THE
I.
BOOK
.
THE
FIRST
CHAPTER
The
Deceitfulnes
of
a
secular
life
.
THe
proceedings
of
men
in
this
life●
intercours
are
a
continual
piece
of
forgery
,
as
voyd
of
credit
as
ful
of
imposture
.
Be
not
too
zealous
of
death
in
a
mistake
of
life
;
for
the
H.
Ghost
hates
dissimulation
in
matter
of
discipline
.
An
imposture
is
so
much
more
pernicious
,
by
how
much
the
affair
in
which
it
is
used
,
is
of
greater
concern
and
consequence
.
Men
deem
nothing
dearer
then
life
;
how
then
can
they
endure
to
be
deluded
in
it
:
how
can
they
brook
forgery
in
matters
of
Spirit
and
worship
of
God
,
which
are
infinitly
to
be
prizd
above
life
it self
.
An
imposture
concerning
life
is
the
worst
of
evils
.
It
is
too
dangerous
and
formidable
to
be
seduced
in
a
thing
of
all
others
the
most
important
and
pretious
.
Men
suffer
not
willingly
their
eyes
to
be
cheated
;
and
how
ill
do
they
mannage
their
busines
,
if
they
suffer
their
minds
?
They
fret
and
chafe
if
they
be
cozend
in
pretious
stones
,
and
how
much
more
ought
they
concerning
themselves
?
How
careful
and
vigilant
are
those
that
traffique
in
gems
least
a
counterfeyt
be
put
into
their
hands
insteed
of
a
true
one
:
no
man
will
buy
a
jewel
,
unles
the
seller
give
both
oath
and
suerty
,
that
it
is
not
adulterous
.
This
is
the
madnes
of
men
;
they
are
content
to
set
a
false
rate
upon
their
life
though
not
upon
a
stone
;
they
love
not
to
be
deceived
in
their
eye-sight
,
but
can
disgest
a
greater
fallacy
in
their
mind
,
in
their
life
,
yea
and
in
their
heaven
.
We
take
it
very
ill
to
be
cheated
by
another
though
but
in
smal
trifles
,
and
we
willingly
cheat
our selves
even
in
the
price
of
our selves
.
We
love
neither
to
hear
nor
tel
a
lye
;
and
yet
we
make
both
our selves
and
our
life
a
continual
lye
.
O
miserable
!
who
are
both
the
deceived
and
deceivers
of
our selves
;
and
we
bear
this
two
fold
misery
,
which
men
so
much
abhor
,
with
patience
,
and
we
tolerate
this
double
infamy
in
a
busines
of
such
consequence
,
whereas
we
should
brook
neither
in
a
trivial
one
.
If
thou
judge
it
a
heynous
crime
to
deceive
thy
friend
,
and
holds
it
the
greatest
of
wrongs
to
be
deceived
by
thy
friend
;
what
ground
or
pretense
in
the
world
canst
thou
have
to
cozen
thy self
or
be
cozend
by
thy self
who
shouldst
be
dearer
and
faithfuller
to
thy self
then
any
friend
whatsoever
.
But
we
willingly
entitle
our
losses
through
our
own
default
(
which
nevertheles
are
the
heavyest
and
in
a
double
kind
)
with
the
fair
name
of
patience
:
and
animate
our selves
to
our
own
destruction
,
by
not
only
holding
our selves
unworthy
of
blame
,
but
worthy
of
Congratulation
.
The
covetous
man
would
take
it
ill
if
one
should
cozen
him
in
the
fading
goods
of
fortune
:
he
would
deem
it
an
intolerable
injury
if
one
should
stuf
his
Coffers
and
bags
with
dirt
or
rubbage
in
lieu
of
gold
or
silver
;
and
why
doe
we
not
onely
endure
but
even
affect
to
be
cozend
by
our selves
in
the
goods
of
vertue
and
grace
;
nor
grieve
that
our
life
is
soyld
with
the
staines
of
vices
and
defects
;
or
that
our
vertue
is
hypocritical
,
our
charity
but
forged
,
our
mortification
superficial
,
our
humility
counterfeyt
.
A
main
reason
of
this
endammagement
is
,
because
we
doe
not
pursue
or
rather
throughly
persecute
self
love
lurking
in
us
,
and
put
not
this
domestique
enemy
to
the
sword
.
It
's
no
charity
to
save
the
life
of
an
enemy
to
the
prejudice
or
endangering
of
our
own
by
giuing
ear
to
his
pernicious
counsels
.
We
harken
to
our
appetits
as
to
so
many
Oracles
,
although
they
utter
nothing
but
lyes
.
He
that
lends
his
ear
to
soothing
flatterers
must
needs
give
credit
to
many
things
that
are
false
,
and
he
that
attends
to
the
fawning
charmes
of
self
love
shall
ever
and
anon
be
deceived
.
Tell
me
,
o
my
soul
,
if
a
court
or
Senate
of
wise
and
cōscientious
men
should
all
with
joynt
consent
determine
a
cause
,
and
the
malefactour
alone
,
pleading
nevertheles
guilty
and
convinced
by
witnesses
,
one
as
foolishly
fond
as
desperately
wicked
,
should
stand
out
against
the
verdict
of
the
whole
Court
as
unjust
and
partial
;
wouldst
thou
believe
this
one
wretch
rather
then
so
many
wise
and
upright
Senatours
?
Why
then
dost
thou
follow
the
toyes
and
fancies
of
self
love
and
its
brutish
appetites
?
how
darest
thou
oppose
its
verdict
alone
to
that
of
God
,
of
his
Angels
,
of
the
Doctours
of
the
Church
,
of
ancient
Philosophers
,
of
reason
it self
,
nay
even
of
thy
own
conscience
all
these
condemning
for
naughty
what
it
approves
for
good
,
yea
condemning
its
very
dictamens
and
defires
.
Perswade
thy self
that
that
is
false
which
God
holds
not
for
true
,
which
the
Angels
disapprove
,
which
the
Doctours
impugne
,
Philosophers
refute
,
reason
disallows
,
nor
squares
with
Conscience
.
All
these
find
this
self
love
,
this
crafty
fox
ful
of
wiles
,
guilty
of
forgery
.
We
are
ful
of
deceyt
because
ful
of
self
love
;
and
so
much
the
more
perniciously
ful
by
how
much
it
is
not
onely
a
domestique
cheat
but
so
linkd
to
us
,
yea
so
engrafted
in
us
that
it
never
leaves
us
,
nor
gives
us
the
least
respit
from
errour
.
Hence
not
onely
custome
but
even
prescription
in
cozenage
hath
so
hardend
us
,
that
what
is
done
viciously
,
we
maintain
many
times
as
done
very
prudently
,
yea
and
according
to
gospel
,
and
seek
to
sanctify
by
the
doctrine
of
Christ
,
what
is
clearly
repugnant
to
reason
.
The
mist
of
ignorance
which
man
walks
in
renders
him
sufficiently
miserable
,
he
needs
not
be
missed
with
forgery
:
yet
ignorance
is
but
a
petty
and
inconsiderable
misery
,
its
darknes
being
easily
dispeld
as
soon
as
the
light
of
instruction
shines
;
but
the
night
of
errour
is
so
wilfully
and
pertinaciously
blind
that
it
is
incapable
of
being
illuminated
with
any
precepts
.
O
,
it
were
hartily
to
be
wishd
we
were
onely
ignorant
and
not
seduced
also
!
This
folly
and
imposture
of
worldlings
raignes
in
a
manner
among
all
sorts
and
conditions
of
them
.
Let
them
account
themselves
never
so
wise
,
let
them
be
the
prime
Doctours
and
professours
of
Vniversities
,
they
are
idiots
and
ill-maximd
,
and
unworthy
of
such
titles
,
unles
they
be
good
and
vertuous
.
Pick
out
any
one
of
these
,
such
as
all
the
world
holds
for
an
Oracle
of
knowledg
;
if
thou
shouldst
but
once
see
this
man
voyd
his
curious
cupbords
and
cabinets
of
jewells
and
vessels
of
gold
,
and
throw
away
pearles
and
pretious
stones
to
fill
them
up
with
dirt
and
dung
,
couldst
thou
perswade
thy self
,
that
this
were
a
wise
man
who
so
prizeth
the
latter
and
misprizeth
the
former
?
And
how
then
shall
he
be
accounted
wise
,
who
not
once
but
allwayes
is
stuffing
his
hart
with
aspirements
to
honours
with
desires
of
riches
and
pleasures
,
and
contemns
the
love
of
God
,
the
treasures
of
divine
grace
,
the
merits
of
Christ
,
yea
God
himself
?
All
which
incomparably
more
surpass
worldly
honours
,
treasures
,
pleasures
,
then
gold
doth
dirt
,
as
much
to
wit
,
as
God
the
Creatour
surmounts
his
creature
.
What
imports
it
if
thou
sayest
,
that
this
proceeds
not
from
his
ignorance
in
undervaluing
things
,
but
that
this
man
knew
well
enough
the
difference
betwixt
spiritual
things
and
temporal
,
a
thing
which
no
body
can
doubt
of
though
his
proceedings
be
contrary
?
what
,
I
say
wil
this
avail
;
for
nether
wil
he
be
excused
from
madnes
,
who
should
say
that
he
knowes
wel
enough
the
value
of
gold
above
other
things
and
how
base
dirt
is
in
comparison
of
it
;
yet
nevertheles
keeps
dirt
,
courts
it
,
embraces
it
,
kisses
it
,
yea
and
refuseth
no
danger
nor
labour
in
search
of
it
;
but
if
gold
be
tenderd
him
he
throwes
it
away
and
daigns
it
not
so
much
as
a
look
.
Certainly
this
hidden
madnes
and
visible
darknes
is
far
more
to
be
admired
;
and
thou
darst
not
call
such
a
one
a
wise
man
,
or
well
in
his
wits
least
thou
should
be
houted
at
by
all
having
lost
thine
owne
.
How
much
more
will
he
expose
himself
to
the
censure
both
of
laughter
and
madnes
,
who
professing
that
the
spiritual
treasures
of
grace
are
much
to
be
preferd
before
all
the
goods
of
this
world
,
covets
nevertheles
the
latter
and
rejects
the
former
.
Could
he
be
accounted
a
learned
man
or
sound
in
judgment
or
a
good
Christian
,
who
should
cast
the
B.
Sacrament
of
Christs
holy
Body
out
of
a
golden
Ciborium
consecrated
to
its
conservation
,
and
place
there
insteed
of
it
a
piece
of
clay
?
And
how
deserves
he
the
name
of
a
wise
man
who
expels
the
Divinity
it self
out
of
his
soule
,
where
it
took
complacence
to
reside
as
in
its
tabernacle
,
and
sets
up
in
its
place
not
dung
but
more
filthy
vices
and
sordid
desires
,
as
the
idols
of
his
licentious
devotions
?
Therfore
we
must
conclude
that
there
is
no
wisdome
no
truth
to
be
found
in
a
worldly
life
.
The
dread
fullest
instruments
of
revenge
which
Christ
shall
make
use
of
to
punish
the
sensles
in
the
day
of
judgment
,
shall
not
be
the
conflict
of
confounded
elements
,
nor
the
fall
of
the
stars
,
nor
the
eclipse
of
the
sun
,
nor
the
conflagration
of
the
world
,
nor
the
frightful
voice
of
the
Archangel
,
nor
that
shrilsounding
trumpet
of
God
,
nor
the
countenance
of
the
angry
judge
,
but
truth
alone
:
Truth
,
I
say
,
which
shall
then
be
rendred
illustrious
to
all
,
though
now
as
it
is
veyld
with
our
naughty
desires
we
contemne
it
.
But
although
truth
be
certainly
found
in
a
spiritual
life
,
yet
not
altogether
refined
from
the
dregs
of
forgery
;
both
by
reason
of
t●e
subtilty
and
soothings
of
self
love
,
(
for
soothing
and
flattery
every
where
corrupts
and
sophisticates
truth
.
)
as
also
the
wiles
and
malice
of
the
divel
,
who
labours
by
all
meanes
to
destroy
created
truth
since
he
cannot
the
increated
.
Therfore
Christ
our
Saviour
recommends
to
us
as
the
glory
of
Euangelical
perfection
,
that
we
adore
God
in
spirit
and
truth
.
The
true
God
ought
not
to
be
worshipped
with
a
false
life
.
The
onely
begotten
Son
of
God
is
truth
,
and
he
that
will
be
the
Son
of
God
must
love
truth
and
possess
himself
of
it
.
Wherfore
whosoever
evading
the
precipices
of
the
flesh
,
treads
now
the
plaine
paths
of
spirit
,
let
him
not
hold
himself
altogether
out
of
dangerunles
he
walk
the
roadway
of
truth
.
And
to
the
end
thou
mayst
follow
this
more
securely
,
take
these
admonitions
which
will
teach
thee
to
adore
God
,
and
serve
him
unfaignedly
in
uprightnes
of
hart
;
and
make
thee
understand
what
truth
speaks
,
least
some
deceit
mislead
thy
spirit
:
but
rather
doing
truth
in
charity
we
may
increase
in
Christ
by
all
our
proceedings
.
The
II.
Chapter
.
Of
the
Truth
of
the
Spirit
.
DO
not
think
that
thy
life
will
be
rendred
any
whit
more
unpleasant
and
tetrical
by
the
fellowship
of
truth
:
it
is
a
mere
aspersion
to
say
that
truth
is
bitter
and
unsavoury
.
A
false
imputed
nick
name
must
not
make
us
out
of
conceit
with
a
thing
in
it self
most
delicious
.
Do
not
frame
this
discourse
:
If
the
very
outward
name
of
truth
be
so
bitter
,
what
may
we
judge
of
its
interiour
rellish
:
if
anothers
discourse
concerning
it
be
noysome
,
what
will
our
own
study
and
practise
of
it
be
:
if
it
sound
so
harshly
to
our
hart
,
to
our
conscience
,
to
our
whole
life
?
Make
not
,
I
say
,
such
illations
;
for
it
is
not
the
fault
of
honey
if
it
tast
bitter
to
a
tainted
pallate
.
One
that
is
giddy
thinks
the
earth
runs
round
when
it
stands
stock-still
.
We
judge
of
every
one
by
our
own
misdemeanours
,
and
seek
to
patronise
our
humane
frailties
by
ascribing
the
same
to
the
Divinity
.
Truth
is
innocent
sweet
and
displeasing
to
none
but
the
c●●nal
and
such
as
are
displeasing
to
God
.
The
same
royal
colour
of
purple
recreates
men
and
exasperates
buls
:
this
purple
truth
of
God
,
this
lustre
of
sanctity
,
delights
those
that
understand
it
,
what
makes
matter
,
if
it
offend
those
that
have
neithet
wit
nor
braines
to
conceave
it
,
yea
this
makes
more
for
its
commendation
.
Nothing
shewes
the
inestimable
worth
and
comelines
of
truth
more
then
that
it
seems
worthles
and
deformed
to
the
wicked
.
Consider
but
the
causes
of
this
their
aversion
,
and
thou
shalt
see
that
they
render
it
much
more
amiable
.
Of
all
crosses
and
afflictions
truth
seemes
the
most
harsh
and
burdensome
:
because
particular
afflictions
impugne
either
one
onely
pleasure
or
at
least
but
some
few
,
but
truth
fights
them
all
together
,
and
proclames
warr
at
once
against
all
other
kind
of
vices
.
Therfore
they
hold
it
the
saddest
adversary
they
have
;
and
for
the
same
reason
think
they
can
revenge
themselves
no
wayes
more
upon
their
enemys
nor
sting
them
more
picquantly
then
by
speaking
truth
to
their
disadvantage
:
the
reason
is
,
because
what
harme
soever
one
most
dreads
to
himself
,
his
passion
makes
him
wish
the
same
to
his
enemy
;
and
because
he
dreads
no
kind
of
evil
more
then
truth
,
therfore
he
tels
all
he
knowes
to
his
adversarys
prejudice
,
and
seeks
thus
to
wound
him
as
with
so
many
poysonous
darts
.
But
these
causes
of
offence
are
arguments
which
ought
to
heighten
our
love
and
esteem
of
truth
:
is
not
that
worthy
of
all
love
which
hath
all
vice
in
such
hatred
and
detestation
?
If
thou
hadst
one
potion
which
would
cure
thee
of
all
diseases
,
thou
wouldst
not
contemne
it
for
being
bitter
and
distastfull
,
nay
thou
wouldst
prize
nothing
more
highly
:
so
truth
upon
that
same
score
is
to
be
loved
and
adored
,
although
it
be
even
nayld
to
a
cross
,
though
voyd
of
beauty
and
unhandsome
.
But
it
is
comely
of
sight
and
pleasant
of
tast
,
not
deformed
but
de●forme
,
not
unwise
but
the
wisdome
of
God
:
the
voyce
of
truth
is
sweet
,
and
its
countenance
amiable
.
It
hath
God
for
its
seasoning
it
cannot
be
unsavoury
,
or
disgustfull
,
or
tainting
.
That
which
makes
God
happy
must
not
be
noysome
,
neither
can
it
make
thee
miserable
.
What
shall
I
say
?
God
is
truth
,
and
can
he
be
either
more
distastfull
to
thee
then
gal
,
or
not
more
lovely
then
light
?
Go
to
then
take
the
courage
to
look
it
in
the
face
,
to
affect
it
,
to
put
thy self
under
its
tuition
and
patronage
.
This
is
the
main
maxime
of
a
spiritual
life
,
that
as
carnal
people
hate
nothing
more
then
truth
,
so
those
that
walk
the
paths
of
spirit
have
nothing
in
higher
esteem
or
desire
.
What
is
more
dear
or
useful
to
an
archer
then
his
eyes
;
and
what
ought
to
be
more
desirable
to
a
reasonable
man
then
truth
which
is
the
eye
of
his
soule
.
Archers
and
other
creatures
also
made
for
the
behoof
of
man
,
if
they
want
their
eyes
become
altogether
unserviceable
;
so
our
whole
life
without
truth
proves
but
a
fruitles
busines
.
No
one
of
the
senses
is
more
delectable
then
the
sight
;
and
truth
surpasseth
all
the
other
facultys
of
the
mind
;
neither
is
it
more
pleasing
a
midst
the
smiles
of
prosperity
then
the
frownes
of
adversity
.
Let
us
therfore
beg●n
with
an
upright
conceit
of
truth
to
exclude
falshood
;
deeming
nothing
more
delightful
nothing
more
excellent
then
sincere
truth
of
spirit
.
Most
men
because
they
believe
not
this
are
apt
to
grant
themselves
now
and
then
a
little
indulgence
to
nature
,
and
self
love
,
and
the
propensions
of
the
flesh
,
though
but
in
petty
matters
,
mixing
with
a
most
subtle
dissimulation
and
self
cozenage
forraign
comforts
,
that
so
they
may
mittigate
the
austerity
which
they
conceive
or
fear
accompagnies
the
spirit
;
and
not
trusting
sufficiently
to
it
and
God
,
they
reserve
as
yet
some
reliques
of
their
flesh
and
will
,
of
which
they
are
loath
to
dispoyle
themselves
,
that
they
may
make
their
retreat
thither
in
time
of
need
;
not
daring
by
a
total
self
denyal
to
give
themselves
entirely
to
God
and
the
spirit
,
as
if
some
corrosives
did
attend
his
intimate
familiarity
.
These
people
deceive
themselves
;
for
this
is
not
the
spirit
of
truth
.
This
spirit
is
a
most
simple
and
transparent
thing
;
and
therfore
that
will
not
be
true
and
genuine
which
is
so
confounded
and
intoxicated
.
The
flesh
and
the
spirit
are
two
things
so
different
,
that
they
cannot
be
combind
into
one
simple
.
The
spirit
of
truth
ought
to
be
so
refind
and
sincere
,
that
it
is
not
enough
to
dread
and
abhor
all
the
faigned
soothings
of
the
flesh
,
all
the
pernicious
dictamens
of
worldlings
,
and
the
forciblest
insinuations
of
self
love
,
but
one
must
moreover
dispoil
ones
self
of
himself
and
his
own
soul
,
and
renounce
totally
his
own
will
and
all
created
contentments
,
yea
even
intellectual
and
otherwise
lawful
,
to
seek
God
alone
and
in
him
possess
all
things
.
The
spirit
is
somewhat
more
sublime
and
refind
then
is
the
soul
,
the
understanding
,
or
nature
.
Hear
thy
Iesus
saying
,
God
is
a
spirit
and
those
that
adore
him
must
do
it
in
spirit
and
truth
.
Wherfore
that
thou
mayst
adore
God
as
thou
oughtest
,
and
serve
him
perfectly
in
truth
of
spirit
,
thou
must
reare
thy self
,
above
all
creatures
and
created
affections
;
and
breath
after
and
be
enamourd
upon
the
divine
truth
alone
;
and
as
one
ready
to
depart
out
of
this
world
,
bid
adieu
to
thy self
and
all
creatures
,
adhering
by
pure
charity
to
our
Lord
,
becoming
one
spirit
,
as
S.
Paul
speaks
,
with
God
who
is
truth
it self
.
Force
thy self
from
thy self
,
that
is
,
from
thy
vicious
stock
,
that
thou
mayst
be
engrafted
in
him
:
sever
thy self
from
thy self
that
thou
mayst
be
united
to
thy
Creatour
:
loosen
thy self
from
thy self
that
thou
mayst
be
fastned
to
the
cross
of
Iesus
;
root
thy self
out
of
thy
wicked
self
,
that
thou
mayst
be
implanted
in
all
goodnes
:
fly
from
thy
own
nature
,
and
thou
shalt
find
a
sanctuary
in
God
:
loose
thy self
unfaignedly
and
thou
shalt
find
thy self
really
.
The
III.
Chapter
.
Of
Purity
of
Spirit
.
DO
not
in
any
thing
,
o
coheyre
of
Christ
,
become
like
unto
the
beasts
thou
who
mayst
be
one
spirit
with
God
;
thou
must
resemble
them
in
nothing
at
all
.
Thou
oughtest
to
tread
underfoot
all
the
delights
of
flesh
and
nature
not
reserving
any
one
from
a
total
renunciation
.
One
alone
is
able
to
marr
the
rellish
of
truth
;
one
alone
wil
tarnish
the
lustre
of
the
spirit
.
Great
things
are
oftentimes
over
powrd
by
little
ones
,
a
smal
quantity
of
vinegar
spoyles
a
whole
vessel
of
the
strongest
wine
▪
a
little
drop
of
ink
infects
and
discolours
a
violl
of
the
fairest
water
.
Why
wilt
thou
blemish
the
candour
of
truth
and
noblenes
of
the
spirit
with
a
petty
delight
so
triviall
and
momentary
?
Why
dost
thou
debase
thy self
so
much
below
thy
sublime
condition
?
why
wilt
thou
leave
the
bosome
of
God
and
his
sweet
embracements
to
solace
thy self
with
the
silly
dregs
of
creatures
,
since
thou
ought
not
to
descend
from
the
cross
of
Christ
for
all
the
kingdoms
of
the
world
.
O
miserly
and
base-minded
man
since
thou
hast
already
employed
so
many
talents
towards
the
purchase
of
an
invaluable
margarite
,
wilt
thou
at
last
break
of
the
bargain
for
one
single
half
penny
?
Nay
thou
art
more
foolish
then
this
:
for
such
a
marchant
would
loose
nothing
,
he
onely
would
not
gain
the
jewel
,
all
his
mony
would
be
restord
him
again
:
but
restitution
wil
not
be
made
to
thee
of
those
incomparable
delights
thou
didst
forfeyt
;
and
because
thou
wilt
not
relinquish
a
frivolous
toy
thou
loosest
a
genuine
spirit
.
Why
,
having
consummated
so
happily
a
long
race
,
dost
thou
fall
short
of
the
prize
at
the
very
goale
for
want
of
running
a
little
further
?
Doe
not
think
it
burdensome
and
noy
some
to
abstaine
from
all
;
as
thou
couldst
weane
thy self
from
greater
so
mayst
thou
from
lesser
,
as
from
many
so
from
more
,
as
from
most
so
from
all
.
What
is
the
reason
that
having
embraced
so
many
mortifications
,
corporall
austerities
,
humiliations
,
disgraces
,
fastings
,
lying
on
the
bare
ground
,
thou
art
vanquishd
and
made
prisoner
to
thy
own
appetite
,
by
some
bit
of
meat
,
or
other
sensual
delight
?
Wilt
thou
be
undone
,
thinks
thou
,
if
thou
wholly
mortify
thy
pallat
?
The
Angels
fast
continually
,
and
yet
live
most
happily
;
yea
the
divels
are
not
tormented
by
their
long
abstinence
,
no
nor
creatures
;
for
there
are
some
of
them
which
without
this
grosser
food
enjoy
nature
pleasantly
,
and
live
onely
as
it
were
upon
the
spirit
.
Hold
alwayes
thy self
to
be
rankd
in
a
higher
class
then
apes
and
wolves
,
and
by
that
meanes
thou
shalt
never
be
tempted
with
their
pleasures
.
Art
thou
sorry
that
thou
sings
not
like
a
grass
hopper
?
I
believe
not
;
or
that
thou
feeds
not
with
the
vultur
upon
carrion
?
much
less
:
and
the
reason
is
,
because
these
contentments
are
of
another
kind
and
order
;
so
if
thou
hold
thy self
a
man
thou
wilt
contemneal
these
pleasures
which
are
proper
to
beasts
,
as
being
impertinent
.
What
if
thou
consider
thy self
an
associate
of
the
Angels
?
What
if
thou
ad
here
to
God
,
becoming
one
spirit
with
him
?
Thou
mayst
want
now
and
not
be
miserable
,
what
thou
art
to
want
for
all
eternity
,
and
yet
be
happy
.
As
thou
wert
not
sorry
being
come
to
mans
estate
to
want
the
toyes
and
bables
of
children
,
so
being
made
an
Angel
or
demy-God
,
thou
shalt
not
grieve
for
the
pleasures
of
men
.
If
thou
mighst
at
a
wish
be
changed
from
being
a
man
into
an
Angel
,
wouldst
thou
not
be
content
,
vpon
supposition
perpetually
to
abstain
from
eating
?
Behold
,
now
for
a
time
thou
mayst
enjoy
thy
w●sh
.
When
thou
hast
glutted
thy self
with
good
chear
,
thou
canst
with
out
any
difficulty
despise
all
daintyes
;
and
why
canst
not
thou
doe
the
same
out
of
a
strong
appetite
to
vertue
?
Sicknes
of
body
m●kes
thee
abhor
and
loath
them
and
why
canot
health
of
mind
?
Why
deemst
thou
that
impossible
to
vertue
which
is
soe
easy
and
necessary
to
infirmity
?
If
feeblene●
of
nature
can
make
all
sensuall
delights
irksome
why
cannot
the
strength
of
grace
doe
the
same
?
If
thou
find
sometimes
a
loathsome
tediousnes
of
heavenly
and
spiritual
things
,
perswade
thy self
the
same
of
carnal
.
Thou
canst
live
in
this
exile
even
with
danger
of
incurring
hellfire
though
thou
be
not
inebriated
with
the
joyes
of
heaven
;
so
mayst
thou
also
upon
the
future
hopes
of
paradise
though
thou
bid
a
long
fast
to
these
muddy
and
dreggy
pleasures
.
How
many
millions
of
men
eat
their
daily
bread
in
toile
and
sorrow
and
nevertheless
stil
maintain
life
;
and
shalt
thou
alone
dye
because
voyd
of
such
contentments
?
Thou
hast
lived
sometimes
in
anguish
,
live
now
without
pleasure
:
thou
hast
been
often
oppressed
with
griefe
be
now
only
not
jocund
.
If
thou
art
ashamed
to
think
with
the
commonalty
of
men
,
be
ashamed
also
to
seek
thy
content
with
the
commonalty
of
beasts
.
Nay
beasts
are
more
abstemious
,
as
who
are
satisfyd
with
fewer
and
more
obvious
pleasures
then
the
most
part
of
men
.
And
thou
must
frame
the
same
dictamens
concerning
other
solaces
both
of
sense
and
soul
or
whatsoever
enjoyment
of
our
own
will
.
Thou
must
be
eternally
divorced
from
all
things
,
and
thou
mayst
be
so
,
and
that
without
any
danger
to
thy self
,
yea
without
trouble
.
But
if
thou
desire
to
renounce
all
pleasure
renounce
thy
own
will
,
even
in
the
smallest
things
,
even
in
things
just
and
lawfull
.
Beware
least
if
thou
be
found
with
the
cloak
of
self
will
,
the
domineering
flesh
which
makes
use
of
all
advantages
,
catch
hold
of
its
skirts
as
the
Aegyptian
lady
did
of
Iosephs
,
that
is
to
say
,
of
thy
appetites
so
linkt
with
thy
will
,
and
sollicite
thee
to
play
the
naught
.
The
very
skirts
are
hold
enough
wherby
to
draw
thee
to
such
a
fact
:
great
over
throwes
are
occasiond
by
petty
neglects
:
unles
thou
wholly
disrobe
thy self
and
walk
naked
,
thou
wilt
not
be
altogether
void
of
danger
.
Dispoyle
thy self
I
say
intirely
of
thy
own
will
,
doe
not
wear
thy
own
undoing
,
doe
not
cloath
thy self
with
danger
of
thy self
.
When
Elias
was
carryed
up
to
heaven
,
he
left
his
cloak
behind
him
;
and
each
one
that
betakes
himself
to
a
heavenly
life
if
he
will
doe
it
securely
must
relinquish
his
own
wil.
Quit
all
self-interest
and
self
delight
,
quit
thy self
of
thy self
in
all
things
:
having
broken
the
greater
cords
which
manicled
thee
,
why
wilt
thou
indure
the
lesser
with
such
an
abridgment
to
the
liberty
of
thy
spirit
.
A
mastif
thats
tyd
up
is
not
at
freedome
because
his
chain
is
so
long
that
he
can
frisk
and
play
a
little
to
and
fro
.
It
fares
with
the
most
part
not
much
otherwise
then
with
a
sparrow
which
a
child
holds
by
a
thred
at
its
foot
;
which
being
let
of
his
hand
,
thinks
it self
free
and
flyes
cheerfully
the
length
of
the
thread
but
then
being
checkt
it
falls
to
the
ground
and
finds
it self
still
captive
:
so
a
soul
remaines
as
it
were
with
a
thred
at
its
foot
if
it
doe
not
totally
quit
all
,
and
thinking
it self
at
liberty
after
some
time
it
will
disgracefully
fall
into
the
filth
or
pudle
of
some
gross
imperfections
.
Yea
although
it
escape
the
ensnarements
of
the
flesh
and
demeane
it self
uprightly
,
nay
even
soare
by
contemplation
up
to
heaven
,
if
it
be
clogd
with
its
own
will
,
it
will
be
detaynd
and
entangled
even
in
those
sublime
regions
.
Although
a
sparrow
make
an
escape
out
of
the
prison
of
the
childs
hand
,
if
it
carry
the
thred
along
with
it
,
it
will
find
its
destruction
nigh
to
heaven
,
being
incumbred
and
entangled
by
it
on
the
tops
of
trees
.
But
perchance
thou
wilt
yet
hold
it
very
insupportable
to
be
wholy
deprived
of
thy
own
wil
and
pleasure
.
What
if
I
should
tell
thee
that
it
is
not
insupportable
even
to
wish
for
sorrow
and
suffering
?
for
it
will
not
seem
burdensome
to
be
deprived
of
all
pleasure
,
if
the
privation
it self
be
pleasant
and
delectable
:
The
vigour
of
the
spirit
reacheth
to
this
,
the
inuentivenes
of
grace
can
bring
it
to
pass
,
rendring
all
gustfull
rellishes
so
distastfull
that
all
sweet
things
become
unsauory
and
fastidious
;
and
bitter
on
the
contrary
,
delicious
and
toothsome
.
Nature
many
times
effects
,
that
what
is
harsh
to
one
is
gustfull
to
another
,
and
will
grace
be
less
operative
?
The
longings
of
women
make
them
couet
ridiculous
extravagancies
,
coales
,
clay
,
mortar
,
and
to
loth
meats
exquisitely
seasond
:
and
that
which
happens
so
obviously
to
a
womanish
indisposition
,
shal
it
be
thought
impossible
to
divine
healthfulnes
?
A
corrupt
and
queasy
stomack
rules
the
appetite
,
and
shal
a
sound
and
masculine
mind
have
less
or
no
sway
over
the
wil
?
Be
not
then
frighted
,
o
dejected
creature
,
with
what
thou
hearest
of
a
spiritual
life
,
for
it
is
not
at
all
troublesome
or
noysome
,
although
it
necessarily
imbrace
al
troublesome
and
noysome
things
.
Let
not
an
empty
name
or
conceyt
terrify
thee
;
be
but
confident
and
accoast
them
,
and
thou
shalt
frighten
the
very
difficulties
themselves
.
Some
relate
of
certain
enchanted
treasures
which
are
in
the
custody
of
terrifying
ghosts
and
sprits
;
but
if
any
one
be
so
resolutely
hardy
as
contemning
those
phantasmes
▪
to
assaile
them
,
they
are
presently
put
to
flight
and
vanish
to
nothing
,
in
such
sort
that
they
appear
no
more
,
but
permit
the
accoaster
to
enjoy
those
riches
in
all
peace
and
security
.
Nothing
more
is
requisite
to
effect
this
but
courage
and
resolution
.
Be
but
valiant
in
purchasing
these
spiritual
treasures
and
all
those
bugbeares
of
pretended
difficulties
wil
suddainly
disapear
.
Set
upon
them
undauntedly
and
thou
shalt
enjoy
without
any
great
plains-taking
the
hidden
manna
of
a
spiritual
life
.
Bees
work
hony
shelterd
under
the
homely
roof
of
a
rough-cast
hive
.
The
IV
Chapter
.
How
Truth
is
made
manifest
by
faith
:
and
of
the
fruit
and
practise
of
this
vertue
.
HE
walks
in
falshood
and
forgery
not
in
truth
nor
spirit
who
takes
not
faith
for
his
path
and
guide
.
Truth
dwels
very
remote
from
sense
,
This
heavenly
flower
growes
not
in
our
gardens
;
it
is
not
nourished
with
flesh
and
blood
;
it
is
not
to
be
found
amidst
the
dung
of
our
muddy
and
material
substances
.
We
are
at
al
turnes
cheated
in
corporal
goods
even
those
which
we
behold
with
our
eyes
and
fingar
with
our
hands
.
A
whole
oare
in
the
water
seems
broken
;
a
square
tower
to
one
that
stands
at
a
great
distance
seems
round
:
the
very
light
of
the
sun
,
which
is
al
the
faith
our
eyes
are
endowd
with
,
cozens
them
oftentimes
by
representing
colours
that
are
not
existent
:
and
how
then
shal
we
avoid
being
misled
in
the
affaires
of
our
soul
which
we
see
not
,
and
in
spiritual
and
divine
things
which
are
so
much
above
our
reach
and
capacity
.
All
the
race
of
mankind
was
grown
quite
blind
through
the
night
of
errour
;
like
one
shut
up
in
a
dark
dungeon
without
either
window
or
chink
to
let
in
the
least
glimmering
of
light
.
The
learneder
sort
of
Philosophers
were
of
opinion
we
knew
no
more
,
then
what
we
knew
was
false
:
or
rather
that
we
knew
only
this
one
truth
,
that
we
knew
nothing
at
all
;
and
they
were
so
swoln
and
puffd
up
with
vanity
that
none
but
heaven
could
give
an
allaying
remedy
.
One
among
them
did
think
that
the
master
of
truth
was
to
be
some
Son
of
a
God
:
Behold
now
,
o
thou
Son
of
the
highest
,
o
thou
eternal
Truth
,
behold
o
thou
wisdome
of
thy
father
,
thou
didst
descend
from
heaven
,
o
light
of
the
world
,
to
illuminate
it
,
to
teach
us
truth
;
and
why
do
not
men
make
more
account
of
so
great
a
benefit
,
why
doe
they
contemne
this
blessing
of
faith
?
What
imports
it
to
believe
truth
if
we
our selves
practise
falshood
?
saving
truth
is
good
works
,
and
the
true
word
the
deed
of
the
word
.
The
word
of
God
became
flesh
that
the
work
of
man
might
become
truth
,
because
the
Truth
of
God
is
become
operative
.
All
is
mere
falshood
and
vanity
which
is
not
according
to
the
doctrine
of
IESVS
:
why
doe
we
neglect
the
practise
of
this
great
blessing
,
contenting
our selves
with
a
dead
kind
of
faith
?
We
should
reap
great
advantage
from
our
faith
if
we
knew
how
to
use
it
,
and
work
as
we
ought
according
to
its
prescript
,
greater
then
if
we
beheld
those
things
it
affirmes
with
our
eyes
.
All
by
faith
believe
true
things
,
but
they
ought
also
to
believe
truly
which
all
seem
not
to
do
.
If
thou
believe
,
o
malepert
soul
,
what
Christ
taught
,
work
accordingly
.
If
it
be
true
that
it
behooud
IESVS
to
suffer
,
and
so
to
enter
into
his
glory
;
if
it
be
true
that
God
ordaines
all
for
the
good
of
the
just
,
why
art
thou
afflicted
at
some
trivial
crosses
and
calamities
?
Why
dost
thou
account
them
losses
,
which
when
they
are
patiently
taken
,
faith
teacheth
us
to
be
the
soules
greatest
enrichment
?
If
thou
believe
this
to
be
true
as
in
very
truth
it
is
,
thou
oughtest
rather
to
rejoyce
and
comfort
thy self
.
If
thou
shouldst
behold
some
one
of
the
H.
Prophets
with
thy
corporal
eyes
as
David
or
S.
Iohn
Baptist
,
if
thou
shouldst
see
one
raised
from
death
,
or
an
Angel
from
heaven
,
who
were
to
tell
thee
from
Almighty
God
,
that
his
will
is
,
that
thou
beare
this
cross
patiently
because
it
will
be
for
thy
greater
good
and
no
little
gain
:
would
it
not
suffice
to
make
thee
refrain
from
all
impatience
?
nay
would
it
not
replenish
thee
with
such
joy
as
siezd
the
Apostles
,
when
they
went
away
rejoycing
because
they
were
made
worthy
to
suffer
reproaches
for
the
name
of
IESVS
?
And
why
dost
thou
not
now
do
the
same
?
Thou
oughtest
not
to
esteem
that
miraculous
message
as
infallible
as
a
matter
of
faith
:
for
in
that
case
one
might
lawfully
somtimes
entertain
a
doubt
,
since
the
evil
spirit
might
delude
him
or
he
himself
be
deluded
in
his
senses
.
Therfore
if
this
truth
as
matter
of
faith
be
more
certain
,
then
if
an
Angel
had
teveald
it
from
heaven
,
why
ought
it
to
be
less
perswasive
?
Our
manner
of
working
followes
the
certitude
of
our
knowledg
and
the
judgment
we
frame
of
a
thing
;
and
proportionable
to
this
knowledg
must
needs
be
the
excellency
of
our
operation
.
Wherfore
whosoever
desires
to
walk
in
truth
let
him
square
the
actions
,
and
paths
of
his
life
according
to
the
model
of
his
faith
,
believing
not
onely
true
things
but
after
a
true
manner
:
least
he
become
ridiculous
to
the
Angels
and
joynt-sectary
with
the
Divels
who
are
all
solifidians
,
their
beliefe
being
barren
of
works
.
What
availes
it
to
know
the
way
to
heaven
,
if
we
doe
not
walk
it
.
The
wicked
spirits
know
it
better
then
we
,
and
nevertheles
because
they
stand
stil
and
advance
not
,
they
are
divels
.
Tel
me
,
who
is
in
a
better
condition
,
thou
that
wilt
not
doe
good
or
the
divels
that
cannot
.
It
is
all
one
in
most
things
not
to
have
a
will
and
to
be
impotent
;
yea
it
is
more
damnable
and
reproachful
to
thee
who
wilt
not
when
thou
mayst
.
The
divels
believe
and
tremble
;
I
wish
thou
when
thou
believest
,
wert
possessd
with
a
just
fear
.
Why
dost
thou
not
tremble
at
the
judgments
of
God
considering
their
certainty
and
the
uncertainty
of
thy
own
condition
either
to
eternal
punishment
or
joy
?
what
is
the
reason
if
we
believe
the
greatnes
of
the
divine
goodnes
in
it self
,
and
his
immense
charity
and
inestimable
benefits
towards
us
,
what
is
the
reason
,
I
say
,
that
we
doe
not
correspond
in
love
,
fidelity
,
and
observance
?
but
rather
dare
offend
him
though
but
venialy
,
and
do
not
worship
and
love
him
indefatigably
with
all
the
extent
of
our
strength
,
who
employd
all
the
force
of
his
omnipotency
in
creating
and
conserving
us
,
and
loves
us
both
perfectly
and
eternally
,
and
loves
us
even
to
the
end
,
yea
even
unto
death
?
what
is
the
reason
that
we
are
alwayes
senseles
to
our
own
good
,
and
shameles
towards
his
majesty
whether
we
believe
or
believe
not
truly
,
while
we
remain
so
senslesly
benumd
?
If
we
have
not
a
firm
beliefe
,
what
greater
folly
,
since
men
give
credit
in
all
things
to
flatterers
,
because
they
speak
according
to
their
pallat
and
profit
,
then
to
disbelieve
matters
of
faith
so
much
importing
us
to
be
so
,
and
redounding
so
much
to
our
credit
and
profit
,
that
they
be
true
and
undoubted
?
What
greater
irreverence
then
to
believe
a
man
,
all
men
being
obnoxious
to
lying
and
deceit
,
and
not
believe
God
speaking
things
profitable
to
us
,
and
attesting
them
by
so
many
miracles
?
But
if
we
believe
these
things
and
belye
them
with
our
actions
;
what
greater
absurdity
and
derision
of
God
then
to
reject
his
most
amiable
goodnes
,
contemn
his
love
,
his
blood
,
his
benefits
,
and
either
not
dread
the
paines
of
Purgatory
and
hell
,
or
not
hope
for
and
most
ardently
desire
the
glory
of
heaven
,
which
God
esteems
matters
of
high
concernment
,
and
as
such
eggs
us
on
both
by
threats
and
promises
to
good
works
.
What
greater
madnes
then
to
expose
our selves
by
our
own
negligence
to
the
hazard
of
forfeiting
eternal
glory
,
or
at
leastwise
enduring
a
long
Purgatory
.
We
must
be
sure
to
make
our
works
square
in
all
exactly
with
our
beliefe
and
adhere
more
tenaciously
,
then
if
those
objects
were
patent
to
the
eye
or
any
other
sense
or
experiment
.
Thou
hast
received
the
sacred
body
of
Christ
,
or
art
present
at
the
dreadful
Sacrifice
of
the
Masse
,
if
thou
believe
that
Christ
is
really
there
present
with
thee
,
thou
oughst
to
behave
thy self
with
greater
submission
and
veneration
,
then
if
thou
didst
clearly
behold
him
with
thy
eyes
,
and
to
pray
to
him
with
a
livelier
confidence
,
then
if
the
heavens
were
opend
to
thee
as
they
were
to
S.
Stephen
,
and
thou
beheldst
the
Hierachies
of
Angels
accompanying
Christ
coming
to
thee
to
receive
thy
petitions
:
for
thou
mayst
be
more
infallibly
ascertaind
by
faith
that
he
is
upon
the
Altar
,
then
if
thou
didst
see
him
with
thy
corporal
eyes
.
Let
every
one
procure
after
this
manner
to
penetrate
the
truths
of
divine
faith
,
and
strengthen
himself
in
their
certainty
,
making
his
works
consonant
to
his
beliefe
.
But
how
dost
thou
proceed
consequently
and
not
rather
cozen
thy self
when
thou
sayst
thou
esteemst
the
least
degree
of
glory
more
then
the
empyre
of
the
whole
world
;
and
nevertheles
to
gain
heaven
thou
wilt
not
deny
thy self
the
least
pleasure
;
and
art
so
be
sotted
upon
temporal
things
,
that
thou
toylest
and
moylest
without
respit
for
their
purchase
.
This
certainly
cannot
stand
good
unles
thou
esteem
earthly
and
perishable
goods
more
then
heavenly
and
eternal
.
The
V.
Chapter
.
Of
the
hope
of
pardon
,
and
zeal
of
pennance
.
THe
more
vertuous
one
is
the
more
he
hates
sin
;
the
more
he
hates
it
,
the
more
he
desires
its
destruction
:
and
therfore
God
desires
more
to
pardon
sin
then
the
Penitent
himself
who
begs
pardon
.
God
is
most
accomplished
in
all
goodnes
,
and
therfore
he
of
all
others
most
hates
sin
.
If
the
sinner
who
is
evill
hates
his
own
sin
and
desires
its
destruction
,
how
much
more
God
who
is
supremely
good
?
Every
one
seeks
his
own
ends
and
commodity
;
God
alone
seeks
thine
,
and
covets
thy
salvation
;
doubt
not
then
of
pardon
and
the
divine
assistance
.
We
have
a
most
sufficient
suerty
,
the
Son
of
God
,
if
we
would
but
resolve
upon
our
conversion
.
There
is
neither
good
nature
wanting
to
the
creditour
nor
ability
in
the
bonds
man
:
do
not
then
dispaire
,
o
sinner
,
by
reason
of
the
vastnes
of
thy
debt
;
it
is
but
a
trifle
in
regard
of
the
infinite
mercy
of
God
and
endles
merits
of
Christ
.
IESVS
crucified
is
our
inexhaustible
treasure
.
It
were
a
simple
thing
to
think
that
the
exchequer
of
a
vast
Empire
,
if
it
were
granted
to
thy
use
,
were
not
sufficient
to
defray
thy
petty
debt
of
a
few
pounds
:
and
it
is
more
simple
to
make
delayes
in
discharging
thy
debt
to
Almighty
God
,
hoping
he
will
be
content
to
accept
the
merits
of
IESVS
for
thy
payment
.
It
will
be
ridiculous
,
if
thou
be
unjust
to
thy self
,
who
seeks
to
be
profitable
and
beneficial
to
others
.
How
much
content
would
it
cause
thee
,
if
thou
hadst
occasiond
the
conversion
of
S.
Austin
,
or
S.
Mary
Magdalen
,
or
S.
Paul
the
Apostle
or
some
other
great
sinner
,
and
drawn
him
to
God
:
and
without
all
doubt
thou
wouldst
endeavour
that
now
,
if
thou
thought
it
lay
in
thy
power
to
make
any
one
become
truly
penitent
and
as
holy
as
Magdalen
.
Remember
that
it
is
in
thy
power
mediating
the
grace
of
God
to
operate
this
in
thy self
,
that
is
,
to
become
truly
penitent
and
hartily
compunct
for
thy
offences
even
small
ones
,
and
very
fervorous
and
devout
.
Convert
thy self
,
and
glory
far
more
in
thy
own
conversion
then
anothers
.
What
man
that
's
wel
in
his
wits
:
if
he
himself
were
at
the
point
of
starving
would
give
a
loafe
of
bread
to
another
who
were
scarce
pincht
with
hungar
,
and
stood
but
in
small
need
of
that
merciless
courtesy
,
suffering
himself
in
that
utmost
extremity
to
perish
with
famine
?
Admonish
thy self
,
exhort
thy self
,
preach
to
thy self
;
nothing
is
wanting
to
a
remission
of
thy
sins
but
thy
desire
,
thy
sorrow
,
thy
disposal
,
and
this
also
by
a
special
favour
.
Behold
God
stands
expecting
thee
,
ready
to
give
greater
supplies
if
necessary
.
Thou
hast
already
a
pledge
of
his
good
will
,
thy
own
will
and
desire
of
good
,
which
is
from
God
.
I
know
not
how
it
comes
to
pass
,
that
thou
being
compounded
of
a
body
like
to
brute
beasts
and
a
soul
allied
to
God
,
thou
seeks
all
wayes
and
meanes
to
preserve
thy
body
,
and
sleights
and
neglects
what
may
make
for
the
health
and
integrity
of
thy
soul
.
Thy
chiefe
sollicitude
ought
to
be
placed
upon
the
chiefest
thing
.
Let
thy
first
care
be
concerning
thy
soul
for
which
thy
body
was
framd
and
moulded
:
and
if
the
first
,
then
for
these
reasons
it
must
be
the
sole
and
only
.
The
diseases
of
the
soul
are
greater
and
more
in
number
,
and
more
pernicious
;
its
cure
is
certain
and
with
out
all
peradventure
,
since
they
are
cured
who
onely
have
a
real
desire
to
be
cured
:
but
the
cure
of
the
body
is
deceitful
;
for
those
that
are
cured
recover
not
presently
but
by
degrees
;
besides
corporal
medecines
are
harder
,
bitterer
,
and
more
costly
,
not
alwayes
at
hand
,
but
must
be
fetcht
from
beyond
the
seas
and
almost
the
worlds
end
:
but
the
remedies
of
the
soul
are
more
easy
and
obvious
,
and
may
not
onely
be
had
at
home
but
even
with
in
thy self
,
nor
needst
thou
goe
further
then
thy
own
will
.
Why
dost
thou
not
then
give
redress
to
so
many
maladies
of
thy
soul
,
since
thou
art
so
sollicitous
for
any
the
least
indisposition
of
thy
body
.
O
supreme
truth
of
God
illuminate
me
,
for
this
proceeds
out
of
ignorance
:
for
the
soul
resents
and
feels
the
alterations
of
the
body
but
the
body
feels
not
the
diseases
of
the
soul
;
they
can
only
be
felt
and
known
by
the
mind
:
but
seeing
that
very
thing
,
to
wit
the
soul
,
which
ought
to
judge
of
them
is
in
such
a
languishing
condition
,
therefore
it
resents
them
not
,
as
being
past
all
sense
,
nor
seeks
for
redress
;
and
by
how
much
the
worse
it
is
so
much
the
les
sensible
it
is
of
the
evil
;
how
much
more
sick
it
is
,
so
much
the
less
doth
it
apprehend
its
sicknes
.
Even
as
the
members
of
our
body
are
never
worse
then
when
they
are
past
all
sense
of
being
ill
.
O
Lord
,
in
what
a
languishing
state
are
our
soules
which
ressent
not
●o
many
defects
,
distractions
,
negligences
,
and
irreverences
towards
thee
,
who
dwelst
in
them
grant
me
grace
that
I
may
wash
away
with
a
torrent
of
teares
even
the
least
fault
,
and
that
I
may
sorrow
with
my
whole
hart
forit
;
nor
ever
endure
in
my self
the
least
offence
against
thee
.
What
pretence
can
man
alledge
why
he
delayes
his
conversion
and
adheres
not
to
God
with
all
his
forces
?
Is
it
because
he
is
insensible
of
the
evil
it
being
not
patent
to
the
eye
?
but
now
we
are
taught
it
by
faith
which
is
more
certaine
then
our
eyesight
.
Or
because
our
nature
is
infirme
and
prone
to
vice
?
but
for
this
very
reason
it
ought
to
seek
the
support
,
and
supplies
and
favour
of
God
:
least
being
destitute
of
all
help
and
redress
,
it
lye
still
in
its
infirmity
exposd
to
its
enemies
.
Is
it
because
there
are
more
incentives
to
sin
.
It
is
much
mistaken
,
there
are
both
farr
more
and
more
forcible
ones
to
justice
,
and
to
make
head
against
sin
.
If
the
world
exhort
us
,
God
disswades
us
:
if
nature
incline
us
,
grace
refraines
us
;
if
the
diveltempt
us
,
the
Angels
inspire
us
.
Or
is
it
because
the
wicked
flourish
in
a
prosperous
condition
?
O
pure
madnes
!
to
love
a
momentary
prosperity
,
and
not
feare
an
eternal
calamity
!
Or
because
thou
hopest
to
have
time
in
thy
old
age
to
reform
thy self
;
for
God
hath
patiently
expected
many
.
O
senseles
!
life
is
not
promisd
thee
,
but
pardon
is
proferd
thee
:
o
ungratefull
thou
abusest
the
grace
and
patience
of
God
:
look
what
thou
dost
;
God
will
not
be
taxd
of
injustice
,
if
he
grant
thee
not
pardon
when
and
how
thou
wilt
,
since
thou
wilt
not
accept
it
when
he
makes
a
profer
.
Or
is
it
lastly
because
the
way
of
vertue
and
a
spiritual
life
is
thorny
and
troublesome
?
but
will
that
of
hell
or
the
flames
of
Purgatory
,
trowest
thou
,
be
any
whit
more
ease
full
and
pleasant
?
The
VI.
Chapter
.
The
model
of
a
sinner
is
set
before
our
eyes
.
O
You
Cherubins
and
Seraphins
who
veyle
your
face
and
feet
,
because
you
are
ashamd
that
ye
love
not
my
good
God
sufficiently
;
lend
me
your
tongues
,
lend
me
the
voyce
of
an
Archangel
and
the
trumpet
of
God
,
that
I
may
allarme
the
whole
world
,
and
sound
a
summons
to
all
mortals
:
arise
ye
dead
even
while
ye
live
and
come
to
judgment
:
come
that
ye
may
give
your
verdict
upon
a
strange
and
stupendious
fact
which
happend
but
very
lately
.
Come
that
ye
may
be
moved
to
indignation
,
come
that
ye
may
be
moved
to
laughter
;
or
rather
come
that
ye
may
be
moved
to
teares
.
I
le
tell
you
a
lamentable
story
which
I
know
to
be
certainly
true
,
and
you
shall
judge
whether
it
be
not
such
.
Certain
robbers
dragd
a
woman
tyed
neck
and
heeles
through
foul
and
stenchy
places
and
would
needs
cast
her
into
a
glowing
furnace
too
too
dreadful
for
its
raging
flames
-
As
they
were
going
they
met
a
king
,
one
that
for
power
and
other
princely
qualities
was
matchles
;
nay
he
was
in
all
points
so
accomplishd
,
that
nature
seemd
to
have
bestowd
all
her
perfections
upon
him
.
He
was
more
valiant
then
Samson
,
more
wise
and
wealthy
then
Salomon
,
more
fortunate
and
bountiful
then
David
.
He
taking
compassion
upon
this
poor
woman
,
to
rescue
her
out
of
their
bands
(
for
he
was
all
alone
)
exposed
himself
to
death
;
and
having
received
many
wounds
,
and
lost
much
blood
;
he
put
the
robbers
to
flight
:
and
to
cleanse
her
who
was
all
covered
over
with
filth
,
there
being
no
fair
water
at
hand
,
he
made
her
a
bath
of
his
own
blood
:
he
took
her
for
his
spouse
though
she
were
a
Black
a
more
and
very
deformed
,
he
crownd
her
queen
,
he
built
her
a
magnificent
pallace
,
he
adornd
it
most
artificially
,
engraving
every
where
his
own
images
,
which
were
to
be
so
many
memorials
of
him
and
incentives
of
love
to
her
:
he
allotted
her
a
family
,
and
gave
her
a
fair
retinue
of
servants
:
and
which
is
more
he
doated
so
upon
her
,
that
he
himself
would
become
her
servant
even
in
mean
offices
:
his
sole
joy
was
to
be
alwayes
in
her
company
or
thinking
upon
her
;
desiring
no
other
recompense
of
so
much
kindnes
but
a
reciprocal
affection
:
lastly
he
made
her
heir
of
his
kingdome
,
promising
that
this
should
be
the
least
expression
of
his
bounty
,
if
she
would
onely
prove
kind
and
loyal
.
Nevertheles
as
if
so
many
benefits
had
tended
onely
to
procure
treachery
and
hatred
contemning
her
spouse
and
king
,
she
sollicited
his
very
slaves
and
grooms
of
his
stable
to
acts
of
adultery
:
yet
they
more
loyal
to
their
king
did
partly
fly
,
and
partly
were
murderd
out
of
meer
passion
;
for
they
chose
rather
to
perish
then
be
eye
witnesses
of
such
disloyalty
to
their
king
and
his
spouse
.
In
a
word
every
one
resented
with
detestation
the
queens
unworthines
;
nor
did
●he
for
all
that
desist
to
compel
them
,
prostituting
her self
to
all
.
Neyther
did
she
here
put
a
period
to
her
wickednes
:
but
seeing
him
stil
kind
towards
her
,
she
hatchd
a
piece
of
unparalleld
treachery
;
she
betrayd
him
into
the
hands
of
his
enemies
whom
he
hated
even
to
death
;
this
wicked
woman
made
him
their
slave
and
compelled
him
to
serve
his
deadlyest
foes
;
who
blind-folded
him
,
and
made
him
their
laughing
stock
:
and
which
was
the
strangest
of
all
being
altogether
insensible
of
so
many
guifts
and
curtesies
,
she
raignd
most
impudently
in
all
security
and
jollity
,
as
if
she
had
done
a
piece
of
remarkable
service
.
Now
judge
,
o
ye
men
,
now
give
your
verdict
;
tel
me
if
there
be
any
one
among
you
who
wil
not
be
replenishd
with
indignation
against
this
woman
,
and
wil
not
say
;
the
Lord
liveth
because
the
woman
that
did
this
is
a
child
of
death
.
But
the
story
is
not
yet
at
an
end
:
hitherto
I
have
shewd
her
wickednes
,
now
I
must
shew
her
folly
.
For
while
she
thus
hated
and
scornd
her
faire
spouse
and
king
she
nevertheless
kissd
the
pictures
of
him
which
stood
engraven
here
and
there
in
his
pallace
,
and
reverened
them
exceedingly
for
their
beauty
,
which
not
withstanding
in
comparison
of
the
king
himself
were
ugly
:
nor
did
they
intirely
resemble
all
his
features
,
but
one
his
eyes
only
,
another
his
hands
,
a
third
his
countenance
:
and
they
being
both
together
,
if
he
desird
to
imbrace
her
she
turnd
her
back
disdaignfully
,
and
loathing
his
person
sought
after
his
image
.
Iudge
now
o
mortals
:
The
Lord
liveth
,
because
the
woman
that
doth
this
is
a
child
of
laughter
.
O
I
wish
I
could
intrap
thee
in
the
snare
of
Nathan
and
make
thee
relent
with
the
penance
of
David
!
Thou
o
my
soul
art
this
woman
.
This
saith
the
Lord
God
of
Israel
.
I
have
annoynted
thee
,
o
man
,
king
over
all
the
creatures
of
the
world
:
I
have
created
all
things
for
thy
use
;
I
have
deliverd
thee
out
of
the
hands
of
Saul
and
robbers
,
to
wit
,
Lucifer
and
the
divels
;
out
of
the
filth
in
which
thou
didst
wallow
,
out
of
the
flames
of
hel
to
which
thou
wert
sentencd
;
I
cleansed
thee
with
my
own
blood
,
I
gave
thee
the
heavenly
mansion-house
of
thy
Lord
and
God
and
all
the
delights
of
heaven
together
with
it
;
I
appointed
thee
the
house
of
this
world
as
a
kingly
pallace
and
all
creatures
to
be
thy
attendants
:
and
if
these
benefits
of
thy
creation
,
redemption
,
and
glorification
be
but
slender
ones
.
I
will
heap
far
greater
upon
thee
:
for
which
of
all
these
dost
thou
persecute
and
contemne
me
?
do
my
kindnesses
seem
crimes
to
thee
?
thou
art
angry
at
me
and
punishes
me
as
men
do
malefactours
who
are
chastizd
with
the
instruments
by
which
they
offended
:
thou
abusest
my
very
guifts
,
condemning
me
in
them
,
as
if
I
became
criminal
by
my
wel
doing
.
Which
of
my
favours
deserves
these
thy
injuries
?
tel
me
and
I
will
amend
it
;
i
le
be
thy
revenger
upon
my self
,
because
I
desird
nothing
more
then
thy
good
wil
,
nor
do
I
desire
,
nor
shall
I.
To
make
thee
love
me
Iam
ready
to
destroy
the
world
,
if
it
were
injurious
to
thee
that
I
made
it
.
If
I
were
faulty
in
dying
for
thee
,
I
le
dye
again
to
make
satisfaction
and
come
to
an
attonement
.
If
it
were
a
crime
that
I
prepard
my
glory
and
heaven
for
thee
;
upon
condition
thou
wouldst
pardon
me
,
I
would
relinquish
it
once
again
and
evacuate
my self
,
depriving
my self
of
my
Majesty
and
glory
.
Why
dost
thou
think
those
things
,
which
if
they
were
done
betwixt
man
and
man
would
be
accounted
vertues
worthy
of
praise
,
being
now
done
to
thee
by
God
,
to
be
crimes
deserving
nothing
lesthen
disgrace
and
death
?
But
if
thou
esteem
those
things
as
benefits
,
which
I
have
heapd
upon
thee
with
all
the
extent
of
my
omnipotency
and
purchase
of
my
sufferings
,
why
dost
thou
seek
to
affront
me
stil
more
and
more
.
Perchance
my
offence
was
in
this
that
my
benefits
were
so
many
and
great
,
(
for
in
each
particular
I
can
acknowledg
no
fault
)
and
therfore
thou
wilt
punish
me
with
the
greatnes
and
multitude
of
contempts
and
strive
to
out
number
my
kindnesses
by
thy
affronts
:
Behold
,
thou
alone
hast
pickt
up
the
most
notorious
debaucheryes
of
the
lewdest
woemen
against
me
thy
lover
to
cast
them
into
my
dish
.
Thou
didst
take
complacence
in
the
impudency
of
Putiphars
wife
,
and
thou
itching
to
practise
the
same
against
me
,
covetest
to
play
the
harlot
with
the
servants
which
I
assigned
thee
,
to
witt
,
creatures
:
and
thou
compelst
them
to
this
;
nor
wilt
thou
learn
by
their
loyalty
who
run
from
thee
like
Ioseph
,
and
eyther
pass
away
presently
or
perish
:
they
all
are
ful
of
a
deep
resentment
and
replenishd
with
sorrow
for
the
throwes
and
pangs
of
those
that
being
violated
by
thee
,
are
ready
to
be
delivered
,
it
being
much
against
their
will
that
thou
sinnest
with
them
,
or
art
enamoured
upon
them
to
the
prejudice
of
thy
spouse
and
their
Lord
and
Soveraign
.
But
thou
heaping
iniquity
upon
iniquity
slanderst
them
for
giving
thee
the
slip
,
and
complainst
of
them
for
running
away
.
This
is
the
common
complaint
of
mortals
,
that
their
Gods
are
mortal
,
that
creatures
are
fading
and
perishable
.
Thou
criminatest
them
for
being
the
occasion
of
thy
adultery
;
when
they
as
innocent
,
faithfull
to
their
God
and
thy
wel
wishers
,
fly
from
thee
that
thou
mayst
not
commit
it
by
loving
them
with
an
inordinate
affection
.
But
thou
repliest
,
saying
if
I
were
wealthy
,
if
I
had
riches
,
if
I
enjoyd
this
or
that
commodity
,
I
would
serve
God
peaceably
nor
desire
more
:
but
because
I
have
lost
all
,
and
the
goods
of
this
would
fly
me
,
I
can
not
but
doe
thus
:
want
compels
me
to
sin
,
poverty
puts
me
upon
unlawful
desires
to
the
great
prejudice
of
my
own
spirit
.
Leave
of
complaining
,
cease
to
blame
them
,
and
rather
give
eare
to
creatures
,
who
teach
thee
thy
duty
better
then
Ioseph
.
Behold
say
they
,
our
Lord
forgetful
of
himself
gives
thee
all
;
neither
is
there
any
thing
which
he
hath
not
subiected
to
thy
power
,
to
doe
with
it
what
thou
wilt
,
this
onely
excepted
,
not
to
love
us
;
how
canst
thou
be
so
il-naturd
,
as
to
offend
thy
God
?
how
can
we
admit
of
this
thy
love
which
thy
Creatour
hath
reservd
to
himself
?
He
hath
given
us
to
thee
that
thou
mightst
give
thy self
to
him
:
we
serve
thee
that
thou
mayst
serve
him
:
learn
of
us
to
serve
him
to
death
,
and
play
not
the
adulterer
.
We
are
destroyd
that
thou
mayst
subsist
;
for
we
have
neither
scandalizd
thee
,
nor
given
thee
il
example
:
we
covet
not
to
be
loved
by
thee
,
but
rather
wish
thee
to
give
him
the
best
thing
thou
hast
,
to
wit
,
thy
love
.
Love
him
and
praise
him
as
we
doe
.
Learn
zeale
of
us
,
for
to
the
end
thou
mayst
do
so
we
willingly
suffer
our selves
to
be
destroyed
:
Learn
to
dye
that
the
glory
of
God
may
live
,
for
to
the
end
thou
mayst
live
we
dye
.
Learn
humility
of
us
▪
for
being
thy
sisters
equal
in
noblenes
of
parentage
,
yea
elder
by
birth
,
we
disdain
not
to
serve
thee
even
in
abject
things
that
thou
mayst
reign
with
thy
spouse
and
love
him
.
That
thou
mayst
live
eternally
with
him
we
are
turnd
into
filth
and
corruption
nor
do
we
detrect
any
the
meanest
offices
for
thy
sake
with
manifest
hazard
of
our
destruction
:
only
we
cannot
brook
that
on
the
altar
of
God
,
that
is
thy
hart
,
idols
of
us
should
be
placed
through
a
disorderly
affection
towards
us
,
thou
thinking
oftner
upon
us
then
him
,
and
sacrificing
to
us
not
beasts
but
thy
own
soul
.
Fy
fy
,
be
ashamd
to
make
a
celestial
soul
the
victime
of
a
piece
of
earthly
mettal
,
or
vain
honour
,
or
momentary
pleasure
,
&
in
it
divine
grace
,
&
by
that
eternal
glory
.
Thou
tookst
content
moreover
,
o
soul
,
in
the
treachery
of
Dalila
,
and
forthwith
attemptedst
to
practise
the
like
upon
me
thy
God
and
thy
lover
.
Thou
betraydst
me
into
captivity
like
Samson
to
my
greatest
enemies
,
and
madest
me
a
slave
to
the
Philistians
of
thy
sins
:
for
thou
madest
me
serve
thee
in
them
,
thou
madest
me
toile
in
thy
iniquities
,
neither
have
I
any
other
foe
so
hateful
to
me
as
sin
:
thou
nevertheles
art
the
occasion
,
that
I
who
make
the
sun
to
rise
,
and
send
showers
at
due
seasons
,
watering
the
fruits
of
the
earth
,
ripening
the
apples
on
the
trees
,
furnishing
the
pastures
with
grass
for
the
cattles
sustenance
,
thou
I
say
art
the
occasion
that
I
serve
thy
gluttonous
appetite
,
and
in
the
mines
which
I
engenderd
in
the
bowels
of
the
earth
become
a
drudge
to
thy
avarice
.
O
villany
!
to
make
God
the
servant
of
villanies
,
the
captive
of
iniquity
,
the
caterer
of
wickednes
,
the
steward
of
malignity
!
Thy
vices
also
made
a
scorne
of
me
as
one
that
were
blinded
:
no
man
would
dare
play
the
thiefe
in
presence
of
a
severe
judge
,
nor
do
boyes
any
unseemly
act
before
their
master
;
but
put
out
his
eyes
and
they
'l
dare
any
thing
,
they
'l
use
ridiculous
gestures
and
flout
him
without
controule
or
danger
:
so
thou
also
though
thou
knewst
me
to
be
present
didst
commit
all
kind
of
wickednes
,
because
thou
wouldst
make
me
blind
.
Thy
sins
,
my
foes
,
did
that
,
which
blinding
thee
,
made
thee
judg
the
same
of
me
;
&
in
such
a
condition
thou
deliveredst
me
into
my
enemyes
hands
,
that
I
could
not
kill
them
but
I
must
dye
my self
;
nor
could
I
indeed
justly
,
Samson
like
,
better
kill
sin
then
by
my
own
death
.
The
VII
.
Chapter
.
The
second
part
of
the
Parable
:
and
how
we
must
use
creatures
.
YEa
and
that
thy
ridiculous
proceeding
,
o
my
soul
is
to
be
deplored
with
inconsolable
teares
,
when
contemning
the
true
beauty
of
thy
spouse
,
thou
adorest
its
imperfect
shadowes
in
the
mean
images
of
creatures
.
If
a
great
Emperour
should
appoint
a
day
and
place
for
his
inauguration
,
by
the
due
homage
of
his
Pears
;
and
the
people
being
assembled
for
that
end
,
he
should
come
forth
in
robes
of
state
carrying
his
crown
,
scepter
,
chain
of
gold
,
and
other
venerable
ensigns
of
majesty
,
and
seating
himself
in
a
conspicuous
throne
in
the
midst
of
the
market
place
,
expected
each
moment
the
rites
and
ceremonies
of
Consecration
:
if
in
this
expectancy
they
should
all
forsake
him
and
turne
themselves
to
his
statue
ill-polishd
,
half
defacd
,
and
carrying
scarse
so
much
as
a
resemblance
of
his
features
;
and
should
all
adore
and
do
homage
to
it
,
leaving
the
good
Emperour
all
alone
,
no
body
regarding
him
nor
shewing
him
any
respect
at
all
;
what
a
cold
entertainment
would
this
be
?
how
would
he
blush
and
remain
confounded
?
But
what
if
they
should
not
onely
desert
him
but
his
statue
also
,
and
do
their
obeysance
to
the
print
of
his
foot
,
and
that
in
no
better
element
then
clay
,
frustrating
all
his
expectation
,
and
sleighting
his
majesty
.
Thou
dost
this
,
o
my
soul
,
while
thou
lovest
and
adorest
the
mangled
and
mishapd
goodnes
of
creatures
which
is
but
a
trace
or
imperfect
print
of
the
divine
,
contemning
that
original
goodnes
so
majestique
so
compleat
so
beautiful
.
O
men
,
why
leave
we
God
alone
in
his
majesty
,
and
turn
our
backs
unseemingly
to
him
whome
we
were
created
to
adore
,
preferring
a
piece
of
clay
before
him
!
what
an
indignity
was
it
that
Barrabas
should
be
preferrd
before
Christ
,
and
Christ
sentencd
to
the
cross
;
and
how
great
a
one
will
it
be
,
for
dirt
to
be
preferrd
before
the
Divinity
and
be
adord
as
God
.
Why
art
thou
thus
cheated
,
o
my
soul
?
know
that
all
created
goodnes
what
soever
is
only
a
rude
and
duskish
image
of
God
.
Why
does
a
blurrd
and
slubberd
draught
please
thee
when
thou
mayst
delight
thy
eyes
with
the
polishd
&
lively
original
?
Place
before
a
weary
traveller
a
living
&
a
carvd
horse
,
will
he
chuse
the
carvd
one
,
since
he
must
be
forcd
to
carry
it
and
not
it
him
,
to
come
more
commodiously
to
his
journeys
end
?
why
dost
thou
burden
thy self
with
created
goods
to
walk
more
easefully
the
journey
of
this
life
?
they
are
only
resemblances
of
the
living
good
:
he
onely
shal
walk
without
wearines
who
hath
God
for
companion
of
his
journy
.
Set
a
real
and
painted
dish
of
meat
before
one
that
is
hungry
,
will
he
covet
to
feed
on
the
painted
?
and
why
then
desirest
thou
shadowes
&
images
and
seeks
not
after
a
real
good
?
Man
is
more
absurd
then
a
dog
who
if
he
light
on
a
piece
of
bread
he
takes
it
,
and
leaves
it
not
to
bite
at
a
shadow
:
but
thou
leaving
God
;
embracest
his
shadow
.
Why
desirest
thou
a
part
rather
then
the
whole
?
if
one
that
is
thirsty
see
two
pitchers
,
the
one
whole
,
the
other
broken
,
wil
he
leave
the
whole
one
and
content
himself
with
the
eare
of
the
broken
,
or
some
other
fragment
to
take
up
water
to
quench
his
thirst
?
creatures
are
onely
partial
images
of
the
divine
goodnes
,
whose
perfections
are
divided
among
created
natures
;
why
wilt
thou
choose
a
part
rather
then
the
whole
,
and
a
part
of
that
whol
,
which
availes
not
but
in
the
whole
,
neither
do
creatures
conduce
singly
a
part
nor
all
together
but
only
in
God
:
broken
pitchers
nor
any
fragment
of
them
in
particular
,
nor
all
together
are
useful
to
take
up
water
;
and
the
thirst
of
our
appetite
can
onely
be
satiated
with
the
integrity
of
the
divine
goodnes
.
Learn
the
true
use
of
creatures
they
are
not
to
work
upon
the
will
,
but
to
help
the
memory
.
Thou
,
forgetting
God
,
amuzes
and
busies
thy
will
,
but
does
not
satiate
it
;
and
because
it
is
not
satiated
,
thou
mayst
easily
know
thou
art
deluded
.
Albeit
thou
love
all
the
goods
of
this
world
,
yea
and
enjoy
them
all
,
yet
stil
thy
desire
will
be
as
empty
and
hungry
as
ever
.
Painted
bread
doth
not
fil
one
,
but
is
onely
a
figure
of
that
which
fils
;
so
created
goods
do
not
satiate
the
appetite
but
are
resemblances
of
that
which
satiates
,
to
wit
God
.
All
the
goods
of
this
world
stand
proportiond
to
our
will
as
a
painted
fire
to
a
cold
hand
;
one
may
take
it
and
apply
it
,
but
shal
find
neither
warmth
nor
refreshment
.
A
picture
of
burning
coales
pleaseth
the
eye
but
contents
not
the
touch
of
him
that
is
cold
,
and
created
things
affect
the
m●nd
,
but
doe
not
satisfy
the
affection
.
God
gave
his
people
monitory
memorials
of
his
law
,
which
they
were
to
sow
in
the
skirts
of
their
garments
,
to
hangat
their
wrests
,
write
in
the
posts
and
gates
of
their
houses
,
least
forgetting
the
true
God
of
Israel
they
might
fal
to
adore
false
ones
.
No
less
provident
was
he
in
the
great
house
of
this
world
which
he
built
for
man
;
he
engrav●
every
where
in
it
monitories
of
himself
in
the
posts
,
in
the
gates
,
in
the
pavements
of
the
earth
by
such
variety
of
natures
,
in
the
rooff
and
arches
of
the
heavens
by
so
many
refulgent
lights
.
All
the
good
that
is
among
creatures
are
so
many
commandatories
to
make
thee
love
God
,
and
adore
no
other
:
why
then
Pharisy
like
contemning
this
admonition
,
dost
thou
dilate
them
and
magnify
these
borders
,
possessing
more
,
or
covetting
more
,
or
deeming
any
thing
great
besides
him
.
Thou
crosses
and
thwarts
the
designes
of
God
,
adoring
that
very
thing
for
him
,
by
which
he
forewarnd
thee
,
that
thou
shouldst
adore
nothing
but
him
.
Go
too
,
cross
thy
own
desire
,
curbing
whatsoever
it
covets
by
interposal
of
the
divine
goodnes
,
that
in
the
desire
of
things
thy
appetite
may
ayme
at
nothing
but
God
.
Is
any
thing
presented
as
pleasant
and
delightful
?
oppose
God
forthwith
as
a
strong
shield
,
and
say
,
how
wil
this
be
in
my
spouse
.
I
will
not
busy
my self
about
this
crum
of
handsomnes
,
about
this
mote
of
sweetnes
,
but
wil
drink
larged
raughts
of
pleasure
in
God
,
and
glut
my self
with
his
delicious
relishes
:
I
wil
no
longer
feed
with
Lazarus
upon
crums
.
If
a
slubberd
busines
can
delight
thee
,
will
not
much
more
a
fair
coppy
?
Bulls
are
diverted
and
amuzd
by
casting
a
cloak
or
some
other
thing
before
them
on
which
without
hurt
to
the
man
they
spend
their
fury
:
and
doe
thou
object
God
to
thy
roaming
desires
,
that
spending
themselves
fruitfully
on
him
they
may
be
diverted
from
created
things
.
By
this
meanes
,
o
effeminate
spirit
,
thou
shalt
both
wholsomely
and
in
its
own
kind
defeat
the
poison
of
thy
own
appetite
effecting
that
the
very
affection
to
things
which
induceth
an
oblivion
of
God
,
become
to
thee
a
memorial
of
divine
love
and
incentive
of
charity
.
The
desire
wherewith
the
covetous
man
thirsts
after
a
piece
of
mony
wil
be
more
hightend
,
if
an
offer
be
made
of
a
piece
of
gold
;
because
the
value
of
silver
is
not
only
equalizd
but
outstript
in
gold
:
so
must
thou
object
God
to
thy
itching
desire
of
riches
and
pleasures
,
the
value
of
them
all
being
containd
in
him
with
a
vast
excess
.
Hence
thou
shalt
experience
incredible
fruit
.
God
shal
incessantly
be
proposd
to
thee
as
present
,
and
thy
love
towards
him
shal
be
so
improved
,
that
thou
mayst
traffique
among
the
necessary
affaires
of
wordly
employments
without
any
great
prejudice
;
til
thy-spirit
being
more
refind
and
robustious
,
thou
beest
admitted
to
the
strayter
embracements
of
thy
spouse
,
creatures
now
not
disquieting
thee
but
becoming
so
noysome
,
that
this
very
visible
heaven
,
wil
be
loathsome
to
thy
eyes
in
comparison
of
my
God
and
my
IESVS
.
He
that
sees
the
sun
is
blind
to
the
stars
,
and
creatures
compard
with
their
Creatour
are
unsightly
and
unsavoury
.
Stars
because
they
borrow
their
light
from
the
sun
are
as
it
were
nothing
in
his
presence
,
they
being
invisible
:
so
all
things
that
are
,
because
they
take
from
thee
,
o
God
the
lover
of
men
their
essence
and
beeing
,
as
it
were
nothing
before
thee
,
before
thy
superessential
essence
and
goodnes
.
But
there
is
yet
another
important
commodity
redounding
to
him
that
loaths
creatures
.
Dost
thou
hear
of
any
one
that
loves
or
desires
them
?
blush
and
lament
that
one
so
leagved
with
thee
in
nature
should
be
so
forgetful
of
God
:
and
stir
,
up
thy self
,
and
labour
to
repaire
this
common
disgrace
by
loving
thy
Creatour
for
both
.
Deem
thy self
guilty
of
all
the
affection
which
the
world
bestowes
upon
perishable
things
,
and
make
satisfaction
by
loving
eternal
.
Account
thy self
a
debter
for
all
the
inclinations
by
which
things
are
carried
to
their
center
,
nor
prolong
the
payment
,
rearing
thy
mind
and
love
more
impetuously
towards
heaven
then
a
stone
is
carried
downwards
from
heaven
.
All
created
things
seeking
by
an
in
bred
propension
to
partake
of
happines
,
shew
that
they
love
a
trace
of
the
divine
goodnes
:
be
thou
confounded
and
lament
that
thou
lovest
not
more
eagarly
true
goodnes
and
happines
it self
,
since
grace
is
prevalent
above
nature
.
O
what
a
thing
must
that
needs
be
,
whose
shadow
creatures
love
with
so
much
vehemency
,
to
which
the
total
love
of
all
things
lives
and
breaths
!
do
thou
endeavour
to
collect
in
thy self
all
the
dispersd
inclinations
,
all
the
errours
of
desires
,
that
thou
mayst
hasten
towards
God
and
make
amends
for
the
forgetfulnes
of
man
.
The
VIII
.
Chapter
.
The
affections
of
a
true
Penitent
.
TRansfer
transfer
my
sins
from
me
,
o
most
loving
father
,
who
art
in
heaven
;
for
so
I
am
confident
to
cal
thee
▪
animated
therto
by
the
consent
and
doctrine
of
thy
best
beloved
Son
IESVS
,
so
to
distinguish
thee
from
that
father
in
hel
to
which
I
adopted
my self
by
my
sins
,
chusing
by
them
to
become
a
child
of
the
divel
and
such
I
was
for
a
long
time
.
I
lay
open
my
horrid
and
numberles
crimes
before
thee
,
which
if
it
were
in
my
power
,
I
would
conceale
from
thee
,
and
wash
them
away
with
my
harts
blood
,
that
thy
sacred
countenance
might
not
be
defild
with
such
a
spectacle
.
But
because
the
blood
neither
of
al
men
nor
beasts
can
cancel
so
much
as
one
of
them
,
therfore
I
shew
them
to
thee
that
with
one
drop
of
the
blood
of
thy
beloved
Son
IESVS
thou
mayst
quite
obliterate
and
deface
them
.
I
shew
to
thee
what
I
have
committed
against
thee
;
for
my
malice
doth
not
lessen
thy
goodnes
.
After
all
my
malignity
and
innumerable
misdemeanours
,
thou
,
o
father
,
remaines
still
good
.
If
then
I
,
who
am
evil
,
nay
stark
nought
,
am
replenishd
with
horrour
at
the
sight
of
my
offences
,
how
much
more
wilt
thou
who
art
good
,
yea
goodnes
it self
,
how
wilt
thou
be
able
to
endure
such
monsters
&
not
forthwith
abolish
and
destroy
them
.
Thou
being
so
good
dost
more
detest
sin
then
I
that
am
so
bad
either
now
hate
it
,
or
ever
heretofore
loved
it
.
I
tried
to
wash
them
away
with
a
flood
of
teares
,
but
no
soap
will
take
out
these
staines
besides
the
blood
of
thy
beloved
IESVS
.
I
am
in
the
hel
of
my
own
wickednes
,
and
demand
not
a
drop
of
water
as
that
rich
glutton
did
of
Father
Abraham
,
but
I
that
am
rich
and
most
wealthy
in
all
iniquity
beg
a
drop
of
Christs
blood
of
the
father
of
mercies
.
My
intent
is
not
to
defraud
thy
justice
by
this
my
petition
,
but
only
not
to
offend
thy
goodnes
;
I
do
more
earnestly
beg
that
thou
wilt
wash
of
the
staine
then
remit
the
paine
.
O
heavenly
father
I
do
equally
and
with
the
same
armes
embrace
and
welcome
thy
justice
upon
me
as
I
do
thy
mercy
towards
me
:
I
do
not
so
much
beg
a
forgoeing
of
the
penalty
,
as
pardon
of
my
faultines
.
I
wish
most
earnestly
and
from
the
bottome
of
my
hart
,
that
I
could
collect
the
desires
of
all
creatures
into
one
,
and
could
make
them
all
beg
with
joint
consent
that
thy
justice
would
take
revenge
upon
my
delinquency
.
I
would
willingly
undergoe
all
the
paints
of
hell
inflicted
both
on
men
and
divels
,
neither
should
they
appale
me
,
upon
condition
that
thy
countenance
might
not
terrify
me
.
Sin
is
a
more
hideous
evil
then
they
;
yea
beyond
all
comparison
;
because
my
sin
alone
is
evil
,
they
are
good
,
because
thou
inflicts
them
.
Yea
and
if
they
were
all
heapt
upon
me
,
they
would
not
render
me
more
evil
,
my
malice
being
mixt
and
attemperd
with
their
good
;
neither
should
I
be
compounded
meerly
and
purely
of
malice
but
should
have
some
ingredient
of
good
from
thee
,
derived
to
me
from
thy
justice
.
But
,
o
father
of
mercy
,
I
am
afraid
least
while
I
seek
to
detest
sin
humbly
,
I
sin
a
new
arrogantly
.
I
could
wish
I
went
to
hel
if
it
were
possible
,
by
doing
so
,
to
obtain
thy
grace
.
But
how
dare
I
,
that
am
nothing
but
an
extract
of
sin
,
wish
that
,
which
thy
greatest
Saints
and
choisest
favorits
have
made
their
suit
and
humble
petition
.
How
dare
I
wish
onely
a
hel
,
who
alone
am
the
sinner
of
sinners
.
What
place
shall
I
pretend
to
there
?
Shall
it
be
in
the
very
center
of
it
at
the
feet
of
Lucifer
?
If
some
one
of
thy
friends
had
an
ambition
to
be
there
how
dare
I
pretend
it
?
that
place
was
desird
by
some
of
thy
Saints
and
proved
to
them
a
ladder
to
heaven
.
Thy
servant
B.
Vrigman
of
the
Order
of
S.
Dominick
,
when
he
could
find
no
fit
place
for
himself
but
in
the
bottome
of
hel
under
Lucifer
,
was
invited
by
a
voice
from
heaven
to
mount
up
thither
to
a
most
sublime
throne
,
the
hart
of
God
the
father
:
and
how
then
dare
I
covet
that
place
?
what
then
?
will
there
remain
some
other
place
for
me
below
all
who
am
a
sinner
above
all
?
Shal
it
be
at
the
feet
of
ludas
?
but
this
is
already
taken
up
by
thy
servant
,
Saint
Francis
Borgia
,
who
not
withstanding
quitted
it
,
when
he
reflected
that
sometime
it
had
bin
the
seat
of
my
Lord
and
master
the
humble
IESVS
.
What
place
then
remaines
for
me
?
Shal
it
be
at
the
feet
of
him
who
gave
IESVS
the
buffet
on
the
face
I
having
given
him
many
more
such
injurious
blowes
?
or
at
the
feet
of
Caiphas
,
being
I
daily
condemn
Christ
and
his
doctrine
:
or
at
the
gate
of
hel
that
all
who
enter
there
may
tread
upon
me
?
or
shal
I
expect
the
precipice
of
Anti-christ
into
that
infernal
pit
,
that
I
may
suffer
under
his
feet
?
o
most
bountiful
soveraign
,
worse
then
the
worst
of
all
sinners
am
I
,
there
is
no
place
for
me
in
hel
who
am
unworthy
of
al
place
.
I
hold
my self
not
worthy
even
of
the
fellowship
of
divels
;
in
so
much
that
according
to
my
desert
a
viler
and
more
penal
hel
ought
to
be
prepard
for
me
:
I
am
the
disgrace
of
nature
the
scum
and
refuse
of
mankind
!
If
thou
,
o
father
,
wert
capable
of
shame
,
thou
wouldst
be
ashamd
of
nothing
save
only
preserving
me
in
the
world
,
such
a
horrid
and
abominable
mo●ster
as
my
sins
have
made
me
.
Nay
I
am
a
discredit
even
to
the
divels
themselves
,
and
they
might
deservedly
discard
me
from
their
infernal
community
.
Am
I
not
worse
then
the
divels
?
It
is
clear
I
am
in
my
nature
,
and
I
do
not
deny
it
in
my
behaviour
and
carriage
;
yea
I
see
many
things
in
my self
which
force
me
to
grant
it
.
For
they
were
damned
for
one
sin
and
that
of
thought
only
,
whereas
mine
are
infinite
and
most
enormious
,
and
of
fact
also
.
What
difference
then
or
excess
is
there
betwixt
my
malice
and
theirs
?
as
much
as
there
is
betwixt
a
single
unity
,
and
a
number
that
's
numberles
:
But
though
we
alter
these
conditions
,
yet
stil
I
must
acknowledge
my
malice
greater
then
theirs
,
although
they
had
bin
damnd
for
innumerable
offences
and
I
but
for
one
.
For
they
did
not
sin
against
a
God
,
who
for
their
sakes
became
an
Angel
,
neither
had
they
such
a
ful
proof
of
his
goodnes
:
they
did
not
sin
against
a
God
,
who
for
them
vouchsafd
to
be
crucifyd
:
they
did
not
sin
against
a
God
,
who
made
himself
the
food
of
their
soules
:
they
did
not
sin
against
a
God
,
who
left
them
such
a
sublime
Priesthood
:
they
did
not
sin
against
a
God
,
who
by
his
example
gave
them
the
documents
of
a
good
life
,
and
did
undergo
the
incessant
labours
of
33.
yeares
in
inculcating
them
.
But
I
have
sinn'd
(
and
why
dost
thou
not
,
o
my
soul
,
dissolve
into
teares
at
the
very
thought
of
it
)
against
a
God
,
who
so
often
hath
bin
so
immensely
good
on
my
behalf
,
who
dy'd
for
me
,
who
wept
for
me
upon
the
cross
with
loud
out-cryes
,
and
not
a
joint
of
his
body
but
bewaild
each
of
my
offences
,
in
the
garden
with
teares
of
blood
.
I
am
more
unworthy
then
Lucifer
,
more
unworthy
then
the
divels
,
more
vnworthy
then
Iudas
,
who
had
not
as
yet
seen
Christ
dying
for
him
,
more
vnworthy
then
Anti-christ
,
who
will
not
so
often
as
I
,
experience
the
great
mercy
of
God
:
deservedly
therfore
may
they
disdain
my
company
;
neither
is
hel
worthy
of
me
,
nor
would
it
willingly
receive
my
sinfulnes
.
T
is
more
then
this
hel
that
I
deserve
;
I
have
merited
to
be
cast
out
of
all
nature
,
least
I
dishonour
it
,
who
have
disgraced
its
graceful
glory
.
I
have
murderd
as
much
as
lay
in
me
,
its
parent
;
I
have
taken
the
crown
of
creatures
from
of
his
head
:
I
have
dishonourd
each
creature
by
contemning
their
Creatour
:
therfore
I
ought
to
be
the
but
and
object
of
all
their
hatred
,
and
they
all
rejoyce
at
my
destruction
.
Perchance
I
should
beg
this
,
if
it
were
possible
that
I
who
am
the
reproach
of
nature
,
the
dispite
of
grace
,
the
moth
of
the
divine
wil
,
could
not
have
had
a
being
;
Notwithstanding
because
I
deserve
to
be
tormented
,
what
place
shal
I
find
fit
for
it
?
Thou
o
infinite
power
,
o
incomprehensible
wisdome
,
o
immense
justice
,
thou
canst
tel
what
to
doe
with
me
.
In
the
meane
time
till
a
place
be
found
and
prepard
,
I
le
expect
not
beneath
Satan
,
nor
at
the
feet
of
Iudas
,
nor
wil
I
before
hand
take
Anti-christs
place
,
of
all
which
as
yet
I
acknowledg
my self
unworthy
;
but
I
wil
place
my self
at
the
feet
of
the
Son
of
God
,
and
his
B.
Mother
,
standing
&
weeping
at
the
foot
of
the
cross
of
my
IESVS
;
for
they
are
better
stored
with
patience
,
and
wil
tolerate
me
,
whom
neither
the
divel
,
nor
Iudas
,
nor
the
rout
of
the
damned
,
would
be
able
to
endure
.
Pardon
me
I
beseech
thee
,
if
I
intrench
upon
the
patience
of
thy
Son
and
his
Virgin
Mother
.
Let
me
lie
at
the
feet
of
IESVS
and
Mary
;
they
know
long
agoe
how
to
tread
underfoot
venimous
creatures
.
I
am
that
poysonous
and
sauage
Chimera
,
that
four-formd
deformity
,
that
manifold
monster
having
the
eyes
of
a
basilisk
,
the
head
of
an
asp
the
clawes
of
a
lion
,
and
the
fiercenes
of
a
dragon
.
But
,
o
father
of
mercy
,
because
my
IESVS
cannot
as
now
walk
upon
me
a
basilisk
and
aspe
,
nor
trample
down
this
lion
and
dragon
(
for
my
sins
keep
his
feet
fast
bound
to
the
cross
)
therfore
let
the
heel
,
of
the
most
B.
Virgin
Mary
my
Mother
,
in
the
interim
bruize
this
malice
of
mine
,
let
her
crush
the
head
of
this
serpent
,
by
her
merciful
intercession
.
I
am
cause
of
her
sorrow
,
&
guilty
of
her
teares
;
she
may
justly
complain
of
me
and
take
revenge
upon
me
.
The
feet
of
the
purest
IESVS
are
welinurd
both
to
tolerate
and
take
away
the
monsters
of
our
sins
.
I
seek
not
them
amidst
banquets
and
delights
as
did
the
Magdalen
,
but
among
nailes
and
sorrowes
;
and
because
I
cannot
water
them
with
my
teares
,
I
covet
to
be
washd
with
their
blood
.
I
wil
not
intangle
those
feet
which
I
behold
,
with
my
locks
,
least
my
Lord
be
forced
to
fly
from
the
horrour
and
nastines
of
my
sins
:
I
behold
them
fetterd
with
sharp
irons
,
and
that
was
my
doing
.
But
if
it
were
a
grateful
piece
of
service
,
which
Magdalen
did
to
these
feet
,
the
torment
also
which
was
occasiond
by
my
sins
could
not
be
ungrateful
.
I
,
o
Lord
,
fastned
them
,
my
malice
was
more
prevalent
towards
this
,
then
the
goodnes
of
all
other
creatures
.
The
Angels
grieve
and
stand
amazed
;
creatures
tremble
and
complain
;
all
law
disavowes
it
,
all
right
cryes
against
it
;
my
sins
alone
exacted
the
death
of
thy
onely
begotten
Son
and
compasd
it
.
I
m●ke
publique
profession
of
this
,
to
the
end
●
m●y
have
some
share
in
the
prayer
of
IESVS
.
He
,
he
it
was
that
prayd
for
those
who
crucifyd
him
.
Behold
me
here
present
,
I
was
the
chiefe
Crucifyer
,
the
prime
executioner
.
I
furnishd
his
hands
putting
a
hammer
in
his
right
and
a
naile
in
his
left
:
I
first
of
all
others
gave
that
hand
the
dint
which
transpiered
those
tender
feet
.
O
how
much
more
heynous
was
my
offence
then
theirs
,
who
executed
only
Pilates
sentence
and
the
will
of
the
Iewes
!
They
being
commanded
crucified
,
him
whom
they
held
no
more
then
a
man
and
a
malefactour
,
and
one
so
dis-figurd
in
his
whole
countenance
,
by
that
hideous
nights
work
.
I
have
again
,
as
much
as
in
me
lay
,
crucified
him
being
now
glorious
,
who
for
me
was
heretofore
crucified
.
Which
of
the
Iewes
beholding
Christ
as
Saint
Stephen
beheld
him
,
at
the
right
hand
of
God
,
durst
cry
out
aloud
crucify
him
?
but
I
have
bin
so
impudently
bold
as
not
only
to
say
it
,
but
even
more
then
do
it
.
I
clear
and
quit
the
executioners
of
Christ
:
they
will
be
confounded
in
the
latter
day
beholding
him
glorious
whom
they
treated
so
ignomiously
:
I
seeing
him
that
was
crucified
for
my
sake
glorious
,
am
not
confounded
but
have
again
crucified
him
.
What
excuse
then
shal
I
be
able
to
pretend
?
O
Father
as
often
as
I
call
this
to
mind
,
considering
thy
infinite
mercy
,
by
which
thou
didst
patiently
sustain
my
so
great
in
gratitude
,
I
cannot
but
wish
thy
exemplary
justice
upon
me
;
I
cannot
detrect
the
paines
of
hell
as
due
to
my
iniquity
,
supposing
the
paine
were
voyd
of
guilt
.
Shal
divine
love
be
les
forcible
then
humane
,
or
charity
more
feeble
then
concupiscence
,
the
love
of
thee
,
then
the
love
of
me
?
If
my self
love
could
make
me
contemne
God
,
why
cannot
the
love
of
God
make
me
throughly
dispise
my self
,
and
debase
my self
even
to
hel
?
Again
,
again
I
imbracingly
kiss
thy
justice
:
punish
and
revenge
upon
me
thy
affronts
and
just
indignation
;
for
I
who
prophaned
and
violated
all
thy
attributes
,
seeking
to
destroy
them
by
sin
as
much
as
I
could
,
do
now
wish
such
a
penance
and
remission
,
as
would
make
a
ful
restitution
of
all
,
and
leave
them
in
their
integrity
.
They
wil
remaine
so
,
o
Lord
,
if
out
of
thy
mercy
thou
give
me
thy
grace
,
and
out
of
thy
justice
my
due
punishment
.
Thy
servants
Moyses
and
Paul
desird
to
be
anathem●tizd
for
their
brethren
,
and
I
wil
become
accursed
and
Anathema
for
my
God
,
and
the
justice
of
my
God
,
as
Christ
IESVS
was
for
me
.
That
skinner
of
Alexandria
wishd
others
the
joys
of
paradise
,
but
allotted
for
himself
the
paines
of
helfire
and
surmounted
in
perfection
the
great
S.
Anthony
.
S.
Christina
chose
rather
to
undergo
here
unspeakable
torments
for
the
relief
of
the
soules
in
Purgatory
,
then
to
go
immediately
to
heaven
:
and
I
to
render
the
justice
of
God
,
which
I
have
violated
,
undamnifyd
,
ought
not
to
refuse
the
punishments
of
hel
.
O
if
I
could
imitate
my
IESVS
,
who
when
he
was
unseparable
from
his
heavenly
Father
,
stoopt
to
our
misery
,
that
he
might
be
acure
for
us
:
and
I
unseparable
from
thy
charity
,
would
become
also
accursed
and
anathematizd
to
the
very
pit
of
hel
;
and
even
there
would
●
embrace
my
IESVS
.
I
have
two
armes
,
the
one
is
humility
,
which
I
would
put
under
him
,
and
unite
my self
to
his
Humanity
:
the
other
and
that
the
right
is
love
,
and
by
it
I
would
embrace
his
Divinity
.
O
Father
,
prostrate
at
the
feet
of
IESVS
,
I
beg
and
beseech
of
thee
for
his
sake
that
thou
wilt
cleanse
me
from
the
ordure
of
my
sins
:
I
hope
for
his
sake
to
obtain
pardon
,
for
whose
sake
thou
couldst
not
obtain
of
me
to
forbear
sinning
.
Thy
goodnes
is
greater
then
my
malice
;
and
thy
crucifyd
Christ
is
prevalently
powerful
to
bend
and
incline
thy
goodnes
,
though
he
prevaile
not
with
me
to
avert
and
decline
my
malice
:
The
IX
.
Chapter
.
Of
the
ardent
desire
of
those
that
desire
God
.
IT
is
not
meet
that
thou
,
o
faintharted
spirit
,
have
but
a
faint
desire
of
that
which
is
the
chiefest
good
.
Grace
and
nature
are
sisters
,
and
they
have
the
same
Autour
&
parent
God
.
If
thou
learnst
not
of
thy
IESVS
how
to
frame
thy
desires
,
who
desird
so
earnestly
to
suffer
for
thee
▪
that
thou
mayst
be
ashamd
not
to
desire
most
ardently
to
rejoyce
with
him
:
learn
at
least
of
natural
things
how
thou
art
to
covet
heavenly
.
Nature
affords
no
good
to
any
creature
,
unles
a
strong
appetite
therof
did
go
before
and
if
there
be
not
such
a
precedent
appetency
arising
from
grace
,
thou
shalt
never
be
guifted
with
any
signal
vertue
.
Natural
things
ayme
at
more
then
they
can
attaine
to
:
fire
when
it
mounts
upward
covets
nothing
more
then
to
reach
its
element
,
and
yet
it
never
can
reach
its
home
:
but
yet
that
excess
of
desire
was
requisite
,
to
carry
it
to
a
higher
region
.
A
stone
when
it
fals
,
covets
to
descend
even
to
the
hart
or
center
of
the
earth
,
and
yet
it
remaines
on
the
surface
or
superficies
.
What
a
vehement
affection
is
inbred
to
beasts
towards
their
of
spring
?
A
cow
in
the
absence
of
her
calf
bellowes
without
end
,
and
hastens
thither
as
fast
as
she
can
where
she
thinks
to
find
it
.
The
same
innate
love
,
armes
other
creatures
which
are
of
a
more
fearful
and
soft
disposition
,
and
exasperates
and
renders
them
fierce
and
hardy
:
and
this
strong
desire
,
was
necessary
to
make
them
break
through
all
difficulties
in
rearing
their
young
ones
.
Perfect
vertue
and
union
with
God
is
a
busines
ful
of
opposition
;
and
how
canst
thou
overcome
this
unles
thou
eagarly
and
earnestly
intend
it
.
A
natural
appetite
is
a
disposition
to
natural
perfection
;
and
a
great
and
supernatural
appetite
disposeth
a
soul
to
supernatural
perfection
,
and
to
receive
the
graces
and
guifts
of
God
in
greater
plenty
,
Christ
compard
those
that
traffique
for
the
kingdome
of
heaven
to
marchants
&
bankers
;
and
stiled
them
happy
that
hunger
and
thirst
after
justice
;
combining
in
the
self-same
thing
two
most
vehement
appetites
.
There
is
no
stint
in
desiring
to
please
God
:
there
is
no
other
meane
nor
stint
,
but
that
one
alwayes
without
all
meane
and
interruption
,
wish
and
imbrace
indefatigably
the
cross
,
&
never
be
satiated
with
suffering
.
So
ought
thou
to
serve
God
with
the
whole
extent
and
intensenes
of
thy
mind
;
and
all
this
is
very
requisite
,
that
thou
faint
not
under
the
burden
of
difficulties
;
neither
is
any
strength
imaginable
equivalent
to
the
least
particle
of
the
divine
infinitude
.
God
is
infinite
;
and
how
then
darest
thou
,
o
strait-harted
creature
,
limit
and
bound
thy
desires
?
The
fading
goods
of
this
world
are
desird
a
hundred
,
yea
a
thousand
times
more
then
they
covet
or
deserve
to
be
,
and
are
not
for
all
that
obtained
.
God
is
immense
and
infinite
,
and
ought
to
be
desird
more
then
infinitely
;
and
why
breathst
thou
after
him
so
faintly
and
rem●sly
,
and
labourst
to
possess
thy self
of
him
being
void
of
this
flagrancy
of
affection
?
zowze
up
thy self
and
be
confounded
that
thou
dost
not
covet
him
more
then
an
ordinary
man
covets
created
goods
;
yea
more
then
ever
any
other
creature
coveted
him
.
A
most
intense
desire
is
a
golden
key
that
unlocks
the
gates
of
heaven
,
and
opens
the
passage
to
all
our
spiritual
progress
:
for
as
no
meane
thing
is
compassd
without
some
precedent
desire
of
it
,
so
the
most
difficult
and
pretious
of
all
others
cannot
be
attained
but
with
a
most
ardent
one
.
To
obtaine
terrene
joyes
,
it
is
requisite
that
our
desire
far
exceed
their
worth
and
value
,
that
so
it
may
make
us
master
all
rubs
that
occur
in
their
purchase
;
and
is
it
not
an
arrand
shame
,
that
our
affection
to
the
eternal
joyes
of
Gods
infinity
,
should
be
so
pitty
fully
remiss
,
and
rate
them
so
much
below
their
worth
,
below
what
they
exact
and
we
may
afford
?
Grant
me
grace
,
o
Lord
,
thou
who
out
of
thy
excessive
desire
of
suffering
for
me
,
wert
straitned
so
far
,
as
to
be
baptizd
in
thy
own
blood
,
that
I
may
be
carried
with
a
most
intense
desire
towards
thee
.
What
ought
to
be
dear
to
me
either
in
heaven
or
earth
besides
thee
,
my
God
and
the
lover
of
me
;
and
next
to
thee
,
what
but
to
suffer
for
and
with
thee
?
It
is
a
profound
act
of
contrition
,
and
a
love
due
to
the
divine
goodnes
,
to
be
willing
to
suffer
for
the
least
vemal
sin
,
yea
to
impede
the
least
in
any
body
else
,
as
much
as
in
me
lyes
,
the
paines
of
hel
through
all
eternity
:
and
how
much
,
o
Lord
,
should
I
covet
to
suffer
for
my
spiritual
advancement
and
rather
then
I
my self
commit
that
?
And
notwithstanding
how
little
am
I
sollicitous
for
thy
glory
?
my
whole
employment
ought
to
tend
to
the
compassing
of
this
by
desire
,
prayer
,
sighs
,
and
teares
;
and
since
all
I
can
do
,
is
litle
or
nothing
in
comparison
of
thy
greatnes
,
my
good
wil
must
make
amends
for
my
inability
and
supply
for
my
defectuousnes
.
The
X.
Chapter
.
Of
contemning
and
relinquishing
the
world
.
WOrldly
joyes
as
wel
as
discontents
conclude
alwayes
with
sorrow
and
bitternes
:
but
a
vertuous
course
is
so
priviledgd
,
that
not
only
its
consentive
part
,
but
also
the
harsh
and
burdensome
,
both
containes
and
attaines
true
delight
.
Why
walkst
thou
the
way
of
spirit
with
such
heavines
and
tepidity
?
Thou
canst
not
set
thy
affection
upon
any
thing
of
this
world
without
thy
great
peril
and
hazard
;
yea
thou
seekst
thy
own
danger
,
where
those
things
which
it
prizeth
for
good
are
bad
,
and
●ul
of
corruption
,
and
will
corrupt
thee
also
.
If
a
little
leven
mar
the
whole
batch
,
how
can
he
be
untainted
and
unlevened
,
who
is
so
incorporated
with
the
world
,
whose
whole
lump
is
stark
naught
,
where
the
bad
a
lone
are
accounted
good
,
and
they
so
numerous
.
He
that
is
once
dead
to
the
world
,
let
him
beware
he
revive
not
to
it
again
by
dying
to
God
,
or
coveting
worldly
things
,
although
he
neither
possess
nor
enjoy
them
.
The
love
of
temporalities
is
wont
to
harme
us
more
then
the
use
and
possession
of
them
:
it
s
not
the
thing
but
the
affection
to
the
thing
which
hurts
us
,
which
affection
is
more
restlesly
pressing
in
its
absence
.
Be
not
according
to
Saint
Iude
a
tree
twice
dead
and
unfruitful
.
He
dies
to
the
world
who
relinquisheth
the
world
;
he
is
defunct
to
God
who
returnes
to
it
again
.
Such
a
one
having
lost
the
fruit
and
commodities
of
a
worldly
life
,
looseth
also
the
benefits
of
a
spiritual
,
and
consequently
is
altogether
unprofitable
and
barren
to
himself
.
The
world
cannot
endure
the
sight
of
one
that
is
dead
;
a
worldly
life
is
a
sea
,
and
it
harbours
not
dead
bodies
,
but
within
three
daies
space
casts
them
up
.
Beware
thou
be
not
deceived
,
if
now
thou
deemst
it
good
when
thou
hast
no
commerce
with
it
,
remember
that
it
was
evil
when
thou
traffickst
with
it
,
and
knewst
it
not
superficially
and
at
a
distance
;
and
therfore
didst
relinquish
it
.
Believe
rather
thy
own
certain
experience
then
a
deceitful
opinion
;
believe
rather
thy self
an
eye
witnes
,
then
one
that
is
absent
.
Know
that
it
is
not
changed
since
thou
left
it
,
nor
grown
better
by
length
of
time
,
nor
that
it
affords
any
more
security
then
it
did
,
but
is
rather
worse
every
day
then
other
.
It
decayes
daily
;
it
doats
more
and
more
by
age
:
an
errour
gaines
autority
by
being
old
;
its
wine
,
drinks
with
a
stronger
relish
of
malice
,
for
being
long
kept
:
vices
the
more
inveterate
they
are
get
a
more
undeniable
prescription
,
and
new
ones
arise
daily
.
Because
the
world
was
evil
thou
couldst
not
brook
it
,
now
when
it
is
grown
worse
,
why
wilt
thou
embrace
it
?
It
is
intollerable
and
perfidious
even
to
those
who
,
did
stick
constantly
and
without
breach
of
trust
to
it
,
what
will
it
then
be
to
thee
,
who
hast
revolted
both
from
it
and
God
,
loyal
to
neither
?
wherfore
the
world
wil
chastize
thee
as
a
fugitive
,
and
God
will
not
defend
thee
,
by
reason
of
thy
treachery
.
There
are
more
urgent
reasons
now
of
not
returning
to
the
world
,
then
there
were
at
first
of
leaving
it
,
or
at
least
the
same
are
now
in
force
which
forcd
thee
then
to
quit
it
.
It
is
blind
and
a
cheat
,
both
to
it self
and
thee
,
of
a
base
nature
,
and
to
be
despisd
even
although
otherwise
not
despicable
;
because
it
hinders
great
good
and
torments
its
lovers
,
be
set
on
all
sides
with
the
dangers
,
not
only
of
temporal
things
,
but
which
is
more
of
eternal
also
:
it
is
nothing
else
but
falshood
and
forgery
;
for
besides
that
it
is
malicious
and
habituated
in
cozening
others
,
it
is
also
cozend
it self
,
in
so
much
that
worldly
men
will
deceive
thee
,
even
when
they
intend
nothing
less
then
deceits
The
very
wisdome
of
the
world
is
pure
folly
:
how
then
shal
truth
appeare
in
it
?
and
when
all
the
light
it
hath
is
darknes
,
how
great
darknes
must
that
needs
be
?
its
whole
train
of
attendance
&
foundations
,
are
instruments
of
blindnes
and
dim
the
eyes
of
our
judgment
,
to
wit
pride
gluttony
,
lust
,
envy
,
ambition
,
anger
,
to
which
we
may
add
treachery
,
in
so
much
that
Iudas
▪
like
even
when
it
fawnes
most
upon
them
it
betraies
its
darlings
by
that
kiss
to
perdition
and
the
power
of
darknes
.
The
world
is
a
cheat
:
it
sels
its
glory
,
which
is
nothing
,
at
a
high
rate
.
And
it
were
a
smal
matter
if
it
were
only
nothing
,
and
not
ignominious
also
.
Men
glory
in
those
things
of
which
they
ought
to
be
ashamd
:
it
lies
against
all
experience
in
telling
them
that
their
riches
wil
be
permanent
,
since
they
pass
through
so
many
hands
to
come
to
them
who
now
possess
them
.
It
holds
those
things
forth
for
good
,
each
one
wherof
is
no
less
then
a
triple
torment
:
the
number
of
evils
and
vexations
are
in
such
an
excess
,
that
it
affords
more
then
two
real
afflictions
for
one
seeming
happines
.
Ther
's
no
one
thing
of
all
we
possess
,
but
rackd
us
with
toile
and
sollicitude
how
we
might
compass
it
;
and
having
compasd
it
,
we
are
no
les
tormented
with
fear
and
iealousy
of
it
;
and
when
it
is
lost
,
with
grief
for
its
absence
and
privation
.
O
heavenly
truth
,
what
great
God
a
mercy
,
if
I
do
not
covet
this
meer
chaos
of
deceitfulnes
and
vexation
?
if
I
contemn
for
thy
sake
a
thing
so
contemptible
,
which
were
to
be
contemnd
if
not
for
it self
at
least
for
my self
?
many
heathen
Philosophers
quitted
the
world
for
their
own
quiet
,
and
why
shal
not
a
Christian
do
it
for
his
and
thy
glory
?
They
left
it
because
despicable
in
it self
;
and
why
shal
not
we
do
it
because
thou
art
inestimable
,
and
the
glory
which
we
hope
for
invaluable
.
Although
the
world
were
good
,
yet
it
were
folly
to
prefer
it
before
that
,
which
containes
all
good
.
The
XI
.
Chapter
.
How
Peace
is
to
be
obtained
.
THou
canst
not
live
wel
unles
thou
dye
forthwith
and
overcome
thy
nature
.
Thou
canst
not
enjoy
peace
unles
thou
make
war
upon
thy self
;
this
is
the
way
to
purchase
true
liberty
.
Be
readier
alwayes
to
comply
with
anothers
will
then
thy
own
&
thou
shalt
not
know
what
it
is
to
be
at
jars
:
love
rather
to
have
little
then
much
,
and
thou
shalt
have
no
occasion
of
complaint
:
chuse
alwayes
the
meanest
place
,
and
to
be
every
ones
underling
,
and
thou
shalt
scarse
ever
be
sad
:
have
a
desire
to
suffer
and
undergo
somthing
for
thy
IESVS
sake
,
and
thou
shalt
think
no
body
burdensome
:
seek
God
in
all
things
that
his
will
may
be
fulfilld
in
thee
,
and
thou
shalt
never
be
disquieted
.
If
thou
ought
to
accommodate
thy self
rather
to
anothers
wil
then
thy
own
,
why
not
to
the
divine
wil
,
and
rejoyce
that
it
is
fulfilld
by
thee
?
keep
these
things
in
thy
hart
that
thou
mayst
enjoy
an
uninterrupted
peace
.
True
tranquillity
of
mind
cannot
be
obtaind
but
by
a
contempt
of
the
world
and
conquest
over
our selves
.
This
may
be
done
two
manner
of
wayes
;
either
by
forcing
thy self
,
contrary
to
what
seems
good
and
delectable
in
the
world
and
nature
;
or
by
knowing
them
to
be
nought
,
and
weighing
all
things
in
the
ballance
of
truth
:
this
latter
way
is
the
sweeter
and
more
permanent
,
although
it
must
alwayes
be
accompanyd
with
a
fervorous
contradiction
of
our
appetite
.
He
nevertheles
who
in
faith
and
spirit
is
convined
of
the
verity
and
vanity
that
is
in
things
,
shal
with
much
facility
overcome
himself
and
dispise
the
world
.
Nothing
conduceth
more
to
a
happy
progress
,
then
to
frame
an
unbyazd
judgment
of
things
,
and
to
relish
them
according
to
the
doctrine
of
IESVS
.
What
hearst
thou
pronouncd
by
that
most
holy
mouth
of
truth
it self
?
blessed
are
the
poor
of
spirit
;
blessed
are
they
that
mourn
;
blessed
are
they
that
suffer
persecution
.
Why
wilt
thou
esteem
those
things
harsh
and
burdensome
which
the
truth
of
God
held
and
deliverd
for
beatitudes
?
how
canst
thou
avoid
being
deceivd
,
if
thou
account
those
things
evil
,
which
faith
teaches
us
to
be
good
,
and
to
render
us
happy
?
we
believe
the
mystery
of
the
most
B.
Trinity
because
Christ
reveald
it
to
us
:
the
same
IESVS
also
reveald
,
that
those
things
which
the
world
so
much
abhors
,
poverty
,
sorrow
,
injuries
,
are
not
bad
but
good
;
neither
is
he
to
be
ratherd
is
believd
in
this
point
,
by
him
that
knowes
he
taught
so
,
then
when
be
teacheth
the
unity
and
Trinity
of
almighty
God
.
Let
us
then
make
a
true
estimate
of
truth
,
and
frame
our
dictamens
point
blank
opposite
to
worldly
maxims
.
O
eternal
truth
,
grant
me
grace
that
according
to
thy
doctrin
I
may
judg
all
temporal
things
meer
lyes
,
and
those
far
from
containing
great
good
,
which
bring
so
much
hurt
.
Grant
me
that
I
may
not
live
in
an
errour
by
prizing
those
things
highly
which
I
ought
to
have
in
hatred
.
If
it
be
a
matter
of
faith
that
poverty
,
humiliation
,
affliction
,
are
not
only
good
but
beatifying
;
why
do
not
I
rather
chuse
to
have
litle
then
much
,
to
be
dispisd
then
praysd
,
to
be
afflicted
then
swim
in
delights
?
He
that
walks
in
faith
and
truth
,
accounting
those
things
truly
good
which
CHRIST
judgeth
such
,
ought
to
be
so
far
from
being
contristated
for
any
want
or
vexation
,
that
he
should
covet
them
with
his
utmost
desires
,
and
rejoyce
in
them
,
and
abhor
wholy
and
not
in
part
only
,
all
things
which
the
world
loveth
and
embraceth
,
and
admit
and
desire
with
his
whole
hart
,
with
his
whole
soul
,
with
all
his
strength
,
with
all
his
mind
,
what
soever
IESVS
loved
and
embracd
.
Like
as
worldlings
who
follow
love
and
seek
with
great
earnestnes
those
things
which
belong
to
the
world
,
to
wit
honours
,
fame
,
and
the
opinion
of
a
great
name
upon
earth
,
as
the
world
teacheth
and
deceives
them
:
so
those
that
make
a
progress
in
spirit
and
truth
,
doe
seriously
follow
,
love
,
and
ardently
desire
whatsoever
is
altogether
opposite
to
these
,
that
is
,
to
be
clad
with
the
same
livery
and
ensignes
of
contempt
which
the
Lord
of
glory
wore
.
Insomuch
that
if
it
could
be
done
without
any
offence
of
the
divine
Majesty
and
sin
of
their
neighbour
,
they
would
suffer
contumelies
,
false
witnes
,
affronts
▪
and
be
thought
and
accounted
fooles
(
they
giving
nevertheles
no
occasion
of
it
)
because
they
desire
to
resemble
and
imitate
in
some
manner
the
Son
of
God
.
For
this
purpose
let
thy
chief
aym
and
study
be
,
to
seek
thy
own
greater
abnegation
and
continual
mortification
as
much
as
thou
canst
in
all
things
.
Why
wilt
thou
live
in
guile
and
deceit
,
making
no
reckning
of
those
things
which
God
prizd
and
honored
so
highly
,
that
he
thought
them
worthy
of
his
best
beloved
and
only
begotten
Son
.
Verily
although
they
were
not
ra●kd
among
good
things
,
yet
for
this
sole
reason
that
IESVS
chose
them
for
himself
,
they
are
honored
sufficiently
,
and
worthy
to
be
sought
by
us
,
with
the
whole
extent
of
our
hart
:
and
for
this
sole
cause
that
he
dispisd
all
worldly
goods
,
though
men
have
them
in
so
great
esteem
,
they
are
to
be
held
base
and
infamous
,
and
deservedly
to
be
abhord
more
then
death
it self
.
IESVS
overcome
with
love
of
us
,
made
choice
of
these
things
the
world
hateth
,
and
why
shal
not
we
for
his
sake
at
least
accept
them
.
What
do
I
say
for
love
of
IESVS
?
we
ought
to
do
it
for
love
of
our selves
.
He
that
loves
his
soul
and
his
life
,
let
him
love
to
dye
even
while
he
yet
liveth
.
If
thou
lovest
life
,
why
wilt
thou
not
rather
love
an
eternal
and
happy
one
then
this
wretched
and
momentary
?
whosoever
loves
any
thing
as
good
to
himself
,
aymes
alwayes
at
that
which
is
more
perfect
:
and
by
good
consequence
,
he
that
loves
life
,
must
not
love
a
temporal
but
eternal
life
;
who
loves
good
things
,
must
not
love
earthly
but
heavenly
goods
:
wherfore
our
very
affection
to
things
compels
us
to
disaffect
all
worldly
things
.
Ther
's
no
body
that
loves
any
good
thing
but
he
wisheth
it
perpetual
:
though
the
contrary
be
absurd
,
yet
we
alwaies
do
it
;
for
through
our
love
to
life
and
goods
,
we
suffer
great
detriment
both
of
life
and
goods
.
Tel
me
,
o
thou
wretched
of
the
world
,
who
art
so
forgetful
of
eternal
life
,
whether
dost
thou
despise
these
transitory
things
or
love
them
?
If
thou
dispisest
them
,
it
must
be
for
this
reason
because
thou
seekst
after
better
;
if
thou
lovest
them
,
how
much
are
greater
things
more
worthy
of
love
.
How
ever
the
case
stands
,
it
is
convinced
that
we
ought
to
love
eternal
things
,
which
will
accrue
to
us
so
much
more
copiously
,
by
how
much
the
more
we
are
impoverishd
disesteemd
,
&
afflicted
for
God
.
Notwithstanding
all
this
,
the
sufferings
of
this
life
are
in
no
degree
proportionable
to
the
future
glory
;
for
what
is
here
but
light
and
momentary
,
works
in
us
an
eternal
poize
of
the
same
.
Our
provision
for
eternity
may
be
prepard
with
much
facility
,
and
ought
to
be
kept
with
all
carefulnes
.
Each
one
furnisheth
most
plentifully
the
place
he
intends
for
his
longest
abode
:
and
where
his
residence
is
to
be
but
for
a
short
time
,
that
he
regards
but
sleightly
and
provides
it
but
superficially
.
An
eternity
expects
us
in
the
other
life
,
we
must
lay
up
store
of
merits
for
it
,
least
we
make
our
provisions
preposterously
,
bestowing
great
care
on
a
short
abode
,
and
little
on
a
long
.
But
we
ought
to
have
transitory
things
in
hatred
not
only
in
regard
of
the
eternal
life
,
but
even
in
respect
of
this
temporal
,
they
disquiet
and
vex
us
with
a
thousand
cares
while
we
are
procuring
them
,
and
with
a
thousand
feares
and
frights
least
we
fal
short
of
them
:
we
brook
any
loss
but
impatiently
which
happening
so
frequently
as
they
do
,
we
are
tossd
in
a
continual
sea
of
griefe
,
anger
,
and
endles
vexations
.
He
alone
who
goes
contrary
to
the
world
lives
without
contrariety
and
in
a
holy
repose
.
How
then
do
these
things
deserve
the
name
of
goods
which
are
so
noysome
and
tormenting
to
us
?
rather
the
quite
opposite
ate
to
be
stiled
such
,
which
far
sooner
render
us
such
,
by
putting
us
in
mind
of
our
present
condition
,
by
making
us
think
upon
God
and
have
recourse
to
him
,
by
occasioning
our
greater
merit
,
and
assimilating
us
to
the
only
begotten
Son
of
God
.
The
lover
of
men
IESVS
did
most
truly
tearm
those
not
only
good
but
also
beatifying
Yea
the
choysest
of
the
heathen
Philosophers
,
held
not
those
things
,
which
the
world
so
much
adores
,
good
,
but
their
contrary
.
Some
of
them
hated
and
rejected
temporal
riches
,
that
at
least
in
this
life
,
void
of
care
and
fear
and
perplexity
of
mind
,
they
might
enjoy
a
temporal
felicity
.
It
redounds
to
our
great
shame
that
heathens
should
do
so
,
who
wanted
the
example
of
the
Son
of
God
,
who
were
out
of
hopes
of
other
goods
,
and
this
when
the
world
was
in
its
youth
and
verdure
,
and
abounded
more
with
such
allurements
though
false
and
counterfeyt
.
But
we
have
the
glory
of
imitating
IESVS
,
and
the
incentive
of
a
heavenly
reward
:
the
world
moreover
is
now
grown
worse
and
more
deformed
,
and
wants
not
only
solid
goods
but
also
fading
.
Now
it
scarse
hath
where
with
all
to
bait
a
deceitful
book
;
its
false
varnish
is
washd
of
,
in
so
much
that
it
cannot
deceive
us
,
unles
we
deceive
our selves
.
The
XII
.
Chapter
.
Of
the
excellency
of
one
that
is
in
the
state
of
grace
.
WHy
seekst
thou
any
thing
of
the
world
,
if
thou
be
above
the
world
?
why
lovest
thou
any
earthly
thing
since
thou
art
beloved
of
God
?
How
can
he
stick
in
the
mud
of
nature
who
is
elevated
to
the
state
of
grace
?
O
good
as
little
understood
as
much
neglected
!
God
hath
bestowd
large
and
pretious
promises
upon
us
to
make
us
sharers
of
his
divine
nature
.
Why
seeks
he
any
thing
besides
God
who
hath
found
the
grace
of
God
,
which
raiseth
him
above
all
nature
,
yea
even
that
of
the
highest
Thrones
,
Cherubins
,
and
Seraphins
,
if
therrs
be
considerd
in
it self
,
though
so
far
surpassing
all
other
created
substance
;
by
which
we
have
God
for
our
Father
,
for
our
friend
,
and
unseparable
Achates
.
It
's
accounted
a
matter
of
high
concernment
among
men
to
have
precedency
of
place
or
dignity
before
others
;
and
what
wil
it
then
be
to
have
a
preeminence
above
all
the
degrees
of
nature
?
Although
the
world
were
never
so
estimable
,
&
the
things
in
it
beyond
our
valuation
,
yet
they
ought
to
be
contemnd
by
one
in
the
state
of
grace
.
The
divel
is
intolerably
proud
;
yet
he
regards
not
the
opinions
of
men
concerning
him
,
nor
deems
himself
one
iot
the
worse
for
being
revild
by
them
he
seeks
not
popular
applause
,
he
sleights
material
things
,
he
loaths
what
we
relish
so
savourly
,
he
scofs
at
our
affaires
,
and
all
this
for
no
other
reason
but
because
he
is
of
a
more
sublime
nature
;
why
then
is
man
who
is
raisd
to
a
participation
of
Gods
nature
,
who
is
rankd
in
the
highest
class
of
creatures
,
so
sollicitous
about
these
base
trifles
?
certainly
if
he
understood
throughly
the
dignity
that
is
conferd
upon
him
by
being
rightly
confessd
and
put
in
the
state
of
grace
nothing
else
would
be
requisite
to
make
him
contemne
and
deride
these
fopperies
of
creatures
;
nor
were
any
great
store
of
vertue
needful
to
move
him
to
this
,
but
he
would
do
it
even
by
his
vicious
nature
,
unles
we
should
hold
it
impossible
that
grace
could
be
the
authour
of
a
misdeed
.
The
wicked
spirits
without
any
vertue
at
all
have
a
most
mean
conceit
of
these
sublunary
things
,
and
why
,
but
because
they
are
of
a
Superiour
nature
and
rank
above
them
?
What
then
ought
man
to
do
with
vertue
,
who
is
elevated
above
all
nature
?
If
a
great
king
in
his
robes
of
state
,
should
find
a
spade
or
sickle
lying
in
the
way
,
he
would
scorn
to
stoop
to
take
it
up
,
as
being
of
a
more
eminent
condition
then
a
peasant
;
and
why
doth
man
,
when
he
hath
once
possessd
his
soul
of
Gods
grace
,
stoop
and
debase
himself
to
earthly
things
,
since
his
dignity
overtops
the
heavens
?
O
how
great
is
the
excellency
of
grace
!
It
lies
conceald
many
times
under
a
course
and
contemptible
garment
in
a
weak
body
,
feeble
,
and
sometimes
loathsome
to
the
eye
.
Consider
how
much
the
noblest
nature
of
a
Seraphin
surpasseth
the
basest
of
a
silly
worme
;
yet
ther
is
not
the
meanest
slave
and
ugliest
Lepar
if
he
be
in
the
state
of
grace
,
but
doth
much
more
exceed
the
nature
of
a
higher
Angel
.
If
God
should
create
a
select
nature
in
which
all
under-natures
,
vegetative
,
sensitive
,
rational
&
Angelical
were
comprehended
,
in
so
much
that
these
sublime
intelligences
of
the
world
Principalities
,
Dominations
,
Seraphins
,
were
to
acknowledg
it
of
a
Superiour
Order
as
creatures
did
Adam
;
what
height
of
dignity
would
such
a
one
carry
?
But
would
it
be
decent
thinke
you
,
that
such
a
refind
creature
should
sort
himself
with
brute
beasts
,
&
in
his
carriage
strive
to
become
like
them
?
o
man
thou
art
exalted
to
a
higher
rank
;
while
thou
art
in
grace
thou
excelst
not
only
all
created
natures
but
also
creable
.
How
wouldst
thou
wonder
,
if
thou
shouldst
see
a
despicable
worme
in
a
dead
dog
,
become
not
only
a
glorious
spirit
,
but
equal
even
to
the
Seraphins
:
and
why
dost
thou
not
admire
as
much
thy
own
elevation
from
sin
to
a
divine
state
,
which
is
far
greater
?
Would
a
worme
become
a
spirit
covet
to
lodge
in
a
rotten
carcass
?
&
why
dost
thou
love
perishable
things
,
since
thou
art
become
after
a
wōderful
manner
&
priviledge
a
kind
of
God
,
&
a
child
of
the
increated
God
,
who
made
thee
by
creation
a
man
,
&
by
redemption
,
divine
?
Although
thou
seest
not
this
dignity
,
thou
must
believe
it
,
and
frame
a
great
conceit
of
thy self
more
groundedly
,
then
if
thou
beheldst
it
with
thy
eyes
.
If
all
the
perfection
,
excellency
and
beauty
of
all
natures
both
existent
and
possible
were
all
collected
into
one
,
it
were
all
nothing
in
comparison
of
the
least
particle
of
grace
,
which
gives
a
soul
preeminence
above
all
preeminences
,
&
a
beauty
above
all
the
beauties
of
nature
.
Ther
s
no
resemblance
betwixt
God
and
all
natural
perfection
;
so
he
that
is
endowd
with
grace
exceeds
all
the
good
that
s
found
in
creatures
;
for
he
is
in
a
divine
degree
.
Suppose
when
thou
wert
yet
in
the
abiss
of
nothing
&
God
was
about
to
give
thee
a
being
that
he
demanded
of
thee
in
what
class
thou
wouldst
be
created
,
whether
a
mere
element
,
or
a
rock
,
or
some
piece
of
mettal
,
or
a
brute
beast
,
or
a
man
,
or
an
Angel
or
one
of
the
Seraphins
?
wouldst
thou
not
account
this
a
great
benefit
?
wouldst
thou
chuse
to
be
an
insensible
creature
,
or
rather
to
be
classd
among
the
intelligible
?
or
peradventure
durst
thou
hope
and
presume
to
aspire
to
the
same
divine
degree
with
God
,
surmounting
all
the
afore
mentiond
natures
?
Behold
how
God
hath
of
his
own
accord
granted
thee
what
thou
durst
not
so
much
as
conceive
in
thought
.
He
did
not
place
thee
among
the
formes
of
animated
creatures
,
nor
among
the
inanimate
,
nor
among
the
unreasonable
,
but
raysed
thee
not
only
to
the
degree
of
reason
and
immateriality
,
but
even
to
a
certain
divine
one
.
One
man
alone
is
more
endebted
to
God
for
the
least
degree
of
grace
,
then
all
creatures
besides
from
the
Seraphins
to
the
sands
of
the
sea
,
for
the
creation
of
all
other
natures
.
Thou
art
more
endebted
to
God
for
making
thee
partake
of
his
nature
by
grace
,
then
if
he
had
made
all
created
natures
subordinate
to
thee
,
even
from
the
Angels
to
the
beasts
of
the
field
.
All
creatures
are
distributed
into
their
proper
files
:
the
lower
mix
not
with
the
higher
;
in
animate
things
cannot
attain
to
the
perfection
of
the
animate
,
living
creatures
fal
short
of
the
sensitive
,
the
sensitive
of
the
intellectual
,
&
corporeal
things
of
spiritual
.
The
eye
cannot
know
an
Angel
,
they
are
of
a
different
order
;
so
nature
cannot
reach
God
in
himself
,
he
exceeding
all
created
substances
in
a
higher
degree
of
disproportiō
then
spiritual
things
do
sensitive
.
No
body
can
operate
after
a
divine
manner
unles
he
be
in
a
divine
state
:
wherfore
to
know
God
in
himself
,
and
treat
with
him
,
it
was
requisite
we
should
be
eleuated
to
a
higher
order
above
nature
,
and
plac'd
in
a
supernatural
:
and
grace
effects
this
,
carrying
man
beyond
the
bounds
of
nature
,
and
setting
him
in
a
deifical
state
and
order
,
making
him
partaker
of
the
divine
nature
,
and
by
a
wonderful
manner
and
prerogative
a
kind
of
God
.
For
man
by
grace
partakes
of
God
according
to
the
highest
degree
of
the
divine
nature
,
for
as
much
as
it
exceeds
all
nature
;
not
only
as
it
is
existent
,
living
,
knowing
but
as
it
is
God
and
above
all
being
,
life
,
sense
,
and
understanding
.
He
partakes
of
the
divine
Essence
in
as
much
as
it
is
above
all
essence
,
he
partakes
of
the
divine
substance
in
as
much
as
it
is
supersubstantial
&
superessential
:
therfore
a
man
in
the
state
of
grace
is
above
nature
;
above
essence
,
and
all
substances
.
If
this
prerogative
were
granted
to
one
Angel
or
soul
alone
to
be
in
the
world
and
adornd
with
grace
,
though
less
then
that
wherewith
an
infant
dying
immediately
after
baptisme
is
endowed
,
it
would
be
lookt
upon
as
a
stupendious
miracle
,
and
no
creature
but
would
adore
it
.
O
my
soul
,
how
canst
thou
but
deem
thy self
worthy
of
veneration
,
if
thou
humbly
suspect
thy self
to
be
in
grace
?
do
not
trouble
thy self
for
things
that
are
below
thee
;
and
indeed
all
things
are
below
thee
.
Notwithstanding
it
is
not
the
sole
prerogative
of
grace
to
excel
all
nature
,
if
we
consider
that
it
makes
man
a
child
dear
to
God
.
O
father
,
what
a
charity
didst
thou
bestow
upon
us
,
that
we
both
are
,
and
are
stild
the
Sons
of
God
?
we
receive
the
Spirit
which
adopts
children
,
that
justifid
by
the
grace
of
Christ
we
may
be
coheyres
of
IESVS
,
and
thy
inheritours
.
O
that
we
could
understand
how
great
a
dignity
it
is
to
become
the
Sons
of
God!
men
account
it
a
great
matter
to
be
the
allies
or
retayners
of
an
earthly
king
;
why
make
they
not
greater
account
of
being
the
Sons
and
heyres
of
God
?
we
are
wont
to
glory
in
the
pedegree
of
men
defunct
,
of
the
discent
of
flesh
and
blood
that
ends
in
dust
,
in
our
earthly
parentage
;
but
why
do
we
not
glory
,
in
being
in
grace
,
in
sharing
the
nature
of
God
,
and
such
a
divine
filiation
?
One
that
is
of
the
blood-royall
even
afters
divers
generations
,
is
had
in
great
esteem
by
the
world
;
how
much
more
ought
he
that
is
a
kin
to
God
and
allyd
to
him
in
the
same
nature
.
A
parent
loves
his
child
more
affectionately
then
he
doth
another
who
is
of
the
same
complexion
,
of
the
same
speech
and
features
,
because
he
partakes
of
his
nature
;
so
God
loves
him
who
is
in
grace
more
tēderly
then
he
doth
the
Angelical
order
,
because
he
shares
with
him
in
nature
,
though
he
be
otherwise
the
most
contemptible
creature
in
the
world
.
There
is
a
larger
difference
betwixt
the
substance
of
a
Cherubin
considerd
in
it self
,
&
one
that
is
in
grace
,
then
there
is
betwixt
a
painted
man
&
the
living
original
:
although
each
creature
partake
of
God
in
some
sort
,
yet
there
is
a
vast
disparity
.
They
partake
of
his
nature
much
after
the
manner
of
a
picture
;
When
a
limmer
drawes
himself
to
life
,
the
picture
partakes
of
him
by
way
of
representation
in
resemblance
,
in
colour
,
in
his
lineaments
,
and
all
his
exteriour
;
but
not
in
the
degree
of
life
and
a
rational
soul
.
All
natures
are
so
many
rude
draughts
and
expressions
of
some
divine
perfection
,
but
without
any
part
of
the
divine
spirit
:
he
alone
that
is
in
grace
,
is
a
living
image
of
God
quickned
with
his
spirit
,
and
as
it
were
the
child
and
image
of
his
parent
by
participation
and
communication
of
nature
.
What
a
deal
of
difference
is
there
and
how
far
falls
a
material
picture
or
statue
of
some
king
short
of
the
kings
own
beloved
Son
?
the
noblest
essence
and
natural
perfection
of
the
highest
Archangel
falls
much
shorter
of
a
soul
that
is
in
grace
:
for
there
is
no
substance
or
nature
but
it
represents
God
only
after
a
dead
manner
,
no
otherwise
then
an
Emperour
is
represented
by
a
piece
of
wood
or
marble
or
a
painted
tablet
.
Among
those
that
partake
of
the
same
nature
there
is
not
so
much
a
similitude
as
an
identity
or
selfsamenes
:
&
therfore
the
H.
Fathers
stile
one
that
is
in
grace
,
the
same
with
God
,
like
as
the
father
and
the
Son
in
humane
generations
are
accounted
the
same
person
.
The
natural
Son
of
God
himself
said
;
let
all
be
one
,
as
thou
o
father
in
me
and
I
in
thee
,
that
they
may
also
be
one
in
us
.
For
although
each
just
man
,
besides
the
just
of
justs
IESVS
,
becomes
only
such
by
adoption
,
there
is
a
greater
tye
&
unity
betwixt
him
&
God
,
then
is
found
betwixt
natural
parents
and
their
children
.
The
children
of
men
have
only
a
smal
parcel
of
base
matter
and
their
parents
flesh
,
but
he
that
is
in
the
degree
of
grace
receives
the
whole
divine
spirit
within
him
.
Therfore
the
adoptive
filiation
of
God
is
a
more
sublime
manner
of
filiation
,
then
that
which
is
naturally
found
among
men
.
O
man
rejoyce
in
this
thy
dignity
,
and
do
not
degenerate
from
the
divine
condition
thou
art
raysd
to
:
have
a
care
of
Gods
honour
,
be
zealous
in
his
quarrel
,
if
not
because
he
is
thy
God
,
at
least
because
he
is
thy
father
and
all
that
he
hath
shal
be
thine
.
Children
because
they
hope
to
inherit
their
fathers
patrimony
;
follow
their
fathers
busines
;
thou
being
heir
to
God
,
must
not
carry
thy self
like
a
stranger
or
alien
.
Although
God
had
not
given
us
our
creation
,
yet
for
this
only
that
he
adopted
us
his
children
,
we
owe
him
a
cordial
love
,
and
must
discharge
our
duty
in
things
appertaining
to
his
service
with
a
great
deal
of
zeal
.
O
most
loving
father
,
why
am
not
I
touched
with
a
deep
resentment
for
being
enrolld
into
thy
family
,
and
tasting
so
singularly
of
thy
providence
.
Wild
beasts
out
of
love
to
their
yong
ones
expose
themselves
to
a
hazard
of
death
;
and
what
wilt
thou
do
,
who
hast
given
such
a
remonstrance
of
love
even
for
us
who
condemnd
thy
natural
Son
,
as
to
take
us
for
thy
children
.
O
what
confidence
ought
a
soul
to
have
in
this
filiation
!
although
God
were
not
a
God
of
providence
,
yet
he
would
be
watch
fully
careful
&
sweetly
sollicitous
over
him
that
is
in
grace
:
no
les
then
a
mother
in
widowhood
over
her
only
and
beloved
child
;
yea
far
greater
then
this
is
Gods
affection
and
vigilancy
in
regard
of
the
just
.
To
this
we
may
add
that
by
grace
we
become
the
friends
of
God
.
IESVS
himself
utterd
these
words
sweeter
then
honey
drops
;
ye
are
my
friends
.
For
by
grace
there
accrues
a
certain
dignity
betwixt
God
and
man
,
not
of
a
disproportionable
degree
but
so
dignifying
that
it
elevates
him
to
the
order
of
things
divine
;
and
of
a
mortal
man
makes
him
a
friend
and
favorite
of
the
immortal
king
.
Although
we
did
not
become
the
children
of
God
,
yet
for
this
sole
respect
,
that
grace
entitles
us
his
beloved
,
its
worth
exceeds
all
valuation
.
A
friend
is
preferrd
before
a
kins
man
,
and
is
held
more
trusty
then
nature
it self
:
allies
are
often
neglected
or
become
the
objects
of
hatred
,
friends
are
alwaies
beloved
:
men
do
more
for
their
friend
then
for
their
brother
:
what
then
shal
we
conceive
of
friendship
with
God
?
There
are
two
things
which
endear
much
,
alliance
and
love
,
and
both
of
them
are
found
in
grace
.
To
be
loved
by
God
is
a
rich
mine
of
heavenly
gold
,
and
a
magazine
of
all
divine
blessings
.
The
love
of
God
is
not
●oytering
and
sluggish
but
most
effectual
and
operative
.
To
love
one
is
to
wish
him
wel
:
in
God
it
is
the
self
same
to
wil
and
to
do
,
and
consequently
whomsoever
he
loveth
he
enricheth
him
with
the
treasures
of
heaven
.
The
love
of
God
is
an
ever
flowing
conduit
or
rather
a
river
of
celestial
blessings
.
If
he
exposd
his
life
for
his
enemies
what
will
he
do
for
his
friends
?
There
is
no
incongruity
or
inconsequence
to
be
found
in
God
;
wherfore
if
he
did
so
much
for
those
that
hated
him
,
he
wil
do
incredible
things
for
those
that
love
him
,
carrying
a
special
providence
over
them
.
If
he
have
so
much
care
of
our
enemies
as
to
command
us
to
love
them
,
what
wil
he
have
of
his
own
friends
?
He
loved
us
so
affectionately
when
we
were
yet
his
foes
that
he
seemd
to
love
us
more
then
himself
;
and
if
he
did
this
when
we
were
his
enemies
,
wil
he
do
les
when
he
both
stiles
and
accounts
us
his
friends
?
Thou
wouldst
be
glad
to
have
a
friend
as
faithfull
to
thee
as
Ionathas
was
to
David
;
but
all
humane
fidelity
is
a
meer
toy
,
yea
to
be
accounted
but
treachery
,
in
regard
of
that
which
God
shewes
on
thy
behalf
.
Men
hold
it
no
smal
favour
to
be
taken
notice
of
by
a
terrene
king
,
what
wil
it
be
to
be
loved
,
&
so
affectionately
loved
by
God
?
wilt
thou
know
,
o
my
soul
,
how
signally
remarkable
Gods
friendship
&
fidelity
is
?
He
is
so
enamourd
upon
his
friends
that
he
cannot
endure
to
be
separated
from
them
.
If
his
immensity
were
confind
only
to
heaven
,
he
would
relinquish
it
to
come
to
one
that
is
in
grace
,
nor
would
he
ever
be
from
him
,
but
would
make
himself
his
constant
sejourner
,
that
our
society
may
be
with
the
father
&
his
Son
Iesus
Christ
by
the
mediation
of
the
H.
Ghost
who
is
diffusd
in
our
harts
.
Deer
and
lambs
and
pigeons
,
are
sociable
creatures
they
willingly
sort
with
one
another
,
&
love
those
whom
they
know
to
be
of
the
same
kind
.
God
is
sociable
,
the
Son
of
God
is
a
lamb
,
the
divine
spirit
is
tame
and
affable
,
it
loves
those
that
become
divine
,
affecting
the
fellowship
of
his
nature
,
and
as
it
were
of
the
same
feather
with
him
.
If
the
most
sacred
Humanity
of
Christ
took
such
complacence
in
any
one
as
to
be
alwaies
present
with
him
,
what
should
we
think
of
such
a
singular
priviledg
?
and
why
do
we
not
admire
that
the
Dinity
never
departs
from
the
just
man
,
but
becomes
his
unseparable
companion
?
and
not
only
dwels
with
him
as
his
fellow
sejourner
,
but
even
in
him
,
in
whom
he
placeth
his
tabernacle
much
more
willingly
then
in
the
sun
.
What
parent
so
loves
his
child
,
as
with
his
good
wil
never
to
be
from
him
,
but
alwaies
in
his
company
?
yea
such
a
one
assignes
him
a
tutour
and
commits
him
to
his
custody
.
But
God
our
parent
and
friend
entrusts
us
to
no
body
else
,
he
wil
alwayes
be
with
us
himself
.
What
mother
loves
her
child
so
tēderly
as
that
she
wil
continually
have
him
in
her
armes
?
Yet
God
doth
this
.
Grace
is
a
knot
which
tyes
God
and
man
together
;
it
is
the
sweet
and
mutual
embracement
of
the
spirit
divine
and
humane
.
Among
men
the
father
may
not
be
where
the
Son
is
,
but
God
cannot
but
be
with
him
that
is
in
grace
.
Although
God
be
existent
in
creatures
both
by
his
essence
,
presence
,
and
power
,
this
is
so
because
he
is
God
,
and
it
cannot
be
otherwise
,
not
for
any
dignity
or
desert
in
them
,
but
by
reason
of
his
immensity
and
infinitude
.
But
grace
not
nature
hath
this
attractivenes
,
that
although
God
could
be
absent
,
and
were
limitable
to
locality
,
yet
it
would
make
him
present
and
existent
with
one
in
grace
,
residing
with
him
,
and
becoming
one
spirit
:
yea
albeit
he
could
forget
his
creatures
,
he
would
be
alwaies
sweetly
present
to
his
memory
,
&
share
of
his
providence
;
although
he
could
relinquish
them
,
and
not
operate
in
them
nor
conserve
&
maintain
them
,
yet
he
would
stil
be
working
some
good
in
the
just
:
for
as
love
is
effectual
,
so
it
never
intends
any
good
but
it
compleats
it
.
What
a
benefit
and
dignity
is
it
to
have
God
alwaies
for
our
companion
?
certainly
we
should
be
struck
with
amazement
to
see
any
creature
so
beloved
by
God
,
and
so
noble
,
that
he
commanded
his
celestial
spirits
those
thousands
of
thousands
that
attend
him
,
to
accompany
it
whether
soever
it
went
,
and
be
followd
by
all
that
traine
so
stately
and
majestical
:
yet
this
would
be
but
solitude
in
comparison
of
the
fellowship
and
attendance
of
God
.
What
are
all
things
before
thee
,
o
lord
,
but
as
it
were
a
mere
nothing
and
vacuity
?
If
we
should
admire
such
a
creature
,
why
do
we
not
also
admire
a
sould
in
grace
,
since
it
hath
God
for
its
attendance
,
not
waiting
at
its
elbow
,
but
as
it
were
in
its
essence
enlivening
it
:
O
most
fortunate
dignity
of
man
and
dignation
of
God
,
to
have
that
highest
Majesty
alwaies
accompanying
the
Sons
of
men
!
for
God
will
not
be
a
lazy
and
unprofitable
companion
to
a
soul
,
not
providing
what
is
beho
offul
to
it
.
Wil
he
be
like
one
that
is
sluggish
or
blind
,
who
neither
sees
nor
resents
the
necessities
and
miseries
which
press
it
?
certainly
God
doth
not
associate
himself
to
the
just
for
nothing
.
They
may
wel
neglect
both
themselves
and
their
temporal
,
if
only
they
be
careful
of
what
concerns
him
:
he
wil
have
a
care
of
them
.
O
my
Father
,
o
friend
,
o
companion
!
I
beg
of
thy
Majesty
,
that
I
may
alwaies
carry
a
due
reverence
,
fidelity
,
and
affability
towards
thee
:
I
wil
demean
my self
to
thee
as
a
child
doth
to
his
parent
,
taking
all
thy
affaires
to
hart
,
reputing
them
my
own
:
not
otherwise
then
towardly
children
are
industriously
careful
of
their
parents
busines
,
because
they
look
upon
it
as
their
own
.
I
beseech
thee
that
I
may
be
a
faithful
friend
to
thee
,
seeking
at
all
turnes
thy
greater
honour
&
glory
,
advancing
what
concerns
thee
&
loving
thee
more
then
my self
.
Grant
that
I
may
keep
with
thee
all
the
rules
of
good
fellowship
,
least
by
my
continual
defects
I
may
contristate
thy
holy
spirit
.
But
if
all
grace
be
of
such
vertue
and
efficacy
in
it self
,
that
it
makes
us
kinsmen
and
allies
of
God
,
most
dear
to
him
,
yea
in
a
manner
Gods
,
and
this
because
it
is
given
by
Christ
;
hence
it
followes
,
that
that
portion
of
it
which
befals
man
,
is
more
happy
,
more
venerable
and
highlyer
priviledgd
then
that
which
was
bestowd
upon
the
Angels
,
or
our
first
parents
in
the
state
of
innocency
.
Those
children
are
ordinarily
first
in
their
parents
affection
,
who
were
deliverd
into
the
world
with
the
strongest
throwes
of
a
hard
labour
:
and
what
wonder
then
,
if
our
grace
be
dearer
to
Christ
since
it
cost
him
so
many
sorrowes
,
and
he
for
it
bestow
on
us
greater
priviledges
,
affording
us
more
helps
,
tolerating
us
more
patiently
and
longanimously
,
raysing
us
to
great
spiritual
advancement
;
in
so
much
that
the
very
Angels
themselves
do
honour
men
for
this
respect
that
they
have
grace
by
Christ
,
&
are
struck
with
a
reverential
fear
to
see
our
nature
now
prostrate
before
them
,
which
they
sleighted
so
much
before
God
became
Incarnate
by
assuming
it
;
and
this
,
because
a
special
dignity
accrues
to
the
grace
we
partake
of
,
we
being
made
therby
living
members
of
Christ
&
computed
the
same
with
him
.
There
redounds
a
certain
veneration
from
the
head
to
the
members
:
how
can
the
Angels
despise
our
nature
,
which
they
admiringly
behold
exalted
above
theirs
,
even
to
the
throne
of
the
Divinity
and
fellowship
of
God
?
what
wonder
if
they
treat
us
not
as
their
inferiours
whome
the
Son
of
God
the
first
begotten
among
many
brethren
,
under
the
title
of
equals
,
exalted
above
the
celestial
spirits
themselves
,
calling
men
his
brethren
and
esteeming
them
more
then
Angels
.
He
never
honored
any
of
the
Seraphins
so
much
as
to
call
him
brother
.
This
is
the
highest
prerogative
of
grace
which
renders
it
so
honorable
,
and
elevates
it
above
all
nature
.
Moreover
our
nature
it self
,
by
grace
through
Christ
is
dignified
and
exalted
above
all
other
natures
,
for
as
much
as
the
Lord
of
glory
communicates
the
same
his
glory
with
his
joyntly
united
members
and
living
allyes
.
Our
grace
also
is
founded
upon
the
merits
of
IESVS
and
his
union
,
as
if
therby
it
gave
us
a
juster
title
to
merit
from
God
,
and
makes
us
do
it
after
a
perfecter
manner
.
For
we
are
all
children
of
sorrow
,
we
are
Gods
Benjamins
the
Sons
of
his
right
hand
,
and
dear
above
all
,
others
.
O
most
loving
father
,
who
sacrificd
they
only
begotten
Son
to
death
,
that
I
becoming
thy
Son
might
live
,
grant
that
I
may
alwayes
have
a
true
esteem
and
knowledg
of
this
inestimable
benefit
.
One
Angel
is
more
endebted
to
thee
for
the
least
degree
of
grace
which
he
received
then
all
creatures
together
for
all
the
goods
of
nature
and
creation
of
the
universe
.
But
I
a
silly
wretched
man
,
owe
thee
more
for
the
least
particle
of
grace
bestowd
upon
me
,
then
all
the
Hierachies
of
Angels
for
all
the
supernatural
guifts
conferrd
upon
them
all
together
.
For
to
the
end
that
I
through
grace
might
live
a
divine
life
,
thou
wouldst
have
thy
son
in
humane
nature
to
suffer
an
unhamane
death
.
Thou
hast
done
more
for
me
then
for
all
the
Angels
;
thou
hast
heapd
more
obligations
upon
me
then
upon
the
Cherubins
and
Seraphins
.
There
are
two
reasons
for
which
men
are
obligd
to
preserve
and
highly
magnify
divine
grace
.
The
one
is
its
inestimable
worth
and
unspeakable
dignity
;
the
other
is
thy
most
pretious
blood
,
o
IESVS
,
which
thou
didst
shed
to
merit
grace
.
If
we
be
not
satisfyd
of
its
value
in
its
self
,
this
may
throughly
convince
us
,
that
thou
wouldst
purchase
it
for
us
at
so
deare
a
rate
.
It
must
needs
be
a
rare
and
stupendious
thing
,
which
God
who
cannot
err
in
his
choise
chose
rather
to
give
us
then
save
the
life
of
his
own
Son
so
pretious
to
him
.
The
XIII
.
Chapter
.
How
Penances
and
Corporal
afflictions
help
us
.
THorns
conserve
plants
in
a
garden
,
&
austerities
grace
in
a
just
man
.
A
fresh
vigour
of
mind
flourisheth
many
times
in
a
tottering
and
witherd
body
.
That
Physitians
may
cure
the
body
,
they
more
and
more
afflict
it
by
bitter
potions
,
by
abstinence
,
by
breathing
a
veine
,
by
searing
it
,
and
other
wayes
yet
more
penal
:
if
it
be
exacted
of
thee
to
afflict
it
in
some
sort
for
the
good
of
thy
soul
,
no
great
matter
is
demanded
.
He
that
is
ill
at
ease
amidst
his
gripes
and
paines
casts
up
what
annoyd
him
:
so
the
peccant
humours
of
our
soul
,
are
not
purgd
by
living
pleasantly
,
since
the
maladies
of
our
bodies
are
not
curd
without
annoiance
.
A
flint
being
beaten
yealds
flashes
of
light
,
and
the
flesh
by
chastisements
illuminates
the
mind
.
That
soul
shewes
it self
a
very
beast
,
which
treats
not
its
body
like
a
beast
.
Even
as
afflictions
and
crosses
sent
by
God
,
make
men
relent
,
think
upon
him
,
indoctrinate
them
enkindle
fervour
,
increase
familiarity
with
God
,
and
raise
their
harts
;
so
voluntary
austerities
have
like
effect
;
they
make
man
have
a
more
frequent
recourse
to
God
,
and
being
voyd
of
sensible
gust
they
dispose
him
better
for
divine
illustrations
.
The
curbing
of
nature
is
a
fit
disposition
for
increase
of
grace
:
this
is
the
ayme
and
endeavour
of
grace
to
divorce
us
from
temporal
,
corporeal
,
and
visible
things
;
and
a
penitential
life
finds
this
half
done
to
its
hand
,
supposing
it
be
accompanyd
with
divine
grace
,
without
which
nothing
is
beneficial
to
us
,
nothing
profitable
.
The
depth
of
our
humiliation
together
with
bodily
austerity
is
the
throne
and
kingdom
of
grace
,
and
a
step
to
glory
;
and
the
crucifying
of
our
flesh
,
the
exalting
of
the
spirit
.
Thou
armest
thy self
with
voluntary
afflictions
against
necessary
ones
,
learning
thus
in
the
school
of
patience
how
thou
art
to
embrace
those
which
are
sent
thee
from
God
.
By
these
skirmishes
thou
art
taught
to
overcome
thy self
,
and
consequently
disable
thy
greatest
antagonist
by
whom
the
rest
assaile
thee
;
thou
also
findest
a
more
speedy
redress
at
the
hands
of
God
in
thy
addresses
to
him
.
Although
Christ
crucifyd
be
a
sufficient
warrant
for
our
penitential
austerities
,
yet
we
might
specify
many
more
and
principally
our
innumerable
defaults
and
penalties
due
for
them
,
that
we
may
make
amends
for
what
is
past
,
and
lessen
future
misdemeanours
.
Thy
soul
must
be
the
executioner
of
thy
flesh
;
for
this
end
through
the
great
mercy
of
God
,
it
is
repriev'd
and
rescued
from
the
paines
of
hel
fire
.
Sometimes
it
happens
that
of
two
criminals
sentencd
to
death
the
one
partner
is
quitted
upon
this
condition
that
he
execute
the
sentence
of
death
upon
his
companion
,
becoming
his
hangman
for
want
of
another
.
Our
soul
and
body
are
joynt
sharers
in
sin
,
let
the
soul
be
the
executioner
of
divine
justice
over
the
body
,
and
punish
it
in
a
due
manner
,
she
when
she
first
sinned
being
repriev'd
from
eternal
damnation
.
Suffer
nothing
to
pass
unpunished
:
make
thy self
formidable
to
thy self
,
as
one
that
can
be
cruel
against
thy self
,
a
most
impartial
and
severe
chastizer
of
all
the
delinquencies
and
soothings
of
the
flesh
:
all
must
undergoe
their
due
penalty
.
There
's
no
citty
wel
governd
,
unles
its
penal
lawes
be
in
force
and
vigour
;
nor
can
that
conscience
be
wel
orderd
,
where
so
many
depraved
affections
are
on
foot
without
its
courts
and
sword
of
justice
.
The
punishment
thou
inflictest
upon
thy self
must
be
corresponding
to
thy
fault
:
beware
God
call
thee
not
to
an
account
for
contemning
&
corrupting
justice
.
Take
pennyworths
of
thy self
,
both
because
thou
pleadest
guilty
,
&
hast
playd
the
naughty
judge
in
acquitting
thy self
so
often
by
being
indulgent
to
thy self
.
Iustice
is
exercisd
in
cityes
rather
to
terrify
others
by
such
an
example
from
offending
,
then
to
lessen
the
guilt
and
punishment
of
him
that
is
nocent
:
but
thou
reapest
more
ample
fruit
by
chastizing
thy self
;
thou
shalt
not
onely
henceforth
deter
others
from
offending
but
thy self
,
that
thou
mayst
not
commit
new
ones
,
and
diminish
the
punishment
due
for
the
committed
.
Thy
severity
is
not
a
piece
of
justice
but
indulgence
;
for
mans
revenge
works
Gods
pardon
.
Yet
in
all
thy
proceedings
be
mindful
how
prayse
worthy
is
obedience
,
and
how
profitable
discretion
,
least
thou
practise
austerity
unadvisedly
,
with
decrease
of
thy
own
profit
,
and
les
increase
of
Gods
honour
and
service
;
for
the
divel
is
ready
to
catch
at
all
turnes
.
Nevertheles
be
careful
above
all
and
at
all
times
,
rather
to
chastize
thy
will
then
thy
body
:
but
as
far
as
a
prudent
circumspection
divested
of
self
love
,
and
the
advice
of
thy
superiour
with
regard
to
each
ones
age
,
condition
,
strength
,
inclination
,
employment
,
and
necessity
shal
permit
such
austerities
,
thou
must
without
mercy
and
self-flattery
not
be
sparing
in
inflicting
them
.
O
mercyful
truth
,
how
can
I
flatter
and
pamper
my self
,
if
I
call
to
mind
the
hardship
and
torments
which
my
most
innocent
IESVS
sufferd
for
my
sins
,
and
the
paines
that
are
indured
by
the
soules
in
Purgatory
.
It
would
be
accounted
a
huge
priviledge
,
if
God
should
permit
a
soule
in
those
scorching
flames
to
redeem
its
sufferings
,
as
we
now
may
,
by
undergoing
voluntary
afflictions
.
Let
us
now
make
use
of
this
his
indulgence
.
If
a
creditour
should
remit
to
one
a
debt
of
a
hundred
talents
upon
this
condition
,
if
within
a
prefixt
time
he
payd
him
only
one
,
would
he
,
think
you
,
refuse
so
gainful
a
bargain
.
What
a
madnes
is
it
in
us
to
chuse
rather
to
pay
a
hundred
in
the
other
life
then
one
in
this
?
But
what
need
of
remission
of
these
terrifical
paines
?
the
gracefulnes
and
beauty
which
accrues
to
our
flesh
in
the
life
to
come
is
a
sufficient
incentive
.
Remember
how
glorious
and
seemly
our
bodies
will
be
in
the
future
resurrection
:
which
shal
share
of
comelines
and
splendour
according
to
the
rate
and
proportion
of
their
now-present
sufferances
.
The
robes
which
are
to
vest
them
in
eternity
are
woven
by
the
home
spun
&
temporal
afflictions
of
this
life
.
Some
not
to
appear
deformed
to
the
eyes
of
men
have
sufferd
their
limbs
and
bones
to
be
cut
and
rackd
half
the
tearm
of
their
short
life
:
eternal
beauty
is
purchasd
at
a
far
easier
rate
;
it
is
not
requird
that
we
cut
them
,
but
only
that
we
do
not
pamper
them
,
&
a
litle
vex
&
annoy
them
.
Our
H.
Patriarch
S.
Ignatius
understood
this
excellently
wel
;
who
being
not
as
yet
converted
to
almighty
God
,
to
avoid
deformity
commanded
a
bone
to
be
cut
out
,
enduring
the
pain
without
a
tear
,
without
a
sigh
,
without
the
least
sign
of
grief
or
torture
;
but
after
his
conversion
,
he
judgd
it
an
act
far
more
heroical
,
upon
consideration
of
a
future
comelines
,
that
is
to
invest
us
in
the
resurrection
,
to
undergoe
austerities
,
to
fast
for
whole
weeks
together
,
to
disciplin
himself
thrice
a
day
,
to
make
prolix
genuflexions
,
lying
on
the
bare
ground
,
wearing
a
rough
hair-shirt
,
clad
in
sackcloth
,
going
barefoot
,
treating
his
body
in
the
harshest
manner
he
could
both
for
apparrel
and
rigour
of
fare
.
The
austerities
also
of
barbarous
hethens
destitute
of
our
hopes
may
make
us
blush
at
our
own
tepidity
:
they
wore
shirts
of
iron
,
which
goard
their
bodies
on
all
sides
with
sharp
pricks
;
they
shretchd
themselves
upon
tenter
hooks
singing
the
whilst
hymnes
in
praise
of
their
God
;
they
cast
themselves
under
the
wheeles
of
the
chariots
which
carried
their
Idols
and
sufferd
themselves
to
be
bruizd
to
pieces
;
they
abstaind
from
meat
for
many
dayes
together
.
Let
it
confound
us
,
that
superstition
is
more
powerful
then
religion
,
and
the
phantasticalnes
of
men
then
the
love
of
God
.
The
XIV
.
Chapter
.
That
too
much
love
of
our
flesh
hinders
the
spirit
.
IF
our
flesh
although
it
be
born
with
us
,
and
the
blood
which
enlivens
us
,
be
such
domestique
enemies
as
to
hinder
the
life
of
our
spirit
,
can
flesh
that
's
only
alli'd
and
consanguinity
much
avail
?
The
spirit
ought
to
blush
at
the
name
of
alliance
;
how
much
more
at
the
allies
of
a
fond
and
disordinate
love
?
If
the
flesh
be
ashamd
of
its
kindred
of
the
same
flesh
,
if
it
disclaime
from
obscure
kinsfolks
and
progenitours
,
how
much
more
ought
the
spirit
to
be
ashamd
of
all
flesh
and
blood
,
and
such
like
affinity
?
The
soul
ought
to
renounce
her
own
flesh
which
she
animates
,
and
why
doth
she
disordinately
love
anothers
,
and
that
void
of
life
,
which
servd
others
,
and
perchance
serves
now
only
for
food
and
lodging
for
wormes
.
The
noblenes
of
grace
and
our
alliance
with
Christ
should
in
all
reason
be
forcible
enough
to
make
us
forget
and
blush
at
our
nature
,
without
needing
the
incentives
of
its
basenes
,
corruption
,
and
loss
of
allies
.
O
divine
truth
,
thou
commandest
me
to
hate
my
kindred
that
I
may
become
thy
disciple
;
If
I
love
them
more
then
thee
,
how
shal
I
become
thy
spirit
,
adhering
to
thee
,
one
spirit
with
thee
?
Grant
me
by
thy
blood
that
I
may
not
love
my
blood
but
in
thine
:
let
the
blood
of
Christ
obtain
so
much
at
our
hands
,
that
we
love
not
too
much
the
blood
of
sinful
men
.
Christ
by
his
sacred
blood
would
redeem
us
,
and
become
our
allie
by
blood
;
for
he
was
not
ignorant
of
the
taintures
and
defects
of
our
blood
and
our
allies
by
blood
,
and
therfore
vouchsafed
a
reparation
.
The
spirit
is
not
bound
to
follow
the
lawes
and
dictamens
of
the
flesh
:
see
then
o
my
soul
,
that
neernes
of
blood
do
not
taint
thy
love
.
God
commands
thee
to
hate
thy self
and
thy
own
flesh
and
blood
,
how
canst
thou
then
love
thy
friends
and
kinsfolks
otherwise
then
for
God
,
and
according
to
the
prescript
of
vertue
?
Thou
mightst
with
as
much
reason
love
gnats
or
flies
as
thy
allies
,
which
nevertheles
thou
seek'st
to
destroy
.
Wormes
are
engenderd
by
the
same
carnal
parents
with
thy
brethren
;
why
adhor'st
thou
them
with
such
a
loathing
of
stomack
more
then
all
,
and
lovest
thy
kindred
with
such
affection
of
hart
more
then
God
?
If
the
ground
of
this
extraordinary
love
beyond
the
dictamens
of
vertue
,
be
,
for
that
they
are
engendred
of
the
same
Parents
:
wormes
have
more
from
them
then
thy
brethren
,
for
they
gave
not
these
their
soul
,
nor
are
they
totally
producd
by
them
;
as
the
others
are
.
Hence
kinsfolks
and
parents
love
and
regard
only
the
bodies
of
their
kindred
,
being
little
sollicitous
for
what
concerns
the
good
of
their
soul
;
it
being
Gods
handywork
not
theirs
.
Yea
neither
didst
thou
receive
thy
body
from
thy
parents
,
but
by
them
from
God
.
What
?
lovest
thou
thy
allies
because
they
are
parts
of
thy
common
progenitours
?
by
the
same
reason
thou
oughtest
to
love
any
of
their
disseverd
members
yea
though
infected
with
a
loathsome
canker
.
If
thou
lovest
them
for
resemblance
sake
,
by
the
same
consequence
thou
mightst
love
their
statua
or
any
other
ordinary
man
.
What
is
it
to
descend
from
the
same
family
,
but
only
to
have
drawn
a
litle
stenchy
matter
and
corruption
out
of
the
same
stinking
fountain
,
and
what
is
worse
,
sin
also
?
Can
two
with
any
reason
boast
because
they
fel
together
into
the
same
puddle
,
and
were
bemird
with
the
same
dirt
?
Thy
parent
begot
nasty
wormes
of
a
purer
nature
then
thee
,
they
being
void
of
sin
,
and
thou
staind
with
the
filth
of
original
;
neither
wert
thou
sooner
partaker
of
life
then
guilty
of
death
.
He
that
vainly
glories
in
the
nobility
of
his
carnal
pedegree
,
seeks
to
entitle
to
honour
the
disgrace
of
common
nature
.
What
els
is
disordinate
affection
to
kindred
,
but
a
vaunting
of
that
common
basenes
,
which
we
should
be
ashamd
of
,
and
a
complacence
in
the
ignominy
of
sin
.
The
viciousnes
of
our
nature
takes
growth
and
increase
by
flesh
and
blood
,
and
our
misery
prospers
&
gaines
ground
;
thence
the
flesh
is
maximd
in
principles
wholy
repugnant
to
the
spirit
.
Our
soul
no
sooner
begins
to
be
,
but
by
meanes
of
the
flesh
it
is
infected
with
sin
,
and
the
contagiousnes
spreading
still
more
and
more
,
it
is
the
prime
cause
of
all
our
sinful
mortalities
.
We
must
renounce
both
blood
and
kindred
,
that
we
may
be
freed
from
this
death
of
sin
,
by
the
eross
of
Christ
which
we
must
carry
.
We
shal
not
meet
with
such
harsh
encounters
as
many
children
and
youths
have
done
,
who
by
vertue
of
his
cross
trampled
under
foot
all
flesh
&
blood
.
S.
Iohn
Goto
a
Iaponian
of
our
Society
,
at
the
place
of
his
martyrdome
,
beholding
at
an
equal
distance
on
the
one
hand
the
teares
and
sighs
&
sweet
embracements
of
his
weeping
parents
,
&
on
the
other
crosses
and
gibbets
&
bloody
executioners
;
nothing
dismaid
with
such
ensignes
of
cruelty
,
chose
rather
to
cast
himself
into
the
armes
of
the
cross
then
those
of
his
kindred
;
and
sleighting
couragiously
all
their
enticing
allurements
,
●ann
to
that
which
stood
prepard
for
him
;
where
dying
he
purchasd
the
kingdom
of
God
,
which
is
not
bought
by
flesh
and
blood
.
The
XV.
Chapter
.
Of
the
loss
of
temporal
things
.
THe
spirit
is
not
much
troubled
at
the
loss
of
temporalities
,
for
which
it
hath
more
reason
to
rejoyce
.
One
that
lies
groaning
under
a
heavy
waight
,
would
he
lament
if
a
friend
should
remove
it
?
That
which
is
to
be
taken
away
,
it
s
much
better
that
God
take
it
then
death
.
If
divested
of
all
thou
be
pleasing
to
God
and
he
pleasd
with
thee
,
to
what
purpose
seekest
thou
by
the
access
of
creatures
and
cares
to
become
grateful
to
him
.
Let
himself
alone
content
thee
without
his
guifts
and
the
assurances
of
temporal
commodities
.
God
loves
not
what
is
thine
but
thee
;
do
not
thou
love
so
much
what
is
Gods
,
as
God
himself
.
Christ
dispoild
of
all
mounted
the
cross
,
dispoild
of
all
he
came
out
of
his
sepulcher
;
there
he
left
his
shrowd
behind
him
;
naked
also
he
took
the
citty
of
heaven
and
enterd
it
triumphant
.
For
love
of
thee
who
art
naked
he
d●●d
naked
,
not
for
love
of
thy
goods
and
fortu●es
;
therfore
he
seeks
thee
,
not
them
;
and
because
he
seeks
thee
,
he
takes
these
things
from
thee
expecting
thee
naked
in
heaven
.
He
prepares
thee
for
his
espousals
,
while
he
disposeth
of
what
is
thine
,
and
dispoiles
thee
of
all
.
Why
art
thou
afraid
to
become
poor
,
if
thou
canst
carry
a
kingdom
in
thy
hart
?
The
kingdom
of
God
is
within
you
.
O
ridiculous
cause
of
teares
which
takes
away
the
causes
of
sin
!
it
is
a
high
piece
of
impudence
against
God
,
to
grieve
and
lament
at
the
loss
of
temporal
things
,
which
we
ought
to
have
in
hatred
.
A
woman
though
never
so
much
a
harlot
hides
the
griefe
and
teares
which
she
sheds
for
the
losses
and
injuries
of
the
adulterer
,
she
conceales
also
the
joy
she
takes
in
his
presence
:
thou
even
to
Gods
face
rejoycest
in
the
prosperity
of
those
things
with
which
thou
playest
the
naught
;
thou
art
sorry
for
their
loss
,
and
darest
ask
of
him
either
that
he
take
them
not
away
,
or
els
restore
them
.
What
woman
surprizd
in
adultery
durst
beg
of
her
husband
,
that
he
would
not
interrupt
that
unlawful
pleasure
,
when
she
should
rather
beg
pardon
for
the
offence
?
Her
husband
would
deale
mercifully
with
her
,
if
he
only
took
away
the
adulterer
;
and
how
shameles
art
thou
who
deemst
it
an
injury
?
what
wife
could
be
so
impudent
as
to
say
to
her
husband
,
bring
me
that
Blackamore
that
I
may
enjoy
his
embracements
,
for
I
like
him
better
then
thee
:
&
thou
darest
be
so
frontless
as
to
make
God
the
pandar
of
thy
disorderly
concupiscence
by
begging
temporal
things
of
him
.
When
thou
askest
any
thing
of
God
besides
God
,
thy
very
prayer
betrayes
thy
adulterous
spirit
:
for
it
is
the
selfsame
as
if
thou
shouldst
say
give
me
,
o
Lord
,
something
wherwith
to
offend
thee
.
It
is
bad
enough
to
play
the
fornicatour
to
his
dishonour
,
without
begging
of
him
the
increase
of
that
store
,
by
whose
fruition
thou
undoes
thy self
;
and
such
is
the
preservation
of
riches
,
honours
,
gusts
,
colours
,
and
corporeal
beauties
.
He
that
were
pesterd
with
a
loath
some
canker
would
not
be
offended
with
the
Chirurgian
for
lancing
the
infected
part
,
but
of
his
own
accord
would
profer
it
to
be
cut
of
,
though
with
grief
and
horrour
:
but
if
perchance
waking
out
of
his
sleep
,
he
should
find
it
done
to
his
hand
imperceptibly
,
and
without
any
concurrence
of
his
own
,
he
would
esteem
it
a
miraculous
cure
,
and
render
thanks
to
God
for
it
as
such
.
Thou
art
not
depriud
of
thy
joints
and
limbs
but
hurtful
darts
which
poyson
thy
hart
;
give
God
thanks
that
this
privation
is
made
unsensibly
and
without
detriment
to
thy
patience
.
Thou
who
shouldst
relinquish
all
,
do
not
grieve
at
the
loss
of
some
.
To
make
them
a
matter
of
merit
,
thou
shouldst
give
them
to
the
poor
;
if
God
take
them
why
takest't
thou
it
not
patiently
?
Gerson
spoke
piously
when
he
said
:
If
thou
o
father
redemand
what
s
lent
,
Take
,
I
restore
most
freely
what
's
unspent
Wilt
thou
by
theeves
,
by
sword
,
by
fire
it
take
,
All
's
one
to
me
;
I
quit
it
for
thy
sake
,
Perchance
even
so
more
grateful
it
wil
be
,
Then
if
in
almes
the
poor
had
it
from
me
.
If
having
nothing
thou
have
all
,
why
art
thou
troubled
and
vext
?
o
amiable
truth
,
invert
my
perverse
hart
,
and
work
so
in
it
,
that
hence
forth
it
may
be
noysome
to
me
to
have
any
thing
besides
thee
:
disburden
me
of
all
earthly
things
&
first
of
all
of
my self
,
who
am
the
heavyest
burden
to
my self
.
I
will
not
,
o
Lord
,
have
my self
,
that
I
may
have
thee
.
If
many
Philosophers
depriv'd
themselves
of
all
these
goods
for
love
of
themselves
,
because
they
held
them
base
and
great
hindrances
to
their
course
of
life
,
what
do
I
,
who
for
love
of
thee
repine
to
be
depriud
but
of
some
?
O
feeble
spirit
,
why
grievest
thou
to
be
circumcisd
in
a
few
superfluous
things
,
since
indeed
a
few
only
are
necessary
.
What
do
I
say
a
few
?
Nothing
but
God
is
necessary
to
me
.
I
congratulate
with
my self
;
God
is
my
sufficiency
who
knowes
no
deficiency
.
I
knew
not
,
o
sweet
truth
,
what
a
comfortable
thing
it
was
to
have
nothing
;
yea
to
know
more
clearly
then
the
sunshine
,
that
it
is
altogether
impossible
,
although
I
endeavoured
it
never
so
much
,
to
have
any
thing
besides
God
,
which
can
be
mine
and
not
Gods
alone
.
But
because
all
things
are
his
,
and
he
mine
,
all
things
are
mine
,
and
then
most
mine
,
when
I
have
them
least
,
because
they
have
me
least
,
and
I
have
them
better
in
God
,
then
if
I
had
them
in
themselves
.
If
I
were
truly
humble
,
I
should
not
grieve
at
the
loss
of
temporal
things
:
He
that
is
to
esteem
himself
nothing
,
how
can
he
esteem
other
things
some
thing
,
which
are
baser
then
himself
.
When
one
dies
all
things
die
to
him
;
so
he
that
deems
himself
nothing
,
deems
the
whole
world
nothing
All
things
are
dead
to
one
that
is
dead
,
and
all
contemptible
to
one
truly
humble
.
The
XVI
.
Chapter
.
How
profitable
temptations
are
.
HOw
canst
thou
expect
to
be
crownd
if
thou
dost
not
combat
?
and
how
wilt
thou
combat
,
if
thou
be
not
assaulted
and
tempted
?
Without
an
enemy
there
is
no
combat
;
and
without
a
combat
there
is
no
victory
.
Nay
it
were
disgraceful
and
litle
to
our
credit
,
to
be
crownd
without
fighting
,
to
triumph
without
a
victory
,
and
challenge
or
usurp
an
honour
not
due
to
us
;
therfore
do
not
take
it
ill
,
that
thou
art
vext
with
temptations
,
for
there
is
the
store
house
of
merit
,
and
occasion
of
humbling
thy self
.
God
hath
permitted
many
to
fal
into
grievous
sins
,
that
they
might
become
humble
:
he
dealt
more
mercifully
with
thee
,
permitting
thee
only
to
be
tempted
.
Resist
valiantly
in
Gods
quarrel
:
although
it
be
troublesome
enough
,
in
the
very
conflict
and
assault
of
temptations
,
to
fight
and
make
resistance
,
yet
the
victory
over
it
,
is
more
delectable
then
the
pleasure
of
the
sin
to
which
it
drawes
thee
.
Thou
must
not
compare
the
sweetnes
of
the
sin
,
with
the
noysomenes
of
the
temptation
,
but
with
the
joy
that
ariseth
from
the
victory
;
nor
the
combat
with
the
pleasure
,
but
the
fruit
of
the
victory
with
the
practise
of
the
vice
.
Try
a
litle
what
it
is
to
overcome
temptations
,
who
hast
tryd
so
often
what
it
is
to
be
overcome
by
them
.
When
thou
prevailest
,
think
that
eer
long
thou
art
to
fight
again
:
when
thou
fightest
,
think
that
in
that
victory
the
enemy
is
to
be
totally
routed
,
and
thou
to
enjoy
an
eternal
peace
.
Perchance
in
part
it
will
so
fall
out
:
for
the
divel
put
to
confusion
and
flight
wil
not
dare
to
assaile
thee
again
,
and
God
wil
give
thee
some
truce
,
as
he
knows
it
expedient
for
thy
good
.
He
who
permitted
it
for
thy
advantage
,
knowes
at
what
time
it
is
best
to
free
thee
.
An
artificer
takes
not
gold
out
of
the
furnace
til
it
be
purgd
sufficiently
:
and
if
thou
be
not
purifyd
enough
and
improved
,
he
wil
not
free
thee
from
that
molestation
.
In
time
of
victory
be
mindful
of
the
combat
,
in
time
of
the
combat
of
victory
.
Thou
shalt
be
in
perpetual
joy
if
thou
overcome
,
in
perpetual
shame
if
overcome
:
why
dost
thou
misprize
the
secure
joy
and
integrity
of
a
good
conscience
,
for
a
vain
and
momentary
delight
?
All
the
time
of
this
life
is
lost
,
which
is
not
spent
in
suffering
.
Do
not
refuse
the
trouble
of
resisting
,
since
thou
must
not
expect
,
so
long
as
thou
livest
here
,
to
be
without
some
trouble
.
What
manner
of
life
soever
thou
embracest
still
must
thou
undergoe
some
afflictiō
;
chuse
then
to
be
afflicted
for
vertue
.
No
place
is
exempted
from
all
annoiance
and
contrariety
;
but
it
is
a
happy
one
and
easy
to
be
born
,
which
is
undergone
for
the
purchase
of
eternal
happines
.
Even
for
humane
ends
,
we
sustain
a
longer
conflict
,
with
greater
expense
of
labour
,
and
less
fruit
.
The
tearm
of
our
temporal
labours
concludes
in
a
new
lab
our
,
and
that
many
times
an
eternal
one
;
but
this
other
,
as
light
and
short
as
it
is
,
works
in
thee
an
everlasting
poize
of
glory
,
to
which
all
the
sufferings
of
this
time
bear
no
proportion
at
all
.
At
least
wise
take
this
tribulation
not
repiningly
,
which
thou
oughtst
to
wish
for
,
out
of
a
thirst
of
greater
glory
,
which
will
increase
,
when
it
is
waterd
with
that
fire
.
Yea
although
noe
reward
were
allotted
for
it
,
it
is
enough
that
therby
thou
art
more
conformable
to
the
example
of
Christ
.
Great
necessity
forceth
thee
to
fight
valiantly
and
make
resistance
:
thou
art
under
the
eyes
of
thy
judge
,
and
maintainest
a
quarrel
,
in
which
his
honour
lies
at
stake
,
the
Saints
and
Angels
being
spectatours
.
Thou
must
resolve
rather
to
dye
a
thousand
deaths
then
once
be
vanquishd
,
and
put
to
the
shame
of
suffering
a
foyle
.
How
darest
thou
commit
adultery
in
the
presence
of
thy
spouse
,
the
Hierachies
of
Angels
looking
on
,
and
quires
of
Saints
being
eye
witnesses
of
such
disloyalty
.
It
cannot
be
,
but
that
thou
must
often
be
annoid
and
tempted
in
this
life
;
wherfore
look
well
to
thy self
and
stand
upon
thy
guard
:
although
thou
hast
built
in
thy self
a
castle
never
so
strong
,
and
fencd
it
with
the
ramparts
of
all
vertues
,
expect
temptations
,
because
it
is
founded
upon
thy
own
nature
,
together
with
the
weak
and
frail
infirmity
of
thy
flesh
.
What
availes
it
to
the
security
of
a
house
that
its
wals
are
very
strong
and
made
of
stone
,
if
it
have
a
ruinous
foundation
?
what
imports
it
that
thou
art
armd
from
head
to
foot
,
if
thou
stand
upon
slippery
ground
,
or
ride
upon
a
boggling
,
unruly
,
and
head
strong
horse
?
wel
mayst
thou
furnish
thy self
with
vertues
;
but
stil
thou
art
environd
with
flesh
,
which
is
more
dangerous
then
a
resty
and
untractable
iade
,
and
more
unstable
then
sand
,
unles
it
be
solidated
in
the
grace
of
God
.
Wherfore
the
most
universal
remedy
,
and
effectuallest
antidote
against
temptations
,
is
to
dispoyl
thy self
of
thy
nature
,
as
much
as
thou
canst
,
with
its
appetites
,
to
extirpate
al
self-seeking
interests
,
and
become
sincere
and
untainted
with
the
least
blemish
of
thy
own
wil
:
for
every
one
is
tempted
by
his
own
concupiscence
.
When
we
seek
temptation
we
shal
find
it
.
He
that
seeks
himself
wil
find
himself
:
and
what
wilt
thou
find
in
thy self
,
who
art
so
wretched
,
but
wretchednes
,
trouble
,
and
affliction
.
The
XVII
.
Chapter
.
That
we
must
fear
God
and
hope
in
him
.
OVr
enemy
lays
his
snares
on
all
sides
;
there
's
no
part
of
our
life
free
from
danger
,
but
the
greatest
of
all
is
our
own
security
,
for
that
comprizeth
all
dangers
.
Who
can
be
secure
in
the
midst
of
his
enemies
,
or
when
they
border
upon
him
,
and
chiefly
a
domestique
enemy
?
How
canst
thou
besecure
,
since
thou
art
thy
own
foe
,
and
hast
all
the
world
opposite
to
thee
,
and
all
the
divels
at
a
deadly
feud
with
thee
?
If
ten
men
should
come
against
one
,
if
twice
as
great
an
army
aslail
a
General
,
he
would
fear
,
were
he
never
so
valiant
;
and
why
art
not
thou
a
fraid
since
no
les
then
the
whole
world
is
an
enemy
to
thee
,
and
fights
against
thee
?
Thou
must
also
fear
God
,
both
because
thou
hast
offended
him
,
and
mayst
offend
him
hereafter
.
What
woman
taken
in
adultery
,
if
her
husband
let
no
word
of
pardon
fall
,
could
chuse
but
be
in
fear
and
suspense
?
thou
also
must
be
so
,
for
thou
knowest
evidently
that
thou
hast
sinnd
,
but
thou
hast
no
evidence
nor
revelation
that
it
is
pardond
;
neither
shouldst
thou
covet
to
have
,
because
an
humble
fear
and
sollicitude
wil
benefit
thee
more
then
such
a
favour
from
heaven
.
For
as
those
that
fear
,
are
wont
to
be
thirsty
,
so
a
holy
fear
of
God
wil
procure
a
thirst
&
more
earnest
desire
of
pleasing
and
serving
him
in
all
things
.
But
if
thou
hast
not
sinnd
,
or
wert
by
some
revelation
from
God
ascertaind
of
pardon
,
yet
for
all
that
cease
not
to
fear
:
some
after
they
have
wrought
many
miracles
,
and
lead
a
most
holy
&
austere
life
for
divers
yeares
in
the
wildernes
,
have
miscarried
miserably
.
The
Angels
in
heaven
,
Adam
in
paradise
,
Saul
and
Iudas
who
were
chosen
by
God
before
so
many
others
,
sufferd
at
length
a
lamentable
shipwrack
.
Heron
after
he
was
arrived
to
a
high
pitch
of
perfection
and
eminent
vertue
;
after
labours
,
sweats
,
abstinences
,
and
many
other
prodigious
things
(
for
he
eat
but
once
in
3.
months
space
,
and
then
only
a
wood
sallad
,
refraining
in
the
interim
from
all
food
,
besides
the
most
sacred
Body
of
Christ
our
Lord
)
falling
at
length
most
lamentably
,
he
haunted
taverns
,
becoming
first
a
drunkard
,
and
afterwards
luxurious
.
Thou
art
in
the
vale
of
sinners
,
nor
wilt
thou
pretend
that
thou
art
elected
by
God
,
nor
art
thou
conscious
to
thy self
of
so
rare
sanctity
,
but
on
the
contrary
that
thou
art
a
sinner
:
how
then
art
thou
not
afraid
of
thy self
,
why
dost
thou
not
stand
in
dread
of
God
?
The
Angels
and
Seraphins
do
tremble
,
though
they
know
themselves
secure
both
from
sin
and
damnation
,
because
they
see
a
possibility
only
of
some
creatures
being
damned
;
why
dost
not
thou
tremble
since
thy
damnation
is
also
possible
?
God
permits
many
great
Saints
to
fal
,
to
teach
thee
that
all
proceeds
from
him
,
and
that
we
must
not
presume
and
confide
in
our
own
merits
and
diligence
,
but
in
him
alone
.
Thou
hast
no
reason
to
rely
upon
thy self
,
although
thy
merits
be
not
inferiour
to
those
of
Saint
Iohn
Baptist
,
but
on
God
thou
mayst
,
though
as
desperately
wicked
as
Antichrist
;
and
how
frequent
and
enormous
soever
thy
misdemeanours
are
,
thou
hast
no
reason
at
all
to
dispaire
or
be
dejected
,
but
must
trust
so
much
the
more
in
God
,
by
how
much
thou
hast
les
reason
to
trust
in
thy self
.
This
is
true
divine
hope
when
a
man
confides
not
at
all
in
himself
;
the
more
he
feares
God
,
the
more
wil
he
trust
in
him
.
S.
Prosper
said
very
wel
:
He
that
from
feares
himself
wil
free
God
must
his
Sanctuary
be
.
How
much
more
just
any
one
is
,
and
how
much
more
enamoured
upon
God
,
so
much
more
anxious
is
he
with
fear
:
for
he
knowes
how
much
he
deserves
to
be
loved
&
reverened
;
insomuch
that
a
man
ought
to
wish
and
beg
to
be
in
torments
through
all
eternity
,
that
so
he
might
in
some
sort
be
thankful
to
him
for
so
great
goodnes
;
but
because
the
multiplicity
of
his
defects
makes
him
fal
far
short
of
such
desires
,
he
is
siezd
with
no
smal
fear
,
he
not
doing
what
he
ought
and
might
do
;
and
for
that
reason
he
is
afraid
least
he
loose
God
,
which
renders
him
so
much
more
anxious
,
by
how
much
he
knowes
him
more
worthy
of
love
.
Nevertheles
the
anchour
of
his
hope
,
must
be
cast
in
him
that
created
him
,
as
wel
in
great
as
little
fluctuations
of
the
mind
.
Our
confidence
for
the
most
part
failes
in
this
,
that
in
great
affaires
it
flies
to
God
,
as
if
in
smal
ones
we
were
able
to
do
some
what
of
our
selves
.
As
we
lin
petty
as
waighty
matters
,
we
must
place
our
sole
hope
in
him
,
because
we
are
wholly
impotent
of
our selves
to
do
any
good
.
Some
faulter
because
they
can
hope
for
mean
things
,
but
dare
not
extend
it
to
greater
,
either
because
they
hold
themselves
unworthy
,
or
else
for
that
they
frame
two
meane
a
conceit
of
Gods
excellency
,
and
the
merits
of
IESVS
.
What
makes
thee
doubt
or
be
dismaid
in
the
pursuit
of
vertu
and
eminent
sanctity
,
as
if
grace
were
to
be
obtaind
by
thy
own
strength
and
deserts
,
or
God
were
of
an
envious
,
or
covetous
,
or
needy
disposition
?
The
arme
of
God
and
not
thy
forces
enable
thee
to
follow
vertue
.
God
is
benevolent
,
he
envies
not
thy
good
.
His
divine
riches
are
so
priviledgd
,
that
to
be
liberal
,
it
is
not
requird
he
should
be
good
and
a
lover
of
us
,
he
looseth
nothing
when
he
gives
,
he
improverisheth
not
his
exchequer
and
revenue
,
he
doth
not
lessen
his
stock
but
augments
it
.
If
any
man
had
a
treasure
of
that
nature
,
were
he
never
so
miserly
and
hide
bound
,
he
would
not
deny
what
were
askd
;
but
the
more
covetous
he
were
,
the
more
bountiful
would
he
be
,
and
would
take
it
for
an
affront
,
if
a
trifle
were
demanded
.
Who
is
so
ill
naturd
as
to
deny
light
,
although
he
had
never
seen
one
ask
it
before
;
and
why
?
because
by
giving
it
he
looseth
nothing
,
his
light
remaining
as
intirely
to
himself
as
formerly
.
Why
shal
not
we
without
presumption
expect
such
a
liberality
from
the
father
of
lights
,
from
whom
each
best
guift
discends
?
We
injure
the
Divinity
by
not
hoping
from
so
good
a
God
&
our
father
,
what
one
might
hope
from
the
worst
of
men
though
a
barbarian
unknown
to
us
.
Do
not
doubt
of
obtaining
thy
request
,
he
hath
promisd
far
more
then
thou
requirest
.
Do
not
mistrust
his
promise
,
he
hath
done
stranger
things
then
he
promised
.
He
promised
thee
his
kingdom
;
but
he
became
a
servant
for
thee
;
he
promisd
that
thou
shouldst
live
with
him
,
but
he
sufferd
death
for
thy
sake
:
it
is
more
wonderful
that
God
died
&
became
a
servant
,
then
that
man
should
live
&
raign
in
glory
:
now
then
we
have
a
pledge
,
which
is
an
assurd
one
.
Wherfore
sometimes
thou
dost
not
so
much
purely
trust
in
God
as
tacitly
presume
of
thy self
,
when
thy
hope
pitcheth
but
upon
some
things
,
and
those
not
great
,
nor
all
.
Of
thy self
thou
art
as
impotent
in
order
to
smal
things
as
great
,
but
in
God
equally
powerful
to
both
.
O
Lord
,
how
fondly
proceeds
he
who
hopes
not
great
matters
from
thee
?
for
what
in
respect
of
man
is
but
hope
,
in
respect
of
thee
,
is
wish
and
desire
.
If
one
,
o
my
soul
,
should
desire
thee
to
do
a
thing
,
and
again
and
again
intreat
thee
,
and
offer
his
assistance
,
and
for
that
end
out
of
the
ardour
of
his
desire
should
expose
his
life
to
manifest
danger
:
if
thou
at
length
hadst
a
mind
to
do
it
,
and
now
nothing
were
wanting
but
his
concurrence
,
who
had
so
long
and
earnestly
sought
and
labourd
it
;
wouldst
thou
not
go
to
him
with
an
assurd
confidence
of
having
redress
,
and
beg
his
assistance
,
especially
if
he
had
before
promisd
it
.
This
is
our
case
with
God
,
whom
thou
must
importune
with
winning
intreaties
,
and
a
ful
confidence
of
reliefe
.
On
his
side
there
is
no
cause
of
fearing
a
repulse
:
how
can
it
be
that
he
will
deny
,
what
he
so
earnestly
desires
should
be
asked
.
Dost
thou
expect
to
be
heard
,
God
expects
that
thou
cry
to
him
.
Fear
him
alone
,
because
of
thy self
thou
never
art
secure
in
this
life
so
beset
with
dangers
.
Although
one
lead
never
so
holy
and
vertuous
a
life
,
he
shall
not
want
entrapments
:
for
the
divel
impugnes
such
with
greater
spleen
and
malice
,
because
their
manner
of
life
is
so
very
conspicuous
:
A
thief
will
rather
steal
pearles
and
pretious
stones
then
peebles
or
flints
.
God
permits
these
dangers
for
our
exercise
of
humility
:
for
this
life
being
most
pretious
,
he
wil
have
it
most
humble
.
He
permits
us
to
be
so
many
wayes
assaulted
,
that
we
may
stil
have
dependance
on
him
,
and
so
be
most
safe
when
we
think
ourselves
least
safe
,
and
remain
so
stil
by
trusting
in
him
,
if
we
never
venture
to
presume
of
our selves
.
In
this
manner
,
dangers
render
our
life
secure
;
thus
by
fearing
only
God
,
thou
quitst
thy self
of
all
fear
;
and
if
thou
fearst
him
only
,
thou
shalt
more
confidently
hope
all
things
from
him
:
Hope
&
fear
of
God
are
two
admirable
companions
:
they
extremely
help
one
another
,
&
thou
must
never
forsake
them
;
they
wil
help
thee
not
a
litle
,
if
in
thee
they
help
themselves
:
for
one
without
the
other
wil
litle
avail
either
thee
or
it self
,
yea
of
times
proves
very
prejudiciall
.
The
XVIII
.
Chapter
.
That
we
cannot
but
suffer
something
and
of
the
good
of
patience
.
HE
that
cannot
avoid
suffering
must
seek
to
furnish
himself
with
patience
.
Why
do
we
not
fortify
,
our selves
with
this
most
powerful
vertue
,
since
it
is
impossible
not
to
suffer
something
in
this
world
,
God
wonderfully
disposing
it
so
.
He
that
hopes
to
avoid
the
troubles
of
this
life
,
presumes
to
countermine
the
divine
providence
:
it
is
so
orderd
,
so
decreed
,
and
all
for
our
good
.
God
cannot
be
deceivd
in
his
appointments
,
nor
frustrated
in
his
disposals
.
The
occasion
of
our
suffering
is
born
with
us
,
because
we
are
born
with
sin
;
nor
will
it
be
removd
,
till
we
be
taken
out
of
this
place
of
sinning
.
God
could
have
placed
us
in
heaven
without
any
more
ado
to
himself
or
us
,
at
the
first
cast
,
as
they
say
,
without
the
long
circumference
of
this
miserable
life
;
he
could
with
the
same
facility
produce
bread
,
that
he
doth
the
eare
and
wheat
:
but
that
man
might
take
paines
and
suffer
some
what
,
he
so
orderd
,
that
bread
must
necessarily
be
made
of
corne
:
He
would
have
labours
be
precedent
to
glory
,
that
he
might
honour
us
the
more
,
&
heape
upon
us
the
boons
of
his
liberality
,
by
making
them
as
it
were
a
due
debt
.
O
the
gracious
proceeding
of
God
,
that
he
would
become
our
debter
!
He
that
covets
to
be
rankd
among
the
predestinate
,
let
him
not
refuse
to
suffer
,
it
being
the
mark
and
cognizance
of
the
elect
,
if
imbracd
with
patience
.
It
was
truly
said
by
one
,
that
it
was
a
wonder
all
the
stones
under
the
feet
of
those
who
are
to
be
damnd
are
not
turnd
into
roses
,
so
to
mitigate
the
miseries
they
are
to
suffer
.
But
on
the
contrary
,
it
is
more
to
be
wonderd
that
under
the
feet
of
those
who
are
to
be
saved
,
they
are
not
changd
into
thornes
,
and
leaping
from
thence
upon
their
heads
,
do
not
punish
them
for
their
offences
;
such
unspeakable
fruit
shal
they
reap
of
their
so
short
labour
.
What
is
the
reason
,
since
Christs
redemption
is
most
copious
,
that
it
took
away
sin
,
and
would
not
also
take
away
those
annoinances
which
in
this
life
arise
from
sin
,
but
because
afflictions
are
beneficially
sal●tiferous
.
How
should
we
ever
aspire
to
eternal
life
,
if
this
momentary
were
pleasant
and
caseful
,
since
we
now
love
it
,
though
ful
of
miseries
,
and
conceive
but
remiss
desires
of
the
others
beatitude
.
That
blessed
and
elevated
man
F.
Baltazar
Alvarez
said
very
well
,
that
tribulations
are
so
many
wingd
horses
to
carry
us
a
main
pace
towards
heaven
.
How
much
the
more
we
debar
our
senses
of
their
delights
by
suffering
,
sorrowing
,
or
sicknes
,
so
much
the
more
are
we
forced
to
fly
to
God
,
and
seek
true
goods
in
heaven
.
The
tops
of
trees
if
the
under
branches
be
cut
away
reare
themselves
much
higher
;
and
our
mind
by
depressing
and
keeping
sense
under
,
flourisheth
and
taketh
better
growth
.
After
the
lapse
of
Adam
God
found
out
the
rare
invention
of
suffering
,
a
heavenly
devise
against
sin
.
An
invention
worthy
of
God
was
labour
and
affliction
,
that
we
might
be
in
our
body
as
if
we
were
bodiles
,
and
by
that
meanes
our
rellish
might
be
the
purer
,
our
mind
being
disaffected
to
sense
,
and
the
pleasures
of
the
flesh
,
that
by
suffering
it
might
be
preservd
from
all
contagion
by
its
passions
and
desires
.
It
is
a
heavenly
devise
to
supply
the
commodity
and
prerogative
of
death
,
that
we
may
not
be
taken
with
these
fading
&
sensible
things
.
Patience
was
extolld
by
the
Philosophers
,
because
they
esteemd
suffering
,
which
it
mitigates
,
an
evil
:
but
because
suffering
is
extreme
good
,
therfore
I
say
that
patience
is
good
,
it
making
us
not
shun
,
but
persist
in
what
is
good
.
God
is
neither
ignorant
nor
unwise
(
far
be
such
a
blasphemy
from
us
)
but
the
refinedst
wisdome
;
nevertheles
he
chose
afflictions
for
his
best-beloved
Son
,
he
chose
them
for
his
Mother
;
for
the
Apostles
companions
of
his
Son
,
and
others
his
friends
.
That
zealous
and
devout
Father
Christopher
Rodriguez
was
wont
to
say
;
that
he
would
have
no
body
to
compassionate
him
in
his
sorrowes
and
sufferings
,
but
rather
congratulate
and
jointly
with
him
give
thanks
to
God
:
for
as
one
friend
shakes
hands
with
another
and
pressingly
wrings
them
in
token
of
friendship
,
til
they
ake
again
;
so
God
with
his
hand
presseth
his
friends
and
wrings
them
,
which
is
an
argument
of
signal
love
.
Punishments
many
times
are
greater
tokens
of
benevolence
then
guifts
and
benefits
,
because
in
that
case
the
punishments
themselves
are
the
greatest
favours
and
most
beneficial
.
Reprehension
and
chastizement
is
a
more
pregnant
signe
of
charity
then
indulgence
and
cockering
.
One
benevolous
to
foraigners
and
aliens
wil
be
found
more
easily
then
a
reprover
and
rebuker
;
but
chastizement
is
only
usd
towards
friends
and
domestiques
.
Indulgence
and
liberality
extend
themselves
even
to
enemies
;
correction
only
to
children
and
familiars
:
wherfore
the
punishments
of
this
life
are
surer
pledges
of
love
then
the
favours
of
fortune
.
Tribulations
are
not
alwaies
the
penalty
of
delinquency
:
although
no
fault
precede
they
are
good
;
and
do
thou
beare
them
patiently
,
whether
they
be
inflicted
immediately
by
God
or
by
men
,
and
take
them
so
much
more
joyfully
,
by
how
much
less
thou
seemst
to
have
deservd
them
.
Even
as
we
ought
to
rejoyce
much
more
if
God
afflict
us
,
and
not
for
our
sins
;
so
ought
we
also
to
be
more
patient
and
joyful
,
when
we
are
persecuted
,
slanderd
,
and
revild
by
men
,
if
we
be
conscious
of
our
own
innocency
,
and
that
we
suffer
without
desert
.
What
cross
wouldst
thou
rather
chuse
,
and
with
whome
to
dye
?
with
the
theives
on
theirs
,
or
with
Christ
on
his
,
The
thieves
crosses
had
their
merits
,
they
were
punnishd
for
their
sins
:
but
the
cross
of
Christ
was
a
cross
of
innocency
,
it
was
not
erected
for
delinquency
,
that
were
horrid
blasphemy
;
therfore
thou
must
glory
in
no
cross
but
that
of
our
Lord
Iesus
Christ
.
Our
nature
fel
&
in
its
fal
it
lost
its
rectitude
and
uprightnes
;
it
must
be
repaird
,
renewd
,
and
rectifyd
,
by
hard
and
heavy
duties
.
The
hammer
is
hard
and
heavy
,
but
it
moulds
and
fashions
pieces
of
plate
,
which
it
makes
beautiful
to
the
eye
,
and
rectifies
what
was
crooked
and
amiss
.
Tribulation
carries
a
kind
of
divine
autority
a
long
with
it
,
in
so
much
that
the
H.
Ghost
breaths
more
effectually
many-times
by
it
then
by
the
Prophets
and
H.
Scriptures
.
We
are
sometimes
refractory
to
the
word
of
God
,
and
the
good
admonitions
of
H.
Fathers
and
Doctours
;
but
tribulations
,
I
know
not
how
,
make
God
when
he
speaks
,
be
so
applauded
,
that
without
any
more
ado
we
yeald
&
obey
.
He
that
desires
to
be
heard
speaking
,
by
knocking
,
with
his
fist
,
or
making
a
noise
with
his
hand
▪
●bids
silence
and
gaines
his
auditory
;
so
God
striking
with
his
,
makes
us
attentive
to
what
he
sayes
.
Pharao
resisted
him
speaking
by
his
servant
Moyses
;
he
became
plyable
and
obedient
,
when
he
afflicted
him
by
any
contemptible
creature
.
The
people
would
not
hearken
to
Ieremy
,
til
captivity
at
length
made
them
relent
.
No
body
is
deaf
nor
obstinate
to
tribulation
:
it
is
Gods
eloquence
and
the
chaire
of
the
H.
Ghost
.
it
is
a
sacred
thing
,
and
as
it
were
the
Altar
and
throne
of
God
,
although
harsh
and
repugnant
to
flesh
and
blood
.
O
how
awfull
and
terrible
is
that
place
!
but
in
very
deed
,
it
is
no
other
then
the
house
of
God
and
gate
of
heaven
,
the
sanctuary
of
vertues
,
whether
we
fly
from
vice
,
as
into
a
sacred
place
of
refuge
.
Go
to
then
,
o
soul
dear
to
Christ
,
fly
not
affliction
as
if
it
were
venimous
:
it
cannot
hurt
thee
;
thy
IESVS
hath
already
tasted
it
;
it
is
neither
evil
nor
untoothsome
,
when
God
is
there
to
season
it
:
how
can
the
bitternes
of
a
drop
of
gal
be
perceivd
in
an
Ocean
of
hony
?
whatsoever
God
sends
,
or
howsoever
he
dispose
of
me
,
I
shall
never
want
this
comfort
,
that
it
is
pleasing
to
him
.
Let
this
be
a
solid
comfort
to
thee
;
and
yet
if
thou
suffer
without
comfort
do
not
shun
it
.
Let
it
confound
us
that
we
love
God
les
then
dogs
do
their
masters
.
Although
a
dog
be
chid
away
,
although
beaten
,
although
ston'd
,
yet
he
cannot
be
kept
of
,
but
comes
more
and
more
,
he
followes
him
,
he
fawnes
upon
him
:
so
must
we
serve
and
approach
to
God
,
by
how
much
the
more
we
are
beaten
and
afflicted
:
for
if
these
should
cease
,
our
chief
occasion
of
meriting
would
cease
,
nor
could
we
give
a
sufficient
proof
,
that
we
truly
love
him
,
and
not
serve
him
as
mere
hirelings
.
OF
ADORATION
IN
SPIRIT
AND
TRVTH
.
THE
II.
BOOK
.
THE
FIRST
CHAPTER
.
Of
diligence
in
Prayer
.
I
Am
not
worthy
,
o
most
sweetnaturd
God
,
who
being
ineffable
art
more
affable
then
any
,
I
am
not
worthy
to
be
the
object
of
thy
eyes
.
How
wouldst
thou
have
me
appear
in
thy
presence
and
speak
to
thee
,
o
humble
majesty
,
who
disdainest
not
the
speeches
and
prayers
of
men
,
yea
desirest
&
exhortest
us
to
pray
without
intermission
!
and
such
is
mans
clownishnes
that
he
loaths
thee
and
thy
conversation
,
and
makes
no
other
esteem
of
thee
,
the
lover
of
souls
,
then
one
would
do
of
a
deadly
enemy
.
What
is
the
first
affront
one
puts
upon
his
enemy
,
but
to
deny
him
speech
?
and
we
,
o
sweetest
truth
,
will
not
converse
with
thee
,
because
we
love
not
truth
:
for
what
else
would
men
do
,
if
thou
hated
them
,
but
what
they
now
do
when
thou
most
tenderly
lovest
them
?
as
one
enemy
asks
not
advice
of
another
,
concerning
his
affaires
and
dangers
,
though
he
be
held
never
so
wise
;
so
men
in
the
midst
of
perils
and
non-plus
of
redress
,
will
not
seek
to
be
advisd
by
thee
,
giving
no
eare
to
thy
oracles
and
instructions
,
with
which
thou
dost
furnish
us
in
time
of
prayer
.
Passionate
men
chuse
rather
to
perish
,
then
beg
reliefe
for
their
want
of
their
mortal
enemy
,
that
they
may
not
be
forcd
to
speak
to
him
:
and
such
an
obstinate
malepertnes
do
they
use
towards
thee
,
o
affable
ineffability
;
they
are
often
pressd
with
want
,
they
are
afflicted
,
they
perish
,
because
they
demand
not
redress
of
thee
,
nor
will
speak
to
thee
:
what
greater
signe
of
enmity
,
then
that
two
living
in
the
same
house
will
not
speak
to
one
another
?
man
lies
if
he
say
he
loves
God
and
does
not
speak
to
him
,
residing
in
him
.
Dumb
freindship
is
not
distinguishd
from
hatred
.
God
from
all
eternity
,
o
ungrateful
spirit
,
cast
his
thoughts
upon
thee
and
thine
:
it
is
but
good
reason
,
that
we
in
this
short
tearm
of
life
,
consider
his
divine
beauty
,
and
approach
him
,
who
would
be
so
neer
to
us
,
that
he
united
himself
to
our
nature
,
and
lodgeth
so
often
in
our
breast
:
and
that
he
might
not
depart
from
us
,
when
he
ascended
to
his
father
,
he
invented
that
artificial
master
piece
of
his
divine
Sacrament
,
that
he
might
stil
remain
with
us
.
But
our
impudence
and
rechlesnes
,
found
also
out
a
way
,
that
when
we
come
to
God
by
prayer
,
even
then
we
leave
him
,
&
become
absent
,
by
letting
our
thoughts
wander
abroad
,
and
busy
themselves
with
distractions
:
we
procure
to
be
estrangd
from
him
,
that
when
he
comes
to
us
in
his
most
amiable
Sacrament
,
we
fly
to
the
vain
thoughts
of
other
affaires
,
and
having
entertaind
such
a
guest
,
we
quit
the
room
and
appear
no
more
.
But
if
,
o
man
,
thou
carry
not
this
reverential
respect
to
God
,
have
at
least
commiseration
upon
thy self
;
let
thy
own
necessity
perswade
thee
to
a
love
of
prayer
,
if
love
of
God
force
it
not
.
Thou
art
nothing
but
ignorance
,
nothing
but
indigency
;
in
prayer
alone
wilt
thou
both
grow
rich
and
wise
:
in
prayer
God
will
open
thy
eyes
,
to
the
discovery
of
wisdome
,
and
thy
hands
to
receive
reliefe
for
thy
needines
.
Our
prayers
are
as
pleasing
to
God
,
as
it
is
acceptable
to
him
to
give
,
that
which
is
most
pleasing
of
all
the
fruits
of
a
beneficial
nature
.
God
did
not
create
the
world
out
of
avarice
,
that
he
might
have
more
then
he
had
:
but
out
of
munificence
,
that
he
might
have
to
whom
to
give
:
for
this
reason
he
created
all
things
,
that
he
might
have
both
to
whome
and
what
to
give
.
But
because
we
have
made
our selves
unworthy
of
his
liberality
,
the
end
for
which
the
universe
was
created
fayling
,
our
prayers
are
grateful
to
God
,
because
they
make
satisfaction
for
our
unworthines
by
sin
,
by
giving
occasion
to
him
of
doing
for
their
sakes
,
that
for
which
he
made
all
things
,
which
is
to
be
beneficent
;
in
so
much
that
it
seems
in
a
manner
to
be
the
same
,
to
pray
God
and
restore
the
universe
.
God
cannot
hold
nor
contain
himself
from
being
liberal
,
he
is
perpetually
coveting
to
be
beneficial
;
and
therfore
he
exhorts
us
to
pray
without
intermission
,
because
he
desires
to
be
giving
without
intermission
.
Why
do
we
frustrate
his
desire
and
our
own
good
?
beg
importunely
;
for
this
importune
impudency
in
begging
is
grateful
to
him
.
God
many
times
differs
to
grant
our
demands
,
although
he
be
desirous
to
give
,
either
because
we
ask
after
an
unworthy
manner
,
or
not
sorrowful
for
our
sins
or
too
confident
of
our
own
merits
,
or
not
with
due
reverence
,
or
begging
temporal
things
too
earnestly
,
and
spiritual
too
remisly
:
and
for
the
most
part
we
demand
such
things
,
and
after
such
a
fashion
,
that
the
very
granting
our
request
is
sometimes
deservedly
its
punishment
.
Were
it
a
decent
manner
of
asking
any
thing
of
a
parent
,
if
the
murderer
of
his
only
Son
,
carrying
in
his
hands
,
as
yet
imbrued
with
blood
,
the
sword
wherewith
he
murderd
him
,
should
beg
of
the
father
the
Sons
inheritance
?
what
an
unparalleld
impudence
were
this
?
he
deservd
to
have
taken
from
him
,
what
wa●
granted
before
,
not
to
receive
new
courtesies
.
Men
frequently
proceed
thus
;
either
not
detesting
their
faults
,
or
remaining
impenitent
:
they
were
our
sins
that
murderd
Christ
.
We
must
go
to
pray
pure
and
undefiled
,
and
not
presuming
upon
our
own
merits
,
but
acknowledging
our
unworthines
,
dress
our selves
in
the
garments
of
our
brother
IESVS
,
according
to
the
craft
of
Iacob
,
that
so
we
may
receive
a
blessing
from
God
.
Let
us
cloath
our
selves
with
the
merits
of
IESVS
which
are
ours
;
for
he
lent
us
them
:
not
that
they
make
us
formally
just
and
grateful
to
God
,
but
because
they
are
the
cause
of
our
sanctification
.
Being
so
apparreld
,
let
us
appear
in
prayer
,
using
the
mediation
of
his
only-begotten
,
begging
of
God
what
he
cannot
deny
us
:
then
thou
begst
not
for
thy self
,
but
for
Christ
and
the
favour
is
done
to
him
.
If
thou
make
account
thou
givest
to
Christ
what
a
beggar
asketh
in
the
name
of
Christ
;
the
same
is
done
by
the
heavenly
father
.
If
thou
be
moved
when
it
is
demanded
for
Christs
sake
;
how
much
more
readily
will
God
be
moved
to
give
an
almes
?
is
he
less
merciful
then
thou
art
miserable
?
Nevertheles
many
times
thou
art
not
effectual
with
the
father
,
although
thou
alledge
the
merits
of
his
Son
;
because
the
merits
themselves
and
sufferings
of
Christ
are
not
effectual
with
thee
.
They
say
,
if
an
Oratour
would
perswade
his
auditory
he
must
first
of
all
perswade
himself
?
Thou
canst
not
complain
of
God
,
if
he
grant
thee
not
those
graces
which
thou
demandest
by
the
Passion
of
his
Son
;
since
thou
wilt
not
quit
thy
faults
and
daily
defects
for
the
same
;
how
canst
thou
expect
to
incline
the
will
of
the
father
to
thee
for
the
blood
of
his
Son
,
if
for
the
same
thou
wilt
not
yet
quit
thy
own
will
.
If
thou
ask
after
a
les
decent
manner
,
how
canst
thou
hope
to
gain
thy
suit
by
a
petition
that
's
worthy
of
punishment
?
men
expect
to
be
petitiond
,
not
only
civilly
but
submissively
;
and
thou
presumest
to
be
essicacious
with
God
being
proud-harted
,
immodest
,
distracted
?
Learn
of
Christ
in
the
garden
how
to
pray
;
lying
prostrate
on
the
ground
,
each
joint
as
is
were
shivering
and
quaking
,
and
all
bathd
in
a
bloody
sweat
.
If
he
had
taken
thee
a
part
with
him
,
to
pray
together
to
his
heavenly
father
,
the
quires
of
Angels
standing
amazd
,
and
accompanying
that
Angel
who
comforted
IESVS
himself
;
wouldst
thou
also
sleep
then
as
the
three
Apostles
did
,
or
employ
thy
thoughts
about
the
toyes
and
trifles
of
worldly
commodities
,
beholding
Christ
in
the
interim
in
such
a
plight
for
thy
sins
,
and
the
Angels
so
absorpt
in
a
reverential
amazement
.
Thou
that
art
about
to
intreat
for
thy
own
offences
with
teares
,
why
wilt
thou
busy
thy
mind
with
sportive
entertainments
?
how
earnestly
doth
a
lawyer
plead
before
a
man
,
in
a
cause
which
concerns
anothers
life
and
death
?
be
not
thou
wrechlesly
slothful
before
God
,
while
thou
pleadest
for
thy
own
crimes
.
Consider
also
what
thou
askest
:
what
parent
if
his
child
ask
a
stone
or
Scorpion
,
will
not
be
readier
to
give
him
an
egg
or
a
loafe
of
bread
!
why
complainest
thou
of
God
,
if
demanding
temporal
things
,
which
are
a
poyson
,
wherewith
thou
wilt
intoxicate
thy self
,
and
play
the
mad
man
against
him
,
he
grant
thee
spiritual
?
one
must
not
give
a
sword
to
a
frantick
person
to
hurt
another
,
although
he
demand
his
own
;
how
much
les
,
if
it
be
to
hurt
him
that
gives
it
?
why
dost
thou
judge
God
so
wicked
or
foolish
,
that
asking
what
is
not
thy
own
,
thou
wouldst
have
him
give
thee
weapons
,
to
hurt
both
thy self
and
him
?
learn
yet
further
of
Christ
how
to
pray
:
o
most
amiable
and
loving
truth
,
let
it
not
be
as
I
will
,
but
as
thou
:
thy
will
be
done
in
all
;
thou
knows
best
what
is
expedient
.
Even
spiritual
guifts
also
are
sometimes
differd
,
because
we
ask
them
not
with
a
due
esteem
,
neither
are
they
sought
with
like
ardour
and
desire
that
temporal
things
are
.
He
asketh
a
little
unworthily
,
who
asketh
great
things
but
coldly
and
remissly
.
God
will
have
us
ask
seemly
what
beseems
him
to
give
;
and
by
differring
the
guift
,
he
enkindles
our
desire
and
disposeth
us
more
worthily
.
Men
think
to
draw
God
to
their
frivolous
ends
,
with
any
kind
of
worship
,
and
sooth
him
up
with
any
piece
of
service
,
and
still
him
as
we
do
a
child
with
a
rattle
.
Therfore
it
behoves
God
,
not
to
be
alwaies
too
facil
,
but
give
worthily
guifts
worthy
of
his
han●●
,
either
preventing
all
our
prayers
,
or
if
he
e●●●ct
them
,
expecting
worthy
ones
.
For
when
of
his
own
accord
he
will
not
impart
his
guifts
unles
intreated
,
he
does
it
not
for
want
of
liberality
,
but
out
of
a
desire
of
our
profit
,
and
a
trial
and
exercise
of
our
affection
.
Therfore
it
is
but
good
reason
,
that
he
expect
complete
prayers
,
and
seeming
desires
,
and
not
render
his
grace
contemptible
by
giving
it
to
him
,
who
shewes
he
contemnes
it
while
he
begs
it
so
tepidly
;
for
we
value
not
sleightly
what
we
compass
with
difficulty
,
and
procrastinated
hopes
have
a
more
welcome
issue
.
God
for
the
most
part
changeth
our
petitions
into
other
favours
more
hidden
from
us
,
paying
us
,
but
in
another
coyne
,
or
else
he
expects
a
fitter
opportunity
:
for
if
he
should
impart
th●m
now
,
perchance
we
should
swell
a
little
with
pride
,
and
sooner
be
obnoxious
to
ingratitude
.
Thou
must
also
pray
for
others
:
he
that
petitions
for
another
,
hath
the
first
share
and
fore
tast
of
the
favour
obtained
.
He
that
will
anneale
another
,
dips
fi●st
of
all
his
own
fingar
in
the
oile
pot
.
But
be
sure
thou
be
alwaies
mindful
of
thy
own
needines
:
thou
must
like
Lazarus
,
beg
an
almes
of
God
and
his
Saints
and
Angels
,
covetting
to
fil
thy self
with
the
crums
of
celestial
blessings
.
Travaile
about
,
walk
from
dore
to
dore
,
among
the
ranks
of
Angels
and
quires
of
Saints
,
begging
every
where
an
almes
of
grace
,
and
chiefly
of
the
most
B.
Virgin
Mary
,
who
has
ample
power
given
her
to
divide
it
forth
;
who
being
as
it
were
the
mistress
of
the
family
in
the
house
of
God
,
she
carries
at
her
girdle
the
keyes
of
mercy
.
Cry
aloud
,
shew
thy
soares
,
thy
nakednes
,
and
mendicity
.
Be
confounded
that
any
beggar
,
should
demand
more
earnestly
relief
of
his
temporal
necessities
,
then
thou
redress
of
thy
spiritual
;
and
procure
to
comprize
in
thy self
the
importunity
of
all
beggars
together
,
in
order
to
obtaine
the
least
degree
of
grace
.
One
must
with
more
eagarnes
,
seek
reliefe
of
the
least
spiritual
necessity
,
then
of
all
temporal
ones
together
,
were
they
all
pressing
upon
him
.
Blush
to
see
so
many
needy
souls
,
that
groan
with
thee
under
the
same
calamities
,
with
how
great
humility
and
plenty
of
teares
they
beg
redress
,
while
thou
sits
with
dry
eyes
,
rejoycing
amidst
such
want
of
spirit
,
insensible
of
thy
pressing
necessities
.
Humble
thy self
as
beggars
do
,
win
affection
,
expect
patiently
,
urge
importunely
,
be
only
not
impudent
in
wearying
God
with
prayers
,
that
at
least
thy
importunity
may
force
an
almes
.
The
II.
Chapter
.
That
we
must
not
intermit
our
practise
of
prayer
.
AS
much
as
the
soul
surpasseth
the
body
so
much
must
we
prefer
prayer
before
all
other
corporal
conveniences
.
What
a
deale
of
care
in
our
lodging
,
bedding
apparrel
and
daily
sustenance
is
requird
to
preserve
life
and
our
bodily
health
;
much
more
will
be
requisite
for
the
life
and
safety
of
our
soul
,
which
hath
more
numerous
and
heavier
enemies
then
the
body
.
The
body
is
annoid
with
the
injuries
of
the
weather
,
and
the
pinching
gripes
of
hungar
:
but
the
soul
hath
even
these
very
enemies
of
the
body
for
its
enemies
,
yea
and
also
its
commodities
,
and
the
body
it self
,
the
whole
world
moreover
&
hel
with
all
its
hoast
,
&
sometimes
the
very
favours
from
heaven
,
and
its
own
vertues
,
if
it
know
not
how
to
use
and
conserve
them
in
humility
.
Against
all
these
,
it
hath
but
one
only
help
and
refuge
,
and
that
is
prayer
.
How
then
can
it
be
neglected
or
intermitted
at
any
time
,
since
the
body
,
being
better
fencd
against
fewer
enemies
will
have
almost
the
whole
day
spent
upon
it
,
and
that
custome
never
omitted
.
Many
because
they
find
themselves
firme
and
constant
in
their
good
purposes
,
think
they
can
suffer
no
prejudice
by
intermitting
the
exercise
of
prayer
for
some
laudable
employment
▪
let
them
beware
,
let
them
beware
they
be
not
deceived
:
perchance
they
will
faulter
although
they
find
themselves
strong
and
able
.
He
that
is
lusty
of
body
,
if
he
should
forbear
eating
to
gain
more
time
for
labour
,
would
without
all
doubt
at
length
decay
,
and
find
his
body
in
a
weak
condition
:
so
he
that
experienceth
himself
constant
in
the
service
of
God
,
if
he
detract
time
from
prayer
,
to
spend
it
in
other
exteriour
employments
though
pious
;
will
at
length
grow
faintish
,
and
easily
discover
his
own
imbecillity
.
We
must
never
omit
prayer
,
because
we
never
omit
our
corporal
refection
:
and
if
at
any
time
it
be
omitted
,
we
are
careful
afterward
to
make
amends
.
If
one
for
three
or
fower
daies
together
,
should
refrain
from
sleep
,
out
of
a
mere
covetousnes
of
labouring
,
in
a
short
time
he
would
goe
mad
:
five
houres
or
more
are
necessary
each
day
for
our
corporal
rest
:
the
repose
of
our
soul
is
prayer
:
very
many
,
because
quitting
their
good
purposes
,
they
betake
themselves
so
late
to
it
,
become
giddy-braind
,
and
besides
themselves
.
Our
prayer
which
is
the
food
and
repose
of
our
soul
,
must
be
quiet
and
free
from
disturbance
:
for
we
take
our
bodily
sustenance
,
though
corruptible
,
and
shortly
to
be
together
with
our selves
the
food
of
wormes
,
sitting
and
with
quietnes
.
The
benefit
of
prayer
is
not
stinted
to
that
hour
or
time
we
are
at
it
,
but
hath
influence
upon
the
whole
day
.
A
little
leaven
seasons
the
whole
batch
,
and
a
little
prayer
will
season
the
whole
day
.
Prayer
is
not
only
beneficial
,
for
that
respit
of
time
wherin
we
pray
,
because
we
spend
it
well
and
to
our
own
advantage
;
but
much
more
in
regard
of
the
whole
day
,
that
we
loose
it
not
wholly
.
A
long
times
profit
depends
upon
a
short
moment
:
if
thou
wilt
make
purchase
of
the
ensuing
day
,
let
thy
rising
in
the
morning
be
seconded
at
least
with
one
houres
prayers
After
a
due
and
fervent
prayer
,
one
is
replenishd
with
holy
illustrations
,
which
interlace
themselves
ever
and
anon
amidst
our
succeeding
employments
.
After
a
great
noise
is
past
,
there
remaines
a
ringing
and
buzzing
in
our
eares
,
and
the
daies
actions
become
frequently
the
subject
of
our
dreames
:
so
from
the
repose
of
prayer
,
certain
images
of
what
past
in
it
,
diffuse
themselves
through
our
daily
affaires
,
and
holy
inspirations
do
frequently
recur
:
he
that
looks
stedfastly
upon
the
sun
,
what
soever
he
beholds
afterwards
,
seems
to
carry
a
resemblance
thereof
.
Although
one
know
compleatly
what
appertaines
to
his
duty
,
prayer
conduceth
much
to
ground
him
more
solidly
in
it
.
Truths
themselves
gotten
by
prudence
,
experience
,
learning
and
reading
do
penetrate
more
profoundly
when
in
prayer
they
come
from
above
:
corne
fields
prosper
better
when
they
are
waterd
from
heaven
,
then
by
the
inlet
of
a
brook
or
fountain
:
the
higher
a
stone
fals
the
more
impetuous
is
its
motion
,
and
makes
a
deeper
dint
in
the
ground
.
The
same
truth
coming
from
heaven
,
strikes
the
hart
with
a
deeper
impression
and
excites
more
vigorously
to
fervour
and
devotion
.
They
are
our
wicked
propensions
,
that
mislead
us
from
the
paths
of
vertue
,
and
this
obstacle
is
removed
by
the
benefit
of
prayer
,
which
by
devotion
begets
inclinations
to
good
,
and
is
a
kind
of
fuel
which
feeds
the
ardour
of
doing
well
,
preventing
the
fuel
of
sin
.
But
why
do
I
insist
so
much
upon
the
advantages
of
prayer
?
its
enough
for
me
,
o
divine
truth
,
that
thou
shewest
thy self
most
affable
in
it
,
&
most
bountiful
towards
me
:
there
thou
discoverst
thy self
,
there
I
embrace
thee
;
and
repose
as
in
thy
armes
in
this
tumult
of
affaires
.
Thou
shewest
thy self
in
it
o
clear-shining
truth
,
to
my
endarkned
spirit
as
in
thy
throne
,
that
it
may
harbour
no
guile
nor
deceit
.
Our
prayer
must
also
be
prolix
,
while
health
and
age
permits
,
that
so
we
may
supply
for
the
time
of
sicknes
when
we
cannot
,
and
must
alwaies
think
we
have
prayd
but
little
.
That
most
elevated
man
and
great
zealot
of
God
F.
Didacus
Martinius
,
made
every
day
with
great
diligence
and
strict
account
4.
thousand
acts
of
love
to
God
;
and
added
a
part
another
sum
,
purposely
to
make
recompense
for
the
time
of
his
last
sicknes
,
if
perchance
then
he
should
not
be
able
,
as
he
desird
,
to
attend
to
God
:
he
moreover
spent
every
day
ten
houres
with
great
recollection
in
conversing
with
him
by
fervent
prayer
.
That
devout
Father
Michael
Sosa
when
old
age
and
intensenes
of
pain
in
his
long
and
last
sicknes
interrupted
his
exercise
of
prayer
,
exhorted
his
Brethren
and
complaind
of
himself
saying
:
make
,
make
amends
,
o
Brethren
,
for
all
remissnes
in
the
exercise
of
prayer
,
while
age
and
strength
enables
you
,
providing
thus
against
the
future
injuries
of
nature
,
when
ye
would
pray
,
and
neither
age
nor
sicknes
will
permit
it
:
I
am
sorry
now
that
I
cannot
pray
when
I
would
;
I
am
sorry
I
did
not
when
I
could
.
So
did
he
accuse
himself
,
whose
mind
was
so
absorpt
in
God
,
that
he
would
walk
up
and
down
like
one
in
an
extasy
:
when
he
was
about
to
wash
his
hands
,
forgetting
to
turn
the
cock
of
the
lavatory
,
he
often
rubd
them
,
as
if
the
water
had
fallen
upon
them
,
&
afterwards
wipt
them
with
the
towel
as
if
they
had
bin
washd
.
Somtimes
being
transported
in
spirit
,
he
sufferd
a
rapture
for
8.
houres
together
,
and
being
come
to
himself
he
thought
it
no
more
then
a
little
quarter
.
O
confusion
,
and
our
benumdnes
!
we
that
stand
in
far
greater
need
of
praying
,
are
quickly
weary
,
and
think
that
short
respit
of
time
,
which
we
bestow
upon
God
,
or
rather
purchase
to
our selves
,
very
long
;
but
when
it
is
lost
discoursing
with
men
,
it
seemes
but
short
:
and
if
we
persist
as
long
in
prayer
as
worldlings
sit
at
a
banquet
,
we
think
we
have
done
more
then
enough
.
The
III.
Chapter
.
How
efficacious
the
grace
and
favours
of
Christ
are
.
I
Wish
any
one
knew
and
could
utter
,
what
my
mind
aymes
to
conceive
and
as
yet
cannot
!
O
how
much
I
labour
to
comprize
in
my
hart
and
cannot
sufficiently
comprehend
it
!
Grant
,
o
eternal
truth
,
that
I
may
clearly
discover
something
that
I
have
in
Christ
and
the
immense
riches
that
are
reservd
for
me
in
my
IESVS
.
We
know
not
,
we
know
not
,
o
mortals
,
what
treasures
we
possess
in
Christ
!
The
brethren
of
Ioseph
were
afflicted
with
famine
,
because
they
were
ignorant
that
he
raignd
in
Aegypt
:
why
are
we
afflicted
?
our
brother
raignes
in
heaven
.
Rejoyce
all
ye
sinners
and
beggars
,
ye
that
are
in
calamity
and
distress
,
because
that
brother
of
yours
,
that
loves
you
more
tenderly
then
does
all
the
world
besides
,
who
of
all
others
sticks
closest
to
you
,
is
highest
in
Gods
favour
,
is
most
wealthy
,
is
God
,
and
for
your
sakes
hath
bin
afflicted
.
I
congratulate
,
I
congratulate
with
sinners
,
because
Christ
in
himself
hath
most
fully
satisfyed
the
divine
justice
,
frustrating
all
its
hope
of
making
a
prey
of
you
,
and
this
without
any
double
dealing
,
yea
in
all
rigour
of
equity
.
Christ
is
the
comfort
of
divine
mercy
,
and
the
treasure
of
Gods
clemency
.
I
congratulate
with
the
needy
,
I
congratulate
with
the
miserable
,
I
congratulate
with
the
distressed
;
because
it
is
your
most
loving
brother
,
who
hath
the
dividing
of
the
divine
treasures
as
he
thinks
good
,
who
gives
charters
of
beatitude
,
and
grants
of
true
joy
.
God
hath
placd
for
master
of
his
family
not
a
forraigner
,
not
an
Angel
,
but
your
very
own
brother
.
Christ
is
our
most
faithfull
friend
:
for
when
we
,
as
being
naked
and
miserable
,
were
altogether
unworthy
to
appeare
before
the
king
;
he
that
we
might
come
into
the
presence
of
God
our
soveraign
,
not
only
not
unworthily
but
after
a
most
honorable
manner
,
and
so
obtaine
mercy
at
his
hands
,
he
I
say
,
clad
us
with
a
most
rich
purple
died
in
his
own
pretious
blood
,
to
wit
,
divine
grace
merited
for
us
by
his
Passion
,
and
remaining
inherent
in
us
.
He
satiates
our
hungar
with
his
own
Body
,
he
quencheth
our
thirst
with
his
sacred
blood
,
he
enricheth
our
penury
with
the
ample
treasure
of
his
inexhaustible
merits
.
If
thou
wilt
know
how
much
Christs
merits
are
thine
,
&
how
thou
maist
employ
them
to
gaine
grace
,
&
offer
them
to
God
to
obtaine
mercy
,
hence
gather
it
;
to
wit
,
because
he
reput'd
thy
sins
his
.
It
was
said
in
the
person
of
Christ
;
the
words
of
my
offences
.
Yet
we
must
not
think
his
merits
so
to
be
ours
,
as
that
it
is
not
needful
to
have
any
of
our
own
,
but
may
be
saved
by
sitting
stil
&
doing
nothing
:
for
Iesus
died
not
that
we
might
be
negligent
but
fervent
and
zealous
in
the
divine
service
.
Even
as
the
soul
of
Christ
could
not
suffer
damnation
for
thy
sins
unles
he
committed
some
himself
,
which
was
impossible
;
so
neither
shalt
thou
be
saved
by
the
merits
of
Christ
,
unles
thou
do
good
works
and
have
grace
inherent
in
thee
,
which
nevertheles
is
also
from
Christ
.
He
gave
us
then
his
merits
,
that
we
might
use
them
as
our
own
,
to
appease
Gods
wrath
and
indignation
,
no
otherwise
then
he
took
upon
him
our
sins
as
his
own
to
make
satisfaction
;
he
grieved
he
deplored
them
,
he
satisfyd
for
them
as
if
they
had
been
his
own
delinquencies
.
He
gave
us
not
his
meer
naked
works
but
cloathd
in
their
robes
of
dignity
,
that
is
,
as
performd
by
a
divine
person
:
insomuch
that
as
he
took
upon
him
our
sins
,
as
committed
by
most
vile
and
abject
creatures
his
servants
;
so
we
should
partake
of
his
merits
,
as
treasurd
up
by
the
Son
of
God
equal
to
his
heavenly
father
.
Let
us
imitate
Christ
in
as
much
as
he
appropriated
to
himself
our
faults
,
that
we
may
learn
how
to
use
his
merits
and
appropriate
them
to
our selves
.
Deem
o
sinner
,
Christs
merits
thine
,
and
upon
that
account
make
thy
demands
with
great
confidence
:
for
this
is
to
ask
in
the
name
of
Christ
.
His
merits
given
to
us
are
far
more
available
to
this
,
then
if
we
had
done
the
same
our selves
&
had
been
crucifyed
for
the
glory
of
God
:
for
in
that
case
they
would
not
be
the
works
of
God
but
man
a
sinner
.
Lo
then
how
much
thou
art
obligd
to
Christ
,
who
took
upon
him
thy
sins
,
and
gave
thee
his
merits
;
who
quitted
thee
of
so
great
evil
,
and
bestowd
upon
thee
so
great
good
.
These
two
scores
upon
which
he
demands
this
satisfaction
of
thee
,
are
infinitly
obligatory
;
to
wit
,
that
as
he
satisfyd
for
thy
sins
as
if
he
had
committed
them
;
so
thou
must
not
offer
the
merits
of
Christs
otherwise
to
God
and
procure
grace
by
them
,
then
as
if
they
were
thy
own
.
O
most
sweet
IESV
,
that
I
could
but
understand
,
what
benefit
and
advantages
have
&
do
accrue
to
us
so
wretched
from
thee
!
we
were
monsters
of
horrour
;
and
now
by
thy
meanes
we
are
become
a
spectacle
grateful
to
God
:
we
were
in
the
very
mud
and
bottom
of
hel
;
and
now
we
are
in
the
bosome
,
I
wil
not
say
of
Abraham
the
father
of
nations
,
but
of
God
thy
father
:
we
were
in
the
throat
of
the
infernal
dragon
;
now
we
are
in
the
hart
of
God
himself
:
we
were
an
object
unworthy
of
the
divine
eyes
;
now
we
are
worthy
of
his
embracements
:
we
were
slaves
comdemnd
to
the
prison
of
hel
;
now
by
thee
we
shal
be
crownd
kings
of
heaven
.
Who
can
conceive
whither
we
had
precipitated
our selves
,
and
to
what
thou
hast
exalted
us
?
our
misery
ought
to
have
been
throughly
contented
,
if
thou
hadst
only
freed
us
out
of
hel
;
but
not
thy
mercy
,
unles
thou
hadst
also
elevated
us
above
the
heavens
and
so
many
Angels
:
thou
hadst
done
too-much
,
when
we
were
involud
in
an
irreparable
misery
,
and
so
desperately
,
that
all
redress
seemd
wholy
impossible
,
if
thou
hadst
only
obtaynd
of
thy
father
a
surcease
of
his
anger
;
but
thou
gottest
us
also
our
pardon
:
thou
hadst
done
too
much
in
getting
our
pardon
;
but
thou
moreover
gainedst
us
his
good
will
,
his
love
and
his
favour
:
thou
hadst
done
too-much
and
a
thing
deserving
admiration
,
if
thou
hadst
only
won
his
good
will
;
but
thou
obtainedst
for
us
also
guifts
and
graces
:
thou
hadst
done
too
much
,
and
what
might
worthily
make
us
amazd
if
thou
hadst
obtaind
for
us
but
the
least
guift
at
Gods
hand
;
but
thou
hast
gotten
us
his
kingdom
and
thy
own
inheritance
.
thou
hadst
done
too
much
,
if
thou
hadst
effected
this
but
once
;
but
thou
hast
effected
that
it
should
be
given
us
innumerable
times
,
if
we
faulterd
so
often
,
supposing
we
had
recourse
to
thee
by
true
pennance
:
lastly
thou
obtainedst
for
us
whatsoever
God
possesseth
,
&
vouchsafedst
to
admit
us
,
as
loathsome
&
abominable
as
we
wer
,
to
share
with
thee
in
thy
patrimony
.
Behold
,
o
man
,
from
whence
Christ
hath
deliverd
thee
,
and
where
he
hath
installd
thee
!
if
thou
unwittingly
and
at
hap-hazard
hadst
freed
another
not
from
death
,
but
some
casual
distress
,
what
thanks
and
gratitude
wouldst
thou
expect
from
him
?
savage
beasts
are
grateful
even
for
some
benefits
:
a
fierce
lion
,
for
one
thorn
pulld
out
of
his
foot
,
was
mindful
of
the
good
turn
after
a
long
time
and
requited
it
:
and
why
make
we
the
immense
benefits
conferrd
on
us
by
Christ
,
of
an
inferiour
rank
to
those
of
wild
beasts
,
and
rather
stand
not
amazd
and
at
a
nonplus
through
desire
of
gratitude
?
but
perchance
Christ
was
obligd
to
do
for
us
what
he
did
,
or
did
it
with
case
and
with
out
expense
?
nay
we
were
his
enemies
;
and
the
busines
was
most
difficult
and
desperate
;
and
the
atchieving
it
cost
him
no
less
then
the
price
of
his
blood
and
pretious
life
.
O
Immense
charity
of
God
,
what
hast
thou
done
for
hatefulman
!
when
we
were
in
an
impossibility
of
salvation
,
and
knew
not
which
way
to
turne
our selves
,
thou
o
most
merciful
God
,
foundest
out
a
remedy
,
a
devise
,
a
stratagem
of
stupendious
mercy
:
and
when
the
compassing
of
it
was
out
of
our
reach
,
thou
thy self
wouldst
execute
the
design
.
But
what
kind
of
remedy
was
it
?
what
captive
durst
wish
,
much
less
ask
of
his
king
,
that
to
gain
his
freedom
he
would
become
prisoner
?
Thou
,
o
my
IESVS
,
wert
content
for
our
sakes
to
do
more
,
then
we
durst
either
hope
or
wish
.
Thou
being
the
king
of
glory
,
wert
bound
for
us
hand
and
foot
;
and
treated
as
one
that
pleads
guilty
,
yea
condemnd
and
executed
for
us
thy
enemies
,
that
stood
impeachd
of
high
treason
.
It
were
an
act
worth
admiration
,
if
an
Emperour
should
daigne
to
visit
a
peasant
cast
into
prison
for
his
misde
meanours
;
and
how
much
more
if
his
own
betraier
?
what
if
he
should
quit
his
throne
for
him
,
and
in
a
disguisd
habit
remain
prisoner
,
while
the
malefactour
made
an
escape
?
Thou
didst
this
,
o
most
loving
IESVS
.
His
praise
is
never
sufficiently
renownd
,
who
made
himself
captive
to
redeem
his
friend
;
nor
that
servant
,
who
to
rescue
his
king
,
exposd
himself
both
to
his
enemies
&
death
;
nor
that
parent
who
lost
one
of
his
own
eyes
,
to
save
one
of
his
sons
,
who
otherwise
had
lost
both
.
But
what
wonder
if
a
friend
for
a
friend
,
a
servant
for
a
king
,
a
parent
for
his
child
did
such
a
feat
?
how
much
more
did
my
IESVS
for
me
not
a
friend
but
an
enemy
,
not
his
king
but
a
base
slave
of
the
divel
,
not
his
child
,
but
a
child
of
perdition
.
If
he
had
pardond
me
my
trespass
,
it
had
been
enough
;
but
he
relinquishd
his
throne
,
he
lost
his
life
,
and
over
and
above
enthrond
me
in
his
kingdom
.
If
he
had
only
canceld
the
disgrace
and
infamy
of
my
sin
,
he
had
shewd
a
rare
clemency
,
though
the
punishment
due
for
it
had
stood
good
;
but
he
hath
pardond
the
penalty
,
and
replenishd
me
both
with
joy
and
glory
.
Are
these
things
perchance
false
,
or
is
fayth
infallible
?
if
they
be
truth
it self
,
how
chances
it
,
that
while
we
relate
them
with
our
mouth
,
we
are
not
affected
towards
the
person
of
Christ
with
our
hart
,
who
gave
us
his
hart
,
and
inclind
and
stil
inclines
the
hart
of
God
towards
us
?
O
how
dear
ought
IESVS
to
be
to
us
,
by
whom
we
are
so
dear
to
God
?
how
much
beloved
by
us
,
for
whom
we
are
so
much
beloved
by
God!
Consider
what
great
good
thou
enjoyest
in
Christ
:
infallibly
God
would
not
endure
us
and
our
impudency
,
if
Christ
were
not
our
mediatour
:
he
beautifies
our
deformity
and
renders
us
comely
in
the
eyes
of
God
:
he
cloathd
our
nakednes
with
grace
and
attir'd
us
in
his
own
robes
,
when
we
were
so
miserably
tatterd
,
that
we
could
not
appeare
in
the
presence
of
God
;
and
enricht
us
with
his
merits
that
we
may
appeare
.
How
gratefuly
did
he
take
it
at
S.
Martins
hands
,
that
he
gave
him
but
the
one
half
of
his
cloak
.
IESVS
gloried
and
made
as
it
were
a
flourish
before
the
Angels
with
that
torne
rag
:
and
we
are
ungrateful
to
him
,
who
clad
us
in
purple
and
a
divine
garment
,
when
we
were
naked
,
unworthy
,
and
infected
with
leprosy
:
not
that
he
might
only
cloak
the
soare
,
but
throughly
cure
the
loathsome
disease
;
and
being
washd
,
like
Naaman
as
it
were
in
a
Iordan
,
make
us
truly
sound
and
beautiful
:
neither
do
we
prize
the
garment
,
and
grace
,
and
his
merits
for
whose
sake
his
Father
tolerates
us
,
takes
notice
of
us
,
and
,
which
is
the
chiefe
,
makes
us
the
object
of
his
love
.
O
ungrateful
mortals
!
how
comes
it
to
pass
,
that
your
harts
are
not
forc'd
after
Christ
who
is
our
treasure
our
riches
,
and
our
beauty
?
without
him
we
are
deformed
and
unsightly
to
the
eyes
of
God
,
by
him
comely
and
conspicuous
.
God
stands
proportionably
in
order
to
mankind
,
and
Christ
its
redeemer
,
as
doth
our
eye
to
its
object
,
which
is
colour
&
light
.
Without
light
all
colours
are
invisible
,
they
are
void
of
all
beauty
;
it
by
only
illuminating
them
beautifies
them
:
so
Christ
who
was
a
light
to
the
revelation
of
nations
,
makes
God
look
regardingly
upon
us
men
,
now
visible
and
sightly
to
his
eyes
,
who
were
buried
before
in
darknes
and
the
shadow
of
death
.
Light
is
the
first
and
chief
in
the
class
of
visible
things
,
very
agreable
to
good
eyes
;
by
it
all
other
things
are
seen
and
only
seen
so
far
forth
as
they
partake
of
it
:
for
only
with
light
,
or
in
light
or
by
light
,
colours
are
discernable
:
light
resides
in
the
colour
,
with
our
eye
,
and
in
the
space
intermediate
betwixt
both
.
So
Christ
is
that
which
is
the
first
and
most
visible
in
the
divine
eyes
;
most
grateful
and
acceptable
to
those
of
his
Father
;
other
men
only
are
so
,
for
as
much
as
they
partake
of
him
:
by
him
,
and
with
him
,
and
in
him
they
are
conspicuous
;
t
is
he
that
disposeth
them
and
makes
them
regardable
before
God
.
All
the
lustre
and
grace
of
colours
consists
in
light
,
and
by
its
meanes
hath
its
being
;
and
all
the
glory
,
honour
,
and
grace
of
men
is
by
Christ
,
it
is
all
his
blessing
and
benevolence
.
Mark
how
regardles
the
choisest
and
lovelyest
rarities
are
by
night
,
they
are
as
if
they
were
a
sleep
or
rather
not
at
all
:
so
soaring
spirits
and
subtle
wits
without
Christ
lie
shrowded
in
darknes
,
and
are
no
more
regardable
then
a
nothing
.
Why
then
dost
thou
glory
in
any
thing
besides
him
?
without
light
fair
and
foul
is
all
one
,
and
both
of
them
in
a
sorry
condition
:
without
grace
by
Christ
a
sharp
and
piercing
wit
and
a
dul
and
doltish
one
is
much
the
same
,
and
all
other
endowments
of
nature
,
art
,
and
industry
are
no
more
then
if
they
were
not
at
all
.
The
heavens
also
and
the
sun
are
only
beneficial
by
their
light
,
by
which
they
effect
all
their
productions
;
so
God
by
Christ
alone
communicates
all
the
blessings
he
imparts
to
man
.
Of
all
our
sublunary
simple
qualities
the
heavens
admit
none
besides
light
;
so
neither
shall
any
man
ascend
to
heaven
,
but
he
whom
the
light
of
Christ
irradiates
;
neither
shal
any
prayer
be
heard
with
acceptance
which
petitions
not
by
his
sacred
name
.
O
IESVS
the
light
of
men
,
the
true
light
which
illuminates
every
man
coming
into
this
world
,
illuminate
me
,
that
thy
Father
may
behold
me
,
who
if
he
see
in
me
any
thing
of
thine
cannot
reject
me
;
if
he
hear
thy
name
in
my
mouth
cannot
but
harken
to
me
.
O
the
force
of
the
grace
of
our
only-begotten
Christ
,
which
begets
so
many
children
so
grateful
to
God!
where
Christ
is
or
his
name
is
heard
,
thither
mercy
flies
immediately
,
there
mercy
is
certainly
to
be
found
.
O
how
efficaciously
sounds
the
voice
of
Christ
,
by
which
we
assuage
his
Fathers
anger
,
and
press
him
to
our
relief
!
How
can
such
obsequiousnes
of
his
only
Son
most
obedient
,
most
holy
,
most
officious
,
most
loving
,
but
move
most
tenderly
such
a
parent
,
especially
since
he
sees
himself
beloved
by
him
alone
according
to
the
fulnes
of
his
desert
,
amidst
so
many
exulcerating
affronts
of
men
?
The
name
of
a
child
,
prescinding
from
all
respects
of
duty
,
is
grateful
even
to
the
most
unnatural
and
miserly
;
what
then
will
it
be
to
a
most
beneficent
God
,
especially
if
we
add
so
many
services
exhibited
even
to
his
unthankful
enemies
.
He
that
considers
Christs
dutifulnes
towards
his
Father
,
wil
adjudge
all
rewards
more
then
due
to
him
.
His
father
lost
the
world
by
the
sin
of
man
;
but
such
was
the
officiousnes
of
his
Son
that
he
regaind
it
,
&
restord
it
to
him
;
&
was
this
a
smal
piece
of
service
?
All
mankind
and
innumerable
Angels
became
rebellious
&
refractory
to
his
Father
;
the
Son
took
upon
him
to
quel
their
stubborness
and
teach
them
obedience
,
and
this
at
the
expense
even
of
his
own
life
.
All
mortals
fel
into
a
high
contempt
of
the
Father
;
the
Son
by
honouring
him
would
make
amends
for
all
:
he
finally
restord
him
so
many
servants
,
he
gave
him
so
many
worshippers
,
so
many
lovers
,
so
many
praysers
,
he
peopled
heaven
that
was
void
of
inhabitants
:
and
were
these
but
sleight
services
?
But
with
what
affection
,
what
diligence
,
what
love
,
what
seemlines
performd
he
this
?
it
was
altogether
infinite
,
and
such
,
that
neither
power
nor
knowledge
remaines
to
the
Father
,
whereby
to
exceed
in
rewards
the
merits
of
his
Son
.
If
God
then
be
of
such
a
munificent
nature
,
that
of
his
own
accord
he
is
beneficial
to
sinners
:
if
so
just
,
that
he
rewards
them
beyond
their
merits
,
and
goes
out
of
himself
that
he
may
be
bountiful
to
all
,
expecting
no
just
title
which
exacts
his
beneficence
:
wil
he
proceed
partially
with
his
Son
alone
,
and
not
have
regard
to
the
prescript
of
their
agreement
,
of
which
as
yet
the
divine
liberality
in
all
its
extent
fals
short
?
what
will
he
do
when
he
sees
that
he
cannot
outstrip
the
merits
of
his
Son
;
but
that
all
the
rewards
he
gave
him
and
all
men
for
his
sake
,
are
infinitly
below
his
services
?
will
he
that
was
profuse
to
sinners
,
be
injustly
pinching
to
his
own
Son
?
will
he
refuse
to
give
what
he
demands
or
we
ask
for
his
sake
,
supposing
he
cannot
reward
him
too
much
,
nor
hath
hitherto
done
it
sufficiently
?
if
God
be
munificent
beyond
all
expectation
,
to
wit
,
when
men
judge
punishment
more
due
then
favour
;
wil
he
be
niggardly
and
sparing
when
they
think
him
bound
,
not
only
to
do
it
by
way
of
friendship
,
but
also
in
a
manner
claymd
as
a
due
debt
?
if
God
hath
bin
bountiful
to
some
masters
for
a
silly
servants
sake
,
because
he
did
his
duty
:
what
will
he
be
to
his
beloved
Son
,
in
whose
sole
service
he
took
more
complacence
then
in
all
the
world
besides
?
if
he
esteem
men
so
highly
,
that
he
usd
those
expressions
,
for
lacob
my
servants
sake
and
Israel
my
chosen
;
and
elsewhere
,
for
David
my
servant
&c.
and
this
when
he
was
in
a
veine
of
indulgence
;
wil
he
misprize
his
beloved
Son
most
dutyful
to
him
,
and
be
harsh
and
unmerciful
to
him
,
in
whom
he
so
gratifid
us
?
o
men
,
let
us
make
our
demands
securely
,
nay
most
securely
by
Christ
;
let
us
approach
with
confidence
to
the
throne
of
his
grace
;
because
how
great
guifts
soever
we
demand
,
God
wil
remaine
indebted
for
greater
;
and
because
he
excuseth
not
himself
nor
disclaimes
the
debt
,
he
will
never
remaine
ungrateful
or
unjust
,
but
will
give
what
we
ask
,
since
he
neither
hath
nor
can
give
all
that
his
Son
meriteth
.
Behold
,
behold
,
I
now
see
more
clearly
then
the
sun
,
that
it
is
wholly
impossible
for
him
to
deny
whatsoever
●e
ask
for
his
Sons
sake
,
supposing
our
petition
be
made
as
it
ought
:
for
we
seem
many
times
to
petition
,
but
perchance
do
it
so
coldly
and
foolishly
,
that
it
is
no
better
then
a
mock-petition
.
But
he
that
makes
it
truly
and
really
in
the
name
of
Christ
,
not
only
intreats
,
but
as
it
were
conjures
and
exacts
.
Christ
is
the
object
and
delight
of
all
the
divine
senses
:
God
sees
nothing
that
's
seemly
,
but
by
Christ
:
he
hears
nothing
that
's
harmonious
,
but
by
Christ
:
nothing
is
fragrant
&
sweet
to
him
,
but
the
good
odour
of
Christ
:
he
annoints
&
heales
nothing
with
his
mercy
but
by
the
oyle
of
the
name
of
Christ
:
nothing
lastly
rellisheth
savourly
to
his
pallat
,
but
what
is
seasond
and
sweetned
with
the
passion
and
gal
of
Christ
.
Whatsoever
he
feels
all
is
grateful
by
Christ
,
so
regarding
us
in
him
:
because
we
resemble
Christ
,
we
are
pleasing
to
him
:
as
one
that
looks
through
a
green
glass
,
all
that
he
sees
is
green
and
agreable
to
his
sight
,
though
before
disagreeing
;
that
colour
which
of
all
others
is
most
pleasing
to
the
eye
,
tempering
the
incongruity
of
the
object
.
O
how
far
would
God
be
from
tolerating
our
loath
somnes
and
nastines
if
it
were
not
for
his
sake
!
o
how
often
would
he
be
out
of
patience
with
us
,
even
after
we
are
once
put
in
the
state
of
grace
,
which
we
deservd
to
forfeit
for
our
ingratitude
and
non-compliance
,
and
many
other
venial
sins
,
if
he
did
not
think
upon
him
who
sustaines
us
and
supplies
for
our
defects
.
He
alone
is
a
lenitive
to
his
Father
to
make
him
relish
les
noy
somely
,
our
impudence
and
unthankfulnes
.
The
world
had
perishd
a
thousand
times
long
ago
,
unles
it
had
been
detaind
&
maintaind
by
him
,
who
by
offering
a
daily
sacrifice
infinitly
pleasing
to
his
Father
,
conserves
both
it
and
us
so
shamelesly
impudent
.
Christ
interposeth
himself
betwixt
us
and
his
Father
,
who
beholding
us
in
him
,
our
deformity
doth
les
offend
him
;
as
he
that
beholds
a
dead
dog
but
in
a
looking
glass
,
feels
not
the
stench
it
sends
forth
:
hurtful
objects
when
they
are
seen
through
a
glass
are
not
offensive
to
the
eyes
:
It
fares
with
God
as
it
did
with
that
Emperour
who
having
a
very
faire
emerald
,
which
like
a
mirrour
reflected
objects
,
he
beheld
in
it
all
spectacles
of
horrour
as
combats
of
duellists
,
slaughters
,
and
whatsoever
causd
aversion
;
to
the
end
that
the
pleasingnes
of
the
stone
might
abate
and
sweeten
the
distastfulnes
of
the
fact
:
so
our
misdemeanours
do
les
exasperate
God
,
when
he
beholds
them
represented
in
Christ
.
Christ
is
a
gem
and
most
pretious
emerald
:
nothing
is
more
pleasing
to
the
eye
then
that
stone
,
whose
only
sight
is
said
to
exhilarate
it
;
and
it
shuts
not
up
this
grateful
colour
within
its
own
inclosure
,
but
imparts
it
to
the
neighbouring
aire
,
void
otherwise
of
all
colour
.
So
Christ
causeth
joy
to
God
,
and
communicates
his
merits
to
us
,
who
have
none
of
our
own
,
to
the
end
that
being
endowd
with
his
grace
and
the
verdure
of
hope
,
we
may
confide
that
by
him
we
shall
be
acceptable
to
God
.
All
our
good
and
graces
are
but
only
the
exuberancies
&
as
it
were
the
superfluities
and
offals
of
the
merits
of
Christ
:
The
IV.
Chapter
.
How
devoutly
we
ought
to
be
affected
towards
the
most
B.
Virgin
Mary
.
HOw
great
is
our
misery
and
malice
,
since
though
the
mercy
and
goodnes
of
God
be
infinite
,
it
nevertheles
●●ands
in
need
of
other
helps
and
industries
for
our
redress
!
Christ
the
incarnate
truth
was
a
wonderful
invention
to
satisfy
the
divine
justice
;
but
because
this
instrument
of
mercy
was
to
be
our
Iudge
,
Gods
love
towards
Christ
provided
another
organ
of
pure
mercy
,
his
most
sacred
Mother
;
for
which
among
other
immense
benefits
of
the
divine
goodnes
we
ought
to
be
thankful
.
What
had
become
of
us
if
Mary
the
mother
of
mercy
had
not
been
?
by
whose
prayers
,
though
our
malignity
and
shamelesnes
,
which
is
alwaies
affronting
God
,
deserve
a
continual
scourge
,
yet
his
revenging
hand
is
suspended
,
and
the
scourge
changd
into
a
guift
.
Christs
reverence
towards
his
Mother
is
more
prevalent
then
our
irreverence
towards
him
:
If
he
offerd
his
life
for
his
enemies
,
and
those
who
by
crucifying
him
deprivd
him
of
life
;
what
wil
he
not
do
for
his
dearest
Mother
,
of
whom
he
received
life
?
if
God
did
so
great
and
remarkable
things
of
his
own
accord
and
unrequested
for
creatures
to
whom
he
gave
a
being
;
what
will
he
do
for
her
of
whom
he
took
his
substance
and
Humanity
;
she
especially
mediating
and
urging
him
by
her
intercessions
&
as
it
were
commanding
him
by
the
right
and
prerogative
of
a
Mother
?
the
intreaties
of
a
Mother
are
as
good
as
a
command
to
towardly
children
:
and
what
child
more
towardly
then
Christ
?
or
what
Mother
better
then
Mary
?
what
greater
obligation
imaginable
,
then
that
of
the
best
of
children
to
the
best
of
mothers
?
the
obligation
of
CHRIST
is
not
like
that
of
other
children
to
their
parents
,
but
like
that
of
creatures
to
their
God
:
It
is
not
only
such
a
one
as
interceeds
betwixt
the
begetter
and
the
begotten
(
although
this
also
is
greater
in
Christ
,
since
it
is
not
divided
betwixt
two
,
like
as
other
children
owe
their
being
both
to
father
and
mother
:
for
he
took
humane
nature
of
his
Mother
alone
,
he
having
according
to
it
no
father
,
and
therfore
he
owes
solely
to
her
his
being
a
man
)
but
it
is
also
a
moral
obligation
.
Children
owe
duty
and
respect
to
their
parents
,
although
they
intend
not
this
child
in
particular
but
any
other
;
yea
although
they
beget
him
against
their
will
,
and
would
indeed
have
begotten
none
,
nevertheles
this
tie
of
nature
is
so
sacred
,
that
even
Barbarians
&
hethens
were
of
opinion
,
that
parents
were
to
be
worshipped
as
second
Gods
,
&
that
the
debt
which
was
owing
them
could
never
be
dischargd
.
O
IESVS
,
whose
doctrine
transcended
the
subtilest
capacity
of
Philosophers
;
whose
example
surpassd
all
humane
opinion
;
if
Ethnicks
deliverd
such
precepts
about
honouring
parents
,
what
wilt
thou
,
o
Son
of
God
,
do
in
honouring
thine
?
that
was
the
respect
which
Gentils
afforded
;
how
much
more
perfect
will
thine
be
,
o
IESVS
?
thou
who
didst
build
upon
the
vertues
of
the
ancients
,
and
added
to
their
precepts
;
thou
who
to
the
lawes
of
love
superadded
that
of
loving
our
enemies
,
&
in
the
command
of
charity
declard
even
concupiscence
to
be
forbidden
:
so
also
in
the
precept
of
reverencing
parents
thou
didst
excel
in
reverence
towards
thy
mother
;
wherin
besides
the
debt
due
by
nature
thou
owest
another
of
free
election
.
Other
parents
have
nothing
of
choise
in
the
child
they
beget
,
but
with
thy
most
holy
Mother
it
fared
much
otherwise
:
she
not
only
bore
thee
but
would
only
bear
thee
alone
and
no
other
but
thee
.
Her
good
will
was
expected
and
desird
by
God
the
father
and
his
Angels
:
therfore
because
thou
art
endebted
to
her
for
this
elective
will
,
thou
repayst
it
by
denying
her
nothing
which
she
wils
.
Thou
dost
acknowledg
a
stricter
obligation
towards
her
then
other
children
have
to
theirs
;
one
like
to
that
which
creatures
have
towards
their
Creatour
.
This
is
the
great
debt
of
creation
,
that
God
did
not
only
create
us
,
but
selected
us
in
particular
and
producd
us
rather
then
others
,
whom
he
left
in
that
heap
of
things
only
possible
and
their
own
nothing
.
O
stupendious
excellency
of
Mary
,
seing
God
is
in
like
manner
obligd
to
her
that
creatures
are
to
him
which
is
infinite
!
and
then
,
as
there
is
an
immense
distance
betwixt
being
and
not
being
,
so
the
obligation
of
him
that
receives
being
and
life
,
infinitly
surpasseth
all
other
obligations
arising
from
other
common
benefits
which
presuppose
being
and
life
.
If
then
,
o
God
worthy
of
all
love
thou
art
most
liberal
towards
those
that
are
most
deeply
endebted
to
thee
,
and
most
indulgent
to
those
that
offend
thee
;
how
canst
thou
be
griping
or
hard
harted
to
thy
own
Mother
,
to
whom
alone
thou
art
endebted
,
and
in
such
a
manner
endebted
for
the
riches
of
thy
mercy
and
goodnes
.
How
canst
thou
deny
any
favour
where
thou
acknowledges
so
great
a
debt
?
thou
dost
deservedly
impart
all
by
her
who
imparted
life
to
thee
:
for
as
children
can
,
by
no
goods
whatsoever
make
recompense
to
their
parents
for
the
benefit
of
life
;
because
it
is
the
foundation
of
all
other
benefits
;
and
all
the
actions
&
natural
endowments
of
children
are
properly
belonging
to
parents
,
because
they
gave
them
their
first
being
:
in
like
manner
thou
wilt
deny
nothing
to
her
who
gave
thee
humane
nature
;
insomuch
that
giving
all
by
thy
Mother
,
thou
seemst
to
give
all
to
thy
Mother
;
and
moreover
putst
us
upon
a
necessity
of
honouring
her
,
since
thou
wilt
have
us
to
obtain
what
we
obtain
by
her
:
and
because
thou
hadst
of
her
thy
natural
being
,
that
is
,
humane
nature
;
so
wilt
thou
also
,
that
we
have
from
her
a
supernatural
being
,
that
is
grace
:
that
so
by
making
us
the
children
of
Mary
supernaturally
,
thou
mayst
satisfy
for
thy
humane
filiation
by
her
naturally
.
True
it
is
that
all
things
are
from
God
,
&
this
very
thing
that
he
is
a
debter
to
his
Mother
is
one
of
his
benefits
:
but
this
imports
not
much
towards
our
right
understanding
how
much
he
is
ready
to
do
for
the
most
B.
Virgin
;
for
this
is
the
custome
and
fashion
of
God
,
to
regard
his
own
favours
no
otherwise
then
if
he
had
no
hand
in
our
merits
,
though
they
proceed
from
his
grace
;
but
is
as
bountiful
in
rewarding
them
,
as
if
they
were
wholly
our
own
:
he
will
give
as
ful
a
recompense
for
our
good
works
as
if
these
good
works
were
not
his
guifts
,
nor
he
assisted
us
with
his
grace
,
but
we
performd
our
services
by
our
own
strength
,
and
carried
of
our selves
that
proportion
to
glory
;
after
the
same
manner
will
he
correspond
with
the
duties
of
his
Mother
as
if
he
had
contributed
nothing
to
them
;
but
will
proceed
as
if
he
had
receivd
essence
,
nature
,
and
life
from
her
independently
of
any
benefit
and
divine
grace
,
by
which
she
was
prevented
and
preelected
to
that
stupendious
work
of
the
divine
Conception
.
If
Christ
acknowledg
and
esteem
himself
thus
obligd
,
will
he
perchance
infringe
the
precept
of
honouring
parents
,
or
rather
seek
to
fulfil
it
with
pressd
&
heapt
measure
?
if
the
obligation
wherewith
other
children
are
tied
to
their
parents
be
so
great
that
Philosophers
judgd
it
indissoluble
;
since
Christ
acknowledgeth
a
greater
then
any
other
,
can
he
possibly
faile
in
gratitude
?
if
God
recompense
with
glory
the
minute
services
of
men
even
beyond
their
desert
,
he
will
not
be
wanting
in
any
kind
to
discharge
and
satisfy
this
debt
to
his
Mother
which
exceeds
all
rewards
and
recompense
.
Who
can
doubt
but
that
Christs
gratitude
towards
his
Mother
surpasseth
the
love
and
gratitude
of
all
other
men
?
If
then
ethnicks
were
of
opinion
,
that
children
,
how
obsequious
soever
,
cannot
be
gratefull
enough
to
their
parents
;
can
we
imagine
that
Christ
will
let
slip
any
occasion
of
gratitude
to
her
?
in
a
word
he
was
so
grateful
towards
his
dearest
parent
,
that
not
content
with
that
reverence
which
he
exhibited
to
her
the
while
he
lived
in
the
exercise
of
infinite
theandricall
acts
with
which
he
honoured
her
,
in
being
subject
to
her
;
he
would
have
all
us
to
honour
her
also
,
and
help
him
as
it
were
to
do
the
same
.
For
that
end
he
would
have
all
us
become
her
children
,
that
for
him
we
might
love
and
honour
her
as
our
Mother
.
For
as
there
was
an
obligation
due
to
her
as
Mother
,
he
would
also
have
such
satisfaction
and
gratitude
as
is
proper
to
children
.
Which
filiation
he
dedicated
on
the
altar
of
the
Cross
,
when
he
bequeathd
all
his
to
her
in
the
person
of
his
beloved
Disciple
,
saying
,
behold
thy
Son
.
He
did
it
,
to
wit
,
when
he
was
at
the
very
point
of
death
,
as
if
he
had
only
desird
life
that
he
might
be
dutiful
to
his
Mother
:
but
being
not
expedient
that
he
should
avoid
it
,
he
left
a
deputy
of
his
filial
care
and
obedience
in
Saint
John
,
and
of
observance
in
the
rest
of
the
faithful
:
that
by
this
meanes
he
might
both
redeem
us
by
dying
,
and
also
be
grateful
to
her
,
by
leaving
so
many
to
supply
for
him
in
exhibiting
respect
,
as
if
he
confessd
himself
not
to
have
fully
accomplishd
his
desire
in
that
behalf
.
There
at
the
foot
of
the
cross
Mary
took
us
for
her
children
,
there
she
brought
us
forth
,
not
of
her
womb
but
her
hart
,
which
is
a
more
pretious
member
,
and
its
filiation
more
efficacious
.
For
each
child
of
the
womb
is
not
alwaies
beloved
but
the
child
of
ones
hart
cannot
but
be
so
.
Ther
did
she
bear
us
together
with
Christ
amidst
throwes
and
pangs
which
she
felt
,
not
in
her
carnal
labour
or
child
bed
.
She
took
us
very
opportunely
for
her
children
at
such
a
time
when
her
bowels
were
wholly
replenished
with
an
affectionate
compassion
towards
her
Son
,
that
she
might
transfer
it
upon
us
,
and
by
it
ennoble
her
mercy
:
as
if
IESVS
had
recommended
to
his
Mother
what
he
said
to
the
woemen
;
Weep
not
over
me
but
over
your
children
.
And
therfore
hanging
on
the
cross
ful
of
anguish
and
torment
,
remitting
as
it
were
to
others
all
compassion
due
to
him
,
he
said
to
his
weeping
Mother
;
Mother
behold
thy
Son
:
behold
each
faithful
Christian
&
my
Disciple
is
thy
child
:
do
not
so
much
compassionate
and
weep
over
me
as
over
these
thy
children
,
poor
wretches
and
miserable
sinners
,
whom
I
recommend
to
thy
motherly
tuition
.
Christ
knew
that
the
misery
of
sin
was
a
greater
object
of
mercy
then
any
corporal
pain
whatsoever
:
for
his
soul
did
more
feelingly
resent
our
offences
,
then
his
body
did
its
own
torments
.
Therfore
he
would
have
his
Mother
transfer
her
compassion
and
mercy
to
the
defects
,
faultines
,
and
miseries
of
our
soul
,
that
she
might
chiefly
assist
us
in
them
.
And
because
Christ
by
his
sufferings
deservd
well
of
the
divine
justice
for
his
superabundant
satisfaction
,
therfore
was
he
worthy
of
that
attribute
of
being
judge
of
all
men
,
according
to
the
prediction
of
David
;
give
,
o
God
,
thy
judgment
to
the
king
&
thy
justice
to
the
kings
Son
:
the
Mother
of
Christ
by
compassionating
and
commiserating
him
,
deservd
well
the
attribute
conferrd
upon
her
of
compassion
,
&
commiseration
that
we
also
may
say
;
thou
hast
given
,
o
God
,
thy
mercy
to
the
queen
,
and
thy
pious
affection
to
the
kings
Mother
:
therfore
no
grace
nor
mercy
is
derivd
to
us
but
by
Mary
.
From
henceforward
,
o
most
pious
Mother
,
I
take
thee
for
mine
;
&
will
have
this
to
be
the
first
pledge
of
thy
piety
,
that
thou
imitate
thy
first
begotten
Son
,
who
as
he
not
only
gave
thee
to
Iohn
,
but
Iohn
also
to
thee
;
so
thou
give
me
to
God
,
since
thou
also
gave
God
to
us
.
Therfore
since
our
misery
finds
no
redress
but
in
Gods
mercy
,
and
the
disposal
of
it
is
Mary's
power
to
whom
her
Son
denies
nothing
,
and
she
ful
of
commiseration
;
why
are
we
so
slow
and
backeward
in
the
discharge
of
our
duty
and
devotion
towards
her
?
we
must
for
4.
reasons
be
very
officious
in
the
service
of
the
Virgin
Mother
.
The
first
is
the
necessity
and
advantage
of
her
intercession
;
for
without
her
intercourse
and
sollicitation
no
guifts
discend
from
heaven
:
grace
depends
far
more
upon
Mary
then
the
showers
of
heaven
did
on
Elias
.
The
second
is
the
will
of
Christ
;
whose
desire
is
that
we
honour
his
Mother
;
and
in
honoring
her
,
we
do
him
a
piece
of
grateful
service
.
For
he
turnes
over
to
her
all
the
debts
we
owe
him
,
and
she
is
our
creditrice
,
who
must
see
them
cancelld
.
If
what
we
do
to
the
poor
be
so
acceptable
to
him
,
that
he
takes
it
as
done
to
himself
,
and
makes
them
his
substitutes
in
this
behalf
;
how
much
more
gratefully
will
he
take
what
is
done
to
his
Mother
,
whose
debter
he
acknowledgeth
himself
,
to
whome
all
are
endebted
.
The
third
cause
is
the
excellency
of
the
most
H.
Virgin
;
to
whose
worship
though
neither
the
tie
of
necessity
,
nor
the
explicite
will
of
her
son
IESVS
did
move
us
;
nevertheles
the
sole
title
of
her
rare
prerogatives
and
perfections
ought
to
endeare
us
extremely
to
her
.
She
is
the
glory
of
all
pure
creatures
,
and
especially
of
mankind
;
the
next
in
dignity
to
God
himself
;
to
whom
he
granted
this
priviledg
which
he
alone
by
reason
of
the
infinitude
of
his
nature
enjoies
,
to
be
together
a
Mother
and
a
Virgin
,
and
Mother
of
God
.
God
is
both
a
father
and
a
Virgin
;
Mary
is
also
a
Mother
&
a
Virgin
.
And
like
as
Christ
according
to
his
divinity
was
most
chastly
begotten
in
the
splendours
of
Saints
by
a
Virgin
father
without
a
Mother
,
so
according
to
his
humanity
,
he
was
most
chastly
begotten
in
the
splendours
of
sanctity
refulgent
above
all
Saincts
,
of
a
Virgin
Mother
without
a
father
.
O
double
miracle
!
both
that
a
Virgin
brings
forth
,
and
that
she
brings
forth
God!
and
indeed
what
should
a
Virgin
bring
forth
but
God
?
grace
and
nature
are
two
sisters
;
the
same
artificer
gave
them
both
a
being
:
and
therfore
their
proceeding
in
their
different
functions
is
much
a
like
.
Even
as
God
after
he
had
created
all
things
made
an
abridgment
of
them
all
in
Adam
and
Eve
;
and
all
the
degrees
of
life
and
nature
are
more
eminently
in
man
then
in
the
natures
themselves
,
heavens
,
plants
,
and
living
creatures
;
insomuch
that
one
man
is
more
valuable
then
the
whole
world
besides
,
and
is
as
it
were
a
little
world
by
himself
,
and
all
things
do
him
homage
,
and
were
made
for
his
use
:
so
in
like
manner
because
Gods
workmanship
is
no
les
exactly
curious
in
matters
of
grace
,
he
also
compendiated
in
the
second
Adam
and
Eve
,
the
whole
extent
of
grace
,
that
ever
hath
or
shall
be
imparted
to
men
and
Angels
.
And
Mary
alone
containes
all
kind
of
blessings
,
and
supernatural
guifts
and
degrees
of
grace
in
a
more
singular
manner
then
all
the
Hierarchies
of
B.
Spirits
and
quires
of
Saints
:
in
such
sort
that
she
alone
doth
equalize
all
their
sanctity
and
perfection
.
Not
piety
only
but
reason
also
attesteth
this
assertion
;
and
now
it
is
manifest
enough
by
the
revelation
made
to
that
B.
Man
and
martir
of
Christ
F.
Martin
Gutierez
whom
S.
Teresa
beheld
in
heaven
adornd
with
the
ensignes
of
martirdome
,
he
dying
in
prison
under
the
heretiques
,
wearied
out
with
their
fetters
and
il
usage
.
The
Virgin
her self
gave
many
thanks
to
this
her
servant
for
defending
her
sanctity
in
these
eminent
tearmes
.
The
very
Seraphins
themselves
,
and
all
the
other
ranks
both
of
Angels
and
Saints
doe
homage
to
her
and
reverence
her
as
queen
of
all
:
no
otherwise
then
the
brute
beasts
in
paradise
to
Adam
,
while
he
stood
as
yet
in
the
integrity
of
his
nature
.
Man
was
created
in
a
degree
much
superiour
to
other
creatures
;
Mary
was
exalted
above
the
Cherubins
,
glorifid
more
then
all
these
glorious
intelligences
,
surmounting
them
as
far
as
Adam
did
the
common
creatures
.
She
alone
seems
to
be
twice
as
great
with
God
,
and
much
deeper
in
his
favour
then
the
whole
world
besides
;
towards
which
though
the
Son
of
God
shewd
a
wonderful
dignation
in
descending
from
heaven
for
its
redemption
;
yet
it
could
not
receive
the
H.
Ghost
unles
heaven
first
receivd
him
again
:
but
the
Virgin
Mother
at
the
self
same
time
entertaind
both
him
and
the
H.
Ghost
in
his
superventions
.
Therfore
the
prayers
of
Mary
are
effectual
with
Christ
for
two
respects
;
both
for
observance
due
to
a
Mother
and
for
the
consummatenes
of
her
merits
and
sanctity
:
for
she
is
heard
both
for
respect
and
reverence
oweing
to
him
,
and
worth
and
dignity
due
to
her self
:
for
the
reverence
of
her
maternity
,
for
the
worth
of
her
vertue
and
sanctity
:
and
we
also
are
heard
for
her
sake
:
whose
intercession
is
not
only
proficuous
but
also
necessary
.
Therfore
let
us
fly
to
Mary
in
all
our
distresses
,
as
the
child
doth
to
his
Mother
who
is
beaten
by
a
stranger
:
she
knowes
how
to
support
and
uphold
the
tottering
world
with
her
prayers
,
nor
think
that
thou
laiest
a
heavy
burden
upon
her
.
The
fourth
cause
may
be
an
assinity
and
kind
of
alliance
contracted
with
the
most
B.
Virgin
,
not
only
spiritualy
and
after
a
mystical
manner
,
but
even
real
and
according
to
the
body
and
nature
.
For
no
body
is
nigher
in
kindred
to
another
then
the
sacred
Virgin
is
to
thee
.
He
that
receives
Christs
body
in
the
Eucharist
,
becomes
by
a
real
kind
of
union
one
flesh
with
him
:
insomuch
that
there
is
no
other
union
among
men
straiter
then
this
,
not
even
betwixt
man
and
wife
:
wherfore
thou
must
also
esteem
thy self
akin
to
the
Mother
of
Christ
,
and
perswade
thy self
,
that
thou
sharest
in
the
same
flesh
with
her
.
There
interceeds
also
a
greater
physical
and
real
conjunction
betwixt
God
and
thee
,
then
there
is
betwixt
thee
and
thy
father
:
how
great
then
will
that
be
which
thou
contractest
with
the
Mother
of
God
?
what
created
and
real
union
can
be
imagind
greater
then
that
which
passeth
betwixt
the
divine
word
and
his
most
sacred
Humanity
,
derived
from
the
very
bowels
of
the
most
H.
Virgin
?
and
what
link
of
consanguinity
can
be
straiter
then
that
betwixt
Christ
and
his
B.
Mother
.
Therfore
the
affinity
and
tie
which
we
have
even
according
to
nature
with
her
exceeds
all
affinity
among
men
.
And
if
men
upon
this
score
of
alliance
by
blood
and
kindred
do
mutually
help
one
another
,
and
have
recourse
to
them
for
reliefe
in
distress
;
why
shall
not
we
have
recourse
to
her
,
with
whome
we
are
linkt
in
the
straitest
bonds
?
What
shall
I
say
of
the
neernes
,
and
as
it
were
spiritual
kindred
which
we
have
contracted
with
her
?
he
by
whom
thou
receivedst
the
grace
of
baptisme
,
or
stood
for
God
father
to
thee
in
that
Sacrament
,
becomes
thy
kinsman
and
thou
art
bound
to
honour
him
as
thy
parent
;
how
much
stricter
a
propinquity
and
filiation
contract
we
with
the
Virgin
by
whose
meanes
we
have
so
often
receivd
grace
,
who
hath
so
frequently
brought
us
forth
to
God
,
and
into
the
light
and
truth
of
a
spiritual
life
?
I
acknowledg
thee
,
o
Mother
of
God
,
Mother
of
grace
and
mercy
for
my
Mother
,
and
beseech
thee
,
that
thou
wilt
not
forget
that
sweet
name
in
which
thou
thy self
takest
so
much
complacence
.
Thou
art
stild
Mother
of
grace
and
mercy
;
and
what
ennobled
thee
with
this
title
but
our
misery
,
because
we
stand
in
such
need
of
thy
grace
and
commise-ration
?
wherfore
since
I
am
the
most
miserable
of
all
,
I
challenge
a
greater
right
over
thy
maternal
bowels
then
all
.
Thy
dignity
accrues
from
my
indignity
,
thy
sanctity
from
my
sinfulnes
:
and
therfore
I
claime
the
first
place
in
thy
mercy
,
because
I
am
the
first
and
greatest
and
unworthiest
of
sinners
.
The
sins
of
men
made
thee
the
Mother
of
God
:
and
my
sins
alone
were
sufficient
to
make
thee
the
Mother
of
mercy
:
discard
me
not
from
thy
protection
,
since
all
the
Religious
of
our
Society
are
shelterd
under
thy
mantle
,
as
thy
most
devoted
child
F.
Martin
Gutierez
beheld
once
in
a
wonderful
vision
.
For
who
can
lay
a
better
claime
to
mercy
then
he
that
is
most
miserable
?
remember
that
I
alone
by
my
innumerable
offences
,
can
only
maintain
this
title
of
honour
in
which
next
to
that
of
a
Virgin
Mother
thou
art
wonto
glory
above
all
others
.
I
that
am
most
miserable
confide
,
o
Mother
,
in
thy
mercy
:
for
heaven
and
earth
wil
sooner
perish
,
then
thy
mercy
and
grace
wil
frustrate
those
that
truly
and
seriously
implore
●y
assistance
,
and
bestow
themselves
in
thy
service
.
Admit
me
among
them
,
that
with
joyfulnes
and
teares
I
may
employ
my self
in
honouring
thee
:
but
because
my
tepidity
keeps
me
cold
and
dul
,
as
one
that
am
wholy
of
an
earthly
complexion
,
I
envy
thy
clients
a
little
of
their
fervour
;
and
wish
,
as
did
that
most
devout
Father
Iohn
Trexus
,
to
sweep
thy
chappells
with
my
mouth
and
water
them
with
my
teares
.
And
to
accomplish
this
in
deed
,
that
good
zealous
Father
and
devout
child
of
the
Virgin
made
on
foot
a
pilgrimage
of
some
miles
.
The
V.
Chapter
.
That
we
must
imitate
Christ
,
and
of
the
sorrow
and
suffering
of
his
most
B.
Hart.
HOw
can
that
man
relish
any
thing
of
gust
,
who
thinks
upon
IESVS
afflicted
for
the
gust
of
men
?
One
drop
o●
his
blood
was
more
then
sufficient
for
our
redemption
:
how
happens
it
then
that
the
effusion
of
the
whole
,
and
such
a
world
of
sorrowes
,
afflictions
,
and
disgraces
are
not
an
effectual
incentive
to
imitation
?
did
the
Son
of
God
suffer
such
,
and
so
much
in
vain
and
to
no
purpose
,
since
the
least
prayer
he
made
was
a
superabundant
satisfaction
for
a
thousand
worlds
,
and
able
to
purchase
grace
for
all
mankind
.
And
yet
so
great
an
excess
of
torments
sufficeth
not
to
stir
up
me
alone
to
his
imitation
!
for
Christ
sufferd
for
us
leaving
us
an
example
.
The
least
swarvings
of
our
wil
cost
God
no
les
then
the
most
exorbitant
of
our
offences
.
O
if
I
did
but
seriously
ponder
my
works
,
o
Lord
how
should
I
be
siezd
with
fear
!
Thy
works
are
wonderful
,
I
wish
my
soul
could
throughly
know
them
;
prodigious
wonders
which
thou
hast
placd
upon
the
earth
,
wonderful
testimonies
of
thy
love
and
my
ingratitude
and
hard
hartednes
.
I
wish
my
hart
would
become
like
melted
wax
,
I
set
thee
as
a
signet
upon
it
,
that
so
I
may
rellish
no
gustful
thing
in
this
life
,
but
imitate
thy
griefes
and
afflictions
.
I
will
place
that
sad
hart
of
my
IESVS
,
which
was
in
a
perpetual
crucifixion
,
as
a
signet
upon
mine
;
so
shall
I
have
it
alwayes
in
my
mind
and
my
soul
will
wast
within
me
.
What
can
be
imagind
more
effectual
to
extinguish
in
us
all
gust
of
our
own
will
,
then
the
memory
of
IESVS
tasting
gall
,
and
the
whole
series
of
his
bitter
Passion
.
It
s
consideration
is
so
feelingly
efficacious
,
that
it
made
Christ
himself
become
irksome
and
fearful
so
far
as
to
sweat
drops
of
blood
.
What
more
efficacious
to
debar
us
of
all
gust
,
then
to
compassionate
with
the
sorrowful
IESVS
?
It
was
not
without
mystery
that
those
who
so
perseverantly
persisted
with
Christ
,
upon
the
Mount
Calvary
and
jointly
suffered
there
with
him
,
concluded
their
life
with
no
other
Martyrdom
;
wheras
the
rest
of
the
Apostles
and
Disciples
were
crownd
by
the
hands
of
persecuting
tyrants
.
For
the
most
B.
Virgin
Mother
,
of
IESVS
,
S.
Iohn
Evangelist
,
and
the
Magdalen
dyed
not
Martyrs
:
a
greater
sorrow
then
any
death
or
passion
,
tormented
them
by
meer
compassion
,
and
was
in
lieu
of
a
cruel
martyrdom
.
Let
us
then
suffer
jointly
with
IESVS
and
let
our
sufferings
be
joyfully
voluntary
.
IESVS
is
the
way
,
the
truth
;
and
life
:
what
way
will
we
take
to
arrive
at
a
life
truly
happy
but
the
life
of
IESVS
which
was
a
continual
death
and
perpetual
crucifixion
.
It
might
suffice
to
make
us
eternally
condole
&
compassionate
with
IESVS
,
and
loathingly
abhor
all
self-seeking
appetites
,
if
we
considerd
what
torture
he
sufferd
that
last
night
and
day
of
his
life
in
all
his
members
,
there
being
no
whole
bit
to
be
found
in
him
from
the
sole
of
the
foot
to
the
crown
of
his
head
.
His
tongue
which
the
torments
left
untouchd
,
that
it
might
not
go
scotfree
seems
to
have
shard
as
deeply
as
any
of
the
rest
:
for
the
most
patient
IESVS
complaind
of
no
disjoyntings
anguish
of
his
limbs
but
only
of
his
thirst
:
to
let
us
understand
,
that
even
those
parts
which
seemd
to
be
vacant
,
wanted
not
also
their
torment
.
Neither
did
the
intensenes
of
the
pain
stupify
or
benum
them
;
but
all
were
preservd
strong
;
lively
,
and
vigorous
,
that
they
might
be
more
able
to
suffer
:
and
therfore
he
being
ready
to
give
up
the
ghost
cryed
out
with
a
loud
voice
;
wherby
also
he
gave
a
remonstrance
of
the
never-relenting
fervour
with
which
he
sollicited
our
cause
amidst
such
bitter
torments
;
and
of
the
humble
acquiescency
wherewith
he
accepted
death
by
the
bowing
of
his
head
;
and
the
profound
respect
and
reverence
he
usd
in
fulfilling
his
Fathers
precept
so
ful
of
difficulty
.
Notwithstanding
all
this
we
ought
to
resent
most
feelingly
what
he
sufferd
all
his
life
long
in
that
one
little
member
of
his
most
holy
Hart
:
whose
paine
was
unsufferably
great
even
from
the
first
moment
of
his
conception
,
and
continued
so
all
the
time
of
his
life
.
It
was
his
hart
that
did
first
and
last
partake
of
torment
.
It
was
so
much
the
more
feelingly
ressentive
,
by
how
much
the
unsupportable
anguish
of
all
the
rest
of
his
members
met
in
it
,
the
most
delicate
of
all
others
,
as
in
their
center
.
No
les
affliction
harbourd
in
the
hart
of
IESVS
from
that
moment
,
then
he
felt
in
the
garden
when
he
swet
blood
through
his
whole
body
.
And
even
as
there
he
was
siezd
after
an
unwonted
and
frightful
manner
with
a
lively
apprehension
of
all
the
anguish
and
paines
of
his
passion
;
so
also
no
les
intensely
did
he
apprehend
the
same
in
the
womb
of
his
most
loving
mother
.
For
Christs
knowledg
was
not
obnoxious
to
any
imperfection
,
at
that
time
especially
when
he
took
upon
him
the
grand
affair
of
our
redemption
;
and
all
the
difficulty
he
was
to
undergo
and
break
through
,
was
without
any
dissimulation
clearly
represented
to
his
understanding
.
He
did
there
most
perfectly
apprehend
all
the
series
of
his
sufferings
,
the
innumerable
labours
of
his
whole
life
,
his
contempts
and
revilements
;
and
from
that
time
this
knowledge
was
as
afflictive
(
and
perchance
more
,
if
there
could
be
any
inequality
)
as
it
was
afterwards
in
the
garden
:
for
there
the
sense
of
paine
broke
out
and
diffusd
it self
through
all
his
body
;
in
such
sort
that
the
anguish
dispersd
through
the
whole
did
remaine
les
pungent
in
the
hart
:
but
in
the
womb
of
the
most
glorious
Virgin
,
the
whole
sea
of
grief
was
confined
within
the
narrow
channel
of
one
smal
member
,
the
little
tender
hart
of
the
infant
IESVS
.
When
one
sheds
teares
he
is
les
sensible
of
an
affliction
,
then
when
the
anguish
is
shut
up
and
smotherd
in
the
hart
,
the
eyes
remaining
dry
and
tearles
:
so
Christ
when
he
did
not
sweat
,
nor
the
blood
trickld
out
,
sorrowd
perchance
more
because
no
particle
at
all
of
that
sorrow
did
evaporate
;
nevertheles
it
was
behoofful
for
our
instruction
,
to
shew
once
exteriourly
how
much
he
continually
sufferd
interiourly
.
That
grief
accompanyd
him
all
along
through
the
whole
course
of
his
life
.
IESVS
enjoyd
alwaies
a
most
perfect
and
intuitive
knowledg
of
all
things
as
they
are
in
themselves
.
Vnles
by
divine
priviledg
and
dispensation
he
had
bin
particularly
assisted
,
the
intensenes
of
the
pain
had
causd
death
in
that
first
instant
he
began
to
live
:
and
therfore
his
whole
life
was
a
signal
and
continual
miracle
.
Neither
did
his
own
Passion
alone
afflict
him
,
but
much
more
his
compassion
over
others
:
he
was
moved
to
it
,
while
he
considerd
the
distress
of
his
most
loving
and
innocent
Mother
:
he
was
moved
to
it
in
behalf
of
us
:
he
resented
more
feelingly
the
torments
of
Martyrs
,
the
austerities
of
confessours
,
the
discases
and
maladies
of
his
Saints
,
then
they
themselves
who
did
undergo
them
.
If
an
affectionate
Mother
do
more
grieve
at
the
sicknes
of
her
child
then
the
child
himself
:
who
can
deny
but
Christ
loved
his
more
tenderly
then
any
mother
doth
her
only
child
.
He
did
truly
bear
our
labours
,
&
our
griefes
did
he
sustain
.
How
great
then
must
his
pain
needs
be
,
if
it
surpass
that
of
Martyrs
,
Penitents
,
and
sick
folks
comprizd
in
one
?
But
above
the
rest
he
was
touchd
with
a
lively
compassion
over
us
,
for
all
and
each
particular
sin
of
all
and
each
particular
man
,
who
hath
been
or
shal
be
to
the
worlds
end
:
The
immensity
of
this
pain
will
strike
him
that
considers
it
into
amazement
;
it
being
able
,
if
it
had
not
been
miraculously
suspended
,
to
have
a
thousand
times
bereaud
him
of
life
.
If
some
men
have
sorrowd
so
intensely
for
their
sins
that
the
vehemency
of
their
contrition
causd
death
;
how
could
it
be
but
that
the
sorrow
of
IESVS
for
one
alone
,
and
that
the
least
venial
sin
,
of
any
one
man
,
must
needs
extinguish
life
in
him
;
he
penetrating
so
perfectly
the
deformity
of
the
fault
,
as
also
the
majesty
of
God
his
Father
who
is
offended
,
and
the
basenes
of
man
the
offender
,
and
loving
so
ardently
both
the
one
and
the
other
?
as
no
body
can
reach
the
hight
of
this
his
charity
,
so
neither
can
any
sound
the
depth
of
his
sorrow
.
If
he
conceivd
so
great
griefe
for
one
venial
sin
,
how
much
will
he
conceive
for
all
and
every
venial
and
mortal
so
horrid
and
abominable
?
he
bore
an
unsupportable
weight
of
sin
who
imposd
upon
us
a
sweet
yoak
and
a
light
burden
;
and
we
charge
IESVS
with
the
abominable
fardel
of
our
iniquities
which
forced
a
bloody
sweat
from
his
body
,
as
the
press
doth
wine
from
the
bunch
of
grapes
.
If
any
one
should
have
sufferd
all
the
torments
of
Martyrs
,
all
the
diseases
and
anguish
of
all
men
,
even
from
the
first
day
of
Adams
transgression
til
such
time
as
Christ
comes
to
judgment
;
all
this
would
not
be
equivalent
to
his
paine
;
which
also
upon
this
score
that
it
was
spiritual
,
was
bitterer
in
its
kind
then
any
corporal
affliction
whatsoever
.
The
fulnes
of
the
Divinity
resided
in
Christ
,
and
the
clear
vision
of
God
did
illustrate
him
:
which
nevertheles
obstructed
not
some
effects
;
but
it
was
miraculously
so
orderd
,
least
by
it
a
tyde
of
joy
should
over
flow
his
whole
body
and
the
inferiour
portion
of
his
soul
,
that
place
might
be
left
for
sorrow
as
it
fel
out
in
his
sacred
Passion
.
But
in
the
hart
of
IESVS
grieving
for
our
offences
,
it
did
not
only
give
way
to
extreme
sadnes
,
but
did
extremely
augment
it
,
by
reason
of
his
perfect
knowledg
of
God
offended
:
for
how
much
more
perfect
this
knowledg
was
,
it
causd
a
sorrow
so
much
greater
;
and
CHRIST
alone
had
a
more
perfect
intuitive
knowledg
of
God
,
then
all
the
Cherubins
&
Seraphins
,
then
all
the
other
Angels
and
Saints
in
heaven
.
Christs
love
also
towards
God
offended
was
corresponding
to
the
vision
of
the
divine
Majesty
,
wherfore
his
sorrow
exceeds
the
comprehension
either
of
word
or
thought
;
for
he
let
no
opportunity
slip
of
suffering
as
much
as
he
could
,
and
was
beseeming
him
to
suffer
:
yea
prodigious
miracles
were
wrought
in
his
most
holy
soul
,
that
sorrow
might
have
its
ful
effect
.
Why
then
are
we
so
sollicitous
to
compass
joyes
,
and
rack
ourwits
so
much
in
the
search
of
new
pleasures
,
if
IESVS
sufferd
all
this
in
his
hart
,
which
none
ought
to
think
upon
without
teares
,
and
each
good
Christian
ought
to
make
it
the
theam
of
his
thought
.
How
darest
thou
,
o
my
hart
,
slacken
the
raines
to
joy
?
consider
the
cause
why
thy
IESVS
sufferd
?
it
was
for
thy
offences
that
he
might
work
thy
salvation
.
Because
I
trespassd
,
therfore
he
loves
me
so
tenderly
and
confers
blessings
upon
me
.
Why
doth
not
this
lover
of
me
and
benefactour
to
his
enemies
,
heap
coales
of
fire
upon
my
head
,
&
make
me
blush
at
my
own
proceedings
?
why
doth
he
not
heap
coales
of
fire
upon
my
hart
,
that
I
may
burn
with
love
of
him
and
a
desire
of
his
imitation
.
I
wil
place
the
sad
hart
of
IESVS
upon
my
obdurate
hart
,
that
he
may
find
me
at
length
according
to
his
hart
,
a
frend
and
desirous
of
suffering
.
Compassionate
,
o
my
hart
,
with
the
suffering
IESVS
,
and
comfort
him
in
his
sufferings
.
How
wilt
thou
obtain
mercy
by
the
sufferings
of
Christ
,
if
thou
hast
not
compassion
over
Christ
suffering
?
be
not
unmindful
of
such
a
courtesy
from
thy
suerty
.
S.
Iames
Guisay
not
to
be
unmindful
of
it
,
besides
his
daily
meditation
and
other
devotions
to
it
,
carried
it
alwaies
about
him
written
in
a
little
Book
,
in
token
that
it
was
engraven
in
his
hart
and
faild
no
day
to
read
it
over
.
This
memory
of
his
Saviours
cross
was
so
acceptable
to
Almighty
God
,
that
he
vouchsafed
him
,
after
his
entrance
into
the
Society
,
a
true
conformity
with
it
,
that
is
,
to
be
crucified
for
his
sake
,
and
by
his
sufferings
to
adumbrate
the
death
of
his
B.
Son
:
and
Christ
was
not
backward
in
recompensing
the
devotion
of
the
Saint
:
for
upon
the
place
where
he
and
many
other
Saints
were
crucified
,
miraculous
lights
were
seen
every
friday
in
the
ayre
,
approving
and
attesting
the
comformablenes
of
their
suffering
with
that
of
Christ
.
The
memory
of
his
Passion
is
grateful
to
him
and
that
we
might
have
a
perpetual
memorial
of
it
before
our
eyes
,
he
instituted
the
admirable
Sacrament
of
his
most
holy
Body
.
But
if
thou
be
midful
of
Christ
suffering
,
why
art
thou
not
unsufferable
to
thy self
,
and
hartily
angry
at
thy
own
proceedings
.
The
king
of
Moab
sorely
straitned
by
the
siege
of
the
Israelites
,
being
quite
out
of
hope
of
all
relief
,
took
his
eldest
Son
who
was
to
succeed
him
in
his
throne
and
offerd
him
in
holocaust
upon
the
wals
:
and
it
causd
such
a
commotion
&
indignation
in
the
Israelits
camp
that
forth
with
they
raisd
their
siege
and
departed
.
Behold
the
holocaust
of
the
first
and
only
begotten
Son
of
God
upon
the
altar
of
the
cross
!
why
art
thou
not
replenishd
with
disdain
against
thy self
,
quitting
all
self
will
and
pleasure
?
we
use
to
compassionate
even
externs
yea
even
brute
beasts
;
why
do
we
not
so
to
our
God
,
to
our
Father
,
to
our
brother
?
o
our
shameles
obstinacy
!
who
,
insteed
of
commiserating
him
,
crucify
IESVS
again
by
new
offences
!
remember
that
God
is
thy
Father
not
thy
foe
;
that
he
suffers
for
thee
his
foe
,
not
for
the
beasts
of
the
field
or
their
salvation
;
for
thee
not
for
himself
,
the
bitterst
of
all
punishments
,
wounded
in
all
his
members
,
not
only
afflicted
with
some
smal
ach
of
his
head
or
stomack
;
because
he
did
thee
and
the
world
a
good
turne
,
not
because
he
put
cities
into
combustion
;
publickly
on
a
day
of
solemnity
and
in
a
mountain
betwixt
two
thieves
as
their
captain
and
ringleader
,
not
in
a
by-corner
and
secretly
,
the
object
of
all
mens
hatred
disgrace
and
scorne
;
in
so
much
that
the
mercy
of
men
was
wanting
to
him
alone
who
is
mercy
it self
.
Nevertheles
he
suffers
willingly
and
lovingly
,
not
forcedly
not
frettingly
not
complainingly
because
it
was
for
thee
;
of
his
own
people
not
of
barbarians
and
Scythians
;
for
the
space
of
33.
yeares
,
not
for
an
hour
or
two
.
Compassionate
then
with
IESVS
,
and
make
not
all
he
has
done
fruitles
:
forbear
to
offend
him
,
begin
to
imitate
him
:
and
that
his
Passion
may
truly
benefit
thee
,
make
it
the
model
of
thy
imitation
.
The
VI.
Chapter
.
How
far
we
are
to
follow
Christ
.
GOD
doth
not
tempt
us
though
he
hath
made
our
salvation
ful
of
difficulty
.
Nothing
is
more
acceptable
to
him
,
he
having
done
and
sufferd
so
much
,
then
that
we
imitate
him
.
The
words
of
a
man
placed
in
autority
are
held
for
lawes
and
must
be
fulfild
;
why
are
the
deeds
of
God
less
observable
?
he
that
sets
the
humble
and
most
sorrowful
hart
of
Christ
as
a
signet
upon
his
own
,
let
him
set
it
also
upon
his
arme
that
he
may
imitate
what
he
commiserates
.
Love
is
not
soft
and
effeminate
but
strong
and
masculin
,
and
the
cross
of
Christ
will
crucify
Gods
zealot
by
compassion
and
emulation
.
The
imitation
of
Christ
is
harsh
and
unsavory
:
some
have
it
in
as
much
hatred
as
hell
it self
,
but
for
all
that
we
cannot
emulate
better
graces
.
Fear
no
cosenage
when
he
perswades
thee
to
take
the
cross
for
thy
delights
,
disgrace
for
thy
honour
,
poverty
for
riches
;
he
is
the
prime
and
undoubted
truth
.
The
eternal
wisdome
and
divine
intellect
hath
so
orderd
,
hath
judgd
it
expedient
.
Be
not
diffident
,
he
is
the
supreme
goodnes
and
highest
power
;
by
these
nevertheles
he
redeemd
thee
,
and
by
the
same
thou
must
complete
thy
salvation
:
that
work
is
begun
&
accomplished
by
the
same
instruments
:
by
these
Christ
ascended
into
heaven
;
and
the
members
must
not
think
of
going
another
way
then
by
which
the
head
leads
them
.
They
are
not
poyson
;
Christ
himself
sanctified
them
and
tasted
them
first
of
all
himself
:
yea
that
a
smal
parcel
of
them
might
only
pass
to
us
,
he
drunk
up
almost
the
whole
chalice
of
sorrows
and
afflictions
;
and
yet
for
all
that
,
he
lives
eternally
and
sits
at
the
right
hand
of
God
.
How
canst
thou
but
be
confounded
,
whilst
seing
Christ
accursed
by
all
,
thou
seekest
so
much
to
be
honoured
and
praisd
?
beholding
him
prostrate
at
the
feet
of
Iudas
,
thou
preferst
thy self
before
thy
betters
?
seing
him
thirsty
and
in
want
of
a
little
water
,
thou
covets
plenty
and
delicate
fare
?
It
is
the
greatest
glory
of
a
servant
to
follow
his
masters
footsteps
.
To
imitate
Christ
is
a
busines
not
only
of
necessity
but
dignity
:
and
for
this
respect
the
main
difficulty
is
removed
,
and
a
sufficient
reward
allotted
for
others
that
occur
.
If
it
be
a
credit
to
imitate
Christ
,
then
it
wil
not
be
difficult
to
suffer
contempt
and
the
revilements
of
men
:
for
that
wil
be
a
high
point
of
honour
;
and
there
is
no
contempt
,
where
it
is
a
credit
to
be
contemned
.
It
wil
be
also
no
hard
matter
to
debar
ones
self
of
pleasures
and
superfluous
riches
to
obtaine
true
glory
:
for
worldlings
&
even
heathens
did
more
then
this
,
when
they
abstaind
even
from
necessaries
for
a
seeming
&
only
apparent
glory
.
Let
it
confound
us
that
some
barbarians
have
bin
found
so
loyal
and
loving
to
their
soveraign
,
that
if
he
wanted
eyes
,
they
would
put
out
theirs
;
if
he
wanted
hands
,
they
in
like
manner
would
cut
of
theirs
;
and
gave
this
as
a
pledge
of
their
fidelity
and
imitation
in
others
:
why
do
not
we
that
are
calld
the
faithful
,
imitate
the
king
of
glory
,
in
things
of
far
les
difficulty
?
If
Christ
had
only
told
us
what
we
were
to
do
,
though
he
had
not
held
forth
the
torch
of
example
,
we
were
to
have
done
it
:
how
much
more
when
he
did
it
first
himself
,
and
did
it
to
the
end
we
might
do
it
after
him
;
and
not
only
said
so
in
a
word
,
but
made
large
encomiums
of
the
happines
of
afflictions
.
If
a
Prophet
had
but
intimated
it
,
we
could
pretend
no
excuse
;
and
how
much
les
can
we
,
when
the
very
wisdom
of
Prophets
,
and
Gods
own
mouth
hath
exaggeratively
recommended
it
,
and
made
himself
a
model
of
it
?
IESVS
never
let
fal
the
least
idle
word
,
and
yet
he
lest
so
many
prayses
and
magnifying
speeche●
of
the
happines
of
poverty
and
affliction
?
if
it
behooud
us
not
to
suffer
,
the
examplary
life
of
IESVS
would
be
to
no
purpose
and
his
austerity
wholly
unuseful
to
us
,
who
should
be
unsensible
of
his
charity
who
payd
such
a
vast
and
superabundant
sum
for
our
ransome
,
neither
should
we
be
taught
by
so
lively
an
example
to
love
his
imitation
,
and
detest
all
sin
and
sensual
pleasures
.
Would
God
have
needlesly
thrust
his
only
begotten
Son
upon
such
thornes
,
if
it
imported
nothing
at
all
to
do
what
he
did
,
that
those
whom
he
preelected
and
predestinated
might
be
made
conforme
to
the
image
of
his
Son
,
that
he
may
be
the
first
begotten
among
many
brethren
?
God
is
not
a
God
of
impiety
,
as
who
could
take
complacence
in
being
so
cruel
towards
his
only
beloved
child
.
Fierce
and
savage
creatures
are
most
passionately
tender
over
their
young
ones
:
and
how
could
God
,
who
is
most
meek
and
ful
of
mercy
;
be
so
tyrannically
cruel
towards
his
Son
,
if
it
were
not
needful
for
us
to
suffer
.
The
enormity
of
our
sins
exacted
not
such
heavy
penalties
for
their
redemption
:
one
drop
I
will
not
say
of
IESVS
blood
but
of
his
sweat
was
superabundant
.
It
was
therfore
our
behoof
of
imitating
Christ
and
suffering
(
it
being
the
road
way
to
heaven
)
that
requird
such
outragious
torments
and
rigour
of
life
.
God
is
either
cruel
and
impious
,
or
else
it
is
altogether
needful
for
us
to
be
humble
,
afflicted
,
and
needy
,
to
have
a
high
esteem
of
divine
charity
,
and
a
meane
one
of
our selves
.
No
body
knowes
the
way
to
heaven
who
hath
not
gone
it
:
no
body
ascends
up
to
heaven
but
he
who
descended
from
heaven
Christ
Iesus
;
&
who
treads
the
path
which
he
chalkd
forth
.
It
was
a
way
wholly
unknown
,
nor
could
any
give
better
directions
then
Iesus
who
knew
it
&
had
gone
it
.
Iesus
did
not
as
some
peasants
do
,
who
with
their
fingar
or
speech
point
out
the
way
to
travellers
while
they
themselves
sit
quietly
at
home
,
no
whit
sollicitous
whether
afterwards
they
hit
or
miss
:
for
besides
that
by
word
he
had
taught
the
path
that
carries
to
heaven
,
he
goes
himself
before
and
leads
the
way
that
we
may
be
secure
from
errour
.
Tel
me
,
if
we
were
certainly
assurd
,
as
now
we
are
,
that
there
were
such
a
thing
as
heavenly
joyes
,
and
that
one
were
to
go
thither
on
foot
,
and
no
more
were
requird
to
compass
these
joyes
,
but
only
to
know
the
way
which
he
is
wholly
ignorant
of
,
and
another
good
body
should
instruct
him
in
that
;
who
would
not
buckle
himself
to
this
journey
,
though
crabbed
and
ruggy
,
especially
if
he
that
shewd
us
the
way
would
accompany
us
and
go
before
?
why
then
do
we
not
believe
Christ
and
follow
him
?
do
we
feare
,
the
wisdome
of
God
being
our
guide
,
to
go
astray
?
do
we
think
we
can
miscarry
our
B.
Saviour
going
before
?
no
certainly
.
Christ
shewd
us
a
secure
path
,
and
traced
it
out
to
us
,
so
secure
,
that
although
we
die
in
it
,
the
very
danger
and
death
breeds
security
:
yea
if
thou
didst
love
Christ
,
thou
wouldst
not
stick
to
die
with
him
.
He
loves
not
Christ
who
doth
not
imitate
him
,
for
the
vertue
of
love
is
assimilation
or
resemblance
.
O
that
one
could
truly
say
;
I
live
,
now
not
I
,
but
Christ
liveth
in
me
:
carrying
the
mortification
of
IESVS
about
in
my
body
and
implanting
it
in
my
soul
!
If
then
thou
lovest
the
Son
of
Mary
&
wilt
become
his
tabernacle
as
she
was
;
behold
with
accuratenes
and
do
according
to
the
pattern
which
is
proposd
to
thee
in
the
mount
Calvary
,
and
take
a
view
of
the
whole
life
of
IESVS
.
He
chose
to
live
and
die
in
contempt
,
he
was
derided
and
set
with
the
wicked
,
accounted
not
only
an
idiot
but
a
fool
:
he
was
beaten
as
one
would
not
beat
his
slave
,
he
was
punishd
as
if
he
had
been
the
worst
of
criminals
:
of
his
own
accord
he
shund
all
temporal
honour
when
it
was
exhibited
:
ther
was
no
miscalling
or
slanderous
nickname
that
was
not
appropriated
to
him
:
they
calld
him
Samaritan
,
idolater
,
possessd
person
,
false
Prophet
,
seducer
,
belly
.
God
,
devourer
,
drinker
of
wine
,
blasphemer
and
transgressour
of
the
law
:
he
was
thought
to
be
a
traitor
and
conspiratour
against
his
country
,
a
friend
and
abettour
of
sinners
.
What
creature
can
be
namd
,
to
which
he
did
not
humble
himself
?
He
humbled
himself
to
the
Angels
:
what
need
was
there
that
an
Angel
should
come
to
comfort
him
who
was
God
,
since
with
one
sole
word
he
could
have
destroid
the
whole
frame
of
this
universe
?
what
needed
he
say
that
legions
of
Angels
would
vindicate
his
cause
and
gainstand
his
apprehenders
,
as
if
he
himself
had
been
unable
?
what
need
when
he
was
fasting
and
hungry
,
to
take
a
little
meat
and
as
it
were
an
almes
from
the
Angels
;
since
the
least
word
of
his
mouth
could
turne
stones
into
loaves
of
bread
.
He
humbled
himself
to
men
,
being
obedient
&
subject
to
his
mother
and
Ioseph
.
He
humbled
himself
to
the
wicked
Princes
Herod
,
Cesar
,
Caiphas
,
Pilate
,
by
fulfilling
their
unjust
commands
&
obeing
their
decrees
and
impositions
.
He
humbled
himself
to
the
vilest
of
men
and
very
servants
as
Malchus
,
his
executioners
,
and
others
.
He
humbled
himself
to
all
creatures
permitting
heat
,
cold
,
iron
,
thornes
,
reeds
,
spittle
&
the
cross
to
exercise
their
rigour
upon
him
.
He
lastly
subjected
himself
to
the
very
divels
:
in
the
time
of
his
Passion
he
was
delivered
over
to
the
power
of
darknes
,
and
he
sufferd
himself
to
be
carried
up
by
the
divel
to
the
pinnacle
of
the
temple
.
Ther
s
no
creature
from
the
noblest
to
the
meanest
,
from
the
best
to
the
worst
,
to
which
my
Creatour
subjected
not
himself
for
my
sake
:
and
he
that
made
all
things
and
was
Lord
of
all
,
would
have
nothing
that
he
might
have
me
:
he
possessd
no
mannours
,
he
had
no
yearly
revenues
;
even
of
almes
he
took
les
then
necessity
exacted
:
he
went
apparelld
not
like
a
philosopher
or
Doctour
or
nobleman
,
but
after
the
manner
of
a
poor
beggar
:
he
was
also
in
penury
of
true
friends
;
in
so
much
that
no
intreaty
was
made
to
save
him
from
so
much
as
one
box
on
the
eare
:
he
divested
himself
of
his
kingdom
and
principality
,
he
himself
becoming
the
mask
and
guize
of
his
own
Majesty
.
In
as
much
also
as
he
was
God
he
gave
us
like
documents
of
humility
.
That
redoubted
infinitude
and
awful
omnipotency
is
most
conspicuous
for
its
humility
.
For
mans
sake
it
made
choise
of
these
things
which
have
more
of
labour
and
les
of
credit
:
when
he
created
man
he
would
not
make
him
as
he
had
done
the
rest
of
creatures
by
one
commanding
word
of
soveraignty
but
by
serving
&
moiling
with
his
hands
,
as
if
he
had
been
some
potter
or
labourer
.
In
the
work
also
of
our
redemption
he
would
not
ransome
us
,
as
he
might
,
by
assuming
some
noble
and
refind
nature
,
as
that
of
a
Seraphin
,
but
he
would
espouse
the
meanest
of
all
rationals
,
infamous
,
and
in
disgrace
for
the
disloialty
of
our
first
parent
,
and
falling
of
it self
into
decay
and
ruin
.
In
his
glorification
when
he
is
to
satiate
us
with
the
glory
of
his
majesty
,
and
as
supreme
Lord
,
give
a
full
and
final
reward
,
he
tels
us
he
wil
play
the
serving-man
and
wait
.
For
Christ
is
truly
the
Son
of
God
,
and
both
taught
and
practisd
the
fashions
of
God
in
his
manner
of
proceeding
.
The
Father
acknowledging
his
spirit
of
humility
in
his
Son
deservedly
said
:
behold
my
servant
I
wil
receive
him
,
I
have
breathd
my
spirit
upon
him
.
We
nevertheles
who
glory
in
being
Christians
,
and
seek
to
be
entitled
the
children
of
God
,
shun
those
things
,
which
Christ
the
Son
of
God
loved
so
dearly
.
How
could
we
hate
poverty
,
humility
&
the
cross
more
hartily
,
if
Christ
should
command
it
under
paine
of
damnation
,
then
we
now
do
,
when
for
them
he
hath
promisd
a
reward
of
glory
?
our
eares
are
as
open
to
the
lies
of
the
world
,
and
we
as
pliable
to
the
suggestions
of
the
divel
,
as
if
he
had
bin
crucifid
for
our
sakes
:
and
we
so
loath
Christs
manner
of
life
,
and
set
as
little
by
his
counsels
as
if
some
fool
or
raving
buffoon
had
blabd
them
out
at
randome
in
the
market
place
.
If
any
earthly
king
should
offer
far
les
pay
to
his
soldiers
,
they
would
without
reply
follow
him
through
all
kind
of
waies
and
weather
:
especially
if
he
should
treat
them
no
otherwise
for
diet
,
lodging
,
&
apparrel
then
he
doth
himself
,
they
would
serve
him
gratis
and
meerly
to
avoid
shame
;
&
we
can
be
mov'd
neither
by
love
nor
shame
,
nor
fear
nor
gain
,
to
follow
the
king
of
kings
and
Lord
of
Lords
.
O
that
I
were
as
faithful
to
Christ
as
was
that
young
esquier
to
Ionathas
!
do
said
he
,
whatsoever
seems
good
to
thy
mind
,
go
whither
soever
thou
wilt
and
I
will
wait
upon
thee
through
all
.
He
forced
his
passage
through
rocks
,
through
drawn
swords
,
through
the
enemies
camp
,
and
all
this
that
the
kings
Son
might
not
go
alone
.
But
Ionathas
mounted
the
hil
creeping
upon
his
hands
and
feet
,
and
his
esquier
followd
close
after
him
.
Why
do
we
leave
CHRIST
to
tread
the
winepress
alone
,
and
no
body
accompanies
him
in
his
labours
and
sufferings
.
What
we
are
ordinarily
to
undergo
for
Christ
is
nothing
so
formidable
,
as
what
that
esquier
attempted
for
Ionathas
.
What
souldier
would
desert
his
king
in
the
midst
of
an
enemy
army
,
and
could
have
the
face
to
return
home
wel
and
jocund
,
and
would
not
rather
chuse
to
fal
by
his
side
?
and
why
do
we
leave
Christ
all
alone
?
he
complaines
not
without
reason
:
I
have
trod
the
winepress
alone
,
and
of
nations
no
one
man
assisted
me
.
Although
a
souldier
by
staying
with
his
king
could
bring
him
no
rescue
nor
himself
relief
,
yet
he
were
not
in
duty
to
abandon
him
:
how
much
less
oughtst
thou
,
since
so
great
advantage
accrues
to
thee
,
so
great
comfort
to
the
king
of
kings
Christ
Iesus
in
his
sufferings
,
and
the
end
intended
is
accomplishd
,
which
is
his
imitation
.
We
must
either
renounce
the
name
of
a
Christian
,
or
imbrace
that
which
makes
a
Christian
.
If
thou
refuse
to
follow
Christ
,
whom
wilt
thou
follow
?
it
can
be
no
other
then
the
Prince
of
this
world
the
divel
.
He
that
traceth
the
foot
steps
of
IESVS
shuns
such
a
leader
and
guide
;
in
so
much
that
he
ought
to
do
so
only
to
shun
him
:
he
followes
such
a
guide
that
he
were
to
follow
him
,
although
thereby
he
shund
no
other
evil
;
and
how
much
more
when
these
two
are
linkt
together
to
follow
what
is
best
and
shun
what
is
worst
,
to
follow
God
and
shun
the
divel
.
It
s
only
long
of
our
own
malice
that
we
do
not
what
Christ
did
and
taught
.
No
body
can
excuse
himself
upon
the
pretence
of
impotency
:
our
salvation
and
perfection
is
placed
in
these
things
,
which
every
one
may
have
if
he
list
:
every
one
may
be
poor
,
every
one
may
be
patient
;
it
s
in
every
ones
free
choise
not
to
be
ambitious
of
honours
.
This
is
the
wisdom
and
love
of
God
to
make
choise
of
those
things
that
are
obvious
to
all
,
and
which
all
may
compass
with
smal
labour
.
He
excludes
no
man
from
his
kingdom
,
neither
would
he
have
any
one
want
what
is
requisite
for
its
purchase
.
If
he
had
placed
our
salvation
in
honours
riches
,
and
pleasures
,
more
would
be
damnd
then
now
are
;
for
the
number
of
the
poor
,
ignoble
,
and
oppressd
are
without
number
,
and
in
that
case
would
yet
be
greater
;
for
the
more
they
were
that
sought
to
be
rich
and
happy
,
the
fewer
would
attain
their
desire
.
What
then
shal
I
now
say
to
thee
?
if
thou
wilt
not
imbrace
the
poverty
,
humility
,
and
cross
of
IESVS
,
or
see'st
not
the
incomparable
good
that
is
acquird
by
his
imitation
,
but
that
this
is
it
which
he
himself
saith
;
he
that
followes
me
walks
not
in
darknes
?
thou
see'st
it
not
because
thou
walkst
in
darknes
whilst
thou
followest
another
guide
then
IESVS
.
The
VII
.
Chapter
.
That
necessities
and
afflictions
sent
by
God
are
to
be
born
patiently
.
IF
thou
wilt
not
follow
Christ
,
at
least
do
not
shun
him
:
if
thou
darest
not
imitate
him
,
how
darest
thou
withstand
&
sleight
his
similitude
?
It
is
an
unsufferable
impudence
and
a
miserable
blindnes
since
the
superabundant
charity
of
God
is
so
singularly
beneficial
to
some
that
it
makes
them
,
even
whether
they
wil
or
no
,
conforme
to
his
Son
,
not
expecting
that
they
labour
in
the
busines
,
●east
perchance
they
faint
in
the
combat
and
yeald
to
the
difficulties
of
a
voluntary
assimilation
to
the
life
of
Christ
;
but
God
daines
to
do
all
by
himself
,
putting
them
in
a
condition
of
poverty
,
of
humbling
themselves
,
of
undergoing
labours
and
afflictions
;
nevertheles
they
reject
this
opportunity
and
are
so
far
from
covetting
to
resemble
the
only
begotten
Son
of
God
,
that
they
are
ashamd
of
all
those
things
in
which
the
Lord
of
glory
did
glory
so
much
,
and
seek
by
all
meanes
to
shun
IESVS
,
whom
they
are
bound
in
duty
to
follow
.
They
owe
many
thanks
to
God
for
that
without
any
paines
or
danger
to
themselves
(
for
in
that
case
one
is
secure
from
presumption
or
vain
glory
)
they
carry
the
similitude
of
his
only
Son
,
in
which
he
takes
so
much
complacence
,
and
out
of
an
affectionate
indulgence
towards
them
,
when
he
only
cals
others
to
his
imitation
,
he
places
them
already
in
it
.
But
they
,
ungrateful
as
they
are
,
thwart
his
good
intentions
that
they
may
resemble
the
proud
Lucifer
;
nay
they
become
more
haughty
then
he
:
for
Lucifer
never
thought
himself
better
then
God
;
but
they
,
as
if
they
were
better
and
greater
,
when
they
behold
IESVS
guiltlesly
punished
,
with
all
their
guiltines
must
remain
untouchd
;
and
desire
that
themselves
be
better
thought
of
&
deemd
less
worthy
of
punishment
,
then
the
most
innocent
IESVS
the
least
worthy
of
all
.
Why
do
we
so
fret
and
chafe
when
any
cross
or
adversity
befals
us
?
for
if
it
come
through
our
own
default
,
it
is
a
high
insolency
for
one
to
except
against
afflictions
who
his
nocent
,
he
seing
Christ
undergo
them
who
is
innocent
.
If
no
default
occasiond
them
,
let
him
yet
rejoyce
more
,
because
he
more
resembles
Christ
who
was
crucifyd
faultlesly
.
Do
not
through
impatience
incur
that
blame
in
the
sufferance
which
thou
avoidedst
in
the
cause
;
being
obligd
to
be
thankful
to
God
on
a
double
score
;
both
because
thou
art
afflicted
,
and
without
desert
innocently
afflicted
.
When
one
is
punishd
for
his
default
,
he
must
at
least
have
patience
;
when
without
default
joy
also
;
then
reaps
he
a
richer
harvest
of
grace
,
there
is
a
stricter
similitude
with
the
innocent
IESVS
,
&
hopes
of
a
better
advance
,
since
this
cross
is
not
so
much
for
amendment
of
what
is
past
as
for
increase
of
future
merits
,
and
to
be
an
antidote
against
ensuing
infections
.
He
must
acknowledg
the
great
indulgence
of
God
towards
him
,
which
he
used
towards
his
own
B.
Mother
,
to
wit
,
this
preserving
preservative
.
Christ
sufferd
himself
to
be
nayld
to
the
cross
for
thee
by
the
naughtyest
of
men
;
and
why
canst
not
thou
brook
with
patience
to
be
touchd
by
God
?
a
better
and
more
benevolent
hand
molests
thee
.
A
child
when
he
is
corrected
by
his
parent
,
if
he
cry
too
eagerly
is
wont
to
be
corrected
again
;
&
now
he
is
beaten
not
so
much
for
the
first
fault
,
as
for
the
second
of
his
impatient
crying
:
so
when
thou
repinest
at
a
cross
or
scourge
which
God
is
pleased
to
inflict
upon
thee
,
it
happens
many
times
that
it
is
aggravated
because
thou
murmurest
,
because
thou
complainest
because
thou
art
quite
out
of
patience
.
It
s
●
fault
,
great
enough
to
deserve
punishment
,
that
thou
contemnest
the
similitude
of
his
B.
Son
,
that
thou
wilt
not
acknowledg
thy
own
faults
,
that
thou
art
so
void
of
patience
.
O
king
of
glory
,
on
whom
the
Angels
delight
to
gaze
!
thou
didst
not
turn
thy
face
from
those
that
smote
thee
&
spit
upon
thee
,
thy
cheeks
thou
permittedst
to
them
that
pinchd
them
,
thou
exposedst
thy
body
to
those
that
beat
it
,
thou
expectedst
nothing
but
revilement
&
misery
for
my
sake
,
and
why
am
I
so
wretchedly
,
averse
and
a
fugitive
from
thee
,
my
God
and
my
Father
,
my
chastizer
and
my
benefactour
?
Rejoyce
,
o
my
soul
,
in
conforming
thy self
to
the
example
of
the
Son
of
God
in
necessary
poverty
,
tribulation
,
humility
,
and
disgrace
.
The
Apostles
went
rejoycing
from
the
sight
of
the
councel
,
because
they
were
thought
worthy
to
suffer
a
contumely
for
the
name
of
IESVS
.
S.
Paul
Michi
,
a
Iaponian
of
our
Society
,
went
rejoycing
in
the
sight
of
the
people
;
his
eares
being
cut
of
for
his
greater
ignominy
and
he
sent
from
citty
to
citty
to
be
a
subject
of
derision
and
infamy
to
all
spectatours
:
he
not
withstanding
laughd
first
at
them
,
and
put
on
such
a
cheerful
countenance
,
so
confident
,
so
pleasant
,
so
little
dismayed
,
as
if
he
had
triumphed
,
for
this
sole
resemblance
with
the
Son
of
God
;
and
he
deserved
to
have
that
perfected
even
to
the
cross
,
which
he
embraced
with
great
alacrity
.
If
thou
wilt
not
comfort
Christ
by
taking
up
his
cross
,
do
not
contristate
the
H.
Ghost
by
rejecting
it
,
if
thou
canst
not
of
thy
own
accord
seek
it
;
at
least
when
it
is
found
and
profered
thee
do
not
in
vain
refuse
it
.
If
IESVS
,
when
in
his
journy
to
Mount
Calvary
he
fel
under
his
burden
,
had
willd
thee
to
bear
it
for
him
,
wouldst
thou
have
denied
him
that
courtesy
?
what
if
he
had
layd
it
on
thy
shoulders
with
his
own
hands
,
wouldst
thou
have
withstood
him
&
cast
it
of
?
or
rather
have
kissd
that
horrid
piece
of
wood
,
and
adord
those
sacred
hands
that
loaded
thee
?
certainly
thou
wouldst
not
only
have
been
content
to
bear
the
cross
,
but
have
earnestly
sought
and
coveted
to
be
crucified
in
his
place
.
Behold
God
hath
imposed
upon
thee
the
cross
of
this
grief
,
of
this
humiliation
,
of
this
needines
,
why
dost
thou
reject
it
?
it
is
lighter
then
the
cross
of
Christ
.
If
thou
wilt
not
comfort
IESVS
by
compassionating
him
,
comfort
thy self
in
the
compassionate
IESVS
.
O
comforter
of
soules
,
what
can
befal
me
,
whereof
I
shal
not
abundantly
find
redress
in
thy
necessities
?
If
I
be
ill
at
ease
;
in
thee
there
was
not
a
whole
bit
to
be
found
from
the
sole
of
the
foot
to
the
crown
of
thy
head
,
a
man
of
sorrows
and
knowing
infirmity
;
thou
didst
truly
bear
our
languours
and
carry
our
griefs
.
Am
I
hungry
?
thou
expended
thy
fast
even
to
40.
dayes
together
,
&
felt
such
pinching
gripes
of
hunger
that
the
divel
perswaded
himself
,
that
to
asswage
it
,
thou
mightest
be
induced
to
sin
.
Am
I
thirsty
?
and
so
wert
thou
also
,
and
upon
the
cross
;
neither
was
their
any
body
that
offerd
thee
a
refreshment
:
I
am
not
in
such
a
condition
,
and
easily
find
those
who
afford
me
that
courtesy
.
Am
I
cold
?
thou
didst
quake
and
shiver
when
thou
lodgedst
in
the
māger
.
Am
I
disturbed
in
my
repose
?
thy
Disciples
did
also
awake
thee
,
when
thou
slept
in
the
ship
.
Am
I
injured
by
any
one
?
thou
pleading
innocent
wert
sentenced
to
death
.
Am
I
affronted
or
suffer
reproach
?
thou
wert
publickly
produced
by
Pilate
in
the
view
of
all
the
people
,
he
crying
aloud
,
behold
the
man
!
am
I
weary
?
thou
didst
sit
at
the
fountain
quite
tyrd
with
travelling
about
.
Am
I
falsely
accused
?
and
so
wert
thou
also
in
the
house
of
Caiphas
.
Am
I
rebuked
for
my
good
deeds
?
and
thou
also
for
curing
on
the
Sabboth
.
Am
I
slanderd
?
they
murmured
against
thee
,
that
thou
cast
out
divels
in
the
Prince
of
divels
.
Am
I
mocked
and
derided
?
thou
wert
also
taunted
and
flouted
at
by
those
who
sayd
,
he
hath
saved
others
himself
he
cannot
save
.
Do
I
receive
cross
and
harsh
answers
?
thou
receivedst
far
harsher
,
and
over
and
above
a
villainous
servant
gave
thee
a
box
on
the
eare
.
Am
I
forsaken
by
my
friends
?
thou
wert
abandoned
by
thy
own
Disciples
.
Do
I
depart
from
my
kindred
?
thou
departedst
from
thy
Mother
to
go
to
thy
Passion
.
Am
I
sleighted
in
my
advice
?
thy
doctrine
also
both
was
and
is
contemned
.
Am
I
annoyd
with
temptations
?
thou
also
wert
pesterd
with
them
in
the
desert
.
Am
I
sorry
for
my
brothers
miscarriage
?
and
thou
didst
grieve
for
the
Apostasy
of
thy
Disciple
become
a
runnegate
to
truth
.
Am
I
sorry
for
my
own
defects
?
thou
beheldst
them
before
me
&
ressentedst
them
:
Do
I
feel
want
of
devotion
?
thou
didst
cry
upon
the
cross
,
my
God
why
hast
thou
forsaken
me
:
what
distress
then
is
there
eyther
corporal
or
spiritual
,
of
which
we
find
not
relief
in
Christ
first
of
all
distressed
for
us
?
This
is
it
which
he
saith
;
come
to
me
all
yee
that
labour
and
are
burdend
,
and
I
will
refresh
you
.
O
most
sweet
and
comfortable
promise
,
the
very
hearing
wherof
is
so
recreative
!
If
Christs
labour
doth
ease
ours
,
how
much
more
will
his
glory
do
so
?
if
his
distresses
be
so
effectual
what
will
his
power
and
riches
be
?
but
I
,
most
meek
Lord
,
covet
only
thy
helping
hand
that
I
may
suffer
with
thee
,
not
that
thou
mayst
comfort
me
in
this
life
,
in
which
my
soul
desires
neither
corporall
nor
spiritual
joy
,
but
onely
to
suffer
for
and
with
thee
.
The
VIII
.
Chapter
.
How
purity
of
body
helps
the
spirit
.
HE
that
dwels
in
a
fenny
&
unwhole
some
country
,
what
wonder
if
he
be
often
ill
disposed
;
as
on
the
contrary
,
he
that
breaths
in
a
pure
and
sweet
ayre
,
healthful
:
so
a
soul
in
an
undefiled
body
is
lusty
and
vigorous
,
in
a
foggy
and
corrupted
one
drooping
and
sickly
.
The
mind
in
unspotted
and
Virgin
flesh
is
as
it
were
in
a
flowry
and
fragrant
mead
.
Chast
bodies
are
the
delights
of
God
,
what
wonder
if
they
be
healthful
to
their
soules
?
They
let
their
mind
attend
wholly
to
God
free
from
the
disturbance
of
temporal
things
;
they
exhilarate
the
conscience
in
a
loathsomnes
of
all
sensual
pleasures
,
loving
God
,
without
let
or
obstacle
.
O
my
love
,
o
most
pure
and
sincere
truth
,
I
am
endebted
to
thee
,
o
God
,
not
only
for
the
half
of
my
hart
but
for
the
whole
;
I
will
not
onely
purify
my
mind
but
also
sanctify
my
body
.
We
are
members
of
Christ
:
let
not
one
corrupted
and
unseemly
limb
defile
and
mishape
a
most
beautiful
body
.
Who
would
prize
the
beauty
of
a
graceful
spouse
,
if
she
had
a
putrid
nose
or
a
face
and
cheeks
which
were
a
receptacle
of
wormes
.
Christs
glorified
body
is
a
thousand
times
more
pure
and
refulgent
then
the
Sun
.
O
mortal
man
,
thou
art
a
member
of
the
immortal
CHRIST
:
consider
how
much
thou
oughtest
to
regard
the
sanctity
of
thy
body
,
and
to
thy
utmost
imitate
immortality
and
incorruption
,
least
thou
be
disagreeing
from
his
purity
.
Thou
art
made
one
spirit
and
one
flesh
with
Christ
by
the
communion
of
his
most
H.
Body
:
do
not
defile
thy
own
flesh
which
by
a
wonderful
kind
of
real
union
is
become
the
flesh
of
Christ
.
Thou
wouldst
deem
it
no
les
then
a
sacriledge
,
if
one
should
clothe
the
statua
of
a
Saint
in
a
spotted
&
nasty
garment
:
why
art
not
thou
at
least
ashamed
to
defile
that
flesh
which
is
a
part
of
the
living
Christ
,
and
add
an
obscene
and
polluted
member
to
it
?
thou
thy self
wouldst
not
weare
a
piece
even
of
royal
purple
,
if
it
were
steept
in
dirt
and
clay
:
and
why
wilt
thou
weare
thy
own
flesh
staind
so
pittifully
with
filthy
blemishes
,
and
make
it
a
part
of
Christs
body
?
As
both
our
soul
and
body
shal
in
the
next
life
glorify
God
in
unspeakable
purity
,
so
must
we
in
this
also
strive
to
serve
him
in
cleanenes
of
both
.
Thou
must
not
only
seek
beatitude
by
the
sanctity
of
thy
soul
;
but
must
endeavour
also
to
merit
the
felicity
and
resurrection
of
thy
body
by
the
sanctity
of
thy
flesh
;
least
siding
with
thy
mortal
part
,
at
the
instigation
of
some
pleasant
object
,
thou
sentence
thy self
to
a
perpetual
death
.
But
learn
now
so
to
behave
thy self
in
flesh
,
as
that
thou
mayst
resemble
the
Angelicall
spirits
who
shall
neither
marry
nor
be
married
.
Learn
now
the
incorruptibility
and
being
of
a
single
nature
and
life
abstracted
from
all
sense
.
Thy
body
must
emulate
the
purity
of
the
celestial
Thrones
,
in
whom
God
hath
seated
himself
;
since
it
is
the
temple
of
the
H.
Ghost
,
chosen
to
be
a
vessel
of
honour
.
We
are
the
good
odour
of
Christ
:
Christ
breathes
purity
every
where
;
his
attendance
is
Virginity
,
his
delight
chastity
.
In
almost
all
the
calamities
of
this
world
chastity
was
,
as
it
were
,
a
lenitive
to
God
&
a
repayrer
of
its
dammages
:
he
found
an
excellent
way
of
repayring
the
ruines
of
the
Angels
chiefly
&
principally
out
of
Virgins
&
chast
persons
,
&
by
them
;
chusing
a
Virgin
Mother
and
Precursour
,
having
his
Disciples
and
the
peers
of
his
Church
,
&
the
more
eminent
part
of
his
Saints
,
for
the
most
part
Virgins
,
or
living
in
continency
,
or
without
the
use
of
their
wives
▪
or
separated
from
them
,
and
all
of
them
most
chast
:
he
mitigated
the
sad
disaster
of
Adams
fal
,
with
the
hopes
of
a
Virgin
that
was
to
bruize
the
head
of
the
Serpent
:
those
whom
he
saved
in
the
deluged
world
kept
chastity
while
they
were
in
the
Ark
:
Christ
solaced
himself
upon
the
cross
with
his
B.
Mother
and
beloved
Disciple
both
Virgins
.
How
can
he
chuse
but
love
chastity
&
Virginity
,
both
his
Parents
being
Virgins
&
he
having
all
his
being
derived
from
Virginity
?
Christ
had
a
Virgin
Father
according
to
his
divine
nature
;
and
a
Virgin
Mother
according
to
his
humane
.
He
would
moreover
have
the
type
and
substitute
of
his
Father
,
to
wit
S.
Ioseph
,
a
Virgin
,
though
he
were
to
beare
onely
the
name
and
title
of
parent
.
He
made
choyse
of
two
Virgins
Abel
and
Isaac
for
figures
of
his
innocency
and
obedience
:
The
first
fruits
that
were
purchased
by
the
blood
of
the
lamb
were
Virgins
,
and
so
they
follow
him
whithersoever
he
goes
;
whatsoever
they
do
or
say
,
imitating
Christ
and
his
modesty
which
was
so
rare
,
that
nothing
was
ever
objected
against
him
in
that
behalf
.
And
when
the
Iewes
invented
many
lyes
against
IESVS
,
and
heaped
many
aspersions
upon
him
without
any
shew
of
probability
,
yet
they
never
taxed
him
for
impurity
,
though
they
knew
him
to
have
held
conferences
with
woemen
,
by
reason
of
his
rare
modesty
and
the
shamefast
composure
of
his
countenance
,
which
alone
cleard
all
suspicion
and
calumny
of
les
exact
chastity
.
A
meane
is
chiefly
to
be
observed
in
the
sight
for
as
S.
Orontius
admonisheth
Love
,
like
those
teares
which
wrongs
do
from
us
wrest
,
Breeds
in
the
eye
but
passeth
to
the
breast
.
From
the
eyes
to
the
hart
is
an
easy
and
obvious
passage
.
That
venerable
Servant
of
God
B.
Alphonsus
Rodriguez
never
be
held
the
face
of
a
woman
for
the
space
of
47.
yeares
,
nor
any
thing
else
that
was
recreative
;
to
wit
,
the
modesty
of
Christs
eyes
in
a
certain
apparition
to
him
made
such
an
impression
in
his
hart
all
his
life
long
,
that
their
very
memory
was
sufficient
to
compose
his
:
and
by
this
meanes
he
preserved
his
hart
in
great
purity
,
and
joyd
only
interiourly
in
God
.
Do
thou
also
shun
exteriour
effusion
if
thou
desirest
internal
and
external
purity
.
The
IX
.
Chapter
.
That
our
practise
of
mortification
must
be
continual
.
LEt
no
occasion
slip
of
doing
good
&
shunning
evil
:
he
that
borrowes
an
ass
of
another
is
not
willing
to
keep
him
idle
.
One
might
doubt
whether
it
were
more
conducible
to
tolerate
evil
or
do
good
?
but
for
me
I
am
throughly
perswaded
that
next
after
God
,
nothing
is
more
regardable
then
that
by
which
one
is
made
acceptable
both
to
God
and
his
Saints
.
That
indeed
is
the
best
of
all
,
when
one
joyning
these
two
together
,
does
good
by
treating
himself
ill
.
Let
not
,
o
afflicted
spirit
,
the
difficulties
of
vertue
,
and
importunity
of
thy
passions
contristate
thee
,
rather
rejoyce
in
the
occasion
of
merit
.
Assaile
and
overcome
:
that
merit
is
not
so
highly
prized
which
is
acquird
,
by
living
peaceably
as
patiently
,
amidst
the
assaults
of
our
perverse
inclinations
,
in
the
solidity
of
our
service
,
in
the
violence
and
sufferance
of
our selves
and
the
cross
of
Christ
.
Take
it
not
ill
,
that
thou
art
enriched
by
God
with
more
numerous
and
fruitful
instruments
of
merit
then
the
Angels
:
he
gave
thee
a
body
that
thou
mightest
have
so
many
organs
of
merit
,
to
wit
so
many
crosses
as
it
hath
senses
and
powers
of
the
soul
:
he
priviledgd
thee
above
the
Angels
with
that
charge
of
thy
body
,
and
creditted
to
thee
the
carrying
of
that
muddy
lump
of
earth
into
heaven
.
One
only
care
was
committed
to
the
Angels
,
to
preserve
their
spirit
,
which
was
a
single
one
sincere
and
intire
:
but
a
double
burden
was
imposed
upon
the
soul
of
man
though
of
a
feebler
nature
,
both
to
raise
it self
and
its
troublesome
flesh
,
to
an
equality
with
the
Angels
&
heavenly
glory
.
It
seemd
somewhat
unjust
that
the
Angels
who
were
in
a
ready
equippage
,
expedite
,
free
from
all
clog
or
carriage
,
and
man
who
was
retarded
and
loaden
with
the
luggage
of
his
body
,
&
charged
over
&
above
with
a
thousand
crosses
,
should
be
called
to
the
same
journy
of
heaven
;
the
soul
especially
being
more
imperfect
and
infirme
then
an
Angel
:
but
Gods
assisting
grace
can
easily
recompense
the
grievances
which
arise
from
the
society
of
the
flesh
in
order
to
merit
,
that
it
may
equalize
or
surmount
the
dignity
of
Angels
.
If
thou
didst
but
know
how
to
make
use
of
thy
massines
to
thy
advantage
,
it
would
rear
thee
much
higher
:
dancers
to
make
themselves
nimbler
assume
some
weight
by
holding
stones
in
their
hands
:
thy
body
will
help
thee
,
if
thou
do
but
force
it
.
This
is
no
easy
task
but
a
busines
of
great
contention
:
and
the
gain
thou
reapest
from
thy
endeavour
must
animate
thee
against
all
occurrent
difficulties
.
How
many
engins
and
how
much
force
is
requird
to
rear
a
great
stone
into
a
to●er
?
and
thou
canst
not
raise
thy
massy
lump
of
earth
above
the
stars
without
violence
and
the
engin
of
the
Holy
Cross
.
In
this
state
of
mortality
,
after
the
accomplishment
of
our
redemption
by
the
Son
of
God
,
Saints
are
no
les
eminent
then
they
would
have
been
in
the
state
of
innocency
:
wherfore
they
become
equally
holy
in
this
shortnes
of
life
,
as
they
would
have
been
in
the
space
of
many
ages
,
had
men
stil
remaind
immortal
.
The
multitude
of
afflictions
together
with
the
grace
of
IESVS
recompenseth
the
multitude
of
yeares
.
The
redemption
of
Christ
was
more
copious
then
the
damage
we
sustaind
by
our
prevarication
;
and
yet
for
all
that
,
he
would
not
free
us
from
the
necessities
and
incumbrances
of
our
flesh
,
nor
wholly
extinguish
the
rebellion
of
our
appetites
,
least
he
might
deprive
his
elect
of
a
very
compendious
way
of
meritting
;
that
by
this
meanes
he
might
present
them
to
his
heavenly
Father
in
a
shorter
time
,
loaden
with
equal
or
greater
merits
,
then
could
otherwise
have
been
acquired
in
many
ages
.
He
who
vanquishd
the
world
by
the
cross
will
have
thee
to
vanquish
thy self
by
the
same
.
The
copious
grace
of
Christ
triumphs
most
in
a
thwart
and
reluctant
nature
:
and
it
helps
it self
by
that
very
reluctancy
to
increase
its
merits
.
The
stronger
the
enemy
is
,
the
more
glorious
is
the
triumph
:
therfore
it
must
not
be
burdensome
to
thee
to
he
burdensome
to
thy self
:
but
enjoy
this
thy
violence
and
patience
upon
all
occasions
of
meritting
,
in
overcoming
,
in
sacrificing
,
in
crucifying
thy self
in
all
things
.
Let
not
the
grace
of
Christ
be
idle
and
ineffectual
in
thee
.
Combat
and
the
cross
is
necessary
to
make
thee
good
whether
thou
wilt
or
no.
Some
great
commanders
after
they
had
landed
their
men
,
burnt
or
destroid
their
shipping
,
that
all
hopes
of
returne
being
quite
cut
of
,
their
souldiers
might
fight
more
resolutely
:
in
the
same
manner
God
hath
tied
an
enemy
to
us
.
Why
do
we
hope
to
avoid
all
combat
?
the
necessity
of
combatting
must
necessitate
us
to
victory
and
merit
.
Christ
redeemd
us
by
his
cross
,
and
by
it
we
must
be
saved
,
dying
continually
that
we
may
live
and
vanquish
by
our
patience
.
The
way
of
salvation
is
rightly
tearmd
the
way
of
perdition
:
destroy
and
seal
up
thy
senses
with
the
signet
of
Christs
cross
and
they
shal
be
in
security
,
blindfold
thy self
or
rather
put
out
thy
eyes
,
and
thy
sight
wil
be
much
better
:
become
deaf
and
thou
shalt
hear
with
facility
:
become
mute
and
thou
shalt
speak
wel
;
heep
thy self
fasting
and
thou
shalt
rellish
wel
;
be
without
hands
and
employment
,
and
thou
shalt
labour
wel
;
be
odious
to
thy self
and
thou
shalt
love
wel
;
be
dead
to
the
world
,
and
thou
shalt
live
wel
;
be
fearful
and
thou
shalt
be
secure
;
be
contemptible
to
thy self
and
thou
shalt
be
honored
;
be
laborious
and
thou
shalt
enjoy
repose
,
sustain
all
evil
,
and
so
thou
shalt
possess
all
the
good
which
is
containd
in
the
cross
.
O
truth
,
o
most
loving
IESVS
,
if
I
love
thee
,
how
can
I
hate
that
cross
which
thou
lovedst
so
ardently
!
how
can
I
shun
that
cross
which
none
but
divels
shun
who
hate
thee
?
it
is
the
divels
task
to
fly
from
the
cross
;
it
is
Christs
to
die
upon
it
:
let
a
Christian
consider
whether
of
these
two
he
ought
to
imitate
?
let
him
be
sure
to
imbrace
self-victory
and
self
denyal
,
and
not
divide
himself
for
a
trifling
pleasure
or
the
disturbance
of
a
petty
incommodity
from
Christ
,
depriving
himself
of
so
much
merit
and
satisfaction
.
Do
not
go
about
to
excuse
thy self
from
that
which
is
altogether
inexcusable
:
although
thou
be
one
of
the
elect
,
thou
must
suffer
either
in
this
life
or
in
purgatory
,
where
patience
is
extremely
barren
.
If
one
must
needs
suffer
,
judge
whether
it
wil
be
more
commodious
to
do
it
in
this
life
,
where
with
light
afflictions
thou
redeemest
excessive
torments
,
and
sins
,
and
moreover
gainest
glory
by
increasing
thy
merits
:
or
in
purgatory
where
by
vast
sufferings
thou
makest
but
slender
satisfaction
,
&
meritest
nothing
at
all
besides
?
in
purgatory
there
is
no
merit
,
small
satisfaction
,
huge
punishment
;
but
in
this
life
the
punishment
is
extreme
easy
,
the
satisfaction
great
and
merit
most
ample
.
What
marchant
would
buy
wares
at
such
a
time
when
they
are
both
worst
and
dearest
;
and
not
rather
when
he
may
have
them
in
a
manner
for
nothing
?
But
above
all
love
to
suffer
for
love
of
Christ
.
Is
there
any
one
,
that
having
once
imbraced
him
would
relinquish
him
for
that
cup
of
water
which
David
powred
upon
the
ground
?
tell
me
,
o
thou
lover
and
zealer
of
Iesus
;
if
thou
wert
naild
on
the
other
side
of
Christs
cross
back
to
back
with
thy
beloved
,
crucified
together
with
him
for
the
glory
of
God
on
mount
Calvary
;
and
if
some
should
make
promise
of
belief
in
him
&
to
acknowledg
him
for
the
Son
of
God
if
he
would
descend
,
&
he
for
all
that
would
not
desert
thee
,
nor
descend
;
&
again
,
some
other
should
offer
thee
as
one
would
do
a
child
a
morsel
of
meat
or
an
apple
,
as
Eve
did
Adam
,
upon
condition
thou
wouldst
desert
the
company
of
thy
beloved
IESVS
;
wouldst
thou
really
desert
and
abandon
him
?
o
!
our
arrand
shame
and
confusion
!
how
often
do
we
for
a
toyish
pleasure
,
or
the
fulfilling
of
our
perverse
will
relinquish
the
cross
,
and
leave
Christ
to
suffer
all
alone
without
the
comfort
of
our
company
?
Go
to
,
o
my
soul
redeemd
by
Christ
upon
the
cross
,
take
up
thy
cross
and
follow
thy
IESVS
,
and
deny
thy self
:
learn
self
deny
al
by
what
it
is
to
deny
another
:
he
that
is
alienated
from
another
whether
he
be
kinsman
or
friend
,
if
he
see
him
beaten
,
or
in
want
,
or
imprisond
,
he
comes
not
at
him
,
he
succours
him
not
,
nor
condoles
with
his
distressed
condition
:
and
so
must
thou
proceed
with
thy
own
body
and
stand
affected
towards
it
,
as
if
an
alien
or
enemy
groand
under
such
a
calamity
.
It
s
not
enough
to
take
up
thy
cross
but
t●ou
must
also
deny
thy self
by
dying
upon
the
cross
,
on
which
thou
must
be
crucified
by
dying
with
thy
IESVS
.
In
no
desire
of
thy
hart
nor
propension
of
sense
must
thou
seek
thy
own
content
;
even
as
he
that
is
nayld
to
a
cross
hath
not
power
to
move
any
member
as
he
listeth
,
nor
do
what
his
list
suggesteth
.
One
that
were
crucified
would
have
small
regard
to
things
present
,
nor
be
sollicitous
for
the
future
;
he
would
not
labour
to
hoard
up
riches
nor
bespeak
pastimes
:
but
would
fix
his
eie
only
upon
the
other
life
,
and
though
as
yet
living
,
reckon
himself
among
the
dead
:
in
such
a
condition
must
he
be
that
is
crucified
with
Christ
:
he
must
also
number
himself
among
the
dead
not
only
defunct
to
the
pleasures
and
vices
of
this
life
but
even
to
life
it self
.
The
X.
Chapter
.
Of
the
sufficiency
and
good
of
Poverty
.
HE
that
hath
God
what
needs
he
seek
any
thing
else
;
or
how
can
he
but
be
ashamd
to
have
or
covet
any
thing
be●●des
?
one
that
had
costly
furniture
or
a
rich
cupboard
of
plate
would
be
far
from
keeping
an
earthen
dish
among
it
,
chusing
rather
to
break
it
in
a
thousand
pieces
then
it
should
be
a
blemish
to
the
rest
,
and
an
eie
sore
to
them
that
behold
these
rarities
,
and
make
them
laugh
at
the
owners
rusticity
.
O
infinite
majesty
and
unparalleld
beauty
;
how
dare
I
be
so
bold
as
to
hang
any
terrene
thing
at
thy
girdle
,
and
possess
it
together
with
thee
?
all
the
harts
of
men
who
ever
have
been
,
are
,
or
shal
be
,
all
the
wils
of
the
Seraphins
or
other
celestial
Spirits
suffice
not
to
employ
or
exhaust
his
immensity
;
and
why
then
do
I
,
a
silly
imp
,
employ
my
hart
which
is
but
one
&
a
narrow
one
upon
other
things
,
and
not
rather
disengage
it
from
all
to
give
it
entirely
to
him
?
if
I
have
any
thing
besides
him
,
I
neither
possess
it
fully
nor
him
;
if
I
have
nothing
but
him
,
I
do
not
only
possess
him
▪
but
all
things
also
together
with
him
.
Who
can
be
found
so
little
a
friend
to
his
own
advantage
that
if
he
could
gain
a
thousand
crownes
for
a
hundred
would
not
willingly
employ
his
mony
?
can
any
one
think
God
les
valuable
then
a
thousand
crownes
?
why
then
are
not
men
content
to
exchange
for
him
I
wil
not
say
a
hundred
crownes
,
but
even
toyes
and
trifles
which
cleaving
to
our
hart
extinguish
devotion
;
and
sometimes
either
expel
him
thence
,
or
like
a
brazen
wall
obstruct
his
entrance
.
O
the
inestimable
value
of
poverty
which
breaks
down
these
barriers
of
our
hart
,
that
God
may
enter
into
man
;
and
unlocks
the
gates
of
heaven
,
that
man
may
enter
into
it
and
God
.
If
one
should
make
this
profer
to
a
Gentil
void
of
faith
who
stood
ravishd
with
the
visible
beauty
of
the
stars
and
magnitude
of
the
heavens
;
what
wouldst
thou
give
to
contemplate
these
faire
creatures
for
a
dayes
space
nigh
at
hand
,
and
even
touch
with
thy
fingars
the
matter
they
are
made
of
?
would
he
not
give
all
he
were
worth
,
at
least
out
of
curiosity
,
to
be
among
them
for
a
little
time
,
or
at
leastwise
that
a
piece
of
a
star
might
be
shewd
him
upon
earth
?
and
how
much
more
ought
we
to
give
and
do
that
we
may
be
carried
up
to
heaven
,
not
to
behold
them
for
one
day
,
but
possess
them
for
all
eternity
and
raign
there
like
so
many
princes
.
And
how
much
more
estimable
is
it
,
that
thou
hast
God
descending
to
thee
upon
the
earth
&
residing
in
thee
,
then
if
one
should
once
shew
thee
a
fragment
of
the
sun
?
if
this
be
so
,
what
reason
can
we
yeald
of
so
great
madnes
in
contemning
spiritual
things
and
doating
upon
temporal
,
but
because
our
faith
is
so
faint
and
languid
?
which
if
it
were
lively
and
vigorous
the
first
time
we
hear
that
saying
of
Christ
;
Blessed
are
the
poor
of
spirit
because
theirs
is
the
kingdom
of
heaven
;
the
last
sillable
should
no
sooner
be
pronunced
but
we
should
forth
with
renounce
whatsoever
is
in
our
possession
.
O
;
our
shame
and
confusion
!
there
have
been
some
philosophers
who
have
relinquishd
all
their
goods
,
gold
,
silver
,
and
whatsoever
els
,
for
this
sole
end
that
with
les
disturbance
they
might
contemplate
this
material
heaven
;
and
we
refuse
to
quit
meer
toyes
to
become
Lords
of
the
empireal
.
Ethnicks
,
though
they
denied
the
immortality
of
the
soul
,
did
preach
up
and
chuse
poverty
,
even
out
of
a
temporal
motive
,
that
they
might
rid
themselves
of
all
cares
:
and
we
neither
for
any
commodity
of
this
life
,
nor
hopes
of
an
eternal
can
be
induced
to
imbrace
this
vertue
.
Thou
esteemst
content
of
mind
and
temporal
repose
more
then
all
the
kingdoms
of
the
world
;
how
much
more
oughtest
thou
to
value
eternal
content
,
and
above
all
God
himself
?
one
should
make
a
most
rich
purchase
,
if
he
gave
all
the
treasure
of
Croesus
,
the
revenues
of
Salomon
,
the
Empyre
of
Augustus
for
one
buffet
for
Gods
sake
;
and
why
dost
not
thou
buy
of
God
at
a
far
cheaper
rate
,
the
kiss
of
friendship
,
his
sweet
imbracements
,
his
intuitive
and
beatifical
vision
?
when
Adam
was
cast
out
of
Paradise
and
a
guard
placed
at
its
entrance
with
a
flaming
and
two-edged
sword
;
if
he
had
been
hopeles
of
a
redeemer
,
but
were
to
bribe
the
Cherubin
with
mony
for
a
returne
to
his
ancient
and
happy
state
,
where
he
lived
in
such
poverty
,
that
he
was
not
worth
a
suit
of
apparel
;
would
he
not
willingly
have
given
all
he
had
in
the
world
,
so
fertil
of
briars
&
waterd
with
his
sweat
?
how
much
more
industrious
must
we
now
be
to
come
to
the
glory
and
fruition
of
God
to
gain
and
possess
God
himself
?
shall
we
perchance
be
more
excusable
for
having
a
redeemer
,
since
for
this
respect
we
are
much
more
obliged
,
if
we
be
capable
of
gratitude
,
to
imitate
him
and
follow
his
admonitions
,
and
believe
his
words
who
said
,
that
it
was
harder
for
a
rich
man
to
enter
into
heaven
,
then
for
a
camel
to
pass
through
a
needles
eye
.
O
most
amiable
Lord
,
if
thou
be
the
reward
of
poverty
,
take
what
is
mine
,
and
in
the
first
place
my self
I
wish
I
were
so
poor
that
I
were
not
owner
of
my self
:
for
he
is
rich
enough
who
hath
himself
,
since
he
is
master
of
a
man
.
He
that
hath
relinquishd
other
things
and
not
himself
doth
no
great
feat
in
contemning
those
things
which
are
of
themselves
but
earth
and
dust
;
which
for
the
most
part
contain
some
evill
,
and
by
which
we
become
evill
;
the
compassing
whereof
is
ful
of
vexation
the
possession
of
fear
,
the
deprivement
of
sorrow
.
It
is
no
great
busines
to
leave
those
things
that
otherwise
will
leave
us
,
and
in
the
interim
are
many
wayes
hurtful
.
Thou
o
Lord
becoming
man
gavest
thy self
to
man
for
man
,
that
by
such
traffique
thou
mightest
gain
man
and
not
the
riches
of
man
:
man
must
render
himself
into
thy
hands
and
not
esteem
himself
more
valuable
then
God
.
It
is
a
high
piece
of
injustice
for
man
to
deny
himself
to
God
who
bought
him
at
so
dear
a
rate
.
Man
must
set
a
true
estimate
upon
God
and
retaliate
the
injury
he
sufferd
by
Iudas
who
rated
him
only
at
30.
Pence
.
A
Christian
must
prize
Christ
more
then
the
whole
world
and
a
creature
rate
God
higher
then
it self
.
He
that
relinquisheth
other
things
and
not
himself
is
so
far
from
lessening
his
desire
,
that
oftentimes
he
more
augments
it
.
Privation
causeth
an
appetite
and
want
stirs
up
desire
.
All
things
are
only
a
just
price
for
him
that
is
all
.
All
things
must
be
abandoned
in
which
man
himself
is
concerned
:
for
if
one
retaine
an
appetite
though
he
relinquish
the
thing
it self
,
his
smootherd
desire
will
soon
revive
.
We
must
not
only
relinquish
the
things
themselves
,
but
the
very
desire
of
them
.
It
is
not
enough
to
abandon
what
thou
hast
,
but
thou
must
moreover
not
seek
any
thing
else
,
nor
accept
of
what
is
offered
or
given
thee
,
nor
,
as
much
as
may
be
,
even
borrow
things
for
thy
use
.
It
is
not
the
propriety
but
use
of
things
that
is
noxious
.
Let
it
be
grateful
to
thee
to
have
less
then
the
rest
,
avoiding
singularity
which
is
a
stumbling
block
of
ill
example
,
laid
to
the
detriment
and
overthrow
of
the
rest
:
It
is
a
singular
beast
,
or
beast
of
singularity
which
wasts
and
depopulates
the
vinyard
of
our
Lord
:
many
religious
men
are
less
cautious
in
this
behalf
:
they
think
their
spirit
is
not
disquieted
so
long
as
they
feel
no
anxiety
nor
desire
;
but
when
any
thing
is
proferd
and
given
without
perceivance
of
these
in
themselves
,
they
deem
themselves
free
from
all
danger
,
especially
when
they
are
not
further
annoid
with
sollicitude
of
other
things
.
But
they
are
not
out
of
danger
:
for
although
there
be
none
in
acquiring
the
thing
,
yet
there
is
in
the
use
and
possession
of
it
.
The
things
themselves
cause
an
appetite
of
other
things
;
wherfore
although
the
man
himself
have
no
desire
of
others
yet
the
things
themselves
have
and
they
stir
up
an
appetite
in
their
possessour
:
for
one
thing
is
alwaies
craving
another
.
Besides
if
thou
hast
relinquishd
thy
own
,
why
wilt
thou
have
another
man
annull
thy
fact
?
that
which
thou
approvedst
as
conforme
to
the
doctrine
of
Christ
,
why
makest
thou
another
to
disapprove
?
it
is
because
thou
intendest
to
dismiss
&
relinquish
again
what
is
now
given
thee
?
thou
mayst
make
a
shorter
cut
then
this
by
not
taking
it
.
The
chiefest
prayse
of
poverty
consists
not
in
leaving
much
,
but
in
having
nothing
,
&
reserving
nothing
for
his
own
use
.
Why
was
the
glory
&
commendation
of
the
Apostles
so
eminently
great
?
was
it
perchance
because
they
abandond
their
poor
fishing
nets
,
or
rather
because
they
retaind
nothing
?
for
that
indeed
is
to
relinquish
all
.
If
another
importune
thee
to
take
any
thing
,
thy
poverty
must
contend
with
his
liberality
:
thou
wilt
prove
thy self
a
poultron
,
if
thou
be
overcome
.
Thy
own
poverty
over
came
thy
liberality
,
why
cannot
it
do
so
to
anothers
?
thou
didst
rather
chuse
to
be
poor
and
needy
then
reserve
any
thing
of
thy
own
wherwith
to
be
liberal
:
why
preferst
thou
anothers
liberality
before
thy
own
poverty
?
would
he
be
thought
to
give
good
advice
who
should
say
,
keep
this
that
thou
mayst
not
abandon
all
:
no
certainly
;
neither
must
thou
acquiesce
to
his
suggestions
which
are
repugnant
to
the
counsel
of
Christ
.
Suppose
him
that
gives
to
say
in
like
manner
,
beware
thou
yeald
not
,
but
having
forsaken
thy
own
do
not
accept
of
what
s
anothers
;
but
contemne
for
the
love
of
God
,
those
things
also
which
thou
hast
not
nor
art
in
possibility
of
having
.
Such
a
love
of
poverty
is
wont
to
be
ingenderd
in
the
servants
of
Christ
,
that
if
even
IESVS
himself
,
for
whose
sake
they
quitted
all
,
should
restore
them
something
,
or
command
them
to
possess
the
goods
of
this
world
,
they
would
reply
,
and
appeale
to
the
throne
of
his
mercy
as
deeming
that
two
great
a
punishment
.
O
how
rich
will
he
be
,
who
is
so
poor
of
spirit
,
that
not
so
much
as
in
affection
he
covets
any
thing
of
this
world
!
for
as
soon
as
he
hath
made
this
renouncement
of
worldly
treasures
in
his
hart
,
he
transfers
them
into
heaven
;
becoming
Lord
of
them
and
selling
them
to
Christ
,
without
any
prejudice
at
all
either
to
him
that
ownes
them
or
that
hath
them
in
use
.
Such
a
one
is
strangely
enrichd
by
those
things
which
neither
are
his
nor
ever
shal
be
,
having
treasures
in
heaven
and
no
want
upon
earth
for
poverty
is
not
burdensome
to
him
that
loves
it
,
but
ful
of
sweetnes
and
content
;
unsavory
only
to
them
that
hate
and
inveigh
against
it
,
and
what
wonder
if
it
be
offensive
to
its
persecutours
and
enemyes
.
Nevertheles
it
is
hurtful
to
none
,
but
good
to
all
:
for
it
is
no
hindrance
at
all
to
those
who
contemne
all
from
their
hart
for
God
;
and
very
advantagious
to
those
that
gape
after
terrene
commodities
;
making
them
even
against
their
wils
forbear
a
great
many
sins
which
in
plenty
they
would
have
committed
plentifully
.
Wherfore
although
it
seem
to
such
bitter
and
distastful
,
yet
they
cannot
deny
i●
to
be
extremely
beneficial
.
The
XI
.
Chapter
.
That
Patience
is
necessary
in
all
occasions
.
PAtience
is
a
thing
to
be
wished
above
all
others
:
thou
must
regard
it
more
then
thy
life
;
for
there
is
a
greater
necessity
of
suffering
then
can
be
of
living
.
Thou
art
not
born
to
live
easfully
for
a
time
but
thou
livest
that
thou
mayst
suffer
for
a
time
,
and
thou
sufferest
for
a
time
that
thou
mayst
live
eternally
.
Thou
art
born
to
a
life
which
shall
not
be
interrupted
;
it
is
requisite
then
that
in
this
its
interim
thou
suffer
without
interruption
.
This
life
is
not
for
it self
:
for
neither
do
passengers
travel
that
they
may
only
be
sayd
to
be
in
motion
:
we
live
for
a
more
sublime
end
.
What
is
this
life
but
toile
and
labour
,
to
which
man
is
born
that
by
it
he
may
purchase
beatitude
;
God
could
have
created
us
in
glory
:
what
needed
we
fetch
such
a
circuit
about
&
pass
through
so
many
windings
,
unles
we
were
to
go
by
the
path
of
suffering
.
Give
credit
to
what
I
now
say
,
&
register
it
in
the
book
of
thy
hart
;
nothing
is
more
necessary
to
life
then
patience
because
nothing
is
more
obvious
in
it
then
sufferance
.
In
troubles
which
cannot
be
avoided
it
is
a
lenitive
&
asswageth
griefe
,
which
impatiēce
augmenteth
.
Thou
mightst
have
some
pretext
for
being
impatient
,
if
thy
impatience
would
ease
the
affliction
,
but
it
is
a
thing
beyond
all
excuse
to
forfeit
the
ample
fruits
of
patience
,
which
thou
mightst
reape
almost
out
of
every
action
and
adversity
,
without
any
fruit
at
all
.
Do
not
omit
nor
performe
thy
vertuous
exercises
perfunctoriously
,
by
reason
of
any
incumbrances
of
this
life
,
or
the
hard
measure
thou
hast
from
men
;
for
it
would
be
esteemed
injustice
to
make
God
pay
for
an
injury
done
thee
by
man
.
God
who
is
innocent
must
not
satisfy
for
the
default
of
the
nocent
.
If
thou
inure
thy self
to
take
these
tribulations
patiently
,
thou
shalt
become
after
a
manner
impassible
,
and
a
lover
of
afflictions
.
Fire
doth
not
burn
ashes
,
nor
suffer
they
any
harme
from
it
;
they
rather
love
the
fire
,
foment
,
and
help
to
its
conservation
:
so
the
more
patient
one
is
,
the
more
joy
many
times
by
a
certain
divine
priviledg
,
doth
he
feel
in
his
greatest
pressures
.
Patience
doth
not
lessen
the
labour
but
the
pain
,
and
that
s
enough
:
it
is
so
deserving
at
our
hands
,
that
it
wil
not
defraud
us
of
any
part
of
our
merits
,
but
only
asswage
the
noy
somenes
of
the
affliction
:
&
so
it
hath
found
a
meanes
to
make
us
enjoy
both
the
fruits
of
our
labours
and
not
be
contristated
with
the
labours
themselves
.
God
takes
complacence
in
nothing
almost
more
then
in
sending
adversities
,
confusions
,
humiliations
to
him
that
s
truly
patient
;
because
he
loves
most
cordially
one
that
is
thus
throughly
mortified
,
&
enricheth
his
friends
with
merits
,
whose
harvest
is
in
labours
and
afflictions
.
God
shewes
no
greater
argument
of
love
,
nor
imparts
any
guift
with
more
tendernes
and
affection
of
hart
then
labours
&
the
bitter
cross
of
his
B.
Son
:
and
nothing
ought
to
be
higher
then
this
in
thy
desires
.
The
most
loving
hart
of
Christ
expected
revilement
and
misery
:
and
how
canst
thou
be
his
disciple
if
thou
hate
and
shun
it
?
seek
not
to
beloved
by
God
upon
other
motives
then
was
his
only-beloved
Son
;
nor
covet
to
affect
any
thing
besides
what
he
loved
and
affected
.
Thou
wilt
not
be
patient
enought
,
unles
thou
desire
practise
of
patience
,
which
is
sufferance
:
thou
wilt
be
but
half-patient
if
thou
only
beare
the
wrong
done
thee
,
unles
thou
be
also
ambitious
of
them
;
but
this
without
any
others
default
.
To
what
end
makest
thou
thy
complaints
?
the
true
patient
speaks
not
of
his
wrongs
,
nor
makes
rehearsals
of
his
aggrievances
to
another
;
because
he
placeth
not
his
comfort
in
excuses
and
condolements
,
but
stands
indifferent
whether
his
griefe
be
eased
or
no.
Why
resentest
thou
so
heavily
to
supply
what
is
wanting
to
the
sufferings
of
Christ
?
he
for
the
glory
of
God
would
not
only
endure
scourges
and
the
cross
but
in
desire
and
preparation
of
mind
he
covered
all
the
afflictions
of
all
men
,
and
this
very
anguish
that
now
annoyes
thee
,
which
was
wanting
to
his
Passion
,
that
is
,
to
a
most
ardent
desire
of
greater
sufferance
,
and
all
torment
imaginable
.
Rejoyce
that
thou
endurest
this
for
Christ
,
who
oughtest
to
deem
it
an
inestimable
favour
to
receive
one
stripe
that
it
might
not
be
inflicted
on
him
:
but
if
thou
brookst
this
sleight
affliction
,
which
was
wanting
to
his
desire
,
with
patience
,
Christ
will
take
content
in
it
,
and
thou
wilt
afford
him
no
smal
comfort
.
O
most
loving
IESVS
,
why
am
I
afflicted
in
my
tribulations
,
if
I
have
this
solace
,
that
thou
art
solaced
by
them
.
Thou
didst
seek
,
o
Lord
,
some
one
who
would
condole
with
thee
,
&
couldst
find
none
:
behold
me
here
of
my
own
accord
,
I
wil
be
afflicted
and
sorrow
with
thee
,
that
I
may
be
a
companion
of
thy
sufferings
and
death
.
Who
wilgrant
me
that
I
may
die
with
thee
,
o
Son
of
God
?
and
if
thou
be
pleasd
to
send
me
only
this
light
tribulation
,
why
do
I
refuse
to
be
lightly
afflicted
for
thee
?
others
solace
themselves
if
only
some
men
be
joint-sufferers
with
them
;
why
should
not
I
solace
my self
,
if
I
be
joint-sufferer
with
my
God
.
This
is
enough
for
me
;
neither
do
I
covet
the
compassion
of
men
.
I
will
grieve
no
more
,
o
Lord
,
that
I
see
my self
alone
injured
,
my self
alone
contemned
;
nay
this
shal
be
a
comfort
to
me
,
that
besides
the
fellowship
of
my
suffering
IESVS
I
suffer
all
alone
,
and
behold
none
of
my
brethren
involved
in
the
like
distress
.
O
my
IESVS
I
find
nothing
in
this
tribulation
which
gives
me
just
subject
of
complaint
:
why
shal
I
esteem
what
is
done
to
mea
contempt
if
with
thee
it
be
reputed
a
dignity
?
why
shall
I
esteem
it
an
injury
,
if
thou
reckon
i●
one
of
thy
favours
.
Who
would
not
think
himself
well
sped
if
being
in
a
continual
expectancy
of
death
for
an
impeachment
of
high
treason
,
he
be
only
fined
in
a
pecuniary
mulct
,
or
suffer
forfeiture
of
his
estate
?
would
he
take
it
impatiently
or
think
himself
hardly
dealt
withall
,
and
not
rather
judg
himself
worthy
of
congratulation
?
thou
,
o
sinner
,
art
guilty
of
treason
against
the
divine
maiesty
;
thou
deservest
to
be
punished
with
fire
either
in
hell
or
at
least
in
purgatory
:
why
dost
thou
not
take
it
in
good
part
,
if
in
lieu
of
that
,
a
pecuniary
fine
be
only
set
upon
thee
by
loss
of
thy
temporalities
or
decrease
of
thy
reputation
,
or
some
other
commodity
or
worldly
respect
.
He
that
were
to
suffer
death
on
a
publick
gibbet
,
if
he
chanced
to
be
reprieved
by
reason
of
some
sicknes
,
he
would
not
a
little
rejoice
although
the
disease
were
very
painful
;
yea
he
would
wish
it
of
a
long
continuance
:
in
which
case
nevertheles
the
penalty
is
not
pardoned
but
only
procrastinated
:
and
why
dost
thou
repine
at
this
light
fit
of
sicknes
if
by
it
thou
escape
eternal
death
,
because
it
stirs
thee
up
to
compunction
,
or
at
least
the
paines
of
purgatory
.
Be
mindful
upon
all
occasions
of
the
patience
and
fellowship
of
thy
suffering
IESVS
,
that
it
may
make
thee
bear
injuries
,
and
stand
in
a
true
contempt
of
thy self
.
If
that
suffice
not
,
remember
how
patient
the
Divinity
is
in
tolerating
the
sins
of
men
.
We
contemne
God
even
to
his
face
and
offend
him
in
his
very
presence
,
yea
even
while
he
cherisheth
us
in
his
bosome
and
carries
us
in
his
armes
;
nor
for
all
that
doth
he
cast
us
thence
,
or
annihilate
us
,
but
makes
his
sun
rise
equally
upon
the
good
and
the
bad
.
Who
would
hold
a
lighted
candle
to
an
enemy
lying
in
wait
to
ensnare
and
undo
him
,
that
he
might
use
its
light
to
his
undoing
,
and
would
not
rather
forthwith
put
it
out
?
O
the
wonderful
patience
and
humility
of
the
Divinity
!
which
is
both
as
obsequious
to
its
contemners
as
any
servant
,
and
while
we
contemne
him
,
provides
us
sustenance
,
and
ripens
and
seasons
the
delicious
fruits
of
the
earth
,
that
we
may
fare
both
plentifully
and
deliciously
.
The
XII
.
Chapter
.
What
a
great
good
it
is
to
be
subject
to
another
.
O
Inscrutable
Wisdome
!
what
thanks
can
I
render
thee
for
communicating
thy self
to
me
so
ignorant
by
a
holy
and
humble
obsequiousnes
,
which
is
the
highest
providence
and
knowledge
of
man
.
It
is
proper
to
the
divine
wisdome
to
be
inerrable
in
all
;
and
the
obedient
is
also
such
,
while
he
humbly
obeyes
the
commands
of
his
superiour
.
O
how
great
and
discreet
a
prudence
is
the
obedience
of
the
simple
,
regarding
all
with
an
indifferent
eye
!
how
great
a
blessing
must
it
needs
be
amidst
the
darknes
which
our
passions
induce
,
and
the
labyrinths
of
errour
which
our
concupiscence
weaues
,
and
the
ignorances
into
which
the
depraved
conversation
of
men
and
the
customes
and
practises
of
the
world
lead
us
,
to
hold
the
right
way
,
and
be
guided
most
securely
without
feare
of
errour
,
no
otherwise
then
if
we
were
steerd
by
a
heavenly
conduct
and
discretion
.
The
invention
of
holy
obedience
effects
this
,
which
is
the
vice-gerent
of
the
divine
wisdome
,
the
profitablest
compendium
of
prudence
.
What
greater
signe
of
wisdome
can
be
imagind
,
then
to
be
secure
from
errour
in
all
his
undertakings
?
prudence
must
lead
the
way
to
other
vertues
,
and
that
is
not
acquired
but
with
great
difficulty
:
but
sincere
obedience
is
an
easy-purchasd
prudence
.
The
subject
hath
this
preeminence
above
his
superiour
,
that
he
cannot
err
in
his
function
.
A
superiour
in
commanding
may
err
and
be
faulty
,
but
an
inferiour
in
obeying
cannot
.
Well
may
a
superiour
command
imprudently
,
but
a
subject
in
obeying
cannot
go
against
prudence
,
unles
when
that
which
is
commanded
is
a
manifest
sin
:
and
in
that
case
it
were
not
so
much
a
precept
as
a
temptation
.
A
prelate
may
be
defective
in
commanding
but
not
the
obedient
;
because
in
obeying
he
cannot
but
do
the
will
of
God
.
The
obedient
man
is
alwaies
secure
and
assurd
of
the
divine
will
:
although
what
is
enjoined
be
contrary
to
the
will
of
God
not
approving
such
an
injunction
,
he
nevertheles
that
obeyes
works
according
to
his
wil
and
sometimes
much
more
meritoriously
.
A
superiour
may
be
naughty
and
command
naughtily
:
but
because
it
is
alwaies
in
our
power
to
obey
wel
,
so
long
as
no
evil
thing
is
imposed
,
each
superiour
is
to
be
loved
,
yea
and
an
evil
one
to
be
tolerated
;
there
accrewing
thence
a
twofold
merit
both
of
charity
and
patience
.
A
subject
may
sometimes
perswade
himself
that
his
own
dictamens
are
more
conducing
to
the
good
of
his
soul
then
the
precepts
of
his
superiour
;
but
for
all
that
he
must
not
omit
to
comply
with
his
injunctions
;
for
nothing
can
be
more
advantagious
,
then
out
of
the
motive
of
charity
to
relinquish
and
abandon
his
own
wil
and
judgment
.
There
can
be
no
safer
conduct
then
that
of
obedience
;
and
therfore
shutting
the
eyes
of
our
mind
we
must
without
reply
do
what
is
injoind
,
supplying
by
a
prompt
and
affectionate
wil
,
what
our
understanding
is
not
bound
to
discuss
.
Obedience
is
such
a
welcome
and
rich
commodity
that
no
syllogistical
discourses
are
required
to
induce
us
to
it
.
Obedience
is
a
most
evident
inspiration
from
God
,
and
an
unquestionable
revelation
,
wherin
one
cannot
doubt
whether
it
be
from
God
or
no.
If
thou
be
heldst
an
Angel
approaching
thee
,
and
denuncing
Gods
wil
concerning
the
performance
of
any
good
work
,
thou
wouldst
not
be
slow
in
compliance
with
it
though
it
were
accompanied
with
great
difficulties
:
thou
must
be
more
prompt
in
accomplishing
thy
superiours
commands
,
because
thou
maist
be
more
secure
of
Gods
wil
in
what
man
commands
,
then
in
what
an
Angel
.
And
therfore
a
mans
injunction
being
once
made
,
there
needs
no
great
busines
of
consideration
nor
tergiversation
,
but
the
greatest
praise
is
in
a
speedy
execution
:
but
after
the
denouncement
of
an
Angel
,
one
ought
to
consider
who
it
is
that
treats
with
him
,
whether
a
spirit
from
God
or
the
divel
;
whether
what
he
commands
be
good
or
the
opposite
better
?
one
would
take
it
for
a
great
favour
if
in
all
his
actions
it
were
suggested
to
him
by
some
Seraphin
sent
from
God
what
he
were
to
do
,
this
or
that
;
&
it
is
no
les
profitable
for
us
to
obey
God
in
man
his
substitute
and
our
superiour
,
he
being
as
secure
a
domestick
oracle
,
as
if
one
were
immediately
inspired
by
the
H.
Ghost
.
There
are
two
primary
causes
of
sin
,
inconsideratenes
of
mind
and
depravednes
of
wil
:
obedience
annuls
both
these
;
for
the
obedient
submits
to
anothers
judgment
,
and
by
doing
so
not
only
supplies
but
exceeds
the
advantages
of
self-consideration
&
prudence
;
&
that
his
wil
may
not
be
distort
he
regulates
it
by
the
wil
of
God
,
endeavouring
conformity
in
all
his
proceedings
.
O
what
a
comfort
it
is
to
one
that
loves
thee
,
o
IESVS
,
to
operate
not
only
to
please
thee
,
but
because
it
is
pleasing
to
thee
!
this
is
the
prerogative
of
obedience
,
that
so
the
obedient
may
not
be
frustrated
of
any
part
of
the
reward
,
which
he
expects
not
only
from
the
work
but
which
he
finds
in
it
;
he
obtaining
his
end
in
the
beginning
which
is
to
please
God
:
and
this
depends
not
on
any
future
thing
,
it
being
anticipated
by
obeying
.
O
most
welcome
task
of
obedience
!
why
do
any
complain
or
seek
to
be
excused
from
it
,
for
this
reason
,
that
if
they
obey
with
humility
and
promptitude
,
more
is
enjoind
them
:
for
superiours
are
wont
to
be
more
forward
in
commanding
them
that
are
most
prompt
in
complying
with
their
commands
.
It
is
a
very
fond
complaint
when
we
complain
of
what
we
ought
to
wish
for
.
A
king
is
thought
to
do
one
a
favour
if
he
commit
any
businesses
to
his
trust
;
and
the
more
and
weightier
they
are
,
the
greater
is
the
favour
esteemd
:
if
God
proceed
after
this
manner
with
us
,
why
do
we
complain
?
masters
for
the
most
part
employ
those
servants
about
their
commands
who
are
most
deare
and
intimate
with
them
,
and
of
whose
fidelity
they
have
good
proof
;
&
why
do
we
resent
that
God
treats
us
as
such
?
o
God
of
my
hart
,
if
thou
heldst
this
favorable
manner
of
proceeding
with
thy
own
Son
in
this
world
who
was
obedient
even
unto
the
death
of
the
cross
,
shal
I
dare
presume
that
any
favour
wil
be
shewed
me
of
a
higher
strain
?
o
IESVS
,
thou
who
becamest
obedient
in
all
,
grant
that
I
may
never
refuse
any
compliance
with
obedience
.
Thou
atchievedst
all
by
being
obedient
,
from
thy
nativity
to
thy
very
death
;
thou
wert
no
les
subject
to
Caesar
and
Pilate
then
to
it
.
There
was
also
a
time
when
thou
wouldst
subject
thy self
to
the
powers
of
darknes
,
giving
way
to
the
divels
,
and
permitting
thy self
with
great
obedience
to
the
fury
of
hel
in
the
executioners
and
malice
of
the
Iewes
:
and
because
thou
couldst
not
become
Incarnate
by
it
,
thy
Humanity
being
not
as
yet
existent
:
thy
Mother
supplied
for
this
,
she
conceiving
thee
by
that
rare
act
of
obedience
and
submission
of
mind
.
O
most
welcome
task
of
obedience
!
since
it
is
most
certain
that
nothing
is
better
or
more
grateful
to
God
.
Adam
with
drawing
himself
from
it
knew
good
and
evil
:
obedience
is
most
innocent
;
it
not
only
knowes
not
good
and
evil
,
but
is
also
ignorant
of
good
and
better
:
for
all
the
works
of
obedience
are
in
the
superlative
degree
,
that
is
,
best
;
in
comparison
of
which
the
acts
of
other
moral
vertues
carry
no
comparison
in
this
,
that
none
of
them
is
to
be
preferred
before
commands
:
for
though
one
practise
all
the
rest
,
but
yet
do
against
obedience
,
they
all
avail
nothing
yea
he
does
evil
.
But
if
he
omit
them
for
it
,
he
shal
have
the
merit
of
them
all
.
The
obedient
man
knowes
no
such
comparative
discourses
,
as
,
it
is
better
to
do
this
then
that
;
but
that
it
is
best
to
do
what
is
commanded
.
He
that
hath
obedience
hath
all
other
vertues
in
a
compendious
abridgment
;
he
that
is
obedient
wil
be
both
chast
and
a
lover
of
poverty
.
Adam
after
he
became
refractory
felt
presently
the
stings
of
the
flesh
and
sought
a
garment
to
conceal
them
;
while
he
was
obedient
he
was
most
chast
and
remained
a
Virgin
;
&
being
content
with
his
own
nakednes
,
he
stood
in
an
exact
poverty
.
O
most
welcome
obedience
to
him
that
is
emulous
of
vertue
,
and
makes
God
the
sole
object
of
his
love
!
Comfort
thy self
,
o
my
soul
,
who
covetest
&
longest
so
much
to
see
his
face
which
the
Angels
love
to
contemplate
,
comfort
thy self
in
the
interim
and
reverence
thy
superiour
,
whosoever
he
be
,
as
an
apparent
Christ
and
visible
God
:
God
is
not
worshipped
in
himself
only
,
but
in
every
superiour
also
.
Perswade
thy self
that
the
divine
goodnes
in
its
eternal
love
and
providence
hath
ordained
and
decreed
thee
this
Prelate
,
that
by
him
and
no
other
he
might
communicate
his
grace
,
and
enrol
thee
one
of
the
predestinate
.
Gods
autority
resides
in
him
,
enquire
not
why
he
commands
this
or
that
?
Gods
wil
stands
for
a
reason
;
and
so
it
must
be
in
him
who
is
here
his
vice-gerent
.
Why
demandst
thou
a
reason
for
putting
thy self
into
the
hands
of
God
?
Tell
me
,
what
was
the
reason
he
created
not
another
man
,
who
perchance
would
have
been
better
,
when
he
created
thee
,
and
gave
thee
to
thy self
?
if
thou
canst
not
assigne
any
,
why
demandest
thou
one
for
resigning
thy self
to
God
with
all
the
latitude
of
thy
will
?
it
is
an
unspeakable
glory
and
content
to
the
heavenly
spirits
to
be
alwaies
praysing
God
;
but
it
is
far
more
considerable
that
it
is
a
property
inherent
to
him
&
inbred
,
then
if
it
proceeded
only
from
their
mouth
.
The
XIII
.
Chapter
.
How
great
harme
proceeds
from
daily
and
light
defects
.
WHy
dost
thou
contemne
in
thy
own
soul
what
men
affect
so
much
in
their
bodies
;
they
providing
not
only
for
lifes
maintenance
,
but
also
for
health
and
comelines
.
It
would
be
held
an
unsufferable
misery
to
be
alwaies
sick
,
and
a
horrid
deformity
to
have
ones
body
composed
of
man
and
beast
.
Thou
must
not
only
stand
in
horrour
of
great
sins
but
also
dread
the
very
desires
and
thoughts
that
are
culpable
,
yea
any
imperfection
.
How
unseemly
an
object
would
it
be
,
if
a
serpents
mouth
stood
upon
thy
face
?
and
yet
every
smal
word
whether
but
lightly
detractive
or
offensive
or
idle
,
is
far
more
deformed
.
O
truth
,
o
immense
goodnes
!
I
beg
of
thee
by
the
merits
of
Christ
,
that
thou
wilt
remove
this
veile
from
before
my
eys
,
that
I
may
throughly
know
how
stupendious
an
evil
is
involved
in
the
malice
of
the
least
default
!
o
man
,
how
monstrous
a
creature
wouldst
thou
seeme
to
the
eyes
of
men
,
if
thou
shouldst
at
any
time
appeare
with
the
head
of
an
oxe
:
or
horse
in
thy
humane
body
!
and
yet
it
is
far
worse
if
before
God
and
his
Angels
thou
conceive
in
thy
soul
deified
by
divine
grace
,
disproportioned
and
idle
thoughts
of
terrene
things
,
&
a
brutish
longing
after
thy
own
commodity
:
nay
there
is
more
proportion
betwixt
a
mans
body
and
that
of
a
beast
,
which
are
in
the
same
degree
or
order
of
things
then
there
is
betwixt
grace
and
any
sin
even
the
smallest
.
Wherfore
the
deformity
of
the
least
venial
defect
exceeds
all
monstruosity
and
corporal
mishapednes
whatsoever
,
not
only
what
is
now
extant
but
also
imaginable
or
possible
.
I
beseech
thee
,
o
zealot
of
Christ
,
by
his
most
sacred
blood
,
pause
here
a
while
and
ponder
what
I
say
with
an
unbiazd
judgment
:
and
thou
who
wouldst
not
have
the
least
blemish
in
thy
body
,
permit
not
to
thy
utmost
these
monsters
in
thy
soul
the
spouse
of
IESVS
.
Employ
all
the
faculties
of
thy
mind
,
set
all
the
inventivenes
of
thy
imagination
on
work
,
and
frame
a
deformity
as
ugly
as
thou
canst
,
&
such
a
mishapdnes
as
the
very
thought
of
it
will
fill
thee
with
dread
and
horrour
,
&
this
will
be
small
in
comparison
of
the
deformity
of
a
small
offence
.
The
more
excellent
a
thing
is
,
the
more
we
ressent
its
corruption
;
and
crookednes
proves
there
the
greatest
eye
sore
where
straightnes
is
most
requird
:
what
more
excellent
then
our
minds
and
will
which
is
in
an
eminent
degree
above
any
other
creatures
?
wherfore
it
s
least
defect
is
very
ugly
,
neither
can
understanding
humane
or
Angelical
penetrate
to
the
ful
the
harme
it
causeth
to
a
soul
.
What
a
prodigious
thing
would
it
be
if
thou
carriedst
thy
hart
in
thy
belly
and
not
in
thy
breast
?
it
is
a
greater
prodigy
that
a
soul
made
to
love
God
should
covet
pleasures
or
deforme
it self
with
the
intemperance
of
gluttony
or
neglect
in
any
other
depraved
affection
.
Thou
must
have
a
horrour
not
onely
of
enormous
sins
but
also
of
all
venial
which
are
esteemd
little
,
material
,
and
faslely
tearmd
petty
ones
.
That
is
not
justly
stild
light
and
little
,
which
only
hath
above
it
another
which
is
great
.
A
venial
defect
is
not
little
,
which
hath
only
above
it
another
greater
,
that
is
a
mortal
one
:
yea
for
this
reason
it
is
to
be
thought
great
,
because
it
hath
above
it
but
one
evil
which
is
greater
.
Men
esteem
not
only
death
evil
and
dread
it
as
such
,
but
also
a
feaver
or
a
deadly
wound
.
That
must
needs
be
a
vast
evill
which
is
only
less
then
one
evil
:
a
vast
evil
which
is
greater
then
all
others
,
wants
,
disgraces
,
sicknesses
,
torments
and
hell
it self
:
it
is
a
vast
evil
greater
then
which
or
equal
God
neither
knowes
nor
can
inflict
,
although
he
should
heap
all
the
punishments
of
the
damned
upon
thee
.
Thou
wouldst
think
it
unsupportable
to
have
a
canker
which
rotted
and
consumed
thy
limbs
:
what
if
other
diseases
much
greater
were
added
to
this
;
leprosy
,
stoppage
of
breath
,
the
palsey
,
dropsey
,
loathing
of
the
stomack
,
the
gout
,
blindnes
,
phrensey
,
dumbnes
,
extinction
of
natural
heat
?
One
sole
venial
sin
is
more
hurtful
then
all
these
.
Venial
sin
is
a
canker
;
it
spreads
insensibly
even
to
death
,
inducing
many
others
and
at
length
a
mortal
,
unles
the
depraved
affection
be
cut
off
.
It
is
a
leprosy
,
debarring
the
scabby
and
loathsome
soul
of
the
embracements
of
her
spouse
:
it
is
a
stoppage
,
causing
difficulty
of
breathing
after
heavenly
things
and
admitting
divine
inspirations
,
grieving
and
contristating
the
H.
Ghost
:
it
is
a
palsy
retarding
the
nimble
motions
of
our
mind
towards
God
and
making
us
dul
and
stupidly
insensible
in
the
divine
service
:
it
is
a
dropsy
begetting
a
thirst
&
high
conceit
of
temporal
things
and
a
neglect
of
divine
and
wholsome
ones
:
it
is
a
loathsomnes
of
stomack
causing
aversion
from
spiritual
affaires
:
it
is
a
gout
impeding
us
in
the
advancement
of
a
vertuous
progress
:
it
is
a
blindnes
making
us
dim-sighted
in
the
knowledg
of
truth
,
&
heavenly
goods
,
veyling
our
eyes
with
fond
worldly
principles
as
if
a
thick
mist
were
cast
before
them
:
it
is
a
phrensy
,
making
the
soul
go
out
of
her
right
wits
;
what
greater
phrensy
imaginable
,
then
that
he
,
whom
the
king
to
honour
him
,
to
have
him
his
courtier
,
yea
and
adopt
him
for
his
Son
had
clad
in
royall
purple
,
should
go
dip
it
in
a
dirty
pudle
,
and
then
ridiculously
appear
in
his
presence
?
in
like
manner
one
that
is
vested
with
divine
grace
and
the
purple
of
God
,
defiles
himself
with
venial
sin
,
and
though
he
be
not
stript
of
that
pretious
robe
,
yet
he
pittifully
bedaubs
and
misuseth
it
;
and
dares
in
this
pickle
appear
before
the
Angels
,
and
come
into
the
presence
of
God
.
Venial
sin
is
also
a
deprivement
of
speech
rendring
our
praiers
so
ineffectual
that
we
deserve
not
to
be
heard
nor
obtain
redress
at
the
hands
of
heaven
:
it
is
a
wasting
consumption
disabling
the
mind
to
resist
the
divel
:
it
is
a
decay
of
vital
heat
much
diminishing
the
fervour
of
charity
.
Can
that
be
little
which
is
the
cause
and
source
of
so
great
evils
?
how
can
a
soul
in
this
equipage
desire
to
repose
in
the
bosome
of
her
spous
?
stench
of
breath
alone
is
a
sufficient
cause
of
divorce
in
order
to
marriage
bed
:
how
then
dares
she
that
is
struck
with
a
leprosy
palsy
,
dropsy
,
she
that
is
miserably
bleer-eyd
presume
to
aspire
to
a
kiss
of
her
spouses
mouth
?
if
we
should
spoil
our
apparrel
with
spittle
or
dirt
,
yea
though
it
were
only
wet
with
fair
water
,
we
would
presently
put
it
of
and
lay
it
aside
refraining
to
appeare
in
it
before
company
:
how
then
can
we
have
patience
not
with
our
apparrel
but
our selves
who
are
nasty
,
sordid
,
defild
,
diseasd
,
and
yet
even
thus
we
covet
the
embracements
of
God
,
never
thinking
of
being
first
cured
or
putting
our selves
in
better
array
?
if
thou
wouldst
be
content
on
condition
of
being
cured
of
any
of
the
afore
said
diseases
,
suppose
it
were
the
canker
alone
,
nay
out
of
hopes
of
being
cured
,
though
with
hazard
,
to
have
some
limb
cut
of
;
how
much
more
to
be
cured
of
them
all
?
o
the
stupidity
of
man
I
who
is
so
insensible
of
so
many
maladies
that
befall
his
soul
,
and
procures
not
,
what
in
him
lies
,
an
easy
and
obvious
remedy
in
order
to
a
certain
and
invaluable
recovery
of
its
health
from
so
many
dangerous
diseases
;
since
for
the
uncertain
recovery
of
his
body
he
spares
neither
limbs
nor
any
kind
of
torment
.
Go
too
,
silly
fool
;
be
sure
in
the
first
place
to
provide
for
thy
soul
;
and
use
as
much
caution
as
thou
canst
by
avoiding
venial
sins
not
to
incur
so
many
diseases
,
and
for
that
end
be
sparing
neither
of
care
nor
industry
.
Thou
maist
conjecture
the
greatnes
of
the
malady
by
the
difficulty
of
the
cure
.
Behold
what
a
medecine
purgatory
,
which
is
the
hospital
of
such
diseasd
soules
,
applies
to
them
:
can
it
be
little
which
must
be
cured
with
that
fire
and
such
bitter
torments
?
would
one
suspect
that
fault
little
for
which
he
sees
a
nice
and
tender
woman
tormented
in
a
flaming
furnace
for
an
houres
space
,
and
that
by
the
command
of
her
most
indulgent
and
affectionate
spouse
?
certainly
either
her
spouse
might
be
thought
some
furious
fellow
or
the
fault
was
highly
displeasing
.
Why
do
we
esteem
venial
defects
of
smal
concern
,
for
which
God
who
is
so
loving
and
merciful
towards
men
,
wil
have
soules
so
dear
to
him
to
lie
daies
and
yeares
in
scorching
flames
without
the
least
resentment
of
compassion
?
either
God
is
very
unjust
and
cruelly
bent
,
or
the
least
offence
is
a
fearful
irreverence
&
vast
ingratitude
.
Thou
o
Lord
,
art
no
tirant
but
an
humble
lover
of
soules
,
and
thy
mercy
is
above
all
thy
works
:
this
is
●y
impudency
too
too
enormous
and
stupenlious
;
which
thou
who
art
most
just
,
most
meek
,
and
humble
of
hart
,
who
wouldst
be
glad
to
remit
much
of
that
pain
,
art
forced
to
correct
with
so
much
severity
,
least
thou
prove
defective
in
point
of
justice
.
If
one
should
behold
a
dog
struggling
in
the
midst
of
flames
and
perishing
in
a
burning
pile
,
he
would
be
touched
with
a
sense
of
compassion
;
and
how
much
more
if
he
did
see
his
own
child
in
such
a
calamity
?
o
most
mercyful
Father
,
how
can
that
venial
fault
be
tearmed
little
,
which
it
is
unseemly
for
thee
to
compassionate
,
though
thou
seest
thy
own
children
by
grace
,
whome
thou
affectest
so
tenderly
,
so
scorched
and
tortured
in
that
piaculary
fornace
?
and
yet
for
them
it
was
thou
gavest
thy
life
&
pretious
blood
.
Neither
paternal
bowels
replenished
with
pitty
nor
infinite
wisdome
was
wanting
in
thee
:
thou
art
not
an
ignorant
God
who
can
be
deceived
in
the
estimate
of
a
fault
,
nor
a
cruel
one
who
takes
content
in
punishing
but
against
thy
wil
:
wherfore
if
thou
tormentest
him
so
rigorously
whome
thou
lovest
so
tenderly
,
it
must
needs
be
a
vast
evil
towards
which
mercy
it self
is
so
unmerciful
.
Let
us
imagin
a
man
void
of
all
knowledg
of
hel
or
purgatory
,
and
beholding
only
by
revelation
the
state
of
some
one
soul
pittifully
afflicted
by
those
flames
for
a
venial
sin
,
but
wholly
ignorant
what
might
occasion
such
a
punishment
:
what
,
I
beseech
thee
,
would
he
guess
to
cause
it
?
any
smal
or
petty
trifle
or
rather
some
huge
exorbitancy
which
so
benigne
a
God
resolved
to
chastize
with
so
much
rigour
?
Again
shal
that
be
tearmed
little
which
he
in
this
life
punisheth
with
the
greatest
of
all
punishments
,
death
.
If
God
cannot
err
in
inflicting
penalties
,
since
he
inflicts
so
dreadful
ones
,
how
great
must
that
needs
be
for
which
he
inflicts
them
?
behold
for
one
venial
sin
he
punished
his
own
servants
Moyses
▪
and
Aaron
with
death
:
for
one
venial
sin
also
,
as
is
probably
thought
,
Oza
and
lots
wife
were
suddainly
struck
with
the
like
disaster
.
For
one
venial
sin
the
Abbot
Moyses
was
deliverd
over
to
the
divel
and
for
a
space
possessed
by
him
:
and
in
very
deed
it
were
a
les
evil
to
have
a
thousand
legions
of
divels
in
ones
body
and
be
vext
by
them
,
then
to
have
the
least
venial
sin
in
his
soul
,
and
take
complacence
in
it
.
The
divel
laboured
tooth
and
nail
for
40
yeares
,
together
,
to
make
a
certain
servant
of
God
commit
but
one
venial
trespass
.
Is
the
divel
such
a
fool
that
he
would
wait
and
lie
in
ambush
so
long
to
surprize
him
for
a
matter
of
smal
moment
?
why
shal
not
we
be
watchful
at
least
one
day
to
avoid
so
great
mischief
?
o
most
pure
truth
purify
my
impure
spirit
from
such
an
evil
;
and
illuminate
me
,
that
I
may
not
esteem
it
light
because
I
regard
it
but
lightly
,
since
the
divels
themselves
take
it
so
to
hart
;
but
let
me
esteem
that
great
which
is
done
against
a
God
so
great
;
nor
let
me
repute
that
contemptible
and
sleight
,
which
I
a
contemptible
,
sleight
,
and
inconstant
creature
commit
by
sinning
upon
all
occasions
and
constantly
;
but
therfore
let
me
hold
it
great
,
because
I
who
am
vile
and
contemptible
,
dare
do
it
against
a
God
the
best
and
greatest
.
How
great
must
that
needs
be
,
which
rather
then
we
must
but
once
commit
deliberately
,
it
is
better
to
embrace
a
thousand
deaths
,
it
is
better
that
heaven
and
earth
returned
to
their
first
nothing
,
and
all
mankind
were
sentencd
to
damnation
.
If
choise
were
given
to
the
Virgin
Mother
while
she
stands
at
the
foot
of
the
cross
,
bewailing
the
torments
and
death
of
her
beloved
Son
,
whether
she
would
have
him
released
from
these
paines
and
disgraces
,
and
behold
him
presently
seated
at
the
right
hand
of
his
Father
,
and
the
salvation
of
a
thousand
worlds
accomplished
at
that
instant
,
or
consent
to
one
sole
venial
sin
;
she
would
chuse
not
to
do
this
latter
,
and
would
also
perswade
me
to
do
so
too
;
nay
rather
then
this
,
she
would
chuse
to
see
her
Son
and
the
Son
of
God
once
more
naild
to
the
cross
,
yet
without
any
default
at
all
,
and
if
it
were
needful
and
lawful
would
strike
in
the
nailes
with
her
own
pious
hand
and
sacrifice
him
with
greater
charity
then
Abraham
did
his
.
Tel
me
I
pray
,
would
it
be
a
slender
courtesy
and
comfort
to
the
Virgin
&
her
Iesus
if
some
one
man
were
found
who
would
put
himself
upon
the
mount
Calvary
in
the
room
of
Christ
and
be
crucified
and
suffer
in
his
steed
?
perswade
thy self
for
all
this
that
they
would
rather
desire
a
greater
comfort
at
thy
hands
,
which
is
,
to
eschew
all
venial
sin
.
Consider
now
whether
that
would
be
little
which
should
preponderate
such
a
piece
of
service
;
nor
do
thou
deny
this
solace
to
thy
suffering
Christ
and
his
compassionate
Mother
.
Let
us
then
cancel
and
abolish
this
opinion
,
that
that
evil
can
be
light
or
little
,
which
the
Virgin
,
Christ
,
&
God
his
Father
deem
so
great
and
punish
so
exemplarly
.
That
is
not
little
which
hinders
things
orderd
to
a
great
and
sublime
end
;
which
lessens
the
love
of
God
in
this
life
and
delaies
his
vision
in
the
other
.
It
is
no
smal
rub
which
puts
as
it
were
a
stop
and
let
to
the
most
speedy
and
powerful
mercy
of
God
and
his
desires
.
Would
it
be
accounted
a
smal
violence
that
should
suspend
a
millstone
falling
from
heaven
in
the
aire
while
it
were
poasting
to
the
earth
its
center
?
it
is
therfore
no
smal
sin
which
suspends
the
divine
munificence
,
and
the
ardent
desires
of
an
enamoured
soul
,
that
they
cannot
reach
their
center
God
and
the
promisd
holy
land
of
beatitude
,
but
detaines
it
in
the
flames
of
purgatory
.
That
is
not
a
little
displeasing
to
God
which
hinders
him
from
giving
out
of
hand
what
he
hath
such
a
mind
to
give
,
and
we
so
willingly
would
receive
.
That
is
,
not
little
which
stops
the
current
of
Gods
great
favours
and
even
in
this
life
obstructs
the
outlets
of
his
profuse
liberality
.
Let
us
tremble
at
such
an
evil
,
and
to
the
very
utmost
of
our
power
use
all
possible
diligence
to
avoid
it
;
not
enduring
to
brook
the
shame
and
disgrace
which
the
name
of
a
fault
imports
.
How
can
that
soul
take
complacence
in
the
name
of
a
servant
or
a
child
,
or
a
spouse
,
which
is
not
carefull
to
please
God
and
comply
in
all
things
with
his
sacred
will
?
how
naughty
a
servant
would
he
be
thought
,
that
would
do
nothing
as
he
ought
,
unles
his
master
threatning
death
stood
over
him
with
a
drawn
sword
;
and
can
upon
no
other
tearms
neither
by
faire
meanes
nor
foul
be
brought
to
his
duty
?
how
untoward
a
child
who
is
allwaies
crossing
his
parent
,
and
seeks
to
please
him
no
further
then
meerly
to
keep
himself
from
being
disinherited
:
for
the
rest
is
wholly
wrechles
in
accomplishing
his
wil
and
desire
,
and
is
lead
in
all
with
a
spirit
of
contradiction
?
how
disloial
a
spouse
,
who
should
only
so
far
forth
shew
her self
faithfull
and
loving
to
her
fellow
spouse
as
not
to
provoke
him
to
take
her
life
;
in
other
things
perpetually
crossing
and
vexing
him
;
and
were
she
never
so
often
corrected
,
shewd
no
signes
at
all
of
amendment
?
what
argument
of
love
would
it
be
in
a
child
or
spouse
to
say
;
I
really
love
my
parent
or
fellow
spouse
,
but
little
regard
notwithstanding
what
affront
I
put
upon
him
besides
death
or
a
deadly
wound
:
I
will
uncontroulably
do
what
I
think
good
nor
ever
labour
to
humour
him
further
,
then
may
serve
to
save
my
life
and
secure
my
inheritance
.
Who
could
have
patience
with
one
that
should
speak
thus
&
do
accordingly
:
Iust
thus
proceeds
he
who
contemnes
venial
sins
and
serves
God
meerly
to
avoid
the
death
of
his
soul
or
forfeiture
of
heaven
by
a
mortal
.
Is
there
,
think
you
,
any
master
of
a
family
to
be
found
who
would
give
house
room
to
such
a
servant
or
Son
or
spouse
?
this
is
the
prodigious
patience
of
God
,
who
tolerates
us
even
while
we
abuse
his
toleration
.
Let
us
then
not
misprize
these
faults
as
little
;
which
although
they
were
so
,
yet
are
they
many
,
and
God
is
great
and
but
one
.
Grains
of
sand
are
smal
,
yet
they
may
be
so
multiplied
that
they
wil
overwhelme
one
sooner
then
a
great
stone
.
One
locust
is
an
inconsiderable
creature
,
yet
what
greater
destruction
to
the
fields
then
their
multitude
?
great
citties
are
delugd
by
smal
drops
of
raine
.
If
we
had
so
many
little
wounds
or
pricks
in
our
body
so
many
pushes
or
blisters
in
our
face
,
so
many
rends
or
holes
in
our
garment
as
we
commit
venial
sins
,
we
should
be
halfe
dead
,
loathsome
to
the
eye
,
and
almost
quite
naked
;
and
why
do
we
suffer
those
miseries
in
our
soul
,
but
because
we
are
less
ressentive
of
its
harmes
then
what
concerns
our
body
and
apparrel
.
O
how
dare
we
appear
before
God
so
replenished
with
confusion
!
but
why
do
I
insist
upon
the
number
?
one
sole
fault
is
to
be
dreaded
,
because
one
cannot
think
any
thing
little
who
thinks
God
to
be
infinite
;
nor
will
he
account
it
smal
whose
love
is
great
:
what
love
resides
in
him
who
makes
no
reckning
of
displeasing
God
?
he
that
displeaseth
him
in
a
little
,
really
displeaseth
him
;
he
that
displeaseth
him
,
transgresseth
the
lawes
of
an
ardent
love
.
The
XIV
.
Chapter
.
Of
exactnes
in
small
things
.
GOd
is
immensly
great
;
in
his
service
thou
must
esteem
nothing
little
:
he
were
not
great
enough
unles
he
exceeded
all
littlenes
.
If
thou
lovest
him
,
true
friendship
is
tried
in
the
least
duties
.
Art
shewes
it self
in
little
things
:
the
perfection
of
vertue
is
no
les
polite
,
and
therfore
it
stands
not
altogether
upon
ample
subjects
.
Nature
is
most
admirable
in
the
least
things
;
it
is
most
tender
over
the
minutest
creatures
.
Grace
is
no
whit
more
dul
,
nor
ought
to
be
more
backward
.
Those
things
which
seem
more
minute
are
to
be
more
nighly
regarded
.
Since
God
is
so
great
nothing
is
little
which
eyther
pleaseth
or
displeaseth
him
.
In
good
&
evil
there
is
no
minutenes
.
Whatsoever
is
good
,
for
that
very
respect
is
great
:
whatsoever
is
bad
,
upon
that
very
score
is
not
little
.
An
infinite
goodnes
exacts
by
claime
all
our
forces
:
he
that
owes
all
doth
an
injury
if
he
deny
any
thing
.
Vse
not
these
manners
of
speech
;
what
makes
matter
for
this
;
this
imports
but
little
,
this
is
of
no
moment
at
all
.
Yea
this
which
thou
deemst
nothing
is
a
busines
of
great
concern
:
because
what
thou
thinkest
much
or
of
great
moment
is
nothing
in
comparison
of
Gods
greatnes
and
thy
obligation
.
O
immense
truth
,
how
can
any
thing
be
thought
little
or
great
,
if
the
measure
of
my
obligation
&
diligence
be
thy
immensity
,
where
there
is
no
little
nor
great
,
but
an
excess
of
all
meane
.
How
can
I
say
this
is
little
,
if
whatsoever
I
do
for
thee
is
nothing
.
It
is
not
little
which
is
held
the
least
,
since
perfection
consists
in
the
least
.
Little
things
are
not
to
be
sleighted
because
greater
are
contemned
.
If
thou
let
a
spark
of
fire
fal
into
a
pile
of
dry
sticks
which
thou
keepst
under
thy
roof
,
a
great
flame
will
be
raisd
which
will
consume
the
whole
edifice
.
Our
corrupt
nature
is
as
apt
to
take
the
infection
of
malice
as
a
little
dry
flax
to
take
flame
.
If
thou
sleightest
smal
things
by
little
and
little
thou
wilt
be
perverted
.
Regard
not
the
littlenes
which
appeares
at
first
,
but
by
the
beginning
measure
the
end
.
Seeds
are
allwaies
extreme
little
,
and
yet
there
is
more
vertue
and
efficacy
in
them
then
in
any
part
of
the
whole
plant
.
The
parting
of
two
high
waies
insensibly
protracted
into
length
ends
at
last
in
a
great
interval
of
distance
and
may
proceed
to
an
infinitude
though
at
first
les
then
a
step
would
have
concluded
the
difference
.
If
thou
once
swarve
from
thy
good
purposes
and
remit
that
vigour
of
mind
,
thou
wilt
by
degrees
find
thy self
very
remote
from
thy
former
fervour
.
Great
things
take
their
beginning
from
little
;
wherfore
a
little
is
not
the
least
if
it
be
but
the
beginning
.
The
beginning
of
every
thing
is
its
chief
and
principal
part
:
yea
it
is
not
calld
a
part
but
the
half
of
the
whole
.
Our
H.
Father
S.
Ignatius
did
with
reason
hold
that
it
was
more
dangerous
to
contemne
little
things
then
greater
:
the
dammage
of
these
latter
is
more
patent
and
may
forthwith
be
remedied
:
but
the
prejudice
we
sustain
by
the
former
is
not
perceived
but
by
length
of
time
,
when
being
inveterated
by
custome
it
is
scarse
capable
of
redress
.
The
very
nature
and
enormity
of
sin
makes
us
abhor
&
detest
great
ones
;
but
little
defects
because
they
seem
little
for
this
very
reason
are
contemned
;
and
this
being
so
,
our
mind
is
not
bent
against
them
.
Our
concupiscence
is
sharpend
and
set
on
edge
by
little
things
,
as
thinking
that
it
may
wander
in
them
without
any
great
danger
when
it
is
not
so
venturous
in
great
ones
,
it
being
curbed
and
kept
in
by
the
apprehension
of
a
patent
ensuing
harm
:
but
when
our
desire
is
once
enkindled
&
a
little
traind
up
,
how
wil
it
then
lash
forth
,
what
wil
it
not
encounter
?
and
for
this
reason
we
must
sometimes
proceed
with
more
warines
and
sollicitude
against
smal
defects
then
great
.
Custome
which
,
gaines
prescription
upon
vices
,
breeds
from
little
things
,
not
from
great
because
they
are
less
frequent
:
nor
shal
we
find
it
an
easier
task
to
resist
custome
then
nature
.
One
shal
sooner
have
an
action
in
law
against
a
publick
invader
and
forcible
seizure
of
our
goods
,
then
one
that
hath
had
them
by
long
prescription
.
Those
things
which
seem
light
take
from
us
all
remorse
and
shame
of
committing
them
;
&
that
towards
God
being
once
cast
of
what
good
can
be
expected
from
us
?
past
shame
past
grace
.
Be
ashamd
to
refrain
from
great
things
and
yeald
to
little
:
for
it
is
disgraceful
and
a
sign
of
a
coward
to
be
foild
by
a
dwarf
or
weak
enemy
.
That
little
is
not
to
be
sleighted
in
which
great
worth
may
be
comprized
.
A
pearl
is
not
contemned
by
reason
of
its
littlenes
;
nay
for
this
respect
it
is
valued
the
more
as
containing
great
worth
in
a
little
body
:
why
dost
thou
sleight
that
little
,
wherin
perchance
thou
maist
do
God
a
piece
of
better
service
then
in
greater
.
Obsequiousnes
and
diligence
in
small
things
gaines
greater
esteem
:
for
as
art
commends
it self
most
when
it
comprehends
great
skill
in
a
little
compass
,
and
we
admire
nature
for
compleating
in
each
minute
creature
all
the
requisites
of
life
;
so
it
is
loves
masterpiece
to
bestow
its
whole
mind
upon
little
things
and
shut
up
in
them
an
ample
and
enflamed
affection
:
and
such
a
diligence
is
much
more
praiseworthy
,
the
want
of
greatnes
being
supplied
by
our
affection
;
and
that
is
it
which
adds
worth
and
only
is
prizable
.
No
true
estimate
of
things
is
made
but
according
to
ones
affection
:
the
least
service
is
great
when
the
affection
is
great
;
but
that
many
times
is
greater
in
little
things
;
and
therfore
an
exactnes
and
compliance
with
our
duty
in
them
will
not
be
les
acceptable
.
Great
things
of
their
own
nature
stir
up
to
attention
,
and
are
les
troublesome
because
les
contingent
:
smal
things
make
les
impression
upon
the
mind
,
nor
awake
it
so
throughly
,
and
because
more
frequent
therfore
more
noisome
:
wherfore
the
mind
that
is
exact
in
them
takes
them
more
to
hart
,
&
makes
it
her
task
to
be
more
vigilant
,
more
constant
,
and
perseverant
in
obeying
.
Wherfore
he
will
be
held
no
great
zealer
of
Christ
who
zeales
only
great
things
:
he
will
be
esteemd
no
great
lover
of
God
who
hath
relinquished
the
world
and
himself
in
things
of
higher
concernment
,
unles
he
also
do
it
in
minute
.
The
perfection
of
a
statuary
consists
not
in
unbarking
a
piece
of
wood
or
hewing
it
into
great
blocks
,
any
rude
hand
can
do
this
;
but
he
only
is
a
cunning
artist
who
leaves
not
a
superfluouschip
,
who
carues
it
to
a
complete
shape
,
the
least
bit
not
escaping
him
unaccomplished
.
Any
novice-painter
can
lay
the
first
grounds
or
shadowes
of
a
tablet
;
but
to
bring
it
to
perfection
is
the
task
of
a
skilfull
hand
and
subtile
pencil
;
and
to
consummate
such
a
piece
the
least
limb
must
be
elaborate
:
in
like
manner
,
Gods
image
in
us
is
compleated
by
the
least
duties
of
a
vertuous
compliance
.
That
is
no
absolute
picture
which
hath
only
a
head
,
belly
,
and
feet
;
but
in
which
all
the
parts
are
wrought
to
an
exact
proportion
:
why
wilt
thou
present
thy self
to
God
a
rude
and
deformed
image
for
want
only
of
some
petty
trifle
?
O
infinite
and
most
absolute
Lord
,
what
can
I
deem
little
which
causeth
the
least
similitude
or
dissimilitude
with
or
from
thee
?
why
shal
I
repute
little
what
thou
wishest
me
to
do
or
avoid
?
why
shall
omit
the
least
thing
that
may
redound
to
thy
majesty
or
glory
,
&
not
accomplish
all
,
since
thou
wert
pleasd
to
embrace
all
without
exception
for
my
vile
unworthynes
and
sin
.
O
remiss
spirit
,
if
an
Angel
from
heaven
should
come
and
tell
thee
that
God
for
his
greater
glory
,
and
in
thanksgiving
for
all
the
benefits
conferred
by
Christ
upon
mankind
,
would
have
thee
suffer
the
torments
of
S.
Laurence
,
how
ungratefull
wouldst
thou
shew
thy self
if
perchance
thou
shouldst
sleight
the
favour
and
make
but
small
reckning
of
it
.
Behold
what
wilt
thou
say
?
God
exact
not
now
of
thee
the
girdiron
or
racks
,
or
imprisonment
,
or
other
torments
,
but
only
that
thou
apply
thy self
to
the
performance
of
this
petty
action
and
do
it
not
perfunctoriously
:
esteem
this
a
main
busines
:
the
will
of
God
is
that
thou
do
this
,
and
it
sufficeth
.
Martyrs
are
esteemd
Saints
for
their
patient
sufferance
of
great
torments
:
Confessours
acquire
sanctity
by
a
patient
shunning
of
little
faults
.
The
former
tolerating
great
pain
eschewd
the
fault
,
the
latter
tolerating
no
faults
eschewd
the
paines
of
Purgatory
much
greater
.
The
XV.
Chapter
.
That
self
praise
is
to
be
avoyded
.
HE
that
loves
to
be
praysed
loves
an
impossibility
.
Prayse
proclaimes
one
good
;
but
for
this
very
reason
that
thou
wilt
be
praised
thou
art
not
only
void
of
all
good
but
full
of
great
evill
,
to
wit
,
a
diabolical
evil
,
pride
and
ambition
.
Although
thou
hearst
thy self
praised
,
not
thou
shalt
be
praysed
but
another
.
Praise
is
only
for
the
good
;
but
thou
art
stark
naught
who
covetest
to
be
praysed
.
He
cannot
be
good
or
prayse
worthy
who
is
so
vain
as
to
hunt
after
commendation
.
Wherfore
he
ceaseth
to
be
prayse
worthy
who
seeks
to
be
praysed
;
and
if
he
be
not
prayse
worthy
he
is
wholly
uncapable
of
prayse
;
for
that
will
not
be
for
the
future
,
which
could
not
be
for
the
time
precedent
.
If
thou
smilest
upon
thy
prayser
,
thou
dost
in
reality
applaud
thy
disprayser
:
because
thou
art
most
unjust
,
whether
thou
thinkest
thy self
just
or
no
:
for
if
thou
holdst
thy self
not
such
thou
rejoycest
at
a
lye
:
if
thou
holdst
thy self
just
,
this
is
unjust
enough
,
that
thou
be
preferd
before
others
who
art
nothing
.
When
thou
hearest
men
say
,
thou
art
extreme
just
,
extreme
good
;
he
that
really
is
such
receiveth
prayse
,
not
thou
who
neyther
art
just
nor
good
,
and
so
to
thee
it
is
rather
a
dispraise
.
The
praise
of
the
just
is
the
dispraise
of
the
unjust
.
For
this
very
reason
he
is
unworthy
of
commendation
and
worthy
of
contempt
for
grieving
at
his
being
contemned
and
vilified
,
or
vainly
puffed
up
with
self
esteem
:
he
that
doth
not
hold
himself
contemptible
pleads
an
excuse
for
his
contemners
.
Self
conceit
is
the
daughter
of
a
lye
and
Mother
of
ignorance
,
confusion
,
shame
&
danger
:
self
humility
is
the
daughter
of
truth
,
and
mother
of
merit
and
instruction
:
whether
will
be
better
to
be
confounded
and
deceived
,
or
to
merit
and
be
instructed
?
love
only
to
be
praise
worthy
not
praised
,
and
this
sufficeth
.
Thou
shalt
only
be
praise
worthy
by
seeking
solely
the
praise
and
glory
of
God
and
thy
own
vilification
.
Why
hadst
thou
rather
seem
good
then
be
so
;
since
thou
ceasest
to
be
good
by
labouring
to
seem
such
and
be
vainly
esteemd
:
Why
lovest
thou
more
to
deceive
and
see
others
deceived
then
to
frame
a
true
estimate
of
thy self
.
Why
dost
thou
vilify
thy self
below
a
stone
,
thou
procuring
not
only
that
it
be
of
a
sparkling
brightnes
,
but
that
it
be
not
a
counterfeyt
;
insomuch
that
each
one
is
ashamed
to
wear
for
an
ornament
a
spurious
gem
.
O
most
laudable
truth
,
o
glory
of
creatures
,
with
what
face
durst
I
so
much
as
once
seek
my
own
praise
and
credit
,
who
have
so
often
contemned
thee
?
with
what
face
do
I
seek
to
be
esteemd
,
who
although
I
had
been
but
once
negligent
in
procuring
thy
greater
glory
,
deserve
eternally
to
be
vilified
?
how
notoriously
impudent
or
rather
frantick
would
he
shew
himself
,
who
should
covet
to
partake
of
the
honour
and
credit
he
got
,
who
dishonoured
thee
by
buffetting
thee
,
or
calling
thee
,
blasphemer
,
or
mocking
thee
with
a
reed
in
the
time
of
thy
Passion
.
I
am
worse
then
all
these
,
and
am
convinced
to
be
a
lyar
,
if
I
prefer
my self
before
any
of
them
:
how
then
dare
I
so
much
as
think
of
self
praise
and
esteem
?
what
madnes
and
wickednes
is
it
to
seek
it
;
nay
what
impudence
,
o
faint
harted
spirit
,
not
to
judg
thy self
worthy
of
all
disgrace
,
nor
wish
to
be
contemned
by
all
?
Thou
shalt
not
therfore
be
really
good
because
others
stile
or
think
thee
such
.
A
sick
man
is
not
cured
by
being
said
to
be
cured
.
Which
wouldst
thou
rather
chuse
,
to
be
in
very
deed
able
and
strong
in
health
although
others
did
think
thee
infirme
;
or
rather
to
be
truly
sick
and
esteemd
by
others
sound
and
robustious
?
Why
dost
thou
chuse
,
to
be
held
good
,
since
thou
are
so
very
bad
?
yea
it
would
be
highly
displeasing
to
one
that
is
sick
or
in
payn
,
even
more
then
the
malady
it self
,
if
others
should
say
he
did
but
counterfeyt
,
and
loved
to
complain
without
cause
?
why
takest
thou
complacence
in
being
accounted
upright
when
thou
art
the
quite
contrary
?
sick
people
are
so
far
from
desiring
to
be
thought
sound
,
if
they
be
not
so
,
that
they
themselves
are
wont
now
and
then
to
aggravate
the
disease
,
and
love
that
others
do
so
too
:
so
one
that
is
truly
humble
exaggerates
his
own
unworthines
and
is
glad
when
others
do
the
same
,
augmenting
his
contumelyes
and
disgraces
:
therfore
the
conclusion
is
,
he
that
seeks
to
be
praysed
,
seeks
not
only
an
impossible
but
ridiculous
thing
.
Thou
wilt
commit
a
piece
of
injustice
if
thou
be
desirous
of
prayse
and
not
of
disgrace
,
since
a
plurality
of
votes
conclude
thy
contempt
.
If
thou
ballance
thy self
,
thy
misdemeanours
and
innumerable
defects
will
preponderate
thy
good
deeds
they
being
very
few
and
depending
upon
others
.
Wilt
thou
know
in
plain
tearmes
that
it
is
impossible
for
thee
to
deserve
prayse
?
it
is
impossible
for
thee
to
have
any
thing
of
thy self
for
which
to
be
esteemed
.
And
hence
thou
mayst
gather
mans
insufficiency
,
for
labouring
to
gain
credit
by
what
is
anothers
:
which
if
he
had
them
of
his
own
he
would
never
glory
in
another
mans
right
:
as
worldly
men
are
wont
to
do
for
having
brave
horses
,
faythful
servants
,
or
rich
apparel
,
generosity
being
onely
the
quality
of
the
horse
,
and
a
generous
horse
may
have
a
vicious
or
base
minded
owner
.
Fidelity
is
the
glory
of
a
servant
,
and
a
good
servant
may
have
a
very
naughty
master
.
Splendid
apparrel
is
a
commendation
rather
due
to
the
tayler
or
weaver
;
and
a
fine
coat
may
cover
a
foul
body
and
ulcerous
conscience
.
By
the
same
vicious
manner
of
proceeding
men
appropriate
to
themselves
what
is
only
proper
to
God
,
even
those
who
have
abandoned
the
world
,
while
they
do
not
wholly
abandon
themselves
.
The
XVI
.
Chapter
.
Of
the
basenes
of
man
.
IF
thou
desirest
peace
with
God
,
humble
thy self
beneath
all
men
and
all
things
.
It
is
a
terrible
saying
,
God
resists
the
proud
;
neyther
is
that
les
terrible
,
the
proud
resist
God
.
God
resists
the
proud
that
they
may
not
commit
wickednes
:
the
proud
resist
God
that
he
may
not
do
good
.
God
resists
the
proud
that
they
become
not
evill
and
wholly
bad
by
their
pride
for
which
end
he
seeks
to
humble
them
:
the
proud
resist
God
,
that
he
be
not
good
and
beneficial
by
stopping
the
current
of
the
divine
blessings
:
Make
hence
an
evident
conjecture
that
thou
art
extreme
base
,
that
is
extreme
proud
,
since
thou
resistest
God
;
otherwise
he
would
have
enriched
thee
with
innumerable
benefits
,
graces
,
and
vertues
.
It
is
palpable
that
a
cloud
hangs
over
thee
which
keeps
off
the
sun
,
if
at
midday
in
an
open
Champian
his
beames
do
not
forcibly
beat
upon
thee
:
thou
wilt
as
then
be
all
in
the
shade
,
although
thou
seest
nothing
that
can
overshadow
thee
.
None
is
more
vile
and
defectuous
then
he
who
acknowledgeth
in
himself
no
vilenes
or
defect
,
because
his
mind
raisd
above
it self
stands
in
opposition
with
God
and
his
clarity
.
There
is
no
more
evident
sign
of
our
pride
then
the
surcease
of
the
divine
beneficence
;
because
it
puts
a
stop
to
Gods
ardent
desire
of
communicating
himself
;
it
impedes
the
efficacy
of
Christs
Passion
,
the
intercession
of
the
Virgin
,
and
the
prayers
of
Saints
.
Great
is
my
malice
and
bottomles
my
misery
since
I
being
but
one
can
resist
so
many
,
obstructing
as
much
as
in
me
lyes
the
5.
Fountains
of
Christs
blood
,
and
the
torrent
of
the
divine
liberality
.
Although
we
were
so
mad
as
not
to
acknowledg
any
sin
or
defect
in
our selves
,
we
ought
to
take
this
for
a
most
pregnant
token
of
extreme
pride
and
basenes
;
nor
were
our
sins
insufficient
,
ought
any
thing
els
to
keep
us
more
in
humility
;
not
the
wormes
in
which
we
are
to
end
,
not
the
clay
of
which
we
are
moulded
;
not
the
ordures
with
which
while
we
live
we
are
stuffed
,
not
the
miseries
of
our
body
which
insult
so
over
us
,
nor
the
ignorance
of
our
mind
which
thwarts
and
frustrates
our
counsels
.
It
is
more
then
enough
to
humble
us
beneath
all
things
to
see
God
communicate
himself
no
more
to
us
,
and
permit
,
as
he
doth
our
defects
.
O
humble
Majesty
of
God!
how
deare
and
desirable
is
our
humility
to
thee
?
Christ
dyed
for
our
sins
;
but
he
permits
them
for
our
humiliation
.
Did
the
humility
of
man
cost
dearer
then
the
life
of
God
?
Did
IESVS
prize
our
humility
more
then
the
benefit
of
his
redemption
;
since
he
carries
himself
permissively
towards
our
sins
,
for
the
cancelling
wherof
he
spent
both
his
blood
and
his
life
,
and
humbled
himself
by
descending
from
heaven
,
that
he
might
give
redress
to
our
pride
;
and
he
that
redeemd
sin
by
his
own
humiliation
and
death
,
makes
sins
themselves
as
it
were
the
purchase
of
our
humility
?
what
is
this
which
seems
almost
incredible
,
that
God
should
do
incredible
things
to
make
us
humble
?
it
seeming
otherwise
inconceptible
that
ever
we
can
conceive
thoughts
of
pride
:
for
it
is
impossible
to
find
what
may
source
them
.
We
are
nothing
and
we
have
nothing
.
Nay
though
we
were
some
great
matter
,
considering
nevertheles
how
we
have
behaved
our
selves
,
I
see
not
how
we
can
with
confidence
lift
our
eyes
up
to
heaven
.
We
are
in
all
respects
most
vile
both
for
what
we
are
and
for
what
we
are
not
;
both
for
what
we
have
done
,
and
for
what
we
have
omitted
;
both
for
what
God
hath
done
for
us
and
for
what
he
hath
not
done
in
us
.
And
because
he
is
so
great
,
and
we
such
a
nothing
;
who
is
there
that
considering
the
sins
which
he
hath
committed
,
will
not
debase
himself
to
the
center
of
humility
?
And
yet
he
must
no
les
do
it
for
the
trespasses
he
hath
not
committed
.
For
there
is
no
share
of
this
ours
,
and
least
of
all
is
it
to
be
attributed
to
us
that
we
did
not
trespass
;
and
for
as
much
as
concerned
us
we
had
trespassed
.
Vpon
this
account
thou
art
as
much
obliged
to
God
,
with
whose
grace
thou
didst
not
cooperate
,
and
hast
equal
cause
to
humble
thy self
as
if
thou
hadst
trespassed
.
Things
are
not
to
be
prized
according
to
their
actuality
but
their
intrinsecal
vertue
.
A
sword
is
not
sold
dearer
for
having
slain
many
,
but
because
it
could
and
is
fit
for
such
a
piece
of
service
:
thy
malice
was
sufficient
for
so
many
trespasses
;
that
it
did
not
actually
compleat
them
,
is
not
to
be
ascribd
to
thee
but
God
.
Others
offences
ought
also
in
good
reason
to
humble
thee
as
much
as
thy
own
:
for
although
that
thou
didst
thus
offend
be
not
a
thing
above
thy
reach
;
yet
that
thou
didst
not
share
in
others
transgressions
is
a
peculiar
favour
from
God
above
nature
,
and
thou
art
peculiarly
endebted
to
him
upon
this
account
:
because
it
is
more
remarkable
that
he
preserved
thee
from
them
,
then
if
he
had
pardoned
them
being
committed
.
Wherfore
if
thou
be
not
guilty
of
punishment
,
at
least
thou
art
of
greater
gratitude
and
humiliation
.
What
sins
soever
thou
hearest
committed
by
others
,
deem
thy self
forthwith
guilty
of
them
.
The
Virgin
Mother
had
greater
motives
of
humbling
her self
,
for
being
preserved
from
sin
,
then
Magdalen
who
had
so
many
and
such
enormous
ones
forgiven
her
,
yea
although
she
were
dispossessed
of
7.
divels
.
Our
wretchlosnes
also
in
the
omission
of
many
good
deeds
must
in
like
manner
humble
us
as
wel
as
those
which
we
performed
;
for
the
first
are
totally
ours
,
the
second
Gods
alone
.
No
man
can
justly
boast
of
what
belongs
wholly
to
another
,
but
ought
to
be
confounded
at
his
own
ingratitude
,
and
double
his
diligence
for
the
obligation
.
We
moreover
mar
many
good
actions
and
do
them
after
a
superficial
and
imperfect
manner
,
besides
that
they
are
both
very
inconsiderable
and
few
.
But
who
is
there
that
proposing
to
himself
what
thou
,
o
humble
IESVS
,
didst
for
our
sakes
dare
glory
in
his
own
good
deeds
?
compare
,
o
ungrateful
Spirit
,
thy
goodly
and
ridiculous
action
for
which
thou
art
so
vainly
puffed
up
,
with
the
infinite
work
of
the
Incarnation
,
of
the
Eucharist
,
and
Passion
:
Wilt
thou
be
able
to
shew
thy
face
and
not
blush
for
shame
?
God
who
is
all
fulnes
evacuated
himself
for
thee
;
and
thou
who
art
nothing
holdst
thy self
some
body
in
opposition
to
him
,
though
all
thou
dost
for
so
loving
and
zealous
a
Lord
be
far
from
eyther
fervour
or
zeal
.
If
any
one
would
bethink
himself
what
God
hath
forborn
to
do
on
his
behalf
,
would
he
not
humble
himself
for
his
not
precipitating
him
into
hell
after
his
first
sin
,
as
he
did
the
delinquent
Angels
?
O
man
,
the
bain
and
infamy
of
creatures
,
what
hast
thou
of
thy self
that
is
honorable
,
or
why
layest
thou
claim
to
any
thing
,
and
makest
not
forth
with
an
oblation
of
all
to
God
,
to
whom
thou
art
endedted
for
so
many
benefits
.
If
we
had
store
of
things
which
,
were
really
our
own
,
it
were
our
duty
to
offer
and
give
them
all
to
him
,
for
what
he
hath
been
pleasd
to
bestow
upon
us
;
how
then
are
we
so
senseles
,
ungratefull
,
and
unjust
as
to
appropriate
to
our selves
what
is
absolutely
his
,
which
,
if
we
could
truly
own
as
ours
,
it
would
be
an
unsufferable
impudence
not
to
make
them
his
.
What
wonder
if
thou
givest
some
petty
toies
to
God
,
since
he
gave
all
things
and
himself
to
thee
.
I
wish
thou
hadst
much
to
offer
him
;
but
since
thou
hast
not
,
rejoice
so
much
the
more
and
glory
in
thy
poverty
beholding
all
to
be
his
already
;
which
if
they
were
thine
,
thou
wouldst
make
his
:
rejoice
that
thy
desire
is
his
nature
.
It
is
a
thing
of
greater
confusion
that
sometimes
we
glory
in
our
misdeeds
as
if
they
were
good
;
and
present
God
with
our
corrupt
actions
,
as
if
we
intended
therby
to
oblige
him
.
What
greater
phrensy
imaginable
then
to
think
to
oblige
him
whom
thou
canst
not
pay
,
&
to
do
it
by
those
things
which
render
●hee
more
obnoxious
to
punishment
?
but
if
●ny
of
thy
good
works
were
intire
&
perfect
,
●●
hath
not
that
compleatnes
from
thee
,
and
●●erfore
thou
oughtest
not
so
stile
it
thine
:
&
●ow
canst
thou
oblige
thy
Lord
and
satisfy
●●y
creditour
with
what
is
not
thy
own
but
●others
.
Nay
if
the
good
work
were
totally
ours
&
God
had
no
hand
nor
share
in
it
,
why
dost
thou
boast
of
it
,
and
think
therwith
to
make
him
full
satisfaction
,
since
what
measure
thou
affordest
others
the
self
same
shal
be
afforded
thee
?
if
this
proceeding
be
held
with
men
,
why
not
with
Almighty
God
?
thou
measurest
his
guifts
with
a
very
short
ell
:
hast
thou
such
a
mean
conceit
of
what
he
hath
done
for
thee
that
thou
thinkst
to
recompense
it
with
such
a
slender
piece
of
service
?
we
must
measure
God
with
a
larg
ell
and
deem
him
so
great
that
all
we
do
falls
hugely
short
of
his
humility
and
passion
,
to
say
nothing
of
his
majesty
and
beneficence
.
He
that
is
not
meanly
conceited
of
his
own
actions
both
for
number
and
worth
is
injurious
to
God
,
esteeming
him
only
worthy
of
smal
services
.
Make
God
the
pattern
of
thy
humility
,
who
after
so
many
benefits
heaped
upon
thee
thinks
he
hath
don
nothing
;
behaving
himself
so
towards
thee
,
and
rewarding
thy
merits
which
without
him
had
bin
none
,
as
if
he
had
contributed
nothing
to
them
:
why
then
wilt
thou
ascribe
thy
services
and
good
works
to
thy self
,
as
if
they
proceeded
wholly
from
thee
&
God
had
no
hand
in
them
,
when
nevertheles
all
is
chiefly
depending
on
him
?
why
dost
thou
also
vaunt
thy self
better
then
others
,
since
thou
shouldst
rather
be
contristated
that
they
have
less
goodnes
then
they
ought
,
and
must
recken
their
want
thy
loss
?
neither
is
the
charity
nor
clarity
of
God
conspicuous
in
thee
if
thou
fixest
thy
eyes
rather
upon
thy
own
perfections
then
thy
nothing
.
Stars
when
they
are
in
a
remote
distance
from
the
sun
,
and
partake
not
so
fully
of
his
light
,
one
seems
to
exceed
another
,
&
this
is
when
they
shine
clearly
:
but
all
this
proceeds
from
the
darksomenes
of
the
night
;
for
in
the
day-time
though
they
more
approach
the
sun
as
being
in
the
same
hemisphere
with
him
,
and
one
then
exceed
another
and
share
more
copiously
of
his
light
,
yet
we
cannot
see
which
shines
brighter
,
yea
none
of
them
all
is
exposed
to
our
view
;
they
are
then
as
if
there
were
no
star
in
the
firmament
,
but
all
a
mere
though
pretty
vacuity
.
He
wanders
as
yet
among
his
own
imperfections
,
and
cannot
be
cald
an
illuminated
soul
,
on
whom
heaven
derives
its
light
but
sparingly
.
He
that
is
in
the
night
of
self
love
and
self
seeking
dares
think
himself
some
body
,
and
much
better
then
his
neighbours
:
but
Saints
which
adheer
to
God
,
though
they
be
loaden
and
chargd
with
merits
,
prefer
themselves
before
none
,
but
esteem
themselves
a
meer
nothing
,
fulfilling
with
their
IESVS
all
justice
,
that
is
,
all
humility
.
The
just
man
is
humble
,
because
he
will
not
admit
,
nor
have
any
thing
that
is
anothers
fatherd
upon
himself
.
He
that
esteems
himself
nothing
how
can
he
wrong
his
conscience
,
by
being
unjust
either
to
his
neighbour
as
thinking
himself
better
then
him
or
against
God
as
being
highly
conceited
of
his
own
goodnes
?
for
no
body
is
good
but
God
alone
;
and
if
none
good
certainly
none
better
.
Thou
hast
no
reason
at
all
to
prefer
thy self
before
others
whom
thou
beholdest
poor
,
humble
,
ignoble
,
for
any
goods
of
fortune
;
but
shouldst
rather
have
them
in
great
veneration
for
the
resemblance
of
CHRIST
which
shines
in
them
.
IESVS
was
poor
,
humble
accursed
of
the
Iewes
,
obscure
,
he
subjected
himself
to
all
power
and
princes
though
never
so
wicked
;
what
Christ
made
choise
of
and
esteemd
,
do
not
thou
contemne
and
vilify
.
The
XVII
.
Chapter
.
What
things
ought
to
humble
man
:
and
that
he
can
have
nothing
besides
God
alone
.
TWo
things
there
are
which
ought
to
make
thee
humble
,
thy
own
basenes
,
and
the
basenes
of
creatures
&
honours
.
Although
thou
thy self
wert
great
yet
thou
shouldst
contemne
all
wordly
dignities
as
little
,
vile
,
and
unworthy
of
thee
;
and
though
they
were
great
thou
oughtest
to
reject
them
,
because
thou
art
base
and
unworthy
of
them
.
Thou
art
nothing
but
forgery
and
sin
:
deceive
not
thy self
nor
seek
to
excuse
thee
;
thy
iniquities
will
proclaime
thee
such
.
Being
so
overcharged
with
sin
why
dost
thou
extol
thy self
for
some
one
work
but
apparently
good
?
an
eagle
could
not
scare
on
high
if
she
had
but
one
only
feather
.
The
peacock
though
beautifull
in
his
displayd
train
is
soon
quaild
for
the
sole
deformity
of
his
feet
;
thou
being
full
of
defects
how
darest
thou
wax
proud
for
some
one
feignd
vertue
?
remember
that
even
from
thy
cradle
thou
art
infamous
for
original
sin
:
as
one
that
is
branded
with
ignominy
appears
in
an
assembly
of
noble
men
,
so
must
thou
stand
in
the
presence
of
the
unspotted
Angels
.
Thy
sins
have
made
thee
a
parricide
of
the
Son
of
God
and
thy
own
brother
IESVS
:
the
wicked
Cain
was
quite
out
of
countenance
,
and
doth
thine
become
more
brazen
?
account
thy self
allwayes
his
equal
,
and
behold
not
thy
most
loving
Father
but
with
the
eyes
of
fear
and
shame
.
Thou
who
hast
contemned
the
word
of
God
and
his
Son
,
why
standest
thou
so
much
upon
the
words
of
men
?
what
makes
thee
so
presumptuous
,
since
hitherto
thou
hast
done
little
or
nothing
,
who
when
thou
hast
done
all
,
wilt
stil
be
but
an
unprofitable
servant
?
yea
this
title
is
too
great
and
much
above
thy
desert
,
since
thou
hast
nothing
where
with
to
serve
God
,
all
being
his
already
,
&
he
rather
serving
us
.
Thou
art
so
wretched
and
needy
,
that
thou
neither
hast
any
thing
nor
canst
have
:
which
if
thou
understandest
aright
,
thou
wilt
at
first
be
much
contristated
seing
more
clearly
then
the
sun
thy
own
poverty
,
and
despairing
to
be
able
to
have
any
thing
of
thy
own
;
but
thou
wilt
soon
be
replenishd
with
unspeakable
joy
,
beholding
the
riches
of
God
and
how
he
possesseth
all
.
I
rejoyce
,
o
Lord
,
that
it
is
impossible
for
me
to
have
any
thing
because
it
is
impossible
for
thee
not
to
have
all
.
Why
am
I
sorry
that
nothing
is
mine
,
if
it
be
in
my
power
to
make
God
mine
?
what
an
ineffable
joy
is
it
,
that
I
can
have
nothing
,
no
not
so
much
as
my self
,
besides
God
alone
!
a
pregnant
sign
wherof
is
,
for
that
it
is
not
lawfull
for
me
to
have
any
thing
in
fruition
besides
him
alone
.
I
must
only
use
the
rest
of
creatures
and
my self
as
anothers
,
not
enjoy
them
.
He
is
not
master
of
a
thing
to
whome
the
use
of
it
is
granted
only
for
a
time
,
that
is
rather
said
to
be
possessed
which
one
may
enjoy
for
all
eternity
.
He
that
hath
only
the
use
of
the
world
shal
have
the
issues
and
profits
of
the
Lord
of
the
world
.
I
congratulate
with
my self
,
o
Lord
,
that
I
have
nothing
to
offer
in
oblation
to
thy
sacred
majesty
:
for
what
worth
can
accrue
to
things
for
being
mine
,
to
make
them
appeare
in
thy
sight
?
but
because
I
have
of
thine
wherwith
to
offer
,
it
wil
have
worth
for
being
thine
,
&
on
that
account
be
acceptable
.
How
can
I
have
any
thing
of
my self
who
am
nothing
?
yea
for
this
very
reason
that
thou
esteemst
thy self
something
,
o
proud
spirit
,
thou
must
repute
thy self
more
vile
and
abject
.
While
a
sickman
keeps
his
bed
he
perceives
not
so
wel
his
own
imbecillity
;
but
when
he
is
upon
recovery
and
sits
up
then
he
feels
his
own
weaknes
not
being
able
to
stand
by
himself
.
The
more
thou
appliest
thy self
to
the
service
of
God
and
advancest
in
the
way
of
vertue
,
the
more
humble
and
circumspect
must
thou
be
,
&
then
thou
wilt
discover
thy
own
basenes
.
While
a
sickman
keeps
his
bed
he
needs
not
fear
falling
;
but
when
he
rises
and
begins
to
walk
about
,
then
conscious
of
his
own
infirmity
he
trusts
not
to
himself
but
mistrusting
a
fall
leanes
upon
another
.
Why
then
dost
thou
so
magnify
thy self
,
since
for
this
very
respect
that
thou
dost
so
,
thou
art
more
debased
.
Thou
art
in
a
manner
more
ridiculous
then
Lucifer
himself
,
since
thou
magnifiest
thy self
upon
far
les
grounds
.
What
is
thy
nature
compared
with
that
of
the
Cherubins
?
what
is
thy
sanctity
in
comparison
of
the
sanctity
of
that
grace
wherwith
the
first
Angel
was
enriched
by
God
?
what
wouldst
thou
seem
to
be
and
appear
to
others
?
thou
canst
have
nothing
of
thy
own
;
and
that
which
thou
canst
least
of
all
have
,
is
honour
.
All
glory
is
only
due
to
God
,
who
though
he
impart
other
things
to
men
yet
it
he
will
not
.
If
thou
dost
wel
it
is
sufficient
that
he
knowes
it
,
that
he
see
and
approve
it
who
is
to
reward
it
,
and
whome
thou
intendest
to
please
.
Certainly
if
thou
didst
love
God
fervently
,
and
wert
a
faithful
servant
thou
wouldst
wish
,
if
it
were
not
altogether
impossible
,
to
do
something
for
his
sake
which
he
were
not
to
remunerate
nor
to
come
to
the
knowledg
of
;
making
it
thy
sole
ayme
to
be
loyal
to
him
,
never
regarding
the
reward
at
all
.
Among
faithful
friends
one
is
careful
of
another
and
does
him
good
offices
though
he
be
wholly
ignorant
of
them
,
yea
many
times
he
conceales
them
from
him
:
for
he
aymes
at
no
other
salary
besides
fidelity
and
obsequiousnes
towards
his
friend
:
so
he
that
loves
God
sincerely
,
desires
no
recompense
more
then
to
serve
him
and
comply
with
his
trust
.
Let
me
,
o
Lord
,
imitate
thy
fidelity
towards
me
who
am
so
perfidious
,
who
dost
me
so
many
good
offices
,
who
heapest
so
many
benefits
upon
me
wholly
ignorant
of
them
though
thou
knowst
that
I
am
alwaies
ungrateful
.
When
men
commit
acts
of
wickednes
they
desire
not
to
have
thee
an
eye
witnes
:
I
,
o
Lord
,
will
recant
from
this
and
change
my
manner
of
proceeding
:
wherfore
as
often
as
I
trespass
which
will
be
very
often
,
I
covet
thee
a
spectatour
to
the
end
thou
mayst
chastize
me
,
and
assist
me
that
I
fall
not
into
a
relapse
:
but
when
by
thy
assistance
I
do
good
,
I
had
rather
thou
didst
not
see
me
at
all
,
then
that
men
did
.
If
the
fervent
lover
of
God
do
not
good
for
the
testimony
of
God
;
how
deceitfully
wil
he
love
,
who
seeks
the
approbation
of
men
.
The
XVIII
.
Chapter
.
How
much
we
owe
to
the
grace
of
God
and
Christ
.
IT
wil
be
an
act
of
pride
in
thee
to
esteem
thy self
dust
and
ashes
since
thou
art
nothing
but
imposture
and
sin
.
Thou
hast
nothing
good
,
why
dost
thou
stand
in
opposition
with
God
?
thou
art
replenishd
with
evils
why
dost
thou
not
blush
even
before
men
?
thou
art
capable
of
having
all
evil
;
why
art
thou
not
in
perpetual
fear
?
thou
art
capable
of
doing
all
evil
;
why
dost
thou
not
dread
thy
own
condition
?
thy
own
very
essence
is
not
thine
but
Gods
:
yea
what
thou
hadst
before
thy
being
was
none
of
thine
neither
;
thou
hadst
then
a
mere
nothing
which
had
a
possibility
of
being
;
and
even
that
thou
hadst
not
of
thy self
but
from
God
;
who
if
he
were
not
,
thou
couldst
not
be
.
Why
reputest
thou
thy self
great
since
the
very
nothing
which
thou
hadst
before
thy
creation
was
not
of
thy self
?
Therfore
thou
owest
more
then
thy self
to
God
;
for
this
also
is
a
part
of
thy
debt
that
when
thou
wast
nothing
he
gave
thee
a
possibility
of
being
.
Thou
receivedst
the
benefit
of
creation
:
tell
me
what
member
was
moulded
by
thy
designment
or
to
what
joynt
of
any
one
fingar
didst
apply
clay
,
or
afford
materials
wherof
to
frame
it
?
or
by
what
prayer
didst
thou
obtain
of
God
to
be
created
and
calld
out
from
among
infinite
natures
and
better
individuals
which
sleep
still
in
the
dust
of
their
own
nothing
?
what
diligence
of
thine
prevented
that
thou
wert
not
born
blind
,
lame
,
frantick
or
some
savage
barbarian
?
dost
thou
glory
in
thy
talents
of
wit
,
handsomnes
of
body
,
noblenes
of
birth
?
yes
thou
mayst
lawfully
do
so
,
if
God
at
thy
suggestion
made
thee
such
.
But
thou
wilt
say
,
I
glory
not
in
being
created
,
but
in
being
created
such
a
one
,
so
industrious
,
so
witty
,
and
so
toward
of
behaviour
.
Tel
me
,
I
pray
,
if
thou
didst
not
advise
God
in
the
point
of
thy
creatiō
,
couldst
thou
advise
him
to
create
thee
so
witty
,
and
after
such
or
such
a
manner
?
if
thou
didst
not
suggest
to
him
to
endow
thee
with
such
a
mind
,
why
dost
thou
boast
of
its
piercing
subtilty
?
didst
thou
make
choise
of
that
mind
,
and
cunningly
sift
into
that
bottomles
abyss
of
things
possible
,
extracting
thence
the
best
qualifyd
?
I
do
not
,
(
wilt
thou
reply
)
brag
of
my
natural
endowments
;
but
of
the
vertuous
practises
I
embrace
while
others
sleight
them
;
I
glory
that
I
am
better
then
they
,
an
upright
man
,
and
one
that
fully
complies
with
my
duty
.
Nay
be
ashamd
that
scarse
once
thou
compliest
with
it
,
and
hast
been
neglective
a
thousand
times
.
O
unjust
and
partiall
sharer
!
thou
allottest
to
God
the
worst
share
;
to
him
thou
attributest
thy
being
and
clay
mest
to
thy self
thy
being
good
:
it
is
more
to
be
good
then
only
to
be
:
Why
dost
thou
play
the
usurper
in
the
better
half
,
since
thou
canst
challenge
no
interest
not
even
in
the
worst
?
there
is
a
larger
distance
betwixt
being
good
and
being
a
man
then
there
is
betwixt
a
man
and
being
nothing
.
God
could
make
thee
a
man
out
of
nothing
only
by
commanding
,
by
acting
,
by
living
;
but
of
a
man
to
make
thee
good
he
was
to
serve
,
to
suffer
,
to
dye
.
Thou
art
a
most
unjust
distributer
who
ascribest
nature
to
God
,
and
grace
to
thy self
.
I
never
saw
any
body
proud
for
his
existency
,
but
almost
all
are
for
their
being
good
and
better
;
and
yet
the
former
arrogance
is
more
excusable
:
for
thou
hadst
had
more
(
supposing
thou
hadst
any
thing
)
by
having
a
being
when
thou
wast
not
;
then
after
it
in
being
good
and
just
:
for
we
only
not
contributed
to
our
creation
;
but
we
moreover
put
a
let
and
obstacle
to
our
justification
.
O
most
patient
truth
of
God!
how
canst
thou
tolerate
our
lying
arrogance
,
were
it
not
for
its
ridiculousnes
;
while
we
make
our selves
the
authors
of
what
we
most
oppose
and
seek
by
all
meanes
to
destroy
.
If
we
carry
our
selves
so
modestly
towards
those
things
which
are
left
in
their
nothing
as
not
to
vaunt
over
them
for
our
being
:
why
are
we
so
impudently
vain-glorious
against
God
for
our
being
good
,
and
against
men
for
our
being
better
then
they
?
why
takest
thou
pride
,
o
my
soul
,
in
that
which
ought
to
put
thee
most
to
confusion
?
for
thy
being
nothing
thou
hast
no
reason
to
be
confounded
,
it
is
enough
thou
be
not
proud
;
for
that
hath
nothing
of
ignominy
in
it
:
but
thy
being
an
impediment
to
God
by
thy
sins
,
that
affords
matter
enough
to
plunge
thee
in
a
deep
sea
of
shame
and
confusion
.
The
self-same
that
gave
thee
a
being
wil
give
thee
a
good
being
.
As
thou
hadst
nothing
of
thy self
towards
thy
existence
;
so
being
created
,
thou
hadst
nothing
towards
thy
being
good
.
If
thou
hast
nothing
of
thy self
and
in
thy self
towards
nature
,
so
neither
hadst
thou
towards
grace
.
Yea
although
thou
didst
nothing
to
deserve
a
being
,
thou
didst
no
evil
to
deserve
a
not
being
:
but
to
be
good
thou
didst
contribute
nothing
of
thy
own
,
and
not
to
be
good
,
thou
didst
contribute
much
evill
.
Although
humane
nature
had
still
remaind
in
that
integrity
and
dignity
in
which
it
was
created
,
it
would
not
preserve
it self
by
it self
but
by
God
:
wherfore
if
it
could
not
of
it self
preserve
the
grace
which
it
received
,
how
can
it
repair
what
it
lost
,
and
glory
in
that
reparation
.
Remember
the
infamy
and
corruption
of
our
nature
after
its
fall
by
sin
:
if
when
it
stood
intire
and
in
a
flourishing
condition
it
could
do
nothing
of
it self
,
being
now
weakned
and
renderd
contemptible
what
wil
it
be
able
to
do
?
A
pot
glories
not
in
the
presence
of
the
potter
of
its
forme
and
use
fullnes
though
wel
it
may
of
its
matter
in
which
he
had
no
hand
:
thou
hast
nothing
at
all
before
God
wherof
to
glory
,
thou
being
moreover
made
of
nothing
;
why
then
dost
thou
glory
of
thy
forme
and
usefulnes
,
who
mayst
wel
be
confounded
at
thy
misusage
;
and
canst
not
glory
in
thy
matter
,
because
thou
proceedest
from
nothing
.
Thou
hast
no
source
which
can
derive
any
goodnes
into
thee
,
because
of
nothing
nothing
is
made
as
by
way
of
causality
.
If
thou
be
nothing
of
thy self
,
thou
canst
do
nothing
nor
operate
any
thing
of
thy self
,
for
operation
followes
the
being
.
If
thou
be
nothing
of
thy self
,
if
thou
canst
do
nothing
nor
operate
of
thy self
,
how
much
les
any
thing
that
s
good
?
if
what
is
nothing
of
it self
have
or
can
do
nothing
of
it self
,
then
it
is
only
powerful
to
sin
which
is
a
defect
and
nothing
,
yea
les
and
more
contemptible
then
nothing
.
The
eye
of
it self
hath
capacity
to
darknes
and
to
exclude
sight
or
not
to
see
;
but
in
order
to
actual
vision
it
can
do
nothing
without
the
assistance
and
concurrence
of
light
.
That
which
is
above
nature
and
above
thy self
,
to
wit
,
an
abnegation
of
nature
and
thy self
,
thou
canst
not
have
immediately
of
thy self
and
nature
,
but
from
God
who
is
above
both
thee
and
nature
.
If
thou
believest
not
reason
in
this
point
believe
faith
:
thou
art
nothing
but
imposture
and
sin
:
of
thy self
is
only
thy
perdition
:
we
are
not
sufficient
to
think
any
thing
of
our selves
as
of
our selves
,
but
all
our
sufficiency
is
from
God
.
If
we
cannot
so
much
as
have
a
congruous
thought
,
how
shal
we
be
able
to
performe
meritorious
actions
?
it
may
be
born
with
that
thou
wouldst
seem
foolish
;
but
I
cannot
be
perswaded
that
thou
wouldst
be
held
an
heretique
:
why
,
I
pray
,
dost
thou
dispise
the
world
and
conceive
a
love
of
things
eternal
?
because
thou
hast
experienced
the
inconstancy
of
temporal
things
,
and
beheld
unexpected
calamities
,
as
the
death
of
wealthy
and
powerful
men
,
and
the
like
.
Was
it
thou
,
or
God
,
who
combined
things
into
such
a
series
?
didst
thou
forecast
the
death
of
that
king
or
Potentat
which
moved
thee
so
feelingly
by
beholding
the
instability
of
humane
things
?
besides
,
these
self-same
things
passed
in
publick
and
were
known
to
others
;
why
were
not
they
as
wel
as
thou
stird
up
to
a
contempt
of
the
world
?
why
when
one
is
reclaimed
doth
another
stil
persist
in
his
wicked
courses
?
thou
must
needs
acknowledge
some
supernatural
cause
of
this
difference
which
neither
is
in
us
nor
of
us
alone
.
Perchance
thou
gloriest
for
thy
being
moved
and
not
others
;
as
if
it
proceeded
wholly
from
thy self
.
Tel
me
,
I
beseech
thee
,
how
often
have
such
like
casualties
,
nay
more
forcible
then
this
,
happened
,
and
yet
thou
felst
no
such
motion
?
therfore
that
now
it
is
effectual
to
thy
conversion
,
proceeds
not
from
thy self
but
from
some
hidden
and
provident
vertue
,
from
his
love
and
sollicitude
over
thee
,
who
would
not
have
thee
detaind
any
longer
in
an
error
,
but
excited
thee
sweetly
to
an
acknowledgment
of
the
truth
,
and
orderd
things
so
,
as
he
knew
they
would
move
thee
efficaciously
.
Thou
wilt
reply
,
that
therfore
now
and
not
before
thou
art
moved
,
because
some
hurtfull
friend
of
thine
was
absent
or
dead
,
by
whose
company
thou
wert
drawn
to
thy
invererate
and
sinful
proceedings
or
because
a
fit
opportunity
of
committing
them
was
not
presented
.
Wilt
thou
perchance
acquiesce
in
this
?
was
the
death
or
absence
of
thy
wicked
consort
or
this
opportunity
in
thy
own
hand
?
or
was
it
not
rather
God
who
disposed
things
so
,
and
moreover
furnished
thee
with
vertuous
company
,
that
thou
mightst
be
incited
by
its
imitation
.
In
like
manner
what
good
soever
thou
hast
or
dost
,
or
what
evil
soever
thou
wantest
and
shunnest
,
it
is
,
because
God
disposing
things
for
thy
good
removed
all
obstacles
,
and
seasonably
gave
thee
incitements
to
goodnes
,
&
moreover
infused
supernatural
habits
and
helps
to
very
many
things
which
exceeded
altogether
the
reach
of
nature
.
What
share
hast
thou
in
these
?
if
thou
findst
none
,
what
insolency
is
it
to
ascribe
all
to
thy self
?
eyther
thou
must
acknowledg
the
grace
of
God
and
thy
own
nothing
,
or
together
with
Epicurus
confine
God
,
and
remove
him
from
the
government
of
the
world
,
leaving
him
no
part
of
providence
.
O
most
wise
truth
,
take
compassion
upon
me
most
senseles
,
who
am
like
to
doat
much
more
then
that
Philosopher
who
never
was
so
fond
as
so
say
that
his
own
providence
mannagd
and
orderd
things
;
for
●●
he
would
make
himself
better
then
God
:
●ut
he
that
presumes
upon
his
own
force
in
a
●eritorious
action
,
besides
that
he
takes
away
all
providence
from
God
,
he
necessarily
usurps
it
to
himself
:
because
if
there
were
another
concurrence
of
things
,
he
would
not
exercise
a
good
act
but
a
vicious
:
and
although
things
were
contingent
by
mere
chance
or
carried
with
an
inevitable
destiny
,
yet
he
had
no
reason
in
the
world
to
attribute
any
thing
to
himself
.
He
that
applauds
himself
only
in
the
goods
of
nature
denies
that
he
is
created
by
God
;
but
he
that
glories
in
his
talents
of
vertue
,
denies
that
the
whole
world
and
all
creatures
in
it
are
made
by
him
and
disposed
and
ordaind
for
our
good
:
in
the
first
he
deprives
God
of
the
dominion
of
one
only
nature
,
to
wit
,
his
own
;
in
the
latter
he
deprives
him
of
the
dominion
of
the
whole
universe
:
in
the
first
he
robs
him
of
his
omnipotency
,
in
the
latter
,
of
his
wisdome
also
and
goodnes
,
denying
that
his
fatherly
providence
had
with
due
forecast
orderd
things
so
for
our
advancement
towards
salvation
.
What
shal
I
say
of
them
that
glory
in
those
vertues
which
are
above
all
nature
,
&
being
rankd
in
the
highest
class
carry
a
kind
of
proportion
with
God
,
&
eyther
make
us
as
it
were
Gods
in
a
divine
degree
,
or
at
least
suppose
us
such
by
a
sublime
participation
of
the
deity
it self
;
as
also
in
those
which
have
God
for
their
immediate
object
,
faith
,
hope
,
charity
?
in
which
whosoever
glories
,
he
must
necessarily
eyther
deny
God
to
be
above
nature
,
or
think
himself
of
himself
,
equal
or
better
then
God
.
The
XIX
.
Chapter
.
That
man
must
not
only
esteem
himself
nothing
,
but
also
a
great
sinner
.
THOV
art
far
short
of
being
truly
humble
if
thou
thinkest
only
that
of
thy self
thou
hast
no
good
;
thou
must
also
hold
thy self
very
bad
.
Saint
Paul
stild
himself
the
first
of
sinners
;
and
that
mouth
of
the
H.
Ghost
could
not
tell
a
lye
:
wilt
thou
perchance
hold
thy self
better
then
such
an
Apostle
,
or
think
thou
speakest
very
modestly
or
with
exaggeration
,
if
thou
call
thy self
the
ring
leader
of
the
wicked
?
esteem
thy self
in
good
earnest
the
first
among
sinners
and
the
last
among
creatures
,
because
thou
must
prefer
thy self
before
none
at
all
.
No
body
ever
had
meaner
perswasives
t●●n
thou
,
to
incline
Gods
mercy
towards
thee
;
do
not
esteem
it
an
act
of
modesty
to
think
thus
;
for
divine
faith
teacheth
that
no
good
at
all
preceded
.
Thou
hast
no
ground
nor
reason
to
think
that
any
other
who
had
experienced
the
like
mercy
and
favors
from
God
,
that
thou
hast
done
,
would
have
been
les
grateful
then
thou
art
:
neither
is
it
lawful
to
judge
so
rashly
of
another
,
who
shouldst
hold
it
almost
impossible
,
that
greater
ingratitude
can
be
found
any
where
,
then
thou
evidently
acknowledgest
in
thy self
.
If
thou
wert
truly
compunct
for
thy
sins
,
thou
wouldst
be
seriously
of
this
opinion
.
He
that
is
tormented
with
an
intense
and
stinging
pain
thinks
no
other
so
great
as
it
,
and
that
no
body
els
suffers
such
anguish
:
the
affection
,
to
wit
,
inclines
and
overwayes
the
judgement
.
If
thou
didst
bear
any
love
to
humility
,
thou
wouldst
easily
judg
thy self
the
worst
of
all
others
.
The
proud
man
out
of
a
desire
of
being
exalted
prefers
himself
before
all
;
as
also
because
he
regards
not
so
much
in
others
their
perfections
as
defects
:
thou
if
thou
wert
truly
humble
wouldst
account
thy self
the
worst
of
all
;
thou
wouldst
consider
thy
own
imperfections
not
anothers
,
fixing
thy
eye
wholly
and
solely
upon
their
vertues
.
O
majesty
of
the
supreme
truth
,
what
needs
any
interpretation
?
I
consess
before
thy
Angels
before
men
&
malign
spirits
,
without
any
tergiversation
,
that
I
am
the
unworthyest
of
all
creatures
;
the
moral
dignity
of
a
rational
creature
which
grounds
his
chief
praise
,
worth
and
vertue
,
consists
in
the
knowledg
and
advertence
of
his
obligation
,
and
his
proceeding
according
to
it
;
these
in
no
body
are
obnoxious
to
greater
abuses
then
in
me
.
Although
many
vertuous
men
have
been
more
illuminated
,
and
some
to
the
outward
appearance
have
for
number
outgone
my
sins
,
but
this
juncture
,
to
have
sind
more
grievously
and
les
cooperated
with
my
obligations
in
such
knowledg
of
them
,
such
remorse
of
conscience
,
such
inspirations
from
heaven
,
all
these
concurr
in
no
body
besides
my self
.
If
any
one
perchance
have
committed
fewer
sins
then
I
,
he
hath
received
also
fewer
inspirations
,
and
had
les
obligation
:
if
any
be
found
more
calld
upon
&
favoured
by
God
,
he
find
les
and
corresponded
more
faithfully
:
but
if
perchance
,
which
I
can
scarse
believe
,
some
one
may
be
found
who
sind
more
heavily
,
&
had
a
profounder
knowledg
of
his
duty
;
I
do
not
for
all
this
deem
him
worse
then
me
,
because
such
a
one
wil
not
know
nor
ressent
such
obligations
as
I
do
:
and
although
another
had
in
very
deed
greater
tyes
,
though
I
think
it
cannot
be
;
yet
acts
of
vertue
are
to
be
weighd
by
the
conscience
they
proceed
from
;
and
since
I
am
perswaded
that
my
obligations
to
serve
him
are
greater
then
all
others
and
yet
serve
him
les
,
I
may
wel
be
held
the
vilest
and
ungratefullest
of
all
.
Although
the
sins
of
Anti-christ
exceed
mine
in
number
,
yet
his
knowledg
,
light
and
obligation
wil
not
exceed
mine
:
for
he
shal
not
obtain
pardon
of
his
trespasses
so
often
as
I
have
done
,
nor
wil
he
be
urged
with
such
efficacious
and
present
benefits
and
inspirations
,
nor
preserved
from
so
many
occasions
of
offending
:
Although
Lucifer
had
greater
light
communicated
to
him
,
yet
he
was
damned
but
for
one
only
sin
,
nor
had
he
so
many
tyes
upon
him
as
I
:
the
Son
of
God
became
not
man
for
his
sake
,
nor
shed
his
pretious
blood
.
Iudas
also
had
fewer
obligations
from
Christ
then
press
me
;
for
as
then
he
had
not
felt
the
stings
of
death
.
O
humble
and
meek
immensity
of
God
,
how
canst
thou
tolerate
me
,
for
not
being
confounded
and
swallowd
up
,
in
the
gulph
of
my
own
basenes
!
Let
me
not
I
beseech
the
prefer
my self
before
any
one
,
since
I
find
no
ground
to
suspect
any
body
worse
then
my self
.
Acts
which
render
one
sinner
greater
then
another
,
are
but
of
a
limitted
number
:
how
then
am
not
I
worse
then
any
of
them
,
who
can
without
any
stint
adde
sin
to
sin
;
and
have
poyson
enough
in
me
to
infect
the
whol
world
?
for
after
so
many
benefits
received
,
after
such
an
excess
of
Gods
love
,
so
many
divine
inspirations
,
I
am
still
extreme
wicked
:
&
what
if
he
by
his
grace
in
me
&
others
had
not
curbed
the
unbridlednes
of
my
malice
?
I
am
daily
by
addition
of
new
sins
more
and
more
disposed
to
deprave
both
my self
and
others
more
perniciously
.
If
one
sin
of
Adam
was
able
to
infect
his
whole
innocent
posterity
,
if
one
theft
of
Achan
could
render
all
Israel
liable
to
divine
vengeance
such
an
infinite
multitude
as
mine
are
what
must
they
needs
effect
?
I
see
not
,
o
infirme
spirit
,
how
thou
canst
chuse
but
be
confounded
,
considering
thy
own
despicable
meanenes
together
with
the
vast
multitude
of
thy
offences
,
if
thou
confrontest
these
with
Gods
immensity
,
with
the
excess
of
his
benefits
,
the
incomprehensible
work
of
Christs
redemption
,
with
his
ineffable
love
and
loialty
towards
thee
;
in
comparison
of
which
last
,
all
the
stupendious
things
he
hath
done
for
thee
are
little
regardable
,
&
by
which
alone
he
was
as
it
were
forced
to
do
what
he
did
.
But
all
this
is
nothing
and
much
short
of
truth
whatsoever
can
be
conceived
concerning
thy
basenes
and
infamy
:
yea
esteem
it
nothing
;
for
thou
wouldst
still
find
thy self
more
and
more
contemptible
if
thou
wert
but
throughly
enlightned
by
God
.
O
most
pretious
truth
,
if
the
case
stand
thus
with
me
,
why
do
not
I
dispise
my self
,
disdaign
my self
,
abhorr
my self
so
far
as
not
to
know
what
either
to
do
or
think
of
my self
?
I
wonder
that
I
endeavour
not
to
reverence
God
more
profoundly
,
I
am
amazed
that
I
seek
not
my
own
contempt
more
fervently
!
One
sole
crime
renders
him
that
commits
it
infamous
,
even
among
sinful
men
,
who
cannot
penetrate
the
malice
of
sin
,
nor
conceive
a
worthy
detestation
of
it
.
How
then
must
so
many
defaults
of
mine
,
so
many
culpable
neglects
disgrace
and
deforme
me
before
the
sanctity
of
God
,
his
pure
Angels
and
glorious
Saints
.
For
although
I
may
wel
hope
that
many
sins
through
the
mercy
of
God
are
forgiven
me
;
what
I
was
once
of
my self
I
am
allwayes
,
nor
shal
ever
of
my self
be
more
.
If
I
had
once
of
my self
,
for
what
I
might
account
my self
contemptible
,
why
not
allwaies
?
for
of
my self
I
never
have
more
:
rather
shame
must
increase
in
me
,
and
how
much
the
more
I
have
received
,
so
much
ought
I
to
humble
my self
for
my
sins
past
.
Since
I
have
learnd
by
experience
the
divine
mercy
,
shame
ought
I
say
,
to
increase
for
having
contemned
so
good
a
Lord
,
and
stil
persisting
in
my
ingratitude
.
O
most
vile
and
wretched
spirit
,
why
in
so
great
ingratitude
dost
thou
not
deem
thy self
unworthy
of
all
grace
?
how
darest
thou
be
so
bold
as
to
beg
any
?
why
,
if
it
were
voluntarily
given
thee
without
thy
demanding
it
,
dost
thou
not
tremble
so
far
as
almost
to
doubt
,
whether
it
were
not
better
to
want
that
guift
of
God
,
then
be
exposed
again
to
a
hazard
of
abusing
what
thou
hast
so
often
contemned
?
but
hoping
in
thy
mercy
,
o
Lord
,
I
wil
be
bold
and
forward
,
yea
importune
to
the
whol
court
of
heaven
,
discovering
to
it
my
basenes
and
ulcers
:
neither
will
I
cease
to
cry
to
all
and
each
Saint
in
particular
,
till
I
be
even
troublesome
to
them
s
&
at
least
by
my
importunity
,
since
I
have
no
better
title
of
my self
,
I
wil
obtain
greater
grace
&
mercy
of
my
IESVS
,
that
he
desert
not
me
for
deserting
it
.
The
XX.
Chapter
.
What
it
is
to
stile
ones
self
nothing
and
a
great
sinner
.
THou
wilt
abuse
others
by
tearming
thy self
nothing
and
a
great
sinner
,
if
thou
really
thinkest
not
so
:
but
thou
wilt
deceive
thy self
if
thou
thinkest
so
,
and
proceedest
not
accordingly
,
treating
&
demeaning
thy self
as
such
.
What
thinkest
thou
is
it
to
be
a
nothing
!
to
be
no
more
sollicitous
over
thy self
,
that
thou
maist
atchieve
Gods
greater
glory
,
then
thou
art
over
those
things
which
are
not
touched
at
all
nor
moved
for
wholly
relinquishing
and
evacuating
themselves
.
Wouldst
thou
fret
at
him
that
should
beat
the
aire
or
chafe
at
another
,
who
being
placed
in
those
vacuities
of
the
imaginary
spaces
should
spend
his
tongue
and
fists
in
chiding
&
striking
that
empty
nothing
.
So
thou
,
if
thou
esteemst
thy self
also
nothing
,
and
hast
evacuated
thy self
of
thy self
,
thou
must
not
,
as
much
as
may
be
,
resent
any
injuries
;
otherwise
by
so
doing
thou
wilt
esteem
thy self
something
.
It
will
be
as
ridiculous
and
childish
for
thee
who
tearmest
thy self
nothing
to
seek
thy
own
repute
and
interest
,
as
if
thou
shouldst
be
extremely
anxious
how
to
wish
honour
&
prosperity
enough
to
one
that
is
not
as
yet
created
nor
ever
shal
be
.
Wherfore
thou
must
be
no
otherwise
affected
towards
thee
and
thine
,
then
if
thou
hadst
not
as
yet
a
being
.
But
by
truly
and
seriously
holding
thy self
nothing
,
thou
dost
wonderfully
purify
thy self
,
and
puttest
thy
soul
in
a
fit
disposition
to
receive
without
stop
or
let
,
the
guifts
of
God
&
God
himself
.
Nature
cannot
endure
a
vacuity
,
nor
can
God
suffer
the
humble
man
to
remaine
evacuated
but
he
must
forthwith
replenish
him
.
That
God
might
become
man
he
evacuated
himself
and
that
man
may
become
God
,
one
spirit
with
God
,
must
not
he
do
so
too
?
it
wil
be
an
evacuation
of
thy self
,
to
esteem
and
regard
what
concerns
thee
no
otherwise
then
if
thou
wert
a
mere
nothing
,
to
let
no
thought
which
favours
of
thy self
or
earthlines
be
predominant
,
to
divest
thy self
of
all
evil
habits
and
affections
,
dispoiling
thy self
of
thy self
,
as
much
as
if
thou
wert
but
newly
created
of
nothing
.
God
evacuated
himself
for
thee
,
demeaning
himself
as
if
he
had
not
been
God
,
and
procuring
thy
salvation
in
such
sort
as
if
thou
alone
wert
to
be
saved
:
thou
must
take
divine
things
,
as
much
as
lyes
in
thee
,
so
to
hart
,
as
if
thou
wert
God
himself
.
Thou
must
evacuate
thy self
in
the
highest
degree
and
recede
from
thy self
almost
to
an
infinite
distance
,
more
then
if
thou
wert
not
at
all
:
which
thou
wilt
compass
,
if
thou
becomest
quite
another
creature
by
grace
and
love
,
passing
from
thy
self
to
God
who
is
infinitly
remote
from
nothing
and
all
essence
.
There
are
two
glorious
prerogatives
of
the
divine
wil
,
love
and
power
;
but
love
seems
in
some
sort
more
powerful
then
that
very
power
which
can
,
t
is
true
,
reduce
thee
to
nothing
,
but
cannot
promiscuously
make
thee
another
thing
,
nor
the
nature
of
a
man
the
nature
of
an
Angel
;
in
which
case
thou
wouldst
be
more
distant
from
thy self
then
if
thou
didst
become
nothing
:
but
he
that
is
beloved
by
God
and
reciprocally
loves
him
,
that
fire
eating
off
the
dross
of
all
self-affection
and
humbling
and
annihilating
his
will
,
he
becomes
in
a
manner
a
God
breathing
nothing
but
the
divine
wil
and
pleasure
;
for
although
he
remain
still
in
his
own
essence
,
yet
he
remaines
not
in
self-affection
,
but
is
conforme
to
Gods
appointment
,
as
far
distant
from
himself
as
if
he
were
another
thing
.
One
man
feels
not
the
smart
of
anothers
wounds
nor
resents
the
affronts
that
are
put
upon
others
:
in
like
manner
thou
must
not
,
as
much
as
is
possible
,
be
ressentive
at
all
of
thy
contempt
for
Gods
glory
,
no
more
then
if
it
concerned
not
thee
but
another
.
Again
,
if
thou
reputest
thy self
a
great
sinner
,
thou
must
consequently
perswade
thy self
that
all
the
crosses
and
calamities
which
befall
even
others
are
caused
by
thy
defaults
and
negligences
.
What
affliction
soever
God
inflicts
is
for
a
punishment
and
redress
of
sin
,
and
in
the
course
of
this
life
he
many
times
chastizeth
the
sins
of
one
upon
another
.
Therfore
since
I
am
the
greatest
of
sinners
,
they
are
my
offences
which
occasion
all
miseries
;
and
being
they
are
the
effects
of
sin
,
why
of
others
and
not
them
that
are
the
most
heynous
?
wars
,
plague
,
famine
,
are
penalties
and
remedies
of
my
delinquencies
,
they
are
all
to
me
both
favors
and
punishments
:
in
my
behalf
the
divine
mercy
and
justice
are
every
where
engaged
;
justice
and
peace
give
a
mutual
kiss
,
mercy
and
truth
embrace
each
other
,
that
every
where
and
in
all
I
may
o
Lord
,
fear
thee
and
love
thee
,
be
confounded
in
my
maliciousnes
,
and
hope
in
thy
goodnes
.
I
wonder
not
at
all
that
the
world
is
plagued
with
so
many
calamities
since
it
harbours
me
:
I
like
another
Ionas
am
the
occasion
of
this
shipwrack
and
that
tempest
which
involves
many
,
For
one
sin
of
Achan
the
innocent
people
of
God
was
pittifully
scourgd
:
I
am
a
greater
delinquent
then
he
;
why
may
not
I
presume
that
many
innocent
people
are
for
my
sake
afflicted
with
general
calamities
.
I
,
o
Israel
,
am
an
anathematizd
person
in
the
midst
of
thee
;
I
alone
suffice
to
prophane
the
whole
world
.
I
am
so
impudent
that
though
I
share
the
deepest
in
sin
,
I
make
the
least
satisfaction
for
my self
and
others
whom
I
behold
groaning
under
such
miseries
,
believing
my self
to
be
the
occasion
.
I
have
wrongd
all
men
by
my
sins
,
I
am
a
debter
to
all
and
guilty
of
all
their
punishments
and
humiliations
.
The
XXI
.
Chapter
.
That
Gods
glory
is
alwayes
to
be
sought
.
THou
must
acknowledg
great
obligations
to
Gods
glory
;
and
it
is
but
meet
that
thou
be
gratefull
and
a
fervent
zealer
of
its
advancement
:
We
are
endebted
to
Gods
glory
for
our
essence
,
for
our
redemption
,
beatitude
,
and
all
the
good
we
have
.
God
wrought
all
for
his
own
glory
;
and
being
he
was
so
beneficial
to
us
for
its
sake
,
it
is
but
reason
that
we
consecrate
all
our
endeavours
solely
to
it
.
O
God
of
majesty
,
thou
seekest
our
honour
upon
all
occasions
;
is
it
not
meet
that
man
endeavour
thine
in
all
he
can
?
Thou
didst
honour
man
in
his
creation
,
making
him
thy
own
task
above
other
creatures
,
and
moulding
him
with
thy
own
hands
:
nor
didst
thou
content
thy self
with
creating
him
as
thou
didst
the
heavens
and
other
creatures
by
a
word
of
command
,
but
thou
wouldst
as
it
were
labour
in
it
,
being
obsequious
to
him
even
before
his
being
.
Thou
didst
honour
man
in
the
provision
thou
madest
for
him
,
preparing
him
the
magnificent
pallace
of
this
world
,
and
subjecting
all
creatures
to
his
beck
,
that
he
might
use
them
as
so
many
servants
.
Thou
didst
honour
man
in
his
conservation
allotting
him
an
Angel
Guardian
a
most
noble
creature
who
sees
thee
face
to
face
,
and
stands
in
a
perpetual
fruition
of
thy
beatitude
:
and
this
thou
didst
to
honour
us
in
all
respects
deputing
for
our
custody
one
adornd
not
onely
with
the
endowments
of
nature
and
grace
but
also
of
glory
.
Thou
didst
honour
man
in
his
redemption
,
elevating
humane
nature
to
the
fellowship
of
thy
throne
and
majesty
.
Thou
didst
honour
man
in
his
remuneration
,
affording
him
for
his
light
and
momentary
afflictions
no
les
salary
then
thy
own
kingdome
,
and
preferment
into
thy
family
.
Thou
hast
through
all
a
studious
regard
to
mans
greater
glory
.
Let
it
confound
thee
,
o
ungrateful
spirit
,
that
thou
seekst
not
the
greater
glory
of
thy
God
.
Procure
his
glory
by
thy
own
contempt
:
he
will
be
so
much
the
more
exalted
in
thee
,
by
how
much
the
more
thou
art
depressed
.
God
&
man
stand
proportioned
as
doth
a
continued
and
severed
quantity
.
A
number
may
be
augmented
without
end
:
a
stick
may
be
lessend
to
an
infinitude
:
the
more
a
stick
is
diminished
by
an
ablation
of
its
parts
,
the
more
the
number
is
stil
enhaunced
:
the
meaner
conceit
thou
hast
of
thy self
the
sublimer
wil
be
thy
knowledg
of
God
.
Thy
knowledg
of
God
may
be
augmented
without
end
:
self
contempt
and
the
knowledg
of
thy
unworthines
may
increase
to
an
infinity
,
because
thou
art
infinitly
despicable
.
Employ
thy self
in
pondering
thy
own
ignominy
,
and
how
thou
art
nothing
but
dust
and
ashes
;
so
shalt
thou
behold
the
glory
of
God
which
was
the
end
of
thy
creation
.
Thou
wilt
spend
thy
time
much
les
profitably
in
other
subtilties
which
rather
hinder
then
further
the
knowledg
of
God
.
It
is
certainly
known
by
a
wonderfull
experience
that
a
vessel
fild
and
stuffed
with
ashes
wil
hold
as
much
water
as
if
it
contained
nothing
at
all
;
which
notwithstanding
being
taken
up
with
other
materials
,
is
so
much
les
capable
of
that
liquour
for
whose
reception
it
was
made
.
Knowledg
of
thy self
doth
not
hinder
thy
knowledg
of
God
;
these
two
stand
very
well
together
,
the
one
drinks
in
the
other
as
ashes
do
water
.
The
beholding
of
thy
own
ignominy
wil
make
thee
seek
the
glory
of
God
for
which
thou
wast
created
,
and
hinder
thee
from
intrenching
upon
it
.
A
tree
at
one
and
the
same
time
spreads
its
root
downward
and
its
branches
upward
;
so
much
it
aspires
in
hight
as
it
gaines
ground
in
depth
:
thy
mind
wil
be
elevated
if
thou
keepst
it
under
.
Wilt
thou
plainly
know
that
praise
and
glory
are
not
thy
goods
,
nor
any
of
thy
appurtenances
?
consider
that
praise
ads
nothing
intrinsecal
to
thee
nor
superads
any
perfection
although
thou
be
a
beggar
and
imperfect
:
thou
standst
more
need
of
a
redress
which
wil
rather
better
thee
then
only
tearm
thee
such
,
thou
still
remaining
wretched
and
needy
.
Praise
then
and
glory
are
properly
only
found
in
him
who
is
in
no
kind
of
indigency
:
for
that
very
respect
that
praise
availes
him
nothing
to
whom
it
is
exhibited
,
we
conjecture
that
it
ought
to
be
bestowd
on
him
only
who
knows
not
what
it
is
to
want
.
Give
glory
to
him
to
whom
nothing
is
profitable
,
and
that
wil
be
most
profitable
to
thee
.
God
seeks
thy
advantage
in
all
not
his
own
;
do
thou
desire
all
glory
to
God
,
none
to
thy self
.
As
no
creature
is
conducible
to
God
,
so
no
self-honour
is
appetible
to
thee
.
Let
all
the
glory
of
thy
actions
be
intirely
referred
to
God
,
as
all
the
profit
of
his
works
redounds
to
thee
.
The
glory
of
God
&
benefit
of
man
are
sisters
and
mutually
imbrace
each
other
,
God
orders
nothing
to
the
amplification
of
his
own
glory
,
which
makes
not
also
for
the
benefit
of
man
.
God
is
not
inconsiderate
to
put
his
hand
to
work
he
knowes
not
why
:
he
is
not
vain
to
work
unprofitably
without
any
advantage
;
he
is
infinitly
perfect
immensly
good
.
By
reason
of
his
perfection
he
is
indigent
of
nothing
;
and
therfore
it
remaines
only
,
that
the
end
of
his
working
be
his
own
glory
,
and
prayse
to
be
exhibited
by
creatures
which
is
a
thing
altogether
extrinsecal
:
by
reason
of
his
goodnes
all
he
doth
is
beneficial
,
but
because
he
himself
wants
nothing
,
all
the
benefit
redounds
to
creatures
.
As
he
can
do
nothing
prejudicial
to
his
own
honour
so
neither
doth
he
to
thy
profit
.
Thou
being
a
man
all
compounded
of
imperfections
and
wickednes
,
thou
must
in
nothing
at
all
ayme
at
thy
own
credit
.
One
must
first
be
perfect
in
himself
before
he
deserve
prayse
from
another
;
exteriour
glory
is
consequent
to
interiour
goodnes
accomplished
in
it self
:
but
by
doing
all
to
Gods
honour
thou
shalt
do
all
also
to
thy
own
advantage
.
That
only
is
advantagious
to
man
which
is
glorious
to
God
:
if
thou
wilt
seek
thy
own
profit
,
seek
not
what
is
profitable
to
thee
,
but
what
is
honorable
to
God
:
yea
if
thou
wilt
not
be
unprofitable
both
to
the
world
and
in
the
world
,
make
Gods
glory
thy
whole
task
and
employment
,
that
being
the
end
of
thy
creation
.
As
soon
as
man
declined
from
this
,
he
immediately
became
unprofitable
.
He
is
superfluous
and
a
supernumerary
in
the
world
who
makes
it
not
his
busines
to
advance
the
honour
of
God
.
All
things
take
their
profitablenes
from
their
end
:
if
they
swerve
from
that
they
become
unserviceable
.
If
thou
takest
a
plain
to
warm
thee
withall
,
it
wil
not
only
be
useles
for
that
end
,
but
thou
also
foolish
:
if
thou
takest
fire
to
smooth
a
table
,
that
which
is
serviceable
above
all
other
things
,
wil
not
only
be
unserviceable
but
also
pernicious
;
it
wil
burn
and
destroy
what
thou
intendedst
to
polish
and
perfect
.
All
the
utensils
of
arts
take
them
besides
their
proper
ends
and
they
are
all
disproportioned
and
to
no
effect
:
so
man
who
consecrates
not
himself
to
the
glory
of
God
,
the
end
for
which
he
was
ordained
,
he
is
wholly
useles
and
superfluous
.
Thou
expectest
grapes
from
the
vine
thou
hast
planted
;
thou
covettest
to
reap
some
benefit
from
all
thou
hast
,
why
wilt
thou
thy self
only
remain
unprofitable
?
that
fig
tree
which
bore
no
fruit
was
accursed
,
and
so
shal
that
man
be
that
is
unserviceable
.
How
great
is
thy
madnes
,
o
man
,
in
not
seeking
Gods
greater
glory
?
greater
then
if
thou
shouldst
take
●now
to
warm
thy self
withal
,
or
a
painter
make
use
of
a
carpenters
saw
insteed
of
a
pencil
.
Nothing
can
be
imagined
more
dissonant
,
more
from
the
purpose
,
more
absurd
,
then
to
seek
,
I
will
not
say
,
thy
own
credit
but
only
thy
profit
if
thou
seekst
not
together
Gods
greater
glory
by
thy
vertuous
practises
.
Propose
to
thy self
an
end
in
thy
manner
of
life
,
and
understand
it
wel
,
that
thou
be
not
like
a
blind
archer
.
Thou
desirest
to
know
the
proper
ends
of
all
things
that
thou
mayst
be
able
to
use
them
in
order
to
it
;
so
,
not
to
err
in
the
use
of
thy self
have
thy
end
alwayes
before
thy
eyes
.
Thou
undoest
thy self
if
thou
endeavour
any
thing
that
makes
not
for
Gods
greater
glory
.
Fix
thy
attention
upon
nothing
els
,
prefix
this
as
the
scope
and
butt
of
all
thy
actions
.
Regard
not
whether
they
be
painful
or
pleasant
,
but
whether
they
be
acceptable
and
honorable
to
the
divine
majesty
.
A
sick
man
that
longs
for
health
refuseth
not
a
potion
because
it
is
bitter
,
nor
takes
a
draught
of
cold
water
because
delectable
,
but
he
only
reflects
upon
this
,
whether
it
be
conducing
to
health
:
and
upon
that
account
accepts
of
what
is
unsavory
and
sweet
.
Thou
must
be
equally
indifferent
to
all
.
When
a
traveller
inquires
the
way
,
he
accounts
it
all
one
whether
he
be
directed
to
the
right-hand
or
the
left
,
so
it
lead
to
the
place
he
goes
to
:
he
that
playes
at
tables
determines
not
to
move
this
man
rather
then
another
,
but
only
that
by
which
he
may
win
the
game
:
so
must
we
stand
in
the
course
of
this
life
,
inclined
no
more
to
health
then
sicknes
,
to
plenty
then
poverty
,
to
the
point
of
credit
then
to
disgrace
.
We
must
use
the
things
of
this
world
no
further
then
they
conduce
to
the
glory
of
God
;
they
are
only
meanes
and
are
not
to
be
used
for
themselves
.
Embrace
nothing
which
tends
not
to
its
end
,
although
it
be
never
so
desirable
:
refuse
nothing
which
makes
for
it
though
otherwise
harsh
,
for
that
wil
prove
but
too
pernicious
.
All
wil
be
vain
and
unprofitable
which
conduceth
not
to
Gods
greater
glory
.
Can
that
be
profitable
to
a
tree
which
helpeth
not
to
make
it
fruitful
?
what
wil
it
avail
if
its
leaves
be
guilded
,
its
stock
wrapt
up
in
silk
,
its
boughs
hung
ful
of
sparkling
diamonds
?
all
these
wil
be
to
smal
purpose
and
wholly
unserviceable
;
a
little
dung
is
of
far
more
consequence
.
All
the
tresures
and
riches
of
the
world
wil
afford
thee
no
commodity
,
unles
they
help
to
glorify
God
.
O
Lord
,
let
all
be
as
dung
to
me
upon
condition
I
may
gain
thee
:
let
me
esteem
this
one
thing
in
all
,
if
I
know
them
base
in
comparison
of
thee
;
if
I
seek
thee
alone
in
them
&
in
my self
.
All
things
are
nothing
in
thy
sight
;
why
then
shal
I
prefix
any
other
end
to
my
actions
besides
thee
who
art
all
?
shal
I
not
〈◊〉
good
as
nothing
,
and
all
I
do
will
be
to
●mall
purpose
?
o
light
of
truth
,
grant
that
〈◊〉
of
my
mind
may
be
sincere
,
beholding
the●
simply
&
singly
in
all
,
that
my
whole
body
may
be
lightsome
,
and
all
my
works
●cceptable
to
thee
.
Deceive
not
thy self
,
o
ignorant
spirit
;
he
that
errs
in
his
intention
●●rs
small
;
and
he
that
performes
a
laudable
work
if
the
intention
of
Gods
honour
be
w●●●ing
,
he
will
reap
but
smal
fruit
:
for
he
that
mistakes
his
way
,
the
further
he
goes
the
more
he
mistakes
.
He
that
after
a
long
journey
●●
navigation
hath
●issed
of
his
desired
port
and
knowes
that
he
is
out
of
his
way
by
finding
himself
in
a
contrary
coast
how
sensibly
and
deeply
is
he
afflicted
?
o
how
often
after
the
course
of
this
life
do
many
find
themselves
in
an
error
,
frustrated
of
all
their
conceived
hopes
,
and
dispoiled
of
all
their
good
works
because
a
zeale
of
the
divine
glory
was
wanting
.
If
thou
wilt
not
be
deceived
seek
Gods
glory
and
not
thy
own
.
To
the
king
alone
of
ages
immortall
and
invisible
be
honour
and
glory
:
it
is
honour
enough
for
me
that
thou
wilt
o
Lord
,
be
honoured
by
me
.
Let
me
esteem
it
a
great
honour
to
see
thee
honoured
.
Honour
exhibited
to
a
parent
redounds
to
his
child
:
respect
done
to
the
head
of
an
unjuersity
or
rector
of
a
college
hath
influence
into
all
their
members
and
subjects
.
Thou
art
the
head
and
source
of
all
things
,
thou
art
the
rector
of
this
universe
,
thou
art
my
parent
,
all
thy
honor
is
also
mine
.
A
creature
cannot
truly
be
said
to
receive
honour
otherwise
then
by
participating
of
the
honour
of
his
Creator
.
Let
me
see
thee
o
Lord
,
honoured
,
and
I
shall
be
honoured
;
let
me
seek
thy
glory
and
I
shal
be
glorious
.
Not
only
my
profit
,
o
Lord
,
but
also
my
honour
is
linkd
with
thine
:
grant
that
as
thou
didst
seek
in
all
thy
works
only
my
honour
and
my
profit
;
so
I
and
all
creatures
may
only
seek
thy
honour
;
and
from
thence
alone
will
redound
to
us
both
honour
and
profit
.
Whatsoever
I
shall
do
,
say
or
think
I
sacrifice
it
all
to
thy
glory
.
If
I
chance
through
negligence
or
inadvertence
to
do
otherwise
,
even
from
this
moment
I
retract
it
and
blush
at
it
.
The
Angels
apply
themselves
with
all
their
affection
to
sing
thy
praises
,
they
highten
their
voices
,
and
rest
notwithstanding
still
confounded
;
how
then
shal
not
I
be
ashamd
of
my
tepidity
and
great
negligence
.
O
man
consider
the
dignity
to
which
thou
art
raisd
;
from
the
deepest
pit
of
non-entities
,
from
an
abiss
of
nothing
,
from
thy
native
dirt
and
clay
to
the
glory
of
a
God
of
infinite
excellence
and
purity
.
Raise
thy
intention
,
purify
it
:
deceive
not
thy self
;
thou
wilt
perswade
thy self
sometimes
that
thou
seekest
the
pure
glory
of
God
,
and
thou
tacitly
desirest
thy
own
gust
and
commodity
.
What
makes
thee
so
anxious
and
out
of
patience
when
things
fall
not
out
as
thou
didst
intend
,
but
because
thou
soughtest
thy self
?
the
glory
of
God
is
peaceable
,
it
is
joyfull
,
it
is
never
frustrated
of
its
effect
in
those
that
seek
it
.
Although
things
happen
not
as
the
just
man
expected
,
yet
they
will
happen
as
he
desired
,
to
wit
,
as
the
will
of
God
disposed
them
,
and
that
sufficeth
.
If
I
loved
God
with
the
whole
extent
of
my
affection
in
all
and
through
all
.
I
should
desire
only
his
goodnes
,
seek
his
praise
,
be
replenished
with
zeale
,
and
breath
his
glory
.
He
that
is
past
breathing
,
is
dead
;
and
he
is
no
better
then
a
dead
man
who
does
his
actions
for
any
other
end
but
God
.
All
time
is
lost
which
is
not
spent
in
seeking
eternity
.
How
can
we
chuse
but
loose
the
future
eternity
which
is
not
ours
,
if
we
loose
the
present
time
which
is
ours
,
by
not
working
with
a
pure
intention
.
THE
III.
BOOK
.
The
I.
Chapter
.
How
carefull
we
must
be
to
do
our
actions
wel
.
THY
whole
dayes
task
must
be
a
doing
of
good
&
sufferance
of
evill
:
make
it
thy
whole
employment
to
suffer
evil
,
and
do
good
.
Neither
is
it
enough
that
thou
be
chearfull
&
prompt
to
this
,
but
thy
alacrity
must
extend
it self
even
to
evil
and
harsh
things
,
that
thou
be
not
affrighted
with
their
greatnes
and
noysomenes
;
as
also
to
patience
in
good
and
laudable
things
that
thou
be
not
cloyd
with
their
multitude
&
continual
exercise
.
The
necessity
of
patience
is
more
transc●ndental
then
any
function
or
casualty
of
our
whole
life
.
Vpon
all
occasions
there
is
a
necessity
of
suffering
;
but
it
ought
to
be
pleasant
and
according
to
thy
pallat
to
suffer
in
order
to
the
doing
of
good
:
in
this
there
is
a
twofold
merit
,
both
of
patience
and
the
good
work
.
Thou
canst
never
shun
the
undergoing
of
some
labour
,
and
indeed
without
labours
nothing
exquisite
will
be
a●chieved
.
We
often
faulter
in
our
vertuous
purposes
out
of
a
hope
of
non-suffering
;
which
leaves
us
in
the
lurch
while
it
makes
us
forbear
to
imbrace
the
labour
and
difficulty
which
accompanies
our
good
purpose
,
as
if
perchance
at
another
season
the
way
of
vertue
would
be
less
thorny
.
Thou
deceivest
thy self
if
thou
be
not
persuaded
that
it
is
more
necessary
to
suffer
then
to
live
;
or
that
there
can
be
any
part
or
parcell
of
our
life
void
of
sufferance
.
One
affliction
is
heyre
to
another
;
if
thou
eschewest
this
another
will
not
be
wanting
to
succeed
:
be
throughly
possessed
of
this
,
and
a
false
hope
will
not
make
thee
remiss
in
thy
pious
endeavours
,
by
presuming
upon
some
fitter
opportunity
wherin
thou
thinkst
to
accomplish
thy
vertuous
exercises
with
less
pain
and
toile
.
It
is
impossible
to
live
with
out
some
labour
,
do
●o●
refuse
any
that
is
fruitful
of
vertue
:
if
thou
declinest
this
,
thou
wilt
be
forced
to
imbrace
another
more
harsh
and
untoothsome
.
We
can
only
exchange
labour
not
avoid
it
.
Thou
maist
notwithstanding
eschew
many
defects
and
faults
,
if
thou
seekest
not
curiously
to
avoid
what
is
unavoidable
,
labour
is
certain
;
either
it
must
be
embraced
with
patience
,
or
repentance
,
or
pain
and
punishment
.
Love
and
repentance
is
not
sufficiently
perfect
and
such
as
beseems
thee
,
and
the
infinite
goodnes
and
mercy
of
God
exacts
at
thy
hands
,
unles
thou
be
content
to
suffer
for
many
yeares
space
,
and
as
much
as
in
thee
lies
,
the
very
paines
of
hell
for
the
least
venial
transgression●
:
yea
to
render
one
venial
trespass
uncommitted
thou
oughtest
willingly
to
undergoe
all
the
torments
of
the
damned
.
If
therfore
it
be
behoofful
to
embrace
such
a
hell
to
render
undone
what
is
done
:
what
must
thou
do
by
way
of
prevention
eer
it
be
done
,
that
it
be
not
done
at
all
?
o
wretched
spirit
!
be
confounded
,
be
confounded
:
it
will
not
cost
thee
so
deare
to
eschew
sin
;
it
will
be
enough
to
shake
of
slothfullnes
.
Many
make
but
a
slender
advance
because
they
perswade
themselves
that
such
an
endeavour
towards
perfection
is
not
requisite
to
salvation
.
O
ungrateful
and
pusillanimous
creature
!
why
dost
thou
frame
such
a
miserable
conceit
of
thy
beatitude
,
or
settle
such
dangerous
principles
concerning
thy
eternal
weal
,
and
have
so
narrow
&
ignoble
thoughts
of
Gods
glory
which
is
immense
?
I
beseech
thee
,
if
thy
salvation
depended
not
only
upon
the
keeping
the
commandments
but
also
the
counsels
,
and
on
it
did
hang
the
salvation
of
all
men
,
Angels
,
and
the
most
sacred
Virgin
,
and
Christs
reprievement
from
the
cross
,
wouldst
thou
not
use
all
possible
endeavour
to
compass
it
?
certainly
thou
wouldst
:
consider
then
that
something
of
main
consequence
,
to
witt
,
the
glory
of
God
and
his
good
will
&
pleasure
(
which
is
of
higher
concernment
then
the
salvation
and
happines
of
the
whole
world
considerd
by
it self
,
then
the
life
of
Christs
humanity
)
exacts
perfection
at
thy
hands
.
If
then
it
be
so
very
important
have
a
care
to
be
exquisite
in
each
minute
action
,
and
this
according
to
the
manner
of
Gods
proceeding
,
whose
workmanship
is
most
admirable
in
little
things
,
as
an
emmet
,
a
gnat
,
a
bee
;
and
the
cunning
he
shewed
in
the
composure
of
the
heavens
and
stars
surpasseth
not
them
in
point
of
art
.
Commence
each
action
with
a
resolution
to
performe
it
,
Christs
grace
assisting
thee
more
perfectly
then
ever
hitherto
,
to
the
benefit
of
the
Church
militant
to
the
glory
of
the
Church
triumphant
,
to
the
greater
honour
of
God
;
as
if
he
expected
no
other
benefit
from
the
creation
of
the
world
,
from
the
redemption
of
man
,
from
the
goodly
furniture
of
heaven
where
he
is
to
be
glorified
by
all
the
blessed
,
besides
this
action
of
thine
;
no
otherwise
then
if
thy
salvation
,
the
weal
of
the
universe
,
and
glory
of
the
divinity
depended
upon
each
thy
least
work
;
as
if
thou
wert
not
to
iterate
it
again
nor
hence
forth
to
do
any
other
,
but
forth
with
to
give
up
the
ghost
.
Be
not
sparing
then
of
a
little
labour
with
loss
of
such
a
commodity
.
God
desires
that
thou
shouldst
performe
this
work
most
exactly
;
and
if
thou
considerest
this
his
desire
,
thou
wilt
shew
thy self
extremely
perverse
if
thou
compliest
not
with
it
,
or
darest
reflect
upon
any
annoyance
of
thy
own
.
Sufferance
is
of
it self
desirable
only
to
imitate
Christ
our
Saviour
,
without
the
juncture
of
any
other
good
:
neither
will
it
be
less
acceptable
towards
the
avoiding
some
fault
,
and
accomplishing
all
most
absolutely
to
Gods
greater
glory
.
Mans
emploiment
is
doing
good
:
for
this
end
hadst
thou
thy
beeing
to
do
good
:
but
remember
that
man
is
born
to
labour
because
without
it
no
good
work
can
be
durable
or
of
continuance
.
Do
not
frustrate
thy self
of
thy
end
but
endeavour
by
the
assistance
of
Gods
grace
to
imitate
the
brave
attempts
of
nature
,
which
strives
alwaies
what
it
can
to
yeald
thee
her
fruits
most
complete
,
that
thou
mayst
serve
God
in
the
compleatest
manner
thou
canst
.
Be
allwaies
mindful
that
thy
services
are
in
all
respects
extreme
slender
,
nor
carry
any
proportion
at
all
with
that
glory
which
is
promisd
thee
,
nor
with
the
paines
of
hell
which
thou
hast
deserved
by
thy
sins
,
nor
the
labours
which
thy
redeemer
did
undergo
for
thy
sake
,
nor
the
divine
benefits
which
he
hath
heapt
upon
thee
,
nor
the
immense
goodnes
of
that
God
to
whom
thy
services
stand
consecrated
.
The
II.
Chapter
.
That
we
must
shake
off
all
negligence
.
BE
ashamed
,
o
lukewarm
spirit
to
sit
still
upon
the
race
when
time
and
place
requires
thy
running
.
Behold
how
puddles
&
standing
pooles
do
putrify
,
and
iron
that
lies
useles
becomes
rusty
:
go
to
;
the
way
of
spirit
is
like
the
eagarnes
of
racers
;
one
must
not
lag
,
and
how
much
les
stand
still
?
how
will
one
have
leasure
to
sit
,
when
he
hath
time
neither
to
be
weary
nor
so
much
as
to
fall
.
All
indeed
run
,
but
one
only
wins
the
prize
;
run
so
as
to
reach
the
goale
.
If
God
had
created
all
men
at
the
same
instant
endowed
with
the
use
of
reason
,
and
equal
in
the
enrichments
of
grace
,
and
shewd
to
them
all
,
on
the
one
side
the
treasures
of
heavens
glory
,
and
on
the
other
the
hideous
torments
of
hell
;
and
let
them
know
by
revelation
that
one
onely
of
all
that
number
were
to
be
saved
,
to
wit
,
he
who
served
God
with
most
fervour
and
diligence
,
who
surpassed
the
rest
in
sanctity
and
charity
;
and
that
all
others
were
to
be
sentenced
to
damnation
:
which
of
all
these
contemplating
the
horrour
&
terrour
of
that
infernal
pit
,
would
not
bend
all
his
forces
to
excel
his
competitors
in
sanctity
,
and
so
escape
those
dreadful
punishments
and
obtain
happines
,
becoming
that
one
,
who
were
to
be
saved
?
with
how
much
zeale
of
serving
God
would
each
ones
hart
be
replenished
?
Every
one
striving
to
exceed
others
,
none
would
be
found
who
would
not
employ
his
whole
endeavour
to
the
end
he
might
out
do
the
rest
.
There
would
be
no
place
then
for
loyterers
,
tepidity
would
not
dare
to
shew
her
head
.
But
with
how
much
more
powerful
incentives
oughtest
thou
to
be
inflamd
to
serve
God
with
greater
fervency
then
any
saint
hath
hetherto
ever
been
who
trod
the
paths
of
this
mortal
life
.
The
glory
of
God
,
and
compliance
with
his
holy
wil
ought
in
reason
to
be
beyond
all
comparison
a
stronger
motive
and
more
pressing
endearment
to
the
service
of
God
,
then
that
incumbency
of
thy
salvation
.
O
eternal
truth
,
why
should
my
profit
move
me
more
then
thy
wil
?
why
should
self
love
be
more
urgent
then
love
of
thee
?
it
is
a
benefit
incomparably
greater
,
that
many
are
entitled
to
heaven
,
and
for
this
my
obligations
to
thee
are
much
hightned
;
why
then
art
thou
now
,
o
infirme
spirit
so
tepid
and
sloathful
?
be
mindful
of
the
labours
which
Christ
embraced
for
thy
sake
;
put
before
thy
eyes
so
many
youths
who
forestall
thy
victory
,
and
tender
Virgins
who
lead
the
way
:
behold
the
fervour
of
the
ancient
Fathers
,
the
pennance
;
humility
,
charity
and
torments
of
Martyrs
:
why
art
thou
so
lazy
since
thou
hast
so
many
precedents
?
Yea
although
thou
aymedst
more
at
thy
own
commodity
then
the
glory
of
God
,
yet
it
behooud
thee
not
to
slacken
the
raines
so
much
to
tepidity
.
Thou
needst
not
fear
least
thy
advantage
be
les
,
then
if
thy
fervour
were
eminent
above
all
others
,
and
thou
that
one
who
were
to
be
saved
:
nay
it
impots
thee
now
to
be
more
fervourous
and
more
intensely
bent
upon
Gods
glory
.
No
services
now
are
frustrated
of
their
salary
,
and
the
better
they
are
the
greater
glory
wilt
thou
purchase
▪
This
would
not
be
so
in
case
one
onely
man
were
to
be
saved
;
since
one
might
undergo
great
labours
and
reap
no
profit
at
all
,
neyther
would
a
greater
reward
be
corresponding
to
greater
services
;
which
as
then
would
run
hazard
of
being
null
and
ineffectuall
though
they
were
great
,
for
this
respect
that
they
were
not
the
greatest
:
nay
although
thou
didst
outrun
a
great
many
,
almost
all
,
if
one
alone
outstripd
thee
the
prize
would
be
lost
and
all
as
good
as
nothing
.
Now
our
merits
are
at
a
greater
certainty
and
more
fruitful
,
now
not
the
least
of
our
works
perisheth
,
now
all
our
services
are
recompensed
according
to
the
degree
of
their
fervour
.
Why
then
should
we
now
be
so
pittifully
sluggish
with
certain
forfeyture
of
a
secure
reward
?
what
?
if
thou
wert
ascertaind
that
none
at
all
should
be
damned
,
but
all
partake
of
salvation
,
that
ought
not
to
give
thee
a
pretence
of
being
negligent
but
rather
highten
thy
fervour
towards
a
more
ample
enrichment
of
merits
and
increase
of
glory
.
Go
to
,
the
sufferings
of
this
life
are
not
condigne
or
commensurate
to
the
future
glory
:
suffer
not
lazynes
to
reside
in
thee
,
for
it
is
the
moth
of
merits
and
scab
of
vertues
taking
away
all
the
grace
of
our
actions
,
rendring
them
so
light
of
weight
,
and
distastful
to
God
,
that
his
stomack
wil
not
disgest
them
.
If
thou
yealdst
thy self
to
slouth
,
sadnes
wil
not
a
little
annoy
thee
,
being
forced
to
sustain
the
heat
and
burden
of
the
day
without
any
comfort
the
sting
of
conscience
bereaving
thee
of
that
:
but
promptitude
and
alacrity
wil
make
thee
insensible
of
the
incumbrances
of
this
life
,
and
is
highly
pleasing
and
acceptable
to
God
.
What
master
of
a
family
loves
not
to
see
his
servants
pleasantly
merry
and
going
cheerfully
about
their
work
?
If
man
love
to
behold
a
pleasant
countenance
,
so
doth
God
a
cheerful
mind
.
Let
not
the
sad
look
of
thy
negligence
contristate
Almighty
God
,
neither
do
thou
superadd
to
the
bitternes
of
this
life
the
wormwood
of
sluggishnes
:
a
sluggard
partakes
neither
of
the
joyes
of
God
nor
of
this
world
.
A
tepid
religious
man
in
most
things
is
in
a
worse
condition
then
a
wordling
.
This
,
though
he
share
not
of
spiritual
comfort
,
yet
he
doth
of
temporal
,
the
tepid
for
the
most
part
is
deprived
of
both
.
He
that
is
habituated
in
sin
is
not
without
hope
of
being
coverted
and
acquiring
sanctity
;
but
he
that
growes
tepid
after
his
conversion
,
hath
forfeyted
part
of
that
confidence
,
there
being
greater
hopes
of
a
sinner
then
of
him
.
Great
sinners
very
often
become
great
Saints
;
but
it
is
a
piece
of
a
miracle
,
if
he
that
is
tepid
become
such
a
one
.
Experience
teacheth
us
that
it
is
more
difficil
for
the
lukewarme
to
become
fervorous
then
for
a
sinner
to
become
a
Saint
:
for
a
tepid
man
is
far
from
resenting
his
condition
as
evil
;
&
because
he
deems
himself
secure
,
and
that
a
mediocrity
in
vertue
sufficeth
to
salvation
,
he
doth
acquiesce
in
this
:
he
must
notwithstanding
be
wary
and
dread
his
security
,
for
the
danger
is
very
eminent
.
But
which
is
no
mean
subject
of
terrour
,
God
cals
&
makes
enquiry
after
sinners
,
Christ
takes
his
refection
with
them
;
but
as
for
the
frigid
they
turn
his
stomack
and
he
loathingly
vomits
them
out
of
his
mouth
.
Shal
I
say
somthing
no
les
frightful
?
the
tepid
obstruct
the
current
of
Gods
mercy
,
and
suspend
the
influences
of
his
profuse
liberality
,
while
he
is
bountiful
towards
the
greatest
sinners
;
but
towards
the
negligent
he
is
as
it
were
sparingly
parcimonious
,
not
communicating
to
them
what
he
oftentimes
more
willingly
confers
upon
the
other
.
I
wil
add
something
yet
more
formidable
,
which
ought
to
make
each
bone
of
our
body
shiver
and
quake
.
God
who
is
stil
giving
to
all
,
erecting
every
where
trophees
of
his
bounty
,
with
the
tepid
he
is
on
the
taking
hand
,
depriving
them
of
those
talents
which
he
had
mercifully
lent
them
before
.
What
more
noxious
then
to
debar
him
,
as
much
as
in
us
lyes
,
from
being
beneficent
?
what
worse
then
not
to
suffer
him
to
be
good
,
impeding
the
activity
of
his
goodnes
and
munificence
.
Is
not
he
accursed
who
is
the
occasion
of
such
a
curse
?
how
deservedly
then
is
he
accursed
who
doth
the
work
of
God
negligently
!
Many
things
which
are
evil
are
at
least
serviceable
in
some
respect
;
but
slouthfulnes
is
so
naughtily
naughty
,
that
it
is
in
no
sort
conducible
.
What
can
be
imagined
worse
then
heynous
sins
?
yet
these
many
times
through
the
wonderful
wisdome
and
goodnes
of
God
who
knowes
how
to
extract
good
out
of
evil
,
conduce
to
our
conversion
and
sanctification
,
we
seeking
him
after
such
foul
lapses
with
greater
fervour
and
humility
.
Slouthfulnes
obstructs
all
this
;
it
is
so
hurtfully
evil
that
it
shewes
it self
in
part
less
good
and
proficuous
then
the
very
malice
it self
of
greater
sins
,
Slouthfulnes
is
the
worm
of
time
,
it
eats
and
spoiles
the
choisest
things
we
have
,
yea
it
is
an
enemy
to
eternity
,
lessening
life
eternal
by
lessening
our
merits
,
and
it
also
wasts
our
temporal
by
its
mortiferous
idlenes
.
If
thou
demand
whose
life
is
shorter
,
I
wil
undoubtedly
reply
,
that
of
the
negligent
,
though
he
protract
it
to
a
hundred
years
:
if
thou
ask
whose
is
longer
I
wil
answere
that
of
the
diligent
,
though
he
live
but
for
a
short
space
:
death
and
slouthfulnes
is
equivalently
the
same
thing
.
What
marchant
would
sit
idle
at
home
,
if
by
one
dayes
paines
he
could
compendiate
the
return
of
a
thousand
years
?
do
not
thou
set
light
by
time
;
one
day
of
fervour
is
more
available
then
a
million
of
remisnes
and
tepidity
.
A
short
life
ful
of
a
vigorous
ardency
is
equivalent
nay
prevalent
to
a
long
one
if
it
be
cold
and
phlegmatique
.
If
thou
covet
to
live
long
,
live
diligently
.
But
how
shameful
is
the
shame
of
sluggish
idlenes
?
how
ridiculously
infamous
would
he
be
,
who
being
picked
out
from
among
all
the
peers
of
the
realm
to
fight
a
duel
in
his
kings
behalf
,
having
before
boasted
much
of
his
valour
should
now
in
the
very
lists
of
combat
,
where
his
soveraign
and
all
his
court
stand
spectatours
,
not
have
the
courage
to
draw
his
sword
,
nor
move
his
arme
to
make
a
thrust
but
bend
all
his
forces
to
flight
,
leaving
his
adversary
an
unbloody
victory
.
O
sluggard
,
thou
maintainst
Gods
quarrel
,
many
Angels
beholding
and
enuying
thy
happines
,
who
would
take
it
for
a
great
honor
to
suffer
and
combat
for
the
glory
of
God
as
thou
mayst
;
this
favour
is
done
thee
to
be
his
champion
:
thou
art
become
a
theater
or
spectacle
to
God
,
the
B.
Virgin
,
his
Saints
and
Angels
:
thou
hast
often
promised
to
behave
thy self
valiantly
,
why
art
thou
now
,
being
come
to
the
push
,
so
dastardly
cowardish
?
o
infamy
of
nature
!
do
not
defame
the
grace
of
God
,
nor
frustrate
those
supplies
which
are
kept
for
a
reserve
:
why
art
thou
so
hartles
in
this
work
?
consider
how
fervently
God
desires
that
thou
performe
it
with
fervour
.
The
III.
Chapter
.
How
incommodious
a
thing
is
sleepines
.
WHAT
more
seemly
to
season
the
first
thoughts
of
the
day
,
then
the
ancient
of
dayes
my
God
,
that
so
our
mind
in
its
first
undertakings
may
be
consecrated
to
him
?
The
thought
and
love
of
God
must
not
be
intermitted
,
and
how
much
less
denied
at
a
seasonable
time
?
Pay
the
first
fruits
of
life
to
the
Authour
of
life
presenting
thy self
in
the
morning
before
him
.
We
must
prevent
the
sun
to
thy
benediction
,
and
adore
thee
,
o
Lord
,
at
the
rising
of
the
same
in
the
midst
of
our
sleep
,
it
being
as
yet
night
,
when
the
pulse
of
the
bel
or
some
inspiration
calls
us
to
rise
,
and
behold
,
thou
our
spouse
comest
and
it
is
requisite
to
go
forth
to
meet
thee
.
To
make
this
encounter
fruitfully
,
it
conduceth
not
a
little
to
prepare
oyle
over
night
,
least
the
lamp
of
thy
love
,
o
my
soul
,
want
fewel
to
feed
its
flame
and
thou
like
a
foolish
Virgin
be
shut
out
which
is
too
terrible
.
Premeditate
what
language
shal
deliver
thy
first
salutes
to
thy
spouse
,
and
what
affaires
thou
art
to
negotiate
in
time
of
prayer
:
this
being
done
if
thou
betake
thy self
to
rest
with
sorrow
thou
wilt
rise
with
cheerfulnes
;
if
thou
hast
a
loathing
of
sleep
,
thou
wilt
covet
watching
with
much
alacrity
.
How
can
a
soul
enamoured
upon
God
chuse
but
grieve
that
it
must
cease
to
love
him
,
prayse
him
,
improve
its
stock
of
merits
,
and
that
all
advantages
of
increasing
his
glory
and
its
love
towards
so
dear
a
spouse
,
must
be
suspended
?
how
can
it
endure
to
see
it self
sustained
by
God
loved
by
him
,
and
regaled
in
this
interim
with
innumerable
benefits
,
and
not
to
be
able
to
relove
him
,
or
as
much
as
be
thankful
for
such
high
favors
.
Wherfore
it
is
requisite
both
before
and
after
sleep
,
to
make
amends
for
that
suspension
of
love
and
merits
with
more
ardent
affections
and
celestial
desires
,
supplying
that
loss
of
life
,
wherin
we
cannot
power
out
our
whole
harts
upon
God
,
and
be
absorpt
in
him
.
We
must
procure
by
this
very
cessation
of
merit
and
love
,
to
merit
as
much
,
if
it
were
in
our
power
,
as
if
we
were
awake
.
Vsurers
even
while
they
sleep
increase
their
mony
;
and
thou
wilt
do
the
same
if
conforming
thy self
to
the
disposals
of
heaven
with
obedience
and
resignation
,
thou
make
an
ardent
oblation
of
thy self
,
and
beare
with
patience
this
misery
and
the
incident
necessities
of
mans
life
.
He
that
embraceth
patiently
a
necessary
death
,
whether
it
proceed
naturally
from
some
disease
,
or
be
violently
caused
by
another
man
,
he
merits
by
it
;
and
so
shalt
thou
if
it
be
harsh
and
noisome
to
thee
to
repose
and
sleep
,
as
it
is
to
those
that
serve
&
love
God
fervently
;
if
,
I
say
,
thou
accept
of
this
necessary
burden
with
equanimity
,
it
being
wisely
so
ordained
by
the
author
of
all
wisdome
.
Perchance
if
thou
consider
things
in
themselves
,
and
how
much
more
burdensome
sleep
is
then
death
to
a
true
lover
of
God
,
thou
maist
merit
by
sleeping
patiently
for
his
sake
,
as
by
dying
for
patience
.
Merit
resides
amidst
great
patience
,
and
patience
is
there
greatest
,
where
greatest
aggrievances
are
born
most
patiently
.
Among
all
the
burdens
of
mans
life
and
all
the
annoyances
which
besiege
it
so
closely
,
none
is
greater
then
that
of
sleep
or
more
worthily
to
be
repented
,
sin
being
excepted
.
Other
calamities
are
only
tormentours
of
life
;
sleep
for
its
interim
bereaves
us
of
it
:
other
calamities
are
only
opposite
to
the
commodities
of
life
;
sleep
for
a
time
impugnes
its
substance
:
other
calamities
are
in
such
sort
noisome
to
our
temporal
life
that
they
exceedingly
conduce
to
eternal
by
affording
matter
of
merit
,
by
raysing
our
minds
towards
God
,
and
drawing
our
affections
as
by
an
attractive
quality
;
sleep
in
it self
during
its
raign
,
is
an
enemy
both
to
corporal
and
eternal
life
,
for
as
much
as
it
causeth
a
vacancy
both
from
merit
and
all
thought
of
heavenly
things
:
other
calamities
are
most
welcome
to
Gods
zealot
,
because
in
them
he
doubles
his
spiritual
advantages
,
love
is
put
to
the
rest
,
God
is
glorified
;
but
sleep
hath
nothing
at
all
desirable
,
a
cessation
both
of
loving
and
honouring
God
attending
it
,
step
by
step
:
wherfore
sleep
is
more
noisome
and
for
a
two
fold
yea
manifold
reason
more
burdensome
then
death
it self
to
one
that
is
enamoured
upon
God
.
Death
tyrannizeth
only
over
the
body
;
sleep
over
both
body
and
soul
:
sleep
on
this
behalf
seems
so
much
worse
then
death
,
by
how
much
the
soul
is
better
then
the
body
;
nay
much
more
,
to
wit
,
as
much
as
the
whole
man
soul
and
body
is
better
then
the
body
alone
:
for
death
only
deprives
thee
of
thy
body
,
but
sleep
of
thy
soul
also
as
wel
as
of
it
.
Death
aymes
only
at
the
destruction
of
our
body
a
thing
frail
and
corruptible
;
sleep
at
the
soul
also
,
a
thing
eternal
&
immortal
which
gives
life
to
the
body
,
it
being
wholly
insensible
but
for
it
:
death
destroies
a
man
,
sleep
doth
as
much
for
a
space
of
time
as
annihilate
him
.
Death
is
not
to
be
dreaded
,
for
it
leaves
the
best
part
of
man
untouched
,
to
wit
,
his
soul
which
makes
him
a
man
by
which
he
loves
God
and
apprehends
his
mercy
and
goodnes
,
which
is
the
glory
of
a
man
and
ought
to
be
his
sole
content
and
joy
;
yea
it
leaves
it
more
refined
,
without
impediment
,
that
it
may
honour
&
love
God
more
expeditly
:
sleep
overwhelmes
and
enters
the
noblest
part
of
man
,
unsouling
,
as
it
were
,
the
soul
it self
.
Tel
me
,
I
pray
,
which
wouldst
thou
resent
most
,
to
die
or
to
be
annihilated
?
if
thou
give
glory
to
God
by
dying
because
such
is
his
B.
wil
;
wilt
thou
not
do
the
same
,
if
thou
covet
upon
the
same
motive
to
be
annihilated
?
therfore
if
a
patient
acceptance
of
death
be
meritorious
,
so
wil
also
a
patient
acceptance
of
sleep
,
if
thou
relish
it
as
an
equal
burden
.
If
thou
merit
by
embracing
with
patience
the
vexatious
incumbrances
of
this
life
,
why
shalt
thou
not
also
merit
by
sleep
if
it
be
the
greatest
incumbrance
of
all
,
yea
it
being
the
sole
and
only
thing
which
living
and
dying
we
must
deem
cumbersome
:
for
neither
in
this
life
nor
after
death
is
there
any
thing
,
sin
being
set
aside
,
more
burdensome
to
one
that
is
feelingly
devoted
to
the
service
of
God
.
What
are
accounted
the
burdens
which
press
so
heavily
upon
this
life
,
but
its
sufferings
and
miseries
?
but
one
should
be
so
far
from
esteeming
sufferance
a
burden
that
it
ought
to
be
the
scope
and
but
of
his
desires
:
next
after
God
there
is
nothing
more
expetible
then
to
suffer
for
God
,
exhibiting
this
as
the
credentials
of
our
love
:
for
by
so
doing
we
perfect
the
knot
of
true
charity
being
more
straitly
united
to
him
,
we
dilate
the
confined
raies
of
his
glory
,
and
merit
to
be
partakers
of
the
same
.
No
body
knowes
throughly
how
burdensome
sleep
is
to
us
besides
him
who
is
able
to
make
a
true
estimate
of
the
immensity
of
Gods
glory
,
the
invaluablenes
of
his
love
,
and
the
least
degree
of
grace
,
in
order
to
all
which
for
this
interim
there
is
a
dead
surcease
,
&
a
suspension
of
all
traffique
for
new
merits
.
After
the
cloze
of
this
life
what
is
noisome
to
the
just
besides
purgatory
;
but
if
thou
be
then
in
a
condition
of
suffering
it
ought
not
to
be
resentive
at
all
,
thou
being
therby
refined
and
purified
,
thy
spouse
trimming
thee
up
in
such
a
dress
as
may
wel
beseem
his
bedchamber
.
If
he
leave
it
then
wholly
in
thy
power
to
love
God
,
what
cause
of
tergiversatiō
,
since
he
leaves
arbitrary
to
thee
what
thou
wishest
and
desirest
?
where
thou
hast
opportunity
to
suffer
and
love
,
there
is
no
just
ground
of
complaint
.
If
it
were
put
to
thy
choise
whether
thou
wouldst
sleep
or
die
for
half
an
houres
space
;
a
soul
truly
inflamed
with
the
ardours
of
charity
,
would
of
it self
prefer
death
that
it
might
not
be
reduced
to
a
cessation
of
love
:
yea
it
would
not
,
thirst
more
after
the
resurrection
of
the
body
then
after
avoiding
all
unnecessary
excess
of
sleep
though
but
for
a
quarter
of
an
hour
,
as
much
as
might
be
without
impairing
its
corporal
health
.
For
the
mean
of
discretion
is
every
where
to
be
observed
,
and
we
must
take
a
necessary
repose
though
against
our
will
that
the
functions
of
our
mind
may
be
vigorous
and
masculine
,
fitly
disposed
for
all
enterprizes
to
Gods
glory
,
as
also
for
praier
:
least
if
we
indiscreetly
deprive
our selves
of
it
,
we
be
heavy
at
our
devotions
,
too
drowzy
and
languishing
,
and
so
by
little
and
little
quite
benumd
;
and
what
then
wil
be
the
issue
,
but
that
we
perform
them
with
little
fruit
.
But
to
be
too
indulgent
to
sleep
beseems
the
dead
rather
then
the
living
;
and
a
soul
weighing
things
in
themselves
,
that
is
,
with
an
impartial
ballance
,
and
siezd
with
the
heat
of
divine
love
,
to
avoid
this
inconvenience
,
all
acts
of
love
and
prayse
surceasing
for
that
interim
,
it
would
perchance
rather
make
choise
of
a
perpetual
death
of
the
body
;
because
in
that
case
one
may
love
&
enjoy
God
,
which
alone
sufficeth
and
is
the
chief
desire
of
an
enamoured
soul
but
being
so
charmed
and
stupifyd
it
cannot
:
although
one
wil
not
easily
conceive
this
who
doth
not
experience
in
himself
the
avaricious
incentives
of
divine
love
and
its
restles
longings
and
motions
,
nor
how
contemptibly
an
enflamd
hart
spurns
at
all
self
commodity
.
But
we
must
not
measure
the
ardour
of
true
love
and
a
devoted
affection
by
the
ell
of
our
lukewarmnes
:
rather
by
what
we
behold
in
those
that
fondly
doat
even
to
madnes
upon
a
perishable
beauty
,
we
may
guess
at
the
feelings
and
flames
of
a
pretender
to
an
eternal
and
never
fading
one
.
But
if
thy
breast
harbour
not
fuel
for
such
a
heat
,
shun
at
least
as
much
as
thou
canst
the
chilnes
of
tepidity
and
sleepines
.
If
it
were
intimated
to
thee
that
forthwith
thou
must
be
annihilated
;
such
tydings
would
fil
thee
with
horrour
why
then
wilt
thou
so
joy
in
sleep
,
it
being
all
one
as
if
for
such
a
respit
thou
wert
annihilated
.
Apprehend
the
incommodities
of
sleep
which
is
an
evil
&
manifold
death
,
it
being
very
opposite
to
a
4.
fold
life
;
for
sleep
deprives
us
of
the
chief
life
of
our
body
,
in
which
it
is
equivalent
to
death
it self
:
it
takes
away
the
life
of
our
soul
,
which
is
then
as
if
it
were
not
at
all
,
&
in
this
it
surpasseth
death
:
sleep
is
also
in
some
sort
injurious
to
the
life
of
grace
,
and
the
eternal
life
,
by
causing
such
an
interruption
of
merit
.
What
then
can
be
more
prejudicial
to
us
?
wherfore
one
that
burnes
with
the
true
flame
of
divine
love
,
and
is
siezd
with
an
ardent
desire
of
praysing
so
great
a
good
,
is
hugely
covetous
of
the
least
advantages
of
time
,
and
deems
any
unnecessary
expense
in
that
kind
an
irreparable
loss
:
and
consequently
he
goes
to
sleep
with
much
regret
,
accepting
with
patience
this
necessity
imposed
by
God
upon
life
and
making
to
him
an
oblation
of
it
;
taking
in
good
part
,
since
his
holy
wil
is
such
,
to
be
deprived
for
this
interim
of
what
he
much
more
covets
,
which
is
to
love
&
prayse
God
and
be
restles
in
his
service
;
and
as
much
as
in
him
lyes
he
covets
not
to
sleep
but
rather
busy
himself
in
the
former
actuations
,
thinking
every
hour
a
day
til
he
return
to
his
wonted
employment
.
Thou
also
must
put
on
this
disposition
of
wil
and
offer
it
to
God
&
compose
thy self
like
one
ready
to
give
up
the
Ghost
saying
with
Christ
,
into
thy
hands
o
Lord
I
commend
my
spirit
.
By
thus
behaving
thy self
thou
shalt
after
a
manner
merit
by
that
death
and
vacancy
of
sleep
so
untoothsome
and
distastful
to
thy
rellish
.
Conceive
also
ardent
desires
of
that
ever
during
life
,
when
without
interruption
thou
shalt
enjoy
God
,
and
bewail
the
miseries
of
this
life
,
since
thou
must
seek
repose
and
relaxation
for
thy
exhausted
spirits
in
a
thing
of
all
others
most
burdensome
to
thee
and
prejudicial
to
all
,
to
wit
,
sleep
.
How
can
life
it self
chuse
but
be
noysome
,
its
very
rest
being
so
restles
,
and
its
advantages
so
disadvantageous
?
it
is
a
lamentable
thing
,
that
life
must
be
repaird
at
the
very
charges
and
expenses
of
life
,
since
the
lover
of
God
esteems
somtimes
a
short
sleep
more
dammageable
then
the
loss
of
a
long
life
.
When
thou
art
laid
to
repose
,
endeavour
to
seal
up
thy
eyes
and
hart
with
the
ferventest
act
of
love
which
ever
thou
didst
make
in
thy
whole
life
,
and
even
before
thou
fallest
a
sleep
desire
to
rise
as
soon
as
may
be
,
purposing
at
thy
first
waking
to
unseale
thy
hart
and
actuate
it
in
more
fervent
e●aculations
then
hitherto
thou
hast
done
,
so
to
compass
in
that
instant
a
new
purchase
of
grace
.
It
wil
not
a
little
conduce
to
this
to
beg
the
concurrence
of
thy
Angel
Guardian
as
also
to
use
a
spare
and
frugal
diet
.
Strike
up
this
bargain
with
thy
body
;
in
the
meane
while
repose
,
take
thy
penny-worths
,
but
be
sure
to
rise
as
soon
as
the
bell
calls
thee
to
work
.
Like
as
the
soul
for
the
good
of
the
body
dies
as
it
were
by
night
and
is
buried
,
so
must
the
body
die
by
day
for
the
good
and
benefit
of
the
soul
:
while
it
is
awake
let
the
body
be
dead
to
this
world
as
when
the
soul
is
a
sleep
it
is
dead
for
that
respit
to
heaven
,
that
is
,
to
meritorious
actions
and
pious
thoughts
.
Procure
in
the
meane
while
that
thy
body
as
much
as
may
be
supply
the
elevations
and
obsecrations
of
thy
soul
,
the
which
not
being
as
then
in
a
capacity
to
pray
,
the
body
must
do
it
by
lying
modestly
in
a
be
seeming
posture
,
and
for
more
decency
not
right
upward
.
We
compose
coarses
and
embalm
them
against
corruption
,
though
they
must
shortly
be
the
food
of
wormes
,
and
spoile
of
time
:
so
let
us
compose
and
dispose
our selves
in
this
death
of
sleep
that
we
may
be
fit
for
the
chast
embracements
of
Christ
.
Lye
with
thy
armes
or
fingars
a
cross
:
such
treasures
as
these
must
thou
coffin
up
together
with
thy self
till
the
morning
revive
thee
;
for
treasures
were
wont
to
be
buried
and
deposited
with
the
dead
.
Be
sure
thou
never
desert
the
cross
;
but
whilst
thy
mind
cannot
cling
to
it
thy
body
must
,
carrying
alwayes
about
with
it
the
mortification
of
IESVS
.
Christ
when
he
was
dead
would
bequeath
to
us
a
pledg
of
his
love
by
receiving
a
wound
with
a
speare
:
thou
also
in
this
short
death
must
give
such
an
earnest-penny
of
thy
affection
.
And
by
this
meanes
as
Christ
in
his
sleep
of
death
merited
at
thy
hands
by
shedding
water
and
blood
,
a
special
pledg
of
love
,
at
his
harts
wound
:
so
thou
also
in
thy
death
of
sleep
shalt
even
then
merit
at
the
hands
of
Christ
for
such
a
precedent
desire
and
disposition
.
Let
this
be
an
argument
that
while
thou
sleepest
thy
hart
wateheth
;
not
unlike
cranes
who
while
they
sleep
carry
a
stone
in
their
tallon
,
the
fall
wherof
forthwith
awakes
them
.
The
IV.
Chapter
.
That
we
must
rise
fervorously
to
our
morning
prayer
.
IF
with
loathing
thou
didst
betake
thy self
to
rest
,
thou
wouldst
with
a
cheerful
alacrity
rise
in
the
morning
to
thy
task
;
neither
would
it
be
necessary
for
the
master
of
the
family
to
hire
so
early
his
workmen
.
Thou
wilt
shew
thy self
too
effeminate
if
thou
be
not
valiant
against
sleep
,
but
suffer
thy self
to
be
vanquishd
by
a
thing
of
all
others
the
most
unmanly
,
being
chaind
hand
and
foot
like
a
captive
without
tye
,
in
such
sort
that
thou
canst
neither
help
thy self
nor
others
,
but
must
be
content
to
sit
in
the
shadow
of
death
.
It
would
not
be
needfull
that
the
voice
of
thy
beloved
knocking
at
the
dore
of
thy
hart
should
rouze
thee
;
conceive
the
sound
and
pulse
to
be
the
noise
of
thy
spouse
calling
and
inuiting
thee
with
most
sweet
and
amorous
language
to
open
the
dore
;
and
he
cals
thee
his
sister
,
his
love
,
his
dove
,
his
unsported
.
Open
to
me
,
saith
he
,
o
my
sister
,
my
love
,
my
dove
,
my
unblemishd
.
Love
makes
him
call
thee
so
often
his
,
neither
can
he
be
satiated
with
calling
thee
so
.
O
Lord
,
what
beholdst
thou
in
me
that
can
so
transport
and
enamour
thee
!
can
it
be
reasonable
that
I
disgust
thee
for
a
little
ease
?
but
if
thou
hasten
not
,
o
my
soul
,
to
open
because
thou
art
his
and
for
love
of
him
,
do
it
at
least
out
of
mere
compassion
.
To
move
thee
more
forcibly
he
presently
adds
;
because
my
haire
is
full
of
dew
and
my
locks
of
the
drops
of
the
night
.
Thou
wouldst
not
demur
to
open
even
to
a
stranger
and
an
enemy
in
this
pitteous
plight
,
and
why
not
to
thy
God
,
thy
lover
,
who
does
it
all
for
thy
sake
.
Beware
he
depart
not
if
thou
linger
.
What
can
be
imagind
more
attractive
and
comfortable
then
this
voice
of
the
spouse
,
knocking
so
friendly
,
that
he
may
bannish
all
lazynes
from
a
pious
soul
?
who
will
not
be
more
confounded
then
was
Vrias
to
lye
in
bed
,
while
Christ
stands
expecting
not
under
a
pavillon
but
in
the
open
ayre
,
exposed
to
the
injuries
of
the
night
.
Robbers
stick
not
to
rise
by
night
to
make
their
booty
and
massacre
others
;
and
wilt
thou
when
the
good
of
thy
soul
and
Gods
glory
lyes
at
stake
be
so
tardy
?
the
Angel
caling
Peter
when
he
was
a
sleep
,
said
,
rise
quickly
.
Thou
art
more
then
dead
when
thou
art
buried
in
sleep
,
imitate
at
least
the
dead
in
rising
.
In
the
twinckling
of
an
eye
,
in
a
moment
shall
the
dead
bodies
arise
at
the
command
of
an
Angel
:
IESVS
will
not
have
thee
be
flower
when
he
cals
then
when
an
Angel
.
The
heavenly
spirits
take
it
ill
they
being
by
nature
most
quick
and
agile
,
to
see
any
one
whom
they
awake
any
whit
sluggish
,
or
fearing
themselves
with
stretchings
and
yawnings
;
and
they
waken
us
most
willingly
,
be●●use
the
very
sight
of
this
drowzines
,
so
op●osite
to
their
agility
is
not
a
little
offensive
to
●hem
.
A
certain
servant
of
Christ
one
of
our
society
,
by
name
Iohn
Carrera
,
was
every
morning
before
day
called
by
his
good
Angel
to
go
to
praier
:
but
this
heavenly
monitor
once
absented
himself
for
many
dayes
,
till
being
appeased
with
continual
praiers
and
long
fasts
he
returned
at
length
to
his
charitable
office
,
admonishing
Iohn
that
for
this
reason
he
with
drew
his
comfortable
presence
,
because
being
once
overcome
with
the
drowzy
wearines
of
the
precedent
dayes
labour
he
had
not
risen
with
such
speed
to
his
accustomed
devotions
.
So
inconsiderable
a
fault
(
if
it
were
a
fault
)
so
highly
offended
the
Angel
although
it
were
not
perceived
by
his
conscience
which
was
so
tenderly
nice
and
delicate
.
They
esteem
the
fervor
and
prayers
of
us
miscreants
so
much
,
that
they
deem
not
their
own
officiousnes
to
equalize
the
others
worth
;
and
give
us
a
gentle
correction
,
that
there
may
not
be
so
much
as
a
false
shadow
of
idlenes
where
we
traffique
in
such
real
goods
.
Therfore
be
not
slow
at
the
hour
of
rising
;
labour
with
great
speed
to
overtake
any
one
that
is
before
thee
,
that
thou
maist
be
the
first
that
our
Lord
coming
loaden
with
his
guifts
shal
light
upon
,
so
to
have
the
first
choise
and
handsale
of
his
graces
,
he
disburdening
himself
upon
the
first
he
meets
.
Thou
shouldst
run
towards
Christ
charged
with
his
cross
to
ease
him
of
it
and
be
crucified
in
his
place
run
to
him
fraught
with
grace
to
be
enriched
by
him
.
What
soul
can
be
so
sensles
and
prodigal
as
not
to
rise
with
all
speed
to
receive
so
many
guifts
,
and
impart
kisses
to
her
spouse
?
how
can
she
be
said
to
love
God
,
if
she
return
not
swifter
then
any
thunderbold
to
love
her
beloved
,
whom
over
night
she
desired
so
vehemently
.
One
must
rise
more
expeditly
then
if
the
bed
and
bed
clothes
were
all
in
a
flame
:
one
will
rise
more
expeditly
if
the
fire
of
love
be
enkindled
in
his
hart
.
Procure
at
that
instant
to
make
amends
for
the
vacancy
of
sleep
,
wherin
thou
couldst
not
actuate
thy self
in
the
love
of
God
,
by
a
most
fervorous
elevation
of
mind
,
by
a
most
flagrant
charity
and
a
total
holocaust
of
thy self
,
the
perfectest
that
hitherto
thou
ever
didst
offer
upon
the
altar
of
thy
hart
.
Suppose
thy self
in
such
a
condition
as
if
in
that
moment
of
thy
awaking
thou
wert
newly
created
by
God
to
love
and
serve
him
for
that
day
alone
:
for
that
sole
end
is
this
daies
life
granted
to
thy
use
.
If
one
that
is
in
a
state
of
beatitude
were
annihilated
by
God
,
and
forth
with
created
anew
with
all
his
qualities
and
former
perfections
,
with
what
impetuousnes
of
will
in
that
very
moment
would
he
engulph
himself
in
the
abiss
of
the
divinity
?
do
thou
endeavour
to
put
on
a
like
fervour
after
this
thy
annihilation
by
sleep
and
resuscitation
by
awaking
.
How
deep
a
sense
and
profound
reverence
did
Adam
and
the
Angels
conceive
●●wards
their
Creator
in
the
first
instant
of
●●eir
perceived
creation
?
imitate
the
B.
Vir●●n
who
being
in
the
first
moment
of
her
con●●ption
created
in
grace
,
and
priviledgd
which
●e
perfect
use
of
reason
;
with
what
inten●●nes
of
affection
did
she
cast
her self
into
the
●●mes
of
almighty
God
?
what
thanks
did
Christ
our
Lord
render
to
his
heavenly
Father
●●
the
first
instant
of
the
hypostatical
union
?
yea
with
how
great
love
did
he
then
particu●arly
think
upon
thee
by
name
?
when
it
stood
●ritten
in
the
front
of
the
book
that
he
was
to
do
the
will
of
God
,
he
said
,
o
heavenly
Father
even
for
that
contemptible
Caytif
Iohn
will
I
also
undergo
a
whipping
a
crowning
a
cross
,
ignominy
,
even
death
it self
;
I
give
,
I
offer
,
I
sacrifice
my self
wholly
for
his
salvation
.
And
will
it
not
be
also
thy
duty
to
reflect
upon
Christ
and
say
,
o
my
God
,
this
day
for
my
Saviours
sake
wil
I
embrace
all
corporal
labours
and
anguish
of
mind
,
that
I
may
love
,
serve
and
glorify
him
with
all
the
extent
of
my
affection
?
If
God
had
created
thee
in
the
state
of
grace
in
an
ample
freedome
of
will
,
and
had
by
divine
revelation
indoctrinated
thee
in
all
the
mysteries
of
our
faith
;
and
thou
didst
see
thy self
dear
to
him
and
his
B.
Son
become
man
and
crucified
with
unspeakable
love
for
thy
sake
;
were
it
not
thy
duty
in
these
circumstances
to
give
thy self
wholly
to
God
and
power
thy self
forth
upon
him
?
it
is
all
one
as
if
he
had
but
just
now
created
thee
:
be
o●
good
courage
,
thou
shalt
awake
in
the
state
of
grace
:
behold
thou
findst
thy
redemption
accomplishd
to
thy
hand
by
the
death
and
torments
of
thy
God
;
and
this
with
so
early
a
love
,
that
Christ
sufferd
for
thee
a
thousand
and
so
many
yeares
before
thou
wert
born
,
that
he
might
have
plenty
of
grace
in
store
for
thee
.
Neyther
Adam
nor
S.
Michael
nor
Gabriel
,
nor
any
other
of
the
Angels
,
no
nor
their
queen
her self
the
sacred
Virgin
found
such
preventing
diligence
,
such
a
feat
of
love
,
to
wit
,
that
God
had
already
died
for
their
releasment
.
Be
inflamed
then
forth
with
with
a
recipocal
love
and
burning
desires
towards
so
magnificent
a
goodnes
,
so
speedily
provident
over
thy
affaires
and
do
not
contemn
such
an
anticipation
in
what
concerns
thy
eternal
weal.
Adam
stood
in
expectation
of
this
benefit
the
space
of
4000.
yeares
:
but
the
benefit
it self
hath
expected
thee
already
above
1600
:
and
it
is
neyther
right
nor
reason
that
thou
requite
such
sedulity
and
quicknes
with
so
much
sluggishnes
and
delay
.
Procrastinate
no
longer
thy
conversion
to
God
,
who
hath
so
long
expected
thee
in
a
great
deal
of
patience
.
Put
case
a
proffer
of
coming
to
life
were
made
to
the
soules
which
now
are
only
in
a
possibility
of
existence
;
and
this
upon
the
same
conditions
helps
and
favours
which
God
hath
daignd
to
bestow
this
day
upon
thee
;
how
would
they
joy
,
how
happy
would
they
esteem
themselves
;
how
officiously
would
they
spend
that
day
,
how
would
they
in
the
very
entrance
of
life
sacrifice
themselves
to
such
a
benefact
or
.
And
what
if
he
should
make
this
proffer
to
those
whom
this
very
night
he
hath
sentenced
to
hel
fire
,
while
he
so
lovingly
stood
centry
over
thee
in
thy
repose
,
with
what
incredible
fervour
would
they
at
their
first
return
to
life
consecrate
themselves
to
Almighty
God
,
as
also
the
remnant
of
that
day
and
their
whol
life
,
if
they
did
but
once
behold
themselves
adornd
with
divine
grace
with
supernatural
habits
,
and
such
opportunities
of
serving
so
beneficial
a
God
.
Be
thou
confounded
for
not
sacrificing
thy self
more
fervently
to
him
who
is
much
more
munificent
towards
thee
:
it
is
a
greater
matter
to
have
preserved
thee
from
damnation
,
then
to
have
reprieved
thee
being
once
condemned
.
Spur
up
thy self
to
outstrip
the
fervor
of
many
just
soules
,
and
be
thankful
that
thou
findst
not
thy self
this
morning
plungd
in
hell
,
but
freed
from
it
,
as
also
from
so
many
dangers
and
sins
which
innumerable
others
have
this
night
incurd
.
Do
thou
alone
wish
to
give
him
,
if
it
were
possible
,
that
glory
which
all
the
Saints
will
be
still
rendering
through
the
great
day
of
eternity
:
which
desire
thou
must
unfaignedly
iterate
in
the
course
of
the
whole
day
,
and
that
with
sighs
from
thy
very
hart
;
neither
in
the
morning
only
but
oftner
as
if
then
newly
set
on
foot
and
created
,
begin
the
journey
of
Gods
service
allwayes
with
a
fresh
and
vigorous
courage
.
The
V.
Chapter
.
That
our
daily
fervour
must
be
retained
.
THOV
providest
but
fondly
for
this
dayes
life
,
neyther
art
thou
secure
of
that
,
if
thou
delayst
it
till
to
morrow
.
If
the
use
of
this
dayes
life
be
granted
thee
,
live
wel
and
perfectly
;
for
he
only
is
said
to
live
who
lives
wel
.
Thou
diest
miserably
being
yet
alive
if
thou
leadest
not
a
good
life
.
Each
morning
when
thou
awakest
purpose
to
live
that
day
as
wel
as
possibly
thou
canst
,
as
if
thou
wert
undoubtedly
to
dye
the
same
night
.
Delay
not
the
amendment
of
any
defect
till
another
day
which
perchance
thou
wilt
never
see
:
eyther
the
day
or
thy
wil
wil
fayl
thee
.
The
day
to
come
wil
go
wel
with
thee
,
if
the
present
do
.
One
must
never
hazard
a
thing
so
good
as
is
a
good
life
,
but
be
alwaies
in
an
active
fruition
of
it
.
Thou
art
industrious
in
avoiding
any
thing
that
may
endanger
life
;
and
why
dost
thou
by
delaying
prepare
and
call
danger
to
a
good
life
.
Live
to
day
,
and
protract
not
to
amend
what
is
amiss
after
this
week
or
month
or
the
disposall
of
this
affair
.
To
day
God
is
our
Lord
,
and
to
day
must
thou
be
the
servant
of
God
;
for
he
is
thy
servant
to
day
▪
since
he
to
day
makes
the
sun
rise
to
thy
behoof
.
He
delaies
not
his
guifts
till
to
morrow
neither
must
thou
thy
services
.
To
day
God
heaps
benefits
upon
thee
which
thou
canst
not
challenge
:
be
not
thou
wanting
to
services
which
he
exacts
▪
The
services
of
another
day
wil
not
suffice
for
the
beneficence
of
their
day
;
why
wilt
thou
have
them
satisfy
for
the
day
past
and
for
the
benefits
of
the
present
?
its
own
goodnes
is
not
sufficient
to
pay
its
debt
;
why
wilt
thou
make
it
pay
for
the
malice
of
another
,
God
especially
redoubling
thy
debts
and
his
graces
?
to
day
God
is
God
,
and
to
day
thou
art
his
creature
:
to
day
Christ
is
thy
redeemer
,
and
thou
to
day
his
redeemed
.
IESVS
is
Christ
yesterday
&
to
day
:
thou
hast
a
being
to
day
and
shalt
perchance
not
have
one
to
morrow
.
To
day
and
every
moment
art
thou
a
debter
to
God
,
who
impends
continually
his
omnipotency
to
thy
behoof
;
thou
also
must
each
moment
impend
all
thy
forces
in
his
love
and
service
.
How
darest
thou
incur
the
loss
of
one
hour
,
since
thou
canst
not
make
recompense
for
the
least
benefit
which
thou
receivest
this
instant
,
flowing
from
the
ocean
of
Gods
infinite
love
.
How
darest
thou
suspend
the
quitting
thy
obligation
for
the
interval
of
one
day
or
hour
?
for
if
God
suspended
his
munificence
but
for
a
piece
of
an
hour
thou
wouldst
not
be
in
the
world
;
or
if
he
suspended
his
indulgence
,
thou
wouldst
be
in
hell
.
An
eternal
salary
is
promised
thee
,
thou
must
not
merit
by
interrupted
services
.
If
thou
wilt
truly
live
never
intermit
to
live
wel
:
this
is
an
eternal
truth
.
O
Truth
,
give
me
grace
to
serve
thee
truly
henceforth
for
all
eternity
:
and
that
I
may
eternally
live
with
thee
,
teach
me
how
I
may
truly
live
to
day
.
Thou
must
,
o
remiss
spirit
,
daily
arme
thy self
to
combat
,
and
awake
with
great
chearfulnes
as
one
would
do
to
battail
,
the
sign
of
falling
on
being
given
,
as
it
were
,
by
this
trumpet
;
thou
shalt
love
thy
Lord
God
with
all
thy
hart
with
all
thy
soul
,
with
all
thy
mind
,
with
all
thy
strength
.
Let
this
precept
allarme
thee
in
the
morning
,
&
perswade
thy self
that
each
day
of
thy
life
is
not
only
a
day
of
warfare
but
a
set
day
for
combat
.
How
cheerfully
do
soldiers
rise
that
morning
wherin
they
receive
orders
to
prepare
for
batail
;
a
soldier
is
not
found
unarmd
in
the
day
of
combat
:
thou
must
make
account
thou
art
to
fight
every
day
:
arme
thy self
early
in
prayer
with
a
most
fervent
charity
,
with
a
most
profound
self
contempt
,
with
patience
,
mortification
,
&
all
the
stratagems
thou
canst
invent
.
The
sole
suspition
of
a
batail
armes
a
souldier
and
makes
him
continue
so
for
many
dayes
,
because
he
expects
to
fight
one
day
;
what
ought
the
certainty
and
belief
of
a
daily
conflict
to
operate
in
us
?
dispose
all
thy
actions
in
the
morning
,
and
depose
them
in
the
hands
of
God
;
and
purpose
to
be
twice
as
good
to
day
as
thou
wast
yesterday
,
least
in
the
day
time
the
divel
interpose
himself
,
and
prevail
so
far
as
to
make
thee
abate
of
thy
fervour
.
Rise
wel
animated
against
all
the
difficulties
which
attend
this
life
;
and
if
any
of
them
●ccost
thee
,
or
thou
become
slouthful
,
be
not
faintharted
but
rather
joyful
.
For
why
?
●n
occasion
is
presented
of
a
greater
victory
:
assaile
them
undauntedly
like
one
valiant
souldier
encountring
another
;
who
is
not
dismaid
at
his
presence
nor
seeks
a
starting
hole
,
but
stands
his
ground
and
joyes
to
have
met
him
,
whom
otherwise
he
would
have
sought
.
Fight
stoutly
all
day
long
and
at
night
expect
to
die
.
The
life
of
man
is
a
warfare
in
which
life
is
allwaies
hazardous
and
labour
certain
.
As
often
as
thou
art
but
a
little
foild
fight
more
eagerly
;
and
perswade
thy self
that
such
foiles
wil
be
frequent
,
for
the
just
man
is
foild
7.
times
a
day
:
but
rise
forth
with
with
redoubled
courage
.
as
a
souldier
who
having
received
a
wound
flies
more
keenly
at
his
adversary
.
Where
thou
perceivest
any
breach
make
it
up
incontinently
,
and
fortify
it
more
strongly
by
calling
a
squadron
of
reasons
to
thy
assistance
which
must
be
at
hand
like
a
valorous
and
approved
reserve
,
mustered
from
thy
morning
meditation
,
repentance
and
humility
leading
them
up
.
And
delay
not
to
repair
that
negligence
,
for
otherwise
thy
vigour
of
spirit
wil
easily
slacken
.
He
that
receives
but
a
sleight
wound
will
faint
unles
he
stop
the
effusion
of
blood
;
and
by
delay
that
which
is
otherwise
but
an
inconsiderable
hurt
wil
become
mortal
.
Apply
a
remedy
out
of
hand
,
&
differr
it
not
till
night
or
another
day
:
for
although
it
seem
nothing
it
will
hinder
the
progress
of
thy
other
actions
.
If
any
one
have
got
a
thorn
in
his
hand
or
foot
he
puls
it
out
immediately
;
he
lets
it
not
alone
till
night
or
some
few
daies
after
;
otherwise
he
will
be
able
neither
to
walk
nor
do
any
thing
else
:
and
the
delay
may
be
such
that
by
festering
it
may
prove
a
canker
,
and
cannot
be
cured
but
by
cutting
of
.
Yet
for
all
this
be
not
so
contristated
for
any
smal
defect
as
that
it
smel
rather
of
pride
then
repentance
,
and
thou
be
hinderd
thereby
from
performing
thy
other
exercises
which
require
a
great
deal
of
alacrity
.
B.
Aloysius
Gonzaga
had
reason
to
say
,
that
those
who
were
too
anxious
over
their
smal
defects
did
not
sufficiently
know
themselves
.
Thou
art
all
misery
,
but
thou
hopest
one
day
to
be
happy
.
be
les
contristated
and
more
humble
.
If
thou
acknowledg
thy
misery
a
fixt
hope
in
almighty
God
will
lessen
thy
anxiety
;
and
dispair
of
any
good
will
increase
humility
in
thee
.
Many
are
therfore
dejected
because
they
grieve
not
so
much
for
having
offended
God
as
for
their
own
infirmity
and
vilenes
,
while
they
find
themselves
so
impotent
and
faint
harted
;
and
because
this
affection
naturally
sympathizeth
with
self
love
it
is
more
resented
,
and
sometimes
occasioneth
no
smal
harm
.
Grieve
only
for
having
offended
God
;
but
rejoice
forth
with
by
a
confidence
in
IESVS
:
and
congratulate
with
thy self
for
thy
own
vilenes
;
for
thou
art
nothing
of
thy self
but
only
by
God
,
which
is
much
better
for
thee
.
By
this
meanes
the
defect
it self
wil
more
animate
thee
,
and
render
thee
more
confident
by
putting
thy
trust
in
God
,
since
thou
dost
actually
experience
and
as
it
were
by
groping
palpably
perceive
,
that
by
thy
own
strength
thou
canst
do
nothing
,
but
only
by
God
and
with
God
,
on
whom
thou
maist
much
more
securely
rely
:
for
he
is
far
greater
in
goodnes
then
thy
good
will
can
be
in
constancy
.
Perswade
thy self
that
perchance
each
hour
thou
wilt
faulter
a
hundred
times
;
but
purpose
,
Gods
grace
assisting
thee
,
to
rise
again
a
thousand
.
By
how
much
more
frequent
thy
lapses
are
,
rise
so
much
more
confidently
because
thou
art
more
conscious
of
thy
own
insufficiency
.
Then
is
our
hope
more
purely
and
sincerely
fixt
in
God
when
we
dispair
totally
of
our selves
;
and
then
experience
it self
will
teach
us
this
when
we
see
our selves
without
end
to
fail
in
our
good
purposes
:
God
permits
that
because
we
do
not
sufficiently
humble
our selves
.
If
thou
wert
truly
humble
thou
wouldst
redress
many
inconveniences
,
and
speak
nothing
but
victories
Humble
thy self
in
the
presence
of
God
;
mistrust
thy self
and
trust
in
him
;
and
being
armed
with
this
,
live
this
day
with
much
circumspection
,
diligence
,
and
desire
,
as
if
the
whole
multitude
of
men
were
created
this
day
,
and
of
all
that
world
one
only
were
to
be
saved
,
he
who
attaind
to
the
highest
pitch
of
charity
and
most
resignd
indifferency
of
will
:
for
which
end
though
to
others
were
alloted
the
space
of
a
hundred
years
,
yet
thou
shouldst
have
but
this
dayes
respit
.
Thou
art
obligd
to
do
more
now
to
honour
and
pleasure
God
,
then
in
any
contingency
and
supposition
whatsoever
for
any
other
respect
,
even
that
of
salvation
.
The
VI.
Chapter
.
Of
maintaining
our
fervour
.
OVr
spiritual
life
depends
no
les
upon
the
hart
then
our
corporal
:
our
hart
being
kept
untainted
and
wel
guarded
our
spirit
will
be
in
safety
.
Mans
hart
is
the
consecrated
altar
of
God
and
the
throne
of
the
H.
Ghost
.
Thou
must
preserve
it
with
all
sollicitude
,
that
it
may
be
free
from
this
world
&
not
defiled
with
the
images
of
terrene
&
impertinent
things
,
with
which
the
world
and
the
divel
by
the
windows
of
thy
senses
batter
thee
as
with
so
many
engins
.
Thou
must
be
more
careful
of
thy
hart
then
of
an
altar
,
an
Oratory
,
and
consecrated
chalices
,
where
we
offer
sacrifice
,
worship
,
and
keep
the
very
Body
of
Christ
in
the
Sacrament
.
With
how
much
diligence
,
and
under
how
many
locks
do
usurers
keep
their
mony
and
the
instruments
of
death
?
with
how
much
nicenes
do
those
that
delight
in
rarities
keep
any
choise
jewel
,
or
forraign
noyelty
,
making
presently
a
cabinet
for
it
that
the
least
grain
of
dust
may
not
tarnish
it
?
&
canst
thou
think
that
the
gemm
of
the
Divinity
and
the
H.
Ghost
can
be
preserved
with
requisite
decency
,
without
an
exquisite
carefulnes
?
If
thou
didst
carry
the
most
H.
Sacrament
of
the
Eucharist
in
thy
hands
,
how
sollicitous
wouldst
thou
be
not
to
let
it
fal
;
and
if
thou
carry
God
in
thy
hart
,
why
wilt
thou
be
less
attentive
?
The
hart
is
a
most
delicate
member
any
little
offence
to
it
is
extream
prejudicial
,
any
trifling
wound
is
mortal
to
the
body
:
and
in
like
manner
any
negligence
in
the
custody
of
our
hart
doth
much
prejudice
the
spirit
.
The
kingdom
of
God
is
within
us
:
why
do
we
beg
miseries
abroad
by
our
senses
?
an
unblemishd
hart
is
the
oracle
of
God
:
he
speaks
within
us
:
how
can
we
harken
attentively
if
we
be
gazing
and
wandering
abroad
?
while
thou
conversest
with
one
thou
givest
not
eare
to
another
that
interrupts
thee
:
how
canst
thou
hear
God
,
being
distracted
with
so
many
affaires
?
Why
dost
thou
desire
to
gaze
abroad
upon
any
beautiful
object
,
to
tickle
thy
eares
with
pleasing
sounds
,
to
feed
thy
fancy
with
forraign
newes
,
since
thou
hast
God
within
thee
in
whom
all
beauty
is
comprizd
,
all
pleasure
resides
as
in
in
its
center
,
and
a
perpetual
newnes
is
discoverable
even
to
the
B.
Angels
themselves
,
though
they
be
in
a
perpetual
fruition
even
from
the
very
infancy
and
nonage
of
the
world
?
they
beheld
him
before
the
prevarication
of
Adam
and
stil
he
is
new
to
their
eyes
.
Which
of
the
blessed
would
relinquish
the
vision
and
conversation
of
God
,
and
separate
from
him
to
behold
any
curiosity
upon
earth
,
or
who
,
that
is
placed
but
at
the
gates
of
heaven
,
would
for
that
end
recede
thence
?
o
how
much
also
is
he
to
be
pittyed
,
who
in
expectation
of
this
earthly
trumpery
,
hinders
his
progress
in
spirit
,
forsaking
the
portal
of
heaven
,
which
is
a
wel
guarded
hart
;
leaves
God
alone
,
and
sometimes
his
own
hart
too
,
expelling
God
from
it
,
in
such
sort
that
he
can
neither
know
him
perspicuously
,
nor
hear
him
expeditly
that
thou
mayst
be
able
to
contemplate
thy self
in
a
myrrour
thou
first
of
all
wipest
off
the
dust
:
how
canst
thou
hope
to
see
God
in
thy
hart
,
if
thou
daube
it
over
with
the
clay
of
terrene
affections
?
If
one
should
tel
thee
that
S.
Paul
the
Apostle
newly
come
from
the
third
heaven
,
were
in
the
streets
explaining
and
unfolding
hidden
mysteries
,
thou
wouldst
leave
all
though
never
so
pleasing
and
profitable
,
&
wouldst
run
with
much
speed
,
though
far
distant
to
hear
&
see
him
.
Behold
thou
needst
not
go
one
step
to
hear
God
inculcating
things
salutiferous
,
and
teaching
hidden
secrets
while
he
comes
to
thee
and
sejourns
with
thee
:
why
dost
thou
not
leave
these
exteriour
things
so
fruitlesly
burdensome
,
overcoming
all
itch
of
novelties
and
vain
curiosities
,
by
which
thy
fervour
doth
so
evaporate
?
this
ought
to
be
so
highly
prizd
that
the
servant
of
God
F.
Francis
Villanova
was
wont
to
say
,
that
although
it
were
told
him
that
an
Angel
were
come
from
heaven
and
stood
in
the
market
place
disclosing
wonderful
and
stupendious
mysteries
,
and
that
great
concourse
were
made
thither
,
he
would
not
stir
one
foot
,
only
to
overcome
curiosity
.
And
certainly
it
were
much
better
not
to
see
an
Angel
,
then
to
be
overcome
by
it
,
if
that
were
the
only
motive
of
seing
him
.
What
retainest
thou
now
of
all
the
vanities
thou
hast
beheld
besides
some
impediments
perchance
of
contemplating
God
,
thy
mind
being
burdend
with
vain
fancies
and
images
of
things
both
false
and
frivolous
.
The
les
thou
seest
the
more
thou
lessenest
thy
desire
and
occasions
of
errour
.
A
hart
shut
up
to
the
world
is
the
open
gate
of
truth
,
which
gate
is
shut
by
giving
free
scope
to
our
exteriour
senses
:
they
are
these
material
things
that
shut
it
:
Wherfore
thou
must
alwayes
keep
within
at
home
and
not
go
forth
to
externs
but
with
leave
from
God
,
and
for
obedience
and
his
glory
.
Then
they
wil
cause
no
hindrance
:
but
forthwith
as
soon
as
ever
thou
hast
done
thy
busines
retire
home
again
,
resaluting
and
speaking
to
God
who
is
there
expecting
thee
:
yea
recolect
thy self
now
and
then
privily
in
the
very
dispatch
it self
:
steal
thy self
from
thy
employments
,
and
put
thy
self
in
the
presence
of
God
.
Whatsoever
thou
art
to
enterprize
weigh
it
wel
before
hand
,
&
offer
it
up
to
God
,
and
as
much
as
thou
canst
have
perpetual
recourse
to
him
:
visit
him
in
thy
hart
,
ask
his
advice
,
and
implore
with
humility
his
favorable
assistance
.
But
the
chief
gate
which
man
must
set
a
guard
upon
,
is
his
mouth
least
its
words
prove
the
outlet
of
devotion
.
O
how
often
do
many
sel
God
at
a
lower
rate
then
did
Iudas
,
since
they
sell
him
for
one
word
!
Simon
Magus
was
cashierd
for
covetting
to
buy
the
H.
Ghost
with
mony
:
others
loose
him
not
for
mony
but
a
little
breath
and
ayre
of
their
mouth
.
O
most
holy
spirit
,
who
utterst
nothing
but
Oracles
of
truth
,
how
can
I
relinquish
thee
to
attend
to
the
forgeries
of
men
,
or
my self
to
speak
vanities
:
conduct
me
with
my
IESVS
into
the
desert
of
my
hart
,
that
there
thou
mayst
instruct
,
illuminate
,
and
strengthen
me
to
beare
thy
cross
.
O
God
,
o
Christ
of
my
hart
,
grant
me
grace
to
follow
thee
out
of
the
world
and
worldly
crowds
,
that
I
may
dye
with
thee
out
of
the
city
.
Thou
,
chargd
with
thy
heavy
cross
,
didst
walk
out
of
Ierusalem
to
dye
for
me
,
and
accomplish
my
salvation
in
the
solitude
:
instructing
me
how
I
am
to
go
out
of
this
world
and
seek
thee
in
my self
and
bear
thy
cross
and
be
crucified
to
the
world
in
the
solitude
of
my
hart
.
I
wish
my
life
could
be
sayd
to
be
like
a
warfare
upon
earth
!
a
souldier
forsakes
parents
,
allyes
,
friends
,
country
,
commodities
,
and
embraceth
as
it
were
a
voluntary
bannishment
in
a
forraign
land
exposing
himself
both
body
and
soul
to
most
evident
danger
for
a
little
base
pelfe
:
why
will
not
a
soul
desirous
of
Christ
,
in
order
to
gain
the
chiefest
good
and
lock
it
up
in
the
cabinet
of
its
hart
,
with
draw
it self
from
the
tumults
of
men
,
and
quit
the
miseries
which
attend
their
affaires
,
so
to
evade
more
present
dangers
both
of
body
and
soul
&
be
replenished
with
heavenly
consolations
.
The
VII
.
Chapter
.
How
constant
one
ought
to
be
in
the
practise
of
good
works
.
MEN
toil
many
years
with
great
constancy
for
the
inconstant
and
fleeting
goods
of
this
world
:
why
then
are
we
so
variously
sickle
in
the
pursuit
of
a
constant
and
eternal
glory
which
never
wil
fade
?
men
though
they
cark
and
care
,
toile
and
moile
their
whole
life
long
cannot
get
temporal
goods
,
albeit
they
pursue
them
without
respit
:
how
can
we
presume
to
gain
eternity
,
since
we
are
as
changeable
as
any
weather
cock
?
what
paines
do
robbers
,
usurers
,
and
the
lecherous
undergo
to
compass
their
wicked
designes
though
they
attempt
things
both
unknown
and
uncertain
?
why
can
we
for
love
of
vertue
and
the
honour
of
God
sustain
nothing
with
constancy
?
he
that
hopes
for
a
continual
and
eternal
good
,
unjustly
shuns
labours
in
its
pursuance
:
he
that
is
to
be
alwayes
happy
must
be
alwayes
good
:
for
Each
day
condemns
mans
irreligious
facts
;
All
seasons
open
are
to
vertues
acts
.
as
saith
S.
Prosper
.
The
greatest
grace
of
all
other
is
to
preserve
the
grace
which
is
given
thee
,
and
thy
chief
work
not
to
surcease
from
doing
works
.
As
a
creature
would
be
very
deformed
without
head
and
life
,
such
a
monster
is
a
good
life
without
a
corresponding
end
.
We
have
received
grace
without
any
paines
,
but
we
must
conserve
it
both
by
grace
and
paines
.
The
beginning
of
a
thing
is
accounted
half
its
accomplishment
;
but
unles
it
end
wel
all
comes
to
nothing
.
In
the
matter
of
perseverance
the
end
is
all
in
all
:
for
nothing
is
done
so
long
as
any
thing
remaines
undone
.
It
imports
little
to
have
laboured
hard
all
ones
life
long
,
if
he
faulter
in
the
end
.
The
sole
last
moment
of
perseverance
is
more
available
then
all
the
years
by
past
;
for
all
their
fruit
proves
rotten
if
it
did
not
borrow
thence
a
preserving
soundnes
.
Thou
wilt
think
it
a
hard
task
to
persever
,
but
it
is
much
harder
to
begin
again
,
and
much
more
then
that
to
begin
often
.
Wherfore
it
is
both
more
easy
and
more
conducible
,
to
persever
once
then
to
begin
often
.
Horses
force
themselves
les
in
a
continued
course
of
drawing
a
chariot
,
then
,
after
having
stood
stil
,
when
they
are
to
move
it
again
.
Water
which
hath
been
once
heated
,
being
taken
of
the
fire
,
becomes
more
cold
then
at
first
.
If
fervour
be
wanting
in
thy
proceedings
thou
also
perchance
wilt
be
more
tepid
then
in
the
beginning
.
Many
grow
faint-harted
in
the
course
of
perseverance
because
they
find
difficulty
in
doing
good
;
but
they
do
not
therfore
evade
that
difficulty
;
for
it
is
only
perseverance
that
makes
all
easy
.
If
thou
hadst
the
courage
to
begin
a
hard
task
,
thou
mayst
wel
continue
it
,
that
being
much
more
easy
.
Thou
hast
found
so
long
by
experience
that
it
is
neyther
disproportioned
to
thy
strength
nor
grace
;
why
then
contrary
to
so
long
proof
art
thou
now
diffident
,
thinking
thy self
unable
to
bear
it
?
what
is
eyther
past
or
to
come
is
not
burdensome
for
the
present
:
do
not
grasp
the
difficulty
all
at
once
,
for
it
comes
not
so
but
by
piece
meale
,
cōmensurate
to
the
parts
of
time
.
As
thou
wast
able
before
to
support
it
so
art
thou
now
,
and
wil
be
henceforth
.
It
wil
not
be
more
noysome
then
it
was
,
but
the
heat
of
the
difficulty
wil
remit
by
length
of
time
and
custome
.
Accustome
thy self
to
do
wel
,
and
thou
wilt
forget
to
do
ill
.
Custome
overcomes
difficulty
because
it
overcomes
nature
,
and
what
then
wil
grace
do
?
if
custome
overcome
nature
much
more
wil
a
wel-orderd
charity
in
thee
overcome
the
deordinations
of
nature
.
It
is
better
many
times
to
fulfil
a
good
purpose
or
consummate
a
work
already
begun
then
to
begin
another
though
otherwise
more
perfect
;
because
by
inuring
thy self
&
yealding
to
a
ficklenes
of
mind
,
neither
wilt
thou
performe
that
other
.
Seldome
can
any
work
occur
which
is
better
then
constancy
in
fulfilling
a
good
purpose
.
Good
purposes
are
to
be
kept
although
they
be
not
of
any
great
regard
;
because
albeit
in
themselves
it
imports
but
little
whether
they
be
kept
or
no
,
yet
it
is
extremely
important
to
be
constant
&
no
wayes
changeable
.
Who
is
more
constant
in
making
good
purposes
then
he
who
least
intends
to
keep
them
.
If
thou
learnst
a
firm
perseverance
in
one
good
against
another
,
thou
wilt
learn
it
more
firmly
against
evil
,
&
wilt
not
vary
like
time
in
this
time
of
serving
God
.
O
eternal
truth
,
grant
me
grace
to
serve
thee
eternally
:
help
,
o
Christ
my
weaknes
,
thou
who
with
such
indefatigable
love
tookest
upon
thee
all
our
infirmities
;
thou
who
never
art
weary
with
tolerating
my
impudent
negligences
,
grant
that
I
may
never
be
negligent
any
more
,
nor
desist
impudently
from
thy
service
,
but
may
learn
to
brook
&
swallow
all
morsels
of
difficulty
.
Let
me
learn
,
o
Lord
,
perseverance
by
thy
love
,
who
when
thou
lovedst
thine
,
thou
didst
love
them
even
to
the
end
:
thou
who
didst
persever
hanging
upon
the
cross
,
and
wouldst
not
desert
it
,
though
the
Iewes
promised
upon
that
condidition
to
believe
in
thee
the
Son
of
God
:
who
being
ful
of
irksomnes
anguish
,
and
a
bloody
sweat
didst
persist
nevertheles
,
and
seeke
redress
by
red
oubling
thy
prayers
.
Go
too
,
o
remiss
spirit
,
tel
me
,
what
must
thou
covet
to
do
for
thy
IESVS
,
who
persevered
for
thee
amidst
the
sorrowes
of
death
and
the
cross
:
who
when
he
loved
thee
loved
thee
even
to
death
,
what
,
I
say
,
must
thou
covet
,
but
to
do
good
and
suffer
evil
.
These
are
the
chief
ambition
of
a
soul
that
loves
IESVS
,
that
which
makes
most
for
perseverance
.
A
good
work
presents
it self
;
what
hinders
thee
from
doing
it
but
the
trouble
which
accompanies
it
?
but
mark
wel
that
here
concurs
a
second
commodity
of
suffering
evil
,
and
attend
now
that
the
good
is
doubled
:
ther
is
superadded
to
this
work
both
to
suffer
evil
and
do
good
.
Thou
canst
pretend
no
excuse
for
thy
non-perseverance
,
because
that
only
hinders
thee
which
ought
to
be
the
sum
of
thy
desire
,
to
suffer
for
thy
beloved
.
If
the
love
of
IESVS
were
enkindled
in
thee
,
all
backwardnes
tribulation
,
and
extrinsecal
impediments
would
no
more
oppress
thee
then
fire
is
with
wood
,
which
forthwith
more
inflames
it
.
But
if
thou
be
so
coldly
chil
that
the
love
of
God
finds
no
fewel
to
feed
on
,
let
thy
own
advantage
and
hope
of
future
joy
incite
thee
.
Dispair
of
coming
off
with
life
is
wont
to
add
valour
to
souldiers
&
make
them
way
through
the
thickest
dangers
:
divine
hope
of
eternal
life
is
yet
more
forcible
,
and
wil
make
thee
more
valiant
and
daring
.
With
this
hope
attempt
thy
enterprizes
,
and
persever
cheerfully
.
A
cheerfull
acceptance
feels
neyther
labours
nor
trouble
,
though
otherwise
the
thing
be
laborious
enough
.
He
that
exerciseth
himself
in
military
games
or
at
ball
is
wont
to
take
more
paines
then
one
that
hires
himself
forth
to
day-task
;
and
yet
he
feels
it
not
,
because
he
takes
it
by
way
of
pleasure
and
content
.
If
thou
wilt
conclude
happily
in
the
last
hour
,
be
sure
to
begin
each
hour
;
if
thou
intend
to
persever
,
begin
alwayes
a
new
.
Excuse
not
thy
negligence
by
indisposition
of
body
:
self
love
for
the
most
part
deceives
thee
,
and
makes
thee
do
thy
actions
remisly
.
Thy
body
is
able
to
do
more
then
thou
thinkst
if
thy
fervour
of
mind
were
but
vigorous
,
its
force
infusing
strength
even
into
weak
and
feeble
limbs
.
A
lunatique
person
though
exhausted
with
sicknes
can
do
more
then
4.
that
are
sound
:
the
vigour
of
our
mind
sometimes
communicates
it self
to
the
body
.
If
the
infirmity
of
a
malady
can
make
one
strong
,
how
much
more
the
strength
of
grace
and
health
of
soul
when
he
loves
God
and
confides
in
him
.
The
VIII
.
Chapter
.
How
sollicitous
we
must
be
to
increase
grace
.
GO
to
the
covetous
man
,
o
remiss
spirit
,
and
learn
sollicitude
and
arts
of
industry
.
No
great
matter
is
demanded
of
thee
if
to
become
the
best
thou
be
set
to
imitate
the
worst
.
No
greater
diligence
is
exacted
of
thee
to
please
God
then
many
use
to
please
no
body
,
yea
to
displease
all
.
Be
confounded
not
to
do
for
the
kingdom
of
heaven
what
is
ordinarily
done
for
a
trifle
of
money
.
No
more
is
required
of
thee
to
obtain
great
grace
and
glory
,
then
the
sinner
of
his
own
accord
undergoes
for
vice
&
hell
.
Thou
maist
with
credit
be
covetous
of
grace
;
and
canst
not
be
too
minutely
attentive
in
improving
thy
spiritual
stock
▪
studious
habits
incline
to
action
:
for
which
reason
it
is
proper
to
vertue
to
reflect
not
what
is
don
but
what
is
to
be
done
,
not
what
is
acquired
but
what
is
behind
:
and
therfore
it
never
is
in
a
stable
possession
but
allwayes
in
pursuit
and
sollicitude
.
It
delights
not
in
things
past
,
but
takes
incentives
from
things
to
come
.
It
is
covetous
,
it
thirsts
,
it
burns
;
seeming
still
to
it self
more
indigent
the
more
it
gets
.
Those
that
hunger
after
temporal
things
incur
the
hatred
of
all
men
;
because
they
are
profitable
neyther
to
themselves
nor
others
:
yea
they
endammage
others
either
by
usurping
or
hindering
or
denying
them
transitory
goods
,
and
depriving
themselves
of
eternal
.
Contrary
wise
those
that
hoard
up
spiritual
treasures
are
deemd
harmles
,
they
are
in
the
favour
&
esteem
of
all
,
because
they
enrich
themselves
without
the
prejudice
of
another
.
True
goods
are
of
this
nature
that
they
are
able
to
satisfy
all
parties
without
fear
of
consuming
,
or
causing
impeachment
to
anothers
wealth
.
In
spiritual
goods
avarice
is
commendable
,
in
temporal
it
is
detestable
:
for
the
first
are
to
be
hoarded
up
,
the
latter
to
be
distributed
abroad
;
otherwise
they
are
not
goods
unles
they
be
emploid
after
a
good
manner
:
but
spiritual
avail
not
unles
they
be
conserved
;
yet
nevertheles
they
are
not
diminished
but
rather
augmented
by
communication
.
Disdain
not
then
to
do
that
with
credit
and
profit
which
others
forbear
with
the
general
dislike
&
disadvantage
both
of
themselves
and
all
.
The
miser
prizeth
one
half
penny
as
dearly
as
his
life
,
and
if
he
chance
to
loose
it
he
takes
on
pittifully
:
and
so
must
thou
,
if
through
thy
negligence
thou
sustain
any
detriment
of
grace
,
or
slip
any
opportunity
of
improving
it
.
The
covetous
rack
their
brains
to
invent
new
wayes
of
gain
;
&
thou
must
employ
thy
wits
in
devising
how
to
advance
in
grace
.
Esteem
nothing
little
,
but
have
a
most
high
conceit
of
all
that
stands
in
the
rank
of
heavenly
goods
.
Even
as
reason
corrects
the
eye
judging
the
stars
to
be
as
little
as
they
seem
,
and
convinceth
it
that
each
of
them
is
much
greater
then
the
whole
globe
of
the
earth
:
so
must
thou
rectify
thy
dictamens
in
a
false
estimate
of
these
things
,
and
perswade
thy self
that
the
least
improvement
of
grace
is
more
valuable
then
the
soveraignty
of
the
whole
world
.
Let
thy
eye
lids
all
wayes
precede
thy
steps
,
that
thou
maist
be
able
to
distinguish
and
pick
up
the
little
Margarits
of
merits
amidst
the
dung
of
humane
employments
.
Let
this
be
thy
chief
care
,
next
to
good
works
,
in
the
frequent
and
fervent
use
of
the
Sacraments
.
O
immense
liberality
of
God
,
which
hast
left
those
immense
treasures
of
thy
Church
unlockt
,
that
every
one
might
take
as
much
as
he
listed
.
Let
us
rate
the
treasures
of
the
Sacraments
duly
,
and
let
the
appetite
of
our
avarice
discharge
and
disburden
it self
upon
them
,
for
they
are
the
mines
of
grace
.
A
miser
that
looseth
whole
nights
sleep
for
a
trifle
of
money
,
that
sets
so
many
engins
on
work
for
that
end
,
that
puts
himself
upon
the
tenter
hooks
of
a
carking
pain
,
if
he
should
see
the
exchequer
of
a
most
wealthy
king
standing
open
,
and
the
king
himself
begging
of
him
to
take
thence
as
much
and
as
often
as
he
would
,
and
should
still
importune
him
to
carry
away
more
and
more
,
would
he
let
slip
this
fair
opportunity
of
enriching
himself
?
this
is
Christs
proceeding
with
thee
in
the
institution
of
the
Sacraments
.
Thou
must
not
only
dispose
thy self
in
such
sort
as
not
to
be
frustrated
of
their
effect
;
but
thou
must
love
them
,
and
frequent
them
often
,
and
dispose
thy self
worthily
to
receive
more
copious
grace
.
Disposition
is
the
vessel
that
receives
it
and
the
greater
that
is
,
and
more
ardent
thy
affection
,
the
larger
portion
shal
befall
thee
;
the
least
grain
wherof
is
more
to
be
valved
then
all
kingdomes
and
natures
universe
.
The
blood
of
Christ
distils
into
these
vessels
as
did
the
oyl
from
the
widowes
oylpot
;
neyther
wil
it
stop
its
current
til
they
be
all
fully
replenished
.
Vse
also
this
little
craft
in
thy
holy
avarice
,
and
procure
by
all
thy
works
to
gain
,
if
thou
canst
,
a
double
grace
:
offering
them
to
beg
a
worthy
access
to
the
Sacraments
;
and
by
so
doing
thou
shalt
both
receive
grace
for
the
merit
of
thy
work
and
thou
mayst
hope
to
receive
yet
another
in
regard
of
thy
better
disposition
,
which
God
wil
give
beholding
thy
affection
and
sollicitude
for
a
good
preparation
.
Beg
likewise
of
thy
Ghostly
Father
that
all
thy
works
may
be
enjoynd
thee
for
satisfaction
of
thy
sins
.
Be
also
devoutly
affected
towards
all
the
sacrifices
of
Christs
sacred
Body
and
blood
that
are
offerd
through
the
whole
world
;
covetting
if
it
were
possible
to
be
present
at
them
all
;
however
offer
them
up
to
God
;
being
thus
disposed
thou
shalt
reap
more
ample
fruit
.
Carry
also
a
semblable
devotion
to
all
the
general
prayers
of
the
Church
for
her
children
,
as
also
to
those
of
the
faythful
,
that
being
thus
piously
disposed
thou
mayst
partake
more
plentifully
of
them
.
Yea
he
that
is
in
mortal
sin
which
cannot
be
thought
on
without
horrour
,
must
not
omit
to
do
all
this
in
token
of
the
reverence
he
carryes
to
a
worthy
reception
of
the
Sacraments
,
with
a
good
purpose
and
earnest
desire
of
confessing
his
sins
.
By
this
meanes
his
good
works
which
otherwise
are
barren
of
grace
in
respect
of
merit
,
wil
afterwards
in
some
manner
be
fruitful
in
the
Sacrament
by
reason
of
the
disposition
to
which
they
conduce
:
for
although
grace
shal
not
be
given
for
their
regard
,
yet
it
wil
for
the
good
disposal
which
he
may
hope
for
by
so
diligent
a
preparation
.
This
soare
being
thus
cured
,
covet
also
to
dispose
thy self
worthily
towards
the
Sacrament
of
Extreme-Vnction
,
that
thou
mayst
have
it
in
store
when
thou
shalt
chance
to
stand
in
need
of
being
anneald
.
The
servant
of
God
must
be
attentive
over
such
smal
nyceties
,
and
not
permit
one
crum
of
grace
to
fall
which
he
may
save
;
&
using
this
industry
all
his
life
long
he
shall
gather
a
vast
treasure
:
neyther
must
be
suffer
that
instrument
of
gain
,
a
desirous
wil
,
to
lye
idle
;
let
him
be
desirous
to
do
what
he
is
not
able
to
execute
.
Let
him
be
most
wealthy
in
good
desires
:
when
he
sees
,
heares
,
or
reads
any
signal
act
of
vertu
let
him
wish
to
have
enterprized
it
;
let
him
burn
with
a
holy
and
emulous
envy
;
perchance
he
shal
obtain
like
grace
.
To
approve
sin
is
the
self-same
as
to
commit
it
,
in
like
manner
to
desire
earnestly
an
act
of
vertue
wil
not
want
its
due
reward
.
God
is
more
facil
and
forward
in
rewarding
then
punishing
.
The
covetous
man
leaves
nothing
which
he
comprizeth
not
in
desire
,
although
that
make
only
for
his
greater
torment
:
what
would
he
do
,
if
no
sooner
desird
but
forthwith
possessed
.
This
felicity
and
facility
of
usury
is
only
to
be
found
in
a
holy
and
spiritual
avarice
.
Desires
wil
not
prove
a
torment
to
the
servant
of
God
but
a
fruit
and
comfort
:
he
shal
presently
be
made
partaker
of
like
merit
.
Let
us
covet
eternal
goods
with
advantage
,
since
worldlings
covet
temporal
with
grief
and
disappointment
.
How
easy
a
gain
is
it
which
is
purchased
at
the
cost
of
a
sole
desire
!
consider
the
ample
revenue
of
desire
,
and
how
rich
thou
mayst
be
by
onely
willing
,
and
suffer
not
that
which
yealds
such
a
plentiful
incoming
to
lye
vacant
.
Be
upon
all
occasions
wishing
to
have
not
only
the
actual
but
even
possible
merits
of
all
the
Angels
and
Saints
in
heaven
,
so
to
be
more
pleasing
to
God
;
and
thou
shalt
reap
a
most
rich
harvest
from
the
labours
and
services
of
others
.
Wish
likewise
to
thy
utmost
power
and
unfaignedly
to
suffer
what
is
possible
for
a
creature
to
endure
:
and
since
all
the
voluntary
actions
thou
canst
do
for
him
,
considering
the
excess
of
thy
obligation
,
are
but
very
few
,
glean
here
and
there
some
more
;
and
make
advantage
even
of
thy
necessary
works
seating
,
sleeping
,
and
the
like
;
and
of
them
also
make
an
oblation
.
Procure
moreover
to
elevate
works
of
themselves
but
inconsiderable
to
the
highest
pitch
of
vertue
:
&
by
so
doing
thou
shalt
acquire
more
copious
grace
.
Do
all
what
thou
dost
for
the
love
of
God
.
What
greater
felicity
imaginable
then
together
with
so
great
gain
not
to
be
separated
from
him
whom
thou
covetest
&
oughst
to
covet
above
all
.
Be
ambitious
of
the
advance
of
grace
and
use
of
the
Sacraments
,
that
thou
mayst
be
more
pleasing
to
God
,
more
comely
and
gracious
in
his
eyes
.
Neyther
must
thou
be
more
sollicitous
to
increase
grace
then
fearful
to
loose
it
through
idlenes
by
light
defects
and
lazynes
.
Vnite
all
thy
works
and
labours
and
offer
them
joyntly
with
those
of
Christ
;
for
so
they
wil
deserve
a
more
gracious
regard
at
the
hands
of
God
.
Mony
which
is
les
currant
being
mixt
with
store
of
currant
passeth
for
such
and
receives
its
full
value
:
a
drop
of
water
falling
into
a
vessel
of
wine
puts
on
the
nature
and
rellish
of
wine
.
And
to
the
end
thou
mayst
serve
God
in
all
cleannes
of
hart
,
be
devoutly
affected
towards
Indulgences
.
Purpose
daily
at
thy
rising
to
gain
them
all
,
and
to
use
for
that
end
thy
utmost
endeavour
:
offer
and
consecrate
them
to
God
,
having
first
dedicated
thy self
and
all
that
is
thine
to
his
sole
glory
;
and
thou
must
reiterate
this
thy
intention
frequently
through
the
day
:
if
thou
considerst
what
he
is
towards
thee
and
what
in
himself
,
thou
wilt
find
that
thou
hast
not
as
yet
given
him
a
satisfactory
discharge
of
thy
obligations
.
The
IX
.
Chapter
.
How
God
is
to
be
praysed
.
IF
he
be
accursed
that
doth
any
work
relating
to
God
negligently
,
what
wil
he
be
that
prayseth
him
negligently
?
and
such
is
he
who
performs
this
task
of
the
divine
prayses
,
wherin
Gods
busines
is
chiefly
concernd
,
with
southfulnes
and
impudency
.
Men
are
wont
to
be
a
litle
troubled
out
of
a
reverential
respect
,
if
they
be
to
speak
to
the
King
in
their
own
behalf
:
and
shal
we
be
more
sluggish
and
disrespectful
in
the
kings
own
concern
,
he
himself
being
both
spectatour
and
auditour
?
deservedly
shal
he
be
accursed
who
praiseth
not
God
with
such
diligence
as
beseems
him
.
Behold
the
Angels
and
all
creatures
busied
in
praising
and
honouring
their
Lord
and
Creator
be
thou
ashamed
by
slouth
,
silence
,
or
sinfulnes
to
contemn
him
.
How
absurd
and
extravagant
a
pallat
hath
he
that
is
allwaies
disliking
what
all
the
world
besides
extols
and
magnifyes
?
o
Lord
,
let
not
me
by
my
distractednes
and
negligence
make
my
prayers
and
thy
prayses
evil
and
sinful
,
all
evils
being
to
be
redressed
by
them
.
How
can
I
find
any
place
for
distractions
,
since
it
behooves
me
to
make
amends
in
this
hour
for
the
distractednes
of
so
many
men
who
scarse
lend
thee
a
good
thought
?
with
what
respect
must
I
behave
my self
,
since
thou
wilt
have
me
supply
for
all
sinners
that
dishonour
thee
,
for
all
infants
that
are
ignorant
of
thee
,
and
all
creatures
that
are
speechles
.
But
why
;
o
Lord
,
dost
thou
so
much
esteem
the
prayses
of
so
vile
a
miscreant
?
is
the
master
of
a
family
any
whit
more
glorious
for
being
praysd
by
his
children
or
meanest
servants
?
that
may
be
so
,
because
they
shew
the
content
they
find
in
his
service
and
house
,
where
all
from
the
highest
to
the
lowest
are
extremely
pleased
with
such
a
master
.
It
was
Davids
glory
that
his
victory
was
celebrated
not
only
by
his
courtiers
but
hand-mayds
also
.
God
is
glorified
by
being
praysed
by
his
Angels
whom
he
glorifyes
,
and
sometimes
much
more
by
men
whom
he
humbles
&
mortifies
.
How
good
indeed
art
thou
,
o
Lord
,
that
even
those
,
to
whom
thou
shewest
thy self
harsh
and
bitter
,
are
lowd
proclamers
of
thy
goodnes
!
each
day
will
I
magnify
thee
and
in
all
seasons
promiscuously
▪
without
distinction
of
day
,
of
joy
,
or
affliction
.
Learn
,
o
man
,
how
acceptable
it
is
to
God
to
be
truly
praysed
and
with
desert
,
by
that
joy
thou
thy self
conceivest
when
thou
art
praysed
falsely
and
without
desert
.
It
is
much
alike
to
prayse
God
as
if
thou
gavest
him
his
divinity
.
God
is
wont
to
accept
the
affection
in
lieu
of
the
effect
,
when
this
implies
an
impossibility
.
He
takes
so
much
content
in
having
a
holy
soul
gaze
upon
him
,
that
he
begs
of
her
to
look
another
way
,
because
her
eyes
make
him
as
it
were
proud
,
and
force
him
to
withdraw
his
presence
:
but
how
much
more
will
she
afford
him
when
she
stands
admiring
his
perfections
as
one
absorpt
,
seeking
access
by
love
songs
and
Panegyricks
full
of
sweet
affection
?
we
offend
thee
,
o
Lord
by
our
tongue
as
an
Vniversity
which
makes
profession
of
all
iniquity
:
let
me
purge
and
reform
it
by
the
regulated
Vniversity
of
thy
goodnes
and
attributes
.
Let
me
wipe
off
that
infamous
stain
of
mans
tongue
which
cryed
thee
to
the
cross
,
and
let
me
extol
thee
above
the
Cherubins
and
Seraphins
.
Thou
didst
loose
,
o
Lord
,
many
Angels
whose
sole
employment
was
to
praise
thee
:
I
am
bound
to
give
thee
many
thanks
for
chusing
me
a
poor
miscreant
to
supply
some
one
of
their
places
even
among
the
blasphemies
of
those
that
offend
thee
.
O
how
grateful
is
to
thee
the
prayse
of
a
pious
soul
amidst
the
curses
of
so
many
infidels
,
as
if
one
should
hear
a
nightingal
warble
amidst
a
confused
quire
of
chattering
sparrowes
.
Thou
demandest
o
Lord
,
that
thy
voyce
may
sound
in
my
eares
:
how
can
I
deny
my
voice
to
God
speaking
to
me
and
giving
his
word
.
O
immense
Father
,
who
gavest
me
thy
Son
thy
word
to
be
a
revilement
to
all
for
my
sake
;
all
my
words
are
due
to
thee
,
that
thou
mayst
be
praised
in
all
by
me
.
By
thy
word
thou
gavest
all
things
their
being
;
it
is
but
equitable
that
by
words
at
least
we
acknowledg
and
be
grateful
for
what
thy
word
did
.
If
I
were
a
labouring
beast
I
would
carry
a
burden
;
if
a
fat
beast
I
would
go
to
the
shambles
;
if
an
oxe
I
would
stoop
to
the
yoak
;
I
would
comply
with
the
duty
of
all
these
:
but
because
I
am
a
rational
creature
;
I
wil
do
what
s
proper
to
me
,
that
is
,
prayse
God
:
this
is
mans
duty
,
this
is
the
task
of
a
reasonable
soul
,
the
song
that
it
must
sing
,
and
I
wil
invite
all
creatures
on
all
occasions
to
joyn
in
quire
with
me
.
My
task
is
not
a
task
of
burden
and
labour
but
of
tongue
and
song
,
of
that
which
lessens
and
easeth
labour
.
Husband
men
and
artificers
are
wont
to
sing
so
to
mitigate
the
irksomnes
of
their
work
:
why
am
I
negligent
in
a
thing
so
easy
and
delightfull
.
If
I
were
a
nightingal
I
would
take
pleasure
in
singing
and
do
my
duty
:
I
am
a
man
;
why
shall
not
I
take
pleasure
in
magnifying
God
,
complying
in
this
with
my
nature
?
I
will
practise
my self
here
in
the
school
of
humane
miseries
in
this
exercise
of
the
B.
Angels
,
which
must
be
my
task
through
all
eternity
;
and
now
as
it
were
by
way
of
trial
I
am
to
shew
how
I
will
act
my
part
in
that
scene
of
glory
.
I
will
intrude
my self
into
the
quires
of
Angels
that
the
jarring
discords
of
my
song
may
be
drownd
in
the
melodiousnes
of
their
harmony
.
If
Angels
have
been
seen
to
consort
with
men
while
they
religiously
sing
in
the
quire
;
I
will
consort
my self
with
the
quires
of
Angels
,
and
imagin
my self
present
there
while
I
sing
divine
prayses
;
or
among
the
Disciples
and
Christ
when
having
supped
they
recited
a
hymn
of
thanks
giving
.
O
most
sweet
IESV
,
who
will
be
able
to
imitate
the
affection
with
which
thou
saydst
or
sungst
that
hymn
?
it
was
equivalent
to
that
,
though
it
shewed
not
it self
exteriourly
which
thou
shortly
after
didst
exhibite
in
thy
bloody
sweat
when
thou
stoodst
in
need
of
an
Angel
to
comfort
thee
eyther
by
praysing
thee
or
compassionating
thy
case
.
Grant
,
o
Lord
,
that
I
may
laudably
performe
the
office
of
an
Angel
by
praysing
thee
laudably
.
Grant
,
o
Lord
,
that
in
memory
of
thy
passion
I
may
at
all
times
compassionate
and
comfort
thee
.
But
thou
much
more
covetest
this
smal
solace
of
thy
affliction
to
see
me
attentive
,
humble
,
&
fervently
zealous
in
discharging
thy
prayses
,
chiefly
in
the
divine
Office
that
I
do
it
not
with
precipitation
,
but
at
a
fit
and
seasonable
hour
.
We
must
be
allwayes
praysing
,
and
magnifying
thy
holy
name
at
al
times
▪
what
is
the
reason
that
no
convenient
time
is
allotted
to
that
which
requires
all
time
?
all
things
have
their
season
:
onely
prayer
and
praysing
thee
which
should
have
most
,
are
wont
to
find
none
at
all
.
Because
the
divine
Office
is
recited
in
private
that
must
not
be
a
pretence
to
perform
it
more
remisly
or
negligently
:
but
thou
must
endeavour
by
a
devout
observance
to
supply
the
fruit
which
redounds
from
prayer
in
common
or
publick
,
in
such
sort
that
thy
very
reverence
may
attractively
invite
thither
the
Angels
;
as
did
that
devout
servant
of
God
Iohn
Fernandius
a
Father
of
our
Society
who
by
a
special
favour
from
heaven
said
divine
Office
with
an
Angel
:
do
thou
at
least
imagine
one
to
be
present
and
recite
with
thee
,
that
thou
mayst
learn
reverence
of
him
,
and
how
thou
art
to
discharge
that
obligation
both
worthily
and
profitably
.
O
soul
,
how
useles
art
thou
to
God
whilst
neyther
his
prayse
nor
glory
possesseth
thy
hart
nor
mouth
!
he
denyes
himself
to
be
the
work
of
God
who
neglects
to
prayse
God
,
to
whom
each
creature
is
barren
that
yealds
not
this
harvest
of
prayse
.
Divine
prayse
&
glory
is
the
fruit
of
man
;
God
can
or
rather
daignes
to
reap
this
increase
and
advantage
his
benefit
,
from
his
creatures
.
O
immense
goodnes
to
be
magnifyd
by
all
.
If
thy
creature
owe
thee
prayse
because
he
is
the
work
of
thy
hands
,
how
much
will
he
owe
thee
because
thou
praysedst
him
first
?
thou
createdst
all
things
,
o
Lord
,
as
wel
as
praysedst
them
by
approving
them
as
good
,
and
giving
them
thy
blessing
:
why
shal
not
I
bless
thee
,
and
announce
and
see
how
good
thou
art
?
how
great
a
dignity
is
it
,
o
man
,
that
God
should
covet
thy
approbation
and
prayse
!
thou
must
prayse
him
with
as
much
seriousnes
,
as
if
all
his
reputation
depended
upon
thy
prayse
and
approbation
.
Procure
to
be
good
and
just
:
for
prayse
from
the
unjust
is
held
by
wise
men
disprayse
,
and
they
account
it
the
same
to
be
praysd
by
the
lecherous
and
for
lechery
.
One
had
good
reason
to
say
that
our
credit
was
les
beholding
to
a
slack
and
faint
prayser
then
to
a
bitter
detractor
:
may
it
not
happen
now
and
then
that
a
blind
ignorant
&
blasphemous
heathen
may
les
obstruct
the
exaltation
of
Christ
and
glory
of
God
then
some
religious
man
who
performes
his
dutyes
of
devotion
with
drouzines
,
immodesty
,
distraction
,
&
irreverence
.
A
frigid
commendation
is
esteemd
among
men
no
better
then
a
plain
reproach
:
and
perchance
such
an
irreverend
manner
of
praysing
God
may
somtimes
be
held
next
to
blasphemy
.
The
first
inventer
of
prayse
was
God
;
and
the
first
doctrine
he
taught
me
was
to
prayse
him
:
the
first
benefit
he
bestowd
upon
creatures
in
their
infancy
,
was
prayse
and
commendation
of
their
goodnes
.
O
the
dignity
of
prayse
which
God
alone
was
worthy
to
invent
!
he
would
have
other
inventions
to
be
ascribed
to
man
,
but
he
himself
would
own
that
of
prayse
.
Thou
didst
not
only
create
us
but
also
indoctrinate
and
instruct
us
in
our
duty
which
is
to
pr●yse
thy
works
and
thee
in
them
:
A
tender
●arted
parent
doth
not
content
himself
to
have
be
gotten
his
child
but
he
moreover
provides
carefully
for
his
education
.
Thou
,
o
Lord
,
didst
prayse
thy
creatures
as
soon
as
thou
hadst
made
them
;
&
because
they
cannot
retaliate
prayse
to
thee
,
●●
being
dumb
,
they
imposed
this
burden
upon
me
for
the
services
they
do
me
,
to
prayse
thee
in
lieu
of
them
:
they
demand
no
other
salary
of
me
for
their
obsequiousnes
,
then
that
I
with
my
tongue
supply
for
their
infancy
.
My
prayse
is
the
prayse
of
the
elements
and
heavens
,
as
when
one
is
thankful
to
a
benefactour
in
an
infants
behalf
,
the
acknowledgment
is
attributed
to
the
Infant
:
Thou
,
o
Lord
,
requirest
my
prayse
as
a
reward
of
thy
works
:
let
me
not
be
so
unjust
as
to
defraud
thee
of
so
just
a
demand
.
Atchieve
,
o
Lord
,
great
things
and
wonderful
;
and
I
though
ill
versed
,
wil
be
careful
to
celebrate
them
.
Be
thou
o
Lord
exalted
in
thy
vertue
,
and
we
wil
sing
and
sollemnize
thy
vertues
.
The
X.
Chapter
.
How
great
a
dignity
it
is
to
offer
the
sacrifice
of
Christ
.
THE
chief
glory
of
the
servants
of
God
is
to
imitate
Christ
,
how
glorious
then
wil
it
be
for
a
Priest
to
be
equal
with
him
?
it
is
a
matter
of
great
joy
to
suffer
for
God
,
but
how
great
would
it
be
to
dye
in
lieu
of
God
?
o
what
an
inestimable
favour
would
it
have
been
judged
,
if
when
Christ
crownd
with
thornes
,
steept
in
his
own
sweat
and
blood
,
loaden
with
his
cross
,
pinioned
with
cords
,
exhausted
in
his
strength
,
through
waight
of
the
tree
and
feeblenes
caused
by
the
foregoing
torments
,
fell
to
the
ground
,
if
,
I
say
,
thou
hadst
then
heard
the
voyce
of
this
Father
speaking
from
heaven
most
lovingly
to
thee
in
these
words
:
my
wil
is
that
thou
dye
for
mankind
in
place
of
my
only
begotten
Son
,
and
accomplish
the
work
for
which
I
designed
my
own
beloved
child
.
O
the
desire
of
my
hart
,
how
come
I
to
be
worthy
of
this
?
who
would
confer
such
a
blessing
upon
me
,
which
I
am
much
more
ambitious
off
then
to
be
in
a
present
possession
of
glory
?
how
unspeakable
a
curtesy
should
I
repute
it
if
I
were
thought
worthy
only
to
help
thee
with
Cyrenaeus
in
carrying
thy
cross
?
I
would
esteem
it
an
immense
favour
to
receive
but
one
stripe
for
thy
sake
:
what
would
it
be
to
carry
thy
whole
cross
,
and
put
my self
in
lieu
of
thee
to
be
crucifyed
?
melting
into
teares
out
of
meer
joy
,
I
would
go
to
my
IESVS
and
demand
of
him
his
crown
of
thornes
,
and
would
press
it
feelingly
upon
my
temples
:
I
would
demand
his
cords
,
and
would
pinion
my self
with
them
;
I
would
demand
his
cross
&
load
my self
with
it
,
marching
under
that
standard
to
the
mount
of
Calvary
.
O
how
all
the
Angels
and
the
very
queen
of
Angels
her self
would
enuy
my
happines
,
how
the
heavenly
spirits
would
environ
,
accompany
,
&
reverence
me
for
this
work
of
redemption
!
if
this
honour
were
granted
to
S.
Michael
the
Prince
of
Angels
to
suffer
in
place
of
Christ
our
Lord
,
with
what
fervour
would
he
accept
the
●ery
paines
of
hell
,
and
burning
with
a
zeal
of
Gods
glory
would
cry
out
with
greater
ardour
then
before
,
who
is
like
to
God
?
the
rest
of
the
Angels
would
esteem
it
the
greatest
glory
that
could
befall
their
nature
,
&
would
attend
upon
that
vice-gerent
of
Christ
.
A
much
greater
favour
and
more
special
grace
is
granted
to
a
priest
.
Consider
in
the
mean
time
when
the
priest
comes
to
sacrifice
,
that
thou
receivest
a
precept
from
the
eternal
Father
to
be
Christs
substitute
in
order
to
dying
:
when
thou
puttest
on
the
sacred
vestments
thou
dost
nothing
else
but
transplant
the
crown
of
thornes
from
Christs
hand
upon
thy
own
head
,
put
on
his
garment
,
bind
thy self
with
his
cords
,
and
carry
his
cross
.
Consider
what
thou
goest
to
do
,
and
take
those
sacred
ornaments
as
if
thou
receivedst
from
Christs
hands
the
ensignes
of
his
passion
which
he
preferred
much
before
the
heavens
thou
contemplates
.
Now
when
the
priest
comes
forth
thus
vested
what
atrain
of
Angels
doth
attend
him
?
if
fewer
had
been
created
then
de
facto
are
,
perswade
thy self
,
they
would
sooner
have
left
heaven
vacant
and
the
guardianship
of
men
,
then
the
attendance
&
assistance
of
him
that
celebrates
.
When
a
king
deputes
a
Vice-roy
or
sends
an
Embassador
about
his
affaires
or
publick
concernments
,
all
the
peers
and
nobles
accompany
him
,
though
for
that
interim
they
relinquish
both
king
&
court
:
such
a
concourse
make
the
Angels
to
honour
and
assist
Christs
deputy
;
and
they
are
the
more
forward
since
by
so
doing
they
honour
the
Person
it self
of
their
king
and
Lord
of
glory
,
who
becomes
after
a
wonderful
manner
present
in
the
mass
.
With
what
humility
and
modesty
ought
a
priest
to
approach
the
altar
▪
but
now
when
the
time
of
sacrifice
is
at
hand
,
let
him
redouble
his
wishes
of
dying
in
lieu
of
Christ
for
the
ransome
of
all
mankind
.
He
may
contemplate
the
whole
world
hanging
in
a
deep
suspense
,
the
doleful
cries
of
the
soules
in
purgatory
,
the
endles
sins
of
men
,
the
innumerable
dangers
of
the
just
,
the
necessities
of
the
distressed
,
the
inflamed
desires
of
the
blessed
,
the
profuse
joy
of
the
Angels
,
and
all
these
contemplating
his
sacrifice
:
and
the
priest
then
knowing
that
his
own
death
cannot
be
satisfactory
for
all
,
let
him
rejoyce
exceedingly
that
Christ
is
again
allotted
for
the
sacrifice
,
he
who
alone
was
able
to
make
a
full
satisfactory
amends
;
as
also
for
that
God
accepting
of
the
priests
good
wil
,
as
he
did
formerly
of
that
of
Abraham
and
Isaac
,
would
again
substitute
for
victime
an
innocent
ram
and
lamb
who
takes
away
the
sins
of
the
world
:
one
that
will
abundantly
satisfy
for
all
,
freeing
the
priest
from
becoming
an
oblation
or
being
immolated
;
but
conferring
nevertheles
upon
him
the
honour
&
dignity
of
so
great
a
function
and
embassy
.
The
victime
that
is
to
be
offerd
for
the
sins
of
the
world
must
be
without
blemish
of
sin
:
but
because
none
but
Christ
is
so
qualified
,
it
was
requisite
that
that
high
priest
&
Prelate
should
offer
himself
,
he
who
needs
not
to
make
an
oblation
first
for
his
own
misdemeanours
,
&
then
for
those
of
the
people
.
I
see
not
,
o
priest
vicegerent
of
Christ
,
how
thou
canst
chuse
here
but
melt
and
evaporate
away
through
an
excess
of
joy
and
love
,
if
any
one
did
lie
in
prison
as
being
lyable
to
some
great
crime
or
debt
which
he
were
not
able
to
clear
or
cancel
,
and
another
should
come
&
as
bountifully
as
unexpectedly
bestow
upon
him
what
were
requisite
for
a
full
discharge
,
how
would
he
be
overwhelmed
with
joy
.
Behold
thou
art
wholly
uncapable
of
making
God
any
proportionable
satisfaction
either
for
his
favours
or
thy
own
fault
,
thou
being
infinitly
obliged
to
him
upon
so
many
other
scores
,
and
hopeles
of
thy self
ever
to
quit
them
;
and
if
thou
lovest
God
after
a
sincere
manner
this
ought
to
be
an
afflicting
corrosive
to
thy
hart
:
what
jubily
must
needs
sieze
thee
when
Christ
comes
into
thy
hands
,
and
makes
himself
thy
oblation
to
his
Father
for
a
plenary
satisfaction
?
certainly
he
that
loves
God
ought
both
day
and
night
to
be
in
expectation
of
this
hour
wherein
poor
miscreant
man
offers
to
an
infinite
God
that
which
will
be
infinitly
pleasing
to
him
,
insomuch
that
he
needs
not
now
dread
the
debt
of
his
own
sins
as
not
having
wherwith
to
discharge
it
.
Pay
thy self
,
o
Lord
,
for
my
sins
,
and
restore
to
me
what
is
overplus
and
I
shal
be
rich
enough
,
the
residue
amounting
to
an
infinitude
.
I
offer
moreover
,
that
to
thee
in
all
their
behalf
for
whome
Christ
offerd
himself
upon
the
cross
for
thy
glory
,
for
thy
mercies
imparted
to
the
whole
world
,
for
the
coming
of
the
H.
Ghost
that
he
may
breath
upon
my
soul
and
inflame
it
with
his
lightsome
ardours
.
But
with
how
great
charity
and
obedience
must
I
make
this
oblation
of
Christ
?
with
so
much
greater
then
Abraham
did
when
he
was
to
sacrifice
his
dearest
Son
,
by
how
much
Christ
exceeds
Isaac
,
and
the
common
cause
of
all
mankind
the
particular
of
one
single
man
.
If
God
should
have
commanded
the
most
B.
Virgin
as
he
did
Abraham
to
sacrifice
for
mans
redemption
her
only
and
dearly
beloved
Son
;
and
she
full
of
a
motherly
affection
were
to
naile
his
hands
and
feet
to
the
cross
;
with
what
vehement
flames
of
love
amidst
a
torrent
of
teares
,
with
what
quicknes
,
promptitude
,
and
obedience
would
she
have
done
it
,
deeming
her self
happy
for
such
a
task
?
o
priest
,
consider
what
an
office
is
deputed
to
thee
,
that
thou
thy self
art
the
sacrificer
of
the
Son
of
the
Virgin
the
Son
of
God
.
But
a
greater
favour
is
done
to
thee
then
would
be
done
in
that
case
to
the
most
H.
Mother
of
God
:
for
thou
never
canst
thank
God
sufficiently
for
inventing
a
meanes
how
thou
mightest
sacrifice
the
Son
of
God
without
any
payn
to
him
,
without
expense
of
blood
or
the
torments
of
death
,
and
mayst
offer
all
the
paynes
of
IESVS
,
all
his
blood
and
deadly
pangs
to
his
Father
,
in
the
self-same
manner
as
if
they
were
here
really
exhibited
.
Stand
amazd
,
o
Priest
,
at
thy
function
,
behold
the
world
all
in
suspense
over
thee
!
how
dreadfull
is
it
to
see
thee
stand
voyd
of
all
attention
,
where
thou
shouldst
be
replenishd
with
an
awfull
veneration
,
and
immersed
in
the
dregs
of
creatures
,
while
thou
performest
an
office
next
in
dignity
to
the
divinity
it self
?
when
thou
elevatest
the
body
of
Christ
thou
drawest
all
the
Saints
to
such
a
spectacle
,
and
engagest
(
as
I
conceive
)
the
eyes
and
knees
of
the
admiring
Angels
;
and
yet
for
all
this
canst
thou
be
distracted
?
the
very
dead
themselves
adore
God
in
thy
hands
,
as
a
devout
servant
of
God
F.
Peter
Savedra
beheld
the
body
of
S.
Didacus
to
arise
and
worship
Christ
in
the
hands
of
the
priest
:
and
canst
thou
thy self
who
elevatest
him
,
be
in
the
mean
time
unmindfull
of
so
redoubted
a
majesty
,
and
not
reverence
him
from
the
depth
of
thy
hart
?
contemplate
round
about
thee
the
Hierarchies
of
Angels
with
bended
knees
and
multitudes
of
divels
forced
to
an
humble
acknowledgment
:
for
if
each
knee
both
celestial
,
terrestrial
,
and
infernal
bend
at
the
name
of
IESVS
,
how
much
more
will
they
at
the
presence
of
IESVS
?
Consider
how
signal
thy
purity
ought
to
be
who
art
appointed
Christs
substitute
to
cleanse
the
world
by
him
from
its
sinful
ordures
.
Thou
shouldst
not
appear
like
a
man
but
a
very
Angel
,
and
shine
more
purely
then
the
heavens
themselves
.
What
do
I
say
?
o
how
mean
and
disproportioned
is
the
comparison
of
an
Angel
to
a
priest
!
since
the
power
of
priestly
dignity
is
higher
exalted
above
the
prerogatives
of
a
nature
Angelical
,
then
is
an
Angel
in
its
kind
above
a
worm
.
God
who
is
so
profusely
good
was
pleased
to
honour
his
creatures
by
calling
them
into
part
of
his
charge
and
providence
:
he
designd
the
Angels
chiefly
for
his
coadjutors
and
Vice-gerents
in
natural
things
;
and
therfore
made
them
publique
ministers
of
nature
not
dispensers
of
grace
and
his
substitutes
in
the
work
of
our
redemption
.
They
preside
over
the
parts
of
the
earth
and
chief
quarters
of
the
world
:
it
is
their
task
to
conserve
the
kinds
and
natures
of
things
:
but
as
for
producing
in
others
the
supernatural
guift
of
grace
they
have
no
lawful
nay
nor
any
ordinary
authority
,
as
Priests
have
,
whom
he
chose
for
his
immediate
coadjutours
in
the
stupendious
work
of
our
redemption
and
justification
:
they
as
the
Vicars
of
Christ
dispence
forth
grace
and
make
men
the
children
of
God
.
They
exercise
a
kind
of
power
over
the
naturall
Son
of
God
himself
IESVS
while
they
consecrate
his
Body
and
offer
sacrifice
.
They
work
prodigious
miracles
.
The
Angels
take
complacence
in
serving
a
Priest
,
as
they
did
Saint
Eusebius
,
esteeming
this
service
a
high
piece
of
honour
.
How
much
is
grace
elevated
above
nature
?
certainly
more
sublimely
without
comparison
then
the
nature
of
an
Angel
is
above
dung
.
How
much
will
guarding
a
man
fall
short
of
making
a
man
God
by
elevating
him
to
a
divine
state
.
Which
is
more
honorable
to
have
a
care
of
one
or
of
all
;
to
provide
for
one
or
all
;
to
govern
some
particulars
or
appease
God
for
the
generality
?
thou
mayst
hence
conclude
how
eminently
a
Priest
is
priviledgd
in
power
above
an
Angel
.
The
sole
dignity
of
Christ
is
onely
worthy
of
Priesthood
:
IESVS
alone
as
being
the
first
begotten
of
God
obtaynes
by
title
of
right
a
dignifying
dignity
.
Notwithstanding
this
,
o
Mary
most
loving
Mother
,
Mother
of
Christ
and
all
sinners
,
cloath
me
in
the
garments
of
thy
first
begotten
by
a
perfect
imitation
of
life
,
as
Rebecca
did
Iacob
,
that
I
may
at
least
with
less
unworthines
offer
that
lamb
to
his
eternall
Father
which
thou
gavest
me
for
a
delicious
dish
,
on
which
thou
knowest
him
to
feed
with
much
gust
and
appetite
.
The
XI
.
Chapter
.
That
God
is
to
be
desired
and
received
with
longing
in
the
Eucharist
.
O
Desirable
truth
,
what
do
I
hear
from
thy
mouth
the
oracle
of
all
truth
?
with
a
desire
have
I
desired
to
eat
with
you
this
Paschal
.
How
comes
it
to
pass
that
a
man
of
desires
obtaines
of
God
whatsoever
he
covets
;
and
the
God
of
desires
cannot
obtain
of
miscreant
man
his
just
demands
?
the
abstemious
Daniel
obtaind
grace
of
God
by
desiring
;
and
thou
,
o
Lord
,
the
replenisher
of
soules
and
divider
of
the
bread
of
heaven
,
shalt
not
thou
prevail
so
far
with
me
by
so
many
desires
,
and
engins
of
love
,
as
to
make
me
yeald
up
the
cittadel
of
my
hart
to
thee
who
seekst
entrance
by
so
many
stratagems
and
services
?
o
languid
spirit
,
what
canst
thou
desire
but
what
God
desires
desiringly
?
but
what
,
o
Lord
,
desirest
thou
by
entring
into
my
body
?
dost
thou
covet
to
become
identifyd
with
me
,
whilst
thou
covetest
to
be
united
to
me
?
what
object
suitable
to
the
greatnes
of
thy
majesty
canst
thou
desire
besides
thy self
?
thou
covetest
o
Lord
,
to
be
with
me
;
but
after
such
a
manner
that
I
may
be
transformd
into
thee
,
becoming
one
body
or
concorporeal
with
thee
as
the
members
are
with
their
head
:
as
also
one
spirit
adhering
to
God
that
he
may
be
with
me
and
I
with
him
.
Charity
used
a
strange
disposall
when
it
ordaind
that
I
should
be
thy
mansion-house
and
thou
shouldst
remaine
in
me
and
I
in
thee
,
I
living
for
thee
as
thou
for
thy
Father
;
thou
desiring
nothing
of
me
nor
for
me
besides
thy self
,
nor
ceasest
thou
to
covet
upon
so
due
a
score
or
just
pretence
,
though
prescinding
from
thy self
,
thou
findest
nothing
in
me
desirable
.
Come
,
o
Lord
,
come
and
take
possession
of
my
hart
,
which
thy
desires
most
justly
challenge
.
O
how
much
do
I
betray
my
nothing
,
nor
can
I
resist
this
claym
of
desires
!
was
it
not
sufficient
,
o
benesicent
truth
,
to
have
obligd
me
with
deeds
and
guifts
;
why
was
it
necessary
to
engage
me
with
thy
desires
?
my
miseries
have
bereaud
me
of
all
comfort
:
for
seing
my
works
to
carry
but
smal
proportion
with
thy
benefits
,
it
was
some
relief
to
endeavour
satisfaction
by
wishes
and
desires
:
but
they
also
becoming
due
to
thee
,
what
now
is
remnant
?
o
Lord
,
how
worthily
art
thou
the
butt
,
of
all
desires
who
desird
so
desiringly
!
how
can
I
have
leasure
to
fix
my
desires
upon
any
thing
els
besides
thee
,
the
God
of
desire
!
how
can
my
thoughts
or
concupiscible
powers
suspend
themselves
from
the
desire
of
thy
most
H.
Body
where
the
whole
man
becomes
Christ
?
In
other
Sacraments
&
participations
of
grace
,
he
is
made
one
spirit
with
God
;
but
in
this
he
moreover
becomes
one
flesh
with
Iesus
,
such
a
strict
union
interceding
that
it
is
tearmd
by
the
H.
Fathers
substantial
,
natural
and
real
:
in
so
much
that
now
I
am
wholly
thine
and
one
with
thee
,
&
regard
and
reverence
my self
as
flesh
partaking
of
thy
flesh
,
which
the
most
B.
Virgin
handled
and
worshipd
with
so
much
devotion
:
being
jointly
two
in
one
flesh
;
I
being
able
to
glory
and
say
,
I
am
now
flesh
of
Christ
,
&
a
bone
of
the
bones
of
IESVS
.
This
is
a
great
Sacrament
in
Christ
and
his
Church
,
by
that
mystery
in
which
we
become
concorporeal
with
the
king
of
glory
,
the
Son
of
God
and
the
Virgin
Mary
.
Now
loving
thee
,
o
Lord
,
I
wil
love
my self
;
for
no
body
ever
hated
his
own
flesh
:
and
thou
loving
thy
flesh
,
lovedst
me
also
making
both
thine
&
mine
joynt-sharers
of
the
same
favours
,
treating
mine
as
thy
own
by
the
priviledg
of
the
resurrection
:
for
although
other
just
men
both
antient
Prophets
&
Patriarchs
,
were
not
to
enjoy
a
resurrection
,
yet
those
should
who
dye
partakers
of
this
Sacrament
of
our
Lords
Body
;
neyther
shal
this
befall
them
only
in
regard
of
the
merits
of
their
soul
,
but
also
for
the
dignity
of
their
flesh
.
O
Lord
,
thou
wast
desired
by
all
nations
that
common
nature
might
share
of
thy
communications
:
why
do
not
I
desire
thee
,
that
thou
mayst
become
individual
to
me
&
one
with
me
by
that
admirable
inconfused
conjunction
with
my
particular
flesh
&
spirit
?
Therfore
,
o
Lord
because
we
do
not
desire
as
we
ought
,
thou
didst
vouchsafe
to
do
it
,
least
so
great
a
benefit
should
be
deprived
of
its
due
love
&
esteem
.
Thou
causedst
other
blessings
to
be
sought
,
and
chiefly
that
of
the
Incarnation
;
but
thou
wouldst
have
the
institution
of
the
venerable
mystery
of
thy
body
and
blood
to
come
merely
gratis
without
the
expense
of
the
desires
of
all
nations
.
That
Sacrament
came
as
an
unexpected
boon
and
unlookd-for
charity
,
that
all
our
desires
might
be
reserved
and
employd
in
a
due
reception
of
it
,
and
yet
for
all
this
we
are
not
enflamed
!
a
desire
of
this
mystery
is
so
acceptable
to
thee
,
that
thou
wonderfully
secondest
it
,
and
condescendest
to
a
soul
that
longs
to
receive
thee
.
B.
Stanislaus
a
novice
of
our
Society
being
more
then
once
in
such
acondition
that
he
could
not
satiate
his
longing
desire
by
feeding
on
this
celestial
bread
,
with
much
ardour
of
devotion
desired
what
he
could
not
then
enjoy
,
and
forthwith
the
Angels
brought
what
he
desird
,
and
made
him
eat
of
that
sacred
banquet
.
Because
the
Body
of
Christ
is
seldome
received
with
a
due
desire
,
God
would
not
let
this
occasion
of
a
worthy
reception
slip
or
frustrate
it
,
beholding
that
B.
soul
in
such
a
spiritual
famine
and
eagernes
of
appetite
.
Thou
taughtst
us
,
o
IESV
,
teacher
of
all
truth
,
to
come
to
this
Sacrament
with
much
tendernes
of
devotion
:
but
we
do
not
imitate
the
devotion
thou
exhibitedst
towards
it
,
by
desiring
.
I
know
not
how
we
can
,
if
we
love
Christ
,
behold
this
mystery
without
weeping
eyes
:
for
a
spouse
cannot
behold
the
pledg
which
her
fellow-spouse
,
bidding
adieu
towards
a
long
journy
,
left
her
for
a
memorial
,
without
a
longing
desire
of
his
return
.
We
must
not
only
endeavour
to
receive
it
worthily
but
even
as
worthily
as
possibly
we
can
.
For
besides
that
an
infinite
majesty
requires
all
possible
reverence
,
and
the
immense
sanctity
of
IESVS
all
purity
imaginable
,
we
shal
derive
thence
a
great
increase
of
grace
.
Thou
gavest
us
,
o
Lord
,
3.
documents
to
make
us
approach
it
with
greater
worthines
;
a
fervent
love
in
desiring
,
an
exquisite
purity
,
a
profound
humility
which
thou
didst
exhibit
in
washing
the
feet
of
thy
Disciples
.
What
shal
I
say
of
purity
?
thou
oughtest
,
o
lover
of
Christ
,
in
thy
access
to
this
table
,
to
possess
it
in
such
eminency
,
that
its
beames
must
be
no
less
refined
,
then
if
thou
wert
presently
to
give
up
the
ghost
.
Thou
must
endeavour
with
more
earnestnes
,
desire
,
and
sollicitude
to
prepare
thy self
to
the
Eucharist
then
to
death
;
nay
,
in
some
respect
of
profit
,
more
then
if
thou
wert
about
to
enter
into
the
glory
of
God
.
IESVS
washed
the
feet
of
his
Disciples
being
to
impart
his
Body
to
them
although
they
were
already
clean
;
and
notwithstanding
when
he
sent
them
like
lambs
in
the
midst
of
wolves
,
in
such
a
present
hazard
of
death
;
&
when
he
took
them
along
with
him
to
Mount
Tabor
as
eyewitnesses
of
his
glorious
Transfiguration
he
used
no
such
preparative
;
nor
when
in
glory
he
eat
with
them
after
his
resurrection
.
One
would
be
pretty
wel
disposed
for
death
if
he
were
but
in
the
state
of
grace
:
for
although
he
were
not
altogether
free
from
tax
of
paine
or
venial
culpablenes
,
yet
before
he
stood
in
the
presence
of
God
he
would
be
purifyd
by
cleansing
flames
.
I
wish
with
all
my
hart
that
a
Purgatory
did
precede
the
receiving
of
this
Sacrament
!
but
because
it
doth
not
,
it
imports
me
to
look
most
narrowly
into
my self
,
and
prepare
and
refine
my self
from
the
least
blemish
of
imperfection
or
debt
of
any
penalty
,
and
supply
as
wel
as
I
can
by
diligence
and
an
ardent
love
the
fire
of
purgatory
:
and
although
all
immunity
both
from
paine
and
fault
be
requisite
to
gain
admittance
into
glory
,
nevertheles
no
respect
is
had
but
to
precedent
grace
and
works
;
neyther
is
the
divine
indulgence
doubled
in
regard
of
the
disposition
as
it
is
distinct
from
merit
:
but
in
the
Eucharist
a
more
ample
clayme
and
title
to
glory
wil
be
acquird
even
in
regard
of
each
ones
disposal
,
over
and
above
that
which
is
allotted
to
his
merits
:
&
he
that
makes
it
his
task
to
till
the
soyle
of
his
soul
and
dispose
it
better
and
better
,
the
richer
Crop
shal
he
reap
thence
,
besides
the
reward
of
his
good
works
:
one
ought
to
be
much
more
ambitious
of
pleasing
God
and
standing
gracious
in
his
eyes
which
is
the
effect
of
grace
then
of
joying
in
the
fruition
of
his
glory
,
if
the
amplenes
of
his
beatitude
were
not
commensurately
corresponding
to
his
grace
&
the
proportion
which
God
holds
.
All
mediums
that
dispose
us
to
glory
by
good
works
,
distinct
from
the
Sacraments
,
obtaine
grace
under
one
only
title
;
but
preparation
to
the
Eucharist
under
a
double
&
gains
afterwards
a
double
degree
of
beatitude
.
Purity
is
so
beseemingly
requisite
in
order
to
this
Sacrament
that
the
divine
providence
hath
ordaind
,
that
,
even
as
it
precedes
the
sacrifice
of
Christ
,
it
be
propitiatory
for
our
sins
,
it
having
vertu
to
remit
the
very
pain
due
to
their
fault
;
Christ
himself
whom
we
receive
is
pleasd
first
of
all
to
cleanse
us
,
as
he
did
the
feet
of
his
Disciples
,
cer
he
would
give
himself
to
us
or
deliver
himself
for
us
.
He
shewd
by
that
washing
,
that
not
any
kind
of
purity
was
sufficient
but
that
a
special
one
was
necessary
;
for
he
would
not
only
have
the
hands
of
his
Disciples
clean
,
which
sufficeth
for
ordinary
banquets
,
but
their
feet
also
which
signifyes
a
very
extraordinary
diligence
.
God
declard
hereby
that
we
are
to
come
to
the
Eucharist
not
only
with
clean
hands
,
that
is
,
works
devoyd
of
all
fault
,
but
also
with
clean
feet
,
that
is
to
say
,
without
so
much
as
any
print
or
sign
of
fault
,
viz
,
the
paine
due
to
tepid
actions
or
sins
remitted
being
quite
abolished
:
and
in
this
sort
grace
proper
to
this
sacrifice
is
powerful
to
cancel
the
penalty
due
to
sin
.
How
shal
I
come
worthily
,
o
Lord
,
to
receive
thee
?
what
a
treasure
of
sanctity
was
bestowd
upon
S.
Iohn
Baptist
that
his
mouth
might
figuratively
entertain
not
thee
but
thy
name
,
saying
behold
the
lamb
of
God
;
and
he
express
the
shadow
of
one
of
thy
Sacraments
?
but
what
purity
ought
to
invest
me
who
am
to
approach
that
venerable
Sacrament
,
and
receive
thee
truly
and
really
into
my
mouth
?
o
I
wish
I
could
entertain
thee
with
as
much
reverence
,
as
the
most
B.
Virgin
Mother
did
in
her
sacred
womb
in
that
stupendious
hour
of
thy
Incarnation
;
or
as
she
embraced
thy
most
H.
Body
in
her
bosome
when
it
was
taken
down
from
the
cross
,
and
thy
heavenly
Father
received
thy
spirit
at
thy
expiring
,
when
it
was
recommended
into
his
hands
.
What
thou
dividedst
o
Lord
,
in
thy
death
betwixt
thy
Father
and
Mother
,
all
that
do
I
here
adore
in
this
Sacrament
after
thy
resurrection
:
for
thy
soul
remaynes
not
separate
from
thy
Body
.
Thou
affordest
me
that
body
which
thou
bequeathedst
to
thy
Mother
,
together
with
thy
spirit
which
thou
recommendedst
to
thy
Father
.
O
that
any
one
could
have
applyed
his
mouth
to
that
of
the
expiring
IESVS
,
and
gatherd
thence
his
sacred
breath
worthy
to
be
gatherd
by
the
hands
of
God
that
it
might
animate
and
steer
my
body
!
o
that
any
one
could
with
the
effusion
of
his
own
blood
wash
the
disfigured
Corps
of
IESVS
,
and
make
himself
the
viol
of
Christs
blood
shed
for
my
sake
,
to
cleanse
my
soul
so
ill-favourd
and
ugly
!
o
that
any
one
would
hold
his
mouth
to
receive
and
tast
the
water
&
blood
which
flowed
from
the
side
of
Christ
,
that
not
so
much
as
one
drop
of
it
might
fall
to
wast
!
but
thou
,
o
Lord
,
desirous
and
desirable
complyest
with
my
wishes
in
this
dreadful
mystery
.
How
great
joy
did
the
Angels
conceive
in
thy
Ascension
when
thou
entredst
triumphant
into
heaven
,
what
longing
desires
preceded
thy
return
thither
?
o
the
desired
of
all
the
Hierarchyes
of
heavenly
spirits
,
with
what
jubily
of
hart
ought
I
to
exul●
when
thou
entrest
into
my
breast
.
I
alone
upon
many
scores
owe
thee
all
the
reverence
which
all
the
Angels
exhibited
when
they
entertaind
thee
returning
from
this
world
and
passible
life
:
for
thou
frequently
enterst
into
me
,
that
thou
mayst
delight
me
alone
,
thou
who
once
only
enterd
into
heaven
to
cause
joy
to
all
the
Angels
.
Thou
frequently
dost
for
me
alone
what
thou
didst
but
once
for
all
the
quyres
of
blessed
spirits
.
If
this
favour
were
imparted
to
one
alone
of
all
the
multitudes
of
men
,
that
once
only
through
all
eternity
Christ
should
enter
after
this
most
amiable
manner
into
his
sole
breast
,
what
a
stupendious
benefit
would
it
be
deemd
?
whosoever
should
hear
of
it
,
ravishd
into
extasy
with
this
excess
of
bounty
,
would
scarse
believe
it
:
he
that
received
him
,
absorpt
in
admiration
would
stand
like
one
besides
himself
without
voyce
,
without
motion
,
yea
without
life
,
through
amazement
,
fear
,
joy
,
and
love
,
unles
he
were
miraculously
sustaind
,
by
reason
of
such
unheard-off
benevolence
:
why
then
do
not
I
worthily
reverence
and
admire
a
greater
benefit
conferd
not
once
but
often
,
not
on
me
alone
but
all
,
wherein
I
acknowledg
the
favour
done
me
much
hightned
.
O
that
I
or
any
one
could
entertain
thee
,
o
amiable
IESVS
,
becoming
my
guest
,
as
thy
Father
entertaind
thee
entring
into
heaven
after
a
world
of
torments
and
death
!
for
the
sanctity
of
all
the
Angels
,
their
devotion
,
their
joy
,
pomp
and
celebrity
fell
far
short
I
wil
not
say
of
thy
majesty
but
even
of
that
humility
wherwith
thou
daignest
to
shut
thy self
up
in
the
narrow
cottage
of
my
hart
:
grant
me
grace
by
so
rare
an
example
to
humble
my self
below
nothing
.
I
that
cannot
humble
my self
sufficiently
in
respect
of
thy
humility
,
how
can
I
do
it
in
respect
of
thy
majesty
and
glory
?
o
how
happy
is
that
soul
that
shal
humble
it self
before
this
Sacrament
,
what
honour
will
accrew
to
it
?
how
wil
the
Angels
reverence
and
honour
such
a
one
,
that
it
may
receive
its
Lord
with
honour
!
S.
Teresa
oftner
then
once
beheld
the
Brothers
of
our
Society
,
when
they
went
to
communicate
in
our
Church
,
accompanyd
with
Angels
and
these
holding
a
most
rich
and
beautiful
canopy
,
over
their
heads
that
like
royal
and
consecrated
soules
they
might
more
honorably
entertain
their
soveraign
:
but
when
others
approachd
that
heavenly
Table
,
she
beheld
no
such
obsequiousnes
in
these
B
:
Spirits
;
and
the
reason
was
want
of
humility
in
their
devotions
.
Let
us
then
procure
with
all
humility
,
devotion
,
fervour
and
charity
to
receive
that
supersubstantial
daily
bread
.
Let
us
so
receive
it
daily
,
as
if
we
were
never
more
to
receive
it
;
though
we
come
very
frequently
,
let
us
come
so
,
as
if
it
were
to
be
but
once
in
our
whole
life
:
Let
our
daily
communion
be
so
performd
as
it
ought
,
to
be
the
first
day
of
our
life
and
last
at
our
death
.
The
XII
.
Chapter
.
That
in
time
of
refection
we
must
not
be
more
indulgent
to
our
body
then
necessity
requires
.
THE
Angels
expect
thee
at
their
supper
,
glut
not
thy self
like
a
beast
with
corruptible
food
.
He
that
is
invited
as
a
guest
to
anothers
table
eats
nothing
at
home
:
thou
art
invited
a
guest
to
heaven
do
not
at
least
glut
thy self
upon
earth
.
If
one
that
is
cloyd
with
earthly
food
cannot
be
a
competent
guest
at
an
earthly
banquet
,
how
can
he
be
at
a
heavenly
one
?
fulnes
hinders
the
relish
of
material
meats
,
how
much
more
then
of
divine
?
the
fasting
Lazarus
who
could
not
so
much
as
feed
upon
crums
,
is
now
a
constant
guest
at
the
heavenly
supper
;
but
that
glutton
who
cramd
himself
with
exquisit
daintyes
is
shut
forth
.
Men
at
a
banquet
abstain
from
several
dishes
reserving
their
appetite
for
some
choyse
one
intending
to
make
their
repast
upon
that
:
o
Lord
,
if
I
shal
be
satiated
at
the
appearance
of
thy
glory
,
I
reserve
my self
for
it
and
wil
refrain
from
these
grosser
meats
of
the
earth
.
Vpon
hopes
to
feed
more
savourly
at
a
wel
furnishd
table
,
the
guest
is
content
to
protract
his
fast
:
it
is
but
meet
that
upon
hopes
of
the
divine
supper
we
at
least
keep
abstinence
.
Remember
that
Christ
hath
made
thee
equal
with
the
Angels
,
and
wil
it
not
then
be
a
shame
to
do
like
a
beast
?
he
that
cannot
wholly
wipe
off
an
infamy
,
lessens
and
dissembles
it
as
much
as
he
can
;
let
it
confound
us
to
renew
daily
the
brand
we
received
by
gluttony
in
our
first
fall
from
a
state
of
happines
,
and
that
with
so
much
gust
and
savour
.
If
we
had
heaven
eyther
in
esteem
or
hunger
,
we
should
loath
earth
and
earthly
things
:
where
,
when
we
are
to
eat
,
for
as
much
as
concerns
gust
,
we
must
carry
our selves
as
if
there
were
none
at
all
.
God
himself
invites
thee
a
guest
to
the
supper
of
eternal
glory
:
in
the
interim
sitting
down
to
table
let
Christ
be
thy
fellow-guest
and
thou
wilt
be
abstemious
,
if
thou
suppose
thou
art
to
divide
with
him
.
What
soever
thou
subtractest
from
thy
necessary
sustenance
,
offer
it
to
IESVS
.
The
Pharisees
and
Publicans
invited
IESVS
;
thou
being
a
Christian
must
not
think
much
to
do
the
same
.
He
that
invites
another
,
labours
not
so
much
to
please
his
own
palat
as
his
guests
,
for
whom
he
carves
the
best
piece
:
so
when
thou
sittest
down
at
table
,
strive
not
to
content
thy
own
rellish
,
but
study
how
to
pleasure
Christ
and
the
only
way
to
please
his
gust
is
to
take
no
gust
at
all
.
Consider
him
where
he
refreshed
those
3.
dayes
when
his
Mother
lost
him
in
the
Temple
:
prepare
a
banquet
for
him
together
with
Saint
Mathew
.
Contemplate
Christ
&
his
disciples
when
through
want
of
necessaries
they
pulled
cares
of
corne
:
call
him
&
making
him
share
of
thy
provisions
prepare
him
a
feast
together
with
Zaccheus
.
Behold
him
fasting
40.
dayes
for
thy
sake
:
and
if
thou
wilt
not
minister
to
him
with
the
Angels
,
invite
him
with
Simon
;
and
he
will
be
as
much
refreshed
with
thy
abstinence
,
as
if
a
table
were
furnished
for
him
by
the
Angels
.
He
begd
a
draught
of
water
of
the
Samaritan
;
do
thou
give
him
of
thy
cup.
I
thirst
,
cryed
he
,
from
the
cross
;
let
him
tast
of
thy
Chalice
.
O
that
any
one
would
give
me
gall
&
vinegar
,
&
I
would
exchange
cups
with
Christ
,
relieving
his
thirst
with
my
drink
!
how
could
I
chuse
but
relieve
thee
,
o
Lord
,
in
such
extreme
necessity
?
now
I
am
able
to
do
it
,
and
undoubtedly
thou
wilt
rellish
my
good
will
and
desire
of
abstinence
more
savourly
then
if
I
offerd
thee
a
most
delicious
draught
.
How
unnatural
were
he
that
would
not
relieve
thee
?
now
I
may
do
it
,
if
I
drink
not
more
then
is
necessary
.
Why
shal
I
not
refresh
thy
thirst
?
behold
,
o
soul
,
thy
IESVS
desirous
to
eat
his
Pasch
with
us
:
accompany
the
Apostles
that
thou
maist
partake
of
so
desired
a
table
.
Carry
thy self
there
with
modesty
and
humility
:
seek
the
lowest
place
,
but
chuse
not
for
all
that
the
place
of
Iudas
.
Thou
art
not
worthy
to
sit
at
such
a
table
;
place
thy self
at
the
feet
of
thy
companion
the
betraier
:
the
most
humble
IESVS
will
even
there
also
find
thee
out
.
Contemplate
how
he
fed
so
many
yeares
with
his
most
H
▪
Mother
and
S.
Ioseph
:
she
perchance
sometimes
eat
very
sparingly
and
defrauded
her
own
mouth
of
many
bits
purposely
to
give
them
to
her
most
loving
Son
their
poverty
not
sufficing
for
both
:
deprive
thy self
of
some
parcel
&
give
it
as
an
almest
to
the
Virgin
wherewith
to
feed
her
dearest
child
.
Remember
how
this
Mother
of
love
gave
suck
to
her
Infant
IESVS
:
how
the
Son
of
God
even
then
would
fast
for
thy
sake
,
&
abstain
sometimes
from
these
sweet
breasts
:
do
thou
also
for
his
sake
refrain
at
least
from
some
particle
,
and
offer
it
to
Christ
with
a
most
ardent
charity
,
with
such
,
to
wit
,
as
she
nursed
him
:
imitate
to
thy
utmost
her
love
.
In
this
manner
thou
shalt
stifle
with
pious
meditations
and
forestail
thy
appetite
by
an
affection
to
things
divine
.
One
desire
wil
drive
out
another
,
and
one
rellish
drown
another
.
Perchance
gluttony
wil
be
no
les
extirpated
,
and
thy
mind
by
ruminating
what
is
read
at
table
and
such
pious
employments
more
purged
then
by
fasting
it self
.
If
the
motive
of
doing
a
thing
acceptable
to
Christ
do
not
urge
thee
,
the
dignity
of
abstinence
&
the
profit
which
redounds
from
it
ought
in
all
reason
to
prevail
.
Nothing
is
more
contrary
to
the
spirit
then
an
unmortified
appetite
.
Eat
to
refresh
thy
body
not
to
overcharge
it
.
Many
when
they
eat
do
rather
oppress
then
nourish
their
bodies
;
making
that
which
ought
to
be
the
refection
of
life
its
oppression
.
Is
it
not
very
absurd
to
load
and
stuff
ones
belly
as
one
would
do
an
asses
pack
,
since
our
flesh
is
elevated
above
the
Cherubins
?
if
the
kingdome
of
God
and
tabernacle
of
the
H.
Ghost
be
within
us
,
why
are
we
so
base-minded
as
to
make
our
stomacks
the
charnel-house
or
Sepulcher
of
dead
beasts
?
he
that
ought
to
be
the
Temple
of
the
living
God
,
cald
to
a
divine
life
,
why
doth
he
debase
himself
to
the
meanest
of
all
lives
?
to
wit
'
,
a
dead
life
and
the
very
dregs
of
all
life
.
Plants
having
only
a
nutritive
life
,
are
void
of
all
sense
.
We
loose
so
much
of
our
mind
as
we
bestow
of
it
upon
meat
:
what
more
unworthy
then
the
loss
of
an
Angelical
life
&
mind
?
if
thou
feedst
too
greedily
&
sensually
,
thou
hast
reason
to
fear
least
thou
degenerate
not
so
much
into
a
beast
as
into
a
tree
or
a
stock
.
Adam
being
overcome
with
gluttony
clad
himself
with
leaves
like
a
tree
,
as
if
he
meant
to
become
one
,
carrying
its
shape
in
his
flight
from
God
.
Gluttony
and
nutrition
is
not
only
a
life
proper
to
unreasonable
creatures
but
to
the
very
insensible
plants
,
nutrition
being
only
peculiar
to
them
.
Therfore
a
full
belly
obstructs
all
sense
,
it
evacuates
the
mind
,
it
disposeth
one
to
insensibility
by
hindring
the
use
of
reason
which
after
dinner
is
dull
and
sluggish
,
it
induceth
sleep
in
which
a
man
differs
nothing
at
all
from
an
elme
or
plain
tree
,
save
only
that
this
at
set
times
affords
the
benefit
of
a
shade
:
but
the
life
of
gourmandizers
is
the
life
of
sleepers
and
the
life
of
sleepers
the
life
of
a
gourd
which
is
allwaies
in
a
lying
posture
.
Hence
it
followes
that
he
who
is
les
abstemious
is
les
obsequious
to
reason
,
as
being
more
insensible
:
the
sole
life
of
trees
is
uncapable
of
command
.
Nutrition
it self
is
not
in
the
power
of
a
creature
.
When
we
check
our
desires
or
curbe
savage
beasts
they
become
tame
and
pliable
to
their
keepers
:
but
plants
which
regard
nothing
as
I
may
say
but
their
belly
,
that
is
,
to
feed
themselves
,
they
harken
to
no
body
nor
regard
reason
.
This
kind
of
life
is
the
scum
and
refuse
of
all
lives
,
and
most
remote
from
a
soul
endowed
with
reason
;
how
much
more
from
a
spirit
which
breaths
God
.
A
dog
will
hear
his
masters
call
so
will
not
an
oak
or
fig
tree
the
husbandmans
,
nor
he
that
over
feeds
himself
the
voyce
of
God
.
He
to
keep
Adam
to
his
duty
enacted
the
first
law
of
fasting
,
&
the
only
one
of
that
most
happy
state
;
so
to
recommend
more
earnestly
to
us
the
vertue
of
abstinence
,
as
if
it
alone
were
sufficient
to
preserve
innocency
and
other
vertuous
endowments
,
putting
man
in
a
fit
disposition
to
hear
and
adhere
to
God
.
Our
Lord
would
commit
the
tuition
of
his
beloved
child
Adam
and
his
Benjamin
of
creatures
to
no
nurse
but
fasting
;
into
whose
faithfull
hands
he
entrusted
him
,
that
it
might
be
the
foster-Father
of
man
and
his
instructer
to
obedience
.
But
this
precept
being
violated
Adam
forth
with
fled
from
the
voice
of
God
,
caring
so
little
to
adhere
to
him
that
he
would
not
only
not
seek
nor
approach
him
but
sought
to
avoid
God
who
sought
him
.
He
renders
himself
wholly
unfit
for
all
who
is
not
abstemious
:
he
will
resist
Gods
holy
inspirations
and
withdraw
himself
from
his
familiarity
,
being
weand
as
much
from
the
divine
breasts
as
he
yealds
to
these
sensual
appetites
.
What
commerce
betwixt
God
and
ones
belly
?
how
can
God
affect
him
who
affects
only
his
gut
as
his
God
?
How
canst
thou
endure
,
o
divine
truth
,
to
dwel
in
him
who
is
such
an
arrand
idolater
?
it
was
anciently
held
a
high
strain
of
folly
for
men
to
kneel
by
way
of
worship
to
those
things
that
were
the
handy-work
of
men
:
and
how
fond
a
thing
is
it
for
thee
an
intemperate
man
to
set
thy
hart
upon
that
which
thou
destroiest
and
wil
destroy
thee
,
towitt
,
meat
and
its
rellish
.
How
intendest
thou
to
feast
with
God
,
to
lead
a
celestial
kind
of
life
,
to
fly
with
him
upon
the
wings
of
the
winds
to
immortality
;
if
thou
takest
complacence
in
the
life
of
those
things
which
stick
to
the
earth
,
and
are
rooted
and
half-buried
in
it
.
The
life
of
self-pamperers
is
extremely
mortal
:
for
such
is
the
life
of
plants
which
are
in
part
overwhelmed
with
earth
.
Those
that
feed
their
belly
increase
their
mortality
by
fatning
what
is
mortal
in
them
,
becoming
more
mortal
by
hindering
eternal
life
,
by
defiling
their
mind
,
and
so
contracting
their
soul
as
to
render
it
only
corporeal
.
Adam
by
breaking
his
fast
became
forthwith
mortal
:
thou
becomest
every
day
more
mortal
by
stuffing
thy self
with
dead
things
,
and
feeding
greedily
on
slaughterd
creatures
,
and
seasond
for
this
end
that
they
may
be
entombed
in
thee
:
but
so
much
more
happy
shalt
thou
be
by
how
much
thou
partakest
of
immortality
;
and
thou
shalt
partake
so
much
the
more
of
it
,
if
thou
inure
thy self
to
a
spare
dyet
and
to
feed
on
unsavory
meats
.
All
our
life
in
this
world
is
bitter
,
full
of
labour
and
afflictions
:
wherfore
it
is
impertinent
to
go
about
to
repayr
&
maintain
it
with
sweet
things
.
Eat
only
that
thou
mayst
live
:
let
thy
meat
be
such
as
is
the
rest
of
thy
life
.
Thou
livest
not
to
eat
,
but
to
dye
;
and
thou
eatest
that
thou
mayst
not
dye
quickly
.
Death
assailes
him
sooner
that
feeds
too
plentifully
and
delicately
.
Food
must
be
the
medicine
of
life
not
its
poyson
and
destruction
.
Let
thy
own
hunger
and
the
gall
and
vinegar
of
Christ
be
all
thy
sauce
and
seasoning
:
who
for
that
end
drunk
it
upon
the
cross
,
because
whosoever
combats
against
sin
must
not
seek
after
savory
meats
:
and
the
adjoyning
of
hyssop
with
a
spunge
signifyes
the
vertue
of
cleansing
,
that
we
might
have
a
model
how
to
purge
our
soules
.
By
frugality
and
untoothsome
meat
,
the
divine
character
which
is
engraven
in
us
becomes
more
resplendent
and
the
holy
purity
of
our
mind
is
refind
,
that
it
may
be
united
to
God
,
&
made
more
capable
of
divine
impressions
:
for
if
fasting
drive
out
the
stubbornest
dive
is
from
anothers
body
,
much
more
forcibly
wil
it
attract
God
so
facil
and
benign
into
our
own
.
If
such
be
the
vertue
of
fasting
that
by
it
thou
canst
purify
others
;
much
more
wil
it
sanctify
thy self
.
He
breaths
somewhat
divine
who
breaths
abstinence
and
hunger
:
the
body
it self
is
in
a
certain
manner
elevated
by
the
force
of
a
disengagd
spirit
.
Iron
is
ponderous
;
but
it
becomes
light
by
the
spirit
and
vertue
of
the
loadstone
:
and
if
thou
also
fasten
and
hang
thy self
upon
God
he
wil
sublimate
thy
body
by
the
vigour
of
thy
spirit
rendring
it
intellectual
and
incorporeal
.
The
composition
also
of
thy
body
is
rarefyed
by
abstinence
,
in
such
sort
that
divine
irradiations
penetrate
more
easily
into
the
soul
▪
and
she
more
dextrously
steers
the
other
squard
more
fitly
to
it
by
a
proportionable
demolishment
,
as
being
disbarked
of
that
fat
rind
that
environd
it
;
for
a
great
weight
is
no
wayes
weildy
or
commodiously
mannageable
.
Lastly
abstinence
containes
so
great
a
good
that
there
is
nothing
to
which
it
is
not
extreme
beneficial
.
Other
vertues
adorne
the
soul
,
but
abstinence
is
salutiferous
both
to
body
and
soul
.
Both
Saints
&
Philosophers
by
embracing
it
protracted
their
life
to
a
faire
old
age
.
We
men
designd
to
be
immortal
had
contented
our selves
in
that
most
happy
state
of
innocency
to
feed
only
upon
hearbs
&
the
fruits
of
the
earth
:
now
temperance
also
restores
to
man
that
golden
age
.
Spare
diet
conduceth
to
the
health
of
the
body
,
it
is
a
natural
restaurative
,
an
universal
medecine
fit
to
be
applyed
to
al
kinds
of
diseases
.
The
skilfullest
Physitians
prescribe
it
for
the
first
recipe
in
all
maladies
:
for
oppletion
is
the
metropolis
or
head-city
of
diseases
and
deaths
chief
sergeant
.
All
the
untimely
deaths
of
yong
people
are
in
a
manner
caused
by
excess
in
diet
.
But
if
frugality
be
effectual
against
all
the
indispositions
of
the
body
,
it
wil
also
give
redress
to
those
of
the
soul
.
Hunger
makes
the
proud
to
stoop
,
the
covetous
to
disburse
,
the
lazy
&
slouthful
it
forceth
to
work
;
it
renders
the
luxurious
chast
&
the
angry
man
calmely
patient
.
If
then
frugality
even
when
it
is
forced
,
makes
head
against
all
vices
;
if
when
it
is
no
vertue
it
can
engender
vertues
;
what
remaines
,
when
it
is
a
true
and
sincere
one
,
but
that
must
needs
associate
God
to
a
soul
and
make
him
its
constant
sejourner
.
God
took
complacence
in
conversing
with
Moyses
and
Elias
when
they
were
both
in
a
long
fast
.
But
after
the
same
manner
that
it
expels
&
puts
the
divels
to
flight
,
saturity
bereaves
us
of
God
.
Vnles
thou
resolve
to
banish
this
vice
and
establish
in
thy
soul
the
vertue
of
temperance
,
thou
maist
wel
dispaire
of
the
rest
.
It
wil
be
the
same
as
if
one
being
desirous
to
beat
away
a
troublesome
dog
should
in
steed
of
a
stone
throw
at
him
a
crust
of
bread
.
A
domestique
enemy
must
first
be
vanquishd
,
ere
,
we
can
fal
abord
with
a
foraign
.
The
XIII
.
Chapter
.
That
one
must
take
account
of
his
proceedings
by
a
frequent
examen
of
himself
.
MEN
do
seldome
cast
a
reflex
eye
back
upon
their
life
,
and
therfore
frequently
they
find
it
very
bad
:
for
the
most
part
they
never
deliberate
about
their
actions
:
if
now
and
then
,
at
the
most
it
is
what
they
are
to
do
,
seldome
what
they
have
done
;
and
yet
they
can
scarse
know
how
it
is
to
be
wel
done
,
unles
they
reflect
what
hath
been
amiss
.
Future
gaines
arise
from
the
consideration
of
losses
by
past
.
Merchants
summ
up
their
dayes
traffique
,
and
if
they
find
themselves
loosers
,
they
purpose
to
make
it
up
another
day
by
other
advantages
.
Masters
exact
an
account
of
their
servants
even
to
a
minute
busynes
;
and
why
is
the
soul
of
man
,
more
pretious
then
heaven
and
earth
,
sleighted
as
a
thing
of
no
reckning
?
in
the
expense
of
a
three
penny
matter
they
are
precisely
scrupulous
;
but
can
easily
disgest
the
loss
of
an
eternal
gain
.
The
commonwelth
without
magistrates
wil
become
the
mere
sink
of
villany
;
a
field
untild
,
a
nursery
of
brambles
.
The
sin
of
Adam
corrupted
our
heart
more
then
it
did
the
earth
.
If
thou
dost
not
cultivate
thy
conscience
it
wil
branch
forth
into
innumerable
vices
.
Thou
must
o
remiss
spirit
,
be
unmerciful
in
exacting
an
account
of
thy self
,
that
thou
mayst
deserve
mercy
at
the
hands
of
God
.
Many
have
run
evident
danger
of
miscarrying
by
reason
of
their
hidden
sins
.
The
world
is
involved
in
darknes
thou
wilt
scarse
be
able
to
know
thy self
when
thou
searchest
into
thy self
,
how
wil
the
case
stand
if
thou
search
not
at
all
?
but
if
thou
knowst
not
thy self
,
why
art
thou
sollicitous
eyther
to
know
or
have
any
thing
els
?
for
although
thou
possess
the
whole
world
,
and
be
expert
in
all
sciences
,
thou
wilt
both
be
a
fool
,
and
poor
,
and
despicable
,
because
thou
dost
not
possess
thy self
,
who
art
better
then
all
things
,
and
by
whome
thou
shalt
have
all
:
and
not
possessing
thy self
thou
wilt
possess
nothing
,
and
thy
knowledg
wil
serve
to
no
other
purpose
but
make
thee
err
and
abuse
creatures
.
The
sole
wise
man
is
rich
:
happy
is
he
who
is
master
of
himself
acknowledging
his
own
vilenes
,
and
makes
that
his
search
,
and
comes
as
it
were
to
finger
it
.
One
loves
to
know
the
horse
he
is
to
ride
on
,
one
wil
have
the
number
of
his
cattle
and
sheep
,
and
is
content
to
be
only
ignorant
of
himself
,
and
sin
without
number
.
Why
wil
man
be
such
a
great
enemy
to
himself
as
not
to
regard
himself
?
but
if
thou
wilt
hate
thy self
to
thy
advantage
,
do
it
,
I
pray
,
by
abhorring
thy self
not
by
forgetting
.
By
looking
into
thy self
thou
wilt
abhor
thy self
,
by
abhorring
thy self
thou
wilt
correct
thy self
,
and
by
correcting
be
acceptable
to
God
.
Although
we
wil
not
examine
our selves
,
God
wil
leave
nothing
unrevengd
.
But
if
we
would
judge
our selves
,
we
should
not
at
all
be
judged
.
But
while
we
are
judged
we
are
chastizd
by
our
Lord
that
we
may
not
be
condemnd
together
with
this
world
.
O
meekest
truth
,
who
appointest
us
judges
of
our selves
in
a
case
of
delinquency
against
thee
!
what
more
merciful
?
o
unspeakable
clemency
,
that
the
divine
justice
rests
satisfyed
with
our
humane
verdict
!
if
any
one
that
is
assoild
for
some
heynous
fact
,
expected
a
judge
to
be
designd
by
his
Prince
to
determine
the
cause
and
give
sentence
,
how
desirefully
sollicitous
would
he
be
that
some
one
of
his
kindred
,
or
country
,
or
acquaintance
should
be
deputed
?
how
would
he
rejoyce
if
one
allyed
by
blood
or
intimately
familiar
with
him
were
appointed
?
behold
thy
happy
lot
and
the
divine
benignity
,
who
wil
have
thee
to
be
judge
of
thy self
!
if
two
courts
of
judicature
were
proposd
to
a
criminal
,
in
one
wherof
presided
an
uncouth
&
rigid
man
who
proceeded
with
the
strictest
severity
;
in
the
other
his
kinsman
&
of
a
milder
temper
,
who
used
a
more
favorable
interpretation
of
the
law
;
if
he
would
chuse
to
be
arraignd
at
that
most
rigorous
tribunal
,
what
would
such
a
choise
differ
from
madnes
and
dispair
?
o
how
madly
desperate
would
that
man
shew
himself
,
who
should
refuse
to
be
brought
to
a
bar
,
where
I
wil
not
say
his
friend
and
allye
,
but
even
the
criminal
himself
shal
be
judge
;
but
would
stand
to
the
verdict
of
that
other
most
impartially
just
,
where
God
shal
be
the
severe
inquisitor
and
offended
judge
.
If
thou
wert
to
have
thy
wish
in
chusing
an
umpyre
of
thy
misdemeanours
eyther
thy
partner
in
the
same
fault
,
or
thy
accuser
and
the
party
offended
,
wouldst
thou
refer
thy self
to
this
latters
arbitration
?
not
thy
companion
but
thou
thy self
or
God
offended
must
be
thy
judge
,
and
he
who
is
undoubtedly
to
punish
thee
.
It
is
impossible
for
thee
to
avoyd
some
punishment
and
condemnation
:
eyther
judg
thy self
,
or
our
Lord
wil
severely
adjudge
thee
to
torment
.
Do
not
then
shun
thy
own
judgment
;
for
so
thou
shalt
shun
the
divine
,
and
not
be
condemned
at
that
tribunal
.
Be
sure
not
to
make
greater
account
of
any
temporal
thing
,
then
of
exacting
an
account
of
thy self
;
neyther
is
there
any
thing
more
reasonable
then
this
.
If
we
be
desirous
to
reforme
others
,
why
wil
we
leave
our
selves
deformed
and
irregular
?
summon
thy self
at
least
twice
a
day
to
the
bar
,
and
judge
thy self
most
impartially
,
as
if
that
were
the
dreadful
day
of
the
last
doom
.
If
at
that
hour
,
when
all
mankind
standing
appalld
with
horrour
&
perplexity
before
the
judgment
seat
of
Christ
to
receive
their
definitive
sentence
,
the
judge
should
deal
so
favorably
with
thee
alone
as
to
separate
thee
from
that
huge
mass
,
content
thou
shouldst
on
this
condition
be
thy
own
examiner
,
that
if
thou
judgd
and
punishd
thy self
in
good
earnest
,
he
would
stand
to
thy
judgment
;
but
if
superficially
,
thou
wert
to
be
added
to
the
main
heap
to
be
adjudgd
without
all
mercy
together
with
them
to
torment
;
what
immense
thanks
wouldst
thou
deem
this
favour
of
Christ
worthy
off
?
with
what
sollicitude
wouldst
thou
search
,
prye
,
and
sift
into
thy self
not
sparing
thy self
in
the
very
least
?
such
a
favour
is
now
granted
thee
;
negotiate
in
thy
daily
examens
and
Confessions
Gods
cause
,
seeking
seriously
his
greater
glory
and
thy
own
confusion
.
Next
consider
Christ
judging
with
all
severity
the
rest
of
mankind
,
and
pronouncing
the
concluding
sentence
of
damnation
:
beholding
him
on
the
other
side
crucifyed
for
thy
sake
,
and
thy self
alone
busy
in
discussing
thy self
at
his
feet
on
Mount
Calvary
together
with
the
Mother
of
IESVS
,
Iohn
,
and
Magdalen
melting
into
teares
,
even
the
beloved
IESVS
himself
weeping
and
crying
,
father
forgive
him
for
he
knowes
not
what
he
doth
.
Employd
in
the
self-same
thoughts
come
to
thy
Confessors
feet
in
full
hope
of
pardon
if
thou
be
not
too
indulgent
in
pardoning
thy self
;
considering
thy
IESVS
little
regarding
thy
sins
and
their
punishment
,
and
only
sollicitous
to
sign
thy
pardon
,
laying
aside
all
thought
of
their
number
and
greatnes
,
as
being
only
desirous
to
shew
favour
and
indulgence
,
because
he
had
committed
to
thy
care
and
trust
a
diligent
enquiry
into
them
and
a
due
revenge
by
way
of
satisfaction
.
Be
faithful
to
Christ
,
and
let
nothing
pass
unpunished
,
and
he
most
faithful
to
thee
,
will
exhibite
nothing
but
mercy
.
Reduce
first
of
all
into
thy
mind
the
matter
wherof
thou
art
to
give
account
,
to
witt
,
all
the
benefits
heaven
hath
conferred
upon
thee
:
next
examen
in
what
thou
hast
abused
them
together
with
thy
ingratitude
:
lastly
humble
thy self
,
be
sorry
,
bewail
even
thy
least
defects
,
and
purpose
firmly
by
Gods
assistance
never
to
fall
into
the
same
Strengthen
this
thy
purpose
as
men
are
wont
to
strengthen
their
contracts
,
first
before
witnesses
:
renew
it
in
the
presence
of
the
Angels
and
Saints
,
and
then
security
for
performance
being
given
,
call
the
B.
Virgin
and
thy
special
Patrons
,
and
appoint
them
suerties
,
adding
also
a
penalty
of
forfeiture
.
Impose
upon
thy self
in
case
of
relapse
some
voluntary
affliction
by
way
of
pennance
;
strive
allwaies
to
advance
in
goodnes
;
for
if
the
Angels
conceive
joy
for
one
sinner
becoming
repentant
,
why
will
there
not
be
much
more
jubily
for
the
just
in
his
progress
from
vertue
to
vertue
?
wax
not
negligent
in
this
search
into
thy self
,
it
being
the
key
which
unlocks
all
the
treasures
of
fervour
.
Many
religious
men
become
tepid
by
reason
of
their
remissnes
in
this
exercise
:
hence
many
grow
lukewarm
:
hence
diverse
old
souldiers
in
the
service
of
piety
have
forsaken
their
colours
after
a
lamentable
manner
,
because
contenting
themselves
with
a
sleight
and
superficial
search
and
sorrow
,
what
they
seemd
to
bemoan
this
hour
,
they
committed
the
next
.
Thou
neglectest
not
daily
to
renew
and
reenforce
the
decayd
spirits
of
thy
body
twice
a
day
by
corporal
refection
:
it
imports
thee
to
be
no
les
industrious
in
recruiting
the
forces
of
thy
soul
and
good
purposes
by
sifting
into
thy
actions
:
yea
not
twice
,
but
at
the
end
of
each
work
,
whether
thou
hast
performed
it
wel
or
no
?
God
who
was
no
way
obnoxious
to
errour
considered
&
examined
all
his
works
as
soon
as
he
had
made
them
.
He
created
light
and
presently
taking
a
view
of
it
,
saw
that
that
fair
creature
was
good
.
He
made
the
luminary
bodies
,
and
forthwith
contemplating
them
,
perceived
they
also
were
good
.
He
daily
entered
into
examen
of
each
work
in
particular
and
then
a
general
survey
of
them
all
▪
and
found
that
they
were
very
good
.
So
must
thou
view
each
of
thy
actions
apart
,
&
then
all
of
them
together
.
If
thou
hast
not
performed
them
well
,
thou
wilt
by
the
line
&
square
of
a
due
discussion
of
thy
conscience
discover
what
is
amiss
,
to
amend
it
for
the
future
.
Moyses
in
the
bosome-retirement
of
his
breast
cleansd
that
hand
which
he
found
coverd
over
with
leprosy
.
This
serious
examen
of
ones
self
is
the
storehouse
of
vertues
:
there
the
fear
of
God
,
there
humility
,
self-knowledg
,
compunction
,
perseverance
,
fervour
,
there
prudence
is
minted
to
a
currant
coyn
.
Lay
wait
chiefly
to
intercept
some
one
vice
,
which
thou
must
with
importunity
both
prosecute
and
persecute
till
thou
hast
utterly
vanquishd
it
:
and
after
this
manner
by
little
and
little
must
thou
endeavour
to
subdue
them
all
.
The
XIV
.
Chapter
.
How
we
must
be
affected
towards
others
.
LET
this
be
thy
employment
all
the
day
long
in
all
thy
own
actions
,
even
those
that
are
commendable
,
to
accuse
thy self
,
and
in
thy
neighbours
,
though
discommendable
,
to
excuse
others
.
It
fares
not
with
our
conscience
as
it
doth
with
our
countenance
;
we
see
other
mens
faces
not
our
own
,
but
we
behold
our
own
conscience
not
anothers
:
wherfore
we
ought
and
are
only
able
to
judg
and
condemn
our selves
.
If
thou
thy self
who
art
only
able
to
discerne
thy
own
conscience
findst
it
a
difficult
busines
to
pass
verdict
upon
many
of
thy
actions
whether
they
be
good
or
bad
,
whether
thou
hast
given
consent
or
no
;
how
darest
thou
judg
others
,
whose
harts
are
unfolded
to
none
but
God
?
If
thou
canst
not
discover
thy
own
mind
,
why
dost
thou
judge
of
anothers
?
if
thou
art
unable
to
discern
thy
own
,
how
darest
thou
pass
sentence
upon
thy
neighbours
?
If
thou
weighest
not
thy
own
proceedings
,
why
dost
thou
draw
others
into
thy
ballance
?
but
for
the
most
part
those
that
stand
idle
in
the
market-place
are
the
people
which
busy
themselves
in
murmuring
and
slandering
others
:
so
he
that
neglects
his
own
soul
spends
his
censure
more
freely
upon
his
neighbours
.
We
might
long
ago
have
learnd
by
experience
how
lyable
our
judgments
are
to
errour
.
Even
in
corporal
things
and
those
which
have
but
an
extrinsecal
appearance
and
colour
,
our
senses
are
very
frequently
deluded
;
how
much
more
obvious
is
it
to
err
in
judging
the
harts
of
men
,
of
which
they
have
no
perceivance
at
all
,
whose
motions
are
swaid
by
free
will
,
and
in
which
Gods
grace
works
secretly
so
many
miracles
.
Although
one
seem
to
have
clear
arguments
to
ground
a
sinistrous
suspicion
,
yet
one
ought
not
to
judge
sinistrously
,
because
he
may
easily
judge
amiss
.
While
the
companions
of
S.
Boniface
were
busy
in
his
search
,
they
suspected
not
without
ground
according
to
the
tenour
of
his
former
behaviour
that
he
was
in
the
company
of
some
lewd
harlot
:
but
he
in
the
meane
time
burning
with
a
far
different
flame
of
the
love
of
God
,
was
suffering
cruel
torments
for
the
faith
of
Christ
.
So
fallacious
was
a
probable
judgment
:
how
much
then
wilt
thou
miscarry
in
thy
groundles
and
improbable
suspicions
?
he
that
is
in
superiority
over
another
,
and
is
by
office
to
judge
,
must
not
condemn
him
,
unles
he
prove
evidently
faulty
;
in
things
doubtful
the
criminal
is
absolved
:
how
darest
thou
of
thy
own
uncertain
and
erroneous
brain
condemn
him
who
is
better
then
thy self
,
&
by
whom
thou
art
to
be
judged
?
If
thou
didst
love
others
as
Christ
commands
thee
,
thou
wouldst
not
judg
them
:
charity
covers
a
multitude
of
sins
.
●or
this
reason
thou
forbearest
to
judg
thy self
,
because
self
love
inclines
thee
to
excuse
thy self
:
and
if
thy
love
towards
thy
brethren
were
such
,
thou
wouldst
not
censure
but
excuse
them
.
Christ
being
to
judge
mankind
,
he
himself
became
man
,
and
vested
himself
with
our
nature
:
and
thou
also
if
thou
wilt
judg
or
reprehend
another
must
put
on
his
person
,
and
proceed
with
him
as
thou
wouldst
be
proceeded
with
all
.
Let
this
be
the
first
feat
of
thy
charity
not
to
be
scandalized
or
offended
with
thy
brother
;
the
second
not
to
offend
him
;
the
third
to
help
and
assist
him
in
what
thou
art
able
;
nevertheles
because
thy
love
is
but
lukewarm
thou
art
often
defective
in
thy
duty
,
and
takest
offence
unjustly
even
at
the
innocent
,
disdaining
them
many
times
that
are
acceptable
to
God
.
Where
is
thy
charity
towards
him
,
where
is
thy
love
to
IESVS
,
if
those
be
a
displeasing
eye
sore
to
thee
who
are
so
pleasing
to
him
,
so
deep
in
his
favour
,
and
do
him
better
service
then
thou
a
sinner
?
if
thou
lovedst
God
and
his
immense
goodnes
,
thou
wouldst
love
all
for
his
goodnes
;
the
good
because
they
are
good
,
the
bad
because
they
may
be
good
.
Not
only
an
elaborate
piece
of
workmanship
,
but
the
very
materials
of
which
it
is
made
are
had
in
no
smal
request
.
Of
evill
many
become
good
,
we
must
not
disdain
them
:
this
is
to
love
all
for
goodnes
:
this
is
to
love
all
in
God
when
we
love
for
that
which
cannot
be
loved
without
God
,
as
goodnes
,
justice
vertue
and
the
like
.
If
thou
didst
love
the
goodnes
of
God
thou
wouldst
love
all
in
God
,
and
covet
that
all
loved
him
,
and
wouldst
put
to
a
helping
hand
and
be
sollicitous
in
this
behalf
.
Of
a
much
different
strain
is
the
zeal
of
humane
and
divine
love
.
Humane
goodnes
is
finite
and
narrow
bounded
not
suffising
for
all
,
nay
not
even
for
many
but
les
wil
fall
to
each
ones
share
:
&
therfore
men
endeavour
what
they
can
that
none
els
love
what
s
dear
to
them
:
but
because
the
goodnes
of
God
is
infinite
and
more
then
abundantly
sufficient
for
all
,
and
our
love
of
such
a
limited
condition
that
it
cannot
correspond
to
so
great
goodnes
;
therfore
Gods
desire
is
that
each
one
love
it
,
and
approve
our
love
,
and
cooperate
towards
it
,
to
the
end
they
may
discharg
and
satisfy
for
that
goodnes
which
we
are
not
able
with
any
love
of
ours
to
equalize
.
Thou
lovest
God
imprudently
,
unles
thy
desire
be
that
all
love
him
;
for
thou
must
love
him
more
then
thy self
,
&
thy
desire
is
that
all
love
thee
though
thou
be
so
very
bad
;
why
are
thy
wishes
on
Gods
behalf
more
barren
and
bounded
,
he
being
so
extremely
good
?
O
infinite
goodnes
of
God
,
who
loved
me
so
much
the
meanest
and
very
outcast
of
sinners
,
that
being
not
content
to
love
me
,
thou
wouldst
moreover
that
all
should
love
me
,
and
commanded
it
too
;
why
shal
not
I
covet
that
all
love
thee
and
procure
it
to
the
utmost
of
my
power
?
yea
thou
hast
obliged
all
by
thy
precept
&
blood
,
that
they
should
love
me
no
less
then
thou
lovedst
me
,
and
every
one
loves
himself
.
Give
me
grace
,
that
I
also
may
observe
these
examples
of
love
that
I
may
love
all
.
Thou
saidst
;
this
is
my
precept
that
you
love
one
another
as
I
loved
you
.
And
again
;
thou
shalt
love
thy
neighbour
as
thy self
.
Thou
,
o
Lord
,
lovedst
me
eer
I
loved
thee
;
thou
,
o
Lord
,
lovedst
me
not
for
any
commodity
redounding
to
thee
but
to
me
:
thou
lovedst
me
with
an
immense
love
,
for
none
hath
greater
charity
then
this
that
one
give
his
soul
for
his
friends
:
thou
didst
love
me
with
a
perseverant
love
:
thou
art
he
who
when
he
loved
his
who
were
in
the
world
he
loved
them
to
the
end
.
These
are
the
conditions
with
which
thou
lovedst
me
,
and
must
be
the
rule
conformably
to
which
I
must
love
others
.
O
my
soul
,
learn
love
from
the
love
of
Christ
,
&
love
them
as
thy
own
life
whom
Christ
loved
more
then
his
,
and
wil
in
then
be
loved
and
worshipd
.
If
Christ
lay
sick
in
bed
(
thou
wilt
not
deem
it
indecency
that
he
be
supposed
languishing
for
our
good
,
who
for
our
salvation
took
really
upon
him
our
languours
)
or
pinchd
with
hunger
;
and
some
other
poor
body
lay
also
sick
in
another
bed
and
were
pressed
with
the
same
want
;
and
thou
shouldst
demand
of
Christ
whether
of
the
two
he
would
have
thee
to
relieve
first
,
himself
or
that
other
party
;
I
believe
he
would
piously
answere
,
that
other
:
for
Christ
himself
would
defraud
his
own
mouth
of
meat
to
asswage
a
poor
mans
hunger
.
Serve
then
and
reverence
Christ
in
such
a
one
:
if
thou
canst
not
do
it
in
fact
,
do
it
at
least
by
prayer
and
compassion
;
not
only
in
corporal
necessities
but
much
more
in
spiritual
.
God
prizeth
so
highly
an
almes
bestowd
on
the
body
,
that
he
promiseth
heaven
for
its
reward
,
nor
assignes
any
other
cause
of
acquitting
them
in
the
dreadful
day
of
doom
;
how
much
more
wil
he
esteem
an
almes
bestowd
on
the
soul
,
for
which
he
daignd
to
dye
?
o
the
infinit
charity
of
God
,
o
most
loving
Saviour
who
gavest
thy
soul
for
sinners
,
grant
that
I
may
love
their
soules
as
thou
lovedst
them
.
I
wil
take
a
pattern
from
thy
love
to
know
how
I
am
to
love
those
whom
thou
lovedst
and
not
from
my
own
;
neyther
wil
I
love
my
neighbour
as
I
loved
my self
for
then
I
shal
love
him
but
untowardly
.
I
knew
not
how
to
love
my self
,
how
can
I
love
others
.
How
could
I
love
my self
who
loved
my
own
wil
,
who
loved
iniquity
?
but
I
wil
love
my
neighbour
as
I
ought
to
love
my self
,
desiring
thy
wil
may
be
accomplishd
in
him
,
and
he
more
plentifully
enrichd
with
thy
grace
;
that
all
may
serve
thee
most
fervently
,
and
adore
thee
in
spirit
and
truth
.
THE
IV.
BOOK
.
The
I.
Chapter
.
How
ungratefull
we
are
to
God
.
HOW
unhappy
is
our
hart
in
thy
benefits
,
o
happines
of
Saints
,
since
a
slender
courtesy
afforded
us
by
some
poor
miscreant
,
yea
even
by
a
savage
creature
stirs
us
up
to
an
act
of
benevolence
,
and
yet
we
are
not
struck
through
love
into
an
amazement
of
the
immense
beneficence
of
thy
benefical
nature
!
how
comes
this
to
pass
,
that
if
a
man
had
done
it
we
should
deem
it
a
huge
favour
,
and
for
this
very
reason
that
God
does
it
,
though
he
do
incomparably
more
,
we
sleight
the
benefit
and
seek
not
to
shew
our selves
grateful
?
doth
water
loose
its
nature
because
it
is
in
its
center
the
sea
and
not
in
some
sorry
vessel
?
shal
it
forfeit
the
nature
of
a
benefit
because
God
is
the
authour
of
it
whose
nature
is
to
be
beneficial
?
we
should
rather
argue
thus
;
it
is
water
because
it
is
drawn
out
of
the
sea
.
Can
heat
,
because
it
is
in
the
fire
,
be
thought
not
to
becalefactive
,
and
that
only
to
be
so
which
is
in
a
forraign
and
violent
subject
)
the
ardour
of
fire
is
more
effectual
and
warmes
more
intensely
then
heat
in
wood
:
so
the
blessings
from
God
are
more
benefical
then
those
from
men
because
God
sourceth
them
.
It
is
the
nature
of
g●●●nes
to
be
benefical
,
as
it
is
of
fire
to
heat
.
●●neficence
in
men
is
nothing
so
vigorous
or
taking
;
because
it
is
not
so
proper
to
their
nature
,
indigence
only
being
connatural
to
them
.
Water
is
purer
in
the
fountain
then
in
the
stream
,
and
benefits
derived
from
God
are
more
refined
then
those
from
men
,
who
for
the
most
part
mar
the
nature
of
a
benefit
.
Why
then
shal
blessings
loose
their
prerogative
and
respect
because
they
are
imparted
by
God
;
which
,
though
much
meaner
,
if
they
proceeded
from
any
contemptible
man
,
unles
we
expressed
our
gratitude
for
them
,
we
could
not
have
the
face
to
appear
before
men
,
but
should
blush
with
confusion
,
so
far
as
to
be
ashamed
of
ourselves
,
and
become
infamous
in
our
own
conceit
:
and
yet
because
they
are
from
God
,
we
hold
our selves
priviledgd
to
be
ungrateful
and
dare
without
blushing
appear
before
him
and
his
Angels
.
Why
are
guifts
les
valuable
and
of
an
inferiour
rank
because
they
come
from
God
since
in
them
alone
are
verified
all
the
conditions
of
being
truly
beneficial
and
giving
us
relief
in
our
greatest
distress
?
is
a
benefit
more
unhappy
for
flowing
from
the
fountain
of
all
happines
?
Why
do
we
not
love
thee
,
o
Lord
,
who
gavest
us
our
whole
creation
,
&
are
grateful
towards
robbers
who
pillage
us
but
in
part
,
yea
even
towards
dogs
for
guarding
what
is
ours
?
we
love
him
that
supplies
us
in
our
want
,
and
we
melt
not
into
love
of
thee
who
gavest
as
both
essence
and
life
when
we
were
no
better
then
nothing
.
What
greater
want
or
penury
then
to
have
nothing
,
yea
to
be
nothing
?
if
God
relieved
us
then
by
giving
us
a
life
and
being
,
why
are
we
not
mindful
of
such
an
almes
,
since
we
are
grateful
to
him
who
affords
us
but
a
mean
support
of
life
?
can
it
be
judgd
a
more
signal
mercy
to
give
wherewith
to
live
then
to
give
life
it self
?
benefits
are
esteemd
much
greater
for
coming
in
the
nick
of
time
when
our
indigency
was
most
pressing
,
and
when
what
is
given
comes
voluntarily
and
without
paying
so
much
as
a
begging
for
it
.
What
greater
penury
then
to
have
nothing
which
is
the
greatest
of
all
?
God
then
did
us
a
great
good
turn
worthy
of
the
greatest
love
,
in
relieving
so
urgent
a
necessity
:
it
is
an
inestimable
benefit
that
he
gave
it
so
freely
of
his
own
accord
,
when
nothing
of
ours
preceded
which
could
exact
it
.
The
more
pressing
ones
want
is
,
although
what
is
given
be
but
a
trifle
,
it
is
more
highly
valued
then
when
more
is
given
in
a
less
exigence
:
thou
,
o
Lord
,
when
we
were
extremely
penurious
in
our
nothing
didst
not
bestow
a
little
upon
us
but
all
whatsoever
we
are
.
Let
us
sum
up
all
the
benefits
conferd
upon
men
&
because
it
were
too
prolix
to
recoūt
all
,
let
us
consider
that
which
in
the
judgment
of
all
nations
is
held
the
greatest
and
beyond
all
recompense
,
and
let
us
compare
it
with
the
least
divine
benefit
of
our
creation
.
Nature
teacheth
and
preacheth
that
we
can
render
no
equality
of
recompense
to
our
Parents
:
and
they
what
have
they
given
us
?
a
stenchy
body
subject
to
sin
and
diseases
,
and
all
the
miseries
of
this
life
;
insomuch
that
they
are
in
a
certain
manner
more
benevolent
towards
loathsome
wormes
then
towards
their
children
:
for
they
produced
them
undefiled
with
any
fault
nor
lyable
to
the
divine
wrath
;
but
they
bring
forth
their
children
,
accursed
,
wearing
the
badg
of
sin
,
worthy
of
death
and
imprisonment
.
How
,
o
Lord
,
can
we
be
unmindful
of
thee
,
and
impudent
in
our
carriage
towards
thee
,
since
thou
gavest
us
all
our
being
;
a
body
at
that
instant
fitly
accommodated
,
unblemishd
,
qualifyd
with
diversity
of
endowments
;
a
soul
of
a
most
excellent
nature
,
pure
,
immortal
,
spiritual
?
the
benefit
we
receive
from
our
parents
cost
them
but
little
,
for
they
gave
us
only
of
their
superfluities
,
not
a
whole
body
but
a
smal
parcel
of
most
loathsome
matter
and
corruption
:
thou
,
o
Lord
,
gavest
us
all
our selves
,
our
whol
body
,
our
whol
soul
,
pure
and
unspotted
;
which
benefit
cost
thee
no
less
then
the
expense
of
thy
omnipotency
.
Moreover
what
we
have
from
our
Parents
they
gave
it
not
but
thou
by
their
meanes
:
they
of
themselves
gave
us
only
a
lyablenes
to
sin
and
an
ill
o
men
of
future
miseries
.
What
they
afforded
us
was
●ot
out
of
pure
love
to
us
,
but
to
their
own
●mpure
pleasure
:
thou
,
o
Lord
,
out
of
an
excess
of
charity
to
us
,
createdst
us
.
Per●hance
our
parents
begot
us
against
their
wil
,
they
having
many
times
a
positive
desire
to
the
contrary
:
it
was
not
an
effect
of
their
affection
that
they
begot
us
and
not
some
other
,
that
being
neither
in
their
power
nor
choyse
:
thy
love
,
o
Lord
,
created
me
and
no
other
,
it
was
thy
election
;
thou
,
o
Lord
,
beholding
an
endles
multitude
of
men
which
thou
couldst
have
created
,
who
would
have
servd
thee
much
better
then
I
,
pickt
me
out
,
a
poor
miscreant
,
for
no
merits
of
my
own
:
neither
was
thy
love
impeded
by
foreseing
that
I
would
prove
more
dissoyal
then
any
of
the
rest
,
and
the
greatest
and
wretchedest
of
sinners
,
more
ungrateful
then
Lucifer
the
first
begotten
of
sin
,
and
Iudas
the
betrayer
of
thy
Son
,
and
Anti-christ
his
opposite
.
Behold
,
o
Lord
,
for
one
only
of
thy
benefits
I
stand
not
only
endebted
and
owing
my self
to
thee
,
but
am
upon
many
scores
end
ebted
:
how
then
shal
I
be
able
to
acquit
my self
of
others
?
I
owe
my self
wholly
to
thee
,
because
thou
gavest
me
wholly
to
my self
;
I
owe
my self
wholly
,
because
thou
disbursedst
thy
omnipotency
upon
me
:
I
owe
my self
wholly
,
because
thou
gavest
me
my self
not
repiningly
:
I
owe
my self
wholly
,
because
thou
didst
it
lovingly
:
I
owe
my self
wholly
,
because
thou
didst
it
calling
me
by
design
out
of
millions
;
I
owe
my self
wholly
,
because
thou
didst
it
foreseing
that
I
would
surpass
all
in
ingratitude
.
O
Lord
since
I
stand
endebted
my
whole
self
under
so
many
titles
for
one
sole
benefit
,
grant
that
once
at
least
I
may
pay
my
share
for
thy
endles
ones
;
grant
that
I
may
make
by
way
of
discharge
an
oblation
to
thee
of
my
whole
hart
:
and
since
thou
conferredst
not
once
only
this
one
benefit
so
variously
manifold
,
but
art
still
continuing
and
daily
enlarging
it
by
a
perpetuated
conservation
,
this
debt
of
my
whole
self
is
daily
doubled
to
an
infinitude
:
be
then
endlesly
taking
my
hart
,
not
for
the
good
thy
benefit
works
in
me
,
but
for
the
good
it
effects
in
thee
by
making
thee
beneficial
to
me
,
as
also
for
the
fruit
I
reap
from
it
.
If
therfore
this
least
of
thy
favours
be
so
great
that
I
owe
no
les
then
my
whole
self
upon
so
many
several
claymes
for
it
;
what
shal
I
do
for
my
redemption
,
that
excelling
my
creation
as
much
as
God
excelleth
man
?
in
my
creation
thou
gavest
me
to
my self
,
in
my
redemption
thou
gavest
thee
and
restoredst
me
.
The
II.
Chapter
.
That
Gods
benefits
are
without
number
.
BLess
yet
more
and
more
,
o
my
soul
,
our
Lord
,
and
be
not
unmindful
of
his
retributions
,
whether
towards
his
enemyes
or
towards
his
friends
,
towards
his
Angels
or
the
beasts
of
the
field
:
whether
towards
the
blessed
in
remunerating
them
or
the
divels
in
tormenting
them
:
all
his
retributions
are
so
many
thy
peculiar
favours
.
O
God
,
how
am
I
engulphd
in
an
Ocean
of
thy
beneficence
!
whatsoever
thou
dost
is
a
benefit
,
yea
and
my
peculiar
benefit
.
The
actuations
and
productions
of
light
are
light
:
&
a
light
that
is
exposd
for
one
mans
direction
,
illuminates
all
that
stand
about
him
:
so
dost
thou
,
o
light
of
truth
,
o
nature
of
goodnes
;
and
therfore
because
thou
art
beneficial
,
thou
canst
do
nothing
which
is
not
beneficial
:
and
it
is
necessarily
consequent
that
the
benefit
thou
bestowest
upon
one
is
not
only
proficuous
to
him
but
all
.
Each
best
guift
and
perfect
blessing
is
descending
from
above
from
the
Father
of
lights
;
because
thou
diffusest
them
like
unto
the
diffusions
of
light
,
thou
communicating
thy self
to
all
and
for
all
without
any
decrease
or
impoverishment
.
A
light
remaining
still
intyre
divides
its
beames
to
all
,
and
another
,
without
any
prejudice
to
it
,
may
borrow
some
from
its
flame
.
Whatsoever
the
sun
darts
forth
is
light
;
all
may
see
by
meanes
of
it
,
unles
they
wilfully
seale
up
their
eyes
.
All
the
effects
which
God
produceth
are
so
many
benefits
;
and
by
them
each
one
may
help
and
profit
himself
,
unles
he
wil
be
foolish
and
perverse
.
Thy
ardent
love
doth
alwayes
,
o
Lord
,
accompany
thy
guifts
as
heat
doth
light
:
this
is
an
immense
priviledge
concomitant
to
them
,
that
they
are
so
many
pawns
and
pledges
of
thy
love
:
although
this
be
not
patent
to
the
eye
,
yet
it
discovers
it self
in
the
benefical
effect
.
For
though
we
see
only
the
light
which
the
sun
communicates
not
the
heat
,
yet
this
doth
still
attend
the
other
.
O
Father
of
lights
what
thanks
am
I
endebted
to
thee
for
the
university
of
thy
benefits
conferd
upon
all
,
those
credentials
of
thy
love
,
which
love
I
chiefly
embrace
and
adore
in
thy
works
!
who
wil
not
stand
amazd
at
the
inventivenes
of
thy
goodnes
,
making
the
benefit
of
all
,
the
benefit
of
each
one
,
and
the
benefit
of
each
one
the
benefit
of
all
,
private
ones
publick
&
publick
private
?
all
the
works
of
nature
,
all
the
wonders
of
grace
,
all
the
predestinate
,
all
the
blessed
are
my
benefits
:
all
the
prosperity
,
all
the
calamityes
that
befall
man
,
are
so
many
favours
which
thou
lovingly
bestowest
upon
me
.
O
ungrateful
man
,
wouldst
thou
not
love
God
with
the
whole
impetuosity
of
thy
hart
,
if
he
should
exempt
thee
from
damnation
,
thou
carrying
the
guilt
of
hell
fire
by
dying
in
some
damnable
sin
;
but
should
create
another
much
better
then
thee
,
deputing
him
in
thy
place
to
suffer
for
thee
that
hell
of
torments
?
God
did
much
more
then
this
:
I
omit
that
he
fatherd
our
faults
upon
himself
daigning
to
dye
for
our
sake
;
this
now
amazeth
me
,
although
it
be
incomparably
less
,
that
he
would
shut
the
gates
of
mercy
against
many
&
sentence
them
to
damnation
to
save
thee
:
for
if
thou
didst
see
but
few
condemned
,
thy
fear
would
be
much
less
&
thou
perchance
thy self
make
one
in
that
heap
:
if
two
onely
or
three
;
thy
fear
would
yet
be
more
lessend
,
and
thou
mightest
presume
with
more
certainty
,
one
of
them
would
be
thy self
:
if
none
at
all
;
thy
fear
would
be
none
;
and
mayst
wel
think
that
thou
alone
wouldst
incur
that
misery
;
or
which
is
worse
be
much
more
frequent
in
sinning
and
less
observant
towards
God
.
Therfore
the
torment
and
damnation
of
so
many
soules
is
to
me
a
great
benefit
.
O
light
of
my
hart
,
with
how
bright
beames
doth
thy
love
shine
towards
thy
elect
!
thou
madest
other
creature●
for
man
,
and
him
thou
damnest
for
other
men
whom
thou
hast
elected
to
salvation
.
Angels
become
servants
to
men
,
yea
thou
thy self
being
made
man
:
what
if
thou
wouldst
have
one
man
serve
another
?
If
for
some
respects
of
temporal
life
thou
permittest
man
to
serve
man
,
and
a
slave
his
master
:
for
the
attainment
of
eternal
life
and
increase
of
glory
a
reprobate
must
serve
an
elect
.
Behold
,
o
ungrateful
spirit
,
if
an
evil
so
prejudicial
as
that
of
punishment
is
,
proves
thy
advantage
,
the
advantages
also
of
others
wil
turn
to
thy
benefit
.
With
such
skill
doth
God
mannage
his
works
that
each
one
redounds
to
the
good
of
all
,
&
the
very
paines
of
the
damned
are
so
beneficial
to
all
,
that
they
are
beneficial
even
to
them
themselves
:
for
in
that
height
of
misery
their
cup
is
not
temperd
merely
with
malice
,
but
hath
some
mixture
of
divine
justice
,
which
is
very
savory
.
God
is
so
bountifully
good
,
such
a
skilful
Alchymist
,
that
he
turnes
dross
into
gold
,
that
is
,
our
very
miseries
into
mercies
;
and
which
is
yet
more
,
out
of
the
worst
minerals
of
sinfulnes
,
they
alone
being
only
bad
,
he
extracts
pretious
mettals
,
and
sometimes
even
the
most
pretious
.
Thou
,
o
Lord
,
conferrest
thy
benefits
with
such
a
strong
and
open
hand
,
that
even
from
sin
,
where
thou
hast
neyther
power
nor
activity
(
thou
being
both
impotent
to
act
in
it
or
concur
to
anothers
acting
)
thou
both
drawest
and
art
able
to
draw
great
good
.
Thy
skil
knowes
how
to
extract
immense
blessings
and
vertues
out
of
sin
.
Light
reverberating
upon
a
condense
and
obscure
body
uncapable
of
its
operations
is
so
far
from
being
eclipsed
that
it
doubles
it self
by
reflection
:
neyther
is
thy
beneficence
ever
defeated
or
renderd
ineffectual
.
Out
of
sin
,
where
nothing
is
but
preposterously
bad
,
thou
rectifyest
all
to
my
good
,
decreeing
thence
thy
beloved
sons
Incarnation
.
As
well
from
my
own
sins
as
those
of
others
,
thou
knowest
how
to
take
an
occasion
of
being
beneficial
on
my
behalf
:
when
I
hear
of
a
crime
committed
by
another
,
I
am
sorry
for
the
misfortune
of
my
brother
,
but
take
an
occasion
thence
of
thanking
thee
,
because
I
hope
for
mercy
at
thy
hands
eyther
for
him
or
me
.
I
yeald
thee
thanks
because
thou
wilt
derive
thence
no
smal
good
to
me
,
unles
I
wil
become
quite
blind
and
shut
my
eyes
against
the
light
.
Sing
prayse
once
more
o
my
soul
to
the
Father
of
lights
,
and
be
not
forgetful
of
all
his
retributions
:
for
they
all
are
his
guifts
,
even
those
that
seem
to
flow
from
men
,
and
thou
receivest
immediately
from
them
:
for
if
thou
must
perswade
thy self
that
all
the
cross
aggrievances
which
befall
thee
from
men
,
come
from
God
,
why
wilt
thou
not
also
be
of
the
same
mind
concerning
good
,
his
nature
being
goodnes
it self
,
and
he
so
prone
to
communicate
it
?
all
the
light
which
beautifies
the
heavens
though
some
little
star
or
the
moon
by
night
do
dart
it
forth
,
proceeds
from
the
sun
though
he
the
Author
be
not
seen
:
in
like
manner
each
blessing
&
benefit
though
receivd
from
man
,
flowes
from
God
,
and
is
but
a
ray
of
his
goodnes
.
This
is
the
main
comfort
which
sustaines
mans
life
amidst
such
a
world
of
miseries
as
attend
it
,
that
nothing
can
happen
but
by
Gods
permission
;
and
whatsoever
he
permits
can
be
no
other
then
a
benefit
according
to
the
nature
of
his
goodnes
:
and
what
benefit
soever
befalls
us
proceeds
from
him
,
and
whatsoever
proceeds
from
him
is
my
benefit
,
and
orderd
to
me
and
my
good
▪
Corporal
afflictions
and
the
miseries
of
this
life
,
whether
I
or
any
other
tolerate
them
general
dearths
,
diseases
,
pestilences
,
all
these
are
my
benefits
,
o
Lord
,
thou
afflicting
others
for
my
good
.
O
God
,
how
deeply
am
I
endebted
to
thee
,
who
to
the
end
I
poor
miscreant
may
receive
thence
some
good
inspiration
stickst
not
to
strike
the
very
kings
and
Monarchs
of
the
world
dead
,
being
little
or
nothing
moved
with
the
teares
and
calamities
of
so
many
kingdomes
,
that
I
may
draw
thence
some
good
document
.
A
congruous
thought
of
some
poor
peasant
becoming
contrite
,
is
more
prevalent
with
thee
then
the
diadems
of
some
kings
,
and
sometimes
whole
nations
of
people
.
Grant
,
o
Lord
,
that
I
may
be
thankful
for
these
,
and
both
in
my
own
behalf
and
others
,
love
thee
in
all
thy
works
,
as
thou
lovedst
me
in
all
thy
benefits
.
The
III.
Chapter
.
That
Gods
love
in
our
Redemption
appeares
infinite
.
O
Immense
love
,
how
dost
thou
exhaust
thy self
in
deserving
wel
at
my
hands
,
since
thou
hast
left
thy self
no
power
to
act
,
nor
wisdome
to
invent
,
nor
wil
to
wish
greater
matters
then
what
is
already
done
for
me
!
for
no
remedy
more
noble
and
effectual
could
be
invented
to
give
redress
to
mankind
then
the
Incarnation
of
the
Son
of
God
which
was
a
mercy
beyond
expression
.
O
immense
beneficence
and
excess
of
love
to
which
the
divine
omnipotency
submitted
and
yealded
it self
as
it
were
overcome
!
thou
hast
gone
beyond
all
the
stratagems
of
God
,
and
put
a
stint
to
these
his
sacred
and
unlimited
desires
;
why
dost
thou
not
make
use
of
my
infirmity
,
suspend
my
thoughts
,
bounding
my
desires
in
such
sort
,
that
I
may
endeavour
,
think
,
and
wish
nothing
besides
thee
?
we
thy
children
,
o
Lord
,
whom
thou
hast
nurturd
up
by
creation
,
dispised
thee
;
how
can
we
,
whom
thou
hast
honoured
and
exalted
even
to
be
sharers
of
thy
majesty
,
how
can
we
I
say
,
contemn
and
rather
not
love
thee
who
for
love
of
us
vilified
thy self
so
far
as
to
partake
of
our
vilenes
?
o
Lord
,
how
comfortable
is
this
benefit
of
our
redemption
to
me
,
when
I
behold
thee
groaning
under
a
heavy
burthen
of
afflictions
,
joynt-sufferer
in
our
miseries
and
all
this
out
of
mere
love
and
affection
to
us
:
couldst
not
thou
contrive
some
other
meanes
of
redeeming
us
with
less
lyablenes
to
the
rigour
of
justice
?
couldst
not
thou
have
created
some
nobly-qualifyed
Angel
who
might
undergo
at
least
the
paines
of
hel
?
yea
couldst
not
thou
thy self
,
even
complying
with
the
strict
tenour
of
justice
have
accomplishd
it
without
such
a
world
of
torments
?
but
thou
didst
it
to
take
up
and
possess
the
whole
extent
of
our
love
.
Perchance
if
our
redeemer
had
been
different
from
our
Creator
,
that
is
,
one
redeemd
us
another
created
us
,
we
should
have
had
more
love
for
our
Redeemer
then
Creator
,
and
for
that
reason
thou
wouldst
be
both
the
one
and
other
,
so
to
become
the
object
of
all
our
love
and
that
this
thy
love
might
be
more
conspicuous
thou
didst
not
ayme
at
a
bare
sufficiency
or
equality
,
but
at
an
over-abundance
and
inundation
;
that
in
such
a
boundles
sea
we
might
see
thy
love
which
knowes
no
bound
.
Thou
who
madest
all
things
in
number
weight
,
and
measure
,
thou
who
being
Author
of
nature
rejectest
superfluities
,
why
wouldst
thou
,
as
it
were
,
confound
all
in
thy
redemption
?
transported
besides
thy self
and
thy
ordinary
manner
of
proceeding
thou
observedst
no
number
of
torments
,
no
weight
of
thy
pretious
blood
,
no
measure
of
necessary
satisfaction
;
but
in
an
overmeasure
of
thy
sufferings
thou
gavest
us
a
superabundant
redemption
measuring
out
all
without
any
measure
at
all
.
Surely
the
reason
was
because
an
immense
love
was
chief
Architect
in
so
great
a
work
,
in
which
work
thou
intendedst
to
render
thy
love
conspicuously
visible
,
we
▪
that
are
so
incredulous
,
not
believing
it
out
of
other
thy
feats
&
benefits
.
But
though
thou
proceededst
with
such
a
loving
extravagancy
,
thou
art
not
changed
from
thy
former
principles
,
&
what
thou
wast
before
:
thou
keepest
proportion
in
all
thy
works
,
and
here
also
didst
thou
observe
a
meane
,
but
it
was
to
do
all
without
meane
,
because
thy
love
is
so
,
&
otherwise
there
would
be
no
exact
equality
.
In
like
manner
I
behold
here
,
thy
infinity
,
for
as
much
as
thou
carryest
thy self
without
any
restriction
or
proportion
at
all
.
This
benefit
forceth
love
from
me
,
because
it
convinceth
thee
to
be
a
lover
:
out
of
thy
other
benefits
I
conjecture
thee
to
love
,
in
this
I
see
it
.
The
rest
hinder
not
but
that
one
may
judge
them
to
proceed
from
some
other
motive
then
love
;
of
this
none
can
suspect
other
but
that
it
is
done
with
immense
love
.
Although
the
rest
excluded
love
,
nothing
would
be
derogated
from
thy
majesty
,
nor
the
divine
honour
suffer
detriment
:
here
would
be
a
defect
of
congruency
,
if
we
regard
the
autority
of
the
divinity
,
supposing
they
should
flow
from
any
other
fountain
.
The
rest
though
done
without
love
,
would
yet
be
worthy
of
prayse
and
reverence
:
but
this
,
if
love
interceded
not
,
would
seem
an
eye-sore
,
I
wil
not
say
in
God
,
but
even
in
man
,
&
a
thing
worthy
of
dispraise
and
contempt
.
But
because
it
implies
an
impossibility
that
thou
do
any
thing
less
beseeming
thy self
,
I
am
ascertaind
beyond
all
peradventure
that
thou
lovest
me
.
It
would
be
deemd
a
kingly
busines
to
maintain
,
uphold
,
enrich
,
and
be
each
way
beneficial
even
to
those
who
deserved
no
love
;
this
,
I
say
,
would
well
become
the
highest
majesty
:
but
if
a
great
monarck
should
debase
himself
to
mean
drudgeries
,
should
consort
with
scullions
&
cooks
&
the
grooms
of
his
stable
,
and
dressing
himself
in
their
liveries
should
sit
at
their
table
;
who
would
not
sleight
him
,
and
account
him
no
better
then
a
mad
man
?
nothing
could
be
pretended
for
his
excuse
but
that
he
were
transported
with
love
,
&
yealded
for
a
time
to
this
transportment
,
so
to
work
upon
the
affection
of
the
party
beloved
,
or
used
it
as
a
stratagem
to
bring
his
desires
to
a
happy
issue
.
The
Philosophers
themselves
confess
loue
to
be
so
priviledged
,
that
it
can
never
be
blemished
with
infamy
,
yea
that
it
wipes
of
all
these
staines
which
if
contracted
without
love
,
would
be
held
undecent
and
ugly
:
but
love
turns
them
all
into
merit
,
and
transformes
infamy
into
glory
▪
Thou
,
o
Lord
,
canst
do
nothing
unbeseeming
thy
divinity
:
wherfore
whatsoever
thou
didst
by
evacuating
thy
autority
and
stooping
to
the
condition
of
an
abject
creature
,
all
was
done
out
of
love
to
me
.
Lock
up
in
thy
hart
,
o
my
soul
,
this
illustrious
pledg
of
divine
love
,
divine
humility
;
which
by
loves
prerogative
is
the
highest
glory
.
Love
excuseth
the
majesty
of
God
,
the
same
exalteth
the
humility
of
God
.
This
love
forceth
a
reciprocal
love
from
me
:
fire
enkindles
fire
,
and
love
provokes
to
love
:
let
thy
love
,
o
Lord
,
enflame
me
with
love
of
thee
;
thou
who
camest
to
send
this
fire
:
but
couldst
thou
not
,
o
Lord
,
send
it
without
coming
thy self
,
and
becoming
Incarnate
?
why
was
it
necessary
that
thou
shouldst
become
man
to
enflame
men
?
was
it
because
fire
doth
not
operate
but
upon
an
approximated
subject
?
for
fire
in
the
purity
of
its
nature
and
in
its
element
is
sayd
not
to
be
active
nor
enkindle
any
solid
matter
;
but
it
is
requisite
that
it
be
in
a
foraign
subject
&
renderd
visible
:
so
thou
o
Lord
though
in
the
refindnes
of
thy
purest
nature
thou
be
love
and
a
burning
fire
,
yet
thou
didst
not
enflame
man
but
by
becoming
man
:
like
as
elementary
fire
is
not
active
upon
wood
unles
it
be
first
enkindled
in
wood
or
some
other
matter
more
gross
and
condense
then
is
the
firmament
:
as
then
it
wil
enkindle
other
wood
,
it
becoming
a
conspicuous
and
visible
flame
.
Thy
visible
love
,
thou
being
made
man
,
cannot
but
enflame
and
set
man
all
on
fire
.
That
benefit
is
much
heightned
which
anticipates
all
intreaty
,
and
is
conferd
without
any
intercession
:
and
much
more
if
it
come
unhoped
for
or
unexpected
;
for
blessings
unlookd
for
affect
one
more
feelingly
,
&
most
of
all
if
they
prevent
all
wishes
and
desires
:
for
nothing
befalls
us
more
agreeably
and
to
our
harts-content
,
then
what
is
given
without
the
expense
of
so
much
as
a
wish
:
now
what
must
that
needs
be
which
forestals
all
kind
of
expectancy
:
what
wil
that
be
which
could
not
so
much
as
enter
into
our
thought
?
such
a
one
is
this
benefit
and
unexpected
Sacrament
of
our
redemption
,
which
if
any
one
,
before
it
was
intimated
to
us
,
had
begd
to
be
done
after
the
manner
it
is
done
,
his
prayers
would
have
been
thought
blasphemy
,
his
hope
a
mad
rashnes
,
his
wish
a
sacrilegious
wil
,
his
fancy
impiety
.
An
unexpected
guift
is
most
grateful
:
what
wil
that
be
which
was
never
so
much
as
conceyted
?
thy
beneficence
indulgently
granted
what
our
indigency
fancyd
impossible
.
But
above
all
,
the
frontispice
and
inscription
of
love
which
this
benefit
carryes
engraven
(
that
being
the
prizer
and
taxer
of
guifts
)
doth
most
affect
me
:
all
guifts
are
testimonials
and
credentials
of
love
;
what
more
creditable
then
this
?
Guifts
are
not
rated
according
to
their
bulk
,
but
the
remonstrance
of
love
that
accompanies
them
.
This
is
an
immense
favour
,
which
that
it
may
stand
in
the
rank
of
benefits
not
of
disgraces
,
it
carryes
in
its
front
in
capital
letters
the
immense
love
of
God
.
O
Lord
,
if
I
be
endebted
to
thee
whatsoever
I
am
for
my
creation
,
what
shal
I
owe
thee
for
thy
love
?
I
acknowledg
my self
to
owe
more
then
my self
,
yea
as
much
more
as
thy
greatnes
exceeds
my
nothing
,
thou
who
gavest
thy self
to
me
in
thy
nativity
,
in
thy
life
,
in
thy
death
,
in
thy
resurrection
,
and
lastly
in
that
sacred
banquet
of
thy
most
holy
body
.
Effect
,
that
whatsoever
was
thine
by
creation
,
and
thou
repairedst
by
redemption
,
I
may
make
it
all
thine
by
love
.
I
were
not
able
to
make
condigne
recompense
for
the
least
of
thy
benefits
,
though
by
way
of
thāksgiving
I
should
endure
all
the
paines
of
hell
for
all
eternity
;
the
reason
is
because
it
proceeds
from
the
infitude
of
thy
love
,
which
infinitly
exceeds
any
infinity
of
recompense
from
creatures
:
what
then
shal
I
be
able
to
do
for
so
many
&
those
so
signal
,
and
chiefly
for
this
in
which
thy
boundles
charity
reflects
more
perspicuously
then
do
the
sun-beames
.
The
IV.
Chapter
.
How
deservedly
God
is
to
be
loved
and
chiefly
for
himself
.
I
Wil
sum
up
the
titles
by
which
thou
most
justly
exacts
my
love
,
and
the
delinquencies
of
my
tepidity
and
ingratitude
.
I
ought
with
all
ardency
to
love
thee
,
o
most
amiable
Lord
,
both
because
thou
art
good
,
and
because
thou
art
loving
;
both
because
thou
art
a
benefactour
and
my
benefactour
;
both
because
thou
art
my
maker
&
a
patient
endurer
of
my
imperfections
.
God
is
so
good
and
beautiful
in
himself
,
that
though
he
had
not
made
us
the
object
of
his
love
nor
the
subject
of
his
beneficence
,
nor
the
issue
of
his
creation
,
yet
he
were
to
beloved
above
all
lovers
,
benefactours
,
and
Creators
whatsoever
;
yea
although
he
should
hate
us
and
be
injurious
on
our
behalf
;
for
that
bottomles
Ocean
of
goodnes
&
beauty
would
expiate
any
injury
whatsoever
,
and
much
more
effectually
then
doth
beneficence
.
If
God
had
beheld
thee
hereto
fore
as
an
object
of
hatred
,
and
being
at
enmity
had
offended
and
sought
revenge
,
wouldst
thou
not
pardon
and
even
love
him
,
he
making
so
large
satisfaction
by
so
many
benefits
,
so
far
as
not
to
spare
his
own
son
but
give
him
up
to
death
suffering
a
privation
of
that
,
the
absence
whereof
causeth
the
greatest
grief
:
one
must
pardon
an
injury
in
him
who
is
beneficial
;
for
the
force
of
a
benefit
ought
to
extinguish
revenge
and
anger
:
but
Gods
previous
merits
being
so
great
,
he
deserves
more
then
pardon
.
If
then
his
beneficence
would
suffice
to
clear
him
of
alinjuriousnes
;
much
more
would
his
goodnes
the
cause
of
beneficence
,
it
being
more
noble
,
and
sufficiently
effectual
to
make
amends
for
all
losses
and
injuries
sustaind
by
him
.
Gods
goodnes
is
greater
then
his
beneficence
because
this
flowes
from
that
;
and
effects
rather
fall
short
of
their
cause
then
otherwise
.
One
said
of
an
ill
deserving
man
;
I
have
receivd
no
good
from
thee
but
much
harm
,
and
yet
for
all
that
I
cannot
but
love
thee
.
O
true
goodnes
,
let
me
rather
say
of
thee
then
thy
image
of
clay
:
I
cannot
but
love
thee
although
I
should
receive
no
good
from
thee
but
much
evil
:
what
then
shal
I
say
now
when
thou
lovest
me
without
meane
and
art
beneficial
above
measure
.
We
sometimes
love
men
whom
we
never
saw
nor
heard
off
,
nor
they
us
,
nor
do
they
rank
us
in
the
legend
of
their
love
;
but
we
affect
them
merely
for
the
report
of
their
honesty
:
we
could
take
content
in
their
conversation
,
rejoyce
at
their
sight
and
honour
the
very
memory
of
them
:
&
can
the
goodnes
of
God
be
unworthy
of
that
which
a
mere
humane
goodnes
claymes
as
its
due
?
A
mans
honesty
may
be
such
as
to
deserve
love
without
any
obligation
of
piety
,
he
not
being
our
parent
;
without
any
obligation
of
thankfulnes
,
he
not
being
our
benefactour
;
without
any
obligation
of
love
,
he
not
loving
us
at
all
;
and
shal
not
the
authority
of
the
divine
goodnes
suffice
of
it self
to
the
same
effect
?
who
is
not
moved
with
some
sense
of
benevolence
towards
Ionathas
for
the
loyalty
of
his
friendship
,
notwithstanding
the
emulation
of
his
Fathers
kingdome
?
or
towards
David
for
his
clemency
in
sparing
the
life
of
his
enemy
Saul
,
though
it
had
purchased
him
no
les
then
a
good
empyre
?
who
hath
not
some
affection
for
Iudas
Machabaeus
for
his
singular
love
towards
his
law
and
country
?
and
it
is
not
any
allyance
with
them
or
other
particular
interest
,
but
mere
vertue
that
gaines
this
good
wil.
Sum
up
into
one
man
the
perfections
of
all
others
and
suppose
him
composed
all
of
miracles
;
let
him
have
the
wisdome
of
Salomon
,
the
fortitude
of
Sampson
,
the
beauty
of
Absolon
,
the
fidelity
of
Ionathas
,
the
meeknes
of
David
,
the
fortune
of
Iosue
,
and
as
loving
towards
his
people
as
Moyses
:
who
would
not
be
ambitious
of
that
mans
friendship
,
or
covet
once
at
least
to
treat
and
converse
with
him
?
of
how
dul
a
rellish
would
that
man
be
thought
,
who
did
not
take
gust
in
his
acquaintance
,
even
prescinding
from
all
hopes
of
gain
?
o
immense
God
,
thou
art
an
aggregate
of
all
good
things
and
the
total
sum
of
all
goodnes
;
why
do
not
we
love
thee
and
aspire
to
thy
familiarity
?
o
Lord
he
that
loves
not
thee
upon
the
mere
score
of
thy
goodnes
,
how
ill-rellished
is
he
,
how
baseminded
,
how
unwise
!
he
that
admires
not
it
alone
to
the
full
,
how
ridiculous
?
let
us
suppose
our selves
created
independently
of
God
,
and
that
we
should
hear
of
him
,
as
of
one
that
ruld
in
another
world
,
what
we
now
believe
;
who
would
not
covet
to
have
such
a
God
,
who
would
not
admire
and
love
his
goodnes
and
carriage
towards
the
men
of
that
his
world
,
whose
happines
we
might
wel
envy
?
his
goodnes
then
is
not
one
whit
the
les
for
his
being
Creatour
,
neyther
ought
our
admiration
and
love
towards
him
to
decrease
upon
that
pretense
.
A
very
forcible
motive
also
to
make
us
love
God
is
because
he
is
of
a
loving
nature
.
No
ingredient
is
more
operative
in
producing
love
then
love
it self
:
we
carry
a
good
wil
towards
wicked
men
merely
upon
this
score
that
they
seem
to
love
us
;
and
we
take
a
kind
of
complacence
in
being
loved
by
dogs
:
although
God
were
not
good
,
nor
our
benefactor
,
nor
Creator
yet
because
he
loves
he
were
to
be
loved
,
and
chiefly
because
he
is
such
an
ardent
lover
.
The
greatnes
of
which
love
is
renderd
perspicuous
by
the
greatnes
of
its
guifts
:
what
a
love
must
that
be
by
which
he
so
loved
the
world
,
as
to
give
his
only-begotten
Son
for
its
redemption
?
o
men
,
what
can
you
admire
if
you
do
not
admire
this
,
that
God
should
love
the
meanest
of
creatures
with
such
a
tender
and
feeling
hart
.
But
let
us
grant
that
God
neyther
had
lov'd
●s
nor
made
us
,
nor
been
beneficial
to
us
;
it
is
our
part
at
least
to
love
him
because
he
was
so
to
others
If
the
vertuous
actions
of
men
deserve
praise
at
the
hands
even
of
a
stranger
or
Barbarian
,
and
force
a
kind
of
benevolence
from
them
;
shal
so
many
feats
of
Gods
beneficence
deserve
les
their
excess
both
in
number
and
quantity
amounting
to
an
infinitude
?
an
upright
and
beneficial
man
is
loved
by
every
one
,
even
those
that
have
not
tasted
his
beneficence
:
but
although
God
had
left
no
great
monument
of
his
liberality
to
others
,
yet
because
he
hath
towards
us
,
although
it
proceeded
not
from
the
motive
of
love
(
which
cannot
be
done
without
some
love
)
we
were
still
bound
to
love
him
yea
although
he
were
neyther
good
,
nor
loving
,
nor
beneficial
to
us
or
others
(
which
nevertheles
implyes
an
impossibility
)
for
that
sole
reason
that
he
made
us
,
he
were
worthy
of
all
love
and
respect
?
Our
Parents
although
they
be
wicked
,
though
they
themselves
nursd
us
not
up
,
yet
they
are
to
be
loved
and
reverenced
:
souldiers
spend
their
lives
and
blood
for
their
lawful
king
though
otherwise
notoriously
naughty
:
God
is
Father
of
all
things
and
the
lawful
head
of
the
world
.
Neyther
is
his
patience
a
light
shaft
to
wound
us
with
love
,
he
tolerating
and
pardoning
us
by
it
while
we
play
the
impudent
delinquents
.
The
patience
of
an
offender
and
harmer
in
accepting
punishment
and
standing
in
a
preparation
of
mind
to
admit
revenge
and
penalty
for
the
wrong
,
turnes
the
anger
of
the
party
offended
into
benevolence
:
and
how
can
the
patience
of
an
unjust
offender
force
benevolence
from
one
justly
displeased
,
and
not
the
patience
of
the
party
offended
obtain
love
of
him
that
offends
unjustly
?
O
Lord
with
how
good
title
doth
my
ingratitude
and
thy
pardon
exact
my
love
!
but
if
this
alone
be
not
weighty
enough
to
sway
the
ballance
,
add
to
it
that
he
is
our
Father
,
our
benefactour
,
yea
and
beneficial
towards
all
:
how
much
am
I
bound
to
love
thee
,
whose
merits
on
my
behalf
are
innumerable
,
and
love
boundles
.
But
these
impulsives
are
not
the
most
convincing
,
though
they
be
severe
exacters
of
my
love
:
I
am
much
more
engaged
to
love
thee
for
thy
sole
benevolence
wherewith
thou
lovest
me
then
for
all
thy
other
benefits
besides
:
for
that
is
the
source
of
them
all
,
and
consequently
more
to
be
prizd
:
and
thy
love
is
so
far
from
being
exhausted
,
that
it
is
forcible
enough
,
if
need
were
,
to
redouble
thy
benefits
and
multiply
them
without
stint
,
if
they
which
already
abound
,
suffised
not
for
my
salvation
.
Thy
love
is
equivalent
not
only
to
thy
benefits
already
conferd
,
but
even
to
those
in
possibility
,
if
any
greater
be
possible
,
and
comprizeth
them
all
in
it self
;
yea
if
we
may
use
the
manner
of
speech
,
even
impossible
ones
:
for
true
love
is
not
confind
to
the
limits
of
a
real
power
but
imaginary
wishes
;
which
though
they
have
no
place
in
God
by
reason
of
the
perfect
fecundity
and
allpowerfulnes
of
his
nature
,
the
excess
of
his
love
is
not
therfore
any
whit
diminished
;
but
●e
are
as
much
endebted
to
him
as
if
they
were
.
The
sole
love
then
of
God
alone
is
a
more
convincing
motive
of
love
then
his
boundles
beneficence
:
for
that
comprehendeth
all
his
benefits
not
only
now
actual
but
possible
and
impossible
,
if
any
such
were
unfesible
to
God
.
There
is
yet
another
more
pregnant
cause
of
loving
him
then
all
the
precedent
:
for
if
we
owe
him
more
love
for
his
love
to
us
then
for
his
benefits
,
because
these
are
only
its
issue
and
so
many
sparks
leaping
from
that
glowing
furnace
of
divine
charity
:
much
more
must
we
love
him
for
his
goodnes
,
this
being
the
cause
of
love
.
How
great
must
that
goodnes
be
which
is
mother
of
so
numerous
a
progeny
of
loves
,
and
the
stock
from
whence
sprout
so
many
benefits
!
yea
we
owe
not
only
incredible
love
to
the
divine
goodnes
for
the
present
affection
he
beares
us
,
but
much
greater
on
our
parts
,
for
the
love
he
would
bear
us
,
if
we
would
but
dispose
our selves
better
and
become
less
ungrateful
,
and
consequently
more
capable
of
a
more
ample
charity
.
We
are
not
only
endebted
to
the
goodnes
of
God
one
infinite
love
of
God
,
but
as
it
were
infinitudes
of
love
to
an
infinite
God
.
Wherefore
we
must
love
him
more
ardently
for
that
he
is
good
in
himself
,
then
for
that
he
is
good
and
beneficial
to
us
.
O
Lord
,
I
love
thee
for
thy
benefits
because
I
read
,
reverence
,
and
embrace
in
them
thy
love
:
and
I
also
love
thee
for
thy
love
,
because
in
it
I
behold
,
adore
,
and
love
thy
goodnes
.
The
love
of
God
is
one
perfection
in
God
:
but
there
are
many
more
for
which
he
is
amiable
,
all
which
are
comprized
in
the
infinite
divine
goodnes
and
perfection
which
is
for
infinite
respects
most
worthy
of
love
.
I
see
not
,
o
Lord
,
how
my
hart
can
cease
or
suffer
any
interruption
in
loving
thee
,
since
thou
who
art
infinite
,
purely
out
of
thy
own
goodnes
lovedst
us
so
incessantly
from
all
eternity
.
The
V.
Chapter
.
That
we
are
not
able
to
satisfy
the
goodnes
of
God
.
HOw
do
I
loose
my self
,
o
Lord
,
in
the
consideration
of
thy
goodnes
,
which
neyther
pen
,
nor
tongue
,
nor
thought
is
able
to
comprehend
!
if
all
the
spirits
both
of
heaven
and
hell
,
all
soules
created
and
creable
,
should
make
it
their
task
to
describe
it
;
and
if
each
one
had
a
sea
for
their
inkhorn
and
a
heaven
for
their
paper
,
both
the
one
and
the
other
would
be
exhausted
ere
they
could
make
a
fit
expression
of
its
least
parcel
.
If
each
star
and
drop
of
rain
were
so
many
tongues
their
breath
would
fayl
them
and
they
grow
mute
eer
they
could
utter
a
congruous
elocution
.
If
all
the
minute
sands
of
the
sea
were
changd
into
so
many
intelligences
,
all
their
conceptions
would
prove
but
shallow
even
in
respect
of
its
least
particle
.
But
what
am
I
doing
while
I
dare
declare
thy
goodnes
by
these
similitudes
?
I
confess
,
o
infinite
God
,
that
all
these
exaggerations
are
ridiculous
,
although
they
be
ownd
by
most
grave
Doctours
;
they
are
all
ridiculous
in
order
to
express
it
,
and
they
destroy
themselves
:
and
he
will
shew
himself
to
be
ridiculous
who
hopes
to
express
himself
competently
by
them
.
I
am
afraid
,
o
Lord
,
least
while
I
go
thus
to
work
to
prayse
thy
goodnes
,
I
may
be
thought
to
jeer
and
deride
.
Would
not
one
that
took
upon
him
to
set
forth
in
magnifying
words
the
wisdome
of
Salomon
:
be
judged
to
scof
if
he
should
say
;
so
great
is
the
wisdome
of
Salomon
that
the
lame-handed
can
not
describe
it
,
nor
the
dumb
utter
it
,
nor
the
distracted
make
a
true
estimate
of
its
greatnes
?
if
this
commendatory
be
thought
derision
these
other
comparisons
in
respect
of
thy
goodnes
are
much
les
to
the
purpose
,
in
order
to
whose
expression
each
creature
is
lame
,
dumb
,
and
senslesly
foolish
.
O
Lord
,
my
desire
is
to
love
thee
in
the
simplicity
of
my
ignorance
;
&
I
will
brook
it
patiently
if
I
do
not
clearly
understand
how
thou
art
,
which
is
not
possible
for
me
to
do
in
this
life
:
and
although
I
can
conceive
nothing
worthy
of
thy
goodnes
,
for
as
much
as
my
conceptions
of
it
are
obscure
&
incongruous
,
yet
I
solace
my self
in
this
,
that
thy
goodnes
is
too
great
ever
to
be
equalized
by
love
:
I
solace
my self
,
o
Lord
,
that
although
thou
hadst
not
created
us
,
nor
been
beneficial
to
us
,
nor
made
us
the
object
of
thy
love
but
hatred
,
as
my
deserts
at
least
exacted
,
yea
although
it
were
impossible
for
thee
to
be
beneficial
,
and
repugnant
to
thy
nature
to
love
us
as
thou
dost
:
nevertheles
by
reason
of
thy
perfection
and
goodnes
and
its
matchles
worth
no
body
could
love
thee
to
the
ful
.
Although
all
the
leaves
of
the
trees
and
piles
of
grass
,
all
the
sands
of
the
sea
and
motes
of
the
sun
were
all
harts
,
yea
although
they
were
so
many
wils
of
burning
Seraphins
;
yea
further
,
though
all
these
and
all
other
possible
creatures
were
each
one
a
Hierarchy
of
Seraphins
whose
love
at
each
instant
redoubled
it self
through
all
eternity
,
all
this
love
of
them
all
would
be
as
nothing
in
recompense
of
thy
goodnes
,
nay
it
would
blush
to
appear
in
its
presence
,
neyther
is
my
meaning
that
it
would
love
thee
congruously
for
the
whole
extent
of
thy
goodnes
,
but
not
so
much
as
for
thy
sole
patience
wherewith
thou
toleratest
me
,
not
only
while
I
so
heynously
offend
thee
,
but
am
so
defectuously
languid
and
remiss
in
loving
thee
so
great
a
good
.
But
in
this
also
I
solace
my self
that
though
thou
art
not
sufficiently
loved
,
neyther
canst
thou
be
sufficiently
loved
by
creatures
.
Accept
,
o
Lord
,
for
my
share
a
smal
pittance
of
love
in
wish
and
desire
:
I
offer
up
to
thee
all
the
love
of
all
creatures
,
even
of
those
that
are
as
yet
but
possible
,
sumd
up
into
one
oblation
:
I
my self
alone
would
for
each
instant
have
all
that
their
love
,
which
wil
actuate
them
through
all
eternity
;
and
though
I
were
thus
furnishd
yet
stil
should
I
have
cause
of
shame
and
confusion
.
Pardon
,
pardon
me
,
I
most
humbly
beseech
thee
great
Lord
,
nor
resent
these
my
slender
votes
and
desires
,
as
affronts
put
upon
thee
;
but
let
my
infirmity
and
thy
greatnes
plead
my
excuse
.
Accept
of
this
my
wish
which
cannot
worthily
be
stild
a
love
worthy
of
thee
:
accept
also
of
the
payn
I
am
put
to
in
grieving
that
all
creatures
are
not
enamoured
on
thee
I
grieve
that
so
many
soules
espoused
to
thee
by
the
ring
of
fayth
,
and
so
many
harts
of
men
fit
to
love
thee
most
ardently
,
who
might
make
themselves
kings
of
the
world
and
overtop
the
heavens
,
should
lye
wallowing
in
their
own
ordures
,
and
perish
by
loving
themselves
and
the
fraile
and
loathsome
goods
of
this
earth
,
neglecting
thee
,
o
beauty
of
creatures
and
love
of
the
universe
.
The
VI.
Chapter
.
How
great
a
benefit
of
glory
we
hope
for
.
GOd
is
so
good
and
beneficial
that
he
suffers
us
while
we
set
a
false
rate
upon
his
benefits
&
our
own
good
.
Men
are
vexed
with
toyling
and
moyling
all
their
life
long
to
purchase
some
temporal
good
,
and
at
length
are
frustrated
of
their
expectation
,
reaping
little
or
no
fruit
at
all
of
their
labours
:
how
can
they
hope
to
gain
eternal
,
it
being
no
part
of
their
sollicitude
,
they
scarse
ever
admitting
it
into
their
thoughts
?
the
goods
which
they
make
their
dayly
busines
are
not
obtaind
with
all
their
endeavours
;
and
those
which
are
distant
as
far
as
heaven
,
they
hope
the
earth
will
afford
them
without
any
labour
:
they
are
deeply
afflicted
for
trifling
goods
,
and
are
not
so
much
as
shallowly
affected
for
the
most
important
.
How
is
it
possible
that
one
can
proceed
so
ridiculously
in
a
joy
most
serious
,
&
so
stupidly
about
a
stupendious
good
?
o
most
humble
majesty
of
God
,
when
I
consider
this
last
miracle
of
thy
love
,
I
loose
my self
in
a
maze
of
amazement
!
How
great
is
that
good
,
whose
greatnes
made
it
an
unseemly
thing
in
God
to
be
liberal
;
but
was
to
expect
the
additional
worth
of
vertue
and
our
services
,
though
they
also
be
divine
benefits
.
In
our
creation
and
redemption
thou
wast
munificent
when
we
least
expected
it
,
anticipating
the
wishes
and
intentions
of
man
;
but
to
enter
upon
a
state
of
glory
thou
expectest
our
joynt-concurrence
with
thy
grace
.
Good
God!
how
vastly
great
must
that
good
needs
be
,
which
obstructs
by
its
greatnes
the
full
current
of
the
divine
benignity
,
and
requires
our
endeavour
and
labour
.
And
God
sels
it
at
a
dear
rate
,
though
he
love
otherwise
to
give
all
gratis
:
he
sold
it
to
S.
Laurence
for
a
broyling
,
to
S.
Paul
for
the
price
of
his
head
,
to
S.
Felicitas
for
her
children
,
to
S.
Peter
for
the
death
of
the
cross
.
Yea
that
he
might
sell
it
us
so
dear
,
he
himself
would
buy
it
at
an
intolerable
rate
,
to
wit
,
his
own
death
and
the
ignominy
of
the
cross
.
God
was
pleased
to
bestow
and
confer
his
other
benefits
to
make
us
covet
and
acquire
this
;
how
great
must
that
needs
be
for
the
coveting
wherof
his
guifts
&
deeds
were
so
stupendious
?
and
yet
for
all
this
our
harts
dilate
not
themselves
sufficiently
,
nor
are
raised
to
a
congruous
strain
of
desire
.
If
God
attempted
so
many
meanes
to
make
us
covet
it
;
what
ought
we
not
to
attempt
to
enjoy
it
?
if
God
did
and
sufferd
so
great
things
to
legitimate
us
to
a
true
title
of
such
a
guift
,
what
ought
we
to
do
and
suffer
to
enter
upon
it
?
it
is
plain
non-sense
to
perswade
our
selves
that
we
can
attain
glory
without
labour
,
since
God
laboured
so
much
to
be
able
to
give
it
.
Notwithstanding
all
this
we
incur
here
a
double
delinquency
in
this
guift
more
then
in
others
;
being
lyable
both
to
ingratitude
,
and
an
action
of
contempt
;
for
as
much
as
we
endeavour
not
to
acquire
that
for
the
acquiring
wherof
God
was
at
such
expense
,
yea
steerd
to
that
end
all
his
actions
.
For
his
other
benefits
we
are
ungrateful
,
for
this
comtemptuous
,
while
we
pursue
it
not
with
all
the
cagernes
of
our
hart
and
spirit
,
but
prefer
a
momentary
pleasure
before
the
grand
affaire
of
eternity
.
What
is
it
that
we
are
so
ambitious
off
?
unles
we
be
very
greedy
of
glory
what
hunt
we
so
earnestly
after
?
one
moment
sufficeth
for
the
purchase
of
eternity
.
If
the
largest
extent
of
the
earth
be
but
a
point
in
respect
of
heaven
which
is
limitable
,
what
will
the
narrow
bounded
life
of
man
be
in
regard
of
an
unlimited
eternity
?
and
is
it
possible
that
time
can
be
spard
from
the
pursuit
and
attainment
of
glory
?
if
having
exposd
a
full
exchequer
of
gold
,
God
should
,
say
to
some
needy
beggar
;
thou
art
yet
to
live
a
thousand
yeares
and
shalt
have
nothing
to
sustain
thy
want
for
so
long
a
respit
of
time
,
but
what
thou
canst
carry
out
of
this
treasury
in
the
space
of
an
hour
,
would
he
thinkst
thou
,
play
the
trewant
in
that
short
interim
or
spend
that
remnant
in
play
or
sleep
?
why
do
we
not
bestir
our selves
?
an
eternity
expects
us
;
nor
can
we
lay
up
provision
for
it
but
in
the
short
interstice
of
this
life
:
why
do
we
interrupt
so
laudable
a
commerce
and
sit
still
with
our
hands
in
our
pockets
?
a
thousand
yeares
carry
les
proportion
to
an
eternity
then
a
moment
to
a
thousand
yeares
:
what
then
wil
ten
or
twenty
yeares
,
the
utmost
tearm
of
thy
life
,
be
in
regard
of
an
endles
duration
?
why
ceasest
thou
from
doing
good
?
life
flyes
from
thee
,
death
runs
towards
thee
,
eternity
stands
still
,
and
thou
nevertheles
art
slow
in
coffering
up
eternal
riches
.
What
a
tedious
journey
under
took
the
queen
of
Saba
for
no
other
end
but
to
enjoy
the
sight
of
Salomon
;
her
intention
aymed
not
at
any
long
stay
,
but
to
return
presently
to
her
country
?
many
come
from
remote
lands
to
behold
a
man
whom
fame
hath
cryed
up
for
some
rare
talents
of
wit
or
art
:
&
with
how
much
more
reason
ought
we
be
content
to
employ
before
hand
prolix
endeavours
,
to
be
able
but
once
to
contemplate
God
in
the
height
of
his
majesty
?
if
permission
were
given
to
all
of
making
our
journey
to
heaven
on
foot
,
and
nothing
else
were
prerequired
but
only
a
pilgrimage
of
a
thousand
yeares
,
no
body
I
believe
would
decline
the
enterprize
.
Thy
journey
thither
is
much
more
compendious
;
thou
needst
not
lift
thy
foot
over
thy
threshold
nor
out
of
thy
bed
;
and
why
dare
we
not
aspire
with
all
our
might
to
compass
a
good
which
is
so
nigh
us
?
the
sole
lustre
of
gold
or
flashings
of
a
gem
are
able
to
make
men
brook
the
roughnes
and
danger
of
the
seas
;
and
the
clarity
of
God
strikes
us
no
more
then
if
we
were
insensible
,
neyther
do
we
prize
an
invaluable
good
at
so
much
as
the
value
of
a
little
labour
.
But
what
do
I
insist
upon
eternity
?
although
glory
were
not
eternal
but
momentary
,
yet
it
is
a
good
so
boundlesly
great
,
that
an
eternity
of
suffering
should
not
be
deemd
too
much
to
purchase
it
but
for
a
moment
,
we
beholding
God
intuitively
in
that
instant
.
O
how
exquisite
must
that
needs
be
which
God
hath
provided
for
his
friends
,
if
he
prepared
and
gave
himself
to
be
crucifyed
even
for
his
very
enemyes
?
how
exquisite
must
that
needs
be
which
cost
God
so
dear
,
for
which
he
was
at
so
great
expense
,
at
no
les
then
his
life
,
auctority
,
passion
,
and
omnipotency
.
If
Gods
manufactures
as
the
heavens
,
the
motions
of
the
stars
,
the
nature
of
beasts
,
orderd
onely
for
the
use
of
man
be
to
us
such
an
object
of
admiration
;
what
will
that
be
which
he
exhibits
to
the
ostentation
of
his
majesty
?
if
we
admire
the
artifice
of
an
eye
though
in
a
loathsome
creature
or
carriage-beast
,
what
wil
that
be
which
eye
hath
not
seen
,
nor
ear
heard
,
nor
can
enter
into
the
hart
of
man
?
if
he
hath
made
the
fabrick
of
this
world
which
is
but
the
cottage
of
miserable
Adam
,
a
bridewel
of
sinners
,
acave
of
brute
beasts
,
of
such
an
admirable
structure
,
that
heathens
at
its
contemplation
were
rapt
into
extasy
,
what
shal
we
think
of
his
own
royal
Pallace
?
as
much
as
a
nasty
stable
falls
short
of
the
court
of
some
great
Monarch
,
which
is
adornd
with
guilded
roofs
,
paved
with
pretious
stones
,
hung
with
most
rich
tapistry
;
yea
as
much
as
the
magnificence
of
the
heavens
exceeds
the
horrour
of
a
stinking
prison
;
so
much
&
far
more
must
thou
imagin
the
dwelling
place
of
the
blessed
to
surpass
the
beauty
of
this
universe
,
which
respectively
will
be
found
but
an
object
of
loathsomenes
.
All
the
comelines
of
this
world
falls
so
far
short
of
the
seat
of
the
blessed
,
that
all
this
artifice
,
which
the
Philosophers
admired
with
so
much
astonishment
,
is
in
respect
of
it
but
an
eye
sore
and
blemish
of
deformity
.
If
heaven
and
nature
,
which
God
provided
as
it
were
by
the
by
,
and
with
as
much
ease
as
one
can
speak
,
be
so
ravishing
;
what
wil
that
be
which
he
hath
from
all
eternity
on
set
purpose
prepared
for
those
that
make
him
their
love
?
In
the
guifts
of
nature
God
carried
himself
master-like
,
he
made
them
all
with
a
commanding
word
;
but
in
his
glory
he
resembles
an
industrious
servant
passing
to
and
fro
,
seeking
as
it
were
to
give
content
.
If
the
beauty
of
this
visible
world
where
he
was
not
so
sollicitous
to
please
,
be
so
winning
and
enamouring
;
how
much
more
pleasing
wil
he
be
in
that
,
where
he
made
it
his
task
&
study
to
please
.
The
whole
machin
of
the
world
was
no
more
chargable
to
him
then
the
expense
of
one
voyce
;
he
made
it
with
a
word
:
but
glory
made
him
as
it
were
set
his
wits
on
work
,
and
as
obsequious
as
a
servant
,
yea
most
patiently
to
brook
disgraces
,
torments
,
and
death
it self
.
If
thou
shouldst
bestow
a
hundred
yeares
in
speculating
the
greatnes
of
glory
&
shouldst
frame
some
high
conceit
of
its
worth
,
thou
mightst
wel
deem
all
to
be
nothing
and
thy
conceptions
to
fall
so
far
short
of
comprehending
it
,
that
thou
canst
not
so
much
as
conjecture
thy self
to
have
come
nigh
it
.
But
in
that
imperfect
idea
which
thou
hast
conceived
,
rayse
thy self
to
the
gates
of
heaven
&
beholding
it
open
,
take
as
clear
and
exact
a
view
of
it
as
thou
canst
;
that
being
done
,
cast
thy
eyes
upon
the
earth
and
what
is
remarkable
in
its
rarities
:
compare
then
the
goods
of
both
together
,
and
see
whether
earthly
things
wil
abide
the
test
.
Wonder
then
at
so
many
unfortunate
endeavours
of
men
in
purchasing
a
little
worldly
pelf
or
rather
nothing
,
and
their
trewantly
sluggishnes
in
seeking
after
the
true
good
.
Contemplate
thence
from
the
top
of
the
stars
the
frustrated
labours
of
mortals
and
their
certain
hazards
in
obtaining
an
uncertain
good
:
and
do
thou
hear
thy
soveraign
inviting
thee
in
such
like
words
;
come
enter
into
possession
of
my
kingdom
&
heavenly
treasures
.
This
is
a
most
certain
guift
seald
with
no
les
a
promise
then
that
of
divine
faith
,
and
recommended
to
us
by
the
diligence
and
death
of
Christ
,
heaven
having
so
voted
it
.
Where
is
our
ambition
,
our
desire
,
if
it
do
not
display
and
power
it self
forth
upon
this
harvest
of
joyes
and
magazine
of
true
riches
.
I
should
take
it
for
no
smal
dignity
to
be
a
sharer
of
Christs
ignominy
;
what
then
wil
it
be
to
partake
of
his
glory
?
if
the
ignominy
,
of
IESVS
be
glory
,
the
glory
it self
of
God
what
wil
that
be
?
if
he
so
magnifyd
the
contumely
of
the
cross
as
to
exalt
it
upon
the
diadems
of
Emperors
,
if
he
did
so
honour
his
torments
,
what
wil
he
do
to
his
faithfull
friends
?
if
he
impart
greater
honour
to
the
bones
of
Saints
here
among
us
,
then
all
the
Monarchs
of
the
world
enjoy
,
how
much
●il
he
impart
to
their
soules
while
they
are
re●●dent
with
himself
?
wilt
thou
make
a
rude
●ssay
of
the
greatnes
of
glory
how
much
it
●xceeds
our
labours
.
Calculate
how
much
●he
celestial
globe
exceeds
in
magnitude
the
●errestrial
,
this
latter
being
but
a
point
in
regard
of
the
first
heaven
,
and
the
first
heaven
another
point
or
rather
nothing
in
regard
of
the
highest
:
in
whose
circumference
to
one
fingers
breadth
of
earth
(
so
vast
is
the
disproportion
)
thousand
thousands
of
miles
are
corresponding
in
that
heaven
.
The
self-same
God
is
author
both
of
grace
and
nature
,
and
in
point
of
bounty
he
would
have
his
guifts
in
heaven
much
exceed
our
labours
on
earth
.
Let
the
expectation
of
this
so
great
a
good
be
to
thee
alwaies
a
satiating
repast
.
Whatsoever
thou
seest
good
on
earth
contemn
it
,
as
perswading
thy self
that
thou
shalt
enjoy
others
in
heaven
excessively
greater
.
What
evil
soever
annoyes
thee
fear
it
not
as
hoping
to
be
out
of
its
reach
for
all
eternity
.
Whatsoever
is
violently
plunderd
from
thee
grieve
not
,
as
believing
that
all
is
depositated
for
thee
to
be
made
good
out
of
the
treasures
of
heaven
.
Whatsoever
thou
dost
contemn
or
relinquish
for
the
love
of
God
,
deem
it
not
lost
or
cast
away
,
as
supposing
that
it
is
not
onely
to
be
layd
up
but
also
restord
with
a
hundred
fold
:
seek
not
to
shun
transitory
labour
,
thou
who
hopest
for
a
permanent
good
.
Thou
whose
desire
should
animate
thee
to
suffer
in
conformity
with
Christ
upon
the
Mount
Calvary
without
all
hope
of
quitting
cross
;
be
sure
not
to
quit
patience
,
that
thou
mayst
be
conforme
to
God
in
glory
,
with
an
assurd
confidence
of
arriving
to
so
great
joy
.
If
we
believe
all
this
to
be
true
,
why
put
we
not
hand
to
work
,
but
stand
like
people
in
a
dream
.
How
is
it
possible
to
have
terrene
things
in
any
esteem
if
we
make
heavenly
things
a
part
of
our
belief
.
Perchance
we
believe
not
so
rightly
as
we
ought
.
Wilt
thou
know
how
thy
mouth
belyes
thy
hart
when
thou
affirmest
that
heavenly
things
are
only
great
?
if
thy
fortunes
amounted
to
the
value
of
a
thousand
pounds
,
wouldst
thou
not
willingly
give
them
all
,
if
thou
wert
perswaded
that
by
so
doing
thou
couldst
enhance
them
to
a
hundred
thousand
?
but
how
doth
it
appear
that
we
hold
heavenly
goods
more
valuable
since
we
are
loath
,
even
being
put
in
mind
of
the
advantage
,
to
give
,
what
men
both
joyfully
and
of
their
own
accord
give
for
the
base
trumpery
of
the
earth
?
a
hireling
toyles
all
day
long
for
a
poor
salary
;
a
souldier
exposeth
himself
to
a
thousand
deaths
for
anothers
kingdome
;
and
we
for
the
glory
of
God
and
our
own
purchase
of
the
Empyre
of
heaven
,
cannot
watch
somtimes
one
hour
&
pray
with
Christ
as
it
behooveth
.
Let
us
despise
base
&
petty
trifles
,
that
we
may
receive
immense
rewards
.
It
is
not
so
estimable
in
it self
to
receive
litle
as
to
expect
great
matters
.
O
lover
and
zealot
of
God
,
be
sure
to
thirst
&
breath
after
so
great
a
good
;
but
regard
not
so
much
thy
own
repose
and
commodity
,
as
that
thou
shalt
there
securely
love
God
without
fear
of
interruption
:
and
the
greater
thy
glory
is
the
more
shalt
thou
love
him
.
I
am
bound
to
thank
thee
,
o
God
of
truth
,
for
joyning
the
reward
of
our
labours
with
the
love
of
thee
,
and
the
desire
of
my
wil
which
is
nothing
els
but
thy
love
.
The
VII
.
Chapter
.
Of
suffering
death
.
HOW
much
,
o
Lord
,
doth
thy
beneficence
transcend
mans
hope
and
expectation
,
since
those
very
things
which
he
accounts
the
greatest
of
evils
,
and
natures
penalty
,
prove
to
thy
faithfull
an
unparalleld
benefit
.
He
esteems
it
the
worst
of
evils
to
dye
,
and
it
is
a
great
good
,
without
which
we
shal
never
arrive
to
the
fruition
of
all
good
.
Thou
dost
very
fondly
,
o
man
,
in
declining
death
which
is
indeclinable
,
and
not
declining
tepidity
and
faultines
which
may
be
declind
.
For
death
hath
no
evil
it
which
life
gave
not
:
the
sin
of
Adam
caused
in
death
,
but
was
not
so
powerful
as
to
make
it
evil
:
this
dammage
only
proceeds
from
thy
sin
.
Avoid
sin
&
culpable
negligence
,
&
death
wil
be
a
thing
desirable
.
Men
fear
little
and
regard
les
the
death
of
the
soul
which
only
is
evil
and
may
be
avoided
;
but
the
death
of
the
body
which
is
not
evil
and
cannot
be
avoided
they
seek
to
shun
,
though
it
be
rather
to
be
desird
then
that
we
adhere
to
this
wicked
world
.
O
the
madnes
of
men
,
who
abuse
&
play
as
it
were
bopeep
with
that
precept
of
Christ
about
loving
our
enemyes
,
while
they
care
for
none
but
the
world
who
hates
us
&
is
our
professd
enemy
!
why
do
we
affect
this
fleeting
life
which
flyes
us
,
and
do
not
affect
that
permanent
life
which
expects
us
?
Why
are
we
so
sollicitous
for
our
temporal
life
which
we
cannot
retain
,
and
neglect
eternal
which
we
may
obtain
?
we
may
have
life
everlasting
if
we
wil
;
we
shal
loose
this
transitory
whether
we
wil
or
no
:
and
notwithstanding
all
this
,
men
wil
not
do
profitably
for
eternal
,
what
they
do
unprofitably
for
this
temporal
:
they
covet
not
the
first
,
and
they
dread
the
death
of
this
second
as
one
would
do
a
mischief
.
Death
moreover
is
a
rare
invention
of
Gods
mercy
:
for
it
easeth
us
of
all
the
molestations
of
this
life
,
and
takes
away
an
eternity
of
miseries
.
What
a
pittiful
thing
would
it
be
,
if
we
were
for
all
eternity
subject
to
the
necessities
of
rising
daily
and
going
to
bed
,
of
eating
,
of
cold
and
heat
,
of
toyl
and
sicknes
,
of
seeking
our
sustenance
of
carking
,
&
caring
,
of
suffering
affronts
,
or
spending
our
whole
life
in
a
sordid
and
laborious
drudgery
?
what
a
misery
would
it
be
if
one
were
to
be
a
●orter
,
another
a
husband
man
,
a
third
a
smith
,
a
fourth
a
servant
,
and
this
for
tearm
●ithout
all
end
or
respit
?
many
that
were
●otoriously
wicked
sought
death
and
made
away
with
themselves
merely
to
avoid
these
inconveniencies
:
at
least
let
us
not
dread
it
that
it
may
be
a
passage
to
future
felicity
,
and
for
both
these
respects
let
us
patiently
accept
it
.
When
God
beheld
us
involved
by
the
sin
of
Adam
in
such
a
labyrinth
of
woes
,
he
in
his
most
indulgent
clemency
invented
for
our
good
the
devise
of
dying
,
that
our
calamities
might
not
be
perpetual
,
combining
in
the
same
thing
a
penalty
and
a
benefit
,
justice
&
mercy
.
Therfore
because
death
is
so
great
a
good
,
so
proper
and
secure
an
effect
of
his
goodnes
,
he
would
not
have
it
lyable
to
mans
free
wil
,
or
the
hatred
of
an
enemy
.
For
although
it
be
in
any
ones
power
to
bereave
thee
of
life
,
no
body
,
not
even
the
uncon
troulable
violence
of
kings
can
bereave
thee
of
death
.
This
is
the
property
of
things
of
the
best
quality
,
to
be
out
of
the
reach
of
humane
power
,
&
not
to
be
obnoxious
to
anothers
pleasure
.
If
one
were
entangled
in
any
one
danger
or
incumbrance
,
it
would
be
no
smal
content
to
find
a
meanes
how
to
evade
it
:
why
do
we
then
grieve
or
dread
death
,
which
,
is
the
gate
wherby
we
may
rid
our selves
of
the
hazards
and
incumbrances
of
this
life
.
Many
for
a
meer
puntillio
of
worldly
glory
have
sought
and
covetted
it
;
at
least
for
the
glory
of
heaven
let
us
not
fear
it
.
O
immortal
God
,
who
wast
born
not
to
live
(
for
thou
wast
life
eternal
as
now
thou
art
)
but
to
dye
a
most
mortal
and
bitter
death
for
me
:
why
should
I
that
am
mortal
be
unwilling
to
dye
,
to
live
a
vital
,
eternal
,
and
most
pleasant
life
with
thee
and
for
accomplishment
of
thy
wil
?
since
the
desire
of
a
christian
is
to
be
with
Christ
,
I
know
not
why
he
should
not
desire
death
,
since
but
by
it
he
cannot
come
to
that
fruition
.
What
misery
can
death
bring
or
what
happines
can
it
bereave
him
of
,
who
is
not
besotted
upon
the
world
,
but
hath
placed
all
his
felicity
in
heaven
?
but
besides
this
ocean
of
content
which
flowes
from
the
sight
and
fruition
of
our
beloved
,
it
hath
moreover
this
advantage
that
it
puts
us
out
of
further
danger
of
offending
God
.
Death
then
is
not
evil
,
which
takes
away
all
evil
.
But
if
it
be
evil
and
an
enemy
to
mankind
,
why
do
not
men
treat
it
like
an
evil
,
and
as
one
would
treat
an
enemy
?
I
wish
we
would
proceed
in
this
manner
with
it
,
and
deal
no
otherwise
then
with
a
foe
,
forecasting
that
we
carry
nothing
about
us
,
which
he
may
make
booty
of
,
or
give
him
cause
of
triumphing
over
us
.
Souldiers
are
wont
to
secure
their
provisions
and
baggage
or
els
quite
spoil
them
,
that
they
may
not
be
serviceable
to
their
enemyes
.
We
must
leave
no
plunder
for
death
;
but
if
there
be
any
thing
subject
to
its
rapine
,
it
must
eyther
be
wholly
abandoned
,
or
sent
before
us
with
a
safe
convoy
to
heaven
,
where
all
will
be
throughly
secured
.
We
must
keep
no
spoiles
about
us
in
which
it
may
glory
but
the
luggage
of
our
flesh
;
and
we
must
extenuate
it
by
fasting
,
labour
and
other
pennances
that
he
sieze
it
not
entire
.
If
death
be
evil
and
adverse
to
us
let
us
resist
it
,
and
object
a
buckler
by
relinquishing
things
and
all
affection
to
them
,
that
its
wounds
may
bite
the
les
upon
us
:
if
death
be
evil
let
us
make
it
good
by
doing
good
.
Why
should
we
dread
death
more
then
our selves
,
since
it
cannot
be
worse
then
we
are
evil
?
yea
it
is
we
that
make
it
bad
,
because
we
do
not
become
good
.
Let
us
do
this
now
when
we
have
time
and
may
do
what
we
shal
wish
at
its
hour
we
had
don
and
cannot
.
A
little
respit
only
remaines
for
labour
,
and
in
comparison
of
eternity
not
so
much
as
an
instant
.
Behold
now
so
many
years
of
our
life
are
past
and
those
which
remain
are
no
longer
.
But
death
is
not
evil
in
it self
but
rather
good
:
and
we
should
be
very
good
if
we
did
imitate
it
,
and
practised
what
it
puts
in
ure
,
by
dispoyling
our selves
of
all
things
:
so
that
if
nothing
were
grateful
and
delectable
in
this
world
,
it
would
be
pleasing
and
savory
to
our
pallat
.
He
only
needs
fear
death
who
loves
other
things
and
not
Christ
.
He
is
not
a
faithful
servant
who
refuseth
to
appear
in
the
presence
of
his
master
.
If
I
did
love
thee
,
o
Lord
,
I
should
not
have
such
a
horrour
of
death
:
for
it
would
be
contentiue
to
me
to
behold
thee
face
to
face
,
and
cast
my self
into
thy
embracements
,
rejoicing
that
thy
wil
were
accomplishd
in
me
:
otherwise
I
play
but
the
hypocrite
when
I
daily
beg
that
thy
wil
may
be
done
in
earth
as
it
is
in
heaven
.
Thy
pleasure
was
to
dye
not
that
we
might
be
immortal
in
this
mortality
,
but
that
we
might
dye
wel
by
leading
a
better
life
.
Grant
me
grace
,
that
as
thy
wil
is
to
be
fulfilld
in
my
death
though
against
my
wil
,
so
I
may
wil
and
death
fulfil
it
in
a
good
death
by
a
better
and
more
perfect
life
.
I
give
thee
thanks
,
o
most
benign
Lord
,
for
this
benefit
of
death
as
thy
wisdome
hath
disposed
it
:
I
give
thee
thanks
that
I
am
to
dye
:
and
that
I
know
not
when
,
or
where
,
or
how
I
am
to
dye
.
The
certainty
of
death
is
good
and
comfortable
to
me
,
it
being
a
secure
passage
to
bring
me
to
thy
sight
,
and
rid
me
of
the
miseries
of
this
life
,
and
make
me
despise
its
deceitful
and
counterfeyt
goods
.
What
man
,
if
he
have
but
any
one
grain
of
wit
,
although
he
were
sure
never
to
experience
any
adversity
,
but
were
to
be
successful
in
all
the
contingencies
of
this
life
,
would
not
contemn
it
and
all
its
goods
,
since
he
must
needs
see
that
he
is
to
quit
them
all
in
death
which
is
wholly
unavoydable
.
In
which
moment
all
past
joyes
,
all
present
goods
now
to
be
relinquishd
are
no
more
then
if
they
never
had
enjoyd
a
being
;
nay
they
are
les
conducible
,
for
their
very
relinquishment
wil
prove
a
torture
.
That
only
which
man
neyther
loves
nor
possesseth
wil
not
afflict
him
in
that
hour
of
affliction
.
The
uncertainty
also
of
the
manner
,
place
and
time
of
dying
is
acceptable
to
me
,
that
I
may
more
certainly
serve
thee
,
o
God
,
in
all
requisite
manner
,
time
,
and
place
as
thy
worth
and
dignity
doth
require
.
This
is
a
divine
disposal
which
breeds
in
us
a
certain
sollicitude
of
a
better
life
,
by
reason
of
the
uncertain
condition
of
a
contingent
death
.
I
am
throughly
perswaded
,
o
Lord
,
that
I
know
not
whether
I
am
worthy
of
love
or
hatred
,
and
how
it
wil
fare
with
me
after
this
life
:
neither
do
I
covet
to
know
,
because
it
is
expedient
for
me
to
be
ignorant
of
it
according
to
the
ordainment
of
thy
wisdome
.
But
I
will
not
therfore
more
dread
death
then
desire
thee
,
and
confide
in
thy
mercies
.
I
accept
most
willingly
its
great
uncertainty
,
this
being
most
certain
,
that
it
is
enough
for
me
that
thou
art
most
merciful
,
and
a
cordial
lover
of
me
,
and
both
canst
and
wilt
save
me
if
I
but
humbly
trust
in
thee
.
What
imports
it
that
I
know
not
how
and
when
and
where
I
am
to
dye
,
if
I
be
assurd
that
thou
dyedst
for
me
,
and
dyedst
the
death
of
the
cross
,
and
at
noon
day
,
and
betwixt
two
thieves
upon
Mount
Calvary
to
clear
all
doubt
of
thy
love
towards
me
,
that
I
may
fully
confide
in
thee
?
Of
my self
,
o
Lord
I
am
able
to
do
nothing
,
neyther
to
live
wel
nor
dye
wel
;
but
by
thee
I
can
do
both
,
I
hope
for
both
and
wil
effect
both
;
and
if
I
have
not
lived
wel
thou
hast
given
me
a
desire
,
o
Lord
,
to
become
truly
penitent
,
and
I
hope
by
thy
meanes
to
amend
henceforth
my
future
life
;
why
then
shal
I
not
also
hope
to
dye
wel
?
my
hope
wil
not
be
entire
,
nor
my
confidence
sufficient
if
I
hope
the
one
and
dispair
of
the
other
.
I
both
have
been
and
am
an
enormous
sinner
:
but
is
it
not
perchance
in
thy
power
to
dispose
of
thy
creature
as
thou
thinks
best
?
Thy
desire
is
,
o
Lord
,
to
save
me
,
thou
wilt
I
know
,
be
merciful
to
me
.
The
VIII
.
Chapter
.
That
man
must
give
himself
to
God
for
his
benefits
.
AMong
all
the
Gods
there
is
none
like
thee
,
o
Lord
,
there
is
none
according
to
thy
works
.
Thy
goodnes
was
sufficient
to
make
me
love
thee
,
why
dost
thou
force
me
with
works
&
benefits
?
thou
createdst
me
when
I
had
no
being
;
thou
soughtest
me
when
I
was
upon
the
point
of
perishing
;
thou
foundst
me
when
I
was
lost
;
thou
redeemedst
me
when
I
groand
vnder
the
curse
of
sin
;
thou
savedst
me
when
I
was
condemnd
;
thou
hadst
patience
with
me
when
I
was
obstinately
refractory
to
thy
commands
;
thou
chastizeth
me
when
I
offend
;
thou
art
indulgent
when
I
plead
guilty
;
thou
instructest
me
when
I
do
amiss
;
thou
feedest
me
when
I
am
hungry
;
thou
givest
me
drink
when
I
am
thirsty
;
thou
warmest
me
when
I
am
cold
;
thou
coolest
me
when
I
am
too
hot
;
thou
guardest
me
when
I
am
awake
;
thou
preservest
me
when
I
am
a
sleep
;
thou
helpest
me
up
when
I
arise
;
thou
rearest
me
when
I
fall
;
thou
supportest
me
when
I
sit
;
thou
holdest
me
when
I
stand
;
thou
carryest
me
when
I
walk
;
thou
entertainest
me
when
I
come
to
thee
;
thou
bringest
me
back
when
I
recede
from
thee
;
thou
recalst
me
when
I
go
astray
;
on
every
side
within
and
without
the
ocean
of
thy
benefits
surrounds
me
with
a
boundles
inundation
.
That
very
thing
which
I
have
not
I
account
my
benefit
,
because
thou
,
o
Lord
,
art
the
giver
who
dividest
according
to
each
ones
expedient
and
exigence
,
and
deniest
nothing
but
for
our
good
.
Whatsoever
also
thou
conferst
upon
others
all
that
I
reckon
as
a
benefit
done
to
me
.
Thou
obligest
me
with
so
many
good
turnes
that
I
cannot
but
love
thee
,
o
fountain
of
Goodnes
,
although
thou
wert
not
good
,
yea
although
thou
wert
evil
.
Thou
,
o
Lord
,
art
in
very
deed
so
good
,
that
although
in
lieu
of
so
many
benefits
as
thou
hast
conferd
upon
me
,
thou
hadst
heapd
so
many
injuries
,
I
could
not
chuse
but
love
thee
.
It
is
not
need
full
to
make
me
love
thee
to
have
bin
so
beneficial
,
it
is
not
needful
to
have
loved
me
:
thou
art
so
good
,
that
although
thou
didst
hate
me
,
I
were
to
love
thee
,
&
ought
to
love
thee
more
then
all
my
lovers
and
benefactours
,
albeit
thou
hadst
been
injurious
&
malevolous
.
Why
was
it
needful
to
overwhelm
him
with
innumerable
blessings
,
whom
by
one
thou
extractedst
out
of
nothing
?
thou
demandest
nothing
more
of
me
then
my self
alone
.
I
owe
my self
now
to
thee
for
the
first
benefit
because
by
it
thou
gavest
me
wholly
to
my self
:
why
then
dost
thou
superadd
so
many
more
?
why
after
the
giving
of
me
to
my self
,
dost
thou
over
and
above
give
thy self
to
me
?
I
my self
&
all
that
's
mine
am
no
trifling
debt
of
thine
;
neyther
have
I
any
thing
besides
my self
:
what
I
have
I
most
willingly
give
to
wit
my self
.
But
why
wilt
thou
enhaunce
the
debt
which
I
am
not
able
to
defray
,
by
giving
thy self
?
Go
too
,
o
infirm
spirit
,
find
meanes
to
discharge
this
also
.
Thou
mayst
restore
God
to
God
if
thou
hast
God
.
God
seeks
thee
and
whatsoever
thou
possessest
lawfully
;
neyther
canst
thou
lawfully
possess
any
thing
but
God
.
Possess
God
,
and
thou
shalt
possess
thy self
lawfully
,
and
so
be
able
to
discharge
both
these
benefits
.
God
gave
himself
to
thee
;
for
thou
canst
not
give
thy self
to
him
unles
thou
be
thy
own
;
and
thou
wilt
not
be
thy
own
unles
God
be
thine
;
for
by
having
him
thou
hast
thy self
:
so
when
thou
givest
thy self
to
God
,
thou
mayst
also
give
God
who
becomes
thine
.
But
thou
shalt
neyther
have
God
nor
thy self
unles
thou
love
God
;
for
by
loving
him
thou
possessest
him
;
and
thou
alienatest
him
by
not
defraying
the
debt
by
which
thou
owest
thy self
to
him
.
Christ
gave
himself
to
the
end
thou
mightst
labour
to
become
Christs
,
if
thou
wouldst
pay
thy
debts
by
giving
thy self
.
For
by
so
doing
thou
wilt
give
Christ
crucifyd
a
thousand
times
the
day
,
while
thou
dyest
daily
so
often
to
the
world
and
all
its
pleasures
.
The
IX
.
Chapter
.
That
God
alone
is
to
be
loved
.
THou
committest
injustice
against
thy self
,
o
miserable
man
if
thou
lovest
those
goods
which
cannot
love
thee
,
or
men
who
can
,
at
least
,
not
love
thee
:
and
although
they
do
,
thou
mayst
wel
doubt
of
it
,
or
they
cease
to
do
so
.
It
is
much
better
to
love
God
who
loves
to
his
utmost
,
and
without
any
stint
,
who
cannot
but
love
thee
if
thou
lovest
him
.
O
immense
goodnes
,
why
dost
,
thou
love
me
whom
all
creatures
have
reason
to
detest
?
Why
dost
thou
covet
to
be
loved
by
me
,
picking
me
out
from
among
so
many
lovers
of
thine
?
me
who
am
moreover
unworthy
to
be
rankd
among
the
divels
,
to
whose
service
I
mancipated
my self
,
in
so
much
that
a
peculiar
and
more
raging
hel
is
due
to
me
for
contemning
thee
after
so
signal
and
shameles
a
manner
,
who
vouchsafedst
to
dye
for
me
and
not
for
the
Angels
.
It
is
but
meet
that
I
at
length
begin
to
love
him
who
from
the
beginning
loved
me
without
beginning
,
&
loves
me
to
the
end
without
end
,
expecting
from
all
eternity
that
I
should
love
him
.
I
have
loved
some
that
love
not
me
;
now
I
wil
love
him
who
loved
me
before
I
knew
him
;
who
being
loved
never
fayles
to
correspond
in
love
,
and
by
loving
forceth
others
to
love
him
:
whom
to
love
is
the
flower
of
vertue
and
by
whom
to
be
loved
is
the
top
of
felicity
.
Why
doubtest
thou
,
o
my
soul
,
to
love
him
who
is
forced
to
love
thee
faithfully
,
if
thou
love
some
,
who
perchance
wil
love
thee
perfidiously
.
Thou
wilt
have
but
a
hard
bargain
in
loving
goods
,
which
,
if
thou
hast
a
rival
do
vex
thee
;
or
men
,
who
,
if
they
love
any
other
,
do
make
thee
jealous
.
The
love
of
God
is
free
from
all
sorrow
and
care
;
that
it
loves
others
wil
occasion
thy
joy
;
that
others
love
it
,
wil
be
thy
harts-desire
.
This
is
the
all
sufficing
goodnes
of
God
,
that
it
both
loves
and
is
beloved
by
all
without
any
ones
prejudice
eyther
the
lover
or
beloved
,
but
with
the
great
content
of
all
.
Other
things
are
narrow-bounded
and
needy
,
they
suffice
not
to
love
two
or
be
loved
by
two
without
detriment
to
one
party
.
Settle
not
thy
affection
upon
things
perishable
for
thou
wilt
daily
perish
in
them
without
end
.
Settle
it
upon
things
eternal
that
thou
mayst
live
happily
for
all
eternity
,
and
contentedly
in
this
interim
till
it
commence
.
Quit
thy self
of
all
love
of
corruptible
things
,
and
thou
shalt
quit
thy self
of
al
the
miseries
which
befall
man
.
Thou
who
seekest
to
be
happy
by
loving
,
why
dost
thou
love
those
things
,
which
by
merely
loving
them
render
thee
miserable
?
love
him
rather
who
will
make
thee
fortunate
even
among
the
misfortunes
of
this
life
.
Why
dost
thou
love
those
goods
whose
fruition
makes
thee
evil
,
whose
desire
makes
thee
unhappy
?
why
dost
thou
love
men
,
whose
non-correspondence
makes
thee
angry
,
whose
correspondence
,
ridiculous
and
effeminate
.
Fix
rather
thy
love
upon
God
,
whose
desire
wil
make
thee
good
whose
fruition
wil
make
thee
happy
.
Love
not
those
beauties
which
deforme
thee
;
but
love
him
,
whose
love
wil
render
thee
beautiful
.
It
is
a
great
fondnes
to
love
those
goods
,
the
sole
love
wherof
deprives
thee
worthily
of
their
possession
;
and
not
to
love
that
good
which
is
only
to
be
enjoyd
by
love
.
The
goods
which
thou
lovest
are
not
thine
but
thou
theirs
;
wherfore
thou
art
in
want
of
them
:
God
being
beloved
by
thee
becomes
thine
;
whom
if
thou
lovest
thou
canst
not
want
,
&
only
wantest
him
when
thou
dost
not
love
him
:
by
not
bestowing
thy
love
upon
other
things
,
God
in
himself
bestowes
them
upon
thee
.
Why
dost
thou
love
a
good
which
is
needy
of
another
good
,
&
not
that
which
abounds
with
all
goods
?
when
a
good
is
loved
which
needs
another
good
,
the
misery
is
augmented
not
the
want
diminished
.
All
the
goods
of
this
world
are
necessitous
,
none
of
them
is
all-sufficient
by
it self
,
but
requires
the
adjunction
of
another
:
love
that
good
which
is
so
good
of
himself
as
to
be
indigent
of
no
other
good
:
All
good
things
are
good
by
goodnes
,
and
consequently
all
stand
in
need
of
it
to
make
them
good
.
Goodnes
sufficeth
of
it self
and
requires
no
additional
consort
:
if
thou
lovest
it
,
thou
wilt
both
be
good
and
happy
:
love
him
alone
who
alone
is
all
things
.
Do
not
love
those
goods
which
covet
not
to
be
loved
by
thee
;
but
love
him
whom
all
things
covet
to
love
,
thy
Creator
who
both
loves
thee
and
covets
to
be
loved
by
thee
,
and
created
all
good
things
for
thy
sake
.
It
is
a
kind
of
absurd
stolidity
not
to
love
God
who
covets
to
be
loved
by
thee
,
and
to
love
a
piece
of
clay
which
hath
no
such
resentment
.
Why
art
thou
so
inquisitive
after
what
may
please
thy
eye
and
delight
thy
pallat
,
and
art
so
insensible
of
what
doth
perfect
thy
wil
?
Love
is
to
be
squard
out
only
according
to
the
rule
of
God
;
and
therfore
it
is
to
be
regulated
by
no
other
line
,
nor
doth
it
acquiesce
in
any
thing
else
.
The
shoe
of
Golias
wil
never
exactly
fit
the
foot
of
Zacchaeus
.
Love
is
the
first
guift
;
to
whom
is
it
due
but
to
the
first
good
and
prime
benefactor
?
love
is
a
guift
by
it self
;
on
whom
is
it
to
be
bestowd
but
on
him
who
is
good
by
himself
?
love
is
a
guift
by
its
own
nature
,
to
whom
is
it
to
be
offerd
but
to
him
who
is
good
by
his
own
nature
?
love
is
a
guift
which
is
the
source
of
all
other
guifts
;
to
whom
is
it
rather
to
be
consecrated
then
to
that
essence
of
good
which
is
the
source
of
all
essences
.
Love
of
it self
without
the
access
of
other
guifts
is
acceptable
,
and
others
without
it
are
little
pleasing
;
to
whom
doth
it
square
better
then
to
God
,
who
of
himself
is
amiable
&
pleasing
,
and
without
him
nothing
must
be
pleasing
?
o
Lord
,
how
can
I
love
thee
worthily
since
I
cannot
serve
thee
worthily
,
I
being
not
able
to
afford
thee
any
competent
service
▪
All
things
are
thine
;
and
whatsoever
I
have
it
is
from
thee
,
becoming
as
it
were
a
servant
to
me
.
Thou
who
lovest
me
as
much
as
thou
artable
,
grant
that
I
may
love
thee
more
then
I
am
able
.
The
X.
Chapter
.
That
self
love
must
be
rooted
out
.
TO
the
end
thou
mayst
love
and
honour
God
as
it
behooves
thee
,
it
is
not
enough
not
to
love
thy self
and
the
world
,
but
thou
must
hate
thy self
,
and
esteem
thy self
the
meanest
of
creatures
,
&
an
obiect
provoking
all
their
hatred
.
When
a
ship
sayles
too
much
on
one
side
the
mariners
ballast
it
to
the
other
.
Thou
doatedst
on
thy self
in
an
extremity
of
love
,
now
thou
must
change
it
into
an
extremity
of
hatred
.
To
be
able
to
improve
ones
leap
to
the
best
he
must
go
back
some
paces
and
take
his
race
from
a
further
distance
:
to
be
able
to
approach
God
with
a
more
impetuous
love
,
yea
to
be
able
to
love
thy self
truly
and
rationally
,
thou
must
gather
force
from
self
disdaign
.
A
racer
is
so
much
nigher
the
goal
the
further
he
leaves
the
stand
behind
him
:
and
thou
shalt
approach
the
nigher
to
God
the
further
thou
recedest
from
thy self
.
Thou
must
depart
from
thy self
to
come
to
God
the
final
end
&
conclusion
of
all
things
.
Thou
hast
no
greater
opposite
then
thy self
:
thou
must
be
at
a
deadly
enmity
with
thy self
,
because
thou
art
more
then
a
deadly
enemy
to
thy self
:
thou
art
more
offensive
to
thy self
then
all
the
world
besides
.
We
resent
an
affront
more
feelingly
at
the
hands
of
a
friend
then
of
a
stranger
,
because
it
happens
beyond
expectation
and
wil
sound
more
ill-favourdly
&
relish
more
rankly
of
hatred
,
that
thou
shouldst
be
thy
own
undoer
,
who
oughtst
to
be
furthest
from
any
such
thought
.
We
take
it
ill
if
we
suffer
any
bodily
hurt
from
an
enemy
,
&
worse
if
from
a
friend
of
whom
we
expected
a
protection
:
how
can
we
brook
it
patiently
if
our
soul
be
endomaged
and
that
by
our
selves
and
our
own
exorbitances
.
it
would
vex
us
to
the
hart
to
have
our
bodies
enslaved
though
to
a
great
Prince
or
potentate
;
and
we
have
no
difficulty
at
all
to
enslave
our
mind
to
a
vulgar
creature
,
or
base
dung
,
when
we
are
passionately
troubled
for
any
affront
or
injury
or
other
loss
.
O
what
a
burden
and
discredit
are
we
to
our selves
!
shame
and
discred
it
follow
those
properly
that
do
amiss
;
trouble
and
burdensomenes
those
that
suffer
:
both
these
miseries
attend
our
condition
:
we
are
evil
towards
our selves
,
and
we
suffer
evil
from
our selves
:
we
are
a
misery
to
our selves
and
unmerciful
,
violent
and
violated
,
provd
and
base-minded
.
O
how
pittifully
pittiles
&
mercifully
merciles
are
we
to
our selves
when
we
soothingly
compassionate
our
follies
,
and
take
not
revenge
upon
them
.
Commiseration
and
self
love
in
such
a
case
is
all
one
as
if
out
of
compassion
one
should
cherish
a
frozen
snake
in
his
bosome
,
which
being
revived
will
kill
the
benefactour
with
its
poysonous
sting
.
Most
evident
it
is
that
in
all
reason
we
ought
to
carry
a
greater
spite
and
deadlier
feud
to
our selves
then
all
our
enemies
:
&
for
as
much
as
concerns
self-affection
the
les
it
makes
thee
regard
the
glory
of
God
,
and
comply
with
his
holy
wil
,
and
seek
the
advance
of
the
divine
honour
,
thou
oughtst
in
all
reason
to
be
more
immeasurably
cruel
against
thy self
then
against
any
enemy
or
the
whol
camp
of
hel
;
although
in
effect
,
and
in
the
exteriour
maceration
of
thy
body
a
discreet
mean
is
to
be
held
,
according
to
the
direction
of
thy
superiours
and
ghostly
Father
and
the
prescript
of
right
reason
;
to
the
end
that
in
this
also
thou
maist
seek
Gods
greater
glory
,
for
whose
sake
it
is
expedient
not
to
be
immoderate
in
chastizing
thy self
;
as
for
the
same
reason
and
our
own
salvation
we
are
forced
to
pardon
our
other
enemies
and
afford
them
a
place
in
the
list
of
our
charity
:
for
that
which
God
exacts
chiefly
of
us
,
and
wherein
we
ought
to
take
revenge
of
our selves
is
the
death
of
our
will
not
of
our
body
.
And
according
to
this
,
I
say
it
is
most
evident
,
that
thou
hast
more
reason
to
be
displeased
with
thy self
then
all
thy
enemies
and
ill-wishers
whatsoever
.
Suppose
a
man
,
who
had
many
capital
foes
who
sought
his
life
,
were
delivered
into
a
strong
and
safe
castle
,
there
to
be
kept
and
defended
by
his
intimate
friend
,
one
assured
to
him
by
all
the
tyes
of
alliance
and
friendship
,
who
alone
were
both
esteemd
and
should
be
most
faithful
to
him
;
and
that
there
were
no
sanctuary
elswhere
for
that
man
nor
place
of
refuge
;
and
that
it
were
in
his
power
to
let
no
enemy
hurt
him
nor
wrong
the
least
haire
of
his
head
,
unles
that
friend
did
introduce
him
thither
,
and
deliver
to
him
the
keyes
of
the
castle
,
giving
his
consent
by
subscribing
letters
with
his
own
hand
.
If
he
who
ought
to
be
both
faithful
and
friendly
should
prove
so
perfidious
as
to
unlock
●he
gate
to
all
his
persecutours
and
give
●hem
entrance
with
intent
to
let
them
abuse
him
,
wrong
him
,
and
exercise
the
utmost
of
their
cruelty
upon
him
;
and
he
himself
moreover
who
were
to
shield
him
,
should
be
more
raging
and
malicious
then
the
rest
;
should
impede
any
benevolence
that
were
intended
him
,
permitting
nothing
good
nor
conducing
to
his
health
to
come
to
his
hands
,
which
he
intoxicated
not
first
with
poyson
or
some
other
noxious
ingredient
:
against
whom
then
ought
this
miserable
man
to
conceive
a
spleen
?
against
some
one
of
his
enemyes
,
or
that
friend
and
allye
who
proves
so
treacherous
,
whose
malice
alone
is
equivalent
to
all
the
rest
?
it
being
certain
that
without
him
all
their
hatred
would
have
availed
nothing
at
all
.
What
an
incredible
brand
of
perfidiousnes
,
cruelty
,
&
in
humanity
would
fall
upon
that
man
,
he
would
incur
the
detestation
of
all
,
as
being
much
more
blame
worthy
then
all
.
O
most
beneficent
truth
!
thou
hast
committed
my
safety
only
to
my
own
trust
as
who
would
be
trustyest
to
my self
;
but
I
prove
most
dangerous
above
all
others
,
divels
,
men
,
hell
,
&
the
world
,
all
of
them
are
my
sworn
enemyes
,
but
they
all
remain
disarmd
,
if
I
my self
do
not
arme
them
,
they
all
wil
be
innocent
,
if
I
to
my self
be
not
nocent
.
All
the
prejudice
I
can
receive
is
within
the
reach
of
my
own
power
,
neyther
can
any
body
really
hurt
me
but
by
my
permission
,
unles
my
wil
be
such
,
unles
I
betray
my self
.
I
alone
am
the
Architect
of
all
the
injuries
which
befal
me
from
others
,
though
I
impute
them
falsely
to
others
▪
I
stop
the
influences
of
Gods
beneficence
,
I
hinder
the
effects
of
his
guifts
;
I
infect
his
graces
and
corrupt
his
vertues
,
abusing
both
the
one
and
the
other
;
how
then
shal
I
flatter
my self
who
am
so
burdensome
to
my self
,
how
shal
I
cherish
and
sooth
my self
who
am
such
a
mortal
enemy
to
my self
?
All
the
hatred
I
can
vent
is
not
equivalent
to
my
own
injuriousnes
.
How
often
have
I
cheated
my self
,
how
many
faults
have
I
contracted
?
I
have
defrauded
my self
of
heaven
,
I
have
neglected
the
blessings
of
Gods
grace
;
and
not
to
number
up
all
my
spiritual
losses
which
are
without
number
,
what
pensivenes
of
hart
,
what
affliction
of
mind
,
what
disasters
in
my
goods
,
what
losses
in
my
temporals
,
how
many
bodily
diseases
,
contempts
,
revilements
,
derisions
have
I
brought
upon
my self
,
by
the
disordinatenes
of
my
passions
,
by
my
little
circumspection
and
following
the
gust
of
my
appetite
?
If
just
occasion
being
given
any
one
contristate
me
I
am
highly
offended
;
and
why
am
I
not
so
with
my self
since
upon
alloccasions
I
am
injurious
to
my self
?
If
thou
,
o
lying
man
,
hadst
but
once
catchd
one
in
a
lye
thou
wouldst
never
trust
him
afterwards
;
and
having
so
often
belyed
and
cozend
thy self
,
thou
yet
trusts
thy self
,
and
art
not
at
all
suspicious
of
thy
proceedings
.
But
why
do
I
recount
my
own
injuries
?
it
is
a
sufficient
motive
to
make
me
abhor
and
prosecute
with
a
pious
hatred
whatsoever
is
mine
,
for
that
all
have
proved
as
so
many
obstacles
to
retard
my
endeavours
in
loving
God
.
O
most
holy
&
faithful
truth
,
I
ought
to
loath
and
hate
my self
for
being
so
wicked
and
disloyal
to
my self
;
how
much
more
for
being
wicked
and
perfidious
to
thee
?
for
my
own
sake
it
behoovd
me
to
detest
my self
;
how
much
more
,
o
Lord
,
for
thine
?
because
I
loved
not
my self
orderly
I
should
in
reason
have
hated
my self
;
how
much
more
because
I
loved
thee
not
at
all
,
who
alone
should
be
loved
in
all
.
I
loved
not
thee
because
I
knew
not
how
to
love
my self
;
yea
I
loved
not
my self
,
because
I
loved
not
what
in
reality
I
was
,
but
some
what
else
les
considerable
.
I
loved
not
my
soul
which
is
my
chief
and
noblest
portion
;
but
only
my
body
,
as
if
I
were
nothing
but
it
,
which
is
absurdly
false
:
for
I
have
also
a
soul
for
whose
ransome
the
Son
of
God
by
way
of
exchange
gave
his
.
To
love
a
part
of
my self
I
loved
not
my
whole
self
;
and
what
is
more
to
be
lamented
I
loved
not
that
which
to
me
is
all
in
all
,
God
my
Saviour
.
If
thou
be
carried
with
a
zeal
towards
God
,
o
perfidious
man
,
thou
canst
not
but
be
fraught
with
hatred
towards
thy self
;
I
permit
,
that
so
far
as
thou
hast
prejudiced
or
wrongd
thy self
,
thou
be
indulgent
to
thy self
;
there
remaines
yet
sufficient
cause
of
selfrevenge
for
not
loving
God
and
transgressing
his
commands
.
Thou
art
not
a
litle
moved
when
thou
hearest
the
perversenes
of
Caiphas
and
the
treachery
of
Iudas
,
and
the
very
naming
them
puts
thee
into
chollar
:
why
then
wilt
thou
be
partial
and
soft-natured
to
thy self
?
tel
me
,
o
proud
spirit
,
if
thou
hast
but
one
dram
of
true
humility
,
that
is
,
of
truth
,
dost
thou
not
hold
thy self
the
worst
of
all
sinners
?
nay
this
is
nothing
extraordinary
since
S.
Paul
framed
no
better
conceit
of
himself
.
Wherfore
thou
must
deem
thy self
the
perversest
of
creatures
,
&
when
thou
hast
done
so
,
thou
proudly
rankest
thy self
above
thy
degree
.
Nevertheles
I
demand
of
thee
,
if
thou
holdst
thy self
such
,
then
by
consequence
worse
then
Iudas
or
Caiphas
or
any
other
:
but
if
thou
judgest
so
in
very
deed
,
proceed
consequently
lest
thou
be
taxed
and
derided
by
the
Angels
;
and
either
out
of
love
,
or
hatred
,
or
zeal
take
severe
punishment
of
thy self
as
being
the
ring-leader
of
all
that
crew
:
Consider
now
out
of
this
,
whether
the
sin
of
Iudas
,
and
those
of
Anti-christ
deserve
love
yea
or
no
?
if
God
had
committed
to
thy
charge
the
doing
justice
upon
him
who
gave
IESVS
that
injurious
blow
,
or
him
that
spit
first
in
that
face
on
which
the
Angels
love
to
gaze
,
or
on
the
accursed
Arrius
and
Nestorius
,
or
the
malignest
of
men
Antichrist
,
or
the
Father
of
lyes
Lucifer
,
to
punish
condignly
their
sins
,
as
justice
and
equity
should
dictate
to
thee
;
how
wouldst
thou
carry
thy self
towards
them
?
wouldst
thou
perchance
sooth
and
flatter
and
seek
to
humour
them
to
thy
ability
;
or
rather
strive
to
shew
in
the
sight
of
all
creatures
,
how
much
the
glory
of
God
and
his
honour
so
often
violated
were
prevalent
to
a
just
revenge
?
thou
oughtst
to
exercise
no
les
severity
against
thy self
:
for
thou
must
needs
hold
thy self
worse
then
any
of
them
,
if
thou
makest
not
a
counterfeyt
estimate
of
thy
own
basenes
;
and
I
suppose
thou
intendest
not
to
cozen
eyther
God
or
thy self
.
It
behooves
thee
to
be
moved
with
a
more
severe
and
fruitful
indignation
against
thy self
then
against
the
perversest
of
divels
.
The
divel
committed
one
sole
sin
&
that
in
thought
only
,
for
which
he
incurd
eternal
damnation
:
thou
hast
committed
innumerable
and
those
of
fact
also
.
He
sind
against
God
to
whom
his
obligations
were
not
so
binding
:
for
an
Angel
did
not
become
God
,
nor
did
God
suffer
torments
for
them
;
he
did
not
at
any
time
pardon
them
,
as
he
became
man
for
thee
,
shedding
his
most
pretious
blood
for
thy
sake
,
sealing
thy
pardon
,
and
ready
to
seal
it
for
the
future
,
not
seven
times
only
but
seventy
seven
&
more
.
Consider
now
whether
it
would
be
accounted
laudable
to
contract
familiarity
with
that
great
Prince
of
divels
,
&
seek
his
honour
&
content
in
all
?
why
holdst
thou
too
strict
a
friendship
with
thy self
desiring
thy
honour
procuring
thy
ease
,
and
seeking
thy
wil
and
pleasure
in
all
?
I
demand
of
thee
once
more
,
if
God
should
deliver
into
thy
hands
that
malign
spirit
who
hath
so
often
deceived
thee
,
tempted
thee
,
and
induced
thee
to
sin
,
misleading
thee
from
the
way
of
salvation
,
&
then
another
who
were
les
hurtful
,
commanding
thee
to
punish
both
according
to
the
qualities
of
the
losses
wherewith
they
damnifyd
thee
:
against
which
wouldst
thou
be
more
cruel
?
against
him
that
were
les
noxious
or
the
other
who
proved
thy
heavier
enemy
?
But
how
canst
thou
be
so
indulgent
to
thy self
,
thou
being
more
insolent
towards
thy self
and
more
pernicious
,
I
do
not
say
then
the
worst
of
these
divels
,
but
then
both
,
since
neyther
of
them
could
endammage
thee
in
the
least
,
unles
thou
cooperatedst
&
gavest
consent
?
thou
hast
often
playd
the
seducer
and
enemy
to
thy self
;
thou
hast
often
tempted
and
proved
a
stumbling
block
of
scandal
to
thy self
;
I
know
not
then
with
what
eyes
thou
canst
look
upon
thy self
,
thou
being
more
prejudicial
and
a
greater
undoing
to
thy self
then
Caiphas
,
Arrius
,
Antichrist
or
Lucifer
:
O
soul
,
I
conjure
thee
by
the
love
of
IESVS
,
to
consider
these
things
,
whether
they
be
not
true
:
if
it
be
true
that
thou
art
a
greater
cross
and
loss
to
thy self
then
the
accursed
Lucifer
could
have
been
,
love
not
thy self
disordinately
,
if
thou
be
touchd
with
any
sense
of
promoting
the
honour
of
God
or
amplifying
his
glory
:
for
by
how
much
thou
swelst
with
the
tyde
of
self
esteem
and
self
affection
by
so
much
in
order
to
the
effects
of
grace
and
vertues
doth
God
flow
in
thee
at
a
lower
ebb
:
and
by
how
much
thou
drainest
thy self
of
thy self
by
an
humble
self
hatred
,
so
much
the
more
wil
God
replenish
thee
with
his
waters
of
grace
even
to
a
great
profundity
.
Who
then
is
a
greater
enemy
to
thy self
then
thou
thy self
,
who
wilt
not
let
God
be
exalted
in
thee
?
But
if
thou
wilt
not
hate
thy self
,
o
unworthy
man
,
more
then
the
rest
of
thy
enemyes
;
at
least
look
upon
thy self
as
upon
an
enemy
,
and
bear
thy self
as
little
good
wil
,
nor
take
too
much
complacence
in
that
fit
of
self-prosperity
and
corporal
delight
.
When
any
adversity
befals
him
whom
thou
owest
a
spite
,
thou
art
not
a
little
contented
therewith
;
and
so
must
thou
proceed
with
thy self
:
when
thy
enemy
is
sleighted
or
derided
it
causeth
joy
and
complacence
in
thee
;
and
so
must
it
do
when
thou
thy self
art
so
treated
.
One
wil
not
make
much
of
an
enemy
,
nor
feast
him
at
a
table
of
delights
;
neyther
must
thou
do
so
with
thy self
.
One
would
alwayes
be
vexing
and
molesting
an
enemy
,
sitting
close
upon
his
skirts
and
taking
all
occasions
of
revenge
:
so
must
thou
also
do
if
thou
wilt
act
that
part
,
for
this
is
properly
to
be
spiteful
.
If
thou
dost
not
hold
this
tenour
,
thou
art
pittifully
seduced
,
as
thinking
thy self
not
sick
of
self
love
.
Where
Gods
divine
pleasure
interposeth
not
it self
thou
must
with
a
masculin
courage
for
his
greater
glory
kil
all
self
affection
in
thee
.
Yet
out
of
the
same
motive
in
the
practise
of
exteriour
austerities
,
one
must
permit
himself
to
be
guided
by
some
discreet
person
zealous
of
the
divine
honour
,
that
so
he
may
also
offer
in
sacrifice
an
oblation
both
of
his
wil
and
judgment
.
Yet
thou
must
not
frame
such
a
conceit
as
if
the
life
of
self
denying
people
,
and
those
that
loath
&
persecute
themselves
were
harsh
and
insupportable
:
yea
of
all
others
it
partakes
most
of
joy
.
The
love
of
God
is
much
more
light-harted
then
is
self
love
.
If
self
hatred
brought
no
other
advantage
besides
loving
God
,
that
were
sufficient
.
It
is
much
more
available
that
God
love
thee
ardently
then
that
thou
love
thy self
.
God
can
be
much
more
advantageous
to
thee
,
and
he
takes
content
in
communicating
joyes
,
to
give
us
a
fore-tast
of
his
inebriating
and
beatifying
sweetnes
,
comforting
us
amidst
the
troubles
of
this
life
and
recreating
us
by
exhibiting
an
experiment
of
his
deliciousnes
.
The
Apostles
went
rejoycing
from
before
the
face
of
the
councel
,
because
they
were
made
worthy
to
suffer
a
contumely
for
the
name
of
IESVS
.
Call
to
mind
that
admirable
but
true
saying
:
deem
it
all
joy
when
ye
fall
into
several
remptations
.
God
could
draw
relief
for
the
children
of
the
Babilonian
furnace
from
their
very
flames
and
turn
their
scorching
heat
into
a
refreshing
dew
;
he
is
also
able
to
make
adversities
no
wayes
burdensome
.
Further
more
if
we
rejoyce
in
their
evils
whom
we
hate
,
thou
wilt
do
no
les
in
the
miseries
which
befall
thee
:
and
since
thy
crosses
are
much
more
numerous
then
thy
crownes
,
there
must
necessarily
be
more
frequent
occasions
of
joy
,
then
self
love
could
ever
minister
.
Incommodities
are
allwayes
ready
and
at
hand
;
commodities
rare
and
long
to
be
sought
for
:
wherfore
he
must
needs
have
frequent
occasions
of
rejoycing
who
rejoyceth
in
his
adversities
,
since
he
shal
never
want
matter
of
suffering
in
this
life
.
Evil
things
are
not
so
obnoxious
to
casualty●s
as
good
.
The
fruition
of
good
things
is
sayd
to
be
casual
,
because
they
happen
casually
&
but
seldome
:
so
doth
not
the
multiplicity
of
evils
;
wherfore
his
joy
wil
suffer
les
interruption
who
joyes
least
in
wordly
solaces
.
O
what
a
content
is
it
to
disburden
ones
self
of
himself
,
and
to
live
exempted
from
all
importune
and
carking
care
of
self
seeking
interest
!
I
conceive
that
he
who
hath
quitted
and
relinquished
himself
,
hath
evaded
in
greatest
part
the
miseries
and
vexations
of
this
life
.
Neyther
is
it
a
mean
fruit
of
a
serious
and
sincere
hatred
of
our selves
,
that
it
causeth
us
to
love
others
.
Consider
how
insolent
and
powerful
an
enemy
self
love
is
:
it
hath
so
much
of
the
tyrant
that
it
intrencheth
upon
charity
and
outing
it
,
supplies
its
functions
both
towards
man
and
God
himself
,
it
alone
consuming
and
devouring
all
the
affection
intended
for
both
.
He
that
loves
himself
disordinately
knowes
neyther
how
to
love
God
nor
his
neighbour
:
he
that
truly
hates
himself
will
love
even
those
that
annoy
and
persecute
him
;
he
wil
rejoyce
if
any
one
do
wrongfully
oppress
him
,
knowing
that
to
be
depressed
in
him
which
is
his
main
obstacle
&
opponent
,
and
ought
in
all
reason
to
be
hated
and
persecuted
by
him
:
and
since
no
body
takes
it
ill
,
if
one
jointly
together
with
him
molest
and
infest
his
deadly
enemy
,
but
rather
holds
him
worthy
of
thanks
;
so
he
that
is
a
hater
of
himself
wil
rather
love
then
be
otherwise
affected
towards
one
that
lends
a
helping
hand
to
persecute
him
.
Another
and
no
sorry
fruit
of
self
hatred
is
,
that
it
makes
us
detest
sin
:
all
that
viperous
brood
descends
lineally
from
self
love
which
is
the
parent
and
nurse
of
all
vice
and
concupiscence
,
and
from
it
all
the
rest
of
that
gang
derive
their
pedegree
.
He
that
rejoyceth
at
an
injury
,
wil
not
offend
by
being
angry
;
nor
he
that
covets
to
be
contemned
,
by
pride
;
nor
he
by
impatience
who
esteems
himself
worthy
of
all
punishment
.
It
is
no
mean
fruit
that
it
removes
all
impediments
in
the
love
of
God
;
it
is
no
smal
benefit
that
it
subdues
thee
to
thy self
,
and
puts
thee
in
a
full
and
peaceable
possession
of
thy self
.
Lastly
if
thou
wilt
know
what
huge
advantages
arise
from
self
hatred
thou
must
consider
how
much
grace
surpasseth
sin
and
vertue
vice
:
it
is
so
much
more
excellent
to
hate
ones
self
out
of
vertue
then
to
love
out
of
vice
.
If
men
even
to
their
utter
undoing
hate
those
that
have
much
les
endammagd
them
then
thou
thy self
;
thou
who
of
all
others
hast
been
thy
saddest
foe
,
must
out
of
the
motive
of
vertue
,
prayse
,
&
recompense
,
do
no
les
.
The
XI
.
Chapter
.
How
we
are
to
love
our
neighbour
.
O
Amiable
Truth
,
grant
that
I
may
love
thee
above
all
,
and
all
others
for
thee
:
give
thy self
and
not
riches
nor
deceitful
goods
,
unworthy
of
love
,
to
my
friends
and
all
those
whom
I
wish
wel
.
Learn
,
o
infirm
spirit
;
to
love
creatures
without
being
injurious
.
Many
times
the
manner
of
loving
stands
parallel
with
that
of
hatred
or
contumely
.
Thou
wilt
do
a
friend
whom
thou
lovest
a
great
injury
,
if
thou
wish
him
riches
as
a
real
and
solid
good
;
for
by
so
doing
thou
shewest
thy self
to
love
them
better
then
him
:
for
them
thou
lovest
as
being
all
sufficient
,
him
as
needy
:
wherefore
thou
wilt
rather
chuse
to
want
him
then
them
.
Hence
fortune
is
the
umpyre
of
friendships
;
and
its
vicissitude
is
the
death
of
love
and
birth
of
treachery
.
Hence
an
equal
danger
ariseth
to
sincere
fidelity
,
whether
thou
lovest
thy
friend
for
riches
,
or
riches
in
thy
friend
.
As
it
is
also
a
like
tenour
of
true
friendship
,
when
thou
lovest
all
for
God
,
&
when
thou
lovest
him
alone
in
them
,
because
he
alone
is
the
object
of
thy
love
.
Thou
wouldst
love
nothing
els
but
God
in
all
,
if
thou
lovedst
nothing
but
him
.
This
must
be
the
touch
stone
of
thy
love
to
try
whether
it
be
true
charity
or
no.
He
that
loves
not
riches
at
all
,
cannot
love
them
as
good
to
another
.
Let
God
be
the
common
benefit
which
thou
intendest
to
bestow
upon
all
;
whom
alone
if
thou
give
,
thou
wilt
make
them
rich
enough
.
And
be
sure
to
regard
more
such
benefits
in
which
thou
lovest
all
,
then
such
by
which
thou
shalt
be
loved
by
all
:
for
he
that
loves
all
truly
as
it
behooveth
,
shal
be
saved
;
but
he
shall
not
therfore
be
saved
because
he
is
loved
by
all
.
We
must
not
be
so
base-conceyted
of
love
as
to
hold
it
saleable
at
any
rate
:
it
must
allwayes
be
given
gratis
.
He
sels
God
who
bestowes
a
charity
upon
another
,
out
of
any
other
motive
then
charity
.
Cast
thy
courtesyes
into
no
bodies
dish
:
but
as
thou
esteemst
whatsoever
is
conferd
upon
thee
by
others
as
so
many
blessings
coming
from
God
,
and
thankfully
attributest
them
to
him
alone
;
so
must
thou
esteem
it
Gods
blessing
not
thine
whatsoever
thou
impartest
to
others
:
yea
reckon
this
as
the
greatest
of
all
,
that
he
would
be
pleased
to
use
thee
for
his
instrument
and
Almner
in
dividing
his
benefits
.
Ground
thy
love
towards
others
not
upon
temporal
motives
but
spiritual
;
for
that
foundation
which
is
layd
upon
them
and
not
upon
the
H.
Ghost
is
covetousnes
not
charity
,
not
love
towards
man
but
list
and
lust
of
creatures
.
In
like
manner
be
as
forward
in
doing
good
offices
to
others
,
as
thou
wouldst
have
God
to
be
towards
thee
:
proceed
upon
no
other
tearmes
with
others
then
he
doth
with
thee
.
Grant
,
o
love
of
loves
,
that
I
may
love
all
as
thou
lovedst
me
and
all
:
grant
that
I
may
love
all
for
thee
,
and
none
love
me
for
my self
.
I
could
rather
wish
if
it
might
be
done
without
sin
,
that
each
one
should
hate
me
rather
then
love
me
,
if
they
would
love
me
for
my self
:
for
if
each
one
did
hate
me
I
should
have
but
my
due
;
if
they
loved
me
for
my self
I
should
usurp
what
is
thine
.
All
that
love
is
impure
which
is
not
purely
for
God
.
The
sole
love
of
God
alone
is
onely
sincere
and
refind
from
●ll
dregs
,
since
it
neyther
mixeth
it self
nor
suffers
mixture
with
contrary
affections
.
Other
loves
are
wont
to
occasion
eyther
envy
,
or
anger
,
or
hatred
against
the
party
beloved
or
some
other
:
the
love
of
God
is
immutable
and
eternal
;
other
loves
are
flitting
&
●●eeting
.
Therfore
I
shal
reckon
it
among
my
gaines
to
be
loved
for
thee
,
my
God
&
not
for
my self
.
The
XII
.
Chapter
.
That
nothing
is
to
be
covetted
but
what
God
willeth
.
WHich
is
more
conforme
to
reason
,
that
thou
by
conformity
subject
thy
wil
to
the
divine
,
or
that
it
servant-like
become
conforme
to
thine
?
wilt
thou
perchance
be
so
self
conceyted
as
to
think
,
that
thou
eyther
art
better
then
God
in
thy
wishes
,
or
more
sound
in
giving
advise
?
remember
how
often
thou
hast
preferd
evil
before
good
,
how
often
thou
hast
stood
in
thy
own
light
;
and
on
the
contrary
what
a
sure
and
certain
proof
hath
God
given
of
his
good
wil
?
was
it
perchance
a
sinister
wil
to
become
Incarnate
for
love
of
thee
?
was
it
such
to
remain
with
thee
in
the
ever
B.
Sacrament
?
was
it
such
for
thy
sake
to
embrace
death
?
lo
,
it
is
one
&
the
self
same
wil
which
hath
done
all
this
for
thee
,
and
which
now
orders
that
thou
suffer
this
affliction
,
trouble
▪
griefe
,
or
injury
.
He
ordaines
both
out
of
the
same
motive
of
love
and
for
the
same
end
;
attending
with
much
sollicitude
what
wil
make
most
for
thy
good
.
But
if
it
made
wel
for
thee
that
God
daignd
to
suffer
torments
,
want
,
and
ignominy
,
that
thou
mightest
not
suffer
them
:
thou
must
also
perswade
thy self
,
when
he
calls
thee
into
the
lists
of
suffering
,
that
it
is
very
expedient
and
wil
prove
for
the
good
&
advantage
of
thy
soul
.
That
most
excellent
act
of
his
wil
which
made
him
become
man
for
our
sake
,
merited
throughly
at
our
hands
a
preparation
of
mind
to
undergo
some
hard
task
,
if
he
should
think
it
expedient
;
why
doth
it
not
also
merit
,
that
we
be
conformable
to
him
,
since
he
covets
nothing
but
for
our
good
?
it
was
our
duty
to
suffer
much
that
in
something
at
least
we
might
comply
with
his
wil
;
we
seing
it
now
accomplished
in
much
,
why
shal
we
not
willingly
suffer
somewhat
?
what
canst
thou
wish
better
then
to
wish
and
have
what
is
best
?
and
this
alone
is
that
which
he
,
thy
God
who
is
best
both
in
himself
and
to
thee
,
wils
and
covets
.
God
is
infinitly
powerful
,
infinitly
wise
,
infinitly
good
and
benevolent
:
he
loves
thee
far
more
then
thou
dost
thy self
;
he
desires
far
more
&
seeks
thy
good
;
he
knowes
much
better
how
to
compass
it
,
he
is
of
force
to
remove
all
obstructions
and
to
effect
what
is
conducing
to
that
end
:
what
is
thy
meaning
then
,
when
thou
takest
on
and
grievest
for
some
cross
event
,
when
thou
repinest
at
some
malady
,
wrong
,
vexation
,
misfortune
,
whether
appertaining
to
thy self
or
another
,
whether
publick
or
private
?
doth
God
err
and
is
deceived
,
or
doth
he
afflict
us
out
of
enuy
and
malice
?
did
his
omnipotency
fall
short
that
he
could
not
go
through
with
what
he
intended
,
to
avert
this
which
thou
deemst
a
loss
?
it
happend
not
through
any
weaknes
in
God
,
or
malice
,
or
deceit
,
but
out
of
his
power
,
providence
,
and
immense
goodnes
:
why
dost
thou
reject
and
seek
to
annul
what
the
divine
attributes
ratify
and
make
the
subject
of
their
employment
?
Put
thy self
into
the
hands
of
God
,
that
he
who
created
thee
to
his
glory
may
conduct
and
govern
thee
;
he
orders
all
to
this
end
,
and
without
all
doubt
wil
bring
thee
thither
unles
thou
frustrate
his
designes
.
Covet
not
to
be
governd
according
to
thy
own
fancy
.
He
that
makes
a
journy
by
sea
takes
not
upon
him
to
steer
the
ship
,
but
leaves
that
entirely
to
the
Pilot
;
&
when
a
storm
ariseth
then
is
he
most
tractable
,
and
wil
neyther
do
nor
permit
any
thing
to
be
done
contrary
to
the
others
appointment
.
Dost
thou
hold
God
les
skilful
in
ruling
the
world
then
a
pilot
in
steering
his
ship
?
what
thou
permittest
then
to
a
man
who
is
to
land
thee
safely
in
thy
harbour
,
why
wilt
thou
not
permit
to
God
who
is
to
carry
thee
to
the
port
of
heaven
?
God
knowes
most
exactly
wel
how
to
mannage
his
family
,
the
world
I
mean
;
he
needs
not
thy
advise
;
leave
all
that
care
to
him
,
he
wil
carry
thee
to
the
land
of
salvation
.
God
is
either
propitious
or
angry
when
he
sends
thee
these
crosses
so
disrellishing
:
if
propitious
,
why
wilt
thou
not
acquiesce
to
thy
own
good
,
and
add
thy
own
suffrage
to
those
things
which
make
so
much
for
thy
advantage
?
if
he
be
angry
,
thou
must
give
way
,
if
it
be
but
to
mitigate
it
.
An
angry
man
if
any
contradict
him
waxeth
more
angry
;
if
no
body
cross
him
he
is
presently
calme
:
in
like
manner
God
will
be
pacified
if
thou
not
only
hold
thy
peace
and
brook
it
,
but
also
be
conforme
and
thankful
.
O
sensles
man
how
darest
thou
say
,
I
wil
not
have
this
,
or
I
wil
have
that
,
being
thou
knowest
not
what
wil
make
for
thy
good
?
why
dost
thou
refuse
to
suffer
crosses
,
injuries
,
&
humiliations
?
perchance
thou
hast
forgotten
that
thou
art
a
sinner
,
or
rememberst
not
that
God
can
turn
these
afflictions
and
humiliations
into
instruments
of
glory
?
the
hatred
of
the
brethren
,
and
that
inhumane
sale
of
his
dearest
child
occasioned
safety
to
Iacob
,
and
glory
and
a
kingdom
to
Ioseph
that
was
sold
.
for
although
Consuming
envy
made
the
brethren
sel
Their
brother
;
to
the
just
all
falls
out
wel
:
This
is
the
work
of
grace
&c.
as
devoutly
saith
the
great
Alcuinus
.
God
in
the
heavenly
chimistry
of
his
beneficence
knowes
how
to
extract
great
good
out
of
ewil
;
and
this
is
the
chief
art
and
master-piece
of
grace
.
Why
dost
thou
repine
at
the
loss
of
thy
health
or
goods
,
or
of
any
ones
that
concerns
thee
?
for
eyther
they
were
to
be
laudably
expended
;
and
then
God
wil
accept
of
thy
good
wil
in
lieu
of
the
fact
,
and
wil
also
augment
the
merit
of
thy
patience
;
or
to
be
sin
fully
wasted
in
riot
and
vanity
;
and
then
thou
hast
reason
to
congratulate
with
thy self
because
such
a
stumbling
block
of
offence
is
to
thy
hand
removed
out
of
the
way
.
Esteem
thy self
to
stand
in
a
superiour
degree
to
thy
wil
and
content
▪
and
that
thou
art
created
for
much
greater
matters
.
Thou
art
not
made
to
thy
own
glory
,
nor
to
enjoy
thy
own
wil
nor
pleasure
,
nor
to
save
thy self
alone
,
nor
to
enrich
thy self
,
nor
advance
thy
fortunes
,
nay
nor
only
to
enjoy
God
in
his
kingdom
:
thy
end
is
more
sublime
then
all
this
:
thou
art
,
to
witt
,
created
to
the
glory
of
God
,
which
was
the
but
and
scope
of
his
wil
and
power
in
creating
all
things
.
O
end
of
a
high
elevation
!
and
it
maist
thou
compass
by
suffering
,
whether
it
be
in
ordinary
labours
or
extraordinary
torments
.
Thou
art
not
thy
own
but
Gods
;
nor
born
to
thy self
but
to
him
:
so
neyther
must
thou
aym
at
any
thing
but
the
glory
of
God
and
how
to
pleas
him
,
and
that
his
wil
be
accomplished
in
thee
.
That
wil
only
prove
fuel
for
the
fire
of
purgatory
whatsoever
nourisheth
in
thee
thy
own
wil.
Covet
nothing
whether
it
be
spiritual
consolations
or
other
guifts
though
very
holy
,
but
what
God
covetteth
above
all
;
since
he
wisheth
thee
more
happines
and
sanctity
then
thou
canst
thy self
;
&
by
this
meanes
thou
shalt
enjoy
,
though
it
be
not
to
be
sought
for
continual
comfort
.
All
the
afflictions
and
miseries
which
annoy
man
in
this
lifes
intercourse
consist
in
the
wil
,
because
it
stands
not
in
a
true
conformity
with
the
divine
.
The
harts
of
men
are
disquietted
eyther
because
they
have
not
what
they
would
have
,
or
because
they
would
not
have
what
they
have
:
wherefore
he
that
quits
himself
of
all
self
wil
,
quits
himself
also
of
all
trouble
.
He
that
stands
parallel
with
God
in
willing
or
not
willing
shal
possess
perpetual
joy
,
because
he
shal
perpetually
enjoy
his
wish
:
for
that
is
alwayes
done
which
God
wil
have
done
according
to
his
order
or
permission
.
The
XIII
.
Chapter
.
That
we
must
give
no
eare
to
our
own
wil.
HIs
triumph
over
himself
wil
not
be
complete
who
leads
pleasure
captive
,
unles
he
can
master
his
own
wil
:
it
is
not
enough
to
be
rigidly
severe
against
our
senses
,
but
we
must
carry
our selves
also
after
the
same
fashion
towards
our
soul
and
its
free
wil
:
neyther
must
we
debar
our selves
only
of
unlawful
pleasures
,
but
also
of
lawful
desires
;
nor
mortify
only
our
flesh
but
loose
also
our
soul
,
that
so
we
may
gain
it
totally
at
long
running
.
Both
our
flesh
&
our
spirit
have
been
found
delinquents
to
almighty
God
.
It
were
a
piece
of
injustice
to
punish
one
co-partner
and
quit
the
other
;
to
fine
the
servant
and
let
the
master
go
scot
free
.
We
must
do
justice
both
upon
flesh
and
soul
;
not
as
many
,
who
contenting
themselves
with
outward
austerities
,
are
not
sollicitous
to
reduce
the
interiour
.
But
since
the
soul
is
the
prime
criminal
,
she
in
the
first
place
must
smart
for
it
;
and
there
is
no
other
way
of
sequestring
her
but
in
her
wil
,
by
denying
or
cutting
short
whatsoever
she
likes
or
takes
gust
in
.
The
soul
which
hath
been
contemptuous
towards
God
is
worthy
of
death
;
therefore
it
must
die
to
its
own
wil
in
all
things
,
&
suffer
in
that
wherein
it
hath
been
delinquent
.
In
nothing
at
all
neyther
little
nor
great
must
it
procure
or
regard
its
interest
:
otherwise
if
it
be
thus
open-eyd
it
is
not
to
be
numberd
among
the
dead
.
Be
mindful
in
nothing
of
thy
own
wil.
Do
the
wil
of
God
,
do
the
wil
of
thy
brother
,
do
the
wil
of
thy
enemy
&
him
that
injures
thee
rather
then
thy
own
,
if
it
may
be
accomplished
without
sin
.
Thou
wilt
not
arrive
to
a
sufficient
degree
of
mortification
,
unles
thou
resign
and
transmit
thy
wil
not
only
to
God
but
also
to
man
,
yea
even
to
thy
very
enemies
.
Be
not
too
credulous
in
those
things
to
which
thy
wil
is
carried
with
an
impetuosity
without
having
regard
to
the
rule
of
reason
;
but
hold
them
all
suspected
,
although
they
hold
forth
never
so
faire
a
shew
of
good
:
they
are
for
the
most
part
but
a
mere
officiousnes
or
branchings
of
the
sensual
part
which
the
divel
makes
use
of
to
cloak
his
craft
.
Let
thy
wil
seek
the
glory
of
God
,
and
not
grieve
at
the
contempt
of
men
;
let
it
attend
and
be
sensible
of
the
divine
pleasure
not
thy
own
affliction
:
let
it
be
wholly
emploid
upon
God
,
and
it
wil
find
enough
to
do
:
let
it
learn
to
wave
all
self
content
and
proper
gust
though
spiritual
.
Although
God
relinquish
thee
to
thy self
in
thy
hardest
pressures
,
in
thy
spiritual
desolations
amidst
the
very
powers
of
darknes
,
assaild
on
all
sides
with
tribulations
and
temptations
,
thou
must
still
persist
faithful
,
seeking
no
redress
of
comfort
,
being
ready
to
sustain
that
shock
and
any
other
inculpable
calamity
of
thy
soul
,
so
long
as
God
shal
be
pleased
to
continue
it
,
though
even
to
the
day
of
judgment
or
for
all
eternity
.
He
that
covets
to
serve
God
in
truth
must
serve
him
gratis
,
rather
wishing
and
begging
to
be
debard
of
all
comfort
;
deeming
this
abundantly
sufficient
if
he
can
but
conserve
that
place
of
his
soul
,
where
God
hath
fixt
his
residence
,
pure
and
unblemmished
;
not
permitting
any
thing
else
to
enter
and
appear
there
as
in
the
holy
of
holyes
.
Thither
must
the
high
Priest
IESVS
only
find
entrance
▪
Some
servants
of
God
who
were
deluged
with
a
sea
of
comforts
obtaind
by
prayer
the
shutting
up
of
these
heavenly
sluces
,
and
to
be
deprived
of
all
sweetnes
:
neyther
would
they
afterwards
admit
of
any
such
infusions
though
from
heaven
:
for
some
have
not
been
wanting
who
refused
Angels
for
their
comforters
.
For
what
great
matter
dost
thou
in
rejecting
acorporal
gust
which
wil
rather
prove
an
affliction
?
that
bodily
solace
which
hinders
divine
joy
and
sweetnes
of
spirit
is
too
afflicting
:
God
deserves
more
at
our
hands
then
this
.
For
him
thou
must
contemn
all
jubily
of
spirit
,
and
whatsoever
is
pleasing
to
nature
and
self
wil.
The
service
of
a
hireling
is
neyther
constant
nor
faithful
.
If
thou
serve
God
out
of
hope
of
comfort
or
relief
though
it
be
spiritual
,
thou
lovest
not
God
himself
,
and
this
comfort
failing
thee
,
thou
wilt
often
become
slouthfully
tepid
.
Hence
it
is
that
we
are
subject
to
so
many
mutations
,
that
we
are
remiss
,
that
we
make
smal
progress
;
for
as
mariners
hope
for
the
wind
so
do
we
for
the
spirit
of
devotion
and
consolation
,
without
which
we
are
becalmd
,
and
any
adversity
,
like
a
contrary
blast
,
beats
us
back
:
yea
we
are
much
worse
then
mariners
who
know
how
to
make
way
with
a
side
or
adverse
wind
.
Let
us
learn
to
advance
forward
even
amidst
oppositions
,
aridities
,
and
tribulations
.
It
imports
not
whether
thou
serve
God
for
the
sensibility
of
interiour
comfort
;
or
for
some
corporal
commodity
,
but
only
that
thy
service
comes
of
les
freely
;
because
requiring
this
gust
of
spirit
thou
sellest
it
at
a
dearer
rate
.
God
is
more
valuable
then
thy
gust
:
it
is
better
to
have
God
then
joy
:
and
yet
where
canst
thou
be
,
o
most
delicious
and
sweet-rellishing
God
,
and
the
spirit
shal
not
exult
,
if
thou
discoverest
thy self
to
it
?
where
shal
thy
benignity
display
it self
&
the
soul
shal
not
be
replenished
with
excess
of
joy
?
but
grant
me
that
I
may
never
wish
my
own
joy
,
but
that
thou
maist
be
it
;
never
seek
the
gust
of
my
own
wil
,
but
the
good
pleasure
&
accomplishment
of
thine
.
O
afflicted
spirit
,
if
thou
wouldst
never
seek
thy
own
content
&
comfort
,
how
much
content
wouldst
thou
find
!
he
that
leaves
house
or
land
for
God
shal
receive
a
hundred
fold
reward
:
there
is
no
equity
that
he
who
relinquisheth
more
should
receive
les
.
He
that
relinquisheth
his
own
wil
and
its
content
,
shal
receive
a
hundred
fold
more
in
the
same
species
for
denying
it
,
then
if
he
had
given
way
to
it
;
for
he
doth
the
wil
of
God
and
shal
deservedly
receive
a
more
ample
recompense
.
The
more
thou
divorcest
thy self
from
all
gust
of
self
wil
and
interest
the
more
deliciously
wilt
thou
rellish
the
divine
wil
;
a
heavenly
kind
of
tast
and
joy
wil
be
infused
into
thy
hart
.
If
God
had
made
any
one
man
so
happy
as
to
be
in
a
perpetual
fruition
of
his
own
wil
,
no
sooner
said
but
done
;
and
so
powerful
as
to
be
able
to
compass
all
his
designes
and
that
lawfully
;
yea
and
were
securely
certain
of
the
continuance
of
this
power
and
good
hap
:
I
am
perswaded
such
a
one
would
enjoy
les
content
then
another
who
followd
his
own
fancy
in
nothing
,
but
renounced
it
in
all
for
the
love
of
God
.
A
certain
contentive
rellish
of
the
wil
doth
accompany
its
fulfilling
:
and
there
is
no
content
nor
complacence
greater
then
that
which
God
hath
in
the
performance
of
his
wil.
If
God
should
communicate
to
thee
one
drop
of
that
delight
of
his
wil
which
he
imparts
to
those
who
only
do
and
desire
his
wil
;
thou
wouldst
take
incomparably
more
joy
in
a
total
denial
of
thy
own
,
then
if
it
were
allwayes
accomplished
:
for
he
that
enjoyes
his
own
wil
hath
only
the
joy
of
a
humane
wil
:
but
if
he
renounce
it
to
do
the
wil
of
God
,
he
wil
partake
,
mediating
the
grace
of
the
divine
goodnes
,
of
the
gust
of
the
divine
wil.
To
be
allwayes
doing
what
one
listeth
is
esteemd
the
height
of
humane
felicity
;
what
wil
it
then
be
to
do
what
God
listeth
.
Mans
wil
is
impure
,
it
is
accompanied
with
anxiety
and
sprinkled
with
the
hysop
of
unsavory
contrarieties
;
the
divine
wil
is
most
pure
,
and
in
a
continual
possession
of
joy
:
Wil
and
pleasure
are
one
&
the
self
same
thing
in
God
,
wherefore
he
that
hath
the
former
must
needs
have
the
latter
.
In
God
appetite
is
not
distinguished
from
joy
;
in
creatures
it
is
much
otherwise
.
In
the
elements
motion
to
a
place
is
one
thing
,
and
repose
in
a
place
another
;
in
heaven
they
are
all
one
:
light
&
heat
in
the
fire
are
two
things
,
in
the
sun
and
stars
the
self
same
:
so
mans
wil
and
joy
are
things
distinctly
different
,
in
God
uniformly
the
same
.
Neyther
can
one
safely
place
his
joy
els
where
but
in
the
fulfilling
of
the
divine
wil
and
total
renouncement
of
his
own
:
for
a
man
having
then
in
wish
and
possession
the
divine
,
is
so
priviledgd
that
joy
inseparably
attends
him
;
for
all
falls
out
according
to
his
harts
desire
.
Therfore
it
is
no
such
sad
busines
to
stand
at
a
defiance
with
his
own
wil
,
to
dispoil
himself
of
all
propriety
,
and
wholly
deny
himself
in
all
.
No
body
stands
in
such
an
utter
abnegation
of
this
,
nor
dies
so
intirely
to
it
,
nor
renounceth
so
fully
all
self-interest
as
do
the
blessed
in
heaven
,
who
are
without
the
least
touch
of
willing
or
not
willing
:
&
nevertheles
in
such
a
rigorous
mortification
of
it
they
find
a
special
gust
,
and
live
most
contentedly
.
Why
then
dost
thou
refuse
to
deny
thy self
who
seekst
salvation
in
that
heaven
where
there
is
the
highest
self
denial
?
train
thy self
up
to
glory
and
relinquish
thy self
.
Perswade
thy self
that
thou
canst
not
be
happy
there
but
by
doing
that
which
now
thou
esteemst
a
great
unhappines
.
Goe
to
then
and
begin
that
,
which
if
thou
be
saved
▪
thou
shalt
never
cease
to
prosecute
.
Do
that
at
length
,
which
,
if
thou
comest
to
a
state
of
happines
,
thou
shalt
do
for
all
eternity
.
In
that
endles
perpetuity
of
bliss
thou
shalt
never
seek
thy
own
wil
,
being
for
ever
and
ever
not
only
conforme
to
the
divine
but
also
transformd
into
it
through
the
ardours
of
charity
.
Who
is
there
that
being
thirsty
and
having
an
earthen
pot
and
it
empty
,
had
not
rather
have
a
golden
one
and
full
of
some
sweet
and
refreshing
liquour
?
who
is
there
that
being
ill
at
ease
and
having
a
crazd
body
,
would
not
rather
chuse
to
have
one
sound
and
robustious
?
who
is
there
that
being
dul
of
capacity
and
doltish
in
conceiving
things
would
not
covet
the
intellect
of
an
Angel
,
and
to
be
as
quick
of
comprehension
as
a
Cherubin
?
O
man
,
why
wilt
thou
not
exchange
thy
unhappy
,
frustrable
,
diseasd
,
foolish
wil
for
the
wil
of
God
infrustrable
,
joyful
,
and
consummated
in
happines
?
if
thou
desirest
to
understand
as
doth
an
Angel
,
which
thou
art
not
able
to
compass
:
why
dost
thou
not
desire
to
wil
as
God
willeth
,
this
being
within
thy
reach
?
he
that
wil
be
alwayes
in
joy
let
him
never
seek
it
in
himself
nor
to
himself
,
yea
he
must
extirpate
all
private
and
created
love
;
otherwise
whither
soever
he
flyes
,
whatsoever
he
goes
about
,
he
carryes
lets
and
incumbrances
along
with
him
,
yea
multiplies
them
;
insomuch
that
the
further
he
flyes
,
and
the
more
he
undertakes
,
the
more
he
is
entangled
,
being
les
capable
of
the
repose
he
seeks
.
Who
goes
once
astray
from
the
right
path
the
further
he
goes
the
more
he
wanders
:
how
much
the
more
a
man
busyeth
himself
in
chusing
this
or
that
in
order
to
joy
or
acquiescency
,
the
les
shal
he
find
it
,
because
he
is
in
a
greater
exercise
of
self
wil
,
which
is
the
cause
of
his
disquiet
and
trouble
,
and
makes
him
stray
further
from
the
way
of
joy
and
repose
.
A
sparrow
falling
into
a
net
,
the
more
it
struggles
to
free
it self
,
the
more
it
is
entangled
.
God
is
so
good
that
an
overplus
of
his
goodnes
remains
for
a
more
capacious
wil
then
thine
and
all
the
Seraphins
:
why
dost
thou
then
strayten
thy
humane
wil
busying
it
about
thy self
,
as
if
in
half
of
it self
it
could
sufficiently
satisfy
the
divine
goodnes
?
if
God
be
to
be
loved
,
there
is
no
room
left
neyther
for
self
love
nor
any
thing
els
.
Take
,
o
Lord
,
my
whole
love
take
my
whole
wil
:
nor
let
me
slip
this
happy
exchange
,
by
which
for
this
my
naughty
one
I
may
own
thine
the
best
of
all
others
.
The
XIV
.
Chapter
.
That
we
must
continually
be
mindful
of
God
.
HOw
canst
thou
,
o
ungrateful
spirit
,
be
at
any
time
unmindful
of
God
who
is
so
mindful
of
thee
as
if
he
were
forgetful
of
the
rest
and
thou
the
only
object
of
his
thoughts
;
who
is
allwayes
sollicitous
for
thee
and
thine
,
registring
in
the
table
of
his
sweetest
memory
all
the
good
thou
ever
dost
?
it
is
held
a
matchles
favour
if
an
earthly
king
be
mindful
of
any
one
and
admit
him
to
his
presence
:
and
I
esteem
it
scarse
an
obvious
favour
that
the
king
of
heaven
never
is
forgetful
of
me
nor
absent
from
me
.
A
sick
person
is
not
a
little
comforted
if
any
one
give
him
a
visit
;
and
why
doth
not
a
sick
and
miscreant
soul
exult
with
joy
that
her
God
hath
her
continually
in
his
eye
&
providence
.
If
a
Prince
cast
but
once
a
favorable
look
upon
his
servant
it
rejoyceth
him
to
his
very
hart
;
and
I
,
o
Lord
,
am
nothing
moved
though
thou
never
cast
thy
eyes
off
me
nor
divert
thy
hands
,
being
wholly
taken
up
and
busyed
in
mercy
towards
me
.
Men
run
through
hast
to
behold
a
temporal
king
as
he
passeth
by
:
and
I
am
slow
in
reflecting
upon
thee
an
eternal
king
being
present
and
permanent
with
me
.
Men
are
sollicitously
curious
to
behold
a
monster
&
stick
not
to
give
mony
for
that
end
&
I
though
gratis
care
not
to
behold
thee
the
beauty
of
heaven
and
earth
,
on
which
the
Angels
themselves
love
to
gaze
.
The
queen
of
Saba
made
so
many
dayes
journey
to
see
the
magnificence
of
Salomon
and
his
court
;
and
I
regard
not
thee
,
my
God
,
though
so
nigh
me
as
to
sejourn
in
my
house
.
If
my
very
slave
gave
me
but
a
cup
of
cold
water
I
would
look
him
in
the
face
and
daign
him
my
countenance
:
and
yet
I
wil
not
look
upon
thee
,
but
desist
from
praysing
thee
,
the
Lord
of
Angels
,
who
art
perpetually
serving
me
in
all
,
and
replenishing
all
for
my
sake
with
thy
blessings
.
O
Lord
,
thou
who
art
so
operative
as
to
work
all
in
all
for
me
,
why
am
I
so
useles
in
thy
behalf
as
not
only
not
to
make
thee
the
subiect
of
my
action
,
but
not
so
much
as
the
obiect
of
my
memory
.
O
most
loving
God
,
how
could
I
behave
my self
worse
towards
my
capital
enemy
then
I
do
towards
thee
:
not
so
much
as
daigning
thee
a
look
when
thou
meetest
me
and
meetest
me
so
often
,
though
thou
be
stil
ingratiating
thy self
by
new
favours
and
services
.
O
how
continually
,
o
God
,
art
thou
present
in
me
,
and
yet
I
so
little
present
to
thee
,
and
take
so
little
notice
of
thee
!
thy
essence
penetrates
each
part
of
me
much
more
intirely
then
the
sun
beames
penetrate
each
part
and
parcel
of
a
transparent
christal
,
more
perfectly
then
our
soul
is
diffused
through
our
body
.
The
presential
assistance
of
thy
wisdome
provides
for
me
and
playes
it self
the
purveyer
that
nothing
may
be
wanting
,
and
if
I
do
any
good
,
that
it
may
impart
a
reward
:
thou
committest
not
this
to
the
intercourse
of
thy
Angels
only
and
their
relation
,
but
thou
thy self
becomest
my
overseer
.
Thy
power
carryes
me
in
thy
bosome
as
a
nurse
or
motherdoth
her
dearest
child
:
and
because
these
duties
of
being
in
me
,
of
seing
me
,
of
preserving
me
in
my
being
,
are
necessarily
annexd
to
thy
divinity
,
thou
wouldst
have
me
engaged
to
thee
,
o
good
IESV
,
for
a
voluntary
presence
;
and
there
being
but
one
way
wherein
thou
couldst
necessarily
be
absent
,
thou
didst
invent
a
meanes
even
in
that
to
be
also
present
in
thy
most
holy
body
,
that
thou
mightest
be
present
with
me
both
corporally
and
spiritually
.
O
ungrateful
soul
,
why
wilt
thou
not
be
thankful
to
so
loving
a
Lord
?
and
if
thou
canst
not
bodily
be
present
with
this
divine
Sacrament
,
be
not
forgetful
at
least
in
spirit
and
thought
of
so
benefical
a
soveraign
,
who
hath
made
thee
his
tabernacle
and
place
of
residence
.
Carry
,
o
soul
,
respect
to
thy self
and
the
Altar
of
thy
mind
,
where
God
dwels
by
grace
,
which
thou
perchance
now
partakest
of
,
and
woe
be
to
thee
if
thou
dost
not
,
the
divinity
being
there
communicated
.
We
reverence
inanimate
things
,
and
deservedly
which
are
imbrued
in
the
blood
of
Christ
:
but
why
do
we
not
the
same
to
a
part
of
our
soul
&
spirit
,
where
the
H.
Ghost
diffuseth
himself
?
we
dare
do
no
unseemly
action
before
an
Altar
where
the
sacred
body
of
Christ
our
Lord
is
kept
nor
darest
thou
do
les
before
thy self
,
because
thy
mind
,
as
thou
maist
wel
hope
,
is
by
grace
the
Altar
and
throne
of
God
,
he
residing
in
it
with
greater
pleasure
then
in
a
Pix
of
gold
.
How
dost
thou
compose
and
recollect
thy self
when
thou
art
to
receive
the
Body
of
Christ
?
habituate
thy self
allwayes
in
such
a
modesty
,
such
a
decency
,
since
God
is
thy
guest
,
lodging
not
in
thy
body
only
but
within
thy
soul
.
If
the
Body
of
Christ
being
thy
guest
,
thou
compose
thy self
with
such
decency
;
thou
must
stil
retain
the
same
,
since
the
spirit
of
God
becomes
resident
in
thy
spirit
,
since
the
Father
and
the
Son
come
to
thee
,
and
take
up
in
thee
their
dwelling
place
.
Whether
in
publick
or
private
comport
thy self
allwayes
after
the
same
manner
:
God
beholds
thee
,
God
is
nigh
thee
,
God
is
with
thee
,
God
is
within
thee
.
If
Christ
should
come
visibly
to
thee
when
thou
art
all
alone
in
thy
chamber
,
wouldst
thou
in
his
presence
put
thy self
in
any
les
seemly
posture
,
or
rather
stand
in
a
reverend
,
submissive
,
composd
manner
,
trembling
at
the
aspect
of
such
an
awful
majesty
?
Behold
the
divinity
is
allwayes
present
with
thee
,
and
we
owe
it
no
les
dutyes
of
respect
.
The
divinity
is
present
not
after
one
manner
but
many
,
by
filling
and
surrounding
thee
with
his
boundles
essence
as
the
ocean
doth
a
spunge
;
by
carrying
thee
in
the
eye
of
his
all
seeing
providence
,
by
sustaining
thee
by
his
power
,
by
cherishing
,
imbracing
,
and
adopting
thee
for
his
child
by
his
heavenly
grace
.
O
soul
,
why
sendest
thou
thy
desires
,
in
so
long
a
pilgrimage
,
since
God
is
so
nigh
at
hand
;
why
dost
thou
aspire
to
other
joyes
he
being
present
?
thou
hast
a
speedy
redress
for
all
thy
miseries
,
why
art
thou
contristated
?
a
refuge
&
sanctuary
against
all
thy
calamities
is
close
by
;
what
needst
thou
fear
?
let
all
thy
affection
spend
it self
in
embracing
and
kissing
this
thy
most
loving
parent
,
in
whose
bosome
thou
art
nurturd
and
brooded
up
.
Consider
thy self
more
neerly
allyed
to
God
then
to
thy
brother
,
then
to
thy
Father
,
then
to
thy
mother
:
for
the
kindred
and
allyance
betwixt
thee
and
God
is
greater
then
betwixt
a
child
and
his
parent
.
Let
him
then
be
allwayes
present
to
thee
who
is
present
after
so
many
wayes
.
As
a
mirrour
becomes
the
image
of
that
which
is
present
to
it
;
so
a
holy
soul
in
some
manner
will
become
divine
,
if
it
have
the
divinity
present
with
it
.
This
presence
of
God
is
the
vital
action
of
grace
:
a
holy
soul
is
so
long
in
an
actual
and
waking
exercise
of
life
as
it
loves
God
and
is
mindful
of
him
▪
whether
it
be
employd
in
the
contemplation
of
his
perfections
,
or
seek
actively
to
advance
his
greater
glory
.
For
as
God
is
not
only
present
to
us
by
his
essence
&
knowledg
,
but
also
by
his
power
and
activity
;
so
the
best
method
of
framing
the
presence
of
God
,
is
to
consider
him
playing
the
good
Operarius
,
and
directing
his
actions
to
our
behoof
.
Who
wil
not
become
active
on
Gods
behalf
,
since
he
works
all
in
all
for
ours
?
but
yet
though
a
soul
surcease
from
this
,
she
shal
not
therfore
dye
by
sin
,
but
wil
be
like
one
that
is
a
sleep
,
not
dead
but
yet
scarse
alive
,
as
not
enjoying
the
use
of
life
:
so
a
soul
that
is
in
oblivion
of
her
God
though
she
be
not
voyd
of
life
yet
she
is
in
so
sound
a
sleep
that
she
reaps
no
benefit
of
her
spiritual
vitalityes
.
O
how
long-lifd
wil
one
be
that
is
stil
mindful
of
God!
o
how
many
ages
wil
he
complete
,
which
even
those
that
otherwise
are
held
spiritual
do
ordinarily
forfeyt
!
this
presence
of
God
is
also
the
sense
of
grace
;
for
without
it
the
soul
lyes
like
one
in
a
palsey
.
The
palsey
is
a
disease
not
a
death
;
but
it
deprives
ones
limbs
of
all
sense
and
vital
motion
:
life
and
grace
are
then
to
smal
purpose
when
the
memory
of
God
is
benumd
and
obstupifyed
whether
it
be
in
action
or
contemplation
.
One
palm
tree
becomes
fruitful
merely
at
the
presence
of
another
;
and
the
soul
at
the
presence
of
God
is
loaden
with
all
variety
of
fruit
.
Without
the
presence
of
the
sun
all
is
buryed
in
obscurity
,
nothing
doth
partake
of
beauty
;
by
the
presence
of
God
a
soul
is
illustrated
and
is
made
most
comely
to
the
eye
.
The
elements
cannot
brook
to
be
absent
from
their
center
;
and
no
les
is
a
soul
carried
to
her
center
of
repose
God
.
As
a
stone
if
it
be
detaynd
in
the
ayre
keeps
alwayes
a
propension
to
the
earth
,
and
if
it
be
left
to
it self
tends
thither
without
any
more
adoe
;
so
a
soul
enamoured
upon
God
,
even
when
it
is
detaind
from
its
repose
,
by
reason
of
occurrent
duties
eyther
of
life
or
state
of
life
,
even
in
that
kind
of
violence
,
it
breaths
with
tacit
but
connatural
aspirations
after
God
:
and
these
employments
being
ended
and
she
left
to
her self
,
she
hastens
to
her
center
,
recollecting
her self
in
her
closest
retreats
with
God
,
that
to
her
utmost
she
may
become
like
the
Angels
who
see
allwayes
the
face
of
their
Father
,
and
covet
to
see
it
more
and
more
:
which
desire
ought
to
be
as
connatural
and
recreative
to
our
harts
as
is
the
ayre
in
which
they
breath
.
The
XV.
Chapter
.
That
the
incomprehensible
goodnes
of
God
is
to
be
loved
.
WHAT
am
I
who
am
but
an
abyss
of
malice
in
comparison
of
thee
,
O
ocean
of
goodnes
,
that
thou
shouldst
love
me
?
like
loves
its
like
:
why
then
dost
thou
who
art
the
best
,
love
me
who
am
the
worst
?
things
more
amiable
are
loved
by
others
:
thou
being
most
amiable
covetest
to
beloved
by
me
the
vilest
and
loath
somest
of
creatures
.
O
love
of
the
world
,
what
am
I
in
comparison
of
thee
who
deserve
to
be
the
hatred
and
horrour
of
the
world
?
what
s
the
reason
that
thou
commandst
me
to
love
thee
?
why
was
it
needful
to
lay
an
injunction
upon
this
?
what
necessity
to
intreat
and
sollicit
it
by
so
many
wayes
?
o
sollicitation
,
o
most
sweet
voyce
!
child
,
give
me
thy
hart
!
o
petition
iterated
and
reiterated
to
deaf
●are●●
thou
makest
an
exhibition
of
thy self
in
each
of
thy
creatures
,
that
thou
maist
be
seen
at
all
turnes
through
the
cazements
of
nature
,
melting
away
in
this
most
amiable
demand
,
in
thy
search
after
me
.
Thou
accostest
me
in
each
creature
that
thou
maist
beg
it
by
them
all
;
dividing
out
thy
love
in
so
many
wayes
to
gain
mine
.
What
window
soever
I
open
thou
as
a
suiter
occurrest
to
my
eyes
standing
behind
the
wall
,
looking
through
the
windowes
,
looking
forth
through
the
grates
.
If
I
see
,
if
I
hear
,
if
I
smel
,
if
I
tast
,
lo
,
thy
lovely
face
presents
it self
,
thy
sweet
voyce
,
the
odour
of
my
God
,
a
honey
comb
with
its
honey
is
forthwith
at
hand
;
every
where
suit
is
made
for
love
.
If
fower
or
five
grave
men
should
avouch
any
thing
,
or
invite
others
to
an
enterprize
,
each
one
would
doe
and
believe
what
they
said
:
why
give
not
I
eare
to
so
many
creatures
while
they
all
invite
me
to
the
love
of
my
God
?
since
he
hath
so
many
vouchers
of
his
comelines
why
am
I
so
backward
in
belief
?
if
men
allurd
with
the
beauty
of
things
thought
them
endowed
with
a
deity
;
how
much
art
thou
,
the
soveraign
and
aggregate
of
all
beauties
more
beautiful
then
them
?
for
thou
being
the
source
and
author
of
it
al
I
,
thou
allottest
to
each
one
the
pittance
it
hath
.
All
creatures
represent
thy
love
and
beauty
with
silent
cryes
,
and
invisible
colours
,
but
what
voyce
or
pourtraiture
wil
bring
us
to
thy
knowledg
?
creatures
are
not
able
to
paint
thee
forth
.
All
the
perfections
they
contain
seem
nothing
else
but
so
many
blemishes
.
Who
art
thou
then
,
or
where
,
o
my
beautifully
faire
?
who
though
thou
be
every
where
present
with
me
,
yet
I
find
thee
no
where
;
and
though
thou
comprizest
all
,
yet
thou
art
none
of
that
all
.
Creatures
object
themselves
to
my
view
as
if
they
carried
a
resemblance
of
thee
,
but
I
look
upon
them
as
a
riddle
.
Thou
art
not
that
,
o
Lord
,
which
they
delineate
thee
to
be
;
who
though
they
tel
not
a
plain
lye
,
yet
they
chalk
thee
so
forth
,
that
thou
art
not
truly
what
they
represent
.
In
this
manner
I
sought
whom
my
soul
loveth
:
I
sought
him
but
found
him
not
.
I
wil
rise
and
make
a
turn
about
the
citty
,
through
the
lanes
of
nature
&
the
streets
of
the
heavens
,
I
enquired
of
the
formes
of
creatures
,
of
the
consorts
of
musique
,
of
the
fragrancy
of
parfumes
,
the
tasts
of
inebriating
rellishes
,
the
embracements
of
lovers
;
and
they
all
said
we
are
not
thy
beloved
:
he
shines
in
such
sort
that
no
place
is
capable
of
his
splendour
,
he
sends
forth
a
sound
but
such
a
one
as
no
wind
doth
carry
a
long
:
he
yealds
a
sent
,
but
so
as
that
no
ayre
disperseth
it
;
he
gives
such
a
rellish
that
no
hunger
can
bite
upon
it
;
he
is
so
inherent
that
no
satiety
can
cause
a
separation
.
I
enquired
of
the
earth
,
and
it
made
answer
I
am
not
he
;
if
the
heavens
of
beavens
do
not
contain
him
,
why
art
thou
so
inquisitive
of
me
?
I
enquird
of
the
sea
,
and
it
trembling
said
I
am
not
;
his
abyss
much
exceeds
mine
,
and
it
is
no
wayes
to
be
waded
through
.
I
enquird
of
heaven
,
and
it
said
I
am
not
thy
God
;
he
mounts
much
above
my
sphere
.
If
none
of
all
you
creatures
be
he
,
tel
me
where
I
may
receive
some
●ydings
of
him
?
the
watchful
intelligences
and
guardian
spirits
of
this
world
made
reply
;
he
made
us
seek
him
above
us
.
When
I
had
passed
a
litle
beyond
them
I
found
the
beloved
of
my
soul
,
whom
I
could
not
find
among
creatures
.
In
this
respect
only
I
behold
and
find
thee
,
o
light
placed
in
the
midst
of
lights
,
that
I
am
able
neyther
to
behold
nor
find
thee
:
for
how
can
I
comprehend
what
is
incomprehensible
?
fly
fly
my
beloved
:
in
this
respect
I
wil
comprehend
thee
because
thou
fliest
me
:
I
know
so
much
the
more
of
thee
the
more
I
know
thee
not
to
be
knowable
:
and
I
approach
nigher
to
thy
knowledg
,
the
more
thou
recedest
from
my
comprehension
.
I
sought
in
my
bed
and
the
retirednes
of
my
solitude
night
by
night
the
beloved
of
my
soul
.
The
splendour
of
things
beautiful
in
respect
of
thee
is
a
night
:
the
seemlines
of
the
heavens
is
a
night
:
the
very
beauty
of
the
sun
,
its
refulgency
,
and
any
other
,
I
wil
not
say
,
created
but
falsly
imaginable
comelines
is
a
night
.
If
each
star
were
more
resplendent
then
the
sun
,
and
the
sun
himself
did
by
as
many
degrees
exceed
these
stars
as
there
are
sands
of
the
sea
and
motes
illustrated
by
the
sun
,
he
would
be
an
eye
sore
in
respect
of
thee
,
nor
would
be
more
conspicuous
then
the
stars
now
are
in
presence
of
the
sun
.
But
to
what
purpose
do
I
bring
these
deformed
beauties
of
visible
things
,
these
rustick
forms
even
of
the
sun
,
&
morish
lights
.
Let
us
draw
into
resemblance
these
spiritual
and
candid
ones
,
whose
lovelines
is
such
,
that
an
Angel
appearing
to
the
devout
Father
Iohn
Fernandez
of
our
society
,
the
sight
so
affected
him
that
he
fainted
through
excess
of
joy
,
&
was
not
able
to
support
himself
:
affirming
that
all
the
beauties
of
this
world
were
but
blemishes
and
deformities
in
regard
of
this
.
Imagin
then
that
the
comelines
of
that
Angel
were
as
much
greater
then
it
is
,
as
there
are
●●omes
in
the
aire
,
and
that
each
Angel
were
endowed
with
such
comelines
;
&
there
being
millions
of
millions
of
them
,
or
in
a
manner
a
number
numberles
,
sum
up
all
this
comelines
of
them
all
into
one
;
it
would
be
ill-favourd
and
ugly
in
comparison
of
the
beauty
of
God
,
and
I
say
not
would
seem
a
mote
,
but
a
mere
nothing
.
O
my
hart
why
art
thou
not
extasied
with
such
amiablenes
,
and
set
on
fire
with
such
an
abyss
of
light
?
o
my
hart
thy
hardnes
and
heavines
is
greater
then
one
of
iron
,
if
this
immense
loadstone
of
love
do
not
elevate
and
attract
it
.
But
art
thou
perchance
,
o
Lord
,
that
clarity
and
seemlines
which
I
conceit
,
in
regard
of
which
,
so
great
light
of
the
sun
or
an
Angel
multiplied
to
such
an
infinity
seems
no
more
then
darknes
?
no
;
but
thou
art
infinitly
seemlier
:
nor
after
so
great
light
do
I
see
thee
,
though
thou
be
most
refulgent
.
I
only
know
that
that
refulgency
is
not
thee
,
because
compared
to
thee
it
is
darknes
:
but
what
a
one
thou
art
is
wholly
unknown
to
me
,
thy
light
dazlingly
blinding
me
:
and
the
brighter
it
shines
it
leaves
me
in
greater
darknes
:
But
I
never
behold
thee
more
clearly
then
in
this
mist
;
nor
do
I
find
true
day
,
that
is
,
the
ancient
of
dayes
,
but
in
this
night
at
noon
day
;
clear
to
me
by
reason
of
its
obscurity
and
mid
night
.
O
eternal
love
,
take
now
my
hartand
all
my
love
.
But
why
do
I
say
take
it
,
if
thou
hast
forcibly
siezd
it
:
why
commandst
thou
me
to
give
thee
my
hart
,
if
thou
hast
already
robd
me
of
it
;
not
in
one
hair
or
one
eye
of
thine
,
but
in
my
blindnes
and
the
hair-braindnes
of
my
extravagancies
.
Thou
hast
robd
me
,
because
so
great
thou
art
that
I
cannot
discerne
thee
:
thou
hast
robd
me
,
because
though
I
so
contemptibly
dwarfish
,
have
offended
thee
,
thou
so
majestically
great
covettest
to
be
loved
by
me
.
But
thou
,
o
Lord
,
who
hast
wounded
my
hart
with
thy
goodnes
,
must
out
of
the
same
,
power
into
it
the
oyl
of
thy
mercy
,
that
it
may
be
a
healing
salue
to
the
wounds
of
my
sins
.
O
hidden
God
,
if
thou
,
even
in
this
ignorance
of
thee
,
be
pleasing
to
me
above
all
I
know
;
what
wilt
thou
be
when
I
shal
know
thee
intuitively
and
face
to
face
in
thy
clear
sun
shine
.
Sieze
and
dispoil
me
of
my
hart
;
take
all
my
wil
&
never
restore
it
to
me
again
;
permit
not
a
knife
to
be
in
the
hands
of
a
mad-man
,
but
reserve
to
thy self
mannagement
of
it
,
for
what
remains
for
me
in
heaven
,
or
what
do
I
covet
besides
thee
on
earth
.
I
rejoice
that
my
hart
faileth
me
,
because
thou
hast
taken
it
from
me
.
Let
my
hart
be
alwaies
upon
thee
because
my
treasure
is
placed
in
thee
.
O
truly
God
of
my
hart
,
because
now
thou
art
Lord
of
it
!
but
because
thou
art
mine
,
though
my
hart
hath
faild
me
,
yet
a
better
then
mine
wil
not
:
thou
wilt
supply
its
room
:
thou
o
God
,
art
my
hart
,
thou
art
that
part
which
hath
faild
me
.
To
witt
,
thou
shalt
be
my
hart
eternally
;
&
therfore
supply
for
the
functions
of
my
hart
,
Thou
canst
actuate
my
wil
for
me
,
&
provide
what
thou
knowest
expedient
in
my
behalf
:
it
shal
only
be
my
task
and
emploiment
to
love
thee
.
Thou
shalt
love
me
insteed
of
my self
,
that
all
my
love
may
be
wholly
bestowed
on
thee
,
in
such
wife
that
self
love
may
no
way
impede
me
.
O
happy
loss
of
my
hart
,
if
God
supply
in
lieu
of
it
!
The
last
.
Chapter
.
Of
the
superessential
light
of
the
most
B.
Trinity
.
O
Most
clear
shining
light
of
the
divine
Vnity
,
if
thou
be
so
great
that
thou
dazlest
the
eyes
even
of
the
strongest
understandings
by
thy
dim
shadow
appearing
in
creatures
,
and
renderst
them
more
purblind
then
the
sun
beames
do
the
owl
,
what
an
abyss
of
light
wil
invest
thee
in
thy
Trinity
,
a
shadow
wherof
is
not
afforded
by
creatures
,
but
it
was
to
be
reveald
by
IESVS
?
if
thou
be
here
so
refulgent
to
our
eyes
,
how
wil
these
splendours
of
sanctity
which
never
break
forth
shine
within
thee
?
if
the
shadow
of
thy
unity
be
so
illustrious
,
how
radiant
wil
the
light
of
thy
Trinity
be
which
cannot
be
shadowed
?
O
most
lightsome
darknes
when
some
clarity
of
such
a
mystery
is
communicated
to
a
soul
!
that
light
is
an
abscurity
because
a
soul
sees
not
it self
but
is
lost
as
in
a
maze
.
Like
as
one
that
walk
:
in
darknes
&
knowes
not
where
he
is
;
so
the
mind
surprizd
in
that
light
is
ignorant
what
becomes
of
it self
:
and
having
regaind
it self
in
that
brightnes
(
which
must
needs
be
so
,
it
being
in
God
)
there
it
looseth
it self
because
it
finds
God
which
happens
when
being
sequestred
from
the
traffique
of
inferiour
objects
and
becoming
conforme
to
Christ
crucifyd
by
a
constant
mortification
and
crucifixion
of
its
wil
,
it
fixeth
an
undazled
eye
and
humble
mind
upon
the
stupendious
secret
of
the
Trinity
;
there
it
rellisheth
life
in
its
original
purity
as
in
its
fountain
:
there
it
admires
the
nature
of
a
most
simple
simplicity
in
all
points
consonant
with
a
Trinity
.
When
we
know
any
thing
worth
our
admiration
:
we
are
touchd
with
a
pleasing
desire
of
beholding
it
.
What
more
admirable
,
and
consequently
more
pleasing
then
to
know
that
most
simple
unity
into
which
the
Trinity
of
Persons
combines
it self
;
as
also
that
Trinity
which
a
most
simple
simplicity
doth
not
destroy
?
Vnity
doth
shine
distinctly
in
the
Trinity
;
the
Trinity
,
for
as
much
as
it
relates
,
to
what
's
within
,
is
conspicuous
in
Vnity
.
The
Father
is
the
source
of
the
Son
:
the
Son
issues
from
the
Father
according
to
the
distinction
of
a
Person
,
and
remaines
in
him
according
to
the
unity
of
Essence
:
from
the
Father
&
the
Son
proceeds
the
H.
Ghost
,
and
his
substance
remaines
both
in
Father
and
Son
:
where
a
Trinity
hinders
not
Vnity
,
nor
Vnity
impedes
Trinity
:
yea
where
Trinity
furthers
Vnity
,
and
Vnity
favours
Trinity
.
Therfore
God
is
more
one
because
he
is
also
three
.
What
more
pleasing
then
to
see
those
things
mutually
conspiring
,
which
seem
repugnant
to
one
another
?
There
would
not
be
in
God
the
greatest
simplicity
imaginable
unles
there
were
the
greatest
efficacy
:
there
would
not
be
the
greatest
efficacy
unles
there
were
a
Trinity
of
Persons
;
there
would
not
be
a
Trinity
of
Persons
unles
there
were
an
Vnity
of
Essence
.
The
divine
simplicity
is
so
far
from
obstructing
a
Trinity
that
both
Trinity
contributes
to
unity
,
and
a
most
united
Vnity
requires
a
Trinity
.
Therfore
the
more
simple
God
is
in
his
nature
the
more
is
he
triplifyd
in
Persons
:
and
as
no
greater
simplicity
is
conceptible
then
that
of
the
Divine
nature
;
so
there
can
be
no
truer
distinction
then
that
of
the
Persons
in
that
Vnity
.
The
more
things
partake
of
simplicity
and
purity
,
the
more
efficacious
they
are
according
to
the
tenet
of
Philosophers
.
Because
fire
shares
more
eminently
of
these
two
qualities
,
it
is
the
most
active
amongst
the
elements
;
and
upon
this
score
the
heavens
more
then
sublunary
natures
,
and
spirits
then
bodies
.
Vertue
the
more
it
is
united
and
condensd
the
more
forcible
it
is
in
its
operations
:
and
the
more
simple
a
thing
is
the
more
it
hath
of
the
forme
,
which
is
both
its
act
and
activity
:
now
in
an
infinite
simplicity
which
is
a
most
pure
act
,
and
a
forme
the
simplest
of
all
others
,
as
being
most
refind
and
remote
from
matter
,
there
must
needs
intercede
an
infinite
efficacy
in
the
production
of
an
infinite
Person
by
the
communication
of
an
infinite
substance
from
all
eternity
.
My
soul
stands
amazd
while
it
contemplates
this
simplicity
,
and
transported
out
of
its
self
it
adores
this
divine
perfection
in
the
equality
&
eternity
of
the
Persons
:
for
the
more
simple
things
are
,
as
they
are
more
effectual
,
so
are
they
also
more
perfect
in
themselves
.
Perfection
is
not
taken
from
the
matter
but
the
forme
:
wherfore
the
more
any
thing
partakes
of
the
forme
,
the
more
it
also
partakes
of
perfection
;
and
by
consequence
being
the
simpler
things
are
the
more
they
have
of
the
forme
,
the
more
also
they
have
of
perfection
:
and
for
this
reason
Angels
are
more
perfect
then
sensitive
creatures
.
Seing
then
that
the
greatest
simplicity
is
the
chiefest
,
sole
,
and
total
forme
or
act
,
it
must
by
good
sequele
be
the
most
perfect
:
wherefore
the
Son
of
God
is
equal
and
Coeternal
to
his
Father
by
reason
of
the
immense
simplicity
of
the
divine
nature
.
Among
men
the
Father
is
greater
then
the
Son
,
because
to
make
a
creature
capable
of
engendring
it
is
requisite
that
he
be
in
a
perfect
state
:
and
since
God
from
all
eternity
is
immensly
simple
,
he
is
from
all
eternity
perfect
,
and
consequently
from
all
eternity
generating
,
and
the
Father
is
not
greater
then
the
Son
.
Among
men
no
body
is
born
a
Father
:
God
from
all
eternity
is
Father
,
nor
was
he
sooner
God
then
a
Father
▪
Among
men
it
is
highly
prizd
if
the
Son
produced
carry
a
resemblance
with
his
Father
in
the
lineaments
and
features
of
his
face
;
and
that
child
which
most
resembles
him
is
most
in
his
love
:
what
a
fecundity
doth
it
intimate
where
the
Son
is
produced
not
only
like
in
accidents
but
the
same
in
substance
?
how
great
a
subject
of
love
where
the
Son
so
resembles
his
Father
,
that
the
Father
is
not
liker
himself
,
nor
more
himself
;
and
after
so
great
similitude
the
Son
is
only
one
,
and
begotten
by
him
without
intermixture
:
where
the
Father
is
a
Virgin
and
begets
him
a
Virgin
,
and
the
Son
not
an
infant
,
and
born
without
a
Mother
?
wherfore
the
Son
doth
not
lessen
affection
as
dividing
it
with
a
Mother
,
there
being
none
here
,
nor
the
Father
with
a
spouse
.
But
the
Father
loves
intimately
his
only
Son
,
&
the
Son
loves
intimately
his
only
Parent
.
Where
the
Son
is
not
begotten
of
a
particle
of
his
Father
but
of
his
whole
paternal
substance
:
&
whatsoever
the
Father
,
beholds
in
his
Son
is
own
&
of
himself
;
&
whatsoever
the
Son
bebeholds
in
his
Father
,
he
knowes
him
to
have
composed
without
envy
or
partiality
.
How
can
they
chuse
but
infinitly
love
one
another
,
they
being
so
infinitly
one
?
while
these
and
such
like
are
after
an
ineffable
but
intelligible
manner
,
by
a
profound
silence
thunderd
forth
to
a
soul
and
are
made
apparent
to
it
;
how
can
it
chuse
but
be
all
set
on
fire
,
when
in
so
great
light
and
with
all
its
powers
it
shal
be
enamoured
upon
that
superessential
and
superexcellent
perfection
of
Vnity
and
Trinity
,
challenging
all
the
Angels
and
Seraphins
in
that
smoak
which
replenisheth
the
house
arising
from
this
furnace
of
ardent
charity
;
and
crying
Holy
,
Holy
,
Holy
,
flying
thither
with
the
spread
wings
of
its
hart
,
partly
refrigerating
this
heat
of
love
and
partly
raising
new
flames
?
But
there
chiefly
it
remaines
like
one
extasied
,
wholly
inebriated
with
divine
love
,
when
it
considers
that
Ocean
of
goodnes
wherwith
an
infinite
nature
is
communicated
to
the
Son
,
and
those
ardours
of
love
in
which
is
made
the
Procession
of
the
H.
Ghost
.
Here
a
created
Spirit
is
at
a
non-plus
,
and
through
excess
of
affection
perisheth
as
it
were
in
it self
,
becoming
a
prey
both
to
fire
and
water
:
it
is
drownd
in
an
Ocean
of
so
great
goodnes
,
it
burnes
in
the
pile
of
that
stupendious
love
.
Nothing
can
be
imagined
more
efficacious
to
convince
and
attract
our
harts
to
a
pure
and
sincere
love
of
God
then
that
inconceptible
goodnes
wherewith
the
Father
communicates
himself
to
the
Son
and
both
of
them
to
the
H.
Ghost
.
Nothing
can
be
imagined
more
devoutly
,
more
tenderly
,
more
sweetly
affecting
,
then
that
out-burst
and
excess
of
goodnes
in
the
eternal
emanations
:
nothing
more
cheerful
,
more
pleasing
,
more
delectable
to
a
soul
,
then
the
Nativity
of
the
eternal
word
.
For
if
it
be
goodnes
in
it self
which
is
allective
,
and
the
booty
which
wel-orderd
love
preys
upon
,
that
towards
which
the
wil
is
carried
with
all
the
poyze
of
its
affection
,
what
greater
goodnes
imaginable
then
that
the
infinite
goodnes
it self
which
according
to
the
nature
of
good
is
diffusive
,
communicate
not
a
part
but
all
it self
entirely
,
not
only
what
it
hath
but
also
what
it
is
.
This
prosutenes
of
communication
is
a
greater
subject
of
admiration
then
any
other
infinite
perfection
of
the
divine
nature
.
If
a
man
had
some
new
and
out
landish
jewel
or
some
other
exquisite
rarity
,
for
which
all
esteemd
him
hap●●
▪
and
had
nothing
at
all
but
it
,
that
being
the
sum
of
his
treasures
;
verily
though
that
pearl
seemd
strange
to
thee
,
yet
this
would
seem
much
stranger
,
if
he
without
any
hopes
of
gain
should
give
it
gratis
to
another
.
The
divine
nature
is
an
object
of
wonder
;
but
wil
not
this
seem
a
greater
wonder
,
that
it
should
be
gratis
bestowd
upon
the
Son
by
that
admirable
communication
;
and
yet
a
greater
then
this
,
that
it
should
be
done
after
such
a
manner
as
stil
to
remain
in
the
giver
.
Besides
if
love
be
an
argument
of
goodnes
(
for
diffusion
and
communication
never
proceed
but
from
love
)
where
can
greater
love
be
imagind
then
where
all
that
is
,
is
love
.
Love
seeks
equality
in
the
lover
and
beloved
;
and
here
is
so
great
love
,
that
the
parties
beloved
carry
not
only
a
similitude
but
even
an
identity
betwixt
them
,
in
so
much
that
both
their
loves
are
one
and
the
self-same
.
From
whence
necessarily
followes
the
greatest
fidelity
and
joy
conceptible
,
since
they
cannot
chuse
but
love
and
be
beloved
equally
.
This
their
love
is
so
efficacious
and
legitimate
that
though
the
Father
and
the
Son
were
not
by
their
eternal
generation
one
&
the
same
nature
,
the
H.
Ghost
would
make
them
such
.
This
is
the
aym
of
charity
,
this
is
the
function
of
love
,
to
make
the
lover
and
beloved
one
,
and
since
that
love
is
of
a
God
most
infinitly
perfect
towards
him
that
is
also
God
,
it
must
needs
be
most
intense
and
wholly
efficacious
.
But
if
it
wrought
not
an
Vnity
it
would
not
be
altogether
perfect
but
like
the
love
of
a
thing
limited
and
towards
a
thing
limited
,
not
towards
an
infinit
only
begotten
,
equal
to
his
infinit
Father
;
where
both
the
lover
and
beloved
are
infinite
.
Where
there
is
such
an
excellent
and
genuine
love
how
much
goodnes
must
needs
intercede
?
so
that
the
Trinity
is
a
most
pregnant
argument
of
an
infinite
good
,
and
consequently
of
a
divine
perfection
,
(
that
being
good
which
is
perfect
)
as
also
of
Gods
simplicity
:
wherfore
the
Trinity
of
Persons
is
an
authentical
testimony
of
the
divine
Vnity
.
What
complacence
doth
a
soul
take
in
knowing
this
!
not
as
I
have
rudely
explicated
it
,
or
as
it
can
be
explicated
;
for
this
is
only
felt
by
an
inexplicable
manner
:
for
as
there
are
no
natural
species
which
can
bring
us
to
this
knowledg
,
so
neyther
are
there
words
significantly
expressive
of
what
is
manifested
to
some
pious
soules
concerning
the
word
eternal
.
Therfore
the
soul
of
a
creature
is
so
over
joyd
when
the
mutual
proportion
and
harmony
of
the
increated
Trinity
and
Vnity
,
and
the
necessity
of
both
to
the
accomplishment
of
the
divine
perfection
,
is
communicated
to
it
,
that
it
is
all
in
jubily
and
exultation
,
transported
besides
it self
,
and
quite
spent
through
amorous
desires
and
the
languishments
of
true
charity
,
thirsting
earnestly
to
discover
in
the
other
life
this
stupendious
goodnes
of
the
Trinity
.
Why
longst
thou
,
o
my
soul
,
to
see
any
thing
else
besides
this
great
spectacle
of
the
world
,
for
whose
sight
alone
the
Seraphins
and
all
the
Hierarchies
of
Angels
and
Saints
were
created
,
and
introduced
into
heaven
,
as
so
many
spectatours
.
Where
is
thy
curiosity
?
where
thy
desire
of
knowledg
,
if
thou
covet
not
to
be
dissolved
and
contemplate
that
mystery
and
to
dive
into
this
hidden
secret
?
but
thy
longing
must
remit
thee
to
the
other
life
,
and
not
put
thee
upon
inquiry
in
this
,
how
he
is
three
and
one
.
Thou
must
not
search
the
cause
why
he
is
so
,
since
thou
art
not
able
to
give
the
cause
of
what
he
is
.
Thou
seekst
in
vain
a
cause
in
him
who
hath
no
cause
.
God
were
not
to
be
stiled
great
,
if
he
were
not
greater
then
our
capacity
.
Thou
must
not
●nquire
after
what
manner
he
can
be
so
,
who
never
could
be
before
he
was
so
.
Philosophers
could
never
sufficiently
penetrate
into
the
nature
of
divers
wormes
,
and
no
body
knowes
himself
throughly
,
how
then
canst
thou
hope
to
make
a
ful
discovery
of
the
divine
nature
,
thy
Author
?
wherfore
thou
must
captivate
thy
reason
to
the
simplicity
of
faith
in
this
supernatural
mystery
:
for
that
perspicuity
which
the
divine
indulgence
daignes
sometimes
to
insinuate
belongs
not
to
all
;
but
only
to
whom
God
calls
out
of
the
number
of
those
who
dwel
with
his
Son
in
the
mount
Calvary
,
and
in
a
totall
ejurement
of
themselves
:
who
denying
self
wil
have
taken
up
their
cross
&
followed
IESVS
to
that
mount
,
and
wil
have
them
follow
him
thence
to
the
mount
Olivet
&
glory
:
those
he
priviledgeth
somtimes
in
such
sort
as
to
make
them
partakers
of
his
majesty
.
Where
I
am
saith
IESVS
there
also
shal
my
servant
be
.
He
that
shal
partake
with
Christ
in
suffering
shal
also
partake
of
this
extraordinary
light
and
joy
.
So
when
our
Holy
Patriarch
Saint
Ignatius
had
wasted
&
exhausted
himself
with
corporal
pennances
and
austerities
,
it
was
more
copiously
and
clearly
imparted
to
him
then
one
is
able
to
express
.
So
that
mirrour
of
fervour
F.
Didacus
Martinus
did
almost
allwayes
behold
himself
environed
with
a
glorious
light
of
the
Trinity
or
some
one
of
the
three
Persons
.
Nevertheles
it
appertains
to
all
to
covet
with
most
ardent
desires
the
sight
of
this
ancient
and
eternal
novelty
in
the
life
to
come
.
It
was
reveald
to
that
holy
servant
of
God
F.
Iohn
Fernandius
that
a
certain
religious
man
of
our
society
was
long
detaind
in
purgatory
,
because
he
had
omitted
to
wish
with
ardency
the
sight
of
the
most
B.
Trinity
.
O
my
soul
,
why
art
not
thou
more
enamoured
upon
the
sight
of
this
theatre
of
the
blessed
,
to
whose
spectacle
all
minds
are
summond
,
allrational
creatures
are
invited
?
What
a
joy
wil
it
be
to
behold
that
which
now
by
reason
of
the
narrownes
of
our
thoughts
or
ignorance
,
through
an
excess
of
jubily
and
love
we
are
not
able
to
comprize
?
how
exultingly
shall
we
rejoice
while
we
contemplate
these
first
fruits
of
the
divine
perfection
,
that
fore-tast
and
new
expression
of
the
divine
goodnes
where
it
communicates
it self
to
the
Son
,
and
that
primitive
bounty
of
God
?
what
a
pledg
and
assurance
wil
a
soul
receive
of
the
divine
benignity
towards
it self
,
when
it
beholds
this
profusenes
of
benevolence
?
if
God
without
deliberation
gave
all
that
he
is
,
wil
he
not
by
the
advise
and
vote
of
his
goodnes
grant
that
we
may
at
least
see
what
he
is
?
if
he
permit
us
not
to
be
what
he
is
,
he
wil
permit
us
to
admire
what
he
is
:
if
not
to
possess
him
,
at
least
to
enjoy
him
:
if
not
to
live
by
the
same
life
,
at
least
by
such
another
,
and
that
eternal
,
of
which
a
soul
hath
a
pawn
when
it
beholds
a
generation
excluding
death
.
How
can
we
chuse
but
love
God
with
all
our
mind
and
strength
,
consid●ring
that
purple
morning
of
ardent
charity
which
he
displaid
,
where
the
first
and
Virgin
dew
of
his
guifts
is
the
furnace
it self
of
charity
,
love
it self
in
the
same
substance
;
so
that
the
love
is
as
great
as
God
&
in
the
same
guift
of
love
he
gives
his
own
infinite
essence
:
for
love
it self
is
the
first
guift
and
all
that
infinite
being
which
is
in
God
.
What
assurances
of
benevolence
wil
a
soul
take
hence
,
beholding
such
a
happy
and
ominous
essay
of
Gods
future
bounty
,
and
such
a
promising
beginning
of
his
goodnes
?
insomuch
that
it
takes
huge
complacence
in
being
loved
by
that
unparalleld
love
,
and
doth
what
it
can
to
love
him
reciprocally
,
by
imitating
so
great
goodnes
,
by
giving
it self
to
God
,
by
leaving
it self
nothing
,
since
the
Father
leaves
himself
no
parcel
of
his
substance
which
he
communicates
not
to
the
Son
,
and
both
of
them
to
the
H.
Ghost
.
In
the
excess
●●
this
consideration
and
the
consideration
of
this
excess
,
by
means
of
a
mysterious
darknes
,
there
passeth
an
ineffable
communication
and
intimate
union
betwixt
God
and
a
soul
.
The
soul
passeth
into
God
by
grace
&
love
;
which
though
she
remain
in
herself
by
nature
,
yet
not
by
affection
:
and
God
passeth
into
the
soul
by
indulgence
and
charity
,
though
he
still
remain
in
his
majesty
.
O
immense
goodnes
of
the
Father
,
immense
wisdome
of
the
Son
,
immense
sweetnes
of
the
H.
Ghost
,
grant
that
I
may
reverence
thee
in
thy
Vnity
,
adore
thee
in
thy
Trinity
,
admire
thee
in
thy
goodnes
,
imitate
thee
in
thy
love
:
grant
that
I
may
humble
my self
to
thy
●uperexcellency
,
that
I
may
enjoy
thy
Vision
,
●dhering
to
thee
through
all
eternity
,
becoming
one
spirit
with
thee
,
and
in
this
interstice
●n
adorer
of
thy
majesty
.
In
spirit
and
truth
●et
me
desire
truth
,
&
spirit
,
&
to
contemplate
face
to
face
the
more
then
most
true
,
the
more
then
most
spiritual
and
superessential
excellency
of
thy
Trinity
and
Vnity
.