
exercise
of
this
act
thereof
.
And
as
this
sort
of
communication
to
one
anothers
necessities
,
is
a
means
left
you
still
to
exercise
your
charities
,
so
I
hope
in
God
,
you
are
very
faithfull
,
and
active
in
this
commerce
with
one
another
,
and
that
both
sorts
drive
a
greater
trade
of
charity
in
your
severall
faculties
then
ever
.
Those
who
have
beene
in
the
office
of
giving
materiall
almes
,
doe
now
I
hope
endeavour
to
compensate
the
losses
of
the
poore
,
Gods
tickets
,
do
I
hope
now
bring
them
in
to
God
more
fervently
then
ever
,
showing
him
what
they
have
received
upon
his
account
,
and
so
may
be
earnest
solicitors
,
for
the
payment
of
that
Interest
,
which
they
doe
witnesse
to
be
due
upon
this
contract
of
the
holy
Spirit
,
Faeneratur
Domino
quí
miseretur
pauperi
,
&
vicissitudinem
suam
reddet
ei
;
and
thus
both
parties
,
may
still
commerce
for
their
severall
accommodations
,
those
who
have
beene
Gods
creditors
,
in
the
sense
aforesaid
,
may
seeme
more
sensible
of
the
suspension
of
this
quality
,
then
of
their
personall
deprivements
,
and
may
most
zealously
intercede
for
the
supplying
of
that
office
by
some
other
means
;
and
those
who
are
miserably
distituted
now
by
the
obstruction
of
this
conduit
of
reliefe
,
may
be
so
gratefully
zealous
,
as
to
intend
more
the
bringing
into
God
the
accounts
due
to
such
ministers
of
his
,
as
stand
now
suspended
,
then
their
owne
private
suppeditations
,
and
both
shall
by
this
means
,
hold
their
proper
parts
in
this
consort
of
charity
,
the
one
shall
forget
their
good
works
before
God
,
and
the
other
shall
remember
him
of
them
.
Thus
spirituall
good
works
,
may
still
multiply
among
you
,
while
the
one
part
of
you
sorroweth
most
for
the
intermission
of
the
practicall
ministry
of
them
,
and
the
other
feeleth
more
their
religious
gratitude
to
their
distressed
benefactors
,
then
their
private
grievances
.
And
this
kinde
of
weeping
,
in
your
widowes
,
and
shewing
the
coats
and
garments
which
the
Dorcases
were
wont
to
make
them
,
Facile
est
Dec
honestare
pauperem
,
and
the
Apostle
S.
James
proposeth
Jobs
temporall
resurrection
and
restauration
as
an
object
of
comfort
to
faithful
expecters
of
Gods
time
;
and
therefore
these
two
duties
faithfully
performed
by
both
your
conditions
,
may
make
the
highest
poverty
amongst
you
abound
unto
the
riches
of
simplicity
,
the
which
may
also
intercede
so
powerfully
for
the
other
part
,
as
it
may
prove
such
an
Angelicall
mediation
as
is
spoken
of
in
Job
,
;
the
voyce
of
the
poore
,
bringing
in
these
testimonies
of
their
former
equities
for
your
Jobs
,
(
whom
their
friends
doe
not
know
sitting
in
the
ashes
of
their
consumed
fortunes
)
these
I
say
that
have
not
made
the
eyes
of
the
widdow
expect
,
nor
have
eaten
their
morsell
alone
,
such
bills
and
evidences
brought
in
to
Christ
,
as
debts
wherewith
he
hath
charged
his
person
,
may
perhaps
procure
Jobs
latter
daies
,
for
such
who
have
passed
thorough
his
first
estate
,
and
are
now
sitting
in
his
second
translation
.
But
in
all
cases
,
these
notes
of
the
hands
of
the
poore
shall
be
sure
assignments
for
that
better
and
permanent
substance
which
the
Apostle
saith
is
their
inheritance
,
fraternall
dilection
;
that
while
you
cannot
turnish
the
Altar
without
the
veyle
,
with
the
fat
of
your
flocks
,
you
may
the
more
largely
serve
the
table
of
Incense
,
with
these
odours
of
internall
charity
.
What
I
have
said
in
way
of
direction
to
these
interiour
acts
of
charity
,
is
to
extenuate
the
paines
of
those
Tobiasses
,
who
it
may
be
are
now
reduced
,
from
being
almoners
to
be
their
owne
almes-men
,
having
scarce
left
for
their
support
that
which
was
heretofore
their
waste
,
that
ran
over
,
and
fed
their
brothers
.
But
I
doe
not
intend
this
as
a
dispensation
to
any
,
who
have
yet
any
thing
left
which
they
may
prudently
deny
themselves
,
in
contribution
to
the
releife
of
such
,
who
have
no
portion
of
subsistance
.
For
now
every
one
should
square
his
mind
,
by
the
new
modell
of
these
times
,
and
the
same
clay
that
the
potter
hath
beene
pleased
to
turn
from
a
larger
into
a
lesser
vessell
,
must
attend
to
his
present
forme
,
and
not
reflect
upon
his
other
measure
,
and
designe
his
charity
upon
his
proportion
of
selfe-denyall
,
not
upon
his
present
possessions
,
estimated
with
the
requisites
of
his
former
condition
:
&
thus
,
every
one
should
now
be
the
best
husband
of
the
state
of
poverty
,
to
improve
that
to
the
highest
rent
of
merit
it
may
be
raised
unto
,
which
is
to
be
done
by
straining
somwhat
,
even
upon
their
incommodities
,
to
minister
to
the
more
pressing
necessities
;
so
that
every
one
should
now
tax
their
owne
state
of
suffering
,
with
some
voluntary
imposition
,
laying
upon
it
the
privation
of
some
part
of
what
is
remaining
in
their
power
,
offering
it
up
to
the
common
necessity
;
and
thus
every
crumme
,
given
out
of
your
owne
crums
,
will
be
no
lesse
a
Pacifike
offering
,
then
heretofore
your
whole
cakes
of
fine
floure
covered
with
oyle
,
which
were
then
(
it
may
be
)
the
crums
of
your
tables
;
and
by
this
ingenious
way
of
manageing
the
fortune
of
poverty
,
you
may
make
out
of
it
,
the
complete
benefit
of
all
your
former
fortunes
,
for
thus
,
you
give
still
all
you
ever
had
to
dispose
of
.
For
you
prove
manifestly
,
that
you
would
still
distribute
what
you
had
done
formerly
,
when
you
give
what
you
cannot
well
spare
.
So
that
before
God
you
appeare
offering
more
then
ever
,
when
you
must
rob
your
nature
to
be
able
to
give
any
thing
.
And
thus
you
exercise
two
singular
virtues
in
one
act
,
Charity
,
and
mortification
;
and
if
almes
and
fasting
in
their
owne
nature
,
are
so
acceptable
to
God
,
how
much
must
they
be
endeared
,
by
this
supererogatory
circumstance
,
when
we
are
faine
to
impose
fasting
on
our selves
to
raise
almes
for
others
?
I
humbly
therefore
recommend
this
excellent
oeconomy
to
all
such
,
as
have
yet
a
stock
capable
of
this
improvement
.
And
though
this
may
seeme
somwhat
asperous
to
nature
,
to
presse
her
thornes
farther
into
her
,
yet
this
may
be
sweetned
,
when
it
is
considered
,
that
we
are
members
of
that
head
,
who
trod
much
harder
upon
all
the
thorns
he
felt
then
was
precisely
requisite
;
when
we
ponder
,
how
he
that
was
richer
then
we
can
conceive
,
made
himselfe
poore
,
that
by
his
poverty
we
might
be
rich
,
can
it
seeme
rigorous
,
when
we
are
involuntarily
made
poore
,
willingly
to
make
our selves
a
little
poorer
,
that
by
this
our
poverty
he
may
be
somwhat
more
accommodated
?
For
we
know
,
the
nakednesse
we
cover
,
and
the
hunger
we
stay
,
never
so
little
,
is
all
referred
to
his
solacing
;
and
he
tasts
much
better
a
little
that
we
take
out
of
our
owne
mouthes
,
to
give
him
,
then
much
more
of
the
leavings
of
our
satiety
.
Every
cup
of
cold
water
taken
from
our
own
thirst
,
and
given
to
his
,
is
turned
into
the
best
wine
of
the
feast
,
by
another
manner
,
then
that
of
Cana
,
for
here
Christs
receiving
it
,
maketh
the
conversion
,
and
every
one
shall
see
this
kind
of
Charity
,
acknowledged
in
that
best
species
,
wherein
Christ
shall
owne
the
having
received
his
refreshment
.
Upon
this
reflection
,
let
none
omit
this
conjuncture
of
acquiring
that
merit
,
with
a
little
,
which
in
the
fulnesse
of
his
fortune
he
could
not
have
had
for
a
great
deale
more
;
for
to
suffer
himselfe
,
in
the
act
of
giving
to
others
,
in
other
times
of
plenty
,
would
have
cost
him
much
more
,
and
no
circumstance
can
more
enrich
practicall
charity
,
then
an
intermixture
in
it
of
our
proper
patiency
,
or
self-distressing
and
incommodation
.
Wee
know
Christs
judgement
upon
the
Widdows
donative
,
given
out
of
the
abundance
of
her
heart
,
and
the
penury
of
her
substance
;
and
Gods
remuneration
to
the
Widdow
of
Sarepta
,
who
did
not
consult
her
owne
wants
,
when
the
Prophet
stood
in
need
of
part
of
her
substance
;
and
we
may
from
hence
derive
a
good
inference
,
for
the
esteeme
of
this
sort
of
charity
,
wherein
acting
and
suffering
are
conjoyned
,
since
God
was
pleased
to
be
served
by
it
,
for
the
reliefe
of
his
dearest
friend
upon
earth
,
Elias
,
rather
then
to
imploy
still
his
owne
immediate
hand
,
in
the
first
miracle
of
feeding
him
in
the
torrent
of
Carith
.
May
I
not
then
safely
recommend
to
you
this
way
,
of
making
the
best
of
your
estate
of
sufferings
,
by
retrenching
somewhat
that
is
left
in
your
power
,
to
offer
still
to
God
upon
his
Altars
,
of
your
more
distressed
brothers
?
And
these
cares
of
corne
offered
up
as
first
fruits
,
even
out
of
the
gleanings
you
now
live
upon
,
will
certainly
have
the
vertue
of
that
grain
of
wheat
,
which
falling
into
the
earth
bringeth
forth
very
much
fruit
;
for
though
I
cannot
make
you
the
promise
which
Elias
did
to
the
Widdow
,
yet
I
may
assure
you
as
S.
Paul
did
this
kind
of
fidelity
,
God
is
not
unjust
that
he
should
forget
your
worke
and
love
which
you
have
shewed
in
his
name
,
which
have
ministred
unto
the
Saints
,
and
doe
minister
.
Let
every
one
then
that
hath
any
competent
stock
left
whereon
to
make
this
assessement
,
lay
some
little
tax
upon
it
,
toward
the
succor
of
the
common
indigency
.
You
have
models
before
you
of
weekly
meales
,
upon
worse
occasions
,
and
this
surcharge
of
incommodity
rated
by
your
own
will
hath
most
affinity
with
the
dispositions
of
Christ
,
who
indured
because
he
would
have
it
so
,
as
the
Apostle
saith
,
Oblatus
est
quia
ipse
voluit
;
So
that
I
may
fitly
say
as
Saint
Paul
did
to
the
Corinthians
in
this
same
perswasion
,
I
speak
not
as
commanding
,
for
it
may
be
this
solicitude
is
without
the
obligatory
precept
of
charity
,
therefore
as
he
saith
in
this
point
,
I
give
councell
.
I
beseech
you
then
hearken
to
this
advise
of
the
Apostle
of
growing
rich
in
good
workes
,
As
thou
shalt
be
able
,
so
be
mercifull
,
if
thou
have
much
,
give
abundantly
,
if
thou
have
little
,
study
to
impart
also
a
little
willingly
,
for
thou
dost
treasure
up
to
thy selfe
a
good
reward
in
the
day
of
necessity
.
And
they
who
thinke
seriously
on
that
great
day
of
necessity
,
will
thinke
little
of
their
momentany
incommodities
,
but
in
contemplation
of
providing
their
part
in
that
day
,
will
easily
offer
with
Saint
Peter
,
O
,
how
blessed
a
thing
is
charity
,
that
hath
no
lesse
then
God
for
the
subject
it
worketh
upon
in
time
;
and
no
lesse
then
the
becoming
like
God
for
the
salary
in
eternity
!
CHAP.
XI
.
Of
the
dilection
of
enemies
.
THis
last
tincture
whereinto
we
have
now
infused
the
minde
,
is
very
neere
the
colour
of
the
more
perfect
dye
of
Charity
,
ingrained
in
the
love
of
enemies
.
For
this
disposition
exerciseth
it selfe
upon
our
friends
,
in
a
respect
,
wherein
they
have
sometincture
of
enemies
;
as
th●irs
,
when
the
acting
of
our
charity
requireth
such
a
crossing
and
offending
our selves
as
to
strain
our
owne
sufferings
upon
our selves
.
Then
our
fellow
sufferers
,
who
demand
this
selfe-distressing
,
are
in
this
regard
adversaries
to
our
nature
,
that
repugneth
against
incommodity
,
whereby
our
friends
in
this
case
,
may
be
said
to
be
proposed
to
our
love
with
some
colour
of
enemies
upon
them
.
So
that
they
who
overcome
their
nature
,
in
this
aversnesse
to
offend
,
or
incommodate
themselves
,
in
preference
of
the
ease
of
their
fellowes
,
are
well
advanced
towards
the
loving
of
such
direct
enemies
,
as
doe
violently
impose
sufferings
and
prejudices
upon
them
.
For
they
are
already
half
way
,
being
arrived
at
the
loving
them
,
who
are
the
occasion
of
some
sufferings
,
and
inconveniences
unto
them
,
and
so
the
other
moiety
is
the
easilyer
reached
,
which
is
but
the
loving
all
that
contribute
to
their
injuries
,
and
offences
.
And
such
,
who
are
thus
rectified
in
the
sense
of
the
matter
of
sufferings
,
are
well
prepared
to
advantage
themselves
by
all
the
manners
of
them
;
for
having
their
senses
exercised
,
as
the
Apostle
saith
,
in
the
discernment
of
good
and
evill
,
they
will
facilely
accommodate
themselves
to
the
measure
of
evills
,
whereby
they
are
to
be
exercised
,
being
perswaded
that
the
proportions
of
spirituall
goods
,
are
raised
to
them
by
the
same
degrees
,
that
the
difficulties
of
their
performances
are
heightned
against
them
;
so
when
they
are
to
straine
their
charity
up
to
the
love
of
all
enemies
,
and
maligners
,
they
doe
not
deliberate
so
much
upon
the
pleadings
,
and
redargutions
of
their
nature
in
this
case
,
but
resolve
upon
the
expresse
precept
of
the
author
,
and
Judge
of
nature
,
who
maketh
this
love
of
enemies
,
a
necessary
concomitancy
with
all
our
good
offices
to
friends
,
to
form
that
complete
summe
of
Charity
,
which
we
are
to
account
to
him
,
wee
owe
our
redemption
,
paid
in
this
species
of
Charity
to
enemies
;
and
if
even
when
we
were
his
enemies
Christ
reconciled
us
to
God
by
his
dying
for
us
,
Considering
then
our
obligation
to
this
sort
of
love
,
we
may
say
,
our
uncomplyance
with
the
love
of
enemies
,
falls
under
the
same
vice
as
our
unworthinesse
to
friends
;
for
it
must
needs
be
an
high
ingratitude
,
not
to
correspond
with
that
quality
,
whereunto
we
owe
our
redemption
,
which
is
the
love
of
enemies
;
and
it
was
not
severity
,
but
even
excessive
charity
to
us
,
that
imposed
this
love
upon
us
,
for
it
was
ordained
by
Christ
rather
to
assimilate
us
to
himselfe
,
then
to
sentence
us
to
a
penalty
.
And
to
cleare
this
point
to
us
,
he
hath
set
this
love
under
such
a
relation
,
as
may
justly
make
it
agreeable
,
even
to
our
nature
,
our
enemies
being
proposed
to
us
as
fellow-members
of
his
body
,
for
it
is
under
that
notion
,
he
enjoyneth
us
the
loving
them
,
not
in
the
respect
of
their
being
enemies
.
So
that
when
our
reason
examineth
this
injunction
,
we
may
finde
,
that
this
excellent
virtue
hath
not
so
much
as
an
ill
aspect
,
to
avert
us
from
it
.
For
when
we
look
upon
Man
as
the
image
of
God
on
the
one
side
,
or
as
the
copie
of
Christ
on
the
other
,
either
of
these
sides
of
the
medall
,
are
lovely
objects
in
Christians
,
who
have
this
double
signature
of
God
upon
them
,
and
so
cannot
be
prospects
of
aversion
on
either
of
their
sides
,
for
this
colour
of
enemies
,
is
but
as
it
were
an
over-lay
of
colly
upon
a
statue
,
which
doth
not
alter
the
forme
,
and
this
ill
colouring
is
cast
upon
the
figure
of
man
,
by
the
hand
of
the
enemy
of
his
nature
;
the
which
foule
cover
we
are
not
required
to
love
,
for
as
men
offend
and
injure
one
another
,
they
are
the
devils
engins
in
that
respect
,
not
Gods
images
,
and
therefore
simply
as
enemies
they
are
not
presented
to
our
love
,
for
so
they
are
ills
,
which
God
cannot
recommend
to
us
,
but
the
vitiating
of
our
nature
doth
not
efface
the
character
of
God
in
it
,
and
that
is
the
object
of
our
love
in
all
men
.
So
what
we
are
obliged
to
love
,
hath
the
impression
of
good
,
and
amiable
upon
it
,
if
our
passion
doe
not
stay
upon
the
superficiall
deformity
,
appearing
in
our
enemies
,
which
exteriour
supervesture
is
the
devils
artifice
,
not
the
work
of
God
;
therefore
our
minds
looking
upward
to
God
,
pierce
this
veyle
of
private
injuries
,
and
look
through
it
either
on
the
image
of
God
,
or
upon
the
figure
of
Jesus
Christ
,
in
which
they
see
the
injuries
they
themselves
have
done
him
born
with
love
;
and
moreover
,
they
find
this
charity
of
suffering
patiently
the
same
provocations
reflecting
to
them
a
new
love
from
Christ
;
And
thus
there
remaines
nothing
unlovely
in
his
view
of
enemies
.
After
all
these
considerations
,
how
deplorable
is
it
,
that
there
are
so
many
Christians
,
of
whom
we
may
say
in
the
point
of
this
precept
of
loving
enemies
,
as
the
Apostle
saith
of
the
Jewes
,
in
respect
of
the
Gospel
unto
this
present
day
,
when
this
commandement
is
read
,
for
a
great
part
of
Christians
are
as
studious
to
find
evasions
out
of
the
unpleasing
sense
of
this
precept
,
as
the
Scribes
and
Doctors
of
the
Law
were
unfaithfull
in
the
explication
of
the
commandement
of
loving
our
neighbours
as
our selves
,
and
out
of
which
this
position
of
Christ
is
naturally
deduceable
.
And
yet
the
depraved
natures
of
the
Scribes
,
would
extend
the
love
designed
by
God
to
all
his
images
,
no
farther
then
the
twelve
Tribes
;
nay
within
this
circle
they
made
a
second
circumscription
of
their
loves
within
the
tormes
of
mutuall
friendship
,
teaching
that
their
loves
were
not
obliged
to
goe
further
,
then
to
a
correspondency
to
them
that
affected
them
,
and
against
others
that
provoke
their
passions
,
they
let
them
loose
upon
them
;
in
this
prevaricating
sense
of
Gods
commandement
,
Therefore
Christians
,
who
have
not
this
latitude
of
the
term
of
Neighbour
,
to
shift
senses
in
,
(
being
positively
restrained
,
and
coupled
as
it
were
in
this
bond
of
love
with
enemies
,
by
a
formall
command
of
their
Law-giver
.
)
Since
the
subject
whereon
they
are
to
act
this
charity
cannot
be
mistaken
,
are
very
studious
,
to
mitigate
to
their
vitious
nature
,
the
displeasing
part
of
this
order
,
by
restraining
this
love
in
the
proportions
,
whereof
,
they
cannot
dispute
the
adjudgment
to
the
persons
,
and
therefore
many
are
very
inquisitive
in
the
kind
,
and
the
quantity
of
love
assigned
unto
enemies
;
so
as
now
a
dayes
they
,
who
are
as
willing
to
justifie
themselves
as
the
Lawyer
in
the
Gospell
,
The
rule
of
forgiving
enemies
,
is
so
much
exempted
from
dispute
among
Christians
,
as
they
dare
not
claime
of
God
any
discharge
of
their
sinnes
,
but
by
the
measures
of
their
own
compliances
in
this
duty
.
Our
Lords
Prayer
,
hath
set
this
condition
upon
all
our
petitions
for
mercy
,
to
aske
our
reconciliation
to
him
only
in
the
same
degrees
we
are
conformable
to
this
order
,
of
our
releasing
the
debts
of
our
offenders
.
You
then
who
sue
to
God
still
in
the
Lords
Prayer
,
cannot
be
undisciplined
in
the
precisenesse
of
this
duty
of
forgiving
enemies
.
Those
who
make
little
use
of
this
forme
of
prayer
,
may
have
more
excuse
for
their
pretermitting
this
observance
,
and
so
are
likely
to
give
you
the
more
occasion
to
remember
this
duty
,
wherein
your
faithfull
discharge
will
provide
you
a
better
condition
,
then
any
have
that
are
so
truly
unhappy
,
as
to
furnish
you
with
the
matter
of
this
excellent
practice
,
wherein
these
times
afford
you
the
means
of
exercifing
this
fidelity
in
the
suptemest
degree
,
which
is
in
the
forgiving
of
friends
,
and
kindred
.
And
in
this
case
holy
King
David
testifieth
the
difficulty
,
and
consequently
meritoriousnesse
of
the
act
,
when
he
faith
,
If
myenemy
had
spoken
ill
of
me
I
would
verily
have
born
it
,
but
when
his
guide
,
and
his
familiar
was
the
tempation
,
he
professeth
,
that
was
the
greatest
stresse
of
weather
his
charity
could
be
put
to
steere
her
course
in
:
and
as
this
case
was
figurative
in
David
,
so
we
know
it
was
accomplished
by
Christ
upon
the
provocation
of
the
man
typified
in
the
Psalmes
,
in
these
words
,
Of
him
who
had
walked
in
the
house
of
God
with
consent
,
and
how
did
Christ
behave
himselfe
to
this
man
?
He
received
him
with
a
strange
benignity
,
treating
him
still
with
the
termes
of
familiarity
,
and
love
,
Amice
ad
quid
venisti
?
That
even
under
that
notion
of
a
perfidious
friend
,
which
is
the
most
demeriting
irritation
of
our
nature
,
he
might
exhibit
to
us
a
pattern
of
this
perfection
,
of
forgiving
injuries
.
But
alas
!
too
many
are
proner
to
follow
David
after
the
letter
in
this
case
,
then
the
Sonne
of
David
after
the
Spirit
,
and
apter
to
take
these
words
from
Davids
mouth
,
Let
death
come
upon
them
,
and
let
them
get
downe
quick
into
hell
,
then
to
draw
their
copie
from
Christs
mouth
,
of
meeting
with
a
kisse
,
and
receiving
Judas
with
Friend
,
Wherefore
art
thou
come
?
Whereupon
it
will
not
be
alien
from
our
subject
,
to
cleare
David
of
those
suspitions
of
animosity
,
of
which
he
may
be
indicted
upon
the
letter
of
his
expressions
in
this
and
divers
other
encounters
with
his
enemies
.
For
in
this
case
,
the
blind
and
the
lame
doe
often
resort
to
this
City
of
David
to
take
sanctuary
in
his
precedent
,
for
many
intemperate
asperities
in
these
occasions
.
Wherefore
to
vindicate
David
in
these
imputations
,
we
must
understand
all
the
literall
imprecations
we
meet
in
his
mouth
,
in
one
of
these
three
manners
:
First
,
that
his
maledictions
in
some
places
are
by
way
of
prediction
of
what
shall
happen
to
his
enemies
,
not
in
order
of
his
prosecution
against
them
,
Let
sinners
be
turned
into
hell
,
here
he
denounceth
as
a
Prophet
that
sinners
shall
have
this
judgement
,
and
doth
not
solicite
this
sentence
against
them
,
upon
his
provocations
.
In
a
second
manner
,
they
may
be
conceived
as
wishes
,
but
so
as
the
desire
is
not
referred
to
the
paine
of
the
persons
,
but
to
the
justice
of
the
punisher
;
The
just
shall
rejoyce
when
he
shall
see
revenge
,
he
shall
wash
his
hands
in
the
blood
of
a
sinner
;
this
appetency
of
revenge
is
in
order
simply
to
the
honour
of
Gods
justice
,
for
God
himselfe
doth
not
delight
in
the
destruction
of
the
wicked
,
but
in
the
exercise
of
his
justice
;
Or
in
a
third
sense
,
these
wishes
and
optatives
of
evills
may
be
assigned
,
and
directed
to
the
removing
,
and
suppressing
of
the
crimes
only
,
that
the
persons
may
be
preserved
,
and
the
faults
abolished
.
In
one
of
these
three
senses
,
all
Davids
vehement
insectations
of
sinners
are
to
be
accepted
,
and
none
of
them
afford
any
patronage
of
personall
malevolence
,
or
animosity
against
enemies
;
not
under
the
pretence
even
of
fighting
under
Gods
Colours
,
and
wounding
them
in
this
quarrell
;
For
David
being
sincerely
comprehended
,
suggesteth
to
us
no
countenance
of
any
private
malignity
.
Saint
Augustine
,
(
unto
some
who
it
seemeth
sought
to
extenuate
the
foulnesse
of
those
sinnes
in
themselves
,
wherein
they
had
truly
Davids
precedent
)
answereth
,
that
they
who
are
bold
to
sinne
,
because
David
did
,
doe
that
which
David
did
not
,
that
is
,
sin
by
precedent
,
or
seek
to
palliate
his
offence
by
example
.
I
may
then
well
say
,
that
they
doe
much
more
perversly
,
that
wrest
,
and
bend
David
into
a
patronage
of
any
rancour
,
or
virulency
to
his
enemies
;
for
they
must
be
guilty
of
traducing
him
,
as
wel
as
of
transgressing
the
precept
,
when
they
,
upon
misconstruction
vouch
his
authority
for
this
licence
of
maligning
enemies
.
I
shall
request
then
every
one
in
all
their
desires
,
or
prayers
,
respecting
their
enemies
,
to
follow
this
unquestionable
precedent
of
David
in
Non
nobis
,
and
so
you
may
glorifie
God
as
well
in
your
suffering
charitably
under
your
enemies
,
as
in
executing
Gods
judgement
upon
his
enemies
,
when
that
shall
be
ordainded
you
,
as
the
active
part
of
your
militancy
for
him
.
Having
given
you
this
key
to
all
the
Psalmists
imprecations
,
(
which
may
be
said
to
be
the
harder
ciphers
,
the
plainer
they
seeme
in
the
letter
and
alphabet
of
ordinary
curses
and
maledictions
)
I
will
cast
back
upon
the
two
queres
,
which
may
perplex
many
well
affected
sufferers
,
which
are
,
What
degrees
of
interior
love
we
are
obliged
to
afford
our
enemies
?
Secondly
,
what
actuall
evidences
we
are
bound
to
exhibit
of
this
charity
?
To
give
a
solution
to
the
first
question
,
we
may
consider
our
love
to
enemies
in
three
respects
;
the
first
is
,
as
they
are
simply
enemies
,
and
we
are
not
called
to
love
them
in
this
regard
,
for
this
were
rather
repugnant
then
consonant
to
charity
,
to
love
any
thing
in
that
respect
wherein
it
is
an
evill
,
which
the
enmity
it selfe
of
our
enemies
alwayes
may
be
reputed
.
The
second
notion
under
which
we
may
contemplate
them
,
is
,
in
the
nature
of
men
,
images
of
God
,
or
members
of
Christ
,
and
in
this
consideration
,
we
are
bound
in
pain
of
the
breach
of
charity
,
to
love
all
our
enemies
,
and
to
serve
them
with
all
the
offices
that
appertain
to
this
acception
of
them
,
that
is
,
not
to
exclude
our
enemies
out
of
those
benevolences
spirituall
or
temporall
,
we
afford
to
the
generall
of
our
neighbours
.
The
third
maner
may
be
,
to
consider
enemies
in
this
respect
,
of
being
moved
with
a
particular
affection
to
them
,
to
such
a
degree
as
in
reference
to
the
love
we
owe
God
,
we
attaine
to
surmount
and
overcome
the
aversion
of
our
nature
,
and
to
be
touched
with
a
sensible
kindnesse
even
to
our
adversaries
.
This
excellent
degree
of
charity
is
rather
of
perfection
then
of
expresse
obligation
;
thus
much
is
onely
of
necessity
required
,
that
we
prepare
our
minds
,
in
case
our
enemies
necessity
should
demand
such
an
expression
of
our
love
,
to
render
them
this
testimony
of
it
.
But
the
actuall
conferring
of
this
kind
of
love
upon
an
enemy
,
for
Gods
sake
,
without
the
point
of
this
necessity
,
belongeth
to
perfection
,
not
precisely
to
the
precept
of
Charity
.
What
wee
are
then
absolutely
bound
unto
in
the
behalfe
of
our
enemies
,
is
,
to
remit
entirely
all
their
offences
,
and
violations
of
us
,
never
to
pursue
any
reprisall
or
retaliation
upon
them
,
in
reference
to
our
offences
,
and
to
comprise
them
in
all
our
generall
charities
distributed
to
our
brethren
,
either
in
spirituall
succours
,
or
materiall
supplyes
,
so
as
not
to
exclude
any
never
so
ill
affected
to
us
,
not
so
much
as
by
our
wishes
,
out
of
any
common
benefit
,
which
we
dispense
to
our
brethren
,
either
in
alms
,
or
in
any
other
accommodations
whatsoever
.
These
are
the
bands
we
are
engaged
in
to
our
enemies
by
precept
,
which
relateth
to
the
interiour
disposition
of
our
minds
to
wards
them
;
and
so
resolveth
the
first
demand
.
The
second
concerning
what
exteriour
ministeries
we
are
obliged
to
afford
our
enemies
,
is
partly
determined
in
this
discussion
of
the
first
.
But
for
more
elucidation
,
we
may
proceed
to
deliver
it
to
your
further
explicated
.
The
particular
benefits
,
and
kindnesses
then
,
with
which
we
pleasure
friends
,
as
all
sorts
of
solaces
,
and
gratifications
,
which
are
the
commerces
of
friendship
,
are
not
due
to
enemies
,
but
in
cases
where
their
necessities
and
exigences
require
such
correspondencies
;
as
when
our
enemy
hungreth
or
thirsteth
,
then
the
feeding
and
refreshing
him
is
obligatory
;
and
this
rule
holdeth
in
all
other
distresses
of
our
enemies
,
consisting
with
the
charity
wee
owe
our selves
.
But
beyond
these
cases
of
necessity
,
to
straine
the
course
of
charity
to
pleasure
,
and
accommodate
our
enemies
,
is
passing
into
the
upper
region
of
perfection
,
which
indeed
is
truly
evangelicall
.
The
other
,
in
respect
of
this
,
may
be
termed
but
legall
performances
,
remaining
in
the
infirm
and
barren
element
of
absolute
obligation
;
for
the
bare
defiring
not
to
be
overcome
by
evill
,
savoureth
somewhat
of
the
apprehending
Christ
but
as
ansterus
home
,
Charitas
operit
multitudinem
pecatorum
.
Having
shewed
you
the
measure
of
the
Sanctuary
,
which
you
are
obliged
to
compleat
,
I
doe
not
meane
to
countenance
the
giving
no
corollary
,
or
surplus
,
but
rather
to
solicite
you
all
to
presse
downe
the
measure
,
and
give
it
running
over
into
the
bosomes
of
your
enemies
,
for
in
the
same
measure
,
the
charity
of
God
poured
forth
into
your
hearts
by
the
holy
Ghost
,
shall
be
meated
to
you
.
This
spirituall
Manna
of
charity
differeth
much
from
the
materiall
,
in
these
properties
,
that
if
we
doe
not
fill
our
Gomer
,
what
we
have
gathered
of
it
is
so
far
from
becomming
our
just
proportion
,
as
all
we
have
provided
,
corrupteth
and
putrifieth
,
and
all
we
lay
in
above
the
precepted
measure
multiplyeth
and
bettereth
all
our
provision
.
For
if
we
render
any
lesse
then
our
precise
obligation
in
this
duty
,
all
we
present
is
of
no
acceptation
,
and
what
we
offer
above
our
debt
,
augmenteth
and
sanctifieth
all
the
rest
.
Whereupon
I
must
beseech
you
to
remember
,
that
the
love
of
enemies
is
not
performed
after
the
manner
of
gathering
Manna
in
the
Law
,
but
after
that
,
of
managing
the
talent
in
the
Gospel
.
For
it
doth
not
hold
in
this
charity
,
he
who
hath
much
aboundeth
not
,
and
he
that
hath
little
wanteth
not
,
but
this
other
rule
is
verified
herein
,
that
to
every
one
that
hath
shall
be
given
,
and
he
shall
abound
,
and
from
him
that
hath
not
,
that
also
which
he
hath
shall
be
taken
from
him
,
since
any
deficiency
in
the
precepted
part
of
this
charity
,
which
I
have
delivered
you
,
invalidates
all
the
rest
of
our
performances
.
The
least
graine
of
malice
to
any
one
enemy
,
voideth
all
our
acquittances
in
this
obligation
;
and
every
graine
of
love
given
above
measure
,
proveth
an
increase
of
our
stock
,
suffereth
all
,
beleeveth
all
,
hopeth
all
,
and
sustaineth
all
.
Whereupon
in
order
to
that
charity
I
owe
you
,
I
will
put
on
S.
Pauls
confidence
of
his
Countrymen
,
and
say
,
Confidimus
de
vobis
dilectissimi
meliora
,
&
viciniora
saluti
tametsi
ita
loquimur
.
I
will
beleeve
that
you
doe
play
the
good
husbands
in
that
stock
you
have
now
in
your
hands
,
of
not
onely
forgiving
,
but
loving
enemies
.
For
the
ruines
of
your
houses
,
and
the
destroying
of
your
woods
,
afford
you
matter
to
make
these
coaies
of
charity
,
which
I
hope
you
heap
upon
the
heads
of
your
enemies
,
in
continuall
prayers
for
their
resipiscency
,
and
in
a
preparative
disposure
of
your
minds
,
to
render
good
for
evill
to
the
extent
of
your
abilities
,
unto
all
their
occasions
.
These
are
the
coales
of
fire
,
the
Apostle
saith
we
should
cast
upon
the
heads
of
our
enemies
,
For
alas
!
how
truly
may
it
be
applyed
to
our
nation
what
God
reproacheth
by
the
Prophet
Esay
,
Wherefore
it
will
be
an
enterprise
worthy
your
religion
,
to
endeavour
by
the
fervour
of
your
Charities
,
to
satisfie
in
some
degree
for
the
oblivions
of
your
brethren
;
and
thus
in
honour
of
the
Catholike
doctrin
of
Satisfaction
;
you
may
render
it
beneficiall
even
to
the
enemies
thereof
,
while
your
abundance
of
Charity
in
this
present
time
supplieth
their
want
,
your
virtues
defigning
to
appease
God
,
At
the
voice
of
the
upbraider
,
When
we
find
our
loves
then
starting
,
or
flying
backward
in
the
incounters
of
our
enemies
,
let
us
remember
this
military
discipline
and
rule
,
That
there
is
lesse
danger
in
fighting
,
then
in
flying
;
for
very
often
wee
overcome
evill
,
by
contending
with
good
against
it
;
and
when
we
fly
to
evill
,
to
bring
that
into
the
field
against
our
enemies
,
though
we
master
a
Forreigne
,
we
raise
a
Domestique
enemy
,
which
is
the
more
desperate
mischiefe
;
for
even
the
successe
of
revenge
kindleth
those
passions
in
our
hearts
,
which
demand
〈◊〉
lesse
their
slavery
for
their
pay
,
malice
,
anger
,
and
intemperancy
,
remaining
instead
of
auxiliaries
to
our
enmity
,
owners
of
our
hearts
.
So
that
though
it
were
in
your
power
to
overcome
vice
by
vice
,
it
were
both
the
nobler
and
the
safer
way
to
vanquish
it
by
vertue
,
and
to
imploy
rather
love
,
which
is
sure
to
be
faithful
,
and
to
preserve
an
intrinsike
peace
,
then
to
trust
hatred
,
which
is
very
uncertaine
of
any
successe
in
offending
others
,
and
alwayes
sure
of
injuring
our selves
.
Christ
Jesus
,
who
had
revenge
more
in
his
power
,
then
his
enemies
had
their
provocations
,
would
not
countenance
it
by
taking
the
least
grain
of
it
in
all
his
life
.
He
seemed
neerer
being
angry
with
his
friends
,
that
but
proposed
any
resentment
,
then
with
the
strangers
for
their
irritations
.
The
sonnes
of
thunder
were
reproached
of
being
strangers
to
his
spirit
,
more
then
the
Samaritans
for
being
exercisers
of
his
patience
.
So
as
in
this
case
,
Christ
seemeth
to
have
provided
a
cautionary
instruction
for
us
,
against
any
eager
promptitude
in
revenge
,
under
the
colour
of
his
quarrell
,
because
the
edge
of
our
owne
nature
,
is
so
apt
to
be
set
upon
the
weapons
we
pretend
to
whet
in
his
cause
,
when
we
are
in
a
sharp
prosecution
of
our
enemies
.
The
sword
is
commonly
that
of
our
own
spirit
,
and
the
sheath
only
the
Word
of
God
,
for
we
cover
familiarly
our
private
animosities
with
Gods
assignations
,
when
indeed
we
rather
take
God
for
our
second
in
our
owne
differences
,
then
combat
sincerely
for
his
designes
.
This
is
a
pravity
so
cleaving
to
our
nature
,
as
we
may
note
,
that
Christs
Disciples
,
who
had
heard
so
many
inculcations
of
this
designe
of
Christ
to
suffer
,
and
submit
himselfe
to
all
sorts
of
offences
and
violations
,
did
never
comprehend
his
meaning
in
this
matter
,
and
never
answered
him
any
thing
upon
this
discourse
,
but
as
soone
as
he
did
but
touch
upon
what
sounded
like
a
purpose
of
vindication
and
revenge
,
Behold
here
are
two
swords
.
The
Crosse
,
and
scourges
,
whereof
he
had
so
often
acquainted
them
,
did
not
so
much
as
awake
their
curiosities
,
and
having
never
spoken
before
of
any
offensive
weapons
,
or
instruments
he
would
imploy
,
our
nature
was
as
quick
in
the
acceptance
at
the
first
notice
of
this
resolution
of
revenge
,
as
it
had
been
heavy
in
conceiving
the
frequent
intimations
of
yeelding
unto
the
offences
of
enemies
and
persecutors
:
but
we
see
they
understood
Christs
meaning
as
little
in
this
point
,
as
in
the
other
;
for
Christ
came
not
to
follow
the
vitiated
nature
of
man
,
that
dictateth
with
the
Scribes
,
;
but
to
make
man
partaker
of
the
divine
nature
,
the
which
f●rnishes
the
just
and
unjust
with
the
same
sunne
for
light
,
and
the
same
clouds
for
refreshment
;
nay
he
gave
his
owne
Sonne
,
universally
for
the
whole
world
,
even
for
those
he
knew
would
be
so
unworthy
of
him
,
as
not
to
accept
him
.
Whereupon
this
Sonne
of
God
,
this
self-sacrificer
for
his
enemies
,
hath
good
right
to
impose
exact
duties
upon
us
,
in
reference
to
our
enemies
,
the
which
are
more
his
enemies
,
in
the
very
act
of
being
ours
.
So
as
in
this
order
to
us
,
he
sheweth
the
way
to
this
benignity
,
since
his
command
of
these
succours
for
them
,
manifesteth
his
indulgence
to
them
,
enjoyning
his
friends
(
those
that
are
conformable
to
the
perfection
of
his
Father
)
these
three
good
offices
for
his
enemies
and
theirs
,
(
which
are
all
in
order
to
the
reclaiming
them
,
and
reducing
them
to
a
redamancy
of
him
)
Benedicite
,
benefacite
,
&
orate
.
These
three
invitations
he
appointeth
towards
the
resipiscence
of
enemies
;
he
will
have
them
invited
by
our
heart
,
by
our
mouth
,
and
by
our
hand
,
by
being
beloved
with
the
first
,
blessed
by
the
second
,
and
benefited
by
the
last
.
And
in
all
these
acts
of
charity
,
Christ
Jesus
hath
exhibited
his
life
and
his
death
as
a
mirrour
of
reflection
,
to
cast
back
these
rayes
of
love
upon
our
hearts
,
as
the
Prince
of
the
Apostles
expresly
intimateth
to
us
,
urging
our
vocation
to
these
duties
in
this
respect
,
Christ
suffered
for
you
,
leaving
you
an
example
that
you
may
follow
his
steps
,
who
when
he
was
reviled
did
not
revile
,
when
he
suffered
he
threatned
not
.
So
as
those
who
think
this
a
hard
saying
,
and
goe
back
upon
it
,
are
,
if
they
consider
it
aright
,
guided
by
their
enemies
,
as
much
as
they
are
led
aside
from
the
steps
of
Christ
,
and
are
made
in
effect
,
followers
of
their
maligners
,
rather
then
of
their
maker
.
For
when
they
are
drawn
by
the
example
of
those
that
leave
Christ
to
follow
their
passions
,
they
seeme
to
credit
even
those
whom
they
hate
,
more
then
Christ
whom
they
pretend
to
love
.
These
incongruities
are
found
in
the
passion
of
hatred
,
the
deferring
more
to
the
example
of
those
we
professe
to
disaffect
,
then
even
to
the
pattern
of
him
we
pretend
to
adore
.
Those
then
who
will
not
follow
Christ
in
these
paces
of
his
love
to
enemies
,
must
know
they
follow
the
enemie
of
their
nature
,
and
their
owne
accuser
,
and
he
that
insisteth
upon
the
foot-steps
of
Christ
,
avoideth
such
a
leader
,
as
he
ought
to
take
this
course
,
if
it
were
for
nothing
but
to
fly
from
such
a
guide
,
and
taketh
such
a
guide
as
he
ought
to
follow
,
though
he
had
no
ill
to
avoid
.
How
much
the
more
then
is
he
obliged
to
this
course
,
when
both
these
are
coupled
,
to
follow
the
best
,
and
to
fly
the
worst
,
to
incline
to
God
,
and
to
decline
Sathan
?
So
as
by
a
just
hatred
to
this
unalterable
enemy
,
we
may
well
reconcile
our selves
to
all
convertible
adversaries
.
For
this
reason
Christ
Jesus
loved
us
,
not
for
any
good
that
invited
his
Charity
,
but
for
the
goodnesse
whereof
our
nature
was
susceptible
;
which
capacity
in
us
,
was
sufficient
for
Gods
innate
goodnesse
,
to
diffuse
it selfe
into
the
loving
us
;
and
for
this
reason
,
God
seemeth
to
have
enjoyned
all
those
that
we
injure
and
offend
,
to
love
us
,
that
our
nature
might
not
be
withdrawn
from
evill
,
by
this
most
powerfull
attractive
of
undeserved
love
,
which
gives
a
most
naturall
cause
of
re-affecting
,
even
to
the
worst
natures
,
the
being
first
beloved
,
so
undeservedly
;
in
proofe
whereof
,
it
was
said
of
S.
Athanasius
,
(
the
great
touch-stone
of
this
sort
of
love
)
that
he
was
Percutientibus
adamas
,
&
dissidentibus
magnes
;
by
being
an
adamant
to
his
offenders
,
he
became
a
load-stone
to
his
dissenters
;
and
thus
remaining
unmoved
with
injuries
,
he
removed
heresies
,
copying
well
his
Master
,
who
cured
greater
wounds
by
bearing
of
lesser
;
to
which
imitation
you
may
addict
all
your
charities
to
your
enemies
.
But
abstracting
from
this
effect
,
who
can
account
this
precept
rigorous
,
when
every
modest
soule
may
conclude
,
there
is
more
remitted
to
him
then
exacted
of
him
,
by
this
generall
injunction
to
all
men
,
to
forgive
,
and
love
one
another
,
since
it
were
arrogance
to
beleeve
himselfe
lesse
peccable
then
others
,
and
so
likelyer
to
be
sinned
against
,
then
himselfe
to
sin
against
his
brother
.
Humility
then
will
easily
shew
us
,
we
have
rather
a
good
bargain
then
an
unequall
burthen
in
this
command
of
Love
your
enemies
,
;
since
you
have
this
mark
upon
you
of
your
legitimation
,
the
being
under
the
correction
of
your
Father
,
I
beseech
you
to
endeavour
the
producing
this
other
compleating
note
thereof
,
the
dilection
of
your
brothers
.
There
is
a
memorable
precedent
of
this
sort
of
charity
,
in
S.
Gregory
Nazianzen
being
Bishop
of
Constantinople
,
who
allayed
the
heat
of
his
Catholike
flock
in
a
high
provocation
,
and
in
a
faire
conveniency
for
revenge
upon
their
enemies
,
the
Arrians
,
who
in
the
time
of
Valence
an
Arrian
Emperour
,
had
bitterly
prosecuted
the
Catholikes
,
and
upon
his
death
,
and
the
succession
of
Theodosius
a
Catholike
Prince
,
the
people
designed
to
put
the
law
of
retaliation
in
force
against
their
enemies
;
to
which
intention
their
holy
Bishop
opposeth
himselfe
in
these
termes
,
It
is
not
this
,
my
deare
flock
,
that
CHRIST
requireth
.
nor
what
the
Gospel
teacheth
us
;
let
this
be
our
revenge
,
to
solicit
their
salvations
,
who
very
probably
have
furthered
ours
by
their
injuries
:
therefore
let
us
knowingly
confer
benefits
on
them
,
who
unawares
by
their
malevolence
have
contributed
to
our
benedictions
.
But
if
your
minds
doe
so
estuate
with
anger
,
as
they
cannot
be
turned
to
this
benevolence
,
doe
at
least
the
next
best
to
this
,
refer
your
revenge
to
Christ
,
reserve
it
for
the
future
Tribunall
,
since
the
Lord
saith
,
Revenge
is
his
,
and
he
will
retribute
.
And
this
exhortation
did
so
prevaile
upon
the
people
,
as
they
resigned
their
animosities
,
and
did
acquiesce
unto
his
temper
;
and
I
may
expect
your
acceptance
of
this
proposition
,
for
I
hope
you
are
as
good
Catholikes
as
they
;
and
I
am
sure
you
want
halfe
of
their
temptation
,
which
is
a
present
commodity
for
revenge
,
that
is
not
the
weakest
part
for
the
provocation
.
Wherefore
it
may
be
easier
for
you
to
retaine
the
quality
of
Lambs
,
when
you
have
no
capacity
of
playing
the
Lions
.
And
to
dispose
you
towards
the
complyance
with
this
condition
of
Lambes
,
in
your
minds
you
may
recogitate
with
what
nature
our
Saviour
chose
to
qualifie
his
Disciples
,
who
were
to
work
upon
perverse
adversaries
,
he
sent
them
,
as
he
saith
,
as
sheep
among
wolves
.
Upon
which
words
,
S.
Chrysostome
saith
elegantly
,
Let
them
be
ashamed
who
like
wolves
prosecute
their
adversaries
,
when
they
may
behold
troops
of
wolves
overcome
by
a
few
sheepe
.
And
truly
so
long
as
we
are
sheep
,
we
easily
get
the
better
of
our
enemies
;
but
when
we
passe
into
the
nature
of
wolves
,
then
we
are
overthrowne
by
them
;
for
then
we
have
no
longer
the
protection
and
succour
of
our
Pastour
,
who
doth
not
feed
and
patronize
wolves
,
but
sheepe
.
I
pray
remember
then
,
that
while
you
suffer
like
your
Pastor
,
you
overcome
by
his
victory
,
and
when
your
angers
and
hatreds
will
assault
your
enemies
,
you
quit
Christ
,
who
is
much
stronger
then
your
adverse
party
,
and
undertake
of
your selves
,
who
are
much
the
weaker
side
;
and
thus
you
wave
the
priviledges
of
Catholikes
,
to
defend
your selves
by
the
infirmities
of
men
.
If
you
will
then
secure
to
your selves
an
admirable
reparation
of
all
the
violences
and
injuries
of
your
enemies
,
you
must
remit
them
all
from
your
hearts
,
and
offer
up
to
God
not
onely
your
continuall
prayer
,
but
even
all
the
merit
of
your
religious
sufferings
,
to
mediate
their
conversion
;
and
if
you
prevaile
for
any
,
you
draw
out
of
the
good
you
doe
them
,
incomparably
more
advantage
then
from
any
wish
that
could
succeed
against
them
;
for
if
you
bring
an
enemy
to
heaven
,
he
giveth
you
eternall
satisfaction
,
for
all
his
joy
shall
be
set
upon
your
crowne
,
as
an
enrichment
of
it
,
and
that
improvement
of
your
glory
shall
also
be
an
addition
to
his
joy
.
These
then
are
designes
fit
for
the
members
of
Christ
Jesus
,
and
the
temples
of
the
holy
Ghost
,
to
raise
our
enemies
up
to
our
owne
joyes
,
and
to
exalt
our
joyes
by
this
elevation
of
our
enemies
.
This
was
the
method
of
Christ
Jesus
our
head
,
For
the
which
thing
God
hath
also
exalted
him
,
and
hath
given
him
a
name
which
is
above
all
names
.
And
all
these
actions
were
designed
by
Jesus
,
for
the
converting
enemies
into
friends
;
and
they
who
pretend
to
be
made
like
him
,
when
they
see
him
,
must
procure
to
looke
like
him
now
upon
their
enemies
,
that
having
sanctified
themselves
,
as
he
is
holy
,
and
being
translated
from
death
to
life
by
this
love
of
our
brother
,
CHAP.
XII
.
Motives
of
joy
to
all
sorts
of
Religious
Sufferers
.
HAving
giving
you
this
Evangelicall
safe
convoy
through
your
en●mies
quarters
,
Gaudete
&
exultate
,
To
those
that
contested
the
procession
of
Christs
Doctrine
from
God
,
he
proposeth
this
cleare
decision
of
the
question
,
the
observing
first
the
will
of
God
,
whereby
they
should
discern
the
verity
of
his
asseveration
,
If
any
,
will
doe
the
will
of
him
,
he
shall
understand
of
the
Doctrine
whether
it
be
of
God
.
And
I
may
in
like
manner
boldly
put
this
doctrine
of
the
blessednesse
of
affliction
upon
the
same
triall
,
affirming
that
whosoever
shall
doe
the
will
of
God
,
Divine
verity
,
Blessed
is
the
man
that
suffereth
tentation
.
Wherefore
upon
supposition
of
your
conformities
to
the
rules
of
Catholike
doctrine
which
have
been
delivered
you
in
the
manner
of
your
sufferings
,
it
is
that
I
adjudge
unto
you
this
assignation
of
Christ
,
So
that
you
may
convert
all
the
Ordinances
,
that
dipossesse
you
of
your
transitory
tenures
in
your
country
,
into
evidences
to
entitle
you
to
this
Kingdome
,
and
make
your
enemies
your
best
Stewards
of
your
estates
,
and
consequently
,
you
may
be
accounted
the
only
blessed
party
in
this
conjuncture
;
What
an
advantage
is
it
for
those
who
are
in
this
pious
paine
of
the
Psalmist
,
of
What
shall
I
return
to
our
Lord
for
all
he
hath
bestowed
?
to
have
God
vouchsafe
,
as
I
may
say
,
to
serve
himselfe
,
and
take
from
them
that
which
is
made
more
worthy
of
him
by
his
taking
,
then
it
could
have
beene
by
their
giving
.
For
even
in
the
sacrifice
to
God
of
all
their
estates
,
they
might
peradventure
have
been
mistaken
in
the
application
of
it
to
the
most
acceptable
designe
of
God
upon
them
,
but
they
who
part
cheerefully
with
what
God
taketh
from
them
,
are
sure
it
is
disposed
in
the
way
of
his
choice
;
and
this
is
to
give
to
God
according
to
his
owne
election
,
which
is
much
securer
then
our
owne
designation
.
I
am
not
ignorant
of
the
preference
given
to
active
Charity
in
this
point
,
in
strict
comparisons
,
yet
this
seemeth
an
advantage
,
which
privation
for
Gods
sake
hath
above
action
,
that
we
are
certain
of
our
vocation
to
that
sort
of
service
which
God
declareth
to
us
,
by
his
imposition
of
it
,
and
we
cannot
be
so
secure
,
in
any
project
of
our
own
for
his
glory
,
that
the
time
,
the
manner
,
and
other
circumstances
are
rightly
consorted
to
Gods
present
purpose
;
whereas
in
suffering
religiously
,
what
is
actually
inflicted
by
God
,
there
can
be
no
mis-judgement
in
these
circumstances
.
This
is
then
an
advantage
,
every
one
may
be
assured
to
make
,
in
accepting
piously
their
losses
,
and
deprivements
,
to
conclude
their
goods
are
more
infallibly
imployed
according
to
Gods
present
will
,
then
their
own
hands
could
have
addressed
them
to
Gods
purposes
;
and
so
their
devotions
may
be
solaced
in
this
desire
of
retributing
somewhat
to
God
,
even
after
their
hands
cease
to
be
ministeriall
in
that
office
.
For
they
give
him
by
this
faithfull
resignation
all
he
resumeth
,
and
present
him
with
their
acceptance
of
the
manner
of
his
pleasure
,
which
is
more
valuable
then
the
matter
of
any
oblations
.
Blessed
are
they
to
whom
it
is
given
to
know
these
misteries
of
the
kingdom
of
God
,
for
Afflictions
seem
not
onely
Parables
,
but
even
Paradoxes
to
such
as
have
not
the
key
of
the
Crosse
of
Christ
wherewith
to
open
them
;
Word
of
the
Crosse
to
them
that
perish
will
be
foolishnesse
,
but
to
them
that
are
saved
,
that
is
to
us
,
it
is
the
power
of
God
;
and
to
finde
the
power
of
God
in
all
your
crosses
,
I
must
desire
every
form
of
sufferers
among
you
,
to
examine
it
by
this
Principle
,
That
Crosses
are
not
to
be
judged
of
according
to
the
Praedicament
of
Quantitie
,
but
of
relation
,
that
is
,
you
must
not
amuse
your selves
with
thinking
how
much
your
are
afflicted
,
but
apply
your
minds
to
finde
how
much
you
make
of
your
afflictions
.
The
first
is
to
stay
with
the
Murmurers
in
the
Gospell
,
pondering
the
heat
,
and
burthen
of
the
day
,
the
other
is
to
weigh
with
S.
Paul
against
momentany
tribulatiōs
the
eternal
weight
of
glory
;
yoke
is
sweet
,
and
his
burthen
light
;
nay
you
shall
finde
that
your
carriages
are
rather
a
support
then
an
oppression
to
you
,
according
to
this
elegant
conceit
of
S.
Bernard
,
In
our
course
through
this
life
,
the
faster
we
run
,
the
casier
it
is
for
us
,
and
the
light
burthen
of
our
SAVIOUR
,
as
it
increases
,
growes
more
portable
.
Doth
not
the
numerousnesse
of
the
plumes
and
feathers
elevate
,
and
not
onerate
the
birds
that
beare
them
?
Take
away
the
feathers
and
the
rest
of
the
body
sinketh
downward
by
the
remaining
weight
;
so
the
discipline
of
Christ
,
the
sweet
yoke
and
burthen
of
the
Crosse
,
in
their
rejection
and
deposition
,
only
prove
our
depression
,
because
they
rather
carrie
us
then
as
loads
are
carried
by
us
,
while
our
minds
feele
the
worth
of
that
weight
which
they
beare
.
And
I
hope
I
have
shewed
you
in
conformity
to
this
,
how
God
hath
alwaies
set
plumes
of
this
kind
,
unto
such
as
he
hath
designed
to
raise
,
as
the
Prophet
saith
,
above
the
altitudes
of
the
earth
.
Those
Eagles
which
are
to
be
congregated
to
the
Glorious
Crucified
body
,
have
their
wings
formed
of
these
plumes
,
of
crosses
,
persecutions
,
defamations
,
and
such
like
materialls
,
on
which
they
make
their
mounties
up
to
their
rest
.
So
that
very
often
,
when
in
tendernesse
to
our
friends
we
wish
their
deliverances
from
pressures
and
tentations
,
we
vote
as
impertinently
their
good
and
exaltation
,
as
if
in
pitty
to
birds
in
summer
,
we
should
wish
them
unfeathered
,
that
they
might
be
cooler
&
lighter
.
For
the
sweet
yoke
,
and
the
light
burthen
of
Christ
are
to
Christians
,
what
plumes
are
to
such
creatures
,
which
are
caryed
by
this
kinde
of
their
owne
portage
,
since
our
minds
like
their
bodies
,
would
lye
still
upon
the
earth
,
if
they
were
not
raised
and
elevated
above
it
,
by
these
exercitations
.
Wherefore
confiding
onyour
virtues
,
I
doe
lament
most
their
miserable
estate
,
that
while
they
are
now
stripping
and
denuding
,
you
are
feathering
and
imping
out
these
spirituall
wings
for
your
elevation
,
and
are
fastning
milstones
about
their
own
necks
,
by
this
scandalizing
the
little
ones
,
who
are
under
his
protection
,
that
hath
interminated
this
sentence
against
their
offenders
;
Nay
all
the
power
and
prosperity
of
this
world
is
so
vaine
and
variable
even
in
the
scene
of
this
life
,
as
abstracting
from
the
menaces
of
the
other
world
,
there
is
nothing
worthy
of
emulation
in
them
,
relating
onely
to
this
age
;
Prophet
Esay
saith
is
very
accommodable
to
the
condition
of
your
persecutors
,
and
your
fidelities
in
this
persecution
,
Even
the
youth
shall
faint
and
be
weary
,
and
the
young
men
shall
utterly
fall
,
but
they
that
wait
upon
the
Lord
shal
renew
their
strength
,
they
shall
mount
up
with
wings
as
Eagles
,
they
shall
run
&
not
be
weary
,
they
shal
walk
and
not
faint
.
In
contemplation
of
this
improvement
of
the
faithfull
,
S.
Aug.
saith
,
the
divell
little
knows
how
much
good
he
is
doing
,
while
he
is
in
his
highest
point
of
raging
,
for
he
is
indeed
,
but
blowing
the
coals
of
Gods
furnace
,
where
his
gold
is
refining
,
and
blowing
out
the
flames
of
his
owne
impure
forges
;
For
as
God
served
himselfe
of
the
Angels
of
Sathan
,
to
blow
out
in
Saint
Paul
those
sparks
of
vanity
,
and
selfe-love
,
which
are
glowing
still
in
our
most
mortified
nature
,
lying
but
raked
up●n
our
ashes
,
not
extinguished
:
so
doth
the
holy
Spirit
make
use
of
the
breath
of
the
maligne
one
,
to
abate
and
mortifie
the
flames
of
pride
,
avarice
,
and
sensuality
,
while
he
bloweth
the
coals
of
persecution
,
and
purgation
of
the
children
of
God
.
This
considered
,
may
not
I
justly
addresse
my selfe
to
all
ranks
,
and
postures
of
mourners
amongst
you
,
in
these
termes
of
Saint
Paul
to
his
countrvmen
in
our
conditions
,
I
desire
you
brethren
that
you
suffer
the
word
of
consolation
,
for
with
the
more
joy
you
take
the
spoile
of
your
goods
,
the
greater
share
shall
you
have
in
that
better
and
permanent
substance
you
are
purchasing
.
Doe
not
therefore
lose
your
confidence
,
which
hath
great
remuneration
;
your
firmnes
and
perseverance
is
an
adornment
of
the
doctrine
of
your
Saviour
,
a
jubilation
of
the
Angels
that
are
lookers
on
in
your
combat
,
and
a
contexture
of
your
own
crowns
,
which
when
you
have
finished
by
perseverance
unto
the
end
,
you
shall
finde
in
them
,
all
the
ornaments
you
have
set
upon
your
Saviours
doctrine
,
and
the
gladnesse
you
have
afforded
the
Angels
,
and
Saints
in
your
laborious
framing
of
your
crownes
,
so
many
severall
prerogatives
of
glory
shining
in
them
,
and
the
joyes
your
victories
have
contributed
to
the
blessed
Spirits
,
shall
then
be
rendred
you
by
every
one
of
your
partners
,
in
so
incomprehensible
a
measure
and
manner
,
as
each
one
shall
pay
his
former
receipt
of
joy
from
you
,
and
in
the
same
act
acquire
infinitly
more
by
your
receiving
theirs
,
and
your
Masters
joy
.
While
I
am
upon
these
motives
of
joy
,
Fluminis
impetus
latificat
civitatem
Dei
;
Catholike
Religion
are
to
be
rejoyced
at
;
and
towards
the
propitiating
of
God
unto
all
your
necessities
,
such
oblations
are
very
efficacious
;
for
they
are
so
many
Commissioners
,
sent
from
time
to
time
from
amongst
you
,
to
solicite
fresh
supplyes
of
graces
for
the
rest
of
you
who
are
in
the
same
militancie
;
but
as
they
lye
under
the
Altar
,
in
this
respect
the
charity
we
owe
our
Nation
,
intermixeth
a
sad
and
trembling
apprehension
,
to
find
the
measure
of
their
fathers
still
filling
up
,
which
when
it
comes
to
be
commensurate
to
that
proportion
God
hath
permitted
it
,
will
draw
downe
vials
of
wrath
,
for
every
drop
of
this
blood
,
wherewith
the
Land
is
contaminated
,
by
the
unjust
effusion
of
it
.
Doe
you
then
for
Gods
sake
strive
,
to
make
as
much
benefit
as
the
occasion
offereth
.
Wherefore
all
you
who
are
his
brothers
of
the
same
Tribe
,
and
so
by
the
Law
,
his
next
heires
,
ought
to
account
your selves
(
as
indeed
you
are
)
left
executors
of
his
labours
,
charities
,
and
pious
offices
to
your
brothers
,
and
enjoying
your
owne
legacies
of
fervour
,
patience
,
and
fidelity
,
which
his
example
hath
left
you
,
you
may
also
faithfully
dispense
the
severall
benefits
of
this
holy
pattern
,
which
respectively
belong
to
all
the
conditions
of
the
Nation
,
that
are
the
remoter
kindred
of
this
blessed
Testator
,
who
hath
left
the
whole
Catholike
stock
of
the
Country
,
proportionate
meanes
to
their
callings
,
of
being
edified
by
his
Testament
,
the
which
you
must
endeavour
to
dispense
to
them
,
according
to
their
severall
qualifications
;
and
while
you
doe
providently
manage
this
portion
of
example
he
hath
left
you
,
you
may
enrich
your selves
so
,
as
if
Christ
shall
please
to
call
you
to
the
honour
of
drinking
of
this
his
owne
cup
,
you
may
also
leave
this
rich
talent
of
Martyrdome
,
improved
to
your
survivors
and
heires
,
that
every
Martyr
may
seeme
to
adde
somewhat
to
the
stock
of
the
Nations
merit
,
to
counter-balance
in
the
sight
of
God
,
somewhat
the
provocation
of
the
other
part
,
and
that
by
the
descent
of
this
spirit
of
sacrifice
amongst
you
,
there
may
be
a
successive
provision
made
of
such
holy
hoasts
,
out
of
this
family
of
God
,
(
the
which
will
alwayes
propagate
by
this
generating
death
)
to
the
end
,
this
spirituall
progeny
may
be
continued
,
by
the
fruitfull
seed
of
Martyrdome
,
untill
it
shall
please
God
to
regenerate
the
whole
Nation
,
by
that
way
which
may
seeme
strange
to
many
Nicodemuses
,
by
making
her
enter
againe
into
her
mothers
wombe
.
Wherefore
I
may
lawfully
charge
all
you
that
are
his
heires
and
executors
,
with
this
Commission
from
him
,
Take
an
example
,
And
for
that
part
of
you
which
remaines
in
the
outward
court
of
the
Tabernacle
,
and
so
are
not
appointed
to
the
Altar
of
Holocausts
,
you
are
called
to
take
an
instruction
from
this
sacrifice
,
which
may
silence
all
your
complaints
,
to
wit
,
that
your
clothes
,
as
it
were
,
are
but
used
,
as
this
your
brothers
person
was
,
for
it
is
your
goods
onely
that
are
quartered
,
and
drawne
from
you
;
so
that
if
you
should
seeme
too
sensible
of
that
separation
,
it
might
be
reproached
to
you
,
that
your
worldly
substances
were
more
inviscerate
in
your
hearts
,
then
the
hearts
of
those
your
brothers
were
in
their
bodies
,
whereof
they
so
cheerfully
accept
the
sequestration
.
I
beseech
you
then
by
the
bowels
of
Jesus
Christ
,
to
act
your
parts
as
graciously
,
and
to
bring
in
your
offerings
with
as
much
alacrity
,
every
one
according
to
the
severall
divisions
of
graces
,
same
spirit
,
that
each
of
you
may
be
,
as
S.
Peter
saith
,
a
good
dispenser
of
the
manifold
grace
of
God
.
And
thus
while
you
offer
your
different
oblations
,
with
the
same
fidelity
the
service
of
the
temple
may
be
consummate
between
you
,
when
one
part
of
the
body
furnisheth
the
blood
,
and
the
other
the
fat
of
the
sacrifice
.
Remember
your
Prelates
,
who
have
spoken
the
word
of
God
to
you
:
the
end
of
whose
conversation
beholding
,
imitate
their
faith
.
I
will
not
follow
this
invitation
;
which
seems
to
call
me
to
say
over
the
office
of
the
Martyrs
,
in
honour
of
this
supremest
vocation
of
Christianity
,
since
I
may
presume
,
that
all
those
among
you
,
who
stand
candidat
for
this
dignity
of
whitening
their
robes
in
the
bloud
of
the
Lambe
,
are
better
qualified
then
my selfe
for
this
election
.
Wherefore
I
will
rest
in
this
payment
,
of
my
humble
reverence
to
this
particular
Saint
,
who
hath
so
lately
overcome
with
the
same
armes
of
the
Lambe
of
God
slaine
from
the
beginning
,
&
so
is
now
according
to
his
promise
,
Christ
Jesus
,
for
those
hands
(
unhappy
unto
themselves
)
that
have
been
so
beneficiall
to
him
,
and
to
solicite
him
for
his
brothers
remaining
in
the
foulenesse
of
this
earth
,
that
those
who
are
not
called
to
the
honour
of
washing
their
robes
as
he
,
may
at
least
be
furnished
with
the
grace
of
watching
and
keeping
their
garments
,
After
this
little
usuall
Parenthesis
,
which
stands
like
an
Island
in
a
stream
,
(
that
rather
beautifies
the
river
in
breaking
a
while
the
course
of
it
)
I
wil
carry
you
on
in
the
same
current
of
Motives
to
joy
we
were
upon
,
which
I
designed
to
branch
out
into
severall
channels
,
that
might
run
through
,
and
refresh
the
different
estates
of
the
sufferers
among
you
,
unto
all
which
the
Apostle
offereth
this
generall
congratulation
,
To
you
it
is
given
for
CHRIST
,
not
only
that
you
beleeve
in
him
,
but
also
that
you
suffer
for
him
.
These
are
words
that
do
highly
extoll
the
grace
of
sufferance
,
for
Saint
Paul
paralleleth
it
here
with
the
grace
of
beleeving
,
nay
it
seemes
an
exaggeration
of
that
of
suffering
,
to
a
degree
above
the
other
,
his
saying
that
to
them
was
given
not
only
to
beleeve
,
but
to
suffer
,
as
some
superaddition
of
an
extraordidinary
gratification
from
God
.
And
surely
if
we
reflect
considerately
upon
the
grace
of
suffering
virtuously
for
Christ
,
we
shall
finde
,
that
it
is
the
accomplishment
of
our
faith
,
and
the
last
term
of
Christian
perfection
in
this
life
,
for
it
is
not
only
a
demonstration
of
our
faith
,
and
hope
,
but
an
unquestionable
evidence
of
our
love
.
For
what
the
Apostle
Saint
James
saith
of
beleeving
,
and
working
,
Apostle
,
You
have
love
,
and
I
patience
,
shew
me
your
love
without
patience
,
and
I
will
shew
you
my
love
by
my
patience
;
you
love
God
while
you
are
benefited
,
doe
not
the
heathens
doe
the
same
?
This
application
doth
quadrate
,
me
thinkes
,
to
this
case
,
for
indeed
it
is
not
possible
to
shew
our
love
,
when
we
are
called
to
suffer
,
without
manifesting
it
by
a
religious
patience
,
and
by
that
we
doe
cleerly
evidence
our
love
.
Therefore
it
is
excellently
said
by
a
holy
man
,
That
a
Christian
who
knoweth
not
how
to
suffer
,
knoweth
as
little
how
to
love
,
for
as
love
is
the
soule
of
Christianity
,
so
suffering
is
the
soule
of
love
.
God
himselfe
who
could
not
be
prescribed
this
way
of
expressing
his
love
,
chose
it
from
eternity
.
So
as
to
doubt
of
this
Verity
,
is
to
shake
the
whole
frame
of
Christianity
.
Wherefore
we
must
not
desire
to
try
our
loves
by
those
affections
we
may
feele
to
act
for
Christ
,
when
we
are
in
the
state
of
induring
for
him
,
for
it
may
often
rise
from
naturall
propensions
,
The
first
shall
rejoyce
,
and
the
other
weep
and
lament
,
and
this
gladnesse
shall
be
turned
into
more
joy
,
and
that
sorrow
into
more
discomfort
;
for
they
deserve
not
heaven
,
that
〈◊〉
are
so
farre
from
giving
all
they
have
for
it
,
as
to
lament
the
being
assisted
in
the
purchase
by
Gods
owne
hand
,
in
taking
from
them
as
much
as
he
asketh
,
and
demanding
only
their
good
will
to
the
bargaine
.
Whereupon
in
this
exhortation
,
I
may
use
the
words
of
the
Apostle
in
the
same
manner
I
have
done
those
of
our
Saviour
,
Who
is
it
can
make
me
glad
,
but
he
that
is
made
glad
by
me
?
The
first
estate
I
will
present
in
particular
this
parabien
of
their
sufferance
,
shall
be
that
,
which
we
have
neerest
in
our
eye
of
the
refugiats
of
our
nation
,
which
have
taken
sanctuary
in
Catholike
Countries
,
whereof
there
are
even
from
the
Cedars
of
Lihanus
to
the
rushes
of
the
fields
;
and
I
conceive
the
Queene
her selfe
may
be
presented
under
this
notion
,
for
I
would
to
God
Catholike
Religion
were
as
much
naturalized
in
England
,
as
I
have
heard
she
is
to
the
Nation
;
and
it
were
me
thinks
unjust
,
not
to
assigne
her
a
due
proportion
of
joy
,
who
hath
so
large
a
portion
of
the
nationall
suffering
,
in
this
particular
respect
of
Catholike
.
Therefore
I
doe
humbly
present
her
with
the
parabien
of
all
her
crosses
and
vexations
relating
to
her
Religion
,
for
even
the
defeature
of
her
hopes
in
this
life
,
may
arme
her
the
better
for
that
victory
she
cannot
faile
of
,
by
but
vertuously
accepting
all
her
defeatures
.
For
though
it
hath
not
pleased
God
,
she
should
have
the
Emperour
Constantines
successe
,
yet
she
hath
the
same
signe
to
promise
her
a
more
glorious
Empire
,
for
looking
up
by
faith
,
she
shall
see
in
all
her
clouds
the
Crosse
with
this
inscription
,
In
this
signe
thou
shalt
overcome
.
It
is
at
the
feet
of
the
Crosse
then
,
I
lay
that
joy
I
offer
to
her
present
condition
,
presuming
she
looketh
often
there
,
and
so
will
not
faile
to
find
it
.
I
could
easily
shew
her
many
Queens
in
this
procession
of
the
Cruciad
,
charged
with
heavier
crosses
then
hers
,
but
I
doe
not
desire
to
ease
her
by
the
consideration
of
what
she
doth
not
suffer
,
but
by
the
right
apprehension
of
what
she
doth
,
for
that
is
the
most
noble
,
and
most
christian
manner
of
solacing
her
,
not
to
lighten
her
burthen
in
her
imagination
,
but
to
strengthen
her
will
for
the
bearing
and
toleration
of
it
,
that
she
may
think
her
crosse
commodious
,
in
respect
of
the
hand
that
layeth
it
on
,
not
of
the
company
that
hath
carryed
it
with
her
,
and
so
aspire
to
be
a
greater
Saint
then
she
is
a
sufferer
.
And
the
way
to
attaine
to
this
soveraigne
prerogative
,
is
to
expresse
a
religious
and
Christian
joy
,
in
this
her
state
of
communicating
with
the
passions
of
Christ
,
whereby
she
may
supply
this
defect
of
her
present
condition
,
the
inability
to
relieve
her
Catholike
Subjects
,
the
way
she
hath
formerly
,
by
communicating
to
them
now
joy
in
their
tribulations
,
by
the
vertue
of
so
operative
an
example
;
and
thus
while
she
remaineth
suspended
from
the
propagating
of
Catholike
Religion
among
her
Subjects
,
by
way
of
amplification
,
or
extent
,
she
may
still
advance
it
in
degrees
of
intention
and
eminence
.
And
I
may
truly
without
endangering
the
blotting
these
lines
with
flattery
,
that
are
drawn
towards
her
,
give
her
joy
also
of
the
great
improvement
of
her
piety
,
in
the
opinion
of
all
competent
judges
in
this
time
of
her
tryall
and
probation
;
in
so
much
as
I
cannot
doubt
,
but
her
soule
acknowledgeth
to
God
with
King
David
,
So
I
beseech
God
to
advance
her
to
that
degree
,
in
the
understanding
of
the
Crosse
,
as
her
heart
may
avow
with
that
holy
King
,
The
habitation
in
thee
is
as
it
were
of
all
rejoycing
.
There
is
another
here
in
these
our
asyles
,
whose
eminent
quality
may
justifie
a
particular
salutation
and
welcoming
into
the
society
of
the
Crosse
,
and
this
may
seeme
the
more
due
to
her
,
in
regard
of
her
names
being
so
notorious
for
temporall
felicity
,
not
onely
in
our
Nation
,
So
as
from
her
virtue
,
there
may
be
these
two
publike
utilityes
expected
,
the
silencing
of
many
complaints
that
have
farre
lesser
sufferings
to
claime
pitty
upon
,
and
the
exhibiting
this
reccipt
to
others
,
of
curing
the
injuries
of
the
world
by
the
contempt
of
it
.
For
truly
nothing
takes
out
so
well
the
fire
of
tribulation
,
as
the
flame
of
zeale
and
devotion
.
Which
remedy
I
beseech
God
to
impart
,
to
all
those
of
the
nation
who
are
now
in
their
fiery
triall
.
And
for
the
particular
of
this
worthy
person
,
I
hope
it
will
not
seeme
unbecomming
my
office
,
to
incense
her
a
little
with
these
good
odours
of
her
owne
estimation
in
these
countries
,
being
it
is
not
like
to
stuffe
her
head
with
any
vanity
,
but
onely
to
delight
her
the
more
with
the
savour
of
piety
and
religion
.
Therefore
I
will
leave
her
,
laying
this
sweet
meditation
at
the
doore
of
her
cell
,
a
perfume
taken
out
of
the
cabinet
of
a
great
and
holy
King
,
Of
all
consummation
I
have
seene
the
end
,
thy
commandement
is
exceeding
large
.
There
is
another
person
of
the
same
sex
,
and
quality
within
the
Kingdome
,
(
which
though
it
be
out
of
the
limits
I
had
now
prefixed
my selfe
of
this
side
of
the
sea
)
yet
her
commemoration
cannot
come
in
more
properly
,
Primitive
Saints
have
had
,
among
which
she
may
finde
many
precedents
of
her
case
,
and
faire
draughts
of
all
those
Christian
virtues
,
which
shall
be
pleased
to
passe
down
by
her
tradition
of
them
to
posterity
.
Let
her
therefore
consider
herselfe
set
up
for
her
sex
to
copy
,
that
as
her
sufferance
draweth
many
eyes
upon
her
,
so
they
may
be
all
invited
in
seeing
her
virtue
,
to
draw
by
her
the
manner
of
suffering
;
and
thus
her
imprisoment
may
impart
to
others
,
a
nobler
liberty
then
her
own
person
is
deprived
of
,
and
contribute
somwhat
to
her
finishing
the
samplar
of
piety
and
confidence
,
she
is
to
exhibit
to
her
sex
.
I
finde
one
figure
in
the
primitive
times
,
very
fit
to
fet
before
her
eyes
,
which
Saint
Basil
painteth
forth
to
us
in
excellent
colours
,
it
was
a
Lady
of
great
quality
called
Julitta
,
who
having
been
called
by
the
Magistrats
to
answer
the
accusation
of
her
faith
,
and
being
perswaded
by
her
lesse
Christian
friends
,
to
dissemble
her
beleese
so
farre
,
as
might
probably
exempt
her
from
the
rigors
proclaimed
against
the
professors
thereof
,
and
when
it
was
argued
,
that
her
sex
might
wel
extenuate
her
declining
such
terrible
penalties
,
as
were
decreed
upon
the
refusall
of
compliance
with
the
times
,
she
made
this
heroicall
answer
,
Woman
is
made
by
the
same
hand
as
man
,
and
equally
capable
of
virtue
,
for
unto
the
construction
of
woman
,
flesh
alone
was
not
applyed
,
but
of
a
bone
of
the
bones
of
man
she
was
composed
,
which
signifies
,
that
we
are
obliged
no
lesse
then
men
to
exhibit
to
God
,
and
to
the
world
evidences
of
the
firmnesse
of
our
faith
and
constancy
of
minde
,
courage
,
and
patience
in
all
adversities
;
And
in
this
disposition
she
answered
her
examiners
,
in
so
masculine
a
style
of
virtue
and
religion
,
as
she
was
presently
condemned
to
prison
,
and
soone
after
to
a
most
exemplary
martyrdome
.
If
I
be
not
misinformed
,
there
are
many
notes
of
the
same
key
in
these
two
Ladies
lessons
,
but
howsoever
I
am
sure
they
are
both
consorted
,
in
the
harmony
of
virtue
in
the
suffering
for
the
profession
of
the
true
religion
of
Christ
;
therefore
I
shall
humbly
defire
this
Lady
I
now
give
joy
of
her
sufferance
,
that
as
she
is
thus
far
advanced
in
a
similitude
with
this
glorious
Saint
,
she
would
endeavour
to
perfect
her
disposition
of
sanctitie
,
that
she
may
honour
,
and
edifie
her
sex
by
her
exemplary
life
,
and
martyrdome
of
her
liberty
,
as
the
other
hath
done
by
her
sanguinary
martyrdome
,
and
I
may
make
up
my
present
to
her
in
this
precious
cover
of
Saint
Peter
,
By
my
instancing
in
particular
these
two
most
eminent
persons
of
our
nation
,
I
doubt
not
but
the
other
virtuous
sufferers
of
their
sex
,
will
judge
themselves
rather
honoured
then
obscured
,
and
the
other
sex
cannot
question
this
civiltiy
,
and
deference
to
such
remarkable
persons
,
being
pressed
as
it
were
by
such
memorable
circumstances
in
their
conditions
,
nor
doth
my
designe
point
at
any
particular
acquisition
of
resentment
,
my
profession
being
(
thanks
be
to
God
)
out
of
the
reach
of
private
gratifications
,
and
indeed
I
designe
it
for
a
publike
monument
of
the
virtue
of
the
nation
,
the
impressiō
of
the
memory
of
these
two
eminent
persons
,
up●n
the
face
of
time
it selfe
,
in
a
more
durable
character
,
then
the
fading
imagery
of
cursory
discourse
,
that
as
far
as
it
shall
please
God
,
to
suffer
these
thoughts
of
mine
to
passe
downwards
towards
succeding
times
,
the
names
of
these
two
excellent
women
,
may
have
their
due
commemoration
,
while
mine
rests
in
a
deserved
concealment
.
Returning
now
to
the
generality
of
our
persecuted
refugiats
,
I
must
desire
them
to
acount
themselves
,
but
travailing
in
the
accomplishment
of
a
vow
,
for
indeed
all
Christians
are
votaries
in
baptisme
,
of
an
incessant
pilgrimage
through
this
world
,
and
a
convenient
locall
establishment
,
doth
commonly
banish
the
memory
of
our
vow
,
whereas
flight
,
and
exile
keeps
us
upon
the
stage
of
our
profession
,
whereupon
Saint
Justine
Martyr
saith
properly
,
in
commendation
of
the
minds
of
the
primitive
Christians
,
That
every
forreigne
region
was
their
country
,
and
all
their
country
a
forreigne
region
to
them
.
Therefore
S.
Basil
when
he
was
threatned
to
be
banished
out
of
his
Bishoprick
,
answered
his
persecutor
,
That
he
might
be
sent
home
,
but
could
not
be
banished
in
this
world
,
when
all
places
were
his
way
to
his
country
,
and
no
place
here
his
country
.
For
indeed
it
is
as
Saint
Augustine
saith
,
Every
man
is
made
a
stranger
by
his
birth
,
and
by
death
only
makes
his
remigration
.
Account
your selves
then
rather
imployd
upon
severall
commissions
,
as
Christs
Disciples
then
forced
out
of
your
habitations
,
and
every
time
you
look
up
to
heaven
,
think
you
are
reading
your
instructions
in
these
words
of
Saint
Paul
,
O
think
then
on
him
who
descended
from
heaven
,
and
appeared
on
earth
as
a
stranger
to
seek
you
,
when
you
were
lost
,
and
yet
had
not
so
much
as
the
compassion
of
being
a
stranger
to
recommend
him
,
and
was
so
far
from
finding
any
good
usage
for
his
Religion
,
as
that
was
the
subject
of
his
persecution
.
In
how
much
an
easier
condition
are
you
,
who
are
in
the
way
from
earth
to
heaven
,
and
whose
estate
of
strangers
,
and
persecuted
,
affordeth
you
freedome
in
your
Religion
,
and
commiseration
to
your
persons
?
when
you
balance
your
present
estates
,
and
your
vocations
together
,
you
will
find
this
yoke
sweet
,
wherein
Christ
hath
not
onely
drawne
in
person
,
but
is
still
drawing
with
you
by
a
consociation
of
his
grace
,
of
whom
you
should
rather
implore
the
grace
of
well
disscising
your selves
of
that
native
earth
you
carry
about
you
,
then
the
being
restored
to
that
whereof
you
are
dispossessed
.
And
you
may
judge
of
your
dispositions
towards
this
point
of
Christian
perfection
,
by
the
rule
given
by
an
holy
Father
of
the
Church
to
his
fellow
pilgrims
,
He
is
yet
too
tender
,
to
whom
his
native
country
seemeth
sweet
,
he
is
strong
,
to
whom
every
land
seemeth
his
country
,
and
he
is
perfect
to
whom
the
whole
world
seemeth
an
exile
.
The
first
hath
fixed
his
love
in
this
world
,
the
second
hath
dispersed
and
scattered
it
upon
it
,
the
last
hath
extinguished
his
love
to
it
.
And
why
should
I
not
hope
for
your
aspiring
to
this
perfect
relinquishing
of
the
world
,
when
you
are
assisted
by
so
much
improbability
,
of
ever
returning
to
any
tempting
portion
of
it
?
Therefore
the
steps
of
these
your
peregrinations
,
must
not
be
halting
between
two
wayes
,
turning
your
heads
backward
upon
that
country
from
which
your
bodies
are
removing
.
This
looking
awry
may
easily
cause
you
to
stumble
in
your
way
,
therefore
for
Gods
sake
keepe
the
whole
man
straight
,
alwayes
advancing
forward
in
the
easiest
and
safest
posture
,
looking
to
that
home
,
from
whence
you
are
truly
exiled
,
and
are
the
more
distanced
,
the
more
you
account
this
your
remove
from
your
earthly
habitation
,
to
be
a
bainshment
.
Remember
Christ
marching
before
all
his
Disciples
up
to
Jerusalem
,
with
so
much
vigour
and
alacrity
,
as
they
who
followed
him
were
astonished
at
his
diligence
.
When
you
set
your
hearts
after
this
disposition
of
Christ
in
your
travailes
,
this
your
Law-giver
will
give
you
blessings
,
and
you
shall
goe
from
vertue
to
vertue
,
having
disposed
ascension
in
your
heart
in
this
vale
of
teares
;
and
they
among
you
,
whose
hearts
,
as
the
Apostle
saith
,
confesse
they
are
pilgrims
,
and
strangers
upon
earth
,
and
say
these
things
,
signifie
,
That
they
seeke
their
true
country
.
Wherefore
for
the
close
of
this
peculiar
instruction
,
I
offer
you
with
Saint
Paul
,
the
reflection
on
your
father
Abraham
,
whom
you
resemble
more
specially
then
others
in
this
feature
of
your
peregrination
.
You
know
if
he
had
been
mindfull
of
the
Land
from
whence
he
was
called
forth
,
he
had
time
and
convenience
to
return
,
which
is
more
temptation
then
you
have
,
and
yet
he
continued
faithfull
in
his
sequestration
from
his
country
,
beholding
the
promises
much
farther
off
then
you
doe
now
;
and
saluting
them
with
a
beleeving
acquiescence
to
his
word
that
had
promised
them
;
for
as
the
Apostle
saith
,
for
you
God
hath
provided
some
better
thing
,
a
present
issue
out
of
this
strange
sejourment
,
into
the
land
of
promise
.
Therefore
you
are
more
obliged
to
that
faith
is
required
of
you
,
which
hath
a
shorter
tryall
and
a
sooner
recompence
.
As
farre
then
as
you
are
the
onely
legitimate
sonnes
of
Abraham
,
in
point
of
faith
,
doe
I
beseech
you
to
doe
the
works
of
your
Father
in
point
of
perseverance
and
longanimity
,
Now
looking
over
into
England
,
Crosse
of
Christ
;
for
as
the
Church
triumphant
hath
orders
,
and
degrees
of
beatitudes
,
so
hath
the
Church
militant
formes
and
stations
of
sufferances
,
which
qualifie
every
one
respectively
for
that
preferment
which
is
to
be
answerable
to
the
degrees
of
similitude
to
the
passions
of
Christ
,
which
every
member
attaineth
unto
,
in
this
time
of
crucifixion
.
In
the
figure
of
Christs
life
,
which
is
the
exemplar
of
all
our
dispositions
in
sufferings
,
we
find
but
a
little
glimpse
of
imprisonment
,
from
which
we
may
draw
a
copy
of
our
comportment
in
that
state
;
for
there
is
but
one
nights
bondage
in
all
his
life
extant
,
and
exposed
for
our
study
;
so
as
this
condition
seemeth
one
of
the
least
exemplified
and
innobled
portions
of
the
Crosse
by
Christs
person
,
but
in
recompence
,
to
honour
this
state
of
suffering
,
he
is
pleased
to
be
personated
by
every
prisoner
,
and
so
this
state
of
durance
,
which
hath
been
honoured
but
a
short
time
by
his
person
,
may
be
looked
upon
as
dignified
by
a
continuall
representation
of
him
.
And
surely
Prisoners
have
this
particular
meanes
of
meriting
,
(
the
being
put
to
represent
Christ
,
in
one
of
the
postures
which
is
the
most
averse
to
our
nature
,
being
the
losse
of
liberty
)
and
so
may
expect
a
commensurate
elevation
of
their
nature
,
in
the
state
of
the
liberty
of
the
sonnes
of
God
.
And
the
difficulty
of
your
parts
seemeth
raised
by
this
circumstance
,
of
being
debarred
all
manner
of
acting
for
God
,
or
exteriour
worship
of
him
.
This
removall
from
his
presence
in
his
ordinances
,
is
a
privation
you
may
boldly
pretend
a
great
restitution
upon
,
and
out
of
all
the
unpleasantnesse
of
your
parts
,
you
may
derive
this
consolation
,
That
it
is
a
crosse
hath
nothing
of
your
election
in
it
,
and
so
the
likelier
to
have
the
more
of
Gods
designe
,
and
consequently
to
prove
the
more
purgative
and
depuring
of
your
nature
,
for
imprisonment
is
a
crosse
of
such
a
quality
,
as
it
is
often
the
most
proper
expedient
for
our
improvement
in
grace
,
and
yet
it
is
not
possible
for
us
to
take
it
,
without
being
helped
to
it
by
some
necessity
,
therefore
we
should
alwaies
ascribe
this
state
to
Gods
knowledge
of
our
want
thereof
,
since
our
nature
may
very
often
require
this
receipt
,
and
can
never
know
our
wanting
it
but
by
experimenting
the
operation
of
it
for
Gods
designe
upon
us
,
may
demand
the
severing
us
from
some
adherence
,
which
we
could
not
judge
opposite
to
the
order
of
our
grace
,
untill
we
finde
our selves
by
degrees
disingaged
from
it
;
for
we
may
be
appointed
by
God
to
some
vocation
,
we
could
not
imagine
,
till
he
had
by
meanes
appropriated
for
that
qualification
,
inlightned
,
and
prepared
us
for
the
discharge
of
such
a
calling
.
In
many
cases
,
no
lesse
then
the
losse
of
what
we
could
not
part
with
but
by
force
,
which
is
our
liberty
,
is
requisite
to
conveigh
to
us
,
what
is
better
worth
then
all
we
could
have
wished
,
before
we
had
received
that
addition
,
which
is
,
an
inlargement
of
grace
,
and
a
straighter
inclosure
of
our
wills
within
the
pleasure
of
our
Creatour
.
Wherefore
we
ought
alwaies
to
attribute
the
deprivement
of
our
liberty
,
to
some
speciall
purpose
of
God
,
which
we
must
enquire
,
by
the
best
use
we
can
assigne
our
time
unto
,
which
is
prayer
and
study
,
and
by
them
God
doth
commonly
(
as
from
under
the
wings
of
the
two
Cherubims
)
speak
to
us
his
design
upon
us
.
This
state
of
sufferance
,
hath
been
much
honoured
by
the
persons
of
the
Apostles
;
the
prisons
seemed
their
Innes
in
their
perambulation
of
the
world
.
Wherein
we
may
remarke
a
speciall
kindnesse
of
God
to
prisoners
,
who
being
not
in
an
estate
of
hearing
the
doctrine
of
Christ
,
as
it
passed
through
their
country
,
was
pleased
to
send
the
Apostles
as
it
were
so
much
out
of
their
way
,
to
seeke
prisoners
and
minister
it
to
them
.
For
surely
such
lodgings
,
may
to
human
reason
,
seem
much
out
of
the
way
,
to
such
as
were
to
circuit
the
whole
world
.
And
me
thinks
we
cannot
render
a
more
apposite
reason
of
Gods
bestowing
so
much
of
the
Apostles
time
upon
prisons
,
then
his
speciall
grace
,
and
indulgence
to
this
distressefull
state
of
sufferers
.
For
in
all
other
respects
,
this
immuring
of
the
Apostles
,
who
were
so
few
,
and
had
so
long
journeys
set
them
,
might
seem
an
impediment
of
their
Commission
,
and
rather
a
putting
that
light
under
a
bushell
,
then
a
way
to
illuminate
the
darknesse
of
the
whole
world
,
by
the
diffusion
of
it
;
and
yet
we
see
how
much
of
Saint
Pauls
time
God
alloweth
to
prisons
;
two
years
in
Casarea
,
as
many
interpret
it
,
and
certainly
two
whole
yeares
in
his
first
bonds
at
Rome
,
besides
all
those
other
interjections
,
of
those
links
of
this
chaine
,
as
at
Philippi
,
and
other
places
in
his
progresse
,
where
we
see
him
dissolving
the
bonds
of
his
companions
,
by
touching
them
at
his
owne
,
and
fastning
many
to
the
Crosse
of
Christ
,
whose
irons
he
converted
into
nayles
for
that
service
.
And
Ecclesiastical
records
deliver
unto
us
eminent
and
numerous
conversions
,
wrought
in
prisons
upon
the
same
miracles
,
which
were
effectlesse
in
the
streets
,
and
the
temples
;
and
this
may
well
be
impured
to
the
congruity
,
and
simpathy
there
seemeth
to
be
,
between
the
vocation
of
a
Christian
,
&
the
estate
of
a
prisoner
;
for
as
the
first
is
a
dying
to
the
world
,
the
last
is
a
civil
death
unto
the
same
;
so
as
this
Sequestration
from
the
world
,
must
needs
be
a
congruous
disposition
,
to
a
spiritual
departure
from
the
life
of
the
world
.
And
besides
this
literall
analogy
,
which
there
is
between
being
buryed
with
Christ
,
&
being
intombed
in
the
world
,
this
similitude
is
very
operative
,
as
well
as
consonant
;
for
this
state
of
separation
from
the
objects
of
our
worldly
affections
,
worketh
much
towards
their
extinction
;
so
that
in
many
respects
,
the
state
of
imprisoment
,
hath
much
consonancy
with
the
requisitions
of
Christianity
.
If
then
imprisonment
being
simply
considered
,
hath
much
report
and
analogie
with
the
profession
of
a
Christian
,
that
durance
which
respecteth
directly
the
profession
of
true
Christianity
,
must
needs
be
a
state
of
very
neere
allyance
to
Christ
,
and
so
may
well
be
congratulated
in
those
who
should
pursue
nothing
so
seriously
,
as
this
estate
of
their
patron
Saint
Paul
,
of
being
crucified
to
the
world
,
when
they
are
crucified
by
it
.
Wherefore
I
beseech
you
studiously
to
co-operate
with
the
facilitation
,
this
your
condition
affordeth
you
,
to
break
prison
and
to
dissolve
more
pernicious
bonds
,
then
those
which
hang
but
on
your
out-sides
,
such
fetters
as
liberty
and
prosperity
doe
commonly
frame
within
us
,
binding
our
soules
so
subtilly
in
their
prison
,
as
they
perceive
not
their
owne
captivity
.
This
is
a
work
for
which
you
cannot
wish
a
fitter
time
,
to
file
away
by
degrees
these
your
chaines
of
all
worldly
cupidity
,
which
you
will
find
hard
enough
,
when
you
come
to
work
upon
them
,
though
they
are
so
soft
and
supple
,
as
you
scarce
feele
them
while
they
lie
intire
upon
you
.
And
by
this
enlargement
of
your
soules
,
you
may
come
to
S.
Pauls
blessing
as
well
as
to
his
posture
,
That
your
brethren
may
know
that
the
things
which
have
happened
unto
you
are
falne
out
rather
to
the
furtherance
of
your
Religion
,
when
considering
your
exemplary
improvements
,
every
one
may
be
edified
by
the
grace
and
vertue
of
your
faith
.
And
thus
your
chaines
may
in
some
proportion
have
the
effects
of
those
of
the
Apostle
,
That
many
of
your
brethren
in
our
Lord
,
having
confidence
in
your
lands
,
may
be
much
more
bold
in
the
profession
of
their
faith
.
You
may
observe
for
the
honour
of
your
conditions
,
Prisoner
of
Jesus
Christ
,
as
an
equivalent
preheminence
.
Upon
which
chaine
of
S.
Paul
,
S.
Chrysostome
sticketh
not
to
say
,
That
it
is
a
more
illustrious
estate
to
be
a
prisoner
for
CHRIST
,
then
either
Apostle
,
Doctor
,
or
Evangelist
:
and
pursueth
thus
the
endearement
of
this
state
,
Nothing
can
be
more
blessed
then
this
chaine
,
I
doe
not
repute
Paul
so
happy
for
his
rapture
into
Paradise
,
as
for
his
restraint
in
those
bonds
.
It
seemeth
a
greater
favour
for
me
to
be
ill
treated
for
CHRIST
,
then
to
be
honoured
by
him
.
And
proceeding
to
blazon
the
coat
of
this
noble
condition
,
he
saith
,
So
Peter
was
bound
and
loosned
by
an
Angel
;
in
this
case
if
one
should
have
asked
me
,
which
I
would
choose
to
be
,
either
Peter
inchained
,
or
the
Angel
striking
off
his
irons
,
I
should
have
taken
the
place
of
Peter
;
the
grace
of
this
bondage
is
a
greater
gift
then
to
stay
the
sunne
,
or
to
move
the
world
,
or
to
command
the
devils
.
These
reflexions
on
the
opinions
of
Saints
,
may
direct
you
in
the
sense
of
your
condition
;
for
though
you
are
not
endowed
with
the
gift
of
dissolving
bands
,
and
opening
prisons
,
yet
if
you
find
in
your selves
the
disposition
of
piously
and
cheerfully
staying
in
them
,
and
a
desire
of
improving
this
time
towards
the
loosening
the
cords
of
Adam
in
your selves
,
by
acquiring
contrary
habits
of
the
spirituall
liberty
of
the
second
Adam
,
you
shall
possesse
your selves
of
the
greater
grace
;
for
it
is
an
higher
estate
,
to
be
with
S.
Paul
nailed
to
the
Crosse
with
Christ
,
then
to
be
rending
the
foundations
of
prisons
,
or
shaking
the
vipers
that
are
upon
your
hands
into
the
fire
.
For
they
are
the
rods
,
wherewith
S.
Paul
himselfe
was
strucken
at
Philippi
,
which
make
new
rayes
of
glory
in
his
crowne
,
not
the
chains
which
he
struck
off
from
his
fellow
prisoners
.
Wherefore
I
beseech
you
all
,
not
to
intend
so
much
the
loosening
of
your
irons
,
as
the
converting
them
into
that
gold
wherewith
the
heavenly
Jerusalem
is
paved
,
which
is
celestiall
charity
.
Hoping
therefore
in
God
that
you
assigne
this
your
time
of
civill
death
to
the
study
of
a
spirituall
life
,
I
will
set
this
blessed
Epitaph
upon
your
tombe
for
you
to
reade
,
You
are
dead
,
and
your
life
is
hidden
with
CHRIST
in
God
:
when
CHRIST
shall
appeare
,
The
next
visit
I
make
,
shall
be
,
What
joy
can
we
have
,
sitting
in
this
darknesse
of
fortune
,
seeing
no
light
of
any
reliefe
or
restitution
?
To
such
,
though
I
cannot
answer
as
the
Angel
did
to
Toby
,
Be
of
good
cheere
,
for
your
cure
is
neere
at
hand
from
God
,
yet
I
have
a
message
to
them
of
no
lesse
comfort
from
the
master
of
that
Angel
,
Thus
saith
the
first
,
What
this
riches
meaneth
,
they
cannot
mistake
,
which
know
by
experience
,
that
no
materiall
substances
,
which
may
be
so
easily
removed
and
alienated
,
ought
to
be
accounted
the
riches
of
a
Christian
;
Christ
Jesus
left
no
such
moveables
for
Christians
to
reckon
their
estates
upon
,
as
could
be
plundered
,
or
sequestred
.
Your
treasure
then
is
this
similitude
with
Christ
,
You
are
advanced
halfe
way
towards
this
compleat
imitation
of
him
,
for
of
rich
you
are
made
poore
for
his
sake
.
But
in
this
part
,
it
may
be
there
is
little
desert
towards
him
,
because
your
wills
have
wrought
little
upon
this
part
of
the
copy
.
The
other
halfe
then
that
remaineth
to
finish
,
must
be
perfected
by
the
acts
of
your
owne
wills
,
which
is
,
to
endeavour
that
Christ
may
be
made
rich
by
your
poverty
.
This
may
be
done
(
you
being
members
of
Christ
)
by
your
becomming
rich
in
all
that
spirituall
treasure
,
which
may
be
digged
out
of
this
rock
of
poverty
;
as
patience
,
humility
,
contempt
of
the
world
,
and
the
love
of
God
.
For
every
member
of
Christ
,
that
accumulateth
such
treasures
of
grace
,
enricheth
the
body
of
Christ
.
This
is
an
honour
that
Poverty
is
allowed
,
to
enrich
Christ
,
by
the
same
meanes
whereby
he
hath
made
us
rich
,
to
wit
,
by
our
indigence
and
necessity
,
to
conferre
treasure
on
his
Church
,
since
all
the
opulency
thereof
,
is
an
addition
to
his
estate
.
You
need
not
wonder
then
,
that
I
offer
you
joy
in
this
your
condition
,
when
your
taking
it
,
&
shewing
that
you
have
it
,
is
the
means
of
your
enriching
Christ
by
this
your
poverty
.
For
since
you
have
not
one
of
the
hardest
parts
of
poverty
to
contend
with
your
nature
in
,
which
is
,
the
dipossessing
your selves
,
of
those
eases
which
your
senses
have
still
hold
of
,
and
strive
to
retaine
,
you
having
but
the
acceptance
of
your
privations
left
to
obtaine
of
your
nature
,
may
account
your selves
carryed
by
accident
,
halfe
way
to
the
end
of
Christian
perfection
,
of
relinquishing
all
for
Christ
.
And
surely
if
you
doe
now
joyfully
embrace
your
wants
and
destitutions
,
you
may
be
said
to
recover
the
merit
of
having
given
to
Christ
all
you
have
lost
.
For
they
who
give
all
away
in
preference
of
this
state
,
of
the
poverty
of
Christ
,
doe
not
please
God
so
much
in
resolving
to
want
,
as
in
actually
feeling
the
incommodities
thereof
,
and
joying
in
that
conformity
to
Christ
:
so
that
your
rejoycing
in
the
present
distresses
of
poverty
,
is
the
point
which
valueth
this
condition
,
and
so
bringeth
you
to
the
meritorious
part
of
a
voluntary
donation
of
all
your
violent
deprivements
;
and
on
the
other
side
,
if
you
repine
and
murmur
at
your
losses
,
you
doe
commit
a
kind
of
mentall
sacriledge
,
in
desiring
to
take
back
what
God
seemeth
to
have
applyed
to
the
honouring
the
poverty
of
his
Sonne
,
which
is
,
the
reducing
the
opulent
to
imbrace
and
rejoyce
in
indigence
,
in
order
to
an
attendance
upon
the
necessitous
condition
of
Christ
.
Therefore
you
may
wel
accept
with
alacrity
this
order
of
God
,
and
conclude
,
that
if
you
are
conscient
to
your selves
of
Christian
largenesse
of
heart
,
in
the
abundance
of
your
fortune
,
that
God
out
of
mercy
hath
with
his
owne
hand
given
you
these
last
touches
of
the
image
of
his
Son
,
that
you
might
have
both
these
resemblances
of
him
,
the
having
been
poore
as
well
as
bountifull
.
In
the
first
of
which
features
,
you
know
God
is
so
much
delighted
,
as
he
hath
so
disposed
the
world
,
that
it
affordeth
him
much
more
of
that
object
,
then
of
the
other
;
for
there
is
far
more
poverty
upon
the
earth
then
charity
.
And
it
is
so
ordered
,
as
together
with
the
act
of
charity
,
there
is
alwayes
extant
the
object
of
necessity
,
and
this
latter
is
often
existent
single
without
the
other
,
so
as
you
may
account
this
state
of
poverty
and
passivenesse
you
are
now
in
,
no
lesse
acceptable
to
God
then
that
of
abundance
and
dispensation
to
others
,
from
whence
you
are
translated
.
And
surely
you
may
conclude
this
your
present
estate
of
sufferance
and
purgation
,
to
be
fitly
ministred
for
the
cure
of
some
infirmity
,
wherewith
your selves
were
unacquainted
.
For
we
have
all
sinnes
,
which
are
secrets
even
to
our
owne
sincerest
inquisition
.
We
know
David
after
his
confession
,
secret
sinnes
;
and
Saint
Augustine
praiseth
Gods
mercy
,
for
the
sins
he
had
not
committed
,
by
the
grace
of
Gods
prevention
.
You
may
well
then
impute
this
change
of
your
estate
,
either
to
a
mercifull
purpose
of
God
,
to
draw
out
some
worme
,
growing
imperceptibly
in
the
full
bodie
of
your
temporall
commodities
,
or
to
keep
out
some
snake
,
which
God
foresaw
would
have
insinuated
it selfe
into
those
covers
of
plenty
and
abundance
were
standing
in
your
former
conditions
.
So
as
in
either
of
these
cases
,
you
may
resolve
this
change
to
be
a
mercy
,
veiled
under
this
mysterie
of
your
affliction
.
Whereupon
I
may
fitly
present
you
with
this
comfort
of
the
Evangelicall
Prophet
,
And
if
you
may
well
take
it
for
a
favourable
Composition
,
the
being
taxed
at
some
few
dayes
revenew
in
this
life
,
for
a
discharge
of
the
least
delinquency
against
your
Creator
and
Redeemer
,
how
justly
then
ought
you
to
rejoyce
at
this
bargaine
,
wherein
there
wanteth
but
your
setting
your
heart
to
it
,
to
make
it
a
valid
conveyance
of
all
your
estates
over
to
the
land
of
the
living
,
and
so
to
convert
your
momentany
privations
,
into
an
improvement
of
your
eternall
possessions
?
when
you
may
make
this
blessed
clayme
of
the
Psalmist
,
These
considerations
I
am
certain
,
may
justifie
my
giving
you
joy
of
your
present
conditions
,
and
if
you
take
it
,
you
will
need
solicite
no
other
reparatory
,
for
if
the
poverty
of
Christ
doth
thus
enrich
you
,
O!
what
may
you
hope
for
,
in
the
plenitude
of
his
treasure
from
such
a
master
,
as
is
able
to
furnish
joy
to
the
followers
of
him
in
his
sorrow
?
what
may
be
expected
at
the
entring
into
that
masters
joy
?
Thus
I
have
visited
the
principall
stations
of
our
Crosse-bearers
,
and
according
to
my
best
capacity
,
I
have
offered
the
hungry
meat
,
the
strangers
hospitality
,
the
prisoners
society
:
I
have
served
every
one
faithfully
with
their
severall
portions
of
consolation
,
which
the
great
master
of
the
family
distributeth
to
them
,
through
my
hands
;
therefore
I
shall
now
exhibit
unto
them
all
collectively
this
Pharmacum
Catholicum
,
this
Canonike
,
or
universall
receipt
of
Saint
Paul
,
applyable
to
all
conditions
,
In
nothing
be
terrified
of
the
adversaries
,
which
to
them
is
cause
of
perdition
,
but
to
you
of
salvation
,
and
that
of
God
;
for
to
you
it
is
given
,
for
CHRIST
,
not
only
that
you
beleeve
in
him
,
but
also
that
you
suffer
for
him
.
CHAP.
XIII
.
A
Summary
of
the
precedent
Treatise
.
WHen
I
view
these
sheets
,
mee
thinks
they
call
to
my
minde
the
Booke
sent
to
the
Prophet
Ezekiel
,
written
full
with
these
three
Contents
,
Lamentations
,
A
Song
,
and
Wee
,
whereunto
the
three
Covenants
of
Sufferance
,
(
the
subject
of
my
lines
)
may
be
not
improperly
accommodated
.
For
the
first
of
them
as
Men
,
answereth
well
to
the
Lamentations
of
the
Prophet
,
as
consisting
altogether
of
sorrow
and
labour
.
And
the
second
as
Christians
,
reporteth
to
the
Song
,
which
signifieth
praising
and
gladnesse
,
for
under
the
notion
of
Christians
,
we
may
fitly
sing
and
rejoyce
in
our
obligation
to
suffer
.
And
the
last
as
Catholikes
,
relateth
not
unfitly
to
the
third
of
Wee
.
For
as
Persecution
and
the
Crosse
was
the
Mother
,
so
affliction
hath
alwayes
been
one
of
the
nurses
of
Catholike
Religion
:
And
the
state
of
Christians
,
standing
in
the
middle
,
doth
like
the
Sun
in
the
Skie
,
inlighten
the
orbes
above
and
below
it
;
for
this
condition
of
suffering
as
members
of
Christ
,
disasperates
the
thorns
left
in
the
sides
of
the
sonnes
of
Adam
,
and
sweetens
that
Cuppe
mingled
with
Myrrhe
,
which
we
take
from
the
hand
of
our
mother
the
Catholike
Church
,
who
gathereth
Myrrhe
with
all
her
Aromaticall
spices
.
And
I
would
to
God
there
were
but
as
much
similitude
between
the
persons
,
as
between
the
Commissions
of
the
Prophet
and
mine
,
for
he
was
sent
to
treat
of
these
subjects
,
with
people
in
your
condition
,
the
Church
of
God
in
persecution
and
captivity
,
to
enjoyn
them
Lamentation
for
their
sinnes
,
to
promise
them
joy
to
their
obedience
,
and
to
denounce
Woe
against
their
inconformity
.
Which
offices
I
have
discharged
to
the
best
of
my
capacity
;
and
I
may
owne
the
charge
from
God
,
in
that
order
,
wherein
all
good
gifts
come
from
above
,
Father
of
lights
;
and
more
precisely
by
Saint
Pauls
direction
,
Communicating
to
the
necessities
of
the
Saints
,
Give
glory
unto
God
,
for
we
know
this
man
is
a
sinner
.
They
who
will
benefit
by
these
my
prescriptions
,
must
be
desired
to
enter
into
a
serious
consideration
,
of
these
three
points
,
which
doe
naturally
issue
from
the
heads
of
our
triple
covenant
.
The
first
is
,
the
misery
of
our
estate
as
sonnes
of
Adam
;
The
second
is
,
the
dignified
condition
of
the
members
of
Christ
;
The
third
is
,
security
of
being
such
by
our
incorporation
into
the
Catholike
Church
,
the
which
only
is
his
body
,
and
his
spouse
.
The
first
may
be
ministred
against
all
refractory
humour
,
that
exasperateth
our
grievances
,
the
which
we
may-sweeten
by
this
reflection
,
that
We
are
born
to
sorrow
as
birds
to
fly
.
This
little
labour
I
most
gladly
bestow
,
and
will
my selfe
moreover
be
bestowed
for
your
soules
.
If
I
may
make
a
request
to
you
upon
this
present
,
it
shall
be
,
to
retain
ch●ifly
the
second
of
these
three
points
I
have
treated
;
which
are
,
your
obligation
to
suffer
,
your
manner
of
bearing
the
Crosse
,
and
your
merit
in
the
faithfull
carriage
thereof
.
There
is
little
danger
of
your
forgetting
the
first
,
in
these
times
,
nor
any
feare
of
Gods
forgetting
of
the
last
,
both
in
this
time
,
and
in
eternity
.
God
is
not
unjust
that
he
should
forget
your
work
and
love
,
which
you
have
shewed
in
his
name
.
So
as
all
the
difficulty
rests
in
your
cōplying
faithfully
with
the
Evangelicall
manner
of
suffering
exhibited
so
fairely
to
you
in
the
practise
and
precepts
of
our
Saviour
Christ
Jesus
,
who
as
Saint
Peter
urgeth
it
to
us
,
suffered
for
us
,
leaving
us
an
example
,
that
you
may
follow
his
steps
;
which
I
have
set
out
before
you
,
as
fairly
,
figured
and
impressed
upon
these
papers
,
as
my
skill
can
afford
their
edition
.
I
have
shewed
you
their
Marches
,
towards
friends
,
and
their
Postures
to
enemies
,
in
the
exercises
of
all
sorts
of
charities
,
active
and
passive
;
I
have
exposed
unto
you
the
Apostles
and
the
Martyrs
following
of
Christ
in
the
same
track
,
all
making
one
procession
of
the
Crosse
;
I
have
removed
all
those
stumbling
blocks
and
stones
of
scandall
I
could
find
in
your
way
,
that
might
endanger
you
in
your
following
and
carrying
your
Crosses
safely
and
graciously
in
this
traine
;
I
have
cleered
all
those
scruples
,
and
dissipated
those
temptations
,
I
conceived
the
most
obnoxious
,
and
the
most
subtile
the
enemy
could
object
to
amuse
you
,
or
excite
,
to
seduce
you
.
Against
both
which
impediments
in
the
way
of
the
Crosse
,
(
to
wit
,
of
doubts
which
might
keep
you
unresolved
,
and
of
offers
that
might
divert
you
)
I
have
given
their
precautions
,
and
defences
respectively
to
the
natures
of
the
dangers
.
Having
thus
furnished
you
,
the
armes
of
righteousnesse
on
the
right
hand
,
and
the
left
,
with
all
sincerity
,
and
as
much
ability
as
God
hath
pleased
to
impart
unto
me
,
I
may
use
the
termes
of
the
beloved
Apostle
upon
the
same
occasion
,
These
things
we
write
to
you
that
you
may
rejoyce
,
and
your
joy
may
be
full
.
For
surely
if
out
of
these
principles
of
Catholike
Religion
,
you
doe
but
extract
some
drops
of
joy
,
De
torrente
in
viâ
bibet
,
propterea
exaltabit
caput
;
with
what
a
torrent
of
joy
shall
you
be
refreshed
when
you
come
to
be
united
to
that
exalted
head
,
and
drink
as
it
were
with
his
mouth
,
tasting
the
same
volupty
which
he
feedeth
,
and
liveth
upon
?
In
this
contemplation
,
me
thinks
it
should
be
no
harder
a
matter
for
you
to
be
pleased
now
in
your
pressures
,
and
vexations
,
then
it
is
for
a
Generall
to
rejoyce
,
while
his
wounds
are
dressing
,
though
with
much
sensible
paine
,
which
are
the
memorials
of
a
glorious
victory
.
All
the
paines
and
asperities
of
temporall
affliction
,
unto
a
heart
fastned
to
the
Crosse
of
Christ
,
There
may
be
such
a
present
dolorousnesse
in
the
senses
of
those
victorious
sufferers
,
while
their
spirits
are
going
rejoycing
with
the
Apostles
,
in
these
stripes
,
which
their
persons
resent
;
for
Saint
Paul
the
great
Doctor
in
consorting
this
suavity
and
asperity
,
telleth
us
,
All
discipline
for
the
present
truly
seemeth
not
to
be
of
joy
but
sorrow
,
but
afterward
it
will
render
to
them
who
are
exercised
by
it
,
most
peaceable
fruit
of
justice
.
Therefore
a
Christian
who
liveth
by
faith
more
nobly
then
by
sense
,
rests
not
upon
what
he
feeleth
,
but
passeth
on
to
what
he
beleeveth
and
hopeth
,
Christian
,
He
hath
set
me
as
it
were
a
proverb
for
the
common
people
,
and
the
just
shall
hold
his
way
,
and
with
clean
hands
shall
adde
strength
.
These
contrarietyes
must
be
expected
,
yet
this
rectitude
in
the
way
,
and
this
proficiency
in
the
advance
,
must
be
endeavoured
,
and
by
those
,
gaining
upon
our selves
,
we
attain
to
that
joy
which
our
Saviour
hath
promised
,
none
shal
take
from
us
,
for
our
King
hath
associated
two
things
,
more
incōpatible
in
the
state
of
our
nature
,
then
the
Emp.
Merva
was
so
much
celebrated
for
,
in
the
state
of
civill
regiment
,
which
was
,
that
he
had
conjoyned
two
things
before
his
time
insociable
,
Empire
and
Liberty
;
But
our
Prince
of
peace
,
hath
consociated
even
the
sword
and
peace
,
for
he
professeth
he
came
to
separate
the
neerest
alliances
of
nature
,
and
yet
to
confederate
joy
and
sorrow
in
these
separations
.
And
this
capacity
imparted
to
our
nature
of
rejoycing
and
suffering
all
together
,
seemeth
a
resemblance
in
us
,
of
the
ineffable
union
in
him
of
his
Divine
and
Human
natures
.
For
these
two
operations
Angelicall
and
Humane
,
seeme
now
conjoyned
in
the
faculties
of
man
,
when
he
rejoyceth
as
if
he
were
an
Angel
,
while
he
suffereth
as
a
Man
.
This
concordancy
hath
Christ
made
between
these
two
antipathies
of
joy
and
sorrow
,
by
that
power
which
joyned
himselfe
to
us
,
in
such
a
sort
,
as
no
mortal
shal
ever
conceive
the
manner
of
it
.
And
the
same
power
,
giveth
us
this
capacity
,
of
issuing
as
it
were
out
of
our selves
,
in
such
a
kind
,
as
we
cannot
comprehend
that
virtue
,
by
which
we
are
thus
enabled
to
joy
,
and
sorrow
in
the
same
conjuncture
.
But
though
we
doe
not
conceive
fully
the
virtue
by
which
we
act
,
we
are
cleerly
informed
of
what
we
are
to
endeavour
,
in
all
distresses
never
so
averse
to
our
nature
;
for
where
he
,
whom
we
beleeve
equall
to
God
,
returned
him
thanks
,
and
prayses
for
all
his
crosses
and
passions
,
we
who
are
but
wormes
and
dust
,
cannot
doubt
how
we
are
to
comport
our selves
in
our
chastisements
and
corrections
,
under
the
hand
of
our
Creator
.
The
Apostle
in
these
instructions
given
to
the
Roman
Catholikes
for
their
behaviour
in
persecution
,
compriseth
and
summeth
up
in
a
few
words
,
all
my
ratiocinations
,
Be
fervent
in
spirit
,
These
are
the
Wedges
,
out
of
which
I
have
by
way
of
expansion
drawn
all
the
leaf-gold
,
which
I
have
laid
upon
these
sheets
,
out
of
which
every
one
of
you
may
take
stuffe
enough
to
gild
over
his
Crosse
;
and
now
I
present
you
with
the
barres
themselves
out
of
which
each
of
you
may
draw
that
fire-tryed
gold
,
which
the
Angel
counselleth
them
to
buy
,
that
would
be
made
rich
.
For
as
the
prince
of
the
Apostles
saith
of
these
same
dispositions
,
and
in
little
differing
terms
,
If
these
things
be
present
with
you
,
and
abound
,
they
shall
make
you
not
vacant
,
not
without
fruit
in
the
knowledge
of
our
Lord
JESUS
CHRIST
.
And
you
will
please
to
remember
,
that
I
have
marked
you
out
the
way
of
having
this
presence
and
abundance
of
these
graces
and
endowments
by
fervent
and
indeficient
prayer
,
which
openeth
the
eares
of
even
the
unjust
judge
,
and
much
more
his
,
who
hath
given
us
this
expedient
for
all
our
releefs
,
Pauls
Rejoyce
alwayes
,
and
his
Pray
alwayes
,
are
fitly
set
together
,
for
they
are
Correlatives
,
prayer
being
the
father
,
and
joy
the
sonne
.
In
this
life
our
necessities
require
continuall
supplies
,
and
in
the
other
life
where
we
shal
know
no
want
,
these
two
shall
change
their
relations
,
joy
shall
be
the
parent
and
prayer
the
issue
;
for
there
the
fulnesse
of
joy
shall
beget
perpetuall
prayer
,
whereas
here
the
abundance
of
prayer
,
is
it
,
that
produceth
a
continuation
of
joy
.
It
is
prayer
then
that
is
the
anchor
of
our
joy
in
this
world
,
Whereupon
David
in
his
Canticle
of
resurrection
,
wherein
he
acknowledgeth
his
marvailous
restaurations
,
assigneth
all
to
the
vertue
of
Prayer
,
saying
,
Therefore
hath
God
heard
,
and
attended
to
the
voice
of
my
Petition
.
Blessed
be
God
,
who
hath
not
removed
my
Prayer
,
and
his
mercy
from
me
.
Upon
which
words
Saint
Augustine
gives
us
this
rule
,
That
as
long
as
we
find
not
our
Prayer
removed
from
us
,
we
may
be
sure
Gods
mercy
is
not
far
from
us
;
for
God
doth
often
misericordiously
deny
our
prayers
,
that
are
in
order
to
temporall
reliefe
,
as
the
Physitian
knoweth
better
then
the
Patient
,
what
may
be
conveniently
granted
him
;
but
while
he
giveth
us
this
perseverance
,
he
bestoweth
his
will
upon
us
,
which
must
needs
be
better
then
our
owne
;
it
may
be
we
beg
a
serpent
,
and
he
giveth
us
bread
infallibly
,
when
he
inspireth
this
indeficiency
in
Prayer
.
Wherefore
in
resemblance
of
Saint
Augustines
excellent
ejaculation
of
Lord
give
what
you
command
,
and
command
what
you
please
,
I
will
propose
to
you
this
adjunction
,
in
the
unsuccessefulnesse
of
all
your
petitions
,
Lord
be
pleased
not
to
deny
us
the
persistence
in
Prayer
,
and
deny
us
what
you
please
of
our
prayers
.
This
is
then
the
universall
remedy
I
humbly
offer
to
all
your
wounds
or
distempers
exteriour
or
intrinsike
,
the
constant
application
of
Prayer
,
which
is
as
the
Spirit
to
the
body
of
Religion
,
whereof
no
violence
can
interrupt
the
exercise
,
which
I
shall
leave
recommended
to
you
with
this
testimony
of
the
holy
Spirit
,
Upon
the
premission
of
all
these
principles
of
Christianity
,
I
may
justly
charge
you
with
this
injunction
of
Saint
Paul
to
his
brethren
upon
the
same
occasion
,
For
the
which
cause
stretch
up
the
slacked
hands
,
and
the
loose
knees
and
make
straight
steps
to
your
feet
,
that
no
man
halting
,
erre
,
but
rather
be
healed
.
Cast
off
then
all
faintnesse
,
and
pusillanimity
,
let
not
your
hearts
hang
down
as
oppressed
with
that
weight
,
which
groweth
the
lighter
,
the
more
your
hands
are
elevated
and
lifted
to
heaven
.
And
nothing
is
more
opposed
to
the
cure
of
your
hurts
,
then
this
halting
the
Apostle
disswadeth
,
to
wit
,
the
favouring
of
your
nature
in
that
part
it
is
offended
by
the
world
,
still
leaning
and
swaying
your
thoughts
towards
the
desires
of
temporall
restitutions
,
towards
animosities
to
enemies
,
and
limping
a
little
between
repining
and
resignation
.
These
are
the
haltings
,
in
which
our
nature
seemeth
to
ease
her selfe
;
but
in
effect
,
this
is
but
to
favour
a
sore
part
,
by
which
tendernesse
we
may
suffer
the
nerves
to
contract
,
and
the
members
may
be
by
degrees
rendred
uselesse
,
by
this
error
of
indulgence
.
For
this
cause
we
are
advised
to
make
our
steps
straight
,
to
tread
confidently
in
the
vestiges
and
footsteps
of
our
Saviour
,
who
,
joy
being
proposed
to
him
,
sustained
the
Crosse
,
and
the
power
of
walking
upon
the
same
waters
,
is
denyed
to
none
,
who
have
faith
enough
to
tread
confidently
upon
them
,
when
they
are
called
to
come
to
him
,
in
those
his
paths
of
many
waters
.
He
who
hath
bid
us
all
take
up
our
Crosse
and
follow
him
,
cannot
be
answered
,
Lord
we
know
not
whither
thou
goest
,
and
how
can
we
know
the
way
?
For
we
know
he
hath
entred
into
his
glory
this
way
,
and
hath
set
our
glory
at
the
end
of
the
same
passage
,
wherein
not
onely
his
precedencie
guideth
us
,
but
the
concomitancy
of
his
grace
and
vertue
supporteth
and
carryeth
us
,
and
that
the
easilyer
,
the
more
we
leane
upon
them
.
Therefore
turne
not
your
heads
awry
out
of
this
narrow
way
,
to
looke
upon
the
broad
flowrie
passages
of
sinners
,
but
making
straight
steps
in
your
owne
track
,
follow
your
glorious
Crosse-bearer
,
crying
to
him
with
the
Psalmist
,
There
is
a
Mine
digging
under
all
the
rosie
banks
of
full
blowne
prosperity
,
and
it
is
not
our
parts
to
know
the
times
,
or
moments
of
Gods
springing
this
mine
.
Let
it
be
then
your
application
,
to
draw
as
many
as
you
can
by
your
prayers
from
under
this
hollow
ground
they
are
walking
,
and
building
on
,
and
not
your
study
to
calculate
,
or
prognostike
the
day
of
their
destruction
.
This
you
may
be
assured
of
from
the
mouth
of
the
Prophet
,
and
compassionate
their
sentence
,
in
comparison
of
your
present
sufferings
,
Upon
the
ground
of
my
people
shall
thorns
and
bryars
come
up
,
how
much
more
upon
all
the
houses
of
the
City
rejoycing
?
You
may
therefore
rejoyce
,
O
then
,
how
much
more
are
you
to
be
accounted
blessed
,
upon
whom
is
entayled
that
inheritance
incorruptible
,
and
incontaminate
,
conserved
in
the
heavens
,
Wherein
you
shall
rejoyce
,
Therefore
in
all
the
provocations
of
these
times
,
either
by
our
personall
distresses
,
or
by
the
contumelies
,
and
exprobrations
of
your
religion
,
let
your
spirits
answer
the
reluctant
impulses
of
your
sensitive
nature
,
The
patience
,
and
the
faith
of
Saints
,
which
expecteth
Gods
time
for
all
mutations
,
and
untill
that
fulnesse
of
time
be
come
,
we
must
acquiesce
to
what
the
Angel
signified
to
Saint
John
,
and
you
may
take
it
for
an
instruction
apposite
to
these
times
,
He
that
hurteth
let
him
hurt
yet
,
and
he
that
is
in
filth
let
him
be
filthy
yet
,
and
he
that
is
just
,
let
him
be
justified
yet
;
and
let
the
holy
be
sanctified
yet
.
And
these
two
effects
,
are
consequents
of
one
another
,
for
the
impiety
of
the
unrighteous
,
is
raised
by
their
exercising
and
perfecting
pious
patients
whose
sanctity
is
refined
by
the
others
inquination
.
Gods
wisdome
maketh
use
of
all
evills
,
which
he
permitteth
but
to
extract
goods
,
and
so
alloweth
all
vicissitudes
their
times
,
untill
he
Who
is
the
first
,
and
the
last
,
cometh
to
render
to
every
man
according
to
his
works
.
Wherefore
doing
good
let
us
not
faile
,
for
in
due
time
we
shall
reape
,
not
failing
:
Let
this
be
then
your
consolation
in
all
that
displeaseth
you
,
that
it
proceedeth
from
his
order
,
who
can
be
pleased
with
nothing
,
but
what
is
just
.
Having
thus
summed
up
all
the
parcells
,
and
fractions
of
these
lines
,
I
shall
seale
the
totall
with
this
signet
of
our
Apostle
,
and
Doctor
of
all
sufferers
,
glorious
Saint
Paul
,
Now
me
thinks
,
upon
my
delivery
of
this
masculine
issue
of
Catholike
Religion
,
the
throes
of
my
labour
may
be
easily
forgot
;
but
there
is
a
harder
worke
belonging
to
this
birth
,
which
is
to
Christen
it
with
sincere
humility
,
the
Sacrament
,
as
I
may
call
it
,
that
entreth
all
these
sorts
of
children
into
that
Covenant
,
whereby
they
become
acceptable
to
God
,
as
being
marked
with
the
Character
of
Christs
spirit
and
disposition
,
who
sought
not
his
own
glory
in
any
of
his
works
,
and
hath
left
this
rule
,
He
that
seeketh
the
glory
of
him
that
sent
him
,
he
is
true
,
and
injustice
in
him
there
is
not
.
Wherefore
in
all
humblenesse
raising
my
heart
,
and
bending
my
knees
to
the
originall
Crucifix
,
upon
whose
image
I
now
fix
mine
eyes
,
I
lay
myselfe
,
and
this
issue
of
my
spirit
at
his
feet
,
unfainedly
acknowledging
the
first
motion
of
this
designe
,
to
have
issued
from
his
holy
suggestion
to
me
,
a
particular
zeale
for
the
procuring
you
some
comfort
in
these
times
of
your
destitutions
of
all
ordinary
succours
,
and
the
abundance
of
extraordinary
tentations
.
I
humbly
therefore
praise
his
goodnesse
,
in
this
choice
of
me
the
youngest
of
his
house
,
to
blow
these
sparkles
of
consolation
among
you
,
riseing
from
that
coale
,
wherewith
he
hath
been
pleased
to
touch
my
lips
:
and
in
a
true
sense
of
his
mercy
,
and
my
own
meannesse
,
I
ought
not
to
beleeve
any
thing
I
have
written
in
this
work
,
so
worthy
the
offering
up
to
God
,
as
what
I
have
not
writ
in
it
,
which
is
my
name
.
This
manner
of
consumption
,
and
annihilation
of
self-regard
,
may
breath
out
some
odour
of
humility
,
which
is
like
to
be
of
better
savour
then
any
other
quality
of
the
oblation
.
If
now
then
I
most
humbly
offer
up
to
the
honour
of
his
holy
Spirit
all
my
propriety
in
this
labour
,
that
the
work
thus
consecrated
may
have
this
property
of
an
hoast
,
the
having
no
longer
any
owner
but
Gods
name
,
and
that
by
this
means
,
there
may
be
no
thoughts
shed
upon
the
author
,
by
the
way
,
but
the
whole
praise
and
glory
may
passe
up
directly
and
intirely
to
the
holy
Spirit
,
the
Father
of
lights
,
from
whom
all
good
gifts
descend
,
this
is
the
greatest
contribution
I
can
bring
,
towards
the
obtaining
a
blessing
upon
this
worke
;
that
by
the
immediate
and
single
glory
which
you
render
to
God
,
in
acknowledging
to
him
this
solicitude
for
your
necessities
,
he
may
be
moved
to
give
the
greater
efficacy
to
these
administrations
of
comfort
.
Cast
then
I
beseech
you
,
your
thoughts
,
at
least
upon
such
an
object
as
my
eyes
are
now
fixed
upon
,
and
looking
on
the
Author
of
faith
,
Christ
Jesus
,
who
,
joy
being
proposed
to
him
,
sustained
the
Crosse
,
contemning
confusion
.
Let
me
beseech
you
to
joyne
with
me
in
this
Petition
to
him
,
for
a
blessing
upon
my
labours
,
and
his
promised
beatitude
upon
your
sufferances
.
A
Prayer
to
CHRIST
,
represented
by
a
Crucifix
.
GRacious
Lord
Jesus
,
casting
our
eyes
and
thoughts
upon
your
Crosse
,
and
considering
how
by
your
owne
disfiguring
,
you
have
repaired
in
us
the
image
we
had
defaced
,
of
our
creation
,
we
may
joyfully
accept
this
image
of
our
Redemption
,
stamped
upon
us
by
our
present
Crosses
,
whereby
we
are
conformed
to
you
crucified
,
and
so
intitled
to
that
similitude
we
may
expect
,
by
but
looking
upon
you
glorified
.
O!
let
this
present
object
,
have
in
some
degree
such
an
operation
,
and
make
us
like
you
upon
the
Crosse
,
by
looking
on
you
in
that
distressed
exposure
,
that
we
may
derive
now
from
that
sight
,
these
virtues
of
Patience
,
Humility
,
and
Charity
somewhat
perfected
,
as
we
shall
then
partake
Joy
,
Glory
and
Love
,
consummated
by
that
other
vision
of
you
.
Glorious
Lord
Jesus
,
who
are
now
risen
from
this
throne
of
your
humility
,
to
that
of
your
Majesty
,
give
us
leave
to
challenge
this
your
promise
,
of
drawing
all
things
after
you
,
when
you
were
thus
exalted
;
be
pleased
then
to
draw
our
humility
and
fidelity
after
yours
,
that
they
may
extend
even
unto
death
;
that
when
we
finde
any
naturall
reluctancy
against
our
crosses
and
humiliations
,
we
may
feele
a
more
powerfull
attraction
of
our
conformity
after
your
precedency
.
O!
we
have
no
excuse
left
,
when
we
looke
upon
your
hands
,
stretched
out
upon
the
Crosse
in
an
equall
expansion
on
both
sides
,
to
active
,
and
passive
Charity
;
the
one
extended
to
the
reliefe
of
the
necessities
of
others
,
the
other
reached
forth
to
the
toleration
of
all
their
injuryes
,
whom
you
were
relieving
,
encompassing
thus
the
whole
globe
of
Charity
.
Be
pleased
O
Lord
to
fasten
us
in
this
manner
unto
the
Crosse
with
you
,
that
being
perfect
Crucifixes
in
our
dispositions
,
as
well
as
in
our
disfigurements
by
the
World
,
we
may
have
the
neerer
configuration
to
your
image
;
when
we
shall
no
longer
neede
to
labour
a
likenesse
to
you
,
but
the
very
seeing
you
,
shall
transforme
us
into
the
same
similitude
.
Grant
then
O
Lord
while
we
are
in
this
laborious
resemblance
of
you
,
that
the
character
of
your
patience
may
be
as
visible
upon
us
,
as
that
of
your
passion
,
and
that
our
enemies
by
the
virtue
of
our
wants
,
may
be
releeved
in
their
own
necessities
;
while
our
prayers
growing
the
richer
by
our
patience
,
we
may
the
better
purchase
their
remissions
.
This
effect
was
a
grace
pertaining
to
your
Crosse
,
which
we
humbly
beg
,
may
in
some
measure
be
conferd
on
ours
;
that
upon
this
ladder
we
may
scale
heaven
our selves
,
and
open
the
gates
to
our
enemies
.
These
were
the
consequences
of
your
Crosse
,
and
we
may
(
become
one
Spirit
with
you
by
our
adherence
to
you
)
submissively
plead
,
for
some
such
resultancies
from
our
sufferings
,
that
being
enabled
by
your
grace
,
to
say
with
you
,
that
we
have
glorified
God
upon
earth
,
and
consummated
the
work
that
was
apointed
us
,
we
may
expect
our
presentation
from
you
unto
the
glorious
Trinity
,
in
the
list
of
those
that
are
come
out
of
great
tribulation
,
and
having
abundance
of
teares
in
our
eyes
to
wipe
off
,
when
we
come
to
be
led
by
the
Lambe
,
to
the
fountaines
of
the
Water
of
life
,
the
plenty
of
these
waters
have
stood
here
in
our
eyes
,
may
fill
our
vessels
the
fuller
of
those
celestiall
springs
.
Be
pleased
then
O
Lambe
of
God!
that
we
may
follow
you
now
so
faithfully
,
through
the
streets
of
earthly
Jerusalem
,
without
clamour
,
or
contention
,
as
we
may
be
qualifide
for
our
following
you
wheresoever
you
goe
,
in
that
heavenly
city
,
where
our
duty
,
and
our
delight
will
be
incessant
acclamations
of
your
glory
,
which
shall
be
answerd
by
a
continuall
replication
of
our
own
Beatitude
.
In
the
mean
time
,
grant
that
the
meeknesse
and
humility
of
our
spirits
,
under
our
crosses
,
may
extoll
the
virtue
of
your
crosse
,
and
the
praises
of
your
Catholike
Church
,
over
which
the
gates
of
hell
shall
never
prevaile
,
and
the
which
only
,
shall
prevaile
,
upon
the
gates
of
Heaven
.
Haec
est
victoria
quae
vincit
mundum
,
Quia
propter
te
mortificamur
totâ
die
,
FINIS
,