THE
PARABLE
OF
THE
PILGRIM
.
CAP.
I.
The
occasion
and
intention
of
this
Pilgrimage
,
with
the
time
when
it
was
undertaken
.
IT
will
contribute
so
little
either
to
the
profit
or
delight
which
I
design
you
in
the
reading
this
History
,
to
know
the
punctual
years
and
daies
wherein
every
thing
therein
contained
was
done
;
that
it
will
be
a
commendable
thrift
,
to
spare
my self
the
labour
of
that
accuracy
.
It
will
be
sufficient
to
let
you
understand
,
that
no
great
number
of
years
have
passed
,
since
a
man
who
now
calls
himself
PHILOTHEUS
,
but
by
others
is
called
THEOPHILUS
,
being
weary
of
the
Country
where
he
dwelt
,
and
finding
no
satisfaction
in
any
thing
that
he
enjoyed
,
took
a
resolution
to
shift
his
seat
,
and
to
seek
for
that
,
of
which
he
felt
as
great
a
desire
as
he
did
a
want
,
in
some
other
Land
.
Many
strange
Countries
there
were
which
he
visited
in
pursuance
of
this
purpose
;
many
steep
hills
he
climbed
,
and
many
dangerous
praecipices
he
narrowly
escaped
;
he
committed
himself
not
once
or
twice
to
the
anger
of
the
Sea
,
expecting
to
be
brought
to
the
Port
which
he
so
much
wished
:
But
still
he
was
as
far
from
the
accomplishment
of
his
desires
,
as
when
he
first
launched
out
,
and
found
all
his
pains
rewarded
with
nothing
but
weariness
and
tired
spirits
.
If
it
was
the
intention
of
this
Paper
to
recount
all
his
adventures
,
and
the
several
issues
of
them
(
which
are
enough
to
fill
a
volume
)
the
story
,
I
believe
,
would
not
be
altogether
useless
,
nor
without
that
pleasure
which
such
relations
are
wont
to
yield
to
those
that
read
them
.
But
having
resolved
for
divers
causes
to
begin
the
History
of
his
life
there
,
where
he
began
to
enjoy
a
taste
of
happiness
;
I
shall
reflect
no
further
upon
the
former
part
of
it
,
than
only
to
tell
you
in
what
case
that
blessed
hour
found
him
.
You
must
know
then
,
that
after
many
tedious
journeys
,
and
as
many
disappointments
,
his
leggs
beginning
quite
to
fail
him
,
and
to
deny
him
so
much
as
their
support
;
he
sate
down
upon
the
ground
in
a
deep
melancholy
,
and
such
a
great
heaviness
of
mind
,
that
it
was
feared
he
would
sink
lower
,
and
go
no
further
to
seek
a
grave
.
His
countenance
was
so
altered
,
that
there
were
very
few
marks
remaining
of
the
same
man
he
was
before
:
His
looks
were
dejected
,
his
eyes
grew
hollow
,
his
complexion
turned
sallow
;
and
in
short
,
his
blood
was
so
impoverished
of
spirits
,
that
his
flesh
fell
to
the
very
bone
,
and
his
cheeks
,
in
a
despair
of
any
other
comfort
,
seemed
to
desire
to
meet
and
kiss
,
and
so
bid
the
world
farewel
.
In
this
dismal
estate
he
continued
but
too
many
daies
;
and
according
to
the
nature
of
that
thoughtful
humour
,
which
now
had
gained
the
supreme
power
over
him
,
he
mused
on
divers
things
,
and
contrived
several
new
journeys
in
his
fancy
,
which
yet
he
saw
at
the
same
moment
,
would
only
contribute
more
to
his
affliction
,
and
nothing
at
all
to
the
amendment
of
his
condition
.
But
at
last
,
as
if
he
had
been
admonished
by
some
courteous
Angel
which
he
fancied
then
flew
by
him
,
and
gave
him
a
small
touch
with
his
wing
,
he
felt
a
thought
stir
in
his
soul
,
remembring
him
of
a
place
called
Jerusalem
,
which
he
had
totally
forgot
in
all
his
travels
,
and
never
so
much
as
dreamed
of
directing
his
course
unto
.
His
heart
,
you
may
easily
think
,
leapt
at
this
sudden
stroke
,
and
his
pulse
beat
at
no
ordinary
rate
;
for
having
heard
by
some
means
or
other
in
times
past
,
very
much
discourse
of
the
beauty
,
and
the
pleasant
situation
of
that
City
;
of
the
sweet
temper
of
the
Inhabitants
,
and
the
many
goodly
things
that
were
to
be
seen
and
enjoyed
there
above
all
other
places
;
he
was
instantly
possessed
with
a
strong
desire
to
remove
his
seat
thither
,
and
to
seek
his
fortune
(
as
we
commonly
speak
)
in
another
world
.
And
pondering
seriously
with
himself
the
little
or
no
contentment
which
he
had
taken
in
his
best
condition
here
,
together
with
the
hopes
which
fluttered
in
his
soul
of
bettering
himself
there
;
his
present
weakness
could
not
hinder
him
from
being
inspired
with
a
conceit
that
he
should
be
able
to
travel
thither
,
nor
repress
his
desires
from
growing
into
a
kind
of
passion
to
be
at
that
place
,
whither
his
thoughts
did
run
before
him
without
his
leave
,
and
could
not
be
perswaded
to
stand
still
for
one
moment
.
Such
is
the
nature
of
any
excellent
good
,
when
it
presents
it self
to
us
,
and
fanns
our
souls
with
any
hopes
of
obtaining
it
,
that
our
desires
think
to
waft
us
as
fast
as
they
can
unto
it
;
and
growing
continually
in
strength
and
swiftness
by
their
own
motion
,
the
gale
proves
so
stiff
;
that
our
hearts
are
swelled
therewith
,
and
leave
no
room
for
any
other
thoughts
,
nor
can
be
at
any
rest
,
till
they
be
possessed
of
it
.
Thus
would
this
poor
man
have
taught
those
who
now
beheld
him
,
though
they
had
never
read
a
word
in
their
own
souls
;
for
his
mind
was
so
impressed
with
the
happiness
which
he
heard
dwelt
at
Jerusalem
,
that
he
was
not
able
to
discharge
his
soul
at
any
time
of
those
thoughts
and
desires
which
lifted
him
up
from
the
ground
,
and
told
him
they
would
carry
him
thither
.
When
he
did
eat
or
drink
,
Jerusalem
would
still
be
in
his
mouth
;
when
he
was
in
company
,
Jerusalem
stole
away
his
heart
from
them
;
nay
in
his
very
sleep
it
would
not
stay
away
,
but
he
was
wont
to
dream
fine
things
of
Jerusalem
.
But
that
which
makes
the
story
of
this
person
the
more
remarkable
is
,
that
it
was
toward
the
latter
end
of
the
year
,
and
in
the
decay
of
all
things
,
when
these
good
thoughts
began
to
spring
up
in
his
soul
.
When
the
earth
had
removed
it self
a
great
way
from
the
Sun
,
when
all
the
gallantry
of
the
fields
had
resigned
its
place
to
Ice
and
Snow
,
when
charity
grew
cold
,
and
Christian
virtue
seemed
to
be
gone
back
to
its
root
,
when
the
waies
were
untrod
,
and
few
or
no
Travellers
upon
the
road
;
then
did
these
zealous
desires
begin
to
bud
in
the
heart
of
this
honest
Country-man
,
and
he
felt
such
a
vehement
heat
urging
and
stimulating
his
breast
,
that
he
could
remain
in
no
quiet
for
thinking
of
his
journey
to
that
fair
place
,
which
had
been
so
much
commended
to
his
love
,
as
the
most
flourishing
and
glorious
that
ever
eye
beheld
.
CAP.
II.
The
earnest
desire
of
the
Pilgrim
to
be
at
Jerusalem
:
and
what
he
expected
to
find
there
.
MUch
time
he
spent
in
consultation
with
himself
about
the
course
which
would
be
best
to
hold
in
his
travel
thither
.
There
was
no
cost
spared
,
no
study
omitted
to
get
acquaintance
with
the
nearest
way
to
it
,
nor
did
he
cease
to
inquire
of
those
who
were
reputed
the
most
skilfull
guides
,
that
he
might
obtain
a
true
information
of
every
passage
in
the
journey
,
which
he
seriously
resolved
to
undertake
.
For
though
the
weather
was
cold
,
the
wayes
dirty
and
dangerous
,
and
the
journy
he
was
told
would
be
long
,
and
company
little
or
none
could
be
expected
to
deceive
the
tediousness
of
the
Pilgrimage
;
yet
so
great
were
the
ardors
which
he
felt
within
himself
,
that
he
regarded
none
of
these
discouragements
,
but
only
wished
that
he
might
be
so
happy
,
as
to
find
the
right
way
though
he
went
alone
thither
.
And
that
which
made
his
desires
the
more
forward
was
,
that
he
had
often
heard
Jerusalem
by
interpretation
was
no
meaner
place
than
the
VISION
OF
PEACE
.
A
sight
that
he
had
been
long
pursuing
in
several
forms
and
shapes
wherein
it
had
often
seemed
to
present
it self
before
him
,
but
could
never
court
it
into
his
embraces
.
O
my
beloved
(
would
he
often
sigh
within
himself
)
O
my
hearts
desire
!
O
thou
joy
of
the
whole
earth
!
in
what
corner
of
it
dost
thou
hide
thy self
and
lyest
concealed
from
our
eyes
?
Where
art
thou
to
be
found
O
heavenly
good
?
Who
will
bring
me
to
the
clear
vision
of
thy
face
?
Art
thou
company
only
for
the
Coelestial
spirits
?
Art
thou
so
reserved
for
the
Angels
food
,
that
we
poor
mortals
may
not
presume
to
ask
a
tast
of
thy
sweetness
?
What
would
not
I
part
withal
to
purchase
a
small
acquaintance
with
thee
,
and
to
know
the
place
where
thou
makest
thine
abode
?
Many
a
weary
step
have
I
taken
in
a
vain
chase
of
thy
society
.
The
hours
are
not
to
be
numbred
which
I
have
spent
in
wishing
and
labouring
to
lay
hold
on
thee
,
and
still
thou
flyest
away
from
me
.
After
all
the
sweat
wherein
I
have
bathed
my self
I
can
find
nothing
,
but
only
that
thou
art
not
here
to
be
found
.
Thou
art
retired
it
seems
from
this
poor
world
,
and
hast
left
us
only
a
shaddow
of
thee
;
for
when
we
think
to
clasp
thee
hard
in
our
arms
,
the
whole
force
and
weight
of
our
souls
doth
fall
upon
Nothing
.
O
my
heart
,
what
ails
thee
?
what
torments
are
these
which
so
suddenly
seize
upon
thee
?
Ah
cruel
pains
,
the
remembrance
of
which
prepares
a
new
rack
for
me
!
The
arm
of
a
Gyant
would
not
ake
more
,
if
with
all
his
might
he
should
strike
a
feather
,
then
my
heart
now
doth
but
to
think
of
the
anguish
it
endured
when
all
the
strength
and
violence
of
its
desires
were
met
with
emptiness
and
vanity
.
O
Jerusalem
,
Jerusalem
,
the
only
place
that
can
ease
us
of
this
misery
!
the
place
where
the
beloved
of
my
soul
dwelleth
,
the
vision
of
peace
,
the
seat
of
true
tranquillity
and
repose
,
how
fain
would
I
have
the
satisfaction
of
being
in
the
sure
way
to
thy
felicity
!
This
is
all
the
peace
I
wish
for
in
the
world
.
No
other
happiness
do
I
thirst
after
,
as
every
thing
can
testifie
that
hath
been
privy
to
my
thoughts
.
There
is
never
a
room
in
my
house
but
hath
been
filled
with
the
noise
of
my
sighs
and
groans
after
thee
,
O
Jerusalem
.
Every
tree
that
grows
in
my
ground
hath
thy
sweet
Name
ingraven
upon
it
.
The
birds
of
the
air
,
if
they
can
understand
,
are
witnesses
how
incessantly
my
soul
pants
and
longs
to
fly
unto
thee
,
O
Jerusalem
.
What
charitable
hand
will
guide
me
in
the
way
to
thy
pleasures
?
who
will
bring
me
into
that
strong
City
;
the
retreat
of
my
wearied
mind
,
the
refuge
to
recruit
my
tired
spirits
,
the
only
place
of
my
security
,
my
joy
,
my
life
it self
?
Wilt
not
thou
O
God
,
who
hast
lead
me
to
the
knowledge
of
it
,
who
hast
filled
me
with
these
desires
,
and
hast
brought
me
into
a
disesteem
and
contempt
of
all
other
things
?
O
let
not
these
desires
prove
the
greatest
torment
of
all
unto
me
,
for
want
of
their
satisfaction
.
O
forsake
not
this
soul
,
that
hath
forsaken
all
other
delights
,
and
taken
its
leave
of
every
other
comfort
,
that
it
may
go
and
seek
for
thee
at
Jerusalem
.
CAP.
III.
The
great
trouble
that
he
fell
into
,
because
of
the
different
wayes
which
he
was
told
of
to
that
place
.
IN
this
manner
the
poor
man
was
wont
to
sigh
out
his
soul
,
hoping
that
at
last
the
heavens
would
please
to
hear
him
and
favour
him
with
the
understanding
of
that
,
which
would
make
all
his
groans
useless
,
and
render
him
as
chearful
,
as
now
he
found
himself
disconsolate
.
But
that
which
made
the
fulfilling
of
his
desires
more
difficult
,
and
his
hopes
to
arrive
more
slow
,
was
the
many
controversies
which
were
in
those
dayes
fiercely
agitated
,
and
the
huge
quarrels
that
men
raised
about
the
right
way
to
Jerusalem
.
There
were
no
less
than
twenty
(
and
some
say
many
more
)
very
different
parties
that
contended
sharply
with
each
other
;
and
every
one
of
them
confidently
affirmed
that
they
only
were
the
people
of
Sion
,
and
that
unless
he
joyned
himself
to
their
company
(
in
which
alas
there
was
no
Peace
at
all
)
he
should
never
come
to
that
City
of
God
which
he
sought
after
.
The
heads
of
these
divisions
made
the
world
believe
that
they
were
the
Torches
which
must
light
them
through
the
darkness
of
errour
;
the
Pole-star
to
regulate
their
course
in
the
search
and
discovery
of
truth
;
and
that
unless
men
used
their
Clue
(
which
God
knows
was
most
wofully
intangled
)
they
should
never
fail
to
be
lost
in
the
Labyrinths
and
Maeanders
of
Ignorance
and
Folly
.
Nay
to
such
a
degree
did
they
magnifie
themselves
,
as
if
Truth
and
they
had
been
born
at
the
same
time
,
or
at
least
had
come
of
Age
together
.
It
seemed
to
be
a
secret
till
they
appeared
,
and
to
have
been
reserved
from
the
beginning
on
purpose
to
discover
it self
to
them
in
Markets
and
Camps
,
if
not
in
lewder
places
.
The
most
modest
pretension
was
,
that
Truth
was
but
a
stripling
,
or
rather
went
in
side-coats
,
till
it
came
to
their
schools
to
be
ripened
into
the
wisdome
of
perfect
men
.
They
spake
of
the
affairs
of
Heaven
,
as
if
they
were
Counsellors
of
State
in
that
Kingdom
;
and
opened
the
secrets
of
Jesus
Christ
as
if
they
were
his
Confidents
.
St.
John
who
lay
in
his
bosom
never
delivered
any
thing
with
greater
peremptoriness
than
these
men
did
;
and
,
had
it
not
been
that
they
wanted
his
charity
,
they
might
have
been
thought
by
most
as
great
Oracles
as
they
thought
themselves
.
There
seemed
no
difference
between
them
and
Prophets
,
but
only
that
they
could
not
prove
their
mission
;
else
they
had
the
gift
of
boldness
and
fell
not
short
in
their
pretenses
to
inspiration
.
In
this
conceit
they
thrust
into
the
world
a
great
number
of
books
which
were
called
the
Word
of
the
Lord
,
and
cryed
up
as
the
Maps
of
that
heavenly
Country
,
and
the
exact
Charts
whereby
men
must
steer
their
course
if
ever
they
meant
to
come
safely
thither
.
Into
huge
Volumes
these
writings
sometimes
swelled
,
and
they
were
wont
to
collect
and
faggot
together
so
many
things
and
so
vastly
different
;
that
a
man
could
not
easily
avoid
to
lose
his
way
in
this
Wood
,
while
he
was
seeking
his
way
to
Jerusalem
.
Especially
since
they
never
forgot
to
furnish
these
bundles
with
some
lusty
sticks
wherewith
to
bang
their
adversaries
and
beat
them
down
as
low
as
hell
.
For
in
the
midst
of
such
a
fearful
scuffle
,
there
was
so
great
a
dust
raised
;
that
no
man
could
tell
where
he
was
,
nor
discern
any
thing
but
only
this
,
that
he
was
not
in
the
way
to
the
Vision
of
Peace
.
I
need
not
relate
how
sorely
it
grieved
the
good
mans
heart
to
see
so
many
different
wayes
,
every
one
of
them
laying
so
high
a
claim
to
truth
,
and
bitterly
reproaching
the
rest
as
damnable
Heresies
.
He
could
bend
his
course
to
no
quarter
,
but
he
was
in
danger
to
be
assaulted
with
some
question
or
other
,
and
was
put
upon
his
desence
against
some
man
of
brass
,
who
thought
himself
worthy
to
be
one
of
the
Champions
of
Truth
.
The
spirit
of
common
Barretry
did
not
seem
a
greater
plague
to
him
,
than
these
vexatious
disputing
people
.
The
fury
of
whom
likewise
was
sometimes
so
violent
,
that
he
thought
he
had
made
a
good
retreat
if
he
were
not
bruised
and
almost
beat
in
pieces
by
their
rude
blows
,
whose
opinions
he
adventured
to
thwart
by
any
strong
contradiction
.
Nay
they
all
taking
distant
paths
and
not
going
in
streight
and
parallel
lines
,
but
in
oblique
and
crooked
wayes
,
which
crossed
each
other
very
frequently
;
they
never
met
together
,
but
there
was
such
justling
and
quarrelling
about
the
road
to
Jerusalem
,
that
no
man
could
be
near
them
but
they
would
ingage
him
to
take
the
one
or
the
other
part
in
the
Bloody
conflict
.
So
I
call
it
;
for
they
thought
that
they
did
God
good
service
,
when
they
dispatched
one
of
their
enemies
;
and
that
they
made
him
a
Sacrifice
,
when
they
satisfied
their
own
beastly
fury
.
And
this
indeed
was
the
saddest
thing
of
all
to
his
thoughts
,
that
their
heat
and
passion
they
had
the
confidence
to
Baptize
into
the
name
of
holy
zeal
;
and
that
which
was
but
the
love
of
their
own
opinion
,
they
constantly
miscalled
the
love
of
God
and
of
his
Truth
.
Though
those
dayes
(
as
I
have
already
said
)
were
very
frozen
and
cold
,
yet
they
cudgel'd
one
another
so
long
till
they
grew
not
;
and
then
they
cry'd
the
weather
was
very
warm
and
the
Sun
in
his
highest
elevation
.
Gods
enemies
they
thought
they
opposed
in
their
own
;
and
they
fancied
themselves
ingaged
against
sin
while
they
were
buffeting
a
contrary
opinion
.
There
was
no
heat
but
they
took
it
for
divine
,
though
it
were
of
their
own
kindling
;
and
so
they
were
but
all
on
fire
,
they
never
doubted
but
it
was
from
heaven
.
For
there
was
no
sin
in
those
dayes
like
Moderation
,
and
no
vertue
comparable
to
a
furious
and
headlong
zeal
.
But
yet
he
received
this
benefit
by
those
unhappy
feuds
,
that
they
made
him
sometimes
think
it
was
no
mean
thing
in
the
esteem
of
others
as
well
as
himself
,
for
which
there
was
so
many
and
so
fiery
contenders
.
The
Prize
he
hoped
would
prove
glorious
which
had
drawn
into
the
field
so
many
combatants
,
and
which
with
such
zealous
sticklings
all
sides
sought
to
win
.
The
affliction
also
which
he
felt
in
his
spirit
when
he
beheld
them
so
sharply
ingaged
,
had
this
good
effect
upon
him
;
that
it
made
him
more
sensibly
admire
the
goodness
of
God
which
had
preserved
him
from
listing
himself
in
any
of
those
angry
parties
,
and
entring
into
those
never
enough
to
be
lamented
broils
.
This
put
him
likewise
in
some
hopes
that
he
would
not
suffer
him
likewise
in
some
hopes
that
he
would
not
suffer
him
to
remain
long
without
the
knowledge
of
the
Truth
,
who
had
so
gratiously
prevented
him
from
diverting
into
the
paths
of
falshood
.
This
degree
of
understanding
he
had
already
acquired
,
That
Sweetness
and
Love
,
Meekness
and
Peace
were
the
Harbingers
to
Divine
Knowledg
,
and
since
they
were
become
his
Guests
,
he
hoped
that
would
not
be
far
behind
.
But
that
any
man
who
knows
God
to
be
Love
,
should
imagine
that
he
will
dwell
in
a
mind
where
there
is
nothing
but
hatred
to
be
found
,
seemed
a
kind
of
Prodigy
unto
him
.
And
it
did
quite
astonish
him
to
see
that
so
many
men
did
dream
that
the
way
to
The
Vision
of
Peace
lay
through
the
field
of
strife
and
war
;
and
that
we
must
come
to
live
together
in
endless
love
hereafter
,
by
living
in
perpetual
frays
and
brawls
in
the
world
where
we
now
are
.
CAP.
IV.
How
he
happily
heard
of
a
safe
Guide
unto
it
:
with
a
true
Character
of
him
.
AND
he
truly
who
is
not
wont
to
frustrate
the
expectations
of
such
well
minded
souls
,
did
not
use
much
delay
before
he
gave
him
a
sensible
demonstration
of
that
which
he
already
believed
.
He
found
that
the
God
of
peace
,
could
not
make
himself
long
a
stranger
to
men
of
peaceable
spirits
,
and
that
he
waits
sometimes
to
do
us
a
pleasure
there
,
where
we
feared
to
meet
with
harm
and
mischief
.
For
falling
one
day
into
the
company
of
some
persons
who
were
discoursing
concerning
the
state
of
affairs
abroad
,
he
happened
to
light
on
that
which
he
verily
thought
their
vain
jangling
would
fright
and
drive
away
.
There
were
many
debates
passed
about
the
several
opinions
that
were
then
on
foot
,
and
about
the
grand
supporters
of
them
.
Some
leaned
to
this
,
others
to
that
,
but
he
could
not
perceive
there
was
any
of
them
who
was
not
addicted
to
a
Sect
,
and
did
not
seek
to
hear
the
voyce
of
Jesus
Christ
amidst
the
clamours
and
hideous
noises
of
the
disputers
of
the
world
.
At
last
there
stood
up
an
old
man
that
was
a
perfect
stranger
to
him
,
who
told
them
that
in
his
judgement
(
if
it
would
be
permitted
him
to
deliver
it
boldly
)
they
were
hugely
mistaken
who
marched
under
the
Banners
of
any
of
those
Leaders
in
defiance
to
the
rest
of
their
Brethren
.
Jerusalem
he
said
was
very
little
beholden
to
them
,
which
was
a
City
at
better
unity
within
it self
than
it
was
supposed
by
their
Ensignes
;
and
he
believed
the
way
to
that
place
would
be
found
to
be
more
peaceable
than
to
be
disturbed
with
the
sound
of
Drums
and
Trumpets
.
Their
zeal
(
he
continued
)
might
be
the
effect
of
little
not
of
much
knowledge
,
and
their
confidence
the
nursling
of
an
overweening
opinion
of
themselves
,
rather
than
the
issue
of
a
sound
judgement
and
clear
conception
of
things
.
In
fine
,
he
told
them
that
if
they
would
take
a
little
time
to
cool
themselves
and
would
abate
so
much
of
their
presumption
as
to
think
they
might
possibly
erre
,
he
doubted
not
but
to
bring
them
to
a
person
who
(
though
obscure
and
of
no
great
note
among
them
)
should
make
them
confess
he
gave
them
better
directions
than
they
ever
heard
of
in
the
way
to
Jerusalem
.
There
was
none
there
at
that
time
but
either
out
of
curiosity
,
or
some
dissatisfaction
desired
instantly
to
know
who
this
man
should
be
,
and
in
what
place
he
hid
himself
from
the
world
.
They
concealed
the
anger
which
they
conceived
at
his
free
reproof
,
and
having
rendred
him
faint
thanks
for
his
liberty
of
speech
(
professing
they
loved
an
open
enemy
,
better
than
a
dissembling
friend
)
the
very
love
of
Novelty
lead
them
to
request
him
to
bring
them
acquainted
with
this
rare
person
.
That
is
a
very
easie
matter
to
do
replyed
the
old
man
,
for
he
is
one
that
is
conversible
enough
,
and
besides
not
far
distant
from
this
place
;
but
for
the
present
I
shall
chuse
to
spare
the
mention
of
his
name
,
and
let
you
know
him
only
by
his
Character
.
He
is
a
person
then
that
is
altogether
disinteressed
and
a
partaker
in
none
of
those
Sects
and
Factions
that
are
among
us
.
One
that
hath
Sion
and
Jerusalem
more
in
his
heart
than
in
his
mouth
,
and
loves
to
do
,
more
than
to
talk
.
But
when
he
speaks
,
his
words
are
more
than
sounds
,
and
have
a
sting
in
them
which
pierces
the
very
heart
.
If
you
did
but
hear
him
,
you
would
feel
that
he
leaves
a
true
compunction
in
the
spirit
,
and
not
a
false
alarm
in
the
ear
.
His
head
is
gray
,
though
not
his
hairs
;
his
wisdom
makes
him
more
venerable
than
his
years
;
he
knows
better
how
to
live
,
than
others
do
to
dispute
,
and
he
can
argue
more
for
peace
,
than
they
for
their
opinions
.
He
hath
Faith
enough
to
save
himself
,
and
Charity
enough
to
believe
that
others
may
be
saved
that
are
not
in
all
points
just
of
his
belief
.
His
compassion
is
equal
to
his
understanding
,
his
meekness
equal
to
his
zeal
,
his
faith
is
matcht
with
charity
,
his
love
to
his
neighbour
is
proportionable
to
his
love
to
God
,
and
his
humility
and
modesty
is
equal
to
them
all
.
He
seems
to
me
to
be
a
piece
of
the
wracks
of
Ancient
Christianity
;
a
relique
of
the
Golden
Age
;
one
of
the
children
,
and
not
of
the
Apes
of
Antiquity
.
He
hath
escaped
the
contagion
of
this
evil
age
,
without
flying
from
it
;
and
he
is
Master
of
more
strength
,
than
custom
is
of
force
and
violence
.
The
general
corruption
which
hath
overspread
us
,
hath
not
been
able
to
prevail
over
the
purity
of
his
temper
.
And
all
the
wickedness
which
could
not
but
touch
him
,
hath
not
yet
had
the
power
to
defile
or
sully
him
.
If
those
Worthies
,
in
whose
veins
the
blood
of
Christ
did
run
,
could
return
to
visit
the
world
again
;
I
make
no
doubt
but
they
would
discern
in
him
such
marks
of
their
virtue
,
that
they
would
confess
him
for
one
of
their
race
,
and
embrace
him
as
an
Inheritor
not
only
of
their
name
,
but
of
their
noble
qualities
.
If
you
would
know
any
more
of
him
,
you
had
better
learn
it
from
himself
than
from
me
;
only
this
I
can
assure
you
,
that
by
his
guidance
there
are
many
men
who
have
made
a
very
happy
progress
towards
Heaven
.
And
if
you
fear
,
that
when
you
go
unto
him
,
you
may
lose
your
labour
,
and
not
find
him
,
or
that
you
may
find
him
little
at
leisure
;
I
can
give
you
this
further
assurance
,
that
being
a
man
of
peace
,
he
stirs
but
little
from
home
,
and
hath
but
little
company
neither
that
frequents
his
house
.
CAP.
V.
The
Opinion
which
others
conceived
of
that
Guide
:
and
his
address
to
him
.
YOu
cannot
imagine
how
much
it
pleased
our
Traveller
(
for
so
he
was
in
his
resolution
)
to
hear
this
news
,
and
how
much
he
thought
himself
beholden
to
God
for
bringing
him
so
fortunately
into
this
company
which
he
studied
rather
to
avoid
.
Without
any
complements
therefore
,
or
waiting
to
hear
what
others
would
reply
,
he
immediately
offered
himself
to
be
conducted
to
the
society
of
this
excellent
Person
;
adding
withall
,
that
if
the
rest
pleased
not
now
to
go
along
,
they
might
hear
from
him
when
he
should
be
able
to
make
a
judgment
of
him
,
in
what
esteem
he
was
to
be
held
.
To
this
they
all
gave
their
assent
,
and
were
not
a
little
glad
of
this
expedient
to
keep
out
of
the
acquaintance
of
him
whose
Character
they
nothing
liked
.
But
the
stranger
to
whom
he
commited
himself
,
would
not
stir
from
that
place
,
till
he
had
taken
him
a
little
aside
to
speak
with
him
:
Where
he
let
him
know
how
unworthy
a
thing
he
held
it
to
deceive
any
mans
expectations
with
partial
relations
,
which
made
him
that
he
could
not
endure
to
conceal
from
his
notice
a
matter
that
he
might
think
most
worthy
his
consideration
,
though
he
did
not
judge
it
fit
before
to
declare
it
.
This
person
(
said
he
)
to
whom
you
are
about
to
repair
,
I
must
tell
you
,
is
generally
decry'd
by
all
parties
,
as
no
friend
to
Truth
,
because
he
is
no
great
stickler
about
the
Questions
that
have
vexed
our
unhappy
daies
.
Some
say
that
he
is
indifferent
and
lukewarm
in
Religion
.
Others
will
have
the
world
believe
,
that
he
is
only
indued
with
a
great
measure
of
Moral
Prudence
,
but
hath
nothing
of
the
Spirit
in
him
.
And
there
are
some
who
do
not
stick
to
brand
him
with
the
mark
of
Heresie
,
though
(
to
tell
you
the
truth
)
I
verily
think
the
only
reason
is
,
because
they
imagine
he
doth
believe
whatsoever
he
doth
not
fiercely
oppose
.
His
life
indeed
is
so
holy
,
and
without
blame
,
his
carriage
so
sweet
and
courteous
,
his
conversation
so
profitable
,
that
I
am
inclined
to
think
such
good
things
cannot
spring
from
a
bad
root
;
but
yet
there
are
that
say
,
The
poison
is
the
more
dangerous
which
is
so
finely
gilded
,
and
I
must
leave
you
to
judge
for
your self
,
and
either
to
stop
or
pursue
your
resolution
of
going
to
him
as
those
things
well
weighed
,
you
shall
see
cause
to
incline
.
Here
the
good
man
made
a
pause
,
and
seemed
to
be
in
a
very
pendulous
condition
,
till
the
stranger
added
,
I
must
be
so
just
,
as
to
remember
to
subjoyn
this
to
the
rest
that
I
have
said
;
That
indeed
all
Parties
next
to
themselves
are
wont
to
commend
him
as
the
best
of
all
.
Now
I
thank
you
,
presently
replied
the
other
,
that
you
did
not
omit
to
relate
that
observation
,
for
it
brings
to
my
mind
the
story
of
Themistocles
,
which
I
have
often
heard
our
Preacher
use
in
the
Pulpit
,
to
whom
every
one
of
the
Captains
yielded
the
second
place
after
they
had
preferred
themselves
to
the
first
,
and
was
therefore
concluded
to
be
the
most
worthy
of
all
,
if
any
thing
but
self-love
might
be
admitted
to
give
the
judgment
.
Let
us
go
,
I
beseech
you
,
with
all
speed
,
to
this
brave
man
,
and
not
stay
to
deliberate
any
longer
.
For
I
remember
also
,
that
I
have
heard
very
wise
men
observe
,
That
there
was
never
any
person
that
advanced
excellent
things
in
the
World
,
but
his
credit
and
reputation
was
blasted
by
those
who
were
unable
or
unwilling
to
be
so
good
themselves
.
I
have
a
very
great
hope
that
this
is
the
man
whom
Heaven
hath
designed
to
unscale
my
eyes
,
and
make
me
see
the
way
to
Jerusalem
.
Or
if
it
otherwise
please
,
yet
I
nothing
doubt
,
but
being
wholly
bent
to
lead
a
pious
life
,
God
will
have
so
much
kindness
for
me
,
as
not
to
let
me
be
dangerously
deceived
,
nor
to
suffer
a
greater
film
to
grow
over
my
sight
.
These
words
he
uttered
with
that
vehemency
and
resolution
of
mind
,
that
the
stranger
thought
it
was
not
fit
to
hold
him
in
any
longer
consultation
about
it
,
especially
since
he
saw
his
purpose
founded
upon
so
good
an
understanding
.
Taking
leave
therefore
of
the
rest
,
who
were
but
too
glad
to
be
rid
of
them
,
he
directed
him
to
the
house
of
this
Guide
,
where
he
found
,
as
he
had
been
told
before
,
that
he
was
at
home
,
and
had
not
one
creature
in
his
company
.
After
a
very
few
civilities
passed
between
them
,
and
some
excuses
that
the
Country-man
made
for
his
boldness
in
interrupting
his
Meditations
,
he
plainly
told
him
(
for
he
would
not
permit
any
long
Apologies
)
what
the
cause
was
of
this
address
,
and
of
the
trouble
he
was
come
to
give
him
.
I
am
,
said
he
,
a
true
Lover
of
Jerusalem
,
and
have
made
a
vow
to
take
a
journey
to
that
place
;
but
about
the
way
thither
I
am
so
perplexed
,
that
I
account
it
a
great
blessing
that
I
have
not
lost
my
wits
,
and
am
not
become
unable
to
find
my
way
to
your
house
.
One
cries
to
me
,
Lo
here
,
another
,
Lo
there
lyes
the
path
of
life
.
Some
would
have
me
go
thorow
the
water
,
and
be
baptized
again
,
telling
me
the
Israelites
passed
thorow
the
Sea
to
go
to
Canaan
;
others
seem
to
draw
me
thorow
the
air
,
and
teach
me
to
fly
aloft
in
towring
speculations
;
and
there
are
not
wanting
those
who
would
turn
me
into
a
stone
,
and
render
me
at
once
as
humble
,
and
as
lumpish
and
melancholy
too
as
the
earth
it self
.
But
every
one
of
these
,
me
thought
,
did
lead
me
into
the
fire
,
and
I
felt
in
the
water
it self
the
flames
of
strife
and
contention
about
my
ears
,
which
made
me
that
I
durst
not
commit
my self
to
the
hands
of
these
,
or
any
of
their
fellow-guides
.
But
hearing
,
Sir
,
that
you
are
of
great
abilities
to
direct
me
,
and
that
you
are
a
man
of
peace
,
and
more
than
that
,
a
man
of
good
will
,
who
hath
a
strong
propension
to
do
good
;
I
am
come
to
make
it
my
humble
request
unto
you
,
that
if
it
be
true
which
is
reported
of
you
,
you
will
do
me
the
favour
to
afford
me
some
charitable
instructions
about
the
most
passable
way
to
Jerusalem
.
CAP.
VI.
The
Acceptance
which
he
found
with
him
:
and
how
plainly
the
Guide
dealt
with
him
about
the
difficulties
of
the
way
.
NOw
the
Inquirer
appearing
in
habit
like
a
Pilgrim
,
having
a
very
innocent
countenance
,
an
humble
behaviour
,
and
using
such
language
as
signified
that
it
was
not
curiosity
,
or
a
mind
to
try
the
skill
which
the
other
had
in
foreign
parts
,
but
a
real
desire
to
travel
,
which
had
brought
him
thither
;
Answer
was
returned
by
him
,
to
whom
he
made
his
application
,
that
he
was
heartily
glad
to
meet
with
any
man
that
would
ask
the
way
to
Jerusalem
;
and
that
he
thought
he
read
in
his
face
so
much
of
the
serenity
of
his
mind
,
and
the
sincerity
of
his
heart
,
that
he
might
be
confident
he
came
with
a
real
desire
to
receive
satisfaction
about
it
.
But
,
said
he
,
though
I
must
needs
grant
that
I
am
furnished
with
some
knowledge
of
the
way
to
that
City
,
yet
perhaps
I
may
spare
my
pains
of
giving
you
any
directions
in
it
,
because
there
is
some
reason
to
think
you
will
not
be
at
the
pains
to
follow
them
.
For
if
you
will
give
any
credit
to
my
words
,
I
must
let
you
know
,
that
the
way
is
both
long
,
and
also
full
of
many
and
great
difficulties
;
and
that
there
are
many
waies
also
which
will
seem
to
you
to
lead
straight
to
it
,
&
which
many
men
will
ponyt
you
unto
as
the
next
rode
;
which
if
you
should
take
,
will
lead
you
into
great
danger
,
and
not
only
carry
you
a
great
deal
about
,
but
perchance
conduct
you
to
the
quite
contrary
place
,
and
end
in
your
utter
undoing
.
I
would
wish
you
therefore
to
consider
a
while
,
whether
it
be
an
adviseable
thing
to
undertake
such
a
journey
wherein
there
are
so
many
hardships
,
and
so
many
cross
paths
.
A
journey
which
is
so
tedious
also
,
and
wherein
I
cannot
promise
you
security
from
frights
,
theeves
,
beatings
,
and
such
ill
usages
as
have
made
many
men
possessed
with
such
intentions
as
you
seem
now
to
have
,
quite
to
lay
aside
all
thoughts
of
it
,
and
to
sit
down
contented
at
their
own
homes
.
And
after
all
this
,
I
know
not
whether
you
will
yield
your
belief
to
all
that
I
shall
tell
you
of
the
way
;
if
you
have
heard
some
of
the
reports
which
are
spread
of
me
,
and
have
received
any
prejudice
at
all
against
me
,
which
I
am
sure
will
be
increased
by
some
of
the
Precepts
that
I
must
give
you
.
The
Pilgrim
was
so
far
from
shewing
any
tokens
of
disgust
at
this
discourse
,
that
he
rather
discovered
an
inward
pleasure
that
he
had
conceived
in
the
freedom
and
prudence
of
it
.
And
after
he
had
rendred
him
his
thanks
for
dealing
with
him
so
impartially
,
he
beseeched
him
that
he
would
not
think
it
fit
to
spare
his
pains
which
he
had
already
with
no
small
success
begun
to
bestow
;
but
that
he
would
make
a
poor
soul
so
happy
as
to
let
it
know
from
that
mouth
which
he
perceived
would
not
deceive
or
mis guide
it
;
that
difficult
,
long
,
and
dangerous
way
which
leads
to
Jerusalem
.
I
am
not
ignorant
indeed
(
continued
he
)
how
much
many
men
are
wont
to
startle
and
boggle
at
those
terrible
words
;
but
I
thank
my
God
they
strike
no
terrour
at
all
into
my
heart
,
nor
move
me
one
jot
from
the
resolution
which
I
hope
is
immoveably
setled
in
it
,
of
going
to
that
blessed
place
.
For
so
much
have
I
heard
of
the
glory
of
it
,
that
I
am
apt
to
think
of
nothing
else
;
and
so
I
may
but
come
in
safety
thither
at
the
last
,
I
matter
not
at
all
what
the
way
may
be
which
carries
me
unto
it
.
Oblige
me
therefore
I
beseech
you
so
much
as
to
be
my
Guide
,
and
to
chalk
out
the
way
for
me
.
I
am
confident
you
will
not
repent
of
your
labour
,
when
you
shall
see
your
directions
observed
with
as
much
faithfulness
and
care
as
they
are
by
you
delivered
.
And
as
for
the
trust
which
I
repose
in
your
skill
and
sincerity
,
I
am
as
confident
by
what
I
discern
already
,
that
I
shall
as
little
repent
of
it
,
as
you
will
of
your
taking
me
into
your
tuition
.
I
doubt
not
at
all
but
I
shall
be
better
taught
than
yet
I
have
ever
been
;
and
if
the
world
judge
otherwise
,
I
beseech
you
do
not
take
me
for
one
that
measures
mens
worth
by
their
esteem
with
the
vulgar
sort
,
or
by
the
favour
they
have
obtained
to
be
commended
by
the
mouth
of
common
fame
.
The
Vulgar
themselves
have
whipt
her
about
the
world
as
a
lewd
Strumpet
;
and
we
have
a
plain
saying
,
That
the
common
report
hath
too
often
a
blister
upon
her
tongue
.
Therefore
speak
Sir
,
I
intreat
you
,
and
let
me
know
what
you
are
from
your
own
mouth
,
and
not
from
other
mens
.
For
as
I
never
intended
to
trust
my
neighbour
to
chuse
my
opinions
for
me
,
and
to
dispose
of
my
belief
;
so
do
I
never
mean
to
resign
my
mind
to
be
stamped
with
those
Characters
that
they
shall
please
to
make
of
men
,
and
of
their
qualities
.
I
never
yet
beheld
so
many
Saints
as
they
have
created
and
worshipped
;
nor
can
I
take
all
those
for
Devils
,
whom
they
are
pleased
to
defie
and
abominate
.
CAP.
VII
.
The
Guide
discovers
his
sincere
and
upright
Intentions
I
Cannot
relate
how
much
this
devote
person
was
over-joyed
to
hear
this
welcome
language
,
but
the
Reply
which
he
made
him
,
did
give
no
small
indications
of
a
great
contentment
which
he
took
in
the
Answer
he
had
received
.
You
cannot
think
it
(
said
he
)
a
greater
happiness
to
be
instructed
by
me
,
than
I
do
to
find
a
person
both
so
desirous
,
and
so
capable
of
instruction
.
It
gratifies
me
very
much
,
I
assure
you
,
to
find
such
a
good
will
in
you
(
which
is
no
small
step
in
your
way
to
Jerusalem
)
especially
since
I
see
it
so
unmoveable
,
that
it
is
not
like
by
any
thing
which
may
happen
to
be
so
much
as
shaken
.
Your
resolution
truly
is
admirable
;
and
I
cannot
tell
you
what
pleasant
emotions
I
felt
within
me
to
behold
so
little
amazement
appear
in
your
soul
at
the
dreadful
noise
of
trouble
,
pains
and
danger
.
You
are
excellently
qualified
,
I
see
,
for
this
undertaking
;
and
without
flattery
I
tell
you
,
there
never
was
any
in
my
opinion
better
appointed
for
this
journey
,
if
you
can
but
maintain
so
much
courage
and
patience
as
you
promise
;
and
will
,
without
quarrelling
,
murmuring
or
troubling
your self
about
the
affronts
which
may
be
put
upon
you
,
pass
on
your
way
,
as
if
you
met
with
nothing
that
did
displease
you
.
But
above
all
,
it
highly
pleases
me
to
hear
you
say
,
That
the
place
whither
you
would
go
,
is
so
much
in
your
heart
,
that
you
think
of
it
more
than
any
thing
else
;
For
something
relating
to
that
,
contains
the
greatest
part
of
the
Advice
which
I
am
to
give
you
.
And
as
for
my self
,
since
you
will
not
be
prepossessed
and
forestalled
with
the
common
opinions
,
and
the
voice
of
fame
,
I
will
be
so
just
as
to
let
you
know
the
very
worst
of
me
.
Furius
Cresinius
,
a
Peasant
that
lived
near
to
Rome
,
was
defamed
in
ancient
times
by
many
people
of
that
City
,
and
accused
for
bewitching
the
Lands
of
his
neighbours
,
which
though
of
larger
extent
,
were
not
wont
to
yield
so
fair
a
Crop
as
his
few
Acres
.
To
such
an
height
did
their
jealousies
and
envy
arise
,
that
a
charge
was
drawn
up
against
him
,
and
standing
indicted
of
such
unlawful
means
to
inrich
himself
,
and
undo
others
,
a
day
of
hearing
was
appointed
,
wherein
he
was
to
receive
a
publick
trial
.
What
course
do
you
think
now
the
poor
man
took
to
confute
their
calumnies
,
and
justifie
his
own
innocence
?
Truly
no
other
but
this
would
he
resolve
upon
;
to
bring
along
with
him
on
the
day
of
his
appearance
all
the
Instruments
of
Husbandry
,
whereby
he
used
to
cultivate
the
ground
,
and
spread
them
before
his
judges
.
So
he
did
,
and
made
his
defence
in
this
sort
.
If
I
be
guilty
of
any
inchantment
,
behold
I
here
set
before
you
all
the
Tools
of
that
wicked
practice
,
and
I
call
all
the
gods
to
witness
,
that
I
have
not
concealed
one
of
them
.
If
there
be
any
faith
in
man
you
may
believe
me
,
that
I
never
used
any
other
Wizzardy
to
make
my
Land
better
than
my
neighbours
,
but
what
you
will
find
to
lye
in
these
Spades
,
Ploughs
,
and
Oxen
,
together
with
this
my
good
Daughter
.
Unless
you
will
reckon
a
great
deal
of
pains
,
long
watchings
,
and
much
sweat
to
be
such
unlawful
druggs
and
poisons
,
that
none
but
Witches
use
them
;
and
these
I
must
confess
I
cannot
produce
in
open
Court
,
nor
find
any
means
to
shew
them
to
you
.
He
said
no
more
,
but
it
was
enough
;
for
he
was
presently
absolved
by
the
suffrage
of
all
the
Judges
,
and
dismissed
with
those
commendations
of
a
good
Husband
,
which
he
had
well
deserved
.
This
,
Sir
,
is
the
very
picture
of
my self
,
who
intend
now
to
make
you
my
Judge
,
and
hope
for
as
favourable
a
sentence
from
you
before
whom
I
have
been
accused
,
and
as
much
mis-reported
as
this
honest
man
whom
I
now
named
.
I
am
,
it
is
true
,
a
person
of
small
capacity
,
and
less
learning
.
There
are
many
of
my
neighbours
,
to
whom
I
freely
yield
the
precedence
,
who
enjoy
far
greater
measures
of
wisdom
and
knowledge
,
and
exceed
me
as
much
in
such
Talents
as
the
compass
of
Furius
his
Land
was
exceeded
by
theirs
that
bordered
upon
it
.
But
yet
,
so
it
is
,
that
by
the
blessing
of
God
upon
my
labours
,
there
are
many
virtuous
Minds
and
Souls
truly
large
and
generous
,
that
acknowledge
themselves
to
stand
indebted
for
what
they
are
to
my
care
;
and
that
are
esteemed
by
those
that
know
them
to
be
of
a
more
excellent
temper
than
those
who
have
been
managed
by
many
of
my
litigious
neighbours
.
This
hath
gained
me
too
many
evil
eyes
,
and
I
am
thought
to
use
some
Arts
of
Fascination
whereby
to
allure
the
best
dispositions
into
my
acquaintance
and
society
.
Then
they
will
have
it
,
that
I
mingle
subtil
potions
for
them
,
and
that
they
imbibe
such
crafty
Doctrines
from
me
,
as
teach
them
all
waies
of
rendring
themselves
more
fair
and
plausible
than
any
others
in
their
whole
behaviour
,
in
order
to
the
bewitching
of
more
men
to
become
their
Disciples
.
This
is
the
best
language
they
will
allow
to
the
good
manners
wherein
I
study
to
educate
them
;
for
their
envy
and
vexation
will
not
suffer
them
to
give
their
holy
life
the
name
of
Piety
,
though
all
acknowledge
it
carries
the
shew
of
better
fruit
than
is
brought
forth
by
the
lazy
and
idle
pretenders
to
Faith
and
Devotion
.
But
God
knows
how
far
I
am
from
teaching
any
thing
but
the
naked
and
undisguised
practice
of
real
Godliness
.
And
you
shall
know
also
how
little
I
am
guilty
of
evil
design
,
or
sinister
method
of
winning
to
my self
Disciples
.
For
I
will
lay
before
you
the
plain
,
simple
and
unartificial
Rules
that
I
give
unto
them
;
which
will
appear
to
be
as
far
remote
from
all
subtilty
and
craft
,
as
the
Plough
,
the
Spade
,
and
the
Harrow
are
from
incantation
,
spells
,
and
society
with
infernal
spirits
.
All
that
I
beg
of
you
to
the
making
of
you
profit
under
my
hand
,
and
to
reap
an
abundant
fruit
by
my
labour
to
instruct
you
,
is
that
you
will
contribute
some
of
your
own
pains
to
be
joyned
with
mine
;
and
that
you
will
use
your
best
diligence
both
to
receive
and
understand
those
seeds
of
knowledge
that
I
shall
sow
in
your
mind
;
and
to
keep
them
safe
,
that
they
may
not
be
lost
when
they
are
entertained
.
A
little
more
patience
also
I
must
not
forget
to
require
of
you
then
Cresinius
demanded
(
for
I
cannot
so
soon
produce
,
as
he
did
all
the
instruments
I
must
use
for
your
good
)
and
then
I
nothing
doubt
;
but
if
you
pursue
your
design
according
to
those
directions
and
marks
that
I
shall
give
you
,
they
will
not
fail
at
last
to
bring
you
to
the
Blessed
place
,
on
which
you
have
set
your
heart
.
CAP.
VIII
.
He
begins
his
advice
:
and
after
the
Grand
Direction
,
which
contains
many
of
the
rest
;
he
gives
him
sundry
preparatory
Counsels
.
And
above
all
,
tells
him
that
he
must
be
provided
with
a
strong
Resolution
.
YOu
shall
find
me
obedient
,
replyed
the
Pilgrim
,
in
all
things
unto
your
Precepts
;
for
truly
my
heart
as
you
are
pleased
to
remember
is
very
much
upon
Jerusalem
.
And
since
it
touched
me
with
no
small
joy
to
hear
you
say
,
That
there
was
something
belonging
to
this
affection
I
have
for
Jerusalem
which
would
comprehend
a
great
part
of
the
Directions
you
had
to
give
me
about
the
way
thither
;
if
it
will
not
look
like
the
arrogance
of
directing
you
how
to
place
your
Instructions
,
let
me
be
so
bold
as
to
desire
before
you
say
any
thing
else
,
that
I
may
know
what
the
general
advice
is
which
you
have
to
bestow
upon
me
.
It
is
well
done
,
replyed
the
Guide
,
that
you
have
put
me
in
mind
of
that
passage
in
my
former
discourse
.
And
I
am
obliged
I
think
to
praise
you
for
it
,
both
because
it
argues
that
you
diligently
attend
to
what
I
speak
,
and
because
it
cannot
be
better
placed
than
where
you
would
have
it
,
in
the
very
entrance
of
those
Directions
that
you
are
to
carry
along
with
you
.
And
to
make
my
Counsel
the
more
portable
,
and
to
be
comprised
in
as
small
a
room
as
can
be
,
that
which
I
mean
is
nothing
else
but
this
.
As
you
pass
along
in
the
way
that
I
shall
tell
you
of
,
it
will
be
of
great
use
to
you
to
have
these
few
words
alwayes
in
your
mind
and
sometimes
upon
your
tongue
,
I
AM
NOUGHT
,
I
have
nought
,
I
desire
nought
,
but
only
to
be
in
safety
with
Jesus
at
Jerusalem
.
This
one
sentence
you
shall
see
hath
so
much
in
bowels
its
,
that
if
you
draw
forth
the
vertue
of
it
and
diligently
observe
it
,
my
life
for
yours
,
you
shall
not
fail
in
a
competent
time
to
arrive
at
the
top
of
your
desires
.
Indeed
,
said
the
Pilgrim
,
methinks
I
feel
that
I
have
received
very
great
instruction
already
from
you
,
and
I
did
not
think
to
have
learned
so
much
in
so
short
a
space
,
and
by
so
small
a
company
of
words
.
Sure
you
have
given
me
some
Spirits
and
the
very
extract
of
things
,
else
I
could
not
have
so
suddenly
felt
the
power
of
these
words
diffusing
it self
through
my
whole
soul
.
I
am
strangely
refreshed
by
them
,
and
they
have
given
me
such
a
tast
of
your
skill
,
that
I
perceive
you
can
instantly
reach
my
heart
when
you
please
but
to
open
your
mouth
,
and
if
I
were
half
dead
I
perswade
my self
you
could
revive
me
in
a
moment
.
But
yet
I
believe
that
I
should
be
the
more
inlightned
by
them
and
better
know
their
use
;
if
I
might
be
beholden
to
you
for
an
account
of
the
secrets
of
which
they
are
compounded
,
and
understand
all
the
things
that
are
contained
in
them
.
Do
me
the
favour
therefore
I
beseech
you
to
open
the
sense
and
disclose
all
the
force
of
those
words
,
that
I
may
know
what
meaning
you
have
involved
in
so
brief
a
sentence
.
You
shall
not
long
be
ignorant
of
that
,
said
the
Guide
,
if
you
will
but
have
the
patience
to
attend
a
while
to
what
follows
as
a
good
preparatory
to
that
discourse
and
to
all
the
rest
that
concerns
your
safe
passage
to
Jerusalem
.
I
must
advise
you
before
you
enter
upon
so
long
a
journy
or
make
any
further
inquiries
,
to
see
that
your
body
be
in
good
health
,
lest
you
should
fall
into
any
such
sickness
by
the
way
as
might
prove
dangerous
and
fatal
to
you
.
And
for
that
end
I
would
also
wish
you
to
take
some
Physick
,
the
better
to
prepare
your self
for
Travel
;
and
to
disburden
Nature
of
those
ill
humours
wherewith
you
may
abound
,
which
will
at
least
indispose
you
and
make
you
lazy
and
soon
weary
if
they
be
not
timely
discharged
and
carried
away
.
Now
the
best
counsels
that
I
can
give
you
of
this
kind
are
these
that
ensue
.
First
,
I
would
have
you
purge
your
mind
of
all
unworthy
thoughts
of
God
,
and
perswade
your self
that
he
is
very
good
,
a
lover
of
souls
,
and
exceeding
desirous
to
see
them
at
Jerusalem
.
Be
sure
you
leave
not
so
much
as
a
suspition
of
his
willingness
to
make
you
happy
,
and
to
afford
you
sufficient
means
to
attain
your
end
.
For
you
will
not
be
able
to
stir
a
foot
in
your
way
,
if
you
bear
any
jealousies
about
you
that
God
may
not
favour
your
undertaking
,
nor
go
along
with
you
.
You
have
been
bred
its
like
in
a
great
detestation
of
Superstition
,
and
may
have
heard
so
many
declamations
out
of
the
Pulpit
against
it
;
that
you
may
think
it
thunder-struck
many
years
ago
:
but
let
me
tell
you
,
that
if
you
cherish
not
good
thoughts
of
God
in
your
mind
,
all
your
Religion
will
degenerate
into
this
spurious
and
base-born
devotion
.
In
stead
of
that
free
and
friendly
converse
that
ought
to
be
maintained
between
God
and
his
creatures
,
you
will
only
flatter
him
in
a
servile
manner
and
bribe
him
not
to
be
your
enemy
.
Do
not
imagine
that
I
abuse
this
word
Superstition
,
or
that
you
are
in
no
danger
to
fall
into
it
;
for
there
are
none
more
guilty
of
it
,
than
they
that
seem
to
be
most
abhorrent
from
it
.
Did
you
never
observe
what
a
terrible
image
of
God
there
is
erected
in
most
mens
minds
,
and
how
frightful
their
apprehensions
are
when
they
look
upon
it
?
Never
was
there
any
Devil
more
cruel
,
or
sought
more
to
devour
,
then
they
have
painted
him
in
their
souls
.
How
is
it
possible
then
they
should
address
themselves
with
any
considence
and
pleasure
to
him
?
How
can
they
entertain
any
chearful
and
friendly
society
with
a
Being
which
appears
in
a
dress
so
horrible
to
them
?
And
yet
worship
him
they
must
for
fear
of
incurring
his
displeasure
,
and
lest
their
neglects
of
him
should
rouze
up
his
anger
against
them
.
Now
between
this
necessity
of
coming
to
him
,
and
that
fearfulness
to
approach
him
,
what
can
there
be
begotten
but
a
forced
and
constrained
devotion
;
which
because
they
do
not
love
,
they
would
willingly
leave
,
did
not
the
dread
and
horrour
they
have
in
their
souls
of
him
drag
them
to
his
Altars
?
And
what
are
they
wont
to
do
there
?
Truly
nothing
but
make
faces
,
and
whine
,
and
cry
,
and
look
as
if
they
were
going
to
execution
,
till
they
can
flatter
themselves
into
some
hopes
that
he
is
moved
by
these
pittiful
noises
and
forced
submissions
to
lay
aside
his
frowns
and
cast
a
better
aspect
upon
them
.
But
then
his
nature
remains
the
same
still
and
they
fancy
that
he
delights
in
the
blood
of
men
;
though
for
that
time
he
was
pleased
to
smile
a
little
upon
them
.
And
therefore
they
are
constrained
to
renew
these
slavish
devotions
,
and
to
fawn
again
upon
him
that
they
may
purchase
another
gracious
look
from
him
.
In
this
circle
do
these
poor
wretches
spend
their
dayes
and
advance
not
one
step
toward
Jerusalem
.
For
as
there
can
be
little
comfort
to
them
I
should
think
in
such
grim
smiles
:
So
you
cannot
imagine
that
it
can
be
acceptable
to
God
to
see
men
croutch
in
this
fashion
to
him
,
and
out
of
meer
fear
afford
him
their
unwilling
prostrations
.
No
,
this
if
any
thing
in
the
world
is
that
which
ought
properly
to
wear
the
name
of
Superstition
.
A
devotion
which
hath
no
inward
spring
in
the
heart
,
no
life
nor
spirit
in
it
;
and
by
consequence
is
void
of
all
savour
and
tast
to
them
that
perform
it
.
It
is
sottishness
to
think
that
God
will
be
contented
with
that
which
hath
no
better
original
than
outward
compulsion
,
and
in
its
own
nature
is
dead
and
heartless
,
dry
and
insipid
;
and
yet
no
better
service
will
you
present
him
withal
,
unless
you
frame
a
lovely
,
fair
image
of
him
in
your
mind
;
and
alwayes
represent
him
to
your self
as
most
gracious
,
kind
,
and
tender-hearted
to
his
creatures
.
Let
this
therefore
be
your
first
care
,
not
only
to
form
such
a
beautiful
Idaea
of
him
,
but
also
to
settle
and
fix
it
so
firmly
in
your
heart
that
nothing
may
be
able
to
pull
it
out
.
Then
will
you
be
prepared
to
follow
all
my
other
counsels
and
most
chearfully
also
resign
your self
to
the
obedience
of
the
hardest
commands
.
This
will
make
you
absolutely
give
up
your self
to
the
Divine
Will
,
and
to
embrace
it
freely
also
as
most
to
be
chosen
,
and
that
for
it self
and
its
own
innate
goodness
.
You
will
think
that
nothing
but
good
can
come
from
this
good
God
,
and
therefore
you
will
submit
to
his
Laws
as
loving
commands
,
and
not
as
imperious
,
tyrannical
Impositions
.
You
will
deny
your self
in
any
thing
that
he
would
have
you
,
that
you
may
be
made
better
than
your self
,
by
becoming
like
to
him
.
But
otherwise
I
must
tell
you
(
and
it
is
no
new
observation
neither
)
that
if
your
conceptions
of
him
be
not
such
as
make
you
heartily
love
him
;
as
you
will
serve
him
only
with
a
forced
obedience
,
so
you
will
obey
him
with
a
sordid
and
niggardly
affection
.
You
will
be
very
scanty
and
sparing
in
those
duties
which
are
of
greatest
moment
and
most
pleasing
to
him
;
and
studdy
only
to
express
your
liberality
in
things
of
lighter
concernment
,
and
such
are
most
pleasing
to
your self
.
Nay
,
things
of
your
own
devising
you
will
be
more
ready
to
heap
upon
him
as
so
many
courtesies
whereby
you
shall
oblige
him
;
than
to
render
him
those
services
that
are
appointed
by
himself
,
which
will
be
the
less
grateful
,
because
they
are
his
will
whom
you
cannot
love
.
This
is
ever
the
fruit
of
hard
and
penurious
thoughts
of
God
,
that
they
shrivel
up
mens
hearts
too
,
and
make
them
needy
and
penurious
in
the
expressions
of
their
love
and
obedience
to
him
;
and
more
forward
to
give
him
any
thing
than
that
which
he
most
desires
.
But
I
think
I
might
have
left
you
to
deduce
these
things
your self
who
have
a
capacity
I
see
for
greater
matters
,
and
therefore
I
shall
shorten
the
rest
of
these
kind
of
counsels
and
forbear
all
long
Discourses
and
Comments
upon
them
.
Secondly
,
Then
it
must
be
your
care
when
your
mind
hath
recovered
right
thoughts
of
God
,
to
purifie
your
intentions
throughly
and
to
see
that
they
be
clear
and
unspotted
in
his
sight
.
Spread
your
very
heart
before
him
,
and
desire
him
that
you
may
have
his
love
,
and
that
he
would
deal
with
you
,
as
you
sincerely
aim
at
nothing
,
but
only
to
become
what
he
would
have
you
.
Tell
him
that
you
mean
in
the
greatest
simplicity
of
your
soul
to
do
his
will
.
Protest
to
him
a
thousand
times
that
you
desire
above
all
things
to
know
what
that
good
,
that
perfect
and
acceptable
will
of
his
is
.
Let
him
know
that
you
are
so
passionately
bent
to
please
him
,
that
you
would
not
stick
to
purchase
the
understanding
of
his
pleasure
at
the
rate
of
the
whole
world
,
if
it
was
in
your
disposal
.
This
will
prepare
you
in
the
third
place
to
throw
out
the
sluggish
humour
which
is
in
all
our
natures
,
and
to
dispose
your
will
with
true
fervour
to
attend
this
business
of
searching
out
the
will
of
God
.
Ingage
your self
as
solemnly
as
you
can
to
be
very
diligent
in
finding
out
the
truth
.
Perswade
your
mind
not
to
rest
contented
with
that
which
first
offers
it self
to
your
hands
,
but
to
examine
and
prove
all
things
,
and
then
to
hold
fast
that
which
is
good
.
It
is
a
fault
too
common
that
men
take
things
upon
the
credit
of
others
by
whom
they
are
brought
to
them
;
and
not
upon
their
own
credibility
.
The
reason
of
which
is
no
other
but
this
,
that
in
the
one
way
we
make
a
purchase
of
them
at
a
cheap
rate
,
or
rather
have
them
for
nothing
;
but
in
the
other
they
will
not
come
so
easily
but
cost
no
small
pains
to
acquire
them
.
There
is
a
kind
of
impatience
also
in
some
natures
which
is
not
able
to
suffer
any
delayes
:
And
this
being
joyned
with
a
softness
and
delicacy
which
is
a
sworn
enemy
to
all
manner
of
trouble
and
pains
;
it
renders
men
very
willing
to
spare
themselves
the
length
and
tediousness
of
an
enquiry
,
together
with
all
the
difficulties
of
a
choice
.
Hence
it
comes
to
pass
that
they
love
at
first
sight
,
and
suffer
others
to
chuse
their
belief
for
them
:
and
then
afterwards
they
retain
by
custome
and
prescription
,
that
which
they
took
but
by
chance
and
preoccupation
.
Make
an
essay
therefore
of
the
patience
which
you
promise
in
your
whole
journey
,
at
the
very
entrance
of
it
;
and
let
your
diligence
to
know
the
will
of
God
be
an
earnest
of
that
you
mean
to
use
in
the
doing
of
it
.
And
as
I
would
have
you
free
your self
from
this
lazy
,
credulous
humour
;
so
let
it
be
your
next
care
to
rid
your
mind
of
its
opposite
,
obstinate
incredulity
.
Let
not
the
cure
of
one
sickness
be
the
cause
of
another
,
nor
that
which
takes
away
your
softness
and
easiness
to
believe
,
render
you
hard
and
impenetrable
by
all
the
impressions
of
truth
.
Imploy
the
thoughts
which
I
would
have
you
spend
in
serious
inquiry
,
to
possess
your
mind
with
a
strong
perswasion
of
the
certainty
of
Christian
Religion
,
and
with
a
right
understanding
of
the
true
design
of
that
glorious
Revelation
.
For
that
both
gives
you
such
a
prospect
of
the
Blessed
place
you
are
going
to
,
as
no
where
else
can
be
met
withal
;
and
directs
you
to
such
a
course
of
real
piety
as
plainly
leads
unto
it
.
And
the
more
confident
you
grow
that
Jesus
is
the
Son
of
God
(
as
the
voyce
from
Heaven
witnessed
)
that
he
is
the
Lord
of
Life
and
the
King
of
Glory
;
the
surer
will
you
tread
all
the
way
you
go
,
and
the
less
danger
there
will
be
of
stumbling
:
The
sounder
also
and
more
healthful
will
you
grow
,
so
as
not
to
faint
,
much
less
to
forsake
the
Christian
course
.
And
next
to
this
I
beseech
you
use
the
greatest
diligence
to
provide
that
your
Faith
which
is
to
do
all
things
in
your
journey
,
be
not
it self
infected
with
the
common
disease
of
sloth
and
idleness
.
Be
sure
to
purge
your
soul
from
all
the
drousie
and
phlegmatick
opinions
you
may
have
about
it
,
which
stifle
and
choak
the
very
spirit
and
life
of
it
.
Do
not
cease
till
you
have
freed
it
of
all
obstructions
,
and
rendred
it
so
active
and
vigorous
;
that
you
can
be
confident
in
its
own
nature
it
will
necessarily
produce
an
holy
Life
.
Suffer
it
not
to
rest
,
no
not
in
Christ
himself
,
till
it
animate
you
to
a
free
and
cheerful
obedience
to
all
his
commands
.
Let
it
give
your
soul
a
sense
that
the
whole
Religion
is
comprehended
in
this
one
powerful
word
.
Let
it
seem
as
a
poynt
from
whence
all
the
lines
of
your
duty
are
drawn
:
like
a
fire
in
the
middle
of
a
room
,
sending
out
its
heat
on
every
side
in
an
ardent
love
of
God
,
and
of
your
Brethren
.
Esteem
it
I
mean
such
an
hearty
perswasion
of
the
Truth
and
Goodness
of
all
that
Christ
hath
spoken
,
that
by
the
force
and
virtue
of
it
you
become
obsequious
to
his
will
in
all
things
.
And
having
effected
this
,
then
search
your
Conscience
very
narrowly
to
find
out
all
the
sins
whereof
you
stand
guilty
:
some
of
which
may
lurk
so
secretly
,
or
look
so
demurely
,
that
a
Faith
which
is
not
very
busie
,
may
either
not
espy
them
,
or
let
them
pass
for
no
offences
.
These
must
all
be
purged
out
and
left
behind
,
as
things
that
can
by
no
means
be
permitted
to
go
along
with
you
.
And
for
that
end
let
me
advise
you
to
unload
your
soul
of
them
all
by
humble
confession
:
and
if
any
of
them
lye
as
an
heavy
burden
upon
you
,
to
repair
to
your
spiritual
Physician
,
that
he
may
help
by
his
counsel
and
prescriptions
to
ease
you
of
them
.
And
in
the
last
place
,
Let
all
these
be
attended
with
a
strong
Resolution
,
that
though
your
sins
should
follow
,
and
call
after
you
,
and
beg
to
have
but
one
word
with
you
;
they
shall
be
so
far
from
receiving
any
entertainment
,
that
you
will
not
so
much
as
enter
into
speech
with
them
,
nor
listen
to
the
voice
of
any
of
their
temptations
.
I
will
not
deny
but
that
it
is
a
difficult
thing
not
to
lend
so
much
as
a
good
look
to
an
old
acquaintance
;
yet
it
will
appear
much
otherwise
to
those
who
confess
their
sins
so
as
to
hate
them
,
and
to
purge
themselves
from
all
affection
to
them
.
That
therefore
you
must
give
me
leave
to
subjoyn
to
this
Advice
,
That
you
do
not
content
your self
with
such
Physick
as
cleanseth
only
the
first
passages
,
and
carries
away
no
more
than
the
grosser
humours
out
of
the
greater
chanels
of
your
life
;
but
that
you
administer
such
as
will
search
into
the
furthest
parts
of
your
soul
,
and
cleanse
the
spirit
from
all
its
defilements
.
You
must
not
leave
behind
so
much
as
a
good
opinion
of
any
evil
way
.
Not
the
smallest
kindness
for
it
,
or
if
it
be
possible
any
inclination
to
it
must
be
suffered
to
remain
.
For
this
you
know
undid
no
less
than
six
hundred
thousand
Travellers
to
Jerusalem
in
ancient
times
,
and
left
all
their
carkasses
buried
in
the
Desarts
;
who
left
Egypt
,
as
you
now
are
going
to
forsake
the
world
;
but
it
was
in
their
Bodies
only
,
and
not
in
their
hearts
and
affection
.
Their
mouths
watred
still
at
the
remembrance
of
the
Flesh
and
Coleworts
,
the
Garlick
and
Onyons
:
and
they
had
a
secret
inclination
which
could
not
be
long
concealed
to
return
to
those
injoyments
,
which
they
had
abandoned
.
They
loved
the
Country
from
whence
they
were
departed
,
though
they
hated
the
bondage
:
And
it
was
not
so
much
the
evil
customs
,
as
the
cruelties
of
that
Land
,
which
made
them
sigh
for
deliverance
.
Which
is
but
the
type
and
picture
of
those
persons
now
,
who
leave
their
sinful
waies
and
practices
,
resolving
never
to
return
to
them
;
but
yet
they
bear
them
a
great
good
will
,
and
could
be
very
well
pleased
if
they
could
gain
a
permission
to
enjoy
them
,
and
not
be
damn'd
to
the
bargain
.
They
are
often
casting
a
kind
and
favourable
look
towards
them
;
it
tickles
them
to
think
how
happy
they
should
be
if
they
could
sometimes
keep
them
company
,
and
suffer
nothing
by
it
.
It
is
not
their
sins
that
they
are
fallen
out
withall
,
but
some
of
their
followers
that
wait
upon
them
:
their
smiles
and
salutes
they
receive
with
joy
;
and
fear
nothing
but
the
sting
which
appears
in
the
tail
of
them
.
We
are
wont
,
you
know
,
to
compare
such
persons
to
those
sick
men
who
dare
not
taste
of
the
salt
meats
,
and
the
raw
fruit
which
they
see
their
friends
eat
before
them
,
because
the
Physician
assures
them
,
that
Death
lyes
in
ambush
under
every
morsel
.
But
they
speak
of
them
with
such
a
gust
,
that
(
as
we
say
)
they
lick
their
lips
at
those
dishes
:
They
fancy
them
to
be
very
savoury
bits
:
they
have
a
great
longing
for
them
;
and
the
very
scent
of
them
is
so
delicious
,
that
they
wish
very
vehemently
they
were
not
forbidden
fruit
.
If
they
think
not
sometimes
,
that
sure
a
little
taste
of
them
would
do
them
no
harm
;
yet
they
should
esteem
themselves
far
happier
men
than
they
are
,
if
they
were
not
tyed
to
such
severities
.
In
such
sort
do
those
Pilgrims
hanker
after
their
forsaken
sins
in
their
former
evil
courses
;
who
hate
not
them
,
but
only
the
mischief
which
they
fear
from
them
;
and
are
not
so
much
their
enemies
,
as
friends
to
ease
and
a
quiet
conscience
.
They
would
not
forbear
them
,
did
not
so
great
miseries
threaten
to
come
along
with
them
;
and
their
desires
should
not
want
satisfaction
,
were
they
not
combated
with
contrary
desires
of
avoiding
the
trouble
which
that
will
give
them
.
Let
me
tell
you
,
it
is
a
thousand
to
one
but
they
will
find
the
means
in
some
favourable
occasion
to
insinuate
themselves
into
their
society
again
.
They
are
not
banished
to
so
great
a
distance
,
as
long
as
they
hold
the
place
they
had
in
their
hearts
;
but
they
may
be
restored
and
have
the
liberty
to
return
into
their
ancient
embraces
.
This
forced
abstinence
is
so
painful
,
and
their
enjoyment
is
so
sweet
,
that
they
will
live
in
hope
of
a
reconciliation
.
The
sin
and
the
danger
will
not
ever
seem
so
inseparable
.
Their
affections
will
make
them
sue
for
a
divorce
,
which
in
a
Court
where
they
are
Judges
may
be
easily
obtained
.
There
are
many
Arts
of
blaunching
the
foulest
matters
:
And
virtue
doth
not
so
challenge
to
its
self
the
sole
priviledge
of
being
innocent
,
but
vice
will
very
often
pretend
unto
it
.
It
knows
how
to
put
it self
into
an
harmless
dress
;
and
to
pass
under
such
borrowed
titles
,
as
shall
conceal
it
from
the
knowledge
of
those
,
who
are
afraid
of
nothing
but
its
name
and
its
punishment
.
Love
is
furnished
with
as
many
excuses
,
as
it
hath
desires
;
and
is
full
of
wit
and
address
to
obtain
its
end
.
They
cannot
be
long
asunder
who
are
already
joyned
in
their
affections
;
nor
can
any
danger
be
so
great
that
lyes
between
to
divide
them
,
but
it
will
be
surmounted
by
that
which
hath
already
overcome
themselves
.
So
great
need
there
is
that
reason
should
see
to
the
implanting
of
this
passion
which
will
so
soon
overtop
it
;
and
to
provide
that
it
be
of
a
generous
and
noble
stock
,
seeing
it
is
like
ever
after
to
be
its
Lord
and
Master
.
It
is
in
vain
to
object
inconveniences
to
them
,
who
know
none
so
great
as
those
of
being
denyed
their
desires
.
They
are
afraid
indeed
of
trouble
and
pain
,
but
who
can
tell
which
is
the
most
grievous
,
that
which
they
feel
,
or
that
which
they
fear
?
the
present
misery
of
wanting
what
they
love
,
or
the
future
of
induring
that
which
they
hate
?
Doth
not
the
former
think
you
touch
them
with
a
quicker
sense
,
being
a
present
and
a
constant
evil
,
and
so
most
certain
to
be
suffered
:
whereas
the
other
being
to
come
,
may
seem
doubtful
whether
it
will
come
or
no
,
and
when
it
doth
come
,
may
not
cost
them
half
that
pain
,
which
they
must
conflict
withall
to
avoid
it
?
It
is
a
torment
they
find
,
to
live
in
restless
longings
,
but
they
hope
it
will
not
beso
great
to
give
them
satisfaction
.
They
cannot
rid
themselves
of
the
former
,
but
they
are
perswaded
they
may
soon
bee
eased
of
the
latter
.
After
they
have
given
their
desires
their
full
satisfaction
,
they
doubt
not
with
less
trouble
to
give
it
to
God
,
than
they
could
have
denied
it
to
themselves
.
It
is
but
repenting
,
they
think
,
of
the
fact
(
a
business
of
no
great
trouble
,
and
soon
over
)
and
then
God
and
they
are
both
pleased
;
They
by
doing
evil
,
and
he
by
their
sorrow
for
what
they
have
done
.
Nay
,
they
may
seem
to
have
done
more
for
Gods
sake
than
for
their
own
,
because
they
enjoyed
but
only
a
single
pleasure
themselves
,
whilst
they
have
indured
a
double
torment
for
him
:
One
in
denying
so
long
to
follow
their
desires
,
and
another
in
their
regret
for
following
of
them
now
.
I
hope
then
you
are
convinced
,
that
for
the
continuance
of
your
good
Resolution
,
you
ought
not
to
permit
so
much
as
the
least
affection
to
any
sin
,
to
go
along
with
you
.
It
will
soon
,
you
see
,
march
after
,
if
you
carry
such
a
friend
to
it
about
you
;
and
though
it
follow
at
a
distance
at
the
first
,
yet
it
will
pursue
you
so
hard
at
last
,
as
suddenly
to
overtake
you
,
or
to
speak
more
truly
,
it
will
bring
you
back
again
,
and
cause
you
to
retreat
into
its
quarters
.
You
must
put
your
fancy
therefore
out
of
conceit
with
it
;
and
possess
your
mind
with
odious
representations
of
it
.
You
must
loathe
it
,
not
as
a
sick
man
doth
the
meats
on
which
he
hath
surfeited
,
but
as
an
healthful
person
doth
those
to
which
he
bears
a
particular
antipathy
in
his
constitution
.
You
must
not
abstain
from
it
only
as
a
thing
forbidden
,
but
disgust
it
as
that
which
deserves
to
be
forbidden
.
You
see
how
careful
I
am
to
establish
this
Resolution
in
your
soul
,
because
indeed
very
much
depends
upon
it
,
which
hath
made
me
to
enlarge
this
discourse
to
a
length
beyond
that
which
I
intended
.
And
truly
it
will
cost
you
so
much
pains
to
form
it
;
there
will
so
many
enemies
oppose
it
;
and
perhaps
when
you
your self
shall
think
that
it
hath
settled
it self
in
your
heart
,
there
will
be
so
much
still
wanting
to
compleat
it
;
that
I
have
an
inclination
(
if
it
will
not
quite
tire
your
patience
)
to
add
a
few
words
more
about
the
nature
of
this
Resolution
.
You
will
lose
no
time
,
I
am
sure
,
by
this
means
,
nor
shall
I
hinder
you
in
your
intended
Pilgrimage
to
Jerusalem
;
but
as
the
foundation
well
laid
doth
assure
the
superstructure
,
and
one
foot
firmly
planted
doth
make
the
next
step
more
secure
;
so
will
the
first
part
of
your
journey
well
performed
,
render
all
the
rest
more
easie
and
safe
to
you
.
It
is
of
great
avail
you
cannot
be
ignorant
,
in
all
cases
to
begin
well
.
There
is
nothing
more
imports
to
the
happy
or
disastrous
issue
of
any
affair
,
than
what
manner
of
entrance
we
make
upon
it
:
and
therefore
let
me
not
seem
tedious
to
you
,
if
I
detain
you
here
a
while
before
we
advance
further
,
and
if
I
make
you
stand
still
for
a
time
,
when
you
have
a
great
mind
,
I
believe
,
to
be
going
forward
.
I
submit
my self
to
your
wisdom
,
said
the
Pilgrim
,
and
entreat
you
not
to
consult
my
desires
at
all
,
but
only
my
Necessity
.
Or
if
you
would
be
sure
to
do
what
pleases
me
;
know
that
you
undertake
an
impossible
task
,
unless
you
take
the
liberty
to
say
what
you
think
will
displease
me
.
If
you
lose
any
time
,
it
must
be
by
asking
my
leave
to
say
your
mind
.
I
shall
not
think
that
you
are
guilty
of
making
me
stand
still
,
unless
you
stay
to
obtain
my
consent
,
that
you
may
go
forward
in
your
discourse
.
This
will
be
the
only
grievous
thing
that
can
befall
me
while
I
am
in
your
company
;
and
if
you
have
a
mind
to
exercise
my
patience
,
it
must
be
by
suspecting
me
impatient
of
your
wholesome
counsels
.
Go
on
Sir
,
I
beseech
you
;
and
give
me
reasons
for
what
I
am
to
do
,
but
not
for
what
I
am
to
hear
.
Tire
me
if
you
can
with
your
Precepts
,
but
not
with
any
more
of
your
Petitions
to
me
.
You
shall
have
no
cause
hereafter
,
replyed
the
Director
,
to
complain
of
that
matter
;
For
a
pledge
of
which
promise
you
shall
receive
no
other
answer
to
what
you
have
said
,
but
only
this
new
promise
;
That
if
I
cannot
serve
you
by
the
truth
of
what
I
say
,
yet
the
liberty
and
freedom
of
my
speech
shall
make
you
know
that
I
intend
to
do
you
service
by
revealing
to
you
my
very
heart
.
CAP.
IX
.
A
more
particular
Discourse
of
Resolution
:
and
of
the
manner
how
to
form
such
an
one
as
will
be
sound
and
firm
.
LEt
it
be
observed
then
,
that
the
placing
of
this
Discourse
concerning
Resolution
at
the
end
of
my
other
Counsels
was
not
without
design
;
for
I
would
give
you
to
understand
,
that
it
is
not
of
any
worth
if
it
be
not
ushered
in
by
precedent
consideration
.
This
must
lead
the
way
,
or
else
no
solid
purposes
will
follow
after
.
You
must
first
be
well
acquainted
with
your
duty
,
before
you
can
resolve
to
contract
a
perpetual
friendship
with
it
.
Do
not
think
that
this
is
a
note
too
trivial
and
vulgar
to
have
a
place
among
my
instructions
;
for
I
tell
you
truly
,
there
are
but
too
many
,
who
when
they
are
best
disposed
,
will
resolve
to
do
they
know
not
what
:
who
make
large
promises
of
those
things
,
for
the
performance
of
which
they
are
furnished
with
little
power
,
less
will
,
and
scarce
any
knowledge
at
all
.
They
will
undertake
a
Pilgrimage
to
the
Holy
Land
before
they
know
a
foot
of
the
way
,
or
make
enquiry
how
far
it
is
thither
.
They
will
levy
war
against
an
enemy
,
of
whose
numbers
,
strength
and
policy
they
are
utterly
ignorant
.
And
what
wonder
then
is
it
,
if
they
afterward
let
fall
an
enterprize
that
was
begun
rashly
,
and
to
which
they
were
not
carried
by
their
judgment
,
but
hurried
by
their
blind
and
precipitant
passion
.
Of
this
sort
the
man
in
the
Gospel
seems
to
have
been
,
who
said
at
the
first
word
,
that
he
would
go
whither
his
Father
bade
him
,
but
afterward
his
fervour
cooled
,
and
he
thought
good
to
take
his
ease
and
rest
himself
.
I
fancy
such
a
person
to
bear
some
resemblance
to
a
Child
,
who
having
offended
his
Father
,
comes
and
falls
upon
his
knees
for
a
pardon
,
to
the
grant
of
which
the
good
man
is
already
inclined
.
But
then
he
saith
,
My
Son
,
you
must
be
careful
hereafter
of
your
duty
in
such
things
as
I
shall
require
a
proof
of
your
obedience
;
and
I
must
injoyn
you
such
a
course
of
life
as
will
keep
you
in
my
favour
,
and
finally
leave
you
my
blessing
.
And
before
he
can
have
finished
half
a
sentence
of
what
he
hath
to
give
him
in
charge
,
the
youth
takes
the
words
out
of
his
mouth
,
and
replyes
,
Yes
Sir
,
All
shall
be
punctually
done
which
you
desire
.
You
shall
never
take
me
in
any
fault
again
,
nor
have
cause
to
complain
of
my
disobedience
.
I
am
resolved
to
be
as
observant
of
you
in
every
thing
,
as
any
Child
in
the
world
can
be
.
Let
me
but
have
your
pardon
,
and
doubt
not
of
my
conformity
to
your
pleasure
.
But
all
this
while
it
is
the
pardon
upon
which
he
hath
fixed
his
mind
,
and
he
hath
so
little
regard
to
the
conditions
upon
which
it
is
to
be
bestowed
,
that
he
hath
not
the
patience
to
hear
them
particularly
remembred
.
The
joy
which
he
conceives
from
the
hope
of
his
Fathers
love
,
throws
him
headlong
into
a
consent
,
before
he
consider
the
instances
,
wherein
the
fincerity
of
his
heart
will
be
tryed
and
brought
to
the
test
.
These
may
prove
as
cross
to
his
will
,
as
to
enjoy
his
Fathers
good
affection
is
agreeable
to
it
:
and
that
which
was
so
hastily
resolved
,
will
not
be
so
speedily
put
in
execution
.
Though
he
fancied
that
he
would
not
stick
at
a
thousand
things
to
please
his
Father
;
yet
when
he
hears
them
named
,
perhaps
there
is
not
one
of
them
that
will
be
so
pleasing
to
himself
,
as
to
find
him
ready
to
performance
.
Such
truly
are
the
motions
which
many
men
feel
in
their
souls
while
the
treaty
is
managed
between
God
and
them
concerning
their
return
to
him
to
Jerusalem
.
They
are
very
glad
to
hear
of
a
truce
;
and
their
hearts
leap
for
joy
to
think
of
returning
into
his
favour
,
and
seeing
his
face
in
that
Royal
City
.
As
long
as
the
Proposals
run
in
general
terms
,
that
they
must
do
the
will
of
God
,
and
run
the
waies
of
his
Commandments
,
they
find
no
difficulty
to
accord
him
his
desires
.
They
readily
yield
to
submit
to
his
precepts
,
and
say
,
it
is
pity
they
should
live
who
will
not
serve
such
a
Master
.
Jerusalem
is
a
place
of
such
glory
,
that
while
their
thoughts
post
thither
,
they
easily
leap
over
all
the
difficulties
which
are
in
their
way
to
it
.
But
if
you
descend
from
hence
to
those
particular
differences
which
have
been
between
Heaven
and
them
;
if
you
stop
them
a
while
in
their
Carriere
,
to
acquaint
them
severally
with
every
thing
that
will
exercise
their
patience
in
the
journey
:
They
appear
as
desirous
in
some
cases
to
retain
their
own
will
,
as
before
they
seemed
forward
in
all
to
be
resigned
to
his
;
and
it
is
manifest
there
are
some
courses
to
which
their
hearts
are
more
wed
,
than
to
Jerusalem
.
They
do
not
like
things
so
well
in
the
pieces
,
as
in
the
lump
.
They
do
with
their
duty
as
men
do
with
bitter
Pills
which
they
can
swallow
whole
;
but
if
they
chaw
them
,
prove
so
distastful
,
that
they
are
ready
to
spit
them
out
again
.
These
good
motions
indeed
enjoy
the
name
of
holy
purposes
,
and
men
think
that
now
their
hearts
are
fully
set
towards
God
;
but
they
deserve
rather
to
be
called
Natural
Propensions
,
than
Voluntary
Purposes
;
and
are
to
be
esteemed
the
Inclination
of
the
soul
,
rather
than
the
Resolution
.
For
the
forming
therefore
of
this
,
I
must
leave
with
you
these
three
directions
,
in
which
I
shall
comprize
the
safest
advice
that
I
can
think
of
in
a
business
of
this
moment
.
First
,
You
must
know
,
that
a
good
Resolution
is
never
founded
,
but
upon
a
particular
consideration
of
every
thing
that
is
undertaken
by
you
;
after
you
have
weighed
them
,
and
proposed
them
to
your
will
severally
,
one
by
one
.
And
therefore
you
having
it
in
your
heart
to
go
to
Jerusalem
,
think
seriously
how
many
mile
it
is
thither
,
and
get
an
exact
information
of
every
step
of
your
way
to
it
;
Set
down
in
writing
every
thing
that
is
to
be
done
,
and
all
the
events
which
are
like
to
meet
you
in
every
stage
;
and
then
as
you
go
along
in
gour
meditation
,
ask
your
heart
if
it
dislike
no
passage
,
and
will
not
be
tempted
in
some
occurrences
to
turn
aside
.
Remonstrate
to
it
,
that
in
such
a
place
your
appetite
will
be
tempted
with
Genial
entertainments
;
and
pray
it
to
deal
freely
with
you
,
and
declare
whether
it
can
deny
to
it
inordinate
satisfaction
.
Tell
your
heart
,
that
before
you
have
gone
many
paces
more
,
the
wants
of
a
poorer
man
than
your self
will
sollicite
your
charity
,
and
desire
to
know
if
it
can
do
good
,
and
trust
God
for
the
repayment
of
it
.
Represent
to
it
how
highly
you
may
be
provoked
at
the
next
step
by
the
insolence
of
some
unruly
Traveller
,
and
demand
whether
the
passion
of
anger
can
suffer
a
bridle
to
be
put
upon
it
.
And
so
laying
before
your
eyes
all
the
paths
of
Sobriety
,
Righteousness
,
and
Godliness
,
which
I
may
hereafter
mark
and
chalk
out
for
you
,
ask
your
heart
,
What
dost
thou
think
?
What
dost
thou
conclude
upon
a
serious
view
of
all
the
way
to
life
?
Shall
we
consent
to
take
this
course
?
Or
shall
we
balk
some
of
these
paths
?
What
say'st
thou
?
Shall
we
be
sober
in
our
opinions
of
things
,
in
our
thoughts
of
our selves
,
in
our
desires
,
in
our
angers
,
in
our
eating
and
drinking
(
with
all
the
rest
which
you
must
enumerate
)
?
shall
we
walk
in
peaceableness
,
and
in
patience
,
and
in
humility
,
and
in
purity
?
or
shall
we
shun
some
of
these
wayes
and
divert
into
the
opposite
rode
?
Speak
out
and
let
me
know
thy
mind
.
Which
of
these
dost
thou
except
against
,
or
must
we
equally
approve
of
all
?
And
never
cease
to
put
these
and
such
like
questions
distinctly
to
your
heart
,
till
it
give
an
express
consent
to
every
thing
that
presses
for
a
resolution
.
2.
But
then
Secondly
,
after
this
is
done
,
you
must
proceed
to
consider
and
make
choice
of
every
thing
you
intend
to
undertake
with
all
its
appendant
inconveniences
,
and
evils
which
come
along
with
it
:
Or
else
when
they
shall
come
to
face
you
,
your
resolution
will
start
back
in
so
unexpected
an
encounter
.
Enquire
therefore
into
all
the
difficulties
of
every
part
of
your
way
:
consider
the
length
of
the
miles
,
the
danger
of
theevs
,
the
badness
of
the
weather
,
the
scorching
heat
of
the
Sun
,
the
storms
and
tempests
which
may
arise
when
you
cross
the
sea
,
the
hard
lodging
,
the
coarse
diet
,
and
all
the
mischiefs
which
I
shall
shortly
show
you
do
attend
a
way
so
little
frequented
as
that
to
Jerusalem
.
Say
to
your self
,
Will
you
be
abstemious
from
all
the
pleasures
which
others
riot
in
;
when
,
besides
the
want
of
their
mirth
,
you
your self
will
become
the
subject
of
it
,
and
be
exposed
to
their
scorn
and
laughter
?
When
your
meekness
is
called
cowardice
,
can
you
then
curb
your
anger
?
If
you
be
reduced
to
a
poor
condition
,
and
become
the
object
of
that
charity
which
others
have
received
from
your
hands
,
can
you
then
believe
and
not
be
discouraged
?
Will
you
still
have
a
good
opinion
of
your
choice
when
you
are
vilified
and
condemned
for
it
?
Will
you
pretend
to
the
strictness
of
this
pious
course
when
it
procures
you
nothing
but
mocks
and
flouts
?
Nay
will
you
hold
your
way
,
when
you
are
loaden
with
stripes
?
Will
you
march
on
with
a
chain
about
your
leg
,
or
a
rope
about
your
neck
?
Do
not
trust
your
souls
till
they
have
made
you
a
positive
answer
to
these
demands
,
and
given
you
satisfaction
;
that
,
notwithstanding
all
you
may
suffer
in
your
credit
,
in
your
purse
,
in
your
body
and
in
your
life
,
they
will
not
alter
their
purpose
of
going
in
these
wayes
to
the
Holy
Land
,
and
the
City
of
God
.
3.
And
then
in
the
last
place
,
it
will
much
conduce
to
the
setling
of
a
constant
Resolution
,
if
you
do
not
conclude
too
soon
,
but
weigh
all
these
things
over
again
.
Ask
your self
the
next
morning
,
whether
you
still
continue
in
the
same
mind
.
Know
of
your
soul
,
whether
your
purpose
was
not
the
effect
of
a
present
heat
,
and
if
after
the
cool
of
the
night
you
can
allow
it
.
Bid
it
compare
all
things
deliberately
on
both
sides
,
and
laying
them
in
an
equal
ballance
,
so
incline
and
determine
it self
.
On
that
side
there
are
many
pleasures
which
you
must
forego
;
and
on
this
are
many
pains
which
you
must
indure
.
There
is
a
soft
and
delicate
way
,
and
here
are
stony
and
cragged
paths
.
In
the
other
rode
you
may
enjoy
your
ease
;
but
in
this
that
I
shew
you
,
you
must
deny
your self
,
and
labour
hard
to
be
saved
.
Do
not
the
scales
incline
to
the
contrary
side
?
Will
you
still
be
in
love
with
this
rough
way
which
leads
to
Jerusalem
?
What
have
you
now
at
hand
to
counterpoise
and
to
weigh
down
the
advantages
which
seem
to
lye
on
the
other
side
against
your
Resolution
?
You
are
undone
,
if
you
are
not
furnished
with
a
multitude
of
such
considerations
as
these
,
of
the
worth
and
weight
of
a
soul
,
of
the
Glory
of
Jerusalem
,
of
the
pleasures
that
you
shall
soon
taste
in
these
ragged
waies
;
which
you
must
throw
into
the
right-hand
scale
with
all
the
force
of
reason
you
have
.
Or
in
one
word
,
you
must
compare
the
Beginning
and
the
End
of
these
two
together
,
and
then
you
will
soon
see
the
difference
.
There
is
nothing
,
you
think
,
but
sweetness
in
the
waies
which
I
forbid
you
,
till
you
come
to
the
conclusion
of
your
journey
,
and
then
what
provision
will
you
find
made
for
you
but
gall
and
wormwood
?
As
on
the
other
side
you
may
fancy
,
there
is
nothing
grows
but
that
bitter
herb
in
the
paths
wherein
I
would
conduct
you
;
yet
at
the
last
however
you
cannot
but
promise
your self
a
Garden
of
pleasure
.
Now
,
which
of
these
will
you
make
your
choice
;
to
which
of
them
will
you
lean
;
to
the
present
,
or
to
the
future
good
?
To
the
present
,
no
doubt
,
if
you
be
a
beast
;
but
to
the
future
sure
,
if
you
be
a
man
,
and
not
forsaken
of
your
reason
.
For
,
continue
to
compare
the
Length
of
these
two
;
and
see
how
far
it
is
from
the
beginning
of
the
pleasures
in
one
way
,
and
the
pains
in
the
other
,
to
the
end
of
both
.
Is
it
not
a
very
short
life
of
a
few
daies
,
which
puts
a
period
to
them
both
?
How
can
it
be
any
great
matter
then
to
enjoy
the
one
,
or
to
endure
the
other
?
But
then
where
these
end
,
there
is
something
else
begins
,
and
who
can
tell
the
length
of
that
,
when
the
other
are
done
and
passed
away
?
Now
the
disparity
discovers
it self
.
Now
your
thoughts
will
be
swallowed
up
in
a
bottomless
Abysse
.
For
you
can
see
no
end
of
the
pleasures
to
which
one
way
leads
you
,
nor
of
the
pains
to
which
the
other
brings
you
.
So
that
you
may
let
your
Soul
know
,
that
this
is
the
summ
of
the
whole
business
.
Here
are
on
one
hand
short
pleasures
,
and
long
pains
;
and
on
the
other
,
short
pains
,
and
long
pleasures
.
Bid
it
chuse
now
,
like
a
rational
creature
,
and
embrace
that
which
draws
the
will
with
greatest
force
unto
it
.
I
am
sure
,
there
is
nothing
can
tempt
it
to
incline
to
the
former
,
but
only
this
,
that
those
pleasures
are
present
whereas
these
that
I
speak
of
are
to
come
.
Let
it
therefore
never
consider
them
as
meer
pleasures
,
but
with
this
addition
of
Short
and
Long
;
and
that
will
render
the
difference
vastly
great
,
and
attract
it
mightily
to
the
other
hand
.
And
if
the
scale
seem
to
alter
again
,
because
you
are
sure
of
the
present
,
but
not
of
that
which
is
to
come
;
Here
you
must
employ
your
Faith
,
to
give
a
weight
to
that
which
is
not
yet
in
Being
.
It
must
make
you
feel
how
solid
and
massy
those
future
enjoyments
are
,
and
then
your
work
is
done
.
For
when
Faith
hath
made
them
present
as
the
other
are
;
they
themselves
are
so
ponderous
,
that
it
will
seem
as
leight
as
feathers
,
whatsoever
it
be
that
lyes
in
the
ballance
against
them
.
I
believe
you
see
by
this
time
,
that
it
is
a
matter
of
some
labour
,
to
bring
your self
to
a
thorow
Resolution
:
but
when
it
stands
on
these
grounds
,
I
do
not
apprehend
what
temptation
that
should
be
,
which
can
hope
to
shake
it
.
There
is
no
new
thing
can
present
it self
,
but
what
hath
been
already
considered
,
and
for
which
you
are
provided
:
and
therefore
it
will
dispair
sure
(
being
clearly
cast
,
and
having
lost
the
day
)
of
recovering
any
place
in
your
esteem
,
or
being
of
any
moment
hereafter
with
you
.
Its
pretensions
being
quite
spoiled
,
and
all
that
it
hath
to
alledge
confuted
;
it
will
be
to
no
purpose
again
to
sollicite
an
heart
which
hath
so
solemnly
given
it
a
repulse
,
and
utterly
rejected
its
suit
.
One
thing
indeed
must
not
here
be
dissembled
;
which
is
the
great
difference
that
appears
between
the
same
thing
,
while
it
remains
in
the
speculation
of
our
mind
,
and
when
it
comes
forth
from
thence
to
be
put
in
practice
.
The
distance
is
wide
,
it
must
be
confessed
between
thoughts
and
things
.
It
is
not
all
one
to
conceive
and
to
bring
forth
,
to
discourse
and
to
pass
to
execution
.
There
is
a
great
deal
of
pleasure
attends
upon
our
conceptions
;
and
clear
reasonings
are
accompanied
with
a
wonderful
delight
.
There
we
easily
master
designs
;
and
fighting
only
with
the
Idaeas
of
things
,
they
will
suffer
themselves
to
be
conquered
by
us
,
and
taken
captives
at
our
wills
.
But
then
,
after
all
this
,
we
must
come
out
to
the
other
part
of
executing
and
bringing
forth
;
and
there
we
find
a
stronger
resistance
.
Then
the
faces
of
things
are
quite
changed
,
and
the
Soul
falls
into
labour
,
and
suffers
the
throws
of
travel
.
It
is
not
the
same
thing
for
a
Merchant
to
think
of
a
storm
,
and
to
be
driven
with
the
fury
of
it
.
A
tempest
is
not
so
frightful
in
the
Port
,
as
in
the
midst
of
the
Sea
.
Then
it
is
that
perhaps
he
repents
of
his
Voyage
,
and
wishes
that
he
was
well
at
home
again
:
Or
,
at
least
,
he
could
be
content
to
be
driven
thither
,
and
there
think
he
had
done
nobly
in
venturing
so
far
as
he
did
upon
the
treacherous
Ocean
.
And
so
truly
,
I
cannot
tell
you
how
great
the
difference
may
be
which
you
will
find
between
your self
hereafter
when
you
come
to
do
these
things
,
and
your self
now
when
you
are
deliberating
of
them
.
We
are
now
in
a
place
of
rest
and
peace
;
we
speak
of
things
absent
,
and
discourse
of
objects
afar
off
:
when
you
and
your
enemies
come
to
be
upon
the
same
spot
,
when
you
are
engag'd
to
do
what
you
have
in
design
,
then
you
may
not
be
the
same
man
,
nor
find
things
in
the
same
posture
:
But
that
may
revolt
and
oppose
you
in
the
operation
,
which
was
compliant
to
you
in
thought
,
or
did
not
so
much
resist
you
in
meditation
.
Then
you
will
find
that
you
must
wrastle
stoutly
with
the
difficulties
that
make
head
against
you
,
and
that
they
will
put
you
to
a
greater
proof
of
your
valour
and
constancy
than
you
might
imagine
.
Then
your
case
will
be
very
bad
if
you
feel
your self
more
unwilling
to
proceed
,
than
now
you
are
:
if
you
must
be
combating
your
own
will
,
when
you
should
set
upon
your
enemies
;
if
you
must
then
be
deliberating
,
when
you
should
be
doing
;
and
prevailing
over
your self
,
when
you
should
carry
the
victory
over
your
opposers
.
And
if
you
should
prove
like
our
Hypocrits
,
who
think
it
is
enough
to
resolve
stoutly
,
and
to
make
resistance
,
your
affairs
will
still
be
in
a
worse
condition
:
For
then
you
will
fairly
go
back
,
and
sit
down
to
comfort
your self
with
such
thoughts
as
these
;
That
you
have
gone
far
enough
in
undertaking
a
business
of
such
difficulty
,
though
you
never
effect
it
;
and
that
it
is
an
atchievement
glorious
enough
for
this
world
,
to
set
your self
against
enemies
so
mighty
,
though
they
get
the
better
of
you
.
Thus
flatterers
have
sometimes
praised
a
Princes
valour
,
for
having
once
put
his
horse
into
a
rage
;
and
extolled
his
courage
for
signing
a
Treaty
of
Peace
with
a
great
deal
of
regret
.
That
you
may
be
constant
therefore
and
powerful
in
your
Resolution
;
that
not
you
,
but
your
enemies
may
yield
and
leave
you
the
victory
;
let
me
earnestly
beseech
you
to
represent
all
things
which
you
now
undertake
both
as
truly
and
naturally
;
and
as
lively
and
strongly
as
it
is
possible
to
your
soul
.
Think
that
you
are
now
issuing
forth
into
the
field
of
action
.
That
at
this
moment
you
are
in
the
agonies
which
you
must
expect
.
That
just
now
when
you
are
deliberating
of
these
things
,
you
feel
all
the
contradiction
and
resistance
that
will
be
made
.
And
for
the
better
security
of
your
Resolution
,
it
will
be
useful
,
if
not
necessary
,
to
renew
it
every
morning
;
and
to
go
out
of
your
Chamber
armed
as
a
man
that
waits
for
his
enemies
.
Vow
your
heart
again
unto
God
as
soon
as
you
open
your
eyes
.
Make
a
solemn
protestation
before
him
,
that
you
mean
to
continue
his
faithful
servant
,
and
for
no
reason
in
the
world
to
be
false
to
your
undertaking
.
Reproach
to
your self
the
baseness
and
cowardice
of
which
you
have
been
at
any
time
guilty
;
and
swear
to
him
over
and
over
again
your
constant
fidelity
.
Say
with
a
great
courage
,
I
do
here
in
the
presence
of
God
,
and
of
my
Saviour
,
and
of
all
the
heavenly
Host
devote
all
the
forces
of
my
soul
to
execute
his
pleasure
.
I
renounce
the
world
;
I
vow
a
Pilgrimage
to
Jerusalem
;
I
will
wade
thorow
all
difficulties
;
I
will
refuse
no
labours
;
I
will
beg
my
bread
so
I
may
come
safely
thither
.
This
I
avow
to
be
my
mind
;
this
I
confirm
and
ratifie
again
without
any
reservations
,
clauses
or
exceptions
.
I
will
never
unsay
it
,
nor
revoke
it
.
I
will
never
repent
of
this
promise
,
or
of
any
part
of
it
.
So
help
me
,
O
my
God
.
And
here
it
will
be
seasonable
to
make
your
humble
suit
unto
him
,
that
he
wil●
〈◊〉
pleased
to
fortifie
your
Resolution
too
,
and
〈◊〉
to
aid
you
by
the
grace
of
his
Holy
Spirit
.
Represent
to
him
that
you
are
a
poor
Pilgrim
,
who
have
undertaken
a
long
journey
for
his
sake
,
and
forsaken
all
for
no
other
end
,
but
only
to
see
him
at
Jerusalem
.
And
therefore
tell
him
you
hope
he
will
not
suffer
your
design
to
miscarry
;
but
that
he
will
make
you
as
valiant
in
your
actions
,
as
through
his
goodness
you
are
already
in
mind
and
heart
:
and
that
as
you
have
chosen
this
way
,
so
he
will
uphold
your
goings
in
his
paths
,
that
your
footsteps
slip
not
.
Shew
him
all
your
weaknesses
,
and
how
fearful
you
are
of
your self
.
Tell
him
you
are
sensible
the
doing
of
his
will
,
is
much
different
from
knowing
and
purposing
to
do
it
.
And
therefore
pray
that
he
will
lessen
the
difference
,
or
take
it
quite
away
by
his
mighty
power
joyned
to
you
,
that
you
may
with
as
much
certainty
,
if
not
with
as
much
ease
,
do
and
effect
,
as
you
have
projected
and
resolved
.
In
short
,
offer
up
your
will
to
him
all
broken
and
contrite
,
that
he
may
put
it
into
what
form
and
posture
he
pleases
.
Shew
him
an
heart
that
quits
all
interest
in
it self
,
and
that
would
be
only
led
and
conducted
by
him
.
Let
him
see
you
standing
quite
out
of
your
own
will
;
purely
indifferent
to
all
things
,
but
only
the
doing
of
his
.
Let
him
know
that
you
mean
never
to
call
it
back
,
or
to
resume
it
into
your
hands
any
more
,
though
you
might
possess
it
of
all
the
world
thereby
.
And
then
sure
he
cannot
abandon
you
,
nor
suffer
any
thing
else
to
make
a
prey
of
that
which
is
thus
affectionately
addressed
unto
him
.
It
is
not
possible
that
he
should
refuse
the
offering
you
make
him
,
nor
can
he
throw
away
a
heart
which
puts
it self
thus
humbly
and
sincerely
into
his
hands
;
for
now
it
is
in
the
place
where
he
would
have
it
,
and
it
doth
but
answer
the
summons
of
surrender
which
he
sent
it
.
He
doth
not
desire
any
thing
more
,
than
that
you
would
thus
resign
and
make
over
your self
to
him
,
willing
neither
one
thing
nor
other
but
only
this
,
that
he
would
let
you
know
what
choice
to
make
for
your self
:
Then
you
cannot
be
long
ignorant
of
your
duty
,
nor
impotent
neither
;
for
your
Will
being
overcome
,
you
will
soon
overmaster
all
other
difficulties
,
either
of
knowing
or
doing
the
will
of
God
.
CAP.
X.
Of
leaving
the
world
;
and
how
thereby
we
recover
our
freedom
.
AND
now
having
reduced
things
to
this
state
,
you
may
esteem
your self
deserving
the
name
of
a
Pilgrim
,
who
forsakes
his
house
,
his
wife
,
his
children
,
and
all
he
hath
:
making
himself
poor
and
naked
,
that
he
may
travel
in
his
journy
more
lightly
and
merrily
when
there
is
nothing
left
that
may
prove
an
impediment
unto
him
.
It
may
seem
perhaps
a
very
beggerly
condition
,
but
let
me
tell
you
this
before
I
go
any
further
,
that
if
you
can
thus
sincerely
part
with
all
the
world
in
heart
and
resolution
;
you
have
got
possession
of
a
thing
which
was
never
yours
before
,
and
is
the
greatest
riches
upon
earth
,
I
mean
your self
.
We
tell
men
that
it
is
their
duty
to
take
their
hearts
wholly
out
of
the
hands
of
the
world
,
to
let
nothing
claim
such
an
interest
in
their
affections
,
that
it
should
say
I
am
yours
and
you
are
mine
:
And
this
startles
and
affrights
them
;
they
think
we
are
going
to
rifle
their
possessions
and
rob
them
of
all
their
goods
.
But
if
they
did
see
things
in
a
true
light
and
were
not
hoodwinkt
with
their
passion
,
they
would
thank
us
for
our
advice
,
&
think
that
we
came
to
restore
them
a
treasure
which
they
had
lost
,
and
indeed
till
now
had
never
injoyed
.
You
shall
not
take
my
word
long
for
what
I
say
;
but
you
shall
find
before
you
have
travelled
very
far
,
that
you
was
never
happy
till
you
was
loosed
from
those
bonds
whereby
your
heart
was
tyed
to
worldly
things
;
that
you
was
never
Master
of
any
thing
till
you
was
stript
stark
naked
of
all
your
earthly
affections
.
Now
you
will
be
your
own
man
.
Now
you
will
be
able
to
do
as
you
will
your self
,
and
to
live
according
to
your
pleasure
.
You
will
now
have
the
power
to
dispose
of
your
time
and
your
thoughts
,
and
all
things
else
belonging
to
you
,
as
you
shall
think
good
.
You
will
have
the
liberty
to
keep
your self
company
;
to
entertain
your
Saviour
when
he
comes
to
visit
you
;
to
enjoy
God
in
quiet
without
any
thing
to
disturb
you
;
to
converse
with
the
other
world
as
freely
as
you
do
with
this
.
Whereas
while
your
heart
was
chained
to
any
of
these
things
which
I
wish
you
to
renounce
,
I
appeal
to
you
,
whether
you
was
not
more
theirs
,
then
your
own
.
Was
you
not
forced
to
go
whither
they
would
have
you
?
Did
they
not
draw
you
from
your self
at
their
pleasure
?
Was
you
not
bound
to
keep
them
company
;
to
imploy
your
time
in
their
service
and
attendance
?
Did
they
not
perpetually
ingross
your
thoughts
,
and
sollicite
your
desires
,
and
exclude
all
things
else
beside
themselves
from
having
any
place
in
your
heart
?
In
short
,
was
you
not
ever
from
home
,
and
did
you
not
alwayes
live
out
of
your self
?
Let
not
your
poverty
then
run
in
your
mind
though
it
should
be
never
so
often
objected
to
you
,
for
you
was
never
possessor
of
any
thing
till
now
:
never
rich
till
you
became
a
Pilgrim
:
never
Master
of
any
thing
till
you
was
owner
of
your self
.
Now
you
have
recovered
your
freedom
and
your
ease
both
together
.
Now
you
may
do
what
you
will
,
and
you
shall
not
suffer
as
you
was
wont
.
You
can
remember
the
torment
I
believe
which
you
indured
when
any
of
those
things
were
either
lost
or
diminished
,
to
which
you
had
ingaged
your
affections
.
You
felt
that
if
we
love
and
cleave
to
any
thing
,
we
must
be
carried
along
with
it
.
With
all
its
changes
(
which
in
this
uncertain
world
are
not
a
few
)
we
must
suffer
a
change
too
.
When
it
is
in
danger
,
we
shake
and
tremble
for
fear
.
When
it
is
impaired
,
we
are
wounded
and
cut
at
the
heart
for
grief
.
When
it
is
lost
,
we
scarce
know
where
we
are
and
cannot
find
ourselves
.
And
,
in
one
word
,
we
must
follow
the
fortune
of
these
worldly
things
if
we
be
wedded
to
them
;
insomuch
,
that
there
is
no
remedy
but
to
sue
out
a
divorce
presently
,
because
it
is
an
unlawful
marriage
.
See
then
what
an
happiness
falls
to
your
portion
when
this
is
once
effected
and
your
interests
come
to
be
separated
by
parting
you
asunder
.
Now
you
will
not
be
concerned
in
any
of
the
mutations
of
the
world
.
Now
any
thing
in
it
may
depart
,
and
not
be
followed
with
your
lamentations
.
And
,
to
speak
compendiously
,
there
is
nothing
can
go
away
from
you
,
which
shall
carry
you
away
too
,
but
it
will
still
leave
you
your self
behind
.
Let
me
incourage
you
therefore
to
take
the
name
and
weeds
of
a
Pilgrim
upon
you
,
as
your
honour
;
and
to
wear
them
as
a
glorious
mark
of
your
freedom
.
Though
you
have
given
your
heart
heretofore
to
the
world
,
yet
let
it
know
that
you
do
not
intend
to
leave
it
in
her
hands
:
but
presently
call
it
back
again
that
you
may
bestow
it
upon
a
better
Master
.
Do
not
we
say
that
every
Christian
must
give
himself
to
God
,
and
is
it
not
that
which
I
have
now
perswaded
you
to
resolve
?
But
how
shall
a
man
give
that
which
he
hath
not
?
And
he
hath
not
himself
as
I
have
proved
,
that
hath
let
out
his
heart
to
the
world
.
It
is
necessary
then
that
you
take
it
home
again
in
order
to
your
being
his
.
You
must
be
your
own
,
that
so
you
may
give
your self
to
him
.
You
must
be
restored
into
your
own
hand
,
that
so
you
may
have
something
to
offer
up
to
his
uses
.
And
did
you
never
think
in
any
sickness
that
you
was
near
to
the
gates
of
Death
?
I
beseech
you
tell
me
whether
it
was
not
a
great
trouble
to
you
to
find
your self
so
much
in
the
power
of
other
things
that
you
could
not
resign
your self
to
God
?
What
misery
is
there
like
to
this
to
be
so
out
of
our
own
hands
while
we
live
;
that
we
cannot
yield
our selves
to
our
Maker
when
he
would
have
us
dye
?
To
be
tyed
so
fast
to
other
things
,
that
we
cannot
go
to
him
when
he
calls
us
?
To
feel
that
this
thing
holds
us
,
and
that
pulls
us
,
and
the
other
even
clasps
about
us
,
and
sayes
,
You
must
not
leave
us
?
If
there
were
nothing
else
to
thrust
you
forward
in
your
design
,
the
thoughts
of
this
misery
would
be
a
sufficient
spur
to
you
to
quicken
the
execution
of
it
.
Restore
your self
presently
to
liberty
again
,
and
be
a
servant
of
the
world
no
longer
;
if
it
be
but
for
this
reason
only
,
that
you
may
be
free
to
dye
.
Leave
the
world
as
you
found
it
:
And
seeing
you
must
go
naked
as
you
came
,
do
not
stay
for
Death
to
pluck
off
your
clothes
,
but
strip
your self
,
and
owe
your
liberty
to
your
own
hands
.
It
will
not
be
long
you
are
well
assured
ere
that
debt
to
nature
must
be
paid
;
and
then
there
cannot
be
a
greater
contentment
,
than
to
feel
that
you
are
your
own
at
that
hour
:
That
you
can
dispose
of
your self
to
God
without
any
lett
or
hindrance
;
and
that
you
can
dye
in
the
freedom
wherein
you
were
born
.
If
you
stand
ingaged
to
the
world
;
it
will
be
sure
to
put
in
its
claim
and
challenge
an
interest
in
you
at
that
time
.
It
will
let
you
know
that
it
is
your
Mistris
,
and
still
requires
your
service
.
And
therefore
follow
your
resolution
and
forsake
it
betime
;
that
so
it
may
not
give
you
any
trouble
then
,
but
suffer
you
to
go
out
of
it
,
as
quietly
and
with
as
little
care
,
as
you
came
into
it
.
He
spake
these
words
with
a
great
deal
of
heat
,
and
with
a
tone
expressing
so
much
vehemency
,
that
he
could
not
have
been
more
earnest
if
he
had
been
disputing
the
liberty
of
his
Country
with
those
,
who
intended
to
betray
it
.
But
on
a
sudden
repressing
himself
and
letting
his
voyce
fall
a
little
,
he
told
him
that
he
would
spare
the
rest
of
his
discourse
on
this
argument
for
some
body
that
stood
in
greater
need
of
it
.
For
I
perceive
(
said
he
)
that
I
have
now
to
deal
with
an
heart
that
hath
already
began
its
own
deliverance
,
and
whose
weariness
of
the
Worlds
service
hath
brought
it
hither
to
find
out
a
better
Master
.
Besides
(
added
he
)
it
will
not
be
prudent
I
think
to
burden
you
with
many
things
at
once
:
and
we
are
admonished
also
by
the
darkness
which
comes
upon
us
,
that
it
is
time
to
take
a
short
repast
and
so
commit
our selves
to
rest
.
I
have
an
empty
Bed
which
will
be
glad
to
receive
a
Pilgrim
,
or
any
one
that
hath
set
his
face
toward
Jerusalem
,
being
dedicated
long
ago
to
Charity
.
And
therefore
if
you
intend
to
be
ruled
by
me
in
all
things
,
let
me
lay
my
injunctions
upon
you
not
to
stir
a
foot
to
seek
a
lodging
in
any
other
place
but
in
my
house
.
It
was
a
thing
of
no
difficulty
,
you
may
easily
think
to
perswade
a
man
to
accept
of
that
,
which
he
much
desired
,
and
had
already
prepared
himself
to
beg
.
And
therefore
having
made
him
his
hearty
acknowledgments
for
that
offer
and
for
all
the
good
counsels
he
had
bestowed
upon
him
,
together
with
a
promise
to
be
obsequious
to
them
;
they
sate
down
to
a
frugal
supper
,
and
a
while
after
commending
themselves
to
God
they
parted
and
went
to
Bed
.
I
say
to
Bed
;
for
they
did
not
both
betake
themselves
to
Rest
:
The
poor
stranger's
mind
being
tossed
with
a
thousand
thoughts
,
and
travelling
all
night
very
hard
to
Jerusalem
.
He
had
no
sooner
put
off
his
clothes
,
but
he
thought
that
this
was
a
lively
embleme
of
the
condition
to
which
he
was
to
be
reduced
;
and
it
put
him
in
mind
how
he
ought
to
strip
himself
of
all
affections
to
the
world
.
He
took
there
a
solemn
leave
of
it
,
and
bad
it
eternally
farewell
.
And
think
not
,
said
he
,
to
meet
me
again
in
the
morning
,
and
that
I
will
put
on
my
love
to
you
as
I
do
my
garments
;
No
,
I
vow
that
I
would
go
stark
naked
if
the
one
could
not
be
resumed
without
the
other
.
Then
he
revolved
in
his
mind
all
that
he
had
heard
of
the
way
to
Jerusalem
,
together
with
the
difficulties
therein
:
which
in
the
silent
darkness
of
the
night
he
mused
upon
more
deeply
then
perhaps
he
would
have
done
at
another
time
:
There
being
a
resemblance
he
thought
between
the
darkness
and
the
afflictions
he
was
to
indure
;
and
between
the
silence
,
and
the
patience
he
was
to
use
.
These
and
such
like
reflections
succeeded
so
fast
one
upon
another
,
that
they
would
not
suffer
him
to
close
his
eyes
till
towards
the
morning
light
:
When
a
weak
slumber
laying
all
his
senses
asleep
and
chaining
up
his
reason
,
left
only
his
imagination
at
liberty
to
rove
about
.
And
it
had
not
pressed
many
of
the
footsteps
of
things
which
his
memory
was
imprinted
withall
,
before
the
image
of
an
ancient
pious
friend
of
his
,
dead
long
ago
,
and
who
had
often
perswaded
him
to
quit
the
world
,
presented
it self
before
him
.
He
was
clothed
in
white
rayment
,
and
his
countenance
was
very
bright
,
but
he
approached
him
with
the
very
same
smiles
in
his
face
wherewith
he
used
heretofore
to
run
into
his
imbraces
.
This
person
he
fancied
he
was
going
to
meet
as
soon
as
he
saw
him
come
in
at
the
door
;
but
before
he
could
stir
,
he
thought
he
found
him
at
his
bed-side
praying
him
not
to
arise
.
For
(
said
he
)
I
must
soon
leave
you
,
and
am
come
only
to
express
to
you
the
joy
I
have
to
find
you
in
this
Good
mans
house
.
Happy
is
he
that
hath
met
with
a
faithful
Guide
;
but
far
happier
is
he
who
follows
his
Advice
.
Make
not
too
much
haste
to
be
gone
;
stir
not
from
hence
till
you
be
dismissed
.
And
then
I
hope
we
may
one
day
meet
,
never
to
part
again
:
But
now
I
cannot
be
permitted
to
make
a
long
stay
with
you
.
This
sight
,
but
especially
his
speech
,
gave
him
such
a
sentiment
of
joy
,
that
he
hath
often
since
professed
he
never
felt
the
like
,
nor
had
any
power
to
describe
it
.
Yet
he
wished
afterward
that
it
had
been
less
;
for
it
brought
him
out
of
his
slumber
;
and
opening
his
eyes
,
chased
away
that
fair
Idaea
,
whose
company
he
would
fain
have
enjoyed
a
little
longer
.
So
agreeable
was
that
object
to
him
,
and
so
delectable
did
it
render
that
moment
or
two
wherein
it
appeared
,
that
his
spirits
were
as
much
refreshed
thereby
,
as
if
they
had
been
steeped
all
the
night
in
the
dews
of
sleep
.
Not
hoping
therefore
,
nor
wishing
to
have
his
eyes
shut
again
(
unlesse
it
were
to
behold
that
friend
)
he
left
his
Bed
,
and
prepared
himself
to
welcome
his
Host
whom
he
heard
already
stirring
and
calling
up
his
servants
.
He
comforted
himself
also
with
this
pleasant
thought
,
that
he
was
awaked
to
see
a
friend
,
whose
company
he
should
not
to
lose
so
soon
,
and
in
whose
society
he
might
rejoyce
without
fearing
to
make
him
vanish
out
of
his
sight
.
CAP.
XI
.
He
commends
to
the
Pilgrim
,
two
Companions
:
Humility
and
Charity
.
Directs
where
to
find
them
.
With
a
large
Discourse
of
the
former
of
them
.
IT
was
not
long
before
the
Good
man
of
the
house
came
to
give
him
the
usual
morning
salutations
,
and
to
inquire
how
he
had
rested
that
night
.
But
when
he
entred
his
Chamber
he
beheld
such
a
joy
in
his
countenance
,
that
it
quite
turned
by
that
thought
,
and
made
him
congratulate
his
chearfulness
,
which
he
told
him
he
took
as
a
certain
indication
,
that
his
Counsels
had
found
a
good
acceptance
,
and
were
like
to
be
pursued
.
His
Guest
was
willing
that
he
should
impute
his
pleasant
aspect
to
that
cause
,
and
so
told
him
nothing
of
his
dream
:
Fearing
indeed
that
he
might
think
him
childish
and
superstitious
,
if
he
knew
that
he
conceived
so
much
joy
from
such
sleight
appearances
and
shadows
of
comfort
.
But
having
expressed
his
great
satisfaction
in
those
preparatory
discourses
wherewith
he
had
been
pleased
to
honour
him
;
he
told
him
that
the
New
day
was
not
so
welcome
as
himself
,
and
that
the
Hours
seemed
too
sluggish
,
and
the
morning
to
make
over-long
delay
,
to
bring
him
the
rest
of
of
the
Counsels
which
he
expected
from
his
mouth
,
You
have
given
me
a
rare
Good-morrow
,
replyed
the
Guide
,
and
I
have
seldome
met
with
such
early
joys
:
Let
us
give
thanks
to
God
therefore
for
this
happy
beginning
,
and
so
qualifie
our selves
for
the
continuance
of
his
favours
.
The
poor
Pilgrim
(
for
so
he
esteemed
himself
)
imbraced
this
pious
motion
with
all
his
heart
;
and
so
having
joyned
together
in
their
devout
acknowledgments
,
the
one
prepared
himself
to
speak
,
and
the
other
to
hear
what
further
related
to
his
intended
Journey
to
Jerusalem
.
And
the
Sky
being
very
clear
,
the
Earth
having
charged
the
Air
with
no
vapours
at
all
,
they
were
invited
into
the
fields
,
at
once
to
refresh
their
bodies
with
a
walk
,
and
their
minds
with
good
discourse
.
Considering
also
the
security
they
should
enjoy
thereby
from
all
the
diversions
that
other
company
might
give
them
;
it
was
agreed
,
that
all
the
time
he
stayed
there
,
if
the
weather
were
favourable
,
they
should
spend
the
greatest
part
of
the
day
abroad
.
You
will
expect
,
perhaps
,
that
I
should
set
down
at
large
the
particulars
of
every
dayes
conference
,
and
tell
you
where
the
night
broke
it
off
,
and
with
what
circumstances
it
was
renewed
the
next
morning
;
but
I
fear
that
method
would
extend
my
narrative
to
too
great
a
length
:
And
therefore
I
shall
content
my self
to
give
you
a
continued
Relation
of
the
principal
things
which
at
several
times
entertained
our
Pilgrim
,
during
his
stay
with
this
good
man
;
whose
charity
would
not
suffer
him
to
depart
,
till
he
was
fully
instructed
in
all
things
that
concerned
his
safe
passe
to
the
City
of
God
.
As
soon
then
as
they
had
the
house
on
their
backs
,
and
were
come
into
the
open
Air
,
the
Guide
began
to
speak
unto
him
to
this
effect
.
I
will
not
be
so
distrustful
of
your
memory
,
as
to
make
a
repetition
of
what
hath
been
already
said
,
but
proceed
to
tell
you
,
that
having
disposed
your
affairs
in
such
sort
as
I
have
directed
,
and
put
your self
in
good
order
for
your
Journey
,
you
must
be
sure
to
provide
your self
of
two
Companions
to
go
along
with
you
,
which
indeed
you
can
never
be
without
,
whose
names
are
HUMILITY
and
CHARITY
.
The
former
of
these
will
alwayes
keep
you
in
a
mean
opinion
of
your self
,
and
the
latter
will
raise
you
to
an
high
esteem
of
God
and
your
Saviour
,
breeding
in
you
a
passionate
desire
to
be
like
to
them
,
and
a
grateful
resentment
of
all
their
kindness
to
you
.
And
that
you
may
not
think
I
intend
to
put
you
upon
some
long
search
for
them
,
I
shall
tell
you
for
your
comfort
,
that
you
shall
find
them
both
lodged
together
in
one
place
from
whence
they
never
stir
,
but
are
alwayes
ready
at
hand
to
assist
those
that
there
seek
for
them
.
I
know
you
are
desirous
that
I
should
acquaint
you
where
that
is
,
and
because
I
would
save
your
pains
as
much
as
ever
I
can
,
I
shall
send
you
no
further
than
your self
,
if
you
still
keep
in
mind
that
sentence
which
I
told
you
would
be
of
daily
use
,
and
which
you
requested
to
have
explained
;
for
in
that
you
will
be
sure
to
meet
them
embracing
one
another
in
an
inseparable
conjunction
.
You
do
well
,
I
hope
,
remember
it
;
yet
I
cannot
chuse
but
repeat
it
to
you
,
and
wish
you
again
&
again
to
say
as
affectionately
as
you
are
able
,
I
am
nought
,
I
have
nought
,
I
desire
nought
,
but
only
this
one
thing
,
which
is
our
Lord
Jesus
Christ
;
and
to
be
in
peace
with
him
at
Jerusalem
.
HUMILITY
sayes
,
I
am
nought
,
I
have
nought
.
And
LOVE
sayes
,
I
desire
nought
but
Jesus
and
Jerusalem
.
These
two
you
may
the
better
keep
in
your
company
,
because
you
cannot
lose
either
of
them
,
unless
you
will
lose
them
both
;
(
and
who
is
there
that
would
not
at
least
have
one
friend
to
be
of
his
society
in
his
travels
?
)
So
lovingly
they
do
agree
together
,
that
they
are
by
no
means
willing
to
be
asunder
.
If
the
one
be
admitted
,
the
other
will
not
be
excluded
;
and
as
the
one
grows
to
a
taller
pitch
,
the
other
advances
together
with
it
.
The
more
you
humble
your self
,
the
higher
will
your
Love
ascend
;
and
as
that
is
exalted
,
so
will
you
learn
still
lower
to
depress
your self
.
For
the
more
you
discern
your self
to
be
nothing
,
with
the
greater
ardency
of
affection
will
you
embrace
Jesus
,
who
is
desirous
to
make
you
something
worth
:
and
the
more
you
admire
and
love
him
&
his
incomparable
perfections
,
the
better
still
will
you
be
able
to
take
a
view
of
your
own
nothing
.
And
that
is
a
thing
which
I
think
fit
to
observe
to
you
before
we
pass
any
further
,
because
it
may
be
of
great
use
unto
you
in
your
Pilgrimage
.
That
the
Humility
which
I
commend
unto
you
,
is
not
to
be
exercised
so
much
in
a
direct
considering
of
your self
,
your
sinfulness
and
your
misery
;
(
though
this
be
very
profitable
at
the
first
)
as
in
a
still
,
quiet
and
loving
admiration
of
the
excellent
Goodness
,
Purity
and
Love
of
Jesus
.
When
you
believe
him
to
have
the
fulness
of
the
Godhead
dwelling
in
him
bodily
,
and
especially
when
you
are
indued
with
a
savoury
feeling
of
his
holiness
and
kindness
;
this
sight
of
him
will
beget
in
your
soul
a
more
pure
,
spiritual
and
sweet
Humility
,
than
the
beholding
of
your self
can
possibly
do
,
which
produces
an
Humility
more
gross
,
boisterous
and
unquiet
.
As
there
is
a
Love
which
is
calm
and
quiet
,
when
not
at
all
stirr'd
with
the
passion
,
we
remain
possessed
of
all
the
pleasure
of
it
;
So
is
there
an
Humility
of
the
same
nature
,
which
silently
sinks
us
down
to
the
very
bottom
of
our
being
,
without
stirring
and
troubling
of
our
souls
,
as
we
are
wont
to
do
when
we
violently
plunge
our
thoughts
into
them
.
But
both
of
these
descend
from
above
,
when
our
minds
are
fastned
to
caelestial
objects
,
which
alwayes
are
in
a
serene
tranquillity
:
they
will
not
spring
from
things
beneath
,
which
are
tossed
in
a
perpetual
and
restless
agitation
.
We
never
seem
less
in
our
own
eyes
,
than
when
we
look
down
from
an
high
upon
our selves
:
and
being
then
in
peace
,
we
have
less
also
of
that
vexation
wherein
our
souls
are
apt
to
boil
and
rage
when
they
are
the
nearest
objects
of
our
thoughts
.
Our
Humility
will
be
the
more
when
we
admire
Jesus
;
and
it
will
be
of
a
temper
more
mild
and
gentle
,
like
him
whom
we
admire
.
It
will
not
lose
any
thing
of
it self
by
taking
its
original
from
him
;
but
only
lose
that
sowreness
which
is
mingled
with
it
when
it
hath
its
beginning
from
our selves
.
You
will
plainly
understand
my
meaning
,
if
you
do
but
consider
,
that
by
fixing
your
eyes
upon
your self
,
you
may
indeed
discern
that
you
are
a
most
wretched
,
sinful
creature
:
but
by
fastning
them
upon
him
,
you
will
both
see
the
same
,
and
that
more
clearly
;
and
moreover
feel
that
you
are
a
meer
nothing
.
This
sense
of
your self
,
which
layes
you
lowest
of
all
other
,
you
can
never
owe
to
any
thing
else
,
but
a
sight
of
him
who
wants
nothing
.
His
Fulness
appearing
so
great
,
your
Emptiness
will
seem
as
vast
;
and
in
compare
with
his
Perfections
,
you
will
think
your self
nothing
but
Imperfection
.
When
you
consider
that
all
is
his
,
at
that
thought
you
have
lost
your self
,
by
finding
that
you
are
not
your
own
:
and
when
you
think
that
he
is
the
original
of
all
,
you
are
lost
again
in
a
sense
that
you
had
been
nothing
without
him
.
So
that
in
this
way
you
will
be
as
much
cast
down
to
the
ground
,
and
rolled
as
much
in
the
dust
,
as
by
any
other
reflections
:
All
the
difference
is
,
that
you
will
not
roll
and
tumble
about
in
the
turbulency
of
your
own
distracted
thoughts
,
and
the
violent
commotion
of
your
furious
passions
.
You
will
only
lye
at
his
feet
in
a
lowly
posture
,
adoring
of
his
Excellencies
,
praising
his
surpassing
Perfections
,
confessing
your
own
meanness
,
beseeching
him
to
pity
a
poor
Soul
that
thinks
it self
nothing
,
unless
it
may
see
him
there
,
and
desiring
him
to
take
the
opportunity
of
doing
himself
that
honour
,
and
you
that
kindness
,
as
out
of
his
fulness
to
impart
a
new
spirit
,
and
a
divine
nature
to
you
.
Nay
this
Humility
will
make
you
study
to
cast
all
other
things
out
of
your
thoughts
,
and
labour
only
to
be
beloved
of
him
,
without
which
you
judge
your self
to
be
of
all
creatures
most
miserable
.
It
is
not
to
be
told
what
the
benefits
of
this
sort
of
Humility
are
:
but
to
let
you
see
something
of
its
great
virtue
,
reflect
upon
that
which
we
lately
discoursed
concerning
the
force
of
a
strong
Resolution
,
and
hearty
surrender
of
your self
to
God
.
Which
as
it
contains
all
things
you
are
to
do
with
in
its
comprehension
,
so
it
is
supported
by
nothing
more
than
a
profound
Humility
.
When
we
consider
that
we
were
made
by
God
,
that
we
depend
upon
him
every
moment
,
that
we
are
infinitely
ingaged
to
him
for
many
millions
of
his
favours
;
when
we
think
what
a
Soveraign
Authority
he
hath
over
us
,
how
much
he
is
superiour
to
us
,
what
a
right
he
hath
to
all
our
services
,
and
how
wise
and
good
his
will
is
;
it
is
impossible
that
we
should
avoid
resolving
to
give
him
our
hearts
,
and
to
persist
eternally
in
the
abnegation
of
our
own
wills
and
desires
,
which
we
can
never
suffer
to
be
competitors
with
his
.
This
Humility
will
not
be
forward
to
cloathe
you
with
shirts
of
hair
,
to
prescribe
you
no
other
dyet
but
the
meanest
you
can
procure
,
to
put
a
whip
into
your
hand
wherewith
to
let
your self
blood
,
to
rob
you
of
your
hose
and
shooes
,
that
you
may
go
barefoot
to
Jerusalem
:
It
will
not
bid
you
strike
your
bare
breast
against
the
stones
,
nor
tell
you
,
that
to
be
a
Saint
,
you
must
roll
your
naked
body
in
the
briers
,
or
tumble
in
the
same
manner
in
heaps
of
Winter
Snow
,
or
plunge
your self
up
to
the
neck
in
an
Icy
Pool
:
But
it
will
infallibly
strip
you
of
your self
,
and
starve
all
your
carnal
desires
,
and
break
your
will
in
pieces
,
and
lay
you
at
the
foot
of
the
Cross
of
Christ
,
and
dispose
you
to
all
those
rigours
,
and
a
thousand
more
if
your
Lord
did
signifie
that
he
would
be
pleased
with
such
austerities
.
How
safe
then
and
secure
must
you
needs
think
your self
under
the
conduct
of
such
a
Companion
?
you
cannot
have
a
better
Guard
,
nor
be
put
into
a
place
of
greater
assurance
,
if
you
seek
over
all
the
world
for
it
,
than
that
to
which
Humility
will
lead
you
.
For
making
you
distrustful
of
your
own
power
and
strength
,
it
will
urge
you
to
a
continual
dependance
upon
your
Lord
,
without
whom
you
feel
that
nothing
,
much
less
such
an
excellent
thing
as
you
design
can
be
atchieved
.
We
accuse
very
much
the
weakness
of
our
nature
,
we
complain
heavily
of
the
body
of
flesh
and
blood
,
which
continually
betrayes
us
,
we
conceit
that
we
should
do
rare
things
,
were
we
but
once
quit
of
this
load
of
earth
,
and
suffered
to
move
in
the
free
and
yielding
Air.
But
let
me
tell
you
,
and
believe
it
for
a
truth
;
though
we
had
no
society
with
a
terrestrial
nature
;
nay
,
though
our
minds
were
free
and
clear
from
all
mortal
concretion
,
though
we
had
no
cloathes
at
all
to
hinder
our
motion
;
yet
our
ruine
might
arise
out
of
our
spirits
,
and
by
pride
and
self-confidence
we
might
throw
our selves
down
into
utter
destruction
.
For
what
commerce
,
I
pray
you
,
had
the
Apostate
Angels
with
our
corporeal
nature
?
what
familiarity
with
a
body
?
Do
we
not
conceive
them
to
have
been
pure
spirits
separated
from
all
earthly
contagion
?
And
yet
by
placing
all
in
themselves
,
by
being
puffed
up
in
their
own
thoughts
,
and
not
acknowledging
their
need
of
the
Divine
presence
and
assistance
,
we
conclude
that
they
tumbled
themselves
into
an
Abysse
of
misery
and
woe
irrecoverable
.
Now
they
are
in
a
worse
condition
then
if
they
were
spirits
of
a
smaller
size
:
Now
the
torment
they
suffer
is
proportionable
to
the
nobleness
of
their
nature
.
For
the
sharper
and
quicker
the
mind
is
,
and
the
greater
its
indowments
are
which
it
hath
received
;
the
greater
mischief
doth
it
bring
upon
it self
,
and
the
sadder
are
its
perplexities
when
it
is
destitute
of
the
special
help
and
presence
of
God
.
As
a
great
Giant
being
blinded
must
needs
stumble
more
grievously
,
and
give
himself
sorer
knocks
then
he
would
have
done
,
if
he
had
not
been
of
so
huge
a
bulk
:
So
a
mind
and
reason
elevated
to
an
higher
pitch
then
others
,
is
carried
headlong
into
an
heavier
ruine
,
when
it
is
deprived
of
that
Divine
light
which
is
necessary
for
its
guidance
and
preservation
.
Excellency
of
nature
therefore
little
profits
if
God
be
not
present
with
it
,
and
he
absents
himself
from
all
,
that
place
not
their
strength
,
sufficiency
and
safeguard
in
him
,
but
in
themselves
.
And
on
the
other
side
Fragility
of
nature
is
not
that
which
will
undo
us
if
the
Divine
presence
do
not
withdraw
it self
,
which
it
never
doth
from
humble
and
lowly
minds
that
confide
in
him
and
not
in
their
own
power
,
which
were
it
a
thousand
times
greater
then
it
is
,
would
not
be
sufficient
to
conserve
it self
.
Our
pride
and
vanity
and
forgetfulness
of
God
then
is
that
which
we
must
accuse
;
not
the
infirmity
and
craziness
of
our
flesh
;
for
as
the
excellency
of
the
Angelical
nature
could
not
save
them
when
they
disjoyned
themselves
from
their
Creator
:
So
the
weakness
of
ours
shall
not
harm
us
,
if
we
keep
close
to
him
and
never
sever
our selves
from
that
heavenly
power
which
worketh
mightily
in
us
.
Do
you
not
see
then
how
much
you
must
stand
indebted
to
this
Associate
in
your
journy
?
For
it
is
Humility
that
must
fasten
you
to
God
,
that
will
keep
you
in
a
constant
adherence
to
him
,
and
not
let
you
stir
a
foot
from
him
;
that
will
make
you
tremble
to
think
of
looking
into
your self
and
not
behold
him
there
.
This
is
in
effect
your
strength
and
salvation
;
this
supplies
the
defects
of
your
nature
;
this
is
the
remedy
of
your
infirmity
;
and
after
a
strange
way
this
raises
you
above
all
the
power
of
the
world
,
by
keeping
you
down
and
pressing
you
very
low
in
your
own
thoughts
.
I
must
not
defraud
it
therefore
of
those
just
praises
that
are
due
to
its
vertue
,
which
may
recommend
it
more
to
your
affection
and
make
its
company
more
grateful
in
your
travels
.
But
it
is
fit
you
should
know
that
this
humility
which
makes
us
seem
so
little
or
nothing
in
our
own
eyes
,
is
one
of
the
most
glorious
things
in
the
world
,
and
places
a
man
among
the
ancient
Hero's
.
It
is
indeed
the
height
and
sublimity
of
our
mind
,
the
true
Gallantry
of
our
spirits
.
It
letting
us
see
what
poor
despicable
things
we
are
,
causes
us
to
surmount
our selves
and
to
have
no
regard
to
such
low
and
petty
interests
as
those
of
our
own
.
It
is
not
a
sneaking
quality
,
that
dispirits
the
soul
and
deprives
it
of
all
its
force
and
vigor
,
but
a
generous
disposition
of
mind
,
that
will
not
suffer
it
to
imploy
its
forces
upon
such
a
mean
and
contemptible
service
as
that
of
pleasing
our selves
.
Let
it
not
seem
a
Paradox
to
you
,
for
there
is
nothing
truer
,
that
Pride
and
conceitedness
are
the
qualities
of
base
bred
souls
,
of
feeble
and
ignoble
minds
;
and
that
lowliness
is
the
indowment
of
a
soul
well
born
,
nobly
descended
,
and
bravely
educated
in
the
knowledge
of
the
most
excellent
things
.
For
whether
is
greater
I
pray
you
,
he
that
sets
a
value
upon
little
trifles
,
or
he
that
despises
them
?
Is
not
he
that
despises
them
?
whose
thoughts
are
taken
up
with
sublimer
objects
that
make
himself
and
all
things
here
besides
appear
as
nothing
in
his
eyes
.
I
believe
you
will
say
there
was
not
a
greater
man
in
the
world
in
those
dayes
then
Moses
,
a
leader
of
a
mighty
people
,
the
Captain
General
of
all
the
Pilgrims
of
that
Age
,
who
had
wrought
wonders
in
Aegypt
,
who
had
signalized
himself
by
the
drowning
of
Pharoahs
Army
in
the
Sea
:
V.
Chryst
.
in
1
Cor.
1.3
.
and
yet
it
is
apparent
there
was
not
a
meeker
person
living
upon
the
earth
:
no
man
had
a
meaner
opinion
of
himself
.
He
was
content
to
be
taught
by
Jethro
though
he
knew
so
much
himself
;
nay
he
was
not
offended
at
his
reprehension
,
but
submitted
his
judgment
to
a
better
reason
.
Could
there
be
a
greater
instance
of
his
Humility
and
Gallantry
both
together
?
He
that
had
overcome
so
many
,
now
overcame
himself
.
He
that
had
triumphed
over
mighty
hosts
,
now
leads
his
pride
in
Triumph
and
tramples
it
under
his
feet
.
He
cared
not
who
had
the
honour
of
it
,
so
wise
and
great
things
were
effected
.
His
own
glory
he
valued
not
,
but
his
Humility
inspired
him
by
all
means
to
seek
the
peoples
good
.
What
think
you
of
Abraham
also
a
more
ancient
Pilgrim
then
this
?
who
calls
himself
but
Dust
and
Ashes
;
who
condescended
so
far
as
to
pray
Lot
a
person
inferiour
to
himself
,
that
there
might
be
no
difference
between
them
:
And
yet
this
was
that
great
man
who
had
overcome
so
many
Kings
in
battle
,
and
brought
away
so
many
spoils
,
and
redeemed
Lot
himself
from
Captivity
.
Hath
not
his
Humility
rendred
him
more
famous
then
those
victories
?
Hath
he
not
crowned
himself
with
greater
glory
in
not
vaunting
himself
in
those
Trophies
,
then
if
he
had
been
served
continually
by
those
conquered
Princes
?
If
one
man
thinks
clay
to
be
clay
and
therefore
treads
upon
it
;
another
thinks
it
to
be
gold
and
therefore
admires
it
;
which
of
these
hath
the
braver
mind
?
Hath
not
he
who
doth
not
admire
the
clay
and
embrace
the
dirt
?
So
he
truly
that
calls
himself
but
Dust
and
Ashes
hath
certainly
a
very
great
soul
;
while
he
that
understandeth
not
but
hath
himself
in
admiration
is
a
weak
and
basely
minded
man
.
He
hath
a
great
spirit
who
makes
no
account
of
those
things
which
others
are
proud
of
.
He
is
generous
who
despises
things
far
greater
than
those
,
which
others
esteem
the
marks
of
their
glory
:
who
doth
not
swell
with
high
atchievements
when
his
envious
neighbours
are
puffed
up
with
every
trifle
.
Humility
then
you
see
is
not
sheepiness
,
but
loftiness
of
mind
and
the
most
elevated
pitch
of
the
soul
.
It
is
not
dejectedness
of
spirit
,
but
a
raised
understanding
of
God
and
of
our selves
.
And
therefore
let
us
be
low
(
as
one
of
the
ancient
Guides
of
the
Church
advises
)
that
we
may
be
high
.
If
we
admire
any
thing
here
,
let
it
be
the
sublimity
of
humble
minds
.
I
cannot
conclude
before
I
add
for
your
further
incitement
,
that
Humility
is
of
an
excellent
good
nature
and
hath
a
singular
obligingness
in
its
constitution
.
It
makes
us
no
less
acceptable
unto
men
then
unto
God
,
and
renders
us
amiable
though
we
have
nothing
else
to
give
us
any
advantage
.
Do
you
not
see
how
intollerable
the
Proud
are
?
and
what
is
the
reason
of
it
,
but
because
they
scorn
those
who
are
not
of
their
rank
?
They
cannot
be
obliged
because
they
think
whatsoever
you
do
is
due
to
their
merit
.
They
would
be
loved
by
all
,
without
loving
again
.
They
will
command
in
all
companies
,
and
have
every
one
yield
to
their
humors
.
They
will
teach
all
and
learn
of
none
.
They
are
incapable
of
gratitude
,
and
think
you
are
honoured
enough
for
your
services
,
if
they
do
but
receive
them
.
They
would
draw
all
to
themselves
,
and
are
unacquainted
with
that
which
charms
all
the
world
,
I
mean
bounty
and
liberality
.
The
Humble
man
no
doubt
then
is
the
most
agreeable
person
upon
earth
;
whom
you
oblige
by
a
good
word
,
which
he
thinks
he
doth
not
deserve
:
who
thanks
you
for
the
smallest
courtesie
:
who
had
rather
obey
then
rule
:
who
is
desirous
to
learn
of
the
meanest
Scholler
:
who
contemns
no
body
but
himself
:
who
loves
though
he
be
not
loved
:
who
thinks
nothing
too
much
to
do
for
those
that
esteem
him
:
and
who
is
afraid
he
hath
never
recompenced
enough
the
civilities
which
are
done
unto
him
.
In
short
,
this
Humility
is
of
such
great
value
and
so
good
natured
,
that
there
is
nothing
comparable
to
it
but
its
twin
sister
,
Divine
Charity
.
This
amiable
pair
are
like
the
right
foot
and
the
left
by
which
the
traveller
performs
his
journey
.
There
needs
no
more
but
this
happy
couple
to
carry
you
through
all
the
paths
of
piety
and
bring
you
safe
to
Jerusalem
.
Let
us
turn
our
eyes
then
if
you
please
from
the
one
to
the
other
,
and
look
a
while
upon
the
beauty
and
graces
of
Charity
,
whose
charms
are
so
powerful
that
you
cannot
chuse
but
open
to
it
your
embraces
.
CAP.
XII
.
Of
Divine
Charity
.
The
Power
that
it
hath
both
to
establish
his
Resolution
,
and
furnish
him
with
all
other
Requisites
for
his
Journey
.
ANd
that
which
will
very
much
inamour
you
at
the
first
glance
,
is
the
power
which
you
will
discover
in
it
to
establish
your
Resolution
,
and
to
make
it
so
firm
,
that
it
shall
not
be
shaken
by
all
the
force
of
all
the
world
,
which
is
nothing
so
strong
and
mighty
as
Love
.
I
know
this
touches
you
with
a
strong
inclination
to
it
,
if
you
have
any
mind
to
offer
your
will
to
God
as
I
advised
;
and
therefore
you
will
not
think
I
importune
you
with
a
tedious
discourse
,
if
I
make
you
more
sensible
of
this
following
truth
.
That
Love
makes
one
will
of
two
,
and
causes
us
to
sacrifice
all
our
own
desires
to
the
will
of
that
we
love
,
if
we
esteem
it
better
than
our selves
.
For
what
,
I
pray
you
,
can
we
say
of
Love
,
but
which
a
wiser
man
than
you
or
I
hath
told
us
,
who
calls
it
that
emotion
of
the
soul
whereby
we
joyn
our selves
in
will
and
heart
to
that
which
is
presented
as
lovely
and
convenient
for
us
?
It
is
such
a
consent
,
I
say
,
of
the
heart
to
some
fair
and
inviting
object
,
that
we
consider
our selves
as
joyned
and
united
to
it
:
Insomuch
that
we
do
not
look
on
our selves
and
it
as
remaining
any
longer
two
things
which
subsist
asunder
;
but
we
conceive
a
Whole
,
whereof
we
think
our selves
but
one
part
,
and
the
thing
beloved
to
be
the
other
.
Is
it
not
necessary
then
,
that
we
have
a
mind
to
cleave
to
this
,
and
eternally
live
in
dear
imbraces
of
it
?
Can
we
endure
the
thought
of
being
torn
from
this
,
and
so
dissolve
the
Whole
which
Love
hath
made
?
Do
not
we
naturally
desire
to
conserve
things
,
especially
those
of
our
our
own
creating
?
It
is
unavoidable
then
,
that
in
any
contest
which
may
arise
between
these
parts
,
we
yield
to
the
will
of
that
we
love
,
for
fear
of
a
separation
;
unless
that
thing
be
worse
than
our selves
,
and
so
we
hope
to
gain
by
the
dissolution
.
If
one
of
these
two
must
be
displeased
,
we
shall
ever
chuse
that
it
be
our selves
,
unless
we
esteem
the
other
to
be
of
less
value
and
worth
than
our selves
.
There
is
but
that
one
Exception
lyes
against
this
general
Truth
,
which
I
shall
not
stick
to
reiterate
,
that
Love
doth
so
tye
us
to
that
we
love
,
that
we
and
it
become
but
one
whole
consisting
of
two
parts
;
and
that
we
shall
sooner
suffer
that
part
which
we
make
,
to
be
crossed
in
its
desires
,
than
the
other
to
which
we
have
joyned
our selves
to
be
disgusted
.
Do
you
doubt
of
it
?
Observe
then
,
that
Love
being
placed
on
things
that
differ
in
three
degrees
,
it
comes
to
be
divided
into
three
sorts
.
Either
it
is
to
things
below
us
,
and
then
it
is
called
a
bare
Affection
;
or
to
things
equal
to
us
,
and
then
it
is
termed
Friendship
;
or
to
things
above
us
,
and
then
it
arrives
at
the
name
of
Devotion
.
Thus
I
have
learnt
from
a
wise
man
of
my
acquaintance
.
Now
the
nature
of
Love
in
every
one
of
these
being
such
,
that
it
joyns
our
hearts
to
the
thing
beloved
,
and
we
and
it
make
but
one
whole
:
in
this
only
they
differ
,
that
though
we
may
consent
to
part
,
and
break
with
that
which
we
esteem
less
than
our selves
,
yet
we
can
never
agree
to
be
separated
from
that
which
we
esteem
greater
.
The
less
part
will
alwayes
be
abandoned
to
the
conservation
of
the
greatest
;
we
must
alwayes
sacrifice
that
which
is
worst
,
to
keep
intire
the
best
.
And
therefore
,
though
in
bare
Affection
a
man
alwayes
prefers
himself
before
that
he
loves
,
when
one
must
suffer
a
displeasure
;
yet
it
is
quite
otherwise
in
the
highest
Love
(
and
sometime
in
the
second
sort
)
which
we
call
Devotion
,
for
there
a
man
prefers
the
thing
he
loves
so
much
before
himself
,
that
he
fears
not
to
venture
his
very
life
for
the
conservation
of
it
.
He
will
sooner
sever
Soul
and
Body
,
than
consent
that
this
and
his
Soul
should
be
divided
.
He
will
rather
quit
all
the
world
,
and
never
see
it
more
,
than
forsake
this
,
and
be
banished
from
it
.
Because
,
as
there
is
no
compare
,
he
thinks
,
between
all
the
world
and
this
,
so
he
is
tyed
with
an
incomparably
stronger
bond
to
it
,
than
to
all
the
world
.
Now
of
this
sort
is
the
Love
that
we
call
Charity
,
which
is
an
high
Devotion
to
our
Lord
.
Who
since
he
is
Lord
of
all
,
the
Lord
of
life
and
glory
,
the
Author
of
eternal
Salvation
,
the
only
begotten
of
the
Father
,
full
of
Grace
and
Truth
;
if
it
were
possible
for
us
to
leave
some
things
that
are
better
than
our selves
,
in
expectation
of
something
better
than
them
,
to
which
we
will
give
that
Love
which
they
have
lost
;
yet
he
will
make
us
love
him
eternally
above
all
,
and
live
in
inseparable
union
with
him
,
because
there
is
nothing
else
superiour
to
him
on
which
to
bestow
our
Love
if
we
take
it
from
him
.
If
we
once
sincerely
love
him
,
if
we
become
one
with
him
,
it
is
manifestly
in
the
nature
of
this
sublime
affection
,
to
make
us
part
with
our selves
for
his
sake
:
to
resign
up
all
our
own
desires
that
his
will
may
be
done
:
to
lose
whatsoever
we
call
ours
,
that
we
may
keep
him
and
his
good
esteem
of
us
.
It
is
not
possible
that
we
should
grant
our
consent
to
have
that
knot
untied
,
which
makes
us
part
of
such
a
whole
whereof
the
Son
of
God
is
the
other
part
.
There
needs
nothing
to
keep
it
fast
,
but
to
keep
us
in
our
wits
.
And
therefore
since
a
will
distinct
from
his
will
,
makes
us
two
again
,
we
shall
alwayes
comprimise
with
his
will
,
that
we
may
continue
one
.
I
believe
now
you
think
you
shall
make
a
mighty
purchase
,
if
you
can
but
procure
this
Companion
to
go
along
with
you
.
It
is
apparent
to
you
,
that
this
Charity
will
help
and
inable
you
to
do
all
that
is
commanded
you
,
though
it
be
never
so
much
,
and
hard
to
be
otherwise
effected
.
And
do
you
not
think
that
it
will
make
all
things
easie
also
to
be
done
?
Alas
!
it
knows
no
difference
between
doing
and
suffering
but
only
this
,
that
it
chuses
the
latter
many
times
as
a
noble
testimony
to
its
sincerity
and
truth
.
Nothing
will
seem
absurd
,
nothing
will
be
thought
mis-becoming
,
nothing
will
appear
difficult
when
once
you
are
.
in
Love
.
It
is
well
compared
to
an
Artificial
Glass
,
which
when
we
look
thorow
,
an
enemy
seems
a
friend
,
disgrace
is
rendred
an
honour
,
and
hardships
look
like
a
pleasure
.
The
Love
of
Christ
,
you
know
,
caused
him
to
make
himself
of
no
reputation
.
It
preserved
his
Majesty
,
and
made
it
seem
no
disparagement
to
be
so
low
as
a
servant
,
and
to
court
his
Vassals
.
It
hath
this
priviledge
,
that
it
cannot
be
defamed
.
And
it
hath
this
generosity
,
that
it
cannot
learn
to
deny
.
Ask
any
thing
of
it
,
and
it
will
make
no
difficulty
to
give
it
.
Nay
,
ask
a
Coat
,
and
it
will
give
the
Cloak
also
.
Ask
it
to
go
a
mile
with
you
,
and
it
will
go
two
.
Ask
it
to
forgive
one
injury
,
and
it
will
forgive
an
hundred
.
Ask
it
to
render
you
a
service
,
and
it
will
serve
you
with
its
whole
self
.
So
that
I
think
one
of
the
ancient
Guides
of
the
Church
had
reason
,
who
said
,
Love
,
and
do
what
thou
wilt
.
Take
thine
own
course
,
so
that
thou
dost
but
heartily
Love
.
This
is
a
thing
so
powerful
,
that
it
withstands
our
temperament
,
and
resists
our
most
natural
inclinations
.
It
claps
a
new
Biass
upon
our
hearts
;
it
carries
us
against
the
stream
and
tide
of
sensitive
desires
;
it
breaks
the
chains
of
custom
;
it
roots
up
inveterate
habits
;
it
is
of
such
vast
force
that
it
makes
us
vanquish
our selves
,
and
obliges
us
to
destroy
our
own
pleasures
that
we
may
please
another
.
It
is
strangely
bountiful
and
liberal
with
all
,
thinking
it
can
never
do
enough
to
make
it self
known
to
those
whom
it
loves
.
From
whence
it
is
,
that
whereas
they
who
live
only
in
a
fear
and
dread
of
God
have
starv'd
and
half
dead
affections
to
him
,
which
makes
them
do
but
little
,
and
that
with
a
pensiveness
and
sadness
,
as
if
they
desired
to
be
excused
:
They
whose
hearts
burn
with
Love
to
him
have
all
their
powers
excited
thereby
to
do
their
best
for
him
;
and
they
strain
themselves
with
the
greatest
gladness
to
execute
his
pleasure
in
all
things
.
And
to
say
the
truth
,
there
is
no
passion
of
the
soul
,
but
Love
hath
it
at
its
full
command
.
They
all
owe
their
Original
to
Love
,
and
would
have
no
being
at
all
if
it
were
not
in
the
soul
before
them
.
If
there
were
no
Love
implanted
by
God
in
our
natures
,
there
would
be
no
desire
,
no
hatred
;
no
grief
,
no
joy
;
no
fear
,
no
despair
;
for
all
these
grow
upon
this
single
root
,
or
rather
are
but
Love
shooting
forth
in
divers
shapes
.
They
are
I
say
but
several
motions
which
Love
causes
;
the
different
figures
which
it
assumes
according
as
the
object
and
occasion
requires
.
It
is
Love
which
desires
when
the
thing
is
absent
,
which
hates
that
which
would
spoil
its
injoyments
;
which
grieves
for
the
loss
or
fears
the
departure
,
which
despairs
of
the
coming
or
joyes
in
the
presence
of
a
beloved
good
.
What
therefore
should
that
be
,
which
Love
cannot
do
;
seeing
it
carries
all
these
along
with
it
,
and
leads
the
whole
soul
thither
,
whither
it
goes
it self
?
It
is
an
active
and
busie
affection
;
having
as
much
Vivacity
as
it
hath
strength
.
It
s
life
consists
in
motion
;
and
like
to
the
Heart
it
ceases
to
live
when
it
ceases
to
stir
.
It
is
painted
you
know
with
wings
and
will
make
you
fly
rather
then
go
to
Jerusalem
.
It
is
like
to
Fire
which
is
both
a
greedy
and
a
fierce
Element
.
A
very
covetous
affection
I
mean
,
that
thinks
it
never
hath
enough
of
that
which
it
desires
;
and
so
earnest
and
vehement
that
it
never
rests
till
it
hath
spent
it self
upon
its
beloved
.
It
is
like
the
holy
fire
which
God
sent
from
Heaven
,
which
was
found
unextinguished
at
the
return
from
Babylon
(
as
the
Hebrews
say
)
in
the
bottom
of
a
Well
,
all
covered
with
mudd
and
dirt
.
Much
water
from
without
cannot
quench
it
;
and
the
dulness
and
heaviness
of
our
own
temper
cannot
repress
it
.
But
as
fire
elevates
the
matter
to
which
it
takes
though
it
be
never
so
gross
and
ponderous
:
So
doth
Love
raise
the
hearts
wherein
it
makes
an
impression
,
and
stirs
them
up
to
actions
far
surmounting
their
Age
,
their
breeding
and
condition
.
There
is
a
certain
chearfulness
also
in
this
affection
,
like
to
the
shining
and
brightness
of
Fire
,
which
contributes
much
to
the
augmenting
of
its
activity
.
It
diffuseth
a
secret
joy
through
the
whole
soul
which
cannot
be
dissembled
;
but
casts
a
splendor
into
the
countenance
of
those
in
whom
it
resides
.
Though
Melancholy
indeed
is
sometimes
the
companion
of
other
Love
,
yet
it
cannot
find
so
easie
access
to
Divine
Charity
:
For
that
which
the
one
wants
,
the
other
hath
,
and
that
which
the
one
doubts
of
,
the
other
necessarily
supposes
.
Is
not
this
the
common
cause
of
such
sadness
,
that
Love
meets
with
no
return
from
an
heart
to
which
it
hath
given
its
own
,
or
is
in
despair
of
overcoming
all
the
obstacles
of
its
satisfaction
?
But
these
are
things
that
cannot
find
a
place
in
this
heaven-born
affection
,
which
is
nothing
else
but
a
return
of
our
Love
to
God
who
hath
loved
us
first
,
and
thereby
given
us
assurance
that
he
is
desirous
to
be
injoyed
by
us
.
All
the
heaviness
then
of
pious
souls
is
when
they
cannot
make
such
returns
as
they
wish
,
not
when
they
feel
this
flame
within
them
;
for
then
they
are
strangely
pleased
and
ravished
with
joy
,
both
because
it
is
an
effect
of
the
Love
of
God
to
them
,
and
because
hereby
they
do
actually
injoy
him
.
Now
as
Melancholy
and
sadness
do
oppress
the
spirits
and
make
us
lazy
and
unwilling
to
stir
;
so
this
chearfulness
and
lightsomeness
of
mind
which
Love
infuses
do
set
them
free
,
and
render
us
active
and
vigorous
in
our
motion
.
Melancholy
is
a
Lethargick
humour
and
binds
up
all
the
powers
,
because
its
frozen
disposition
imagines
all
things
impossible
to
be
either
done
or
avoided
:
but
chearfulness
by
its
heat
and
warmth
gives
us
some
degree
of
confidence
that
things
are
not
so
hard
to
be
undertaken
;
and
it
thaws
,
melts
and
loosens
our
saculties
into
freedom
and
liberty
,
whereby
we
become
of
a
lively
forward
and
ready
disposition
.
Love
therefore
being
of
this
pleasant
and
chearful
nature
,
you
see
must
needs
both
quicken
your
spirit
and
facilitate
your
work
.
Nay
it
is
apt
to
excite
and
inspire
others
who
come
near
us
,
and
therefore
much
more
our selves
.
Chearfulness
and
the
love
from
whence
it
springs
makes
our
countenance
smooth
and
clear
,
and
invites
others
into
our
Society
.
When
this
passion
stirs
in
the
heart
,
the
face
is
all
over
touched
with
the
sweetness
of
it
;
which
both
intices
and
inlivens
those
that
approach
us
.
How
is
it
possible
then
that
we
should
not
feel
these
effects
of
it
our selves
,
that
are
so
sensible
to
others
?
or
what
heart
is
there
so
cold
and
indifferent
,
that
would
not
be
possessed
with
this
affection
which
is
as
useful
as
delightful
;
and
whose
benefits
redound
to
our
neighbours
and
stay
not
in
our selves
?
It
will
not
let
us
be
a
terrour
to
our
own
souls
,
nor
appear
with
such
a
dismal
aspect
that
we
should
scare
and
affright
others
.
It
will
not
drive
others
from
Piety
while
it
carries
us
unto
it
.
It
will
not
suffer
us
to
put
Religion
on
the
rack
that
we
may
look
severe
.
And
it
is
far
from
making
us
appear
so
,
as
though
we
imagined
we
could
not
be
saved
,
unless
we
make
an
ugly
face
.
What
shall
I
say
more
?
need
I
tell
you
that
Love
is
full
of
imitation
and
forces
us
to
conform
our selves
to
the
humour
and
disposition
of
him
whom
we
Love
?
There
is
a
stranger
property
by
far
then
this
which
will
make
you
open
your
heart
to
it
;
and
that
is
a
singular
Sagacity
which
it
is
Master
of
,
whereby
it
knows
what
is
fit
to
be
done
without
any
teaching
.
If
you
were
fully
in
the
power
of
it
,
it
would
go
near
to
render
me
of
no
use
,
being
it self
instead
of
twenty
Masters
.
It
knows
what
will
please
before
it
be
told
and
sees
what
is
acceptable
without
a
director
.
It
hath
eyes
of
its
own
to
find
out
its
way
,
and
by
its
innate
wisdome
would
lead
you
streight
to
Jerusalem
.
It
is
very
skilfull
to
spy
out
its
duty
,
and
hath
a
quick
perception
of
what
is
befitting
in
every
passage
of
life
.
In
so
much
that
when
a
man
begins
to
Love
,
he
begins
to
know
how
to
guide
himself
.
His
Love
will
suggest
unto
him
many
things
which
he
ought
to
do
;
and
be
instead
of
a
thousand
Monitors
to
put
him
upon
the
doing
of
them
.
It
will
make
a
man
descry
the
least
faults
in
himself
,
though
it
hide
them
in
others
.
It
notes
an
undecency
with
as
much
severity
,
as
another
marks
a
gross
impurity
.
It
labours
to
overcome
the
smallest
infirmity
,
and
weeps
more
for
a
mote
in
its
eye
,
then
others
do
for
a
beam
.
Nay
it
is
afflicted
for
those
things
which
no
body
sees
,
save
only
it self
.
It
blushes
more
for
a
vain
thought
,
then
the
rest
of
the
world
do
for
a
monstrous
act
.
It
hath
a
curiosity
about
those
little
circumstances
,
which
all
men
are
wont
to
oversee
or
neglect
.
It
s
niceness
and
delicacy
is
so
great
,
that
it
abhors
the
very
shadow
of
all
evil
.
And
it
every
way
strives
to
adorn
it self
with
such
accuracy
;
that
there
may
not
be
the
least
speck
to
render
it
less
fair
and
beautiful
in
the
eyes
of
God
.
Love
therefore
I
beseech
you
,
Love
as
much
as
ever
you
are
able
,
if
you
mean
to
be
happy
.
Make
your
heart
ready
as
an
Altar
,
for
this
Fire
from
above
to
descend
upon
it
.
Prepare
your self
as
a
Sacrifice
to
be
offered
up
in
this
Holy
flame
to
the
Lord
of
Love
.
Let
all
the
world
know
that
you
are
a
consecrated
thing
:
tell
it
that
you
cannot
entertain
its
sute
,
nor
unhallow
the
place
where
heaven
is
pleased
to
dwell
.
Yield
your self
a
captive
to
this
mighty
Conquerour
,
whereby
you
will
be
inabled
to
conquer
all
things
else
.
Subject
your self
to
the
power
of
that
,
which
will
bring
the
Devil
,
the
World
,
and
the
Flesh
under
your
feet
.
Let
it
take
away
your
liberty
of
doing
what
you
please
,
that
it
may
make
you
free
to
do
as
you
ought
.
Possess
it
of
your
soul
intirely
and
suffer
it
to
inspire
all
your
desires
and
to
order
all
your
motions
;
and
it
will
not
fail
to
possess
you
of
that
blessed
place
to
which
you
wish
to
be
conducted
.
And
is
this
any
difficult
thing
that
I
require
of
you
?
I
should
rather
think
that
we
are
highly
obliged
to
God
for
making
the
way
to
Jerusalem
so
easie
and
our
arriving
there
so
certain
as
it
is
.
For
Love
is
the
most
natural
and
pleasant
thing
in
the
world
which
will
certainly
bring
us
thither
,
and
God
being
so
lovely
and
having
loved
us
so
much
,
one
would
think
it
should
be
an
easie
thing
to
beget
it
in
our
hearts
.
Do
you
not
mark
how
a
Dog
loves
you
,
if
you
do
but
throw
him
a
bone
or
some
such
thing
,
which
to
you
is
of
no
use
or
worth
at
all
?
For
this
he
fawns
upon
you
;
for
this
he
stayes
in
your
house
,
and
keeps
your
door
,
and
defends
your
goods
;
this
makes
him
follow
you
at
the
heels
if
you
please
,
to
travel
with
you
long
journies
,
to
forsake
all
other
Masters
for
your
service
,
and
many
times
to
dye
with
you
:
though
it
be
a
poor
thing
,
which
you
know
not
what
to
do
withall
,
unless
you
cast
it
unto
him
.
How
can
you
chuse
then
but
love
Jesus
,
and
be
at
his
command
,
and
follow
his
steps
,
and
leave
all
others
for
his
sake
,
and
even
give
your
life
to
him
;
who
hath
given
you
not
a
thing
of
no
value
,
not
that
which
cost
him
nothing
,
or
that
which
he
could
not
tell
what
to
do
withall
,
but
himself
,
his
holy
blood
,
his
pretious
promises
which
it
cost
an
infinite
deal
of
pain
to
seal
and
ratifie
unto
you
.
Are
you
still
insensible
of
his
favours
when
you
think
of
this
?
Are
you
still
to
learn
to
Love
when
such
a
weight
of
Love
as
this
doth
press
your
heart
?
If
such
a
thought
could
enter
my
mind
,
I
would
send
you
to
the
brutes
to
be
their
Scholler
,
I
would
call
your
Spaniel
and
bid
him
teach
you
;
I
would
cease
to
be
your
instructer
any
longer
,
and
put
you
there
to
learn
the
affection
you
owe
to
your
dearest
Lord
and
Master
.
But
your
blushes
bid
me
spare
this
language
and
seem
to
assure
me
both
that
you
are
ashamed
to
owe
your
vertue
to
such
examples
,
and
that
you
feel
already
this
flame
inkindled
in
your
heart
.
Feed
it
I
beseech
you
continually
and
let
it
increase
unto
greater
ardors
of
Love
as
it
will
infallibly
,
if
you
do
but
consider
what
great
things
your
Saviour
hath
done
for
you
,
and
that
he
is
still
busie
in
procuring
your
good
;
and
in
short
,
that
there
is
not
an
hour
,
not
a
moment
wherein
you
do
not
stand
indebted
to
him
for
eternal
blessings
,
or
for
the
means
of
them
,
or
for
the
grace
to
help
you
to
attain
them
.
And
indeed
the
poor
Pilgrims
heart
did
beat
at
such
a
rate
,
that
it
seemed
to
knock
against
his
ribs
.
He
was
set
all
on
fire
with
these
words
;
and
at
last
found
means
to
vent
himself
and
burst
out
in
such
expressions
as
these
.
O
Sir
,
what
have
you
done
!
I
feel
the
Love
of
Jesus
burn
so
vehemently
in
my
breast
,
that
I
shall
be
devoured
by
it
,
if
it
last
a
moment
longer
in
this
force
.
I
have
scarce
any
breath
left
to
tell
you
,
that
you
have
made
me
love
your self
also
with
a
violent
passion
.
I
have
no
power
no
more
then
desire
,
to
resist
this
Almighty
Lover
of
Souls
.
I
render
my self
his
prisoner
and
wish
to
be
eternally
held
in
his
chains
.
You
have
linkt
me
to
your self
too
so
fast
,
that
I
am
at
once
become
his
slave
,
and
your
servant
.
I
would
go
to
the
worlds
end
to
seek
these
two
Companions
Humility
and
Charity
;
if
they
were
not
already
become
my
guests
by
your
means
.
You
have
given
me
a
greater
treasure
then
I
thought
to
find
in
those
few
words
which
I
received
from
you
;
and
methinks
I
feel
already
that
I
am
nought
,
and
I
have
nought
,
and
I
desire
nought
but
Jesus
and
Jerusalem
.
If
it
be
not
absurd
to
speak
in
such
terms
,
I
am
in
love
with
this
Love
which
you
have
described
.
I
see
methinks
Humility
and
all
things
else
in
its
armes
.
I
embrace
them
both
with
all
my
soul
.
I
welcome
them
with
my
best
affections
into
my
heart
.
And
if
I
had
more
hearts
then
one
,
I
would
offer
them
all
to
the
Humble
Love
of
my
sweetest
Saviour
.
Go
on
Sir
,
as
long
as
you
please
;
if
you
have
not
taught
me
all
my
lesson
in
teaching
me
to
Love
.
You
have
tyed
my
ears
to
your
tongue
and
they
cannot
but
listen
to
your
speech
.
Nor
shall
I
ever
feel
any
weariness
in
hearing
of
you
;
for
you
have
made
me
in
Love
with
your
discourse
,
by
breathing
the
Love
of
my
Lord
into
my
heart
.
Here
he
making
a
little
rest
,
the
Guide
had
leave
to
resume
his
office
:
though
he
was
so
fill'd
with
joy
to
see
the
good
effects
of
what
he
had
said
,
that
it
was
not
easie
on
a
sudden
to
find
room
for
any
other
thoughts
.
The
desire
also
that
he
felt
of
speaking
something
extraordinary
on
this
occasion
,
had
like
to
have
imposed
silence
on
him
,
and
denyed
a
passage
to
his
words
.
But
his
Prudence
telling
him
how
necessary
it
was
to
keep
himself
now
from
such
transports
,
he
soon
reduced
himself
to
his
usual
temper
and
thus
began
to
renew
his
discourse
.
It
is
no
wonder
to
find
that
Jesus
captivates
hearts
;
and
that
the
Love
of
a
dying
Saviour
is
so
powerful
as
to
inthral
them
to
his
service
.
All
that
surprises
me
is
no
more
then
this
,
that
such
feeble
words
as
mine
should
so
sensibly
touch
your
inclinations
to
him
,
and
with
such
speed
excite
so
high
a
degree
of
Love
in
your
heart
.
It
gives
me
great
incouragement
to
continue
my
instructions
,
and
affords
no
less
incouragement
to
your self
to
continue
your
attention
;
For
if
you
are
already
under
the
power
of
Love
by
what
hath
been
now
delivered
,
I
shall
make
you
love
unmeasurably
before
I
have
finished
this
discourse
.
You
have
seen
but
half
of
the
riches
of
that
golden
sentence
,
and
there
are
greater
secrets
still
behind
in
those
two
pretious
words
which
are
at
the
conclusion
of
it
.
For
I
pray
you
satisfie
me
in
this
demand
;
Have
you
well
considered
what
Jerusalem
is
,
to
which
you
now
direct
your
face
?
I
will
not
stay
for
your
answer
,
but
proceed
to
tell
you
that
I
am
now
going
to
give
you
such
an
Idaea
of
it
,
that
if
you
keep
it
fresh
in
your
mind
,
you
cannot
imagine
how
it
will
snatch
you
from
the
world
and
heighten
your
love
unto
your
Saviour
,
and
lift
you
quite
out
of
your
own
will
,
if
you
had
a
mind
to
fall
into
it
back
again
.
And
truly
I
cannot
think
that
you
should
have
any
great
list
to
travel
long
,
or
that
you
should
not
soon
feel
a
weariness
to
invade
your
members
;
if
you
go
you
know
not
whither
,
and
carry
not
along
with
you
a
true
information
of
the
happy
repose
,
you
are
like
to
meet
withall
at
your
journies
end
.
Let
Jerusalem
then
be
the
subject
of
our
next
discourse
,
and
suffer
your
eyes
to
be
drawn
to
that
blessed
place
,
which
I
believe
you
have
often
heard
commended
,
as
the
Perfection
of
Beauty
and
the
Joy
of
the
whole
earth
.
CAP.
XIII
.
A
Description
of
the
City
Jerusalem
:
and
of
the
happiness
be
should
there
meet
withall
.
I
Have
no
faculty
(
it
must
be
confessed
)
of
making
good
descriptions
of
those
places
which
I
have
seen
;
and
therefore
it
must
not
be
expected
that
I
paint
you
exactly
a
place
which
I
know
but
by
report
.
It
is
sufficient
that
I
tell
you
nothing
but
the
truth
,
and
do
not
imitate
them
who
fill
their
Maps
with
Chimaera's
of
their
own
brain
;
though
I
do
not
compleatly
delineate
every
part
of
it
,
but
leave
many
spaces
void
to
be
filled
up
by
your self
when
you
shall
have
the
happiness
to
arrive
there
.
Know
then
,
that
as
to
the
scituation
of
this
City
,
it
is
agreed
by
all
to
be
incomparably
sweet
,
beyond
the
fairest
place
that
this
world
of
ours
doth
afford
.
For
it
is
seated
on
a
very
high
mountain
,
loftier
then
Olympus
it self
;
which
yet
is
said
to
lift
its
head
above
the
clouds
,
and
to
be
obnoxious
to
none
of
our
storms
and
tempests
;
and
to
be
deprived
of
the
Sun
beams
by
nothing
else
,
but
only
the
night
it self
.
It
is
advanced
I
say
far
above
the
highest
part
of
this
heavy
earth
and
foggy
air
,
aspiring
into
the
purer
sky
;
where
the
Sun
never
withdraws
its
rayes
,
and
where
there
is
not
the
least
shaddow
of
mist
or
vapour
,
either
to
obscure
its
light
,
or
to
offend
the
most
delicate
sense
that
can
be
conceived
.
There
are
nothing
but
pure
and
fragrant
odors
which
perfume
that
happy
climate
;
there
is
a
perpetual
calm
and
quiet
which
reigns
in
that
noble
region
;
there
is
no
noise
but
that
which
infinitely
delights
and
charms
the
soul
into
still
and
quiet
meditations
.
But
that
which
is
of
greatest
remark
and
most
to
be
remembred
is
,
the
glorious
Prospect
which
a
place
of
this
advantage
yields
.
All
the
world
here
presents
it self
before
ones
eyes
;
and
makes
them
the
center
in
which
,
the
beauty
and
glory
of
it
conspires
to
meet
.
I
would
not
have
you
think
I
mean
a
world
so
small
as
that
,
which
we
inhabit
upon
this
Globe
of
Earth
;
but
one
which
comprehends
the
Sun
and
Moon
and
all
the
other
adjoyning
orbs
which
are
there
beheld
to
move
in
comely
measures
about
that
Prince
of
lights
.
Those
balls
of
Fire
also
which
you
see
fixed
in
the
firmament
so
remote
from
you
,
will
fall
into
your
better
view
:
who
though
they
seem
here
but
like
blinking
candles
and
sickly
flames
;
will
there
appear
most
noble
lights
,
designed
for
some
greater
end
,
then
to
lend
us
a
feeble
comfort
in
the
night
.
It
will
be
infinitely
contenting
to
see
the
beauty
and
fair
proportions
of
every
part
of
this
vast
frame
;
the
fitness
,
usefulness
and
correspondence
of
it
to
all
the
rest
of
its
neighbouring
parts
;
together
with
the
exact
and
admirable
order
of
the
Whole
.
And
can
you
imagine
into
what
transports
it
will
cast
your
soul
to
hear
the
praises
of
the
Creator
sung
by
all
his
Works
of
wonder
?
And
yet
that
is
another
priviledge
of
this
blessed
place
,
by
the
advantage
of
whose
holy
silence
,
you
will
receive
the
chearful
hymns
wherewith
every
creature
you
behold
,
doth
celebrate
the
wisdom
,
power
and
goodness
of
him
that
made
it
.
You
have
heard
(
no
doubt
)
of
the
Musick
of
the
Sphaeres
,
which
they
say
would
ravish
souls
from
these
mortal
bodies
,
should
it
but
strongly
touch
their
ears
;
and
therefore
is
almost
drown'd
by
the
noise
and
clatter
of
this
lower
world
.
This
is
it
which
I
am
now
commending
to
you
,
that
sweet
concent
which
all
creatures
make
among
themselves
,
that
rare
harmony
which
there
is
in
the
motion
of
all
the
heavenly
Orbs
;
which
strikes
the
mind
so
agreeably
,
that
one
cannot
chuse
but
dance
for
joy
together
with
them
.
But
it
is
the
proper
entertainment
of
those
who
dwell
in
that
still
Region
,
in
which
alone
it
can
be
distinctly
heard
;
and
where
an
everlasting
song
to
the
Creator
of
all
doth
melt
their
hearts
to
joyn
in
consort
with
that
Universal
harmony
.
But
yet
the
place
is
nothing
so
considerable
as
the
Persons
that
inhabit
it
;
nor
will
it
be
so
useful
to
draw
their
pictures
curiously
as
to
describe
their
life
and
manners
.
Enquire
not
therefore
of
the
vastness
of
this
place
,
the
stateliness
of
its
buildings
,
the
riches
of
their
furniture
,
and
such
like
things
;
but
know
that
it
is
the
City
of
the
Great
King
:
the
seat
of
the
Imperial
Majesty
of
Heaven
and
Earth
:
the
place
where
the
Lord
and
Governour
of
the
whole
world
,
whose
Dominion
is
an
everlasting
Dominion
,
and
who
reigns
through
all
Generations
,
keeps
his
Court.
Do
you
not
think
it
will
be
a
pleasingly
amazing
sight
to
behold
the
Majesty
of
his
Glory
?
Or
,
What
greater
happiness
can
you
wish
,
if
you
were
to
be
the
disposer
of
your
own
fortune
,
than
alway
to
stand
before
the
Soveraign
of
the
World
,
as
one
of
his
Ministers
and
Attendants
;
and
to
live
in
his
blessed
presence
,
as
one
whom
he
highly
favours
?
To
behold
the
wisdom
of
his
Government
,
the
righteousness
and
goodness
of
his
Laws
,
the
admirable
contrivance
of
all
his
Works
,
the
universal
care
which
he
takes
of
all
his
Creatures
,
the
infinite
extent
of
his
Providence
,
and
the
power
of
his
Authority
,
whereby
he
doth
whatsoever
he
pleases
in
Heaven
and
Earth
,
and
Sea
,
and
all
deep
places
.
To
see
how
he
brings
those
things
together
which
were
removed
far
asunder
;
and
dissolves
the
combinations
and
confederacies
of
those
things
which
were
closely
united
.
To
contemplate
how
he
hereby
makes
those
designs
abortive
,
which
were
just
bringing
forth
,
how
he
disappoints
the
devises
of
the
crafty
,
and
confounds
all
the
subtilty
of
the
world
,
and
catches
it
in
its
own
snares
.
It
will
strangely
transport
you
to
see
the
beauty
of
his
Holiness
,
the
splendor
and
brightness
of
his
Understanding
,
the
largeness
of
his
Love
,
his
uncorrupted
Justice
,
his
unexhausted
Goodness
,
his
immoveable
Truth
,
his
uncontroulable
Power
,
his
vast
Dominions
,
which
yet
he
fills
with
his
presence
,
and
administers
their
affairs
with
ease
,
and
is
magnified
and
praised
in
them
by
the
throng
of
all
his
creatures
.
These
things
I
will
leave
to
your
own
private
thoughts
,
that
I
may
have
time
to
speak
of
the
rest
of
the
caelestial
Inhabitants
,
but
especially
of
the
Kings
Son
,
who
is
a
principal
ornament
(
if
I
may
speak
in
so
low
a
phrase
)
and
a
great
glory
to
this
place
.
And
of
him
I
shall
need
to
tell
you
no
more
than
this
,
that
in
his
person
there
is
to
be
seen
at
once
the
most
illustrious
Lover
and
Warriour
that
ever
was
.
His
Conquests
have
been
innumerable
.
His
Victories
no
History
but
one
of
his
own
inspiring
is
able
to
recount
.
He
hath
trodden
down
the
most
potent
and
giantly
enemies
.
He
hath
triumphed
over
the
Powers
of
Earth
and
Air.
He
hath
trailed
the
greatest
Tyrant
that
ever
was
seen
at
his
Chariot-wheels
.
And
there
is
one
universal
triumph
of
his
over
all
things
still
behind
,
wherein
there
will
be
special
marks
of
honour
set
on
all
the
Citizens
of
Jerusalem
,
who
are
to
bear
a
part
in
it
;
which
will
astonish
and
ravish
all
their
hearts
with
Admiration
,
Love
and
Joy
.
This
will
be
the
most
splendid
shew
,
the
most
illustrious
appearance
that
ever
the
Sun
saw
;
for
all
Angels
,
and
all
Men
;
all
that
ever
have
been
,
are
,
or
shall
be
,
will
there
be
summoned
to
attend
in
some
sort
or
other
upon
the
Pomp
of
that
great
day
.
Then
all
the
Citizens
of
Jerusalem
will
be
seen
with
Crowns
of
Gold
on
their
heads
which
this
great
Prince
will
bestow
upon
them
;
then
they
will
appear
on
the
Theatre
of
the
world
as
so
many
Kings
raigning
together
with
him
;
and
then
all
the
Heavens
will
ring
with
shouts
of
joy
and
praise
to
him
that
redeemed
them
,
as
they
march
along
in
his
train
thorow
the
Air
to
Jerusalem
.
For
,
as
I
told
you
,
he
is
the
most
glorious
Lover
that
ever
was
:
and
the
greatness
of
his
valour
and
courage
,
doth
not
at
all
extinguish
his
nobler
flames
.
He
is
owner
of
the
most
tender
heart
that
ever
was
in
any
breast
;
and
hath
rendred
himself
redoubtable
to
his
greatest
enemies
by
nothing
more
than
this
,
that
he
hath
won
so
many
hearts
,
and
triumphed
over
so
many
brave
souls
,
who
were
vanquished
by
nothing
else
but
the
power
of
his
mighty
Love
.
Such
a
generous
Lover
he
was
,
that
though
he
was
rich
,
he
became
poor
,
that
they
on
whom
he
had
set
his
heart
might
be
made
rich
.
He
laid
aside
the
Robes
of
his
Glory
,
that
they
might
be
invested
with
them
.
He
took
upon
him
the
shape
of
a
servant
,
that
he
might
prefer
them
to
be
the
Sons
of
God
,
and
Heirs
of
a
Kingdom
.
And
at
last
he
voluntarily
,
and
without
any
compulsion
but
that
of
his
Love
,
dyed
upon
a
Cross
to
save
the
lives
of
those
who
were
so
far
from
having
any
resentments
of
Love
to
him
,
that
they
had
the
hearts
of
most
desperate
enemies
against
him
.
For
you
must
know
,
that
he
is
such
a
Lord
of
Love
,
that
the
hatred
and
malignity
of
men
could
not
extinguish
the
fervours
of
his
passion
.
All
the
discourtesies
they
could
do
him
,
were
not
able
to
prevail
with
him
to
lay
aside
his
thoughts
of
kindness
toward
them
.
The
innumerable
affronts
which
he
received
could
not
make
him
go
back
to
Heaven
,
and
forsake
this
ill-natur'd
world
;
till
he
had
expressed
all
the
Love
conceiveable
unto
it
.
No
,
he
dyed
for
those
who
took
away
his
life
.
His
bowels
earned
toward
those
who
were
ready
to
rake
into
them
with
their
bloody
hands
.
His
heart
burnt
with
affection
to
those
wretches
,
that
cruelly
pierced
it
,
and
thrust
it
thorow
with
a
spear
.
And
therefore
I
cannot
but
think
you
would
have
a
mind
to
take
a
journey
to
Jerusalem
,
and
judge
your
pains
and
travel
well
bestowed
,
if
it
were
for
nothing
else
but
to
see
this
Illustrious
Person
;
especially
to
behold
him
in
all
his
glory
,
and
his
highest
exaltation
,
who
is
the
Patron
of
all
good
souls
,
the
great
Protector
of
all
Pilgrims
,
the
Guide
and
Rest
too
of
all
noble
Travellers
;
and
who
bears
a
particular
affection
to
your self
,
who
hath
suffered
so
much
for
you
;
who
hath
sent
you
so
many
messages
of
his
Love
,
who
hath
endeared
himself
to
you
by
a
thousand
favours
,
and
was
never
contented
till
he
brought
you
to
himself
,
that
you
might
be
there
where
he
is
,
and
behold
the
glory
which
his
Father
hath
given
to
him
.
There
he
intends
to
entertain
all
pious
men
with
an
everlasting
Supper
,
to
make
them
a
never-ceasing
Jubilee
;
and
treat
them
with
such
sumptuous
magnificence
,
that
there
will
not
be
tongues
enough
among
them
all
to
publish
his
praises
,
and
their
own
thankfulness
.
Only
you
must
remember
that
the
entertainment
he
will
give
them
,
is
himself
,
and
that
they
will
feast
eternally
upon
his
blessed
face
.
Their
happiness
will
be
to
see
God
,
to
behold
the
glory
which
is
given
to
our
Lord
;
that
is
to
know
him
,
and
to
be
filled
with
his
Wisdom
,
Love
and
Likeness
.
And
here
,
lest
I
should
not
be
understood
,
and
you
should
imagine
the
happiness
of
seeing
God
and
his
Son
to
be
less
than
it
is
,
let
me
stop
a
while
to
explain
this
part
of
my
description
to
you
,
before
I
pass
unto
the
rest
.
You
must
not
then
conceive
that
the
pleasure
of
Jerusalem
,
is
to
sit
whole
Ages
,
and
meerly
to
gaze
upon
the
Divinity
;
or
that
they
who
enjoy
the
repose
of
that
happy
place
,
do
nothing
else
but
feed
their
eyes
with
the
beauties
of
our
Saviours
face
:
No
,
these
are
the
fancies
of
low
and
uninstructed
minds
,
who
know
no
higher
enjoyments
than
those
of
sense
.
To
see
God
,
will
be
to
have
such
a
knowledge
of
him
as
gives
our
hearts
a
powerful
touch
,
and
strikes
them
with
such
a
lively
sense
of
him
,
that
he
turns
them
perfectly
into
his
nature
,
and
transforms
them
into
the
likeness
of
his
divine
excellencies
.
This
glorious
object
doth
,
as
I
may
so
speak
,
diffuse
and
spread
it self
all
over
inamour'd
souls
,
and
by
a
living
heat
doth
animate
them
into
the
same
disposition
with
it self
.
The
beauty
on
which
they
fix
their
eyes
,
doth
imprint
its
own
form
upon
their
hearts
,
and
makes
them
fair
and
beautiful
with
the
same
lovely
qualities
which
they
delight
to
behold
.
They
do
not
busie
themselves
there
,
as
men
imagine
,
in
gaping
upon
the
splendor
and
the
many
ornaments
of
that
place
,
but
they
themselves
become
a
part
of
its
glory
,
and
are
changed
into
that
on
which
they
fasten
their
eyes
.
They
do
not
spend
their
time
only
in
looking
upon
God
,
and
curiously
prying
into
him
;
but
they
receive
him
into
their
hearts
,
and
he
enters
into
their
souls
.
He
doth
not
guild
them
with
his
beams
,
but
they
themselves
become
Light
in
the
Lord
.
There
is
not
a
glory
only
cast
about
them
,
but
they
receive
such
rayes
of
light
from
his
face
,
as
dart
into
their
very
hearts
,
and
shine
thorow
their
whole
souls
,
so
that
they
also
become
luminous
and
bright
.
They
are
so
ravished
with
his
Goodness
,
that
they
are
made
Good
.
They
are
so
affected
with
his
Wisdom
,
that
they
become
Wise
.
The
sense
they
have
of
his
incomparable
Purity
,
renders
them
more
Holy
;
and
his
dear
Love
so
over-masters
their
souls
,
that
they
conform
in
all
things
to
his
hearts
desire
,
and
it
seems
as
if
both
their
hearts
had
but
one
and
the
same
motion
.
In
short
,
my
meaning
is
,
that
they
are
not
happy
at
Jerusalem
by
any
external
injoyment
of
God
(
which
is
all
the
vulgar
conceit
doth
reach
,
when
we
speak
of
seeing
his
glory
)
but
they
are
inwardly
moved
by
a
powerful
efflux
from
him
,
which
quickens
them
into
the
same
thoughts
,
will
and
desire
with
himself
.
Their
souls
are
not
outwardly
painted
with
him
,
and
some
colours
,
as
it
were
,
of
his
Wisdom
living
Images
of
God
,
and
really
changed
into
a
true
resemblance
of
that
which
they
behold
.
It
is
not
some
glory
that
appears
before
them
which
makes
them
blessed
;
but
they
are
made
all
glorious
within
,
and
become
themselves
God-like
creatures
.
They
do
not
behold
the
Divinity
only
without
themselves
;
but
they
see
God
within
them
,
and
looking
into
their
own
souls
,
there
they
find
him
,
and
are
happy
in
him
.
And
let
me
add
this
by
the
way
,
as
I
pass
to
other
things
,
that
such
a
knowledge
and
participation
of
God
you
must
pursue
in
this
world
,
if
you
mean
to
come
to
Jerusalem
.
You
must
here
be
partakers
of
a
Divine
Nature
,
and
now
be
transformed
by
the
renewing
of
your
mind
,
proving
what
is
that
good
,
and
perfect
,
and
acceptable
will
of
God
.
But
I
think
it
is
time
to
lead
you
to
other
Spectacles
which
are
worthy
your
sight
,
and
to
tell
you
that
in
this
City
,
all
the
glorious
Ministers
of
State
to
the
King
of
Kings
,
have
their
Mansion-houses
,
and
Noble
Palaces
.
All
the
Heroes
of
ancient
daies
do
here
make
their
abode
.
Nay
all
the
spirits
of
just
men
that
are
made
perfect
,
do
here
inhabit
and
have
their
constant
residence
.
And
all
those
glittering
Angels
,
and
those
brave
minds
that
ever
flourish
in
this
heavenly
Court
,
I
believe
you
will
think
sufficient
of
themselues
,
if
there
were
nothing
else
to
render
this
a
very
splendid
place
.
The
Laws
indeed
of
which
are
such
,
that
none
can
be
permitted
to
live
there
but
Noble
men
,
persons
of
high
birth
,
and
illustrious
descent
;
for
they
are
all
called
the
Sons
of
God
.
But
that
which
gives
them
this
Nobility
,
and
stamps
such
an
honourable
title
upon
them
,
is
not
such
poor
things
as
swell
the
men
of
our
world
into
an
aiery
and
imaginary
greatness
;
but
the
height
of
their
minds
,
the
purity
of
their
hearts
,
and
the
excellent
qualities
wherewith
they
are
endowed
,
which
intitle
them
to
the
kindred
of
God
.
Insomuch
that
the
meanest
Pilgrim
on
the
earth
that
is
found
worthy
by
reason
of
his
virtuous
disposition
,
and
generous
spirit
,
to
be
admitted
a
Citizen
of
Jerusalem
;
instantly
becomes
Noble
,
and
is
inrolled
among
the
Princes
of
heavenly
Progeny
.
Into
this
blessed
society
then
when
once
you
are
received
,
How
delightful
do
you
think
their
company
and
acquaintance
will
prove
?
Are
you
not
highly
pleased
now
with
a
rare
History
,
and
could
you
not
lend
your
ears
for
a
whole
day
to
hear
the
adventures
of
some
one
famous
person
?
And
yet
these
are
nothing
to
the
pleasures
that
they
can
entertain
you
withall
.
There
were
never
such
things
yet
reported
,
as
the
Inhabitants
of
Jerusalem
will
be
ready
to
impart
and
communicate
with
you
:
Who
can
tell
you
a
long
story
of
the
Love
of
God
,
and
make
a
never-ceasing
relation
,
an
endless
history
of
all
the
rare
passages
of
his
providence
throughout
the
whole
world
.
They
can
present
you
with
a
thousand
Abrahams
,
and
as
many
Josephs
,
whose
adventures
were
so
strange
,
that
fiction
is
not
able
to
invent
any
thing
so
surprising
.
Nay
out
of
those
Countries
where
you
thought
there
was
nothing
but
horrid
deserts
,
salvage
souls
,
and
barbarous
customs
;
they
may
produce
you
many
worthy
minds
,
whose
renowned
acts
it
will
give
you
an
infinite
joy
to
have
rehearsed
.
But
there
is
nothing
,
I
believe
,
will
touch
you
with
a
greater
inclination
to
their
converse
,
than
the
knowledge
of
the
singular
love
and
friendship
that
is
between
all
the
Inhabitants
of
that
City
:
provided
you
be
already
touched
with
any
sense
of
the
pleasure
of
that
noble
passion
.
They
are
a
people
,
I
told
you
,
of
the
most
excellent
nature
,
and
the
sweetest
disposition
in
the
world
.
They
are
void
of
all
deceit
and
guile
;
of
all
hatred
and
envy
,
of
all
covetousness
and
self-love
,
of
all
anger
and
peevishness
,
with
whatsoever
other
things
there
are
that
disturb
our
peace
,
and
spoil
our
converse
here
below
:
So
that
they
make
the
most
agreeable
society
that
ever
was
,
and
interchange
to
each
others
such
pleasures
as
my
tongue
hath
not
expressions
powerful
enough
to
paint
them
forth
.
There
is
no
strangeness
at
all
among
them
.
You
can
meet
no
body
there
,
but
they
will
entertain
you
with
as
much
kindness
and
sincerity
,
as
if
they
had
known
you
many
years
.
And
when
many
come
together
in
one
place
,
there
is
no
danger
of
their
jarring
,
by
reason
of
their
different
sentiments
;
but
they
bring
a
great
addition
of
pleasure
,
and
make
the
most
delicious
harmony
that
ever
moved
the
heart
of
man
.
There
they
entwine
in
the
dearest
embraces
.
There
they
open
to
each
other
their
very
hearts
.
There
they
study
to
increase
,
not
to
diminish
their
mutual
happiness
.
There
they
think
all
that
another
injoyes
,
is
as
if
they
did
injoy
it
themselves
.
And
what
they
have
of
their
own
,
it
is
not
for
themselves
alone
,
but
for
every
body
else
.
There
you
shall
meet
with
no
pale
fears
,
no
anxious
cares
,
no
fruitless
wishes
,
no
tormenting
jealousies
,
and
no
amorous
sighs
neither
;
for
every
one
will
love
others
as
much
as
they
desire
,
and
wish
for
no
return
again
,
but
only
Love
.
If
there
be
any
particular
Friendships
there
;
they
do
not
at
all
spoil
the
universal
kindness
of
the
place
.
Others
will
not
be
loved
the
worse
for
them
,
but
rather
loved
better
;
because
they
will
teach
those
united
hearts
the
greatest
Love
.
They
may
be
esteemed
also
one
of
the
beauteous
spectacles
of
the
place
,
and
be
reckoned
among
the
grateful
varieties
which
will
entertain
us
:
When
after
the
pleasures
of
a
more
general
and
large
conversation
,
every
one
may
retire
to
the
company
of
those
he
loveth
most
.
There
you
will
be
met
with
such
great
and
shining
lights
as
St.
Paul
,
who
set
all
the
world
on
fire
with
the
flames
of
their
love
.
You
will
fall
into
the
company
of
those
burning
hearts
who
were
martyr'd
first
by
their
own
Love
,
and
then
by
their
Persecutors
fury
for
the
good
of
the
world
.
And
do
you
think
they
have
put
off
their
affections
when
they
laid
aside
their
rags
of
flesh
?
Did
all
their
fire
go
out
,
when
they
suffered
a
dissolution
of
their
house
of
earth
?
Or
shall
we
imagine
that
this
generous
passion
is
the
off-spring
of
our
body
,
and
ows
its
being
,
birth
and
strength
to
this
corporeal
nature
?
We
may
not
so
defame
and
asperse
the
Love
of
our
Lord
;
who
no
doubt
hath
a
more
tender
heart
in
the
heavens
,
then
he
had
upon
the
earth
.
We
may
expect
to
find
there
more
Love
in
the
breasts
of
these
holy
Lovers
who
followed
him
,
then
here
they
were
owners
of
;
though
they
had
then
so
much
that
it
was
large
enough
to
embrace
the
whole
world
.
They
have
not
left
their
nature
,
but
only
its
imperfections
.
They
have
not
changed
their
affections
,
but
only
heightned
and
improv'd
them
.
And
therefore
judge
how
happy
you
will
be
in
the
acquaintance
of
such
persons
,
and
how
much
more
happy
in
their
excellent
friendship
.
Your
Love
will
be
raised
to
a
strange
pitch
,
when
you
approach
such
intense
and
vastly
increased
flames
.
Your
heart
will
be
all
Fire
when
you
come
near
to
such
huge
furnaces
;
the
heat
of
whose
Love
in
this
cold
region
was
so
strong
,
that
it
would
have
forced
a
sensible
soul
to
expire
with
them
.
And
is
the
joy
think
you
conceivable
which
you
will
feel
,
when
you
find
your self
in
the
arms
of
those
mighty
Lovers
?
For
my
part
I
can
imagine
nothing
but
an
Ecstasie
,
when
we
shall
be
placed
in
such
great
Hearts
;
which
are
nothing
else
but
Love
and
Joy
to
see
us
at
Jerusalem
.
I
cannot
propound
to
my
desires
a
pleasure
more
charming
then
this
,
unless
it
be
to
joyn
both
heart
and
voice
with
the
whole
number
of
those
glorious
friends
,
to
chaunt
the
praises
of
our
Creator
and
Redeemer
.
And
indeed
it
is
beyond
the
measure
of
my
poor
skill
to
invent
any
words
that
can
tolerably
describe
the
Melodies
which
will
then
be
made
,
when
the
glorious
company
of
the
Apostles
,
the
goodly
fellowship
of
the
Prophets
,
the
noble
Army
of
the
Martyrs
,
the
glittering
Troops
of
Confessors
,
and
the
innumerable
Hosts
of
triumphant
Souls
,
shall
compose
but
one
Quire
to
sing
their
Anthems
and
Hallelujahs
to
the
God
of
Love
.
But
yet
I
am
apt
to
think
that
their
Musick
will
receive
no
small
part
of
its
graces
from
hence
,
that
there
will
be
no
discord
in
their
hearts
nor
jarring
in
their
affections
,
but
that
Love
will
exactly
tune
them
to
a
perfect
harmony
.
Nay
,
this
seems
to
be
the
sum
of
what
we
can
say
of
the
happiness
of
that
estate
,
that
it
consists
in
a
rapturous
Love
of
God
,
and
a
most
passionate
Love
of
one
another
.
And
truly
this
is
a
thing
so
inviting
,
and
I
have
such
a
particular
affection
to
this
Vnity
of
Spirit
among
Brethren
,
that
I
should
be
tempted
here
to
speak
a
little
of
that
Charity
which
you
ought
to
have
to
your
neighbour
(
as
I
have
already
instructed
you
about
that
you
owe
to
God
)
but
that
I
have
assigned
another
time
and
place
for
that
discourse
.
CAP.
XIV
.
The
manner
of
their
life
who
live
at
Jerusalem
:
and
that
all
things
concur
to
make
it
the
most
pleasant
of
all
other
.
YOU
have
great
incouragement
then
to
make
haste
to
Jerusalem
,
for
you
see
they
pass
their
time
there
more
delightfully
then
in
any
other
place
;
and
lead
a
life
so
much
to
their
content
,
that
one
may
truly
say
their
imployment
is
to
please
themselves
,
and
to
do
according
to
their
desires
.
The
most
vigorous
Soul
that
this
earth
affords
,
is
but
a
drone
in
compare
with
the
sprightly
air
of
them
that
inhabit
those
Caelestial
Regions
.
You
would
say
the
most
pleasant
dayes
that
here
we
lead
and
study
to
prolong
to
an
hundred
years
,
are
but
like
a
sleep
and
a
dream
,
a
meer
image
and
shaddow
of
life
;
if
you
could
but
be
raised
for
one
minute
to
the
strength
and
activity
of
those
happy
people
,
and
receive
but
the
sleightest
taste
of
those
lively
and
essential
delights
which
force
the
whole
soul
to
attend
unto
them
.
The
briskness
and
chearfulness
of
our
youthful
time
,
doth
not
so
much
excell
the
flat
and
insipid
pleasures
of
our
decrepit
Age
;
as
they
themselves
are
surpassed
by
the
quickness
and
height
of
those
joyes
wherein
the
Citizens
of
Jerusalem
are
eternally
immersed
.
It
is
impossible
for
me
to
declare
the
smallest
part
of
the
sweet
delectations
which
they
resent
;
but
,
to
gratifie
those
longings
which
I
discern
I
have
already
excited
in
you
,
I
shall
run
the
adventure
of
describing
a
few
of
those
pleasures
that
gush
out
of
that
full
and
ever-springing
fountain
of
Good
with
whom
they
live
and
maintain
an
happy
converse
.
And
because
I
believe
you
are
desirous
to
know
,
how
they
receive
and
take
in
those
voluptuous
injoyments
,
I
will
indeavour
with
one
labour
to
satisfie
you
in
both
.
You
may
conceive
then
if
you
please
that
such
a
spirit
as
your
own
being
advanced
and
fortified
much
beyond
the
feeble
narrowness
of
this
present
state
,
doth
continually
imploy
the
highest
and
most
Soveraign
powers
that
it
hath
,
upon
the
highest
and
most
supream
Good
.
That
it
is
daily
admiring
his
excellent
nature
,
loving
and
embracing
his
amiable
perfections
,
blessing
and
praising
his
bounteous
disposition
,
studying
to
conform
it self
to
all
his
desires
,
rejoycing
in
the
full
satisfaction
which
he
communicates
to
its
heart
,
and
in
one
word
doing
all
those
actions
which
a
soul
is
capable
to
perform
upon
any
other
object
in
this
world
:
And
then
you
will
have
a
little
Idea
of
that
infinite
delectation
which
such
a
conjunction
of
the
very
top
and
flour
of
the
mind
with
the
beginning
and
original
of
all
good
must
needs
produce
.
Look
how
you
are
moved
in
the
injoyment
of
any
sensual
good
,
and
that
will
tell
you
what
they
do
who
live
at
Jerusalem
,
and
wherein
the
pleasure
of
their
life
doth
consist
.
You
see
it
or
some
way
or
other
perceive
it
,
you
apprehend
and
lay
hold
of
it
;
you
feel
it
;
you
cleave
unto
it
;
you
are
tickled
and
delighted
in
it
:
and
just
so
will
you
and
all
they
live
and
be
happy
in
God
who
arrive
at
that
blessed
place
.
Their
life
and
felicity
consists
in
a
clear
and
distinct
perception
of
him
;
in
a
close
union
and
conjunction
of
heart
and
will
with
him
;
in
a
feeling
of
the
pleasures
that
are
in
him
;
in
an
ardent
embracement
of
him
that
they
may
more
feel
him
;
and
in
an
high
delight
and
ravishment
of
spirit
in
such
injoyment
of
him
.
Thither
if
we
can
but
get
,
we
shall
love
as
much
as
we
are
able
,
and
be
able
to
love
far
more
then
we
can
now
think
.
The
greatness
of
the
object
will
intend
the
affection
.
The
vastness
of
the
Good
will
force
the
will
to
desire
and
love
more
then
else
it
would
.
We
shall
injoy
according
to
the
wideness
of
our
Capacit
;
and
all
our
Capacities
will
be
so
inlarged
,
that
they
will
exceed
the
extent
of
our
present
thoughts
,
as
much
as
our
present
thoughts
exceed
our
present
injoyments
.
It
is
a
life
wherein
we
shall
do
nothing
but
what
we
desire
;
and
wherein
all
things
shall
be
just
as
we
will
our selves
;
and
wherein
we
shall
will
nothing
but
that
which
is
most
to
be
chosen
.
A
life
every
act
of
which
must
needs
be
sweet
,
and
full
of
joy
,
beyond
all
the
measures
of
all
our
present
wishes
.
When
we
think
,
we
shall
rejoyce
;
when
we
love
,
we
shall
rejoyce
;
when
we
adore
or
praise
,
we
shall
rejoyce
.
Whatsoever
we
do
it
will
have
infinite
delight
and
pleasure
in
it
;
and
when
we
have
done
it
never
so
oft
it
will
be
eternally
to
be
done
again
:
and
we
shall
likewise
have
more
power
to
do
it
;
and
every
repetition
of
such
acts
will
be
with
a
fresh
addition
of
contentment
in
the
doing
of
them
.
There
is
no
satiety
nor
loathing
in
the
injoyment
of
that
good
;
no
fainting
nor
growing
weary
:
but
we
shall
alwayes
think
we
have
enough
and
yet
still
be
injoying
more
;
we
shall
be
in
a
perpetual
youth
and
vigor
,
and
yet
daily
growing
more
strong
and
able
to
converse
with
God
.
For
that
great
Good
cannot
be
known
at
once
,
nor
can
all
the
sweetness
of
that
life
be
instantly
tasted
,
nor
the
rivers
of
those
pleasures
be
drunk
up
at
one
draught
:
but
fresh
delights
will
continually
entertain
us
;
new
pleasures
will
be
springing
forth
unto
us
,
and
a
flood
of
joy
that
we
never
knew
before
will
over-flow
us
,
out
of
that
full
fountain
who
now
issues
forth
in
so
many
streams
,
and
diffuses
himself
in
such
great
varieties
in
this
world
;
that
our
minds
may
be
every
moment
imploy'd
in
some
rarity
of
nature
which
till
then
did
never
affect
their
eyes
.
A
happy
life
sure
this
will
be
,
when
we
shall
have
before
us
such
an
inexhausted
ocean
of
Good
to
fill
us
,
and
such
great
appetites
to
be
filled
,
and
such
repeated
satisfaction
in
the
filling
of
them
,
and
such
an
increase
of
strength
by
their
satisfaction
;
and
wider
capacities
also
created
by
the
continual
flowing
in
of
that
good
upon
us
,
which
will
distend
and
stretch
our
souls
by
its
injoyment
,
to
make
us
more
able
to
injoy
it
.
And
now
need
I
be
at
any
pains
to
perswade
you
that
this
City
is
a
place
which
abounds
so
much
with
a
plenty
of
all
good
things
,
that
there
can
be
no
want
at
all
;
but
a
perfect
fulness
of
whatsoever
may
be
an
happiness
to
us
?
It
is
apparent
already
that
whatsoever
we
can
desire
,
there
it
is
present
,
and
whatsoever
is
present
is
Good
,
and
whatsoever
good
there
is
,
it
is
all
Good
,
pure
good
,
without
any
evil
;
and
that
pure
Good
is
all
in
one
Good
,
GOD
himself
,
who
can
be
nothing
else
but
Good
.
How
much
do
the
Good
things
of
this
world
delight
us
,
which
yet
are
not
Good
by
themselves
,
nor
contain
in
them
all
that
Good
is
,
nor
are
only
Good
neither
,
but
come
with
a
great
mixture
of
trouble
to
us
?
Will
not
the
injoyment
then
of
him
give
us
infinitely
more
pleasure
and
make
us
perfectly
happy
,
who
is
Good
by
himself
and
not
by
derivation
from
any
other
,
and
so
is
perfectly
Good
,
and
nothing
else
but
Good
without
any
thing
at
all
to
abate
his
sweetness
.
These
things
here
below
(
saith
an
ancient
Guide
to
Jerusalem
whom
I
have
met
withall
)
are
something
Good
,
And
seeing
it
is
a
place
of
such
full
satisfaction
you
will
not
question
its
tranquillity
and
repose
:
especially
since
it
is
(
as
you
heard
before
you
came
hither
)
the
very
Vision
of
Peace
.
The
life
which
they
lead
there
is
so
full
of
content
,
that
they
are
not
disturbed
by
any
passion
,
nor
disquieted
by
the
violence
and
disorder
of
any
unruly
affection
.
A
life
it
is
,
void
of
all
sadness
,
free
from
all
grief
,
quit
of
all
care
,
and
rid
of
all
anxiety
of
mind
.
Where
there
is
no
adversary
to
assault
,
no
forbidden
fruit
to
tempt
,
no
impetuous
desire
of
the
flesh
to
molest
them
,
and
no
fear
neither
that
ever
they
shall
be
haunted
with
these
enemies
of
their
peace
and
contentment
.
O
how
happy
should
we
find
our selves
if
we
were
but
come
to
the
top
of
that
high
Mountain
,
which
will
seem
the
more
clear
and
quiet
,
because
so
many
clouds
have
here
so
often
overcast
us
,
and
so
many
sudden
blasts
have
ruffled
and
discomposed
us
.
There
we
shall
not
accuse
one
another
of
any
injuries
,
because
we
shall
not
do
the
least
;
nor
be
troubled
to
pursue
our
right
,
because
we
shall
not
be
wronged
.
There
we
shall
live
without
jealousies
;
and
converse
(
as
I
have
told
you
)
without
suspition
;
and
pass
Eternity
without
any
difference
of
opinion
,
or
debates
and
controversies
in
Religion
,
which
now
are
no
small
disease
and
bring
no
little
burden
upon
our
hearts
.
Nay
,
the
very
actions
of
Piety
many
of
them
,
will
be
of
a
different
kind
from
what
they
now
are
,
unattended
with
those
passions
to
which
we
are
now
moved
,
which
make
us
suffer
evil
,
while
we
do
good
.
Here
,
as
the
forenamed
person
well
observed
to
me
,
we
do
good
works
,
when
we
deal
our
bread
to
the
hungry
,
and
receive
the
distressed
stranger
,
and
clothe
the
naked
,
which
is
a
kind
of
affliction
and
tribulation
which
we
indure
by
our
sympathy
with
them
to
whom
we
pay
our
Charity
.
For
we
find
miserable
persons
on
whom
to
exercise
our
Mercy
,
and
the
misery
which
we
see
they
lye
under
,
makes
us
compassionate
,
that
is
,
to
suffer
with
them
.
How
much
better
then
shall
we
be
,
when
we
shall
find
no
hungry
mouth
to
feed
,
no
stranger
to
entertain
,
no
naked
body
to
cast
our
garments
over
,
no
sick
men
to
attend
,
no
prisoner
to
visit
,
no
tormented
person
to
commiserate
,
no
differences
to
compose
,
no
contenders
to
reconcile
:
but
our
Love
shall
be
of
another
sort
,
all
joy
,
all
pleasure
in
the
good
and
in
the
perfect
happiness
of
every
one
that
we
behold
.
And
if
there
were
nothing
else
there
to
entertain
us
,
but
the
comforts
of
that
friendship
I
told
you
of
,
and
the
delights
we
shall
interchange
by
a
constant
amity
and
good
will
,
to
one
another
;
it
were
sufficient
to
recommend
this
life
to
any
wise
mans
affection
,
and
make
him
willing
to
forsake
this
world
,
to
go
to
a
place
of
such
endless
love
and
kindness
.
And
,
doth
there
now
need
any
demonstration
that
this
is
a
place
of
great
safety
and
security
environ'd
on
all
sides
with
the
power
of
God
against
the
attempts
of
all
the
enemies
of
our
happiness
?
No
sure
;
for
then
we
should
be
in
danger
of
some
disturbance
.
If
we
should
conceive
indeed
any
forces
could
be
gathered
against
it
,
and
that
it
were
not
impregnable
in
it self
,
we
might
easily
imagine
that
so
many
troops
of
illustrious
friends
,
so
many
bands
of
holy
Lovers
as
here
inhabit
,
would
perform
strange
things
against
the
most
puissant
Invaders
.
There
is
nothing
,
I
told
you
,
so
strong
as
Love
by
the
force
of
which
in
one
single
person
,
incredible
things
have
been
atchieved
:
and
therefore
much
greater
would
the
united
power
of
it
appear
in
so
many
hosts
of
noble
spirits
all
inspired
with
the
highest
degree
of
this
affection
,
who
would
do
their
utmost
for
the
service
and
safety
of
one
another
.
But
yet
we
need
not
have
recourse
to
such
fancies
as
these
,
for
the
assurance
of
our
peace
in
that
blessed
place
.
It
is
impossible
that
any
thing
should
wound
the
quiet
of
such
happy
souls
,
or
make
the
least
breach
in
any
of
their
enjoyments
.
There
cannot
be
so
much
interruption
given
to
them
as
the
scratch
of
a
pin
among
us
amounts
unto
;
because
they
are
out
of
the
reach
of
the
evil
one
,
and
placed
in
such
still
and
calm
Regions
,
where
nothing
breathes
,
but
only
that
love
and
dear
affection
for
ever
.
Upon
which
account
also
it
is
,
that
there
can
be
no
intermission
of
their
injoyments
,
no
more
than
there
will
be
interruption
and
disturbance
.
It
being
a
full
and
perfect
happiness
,
there
will
no
time
pass
wherein
they
will
not
be
happy
.
The
dayes
there
have
no
nights
:
The
life
hath
no
sleep
,
which
is
but
the
Image
of
death
.
There
will
not
be
so
much
diversion
there
from
the
proper
exercises
of
that
life
,
as
meat
and
drink
now
creates
,
which
are
the
present
support
of
our
infirm
bodies
:
Much
less
will
there
be
any
disease
or
decay
of
strength
,
or
the
incumbrance
of
any
of
those
imployments
which
ingage
so
great
a
part
of
our
time
and
thoughts
.
Our
Love
therefore
shall
never
languish
,
or
stand
in
need
of
any
refreshment
;
our
charity
shall
not
cool
and
abate
its
heat
;
our
joy
shall
not
exhaust
our
spirits
,
and
leave
us
dull
by
the
excess
of
it
,
as
here
it
sometimes
doth
.
But
,
as
I
said
before
,
we
shall
rather
gather
strength
,
and
grow
more
apt
to
receive
an
increase
of
joy
,
by
the
greatness
and
force
of
that
which
we
have
already
received
.
I
need
but
just
remember
you
,
it
being
a
thing
you
have
heard
no
doubt
an
hundred
times
,
that
this
life
of
theirs
is
without
any
death
:
An
eternal
life
(
as
the
Holy
Books
call
it
)
where
we
shall
not
have
so
much
sadness
as
the
thoughts
of
its
having
an
end
would
beget
.
But
we
shall
rejoyce
first
,
that
we
have
so
much
,
and
next
of
all
,
that
we
shall
never
have
less
,
and
then
that
we
shall
still
injoy
more
;
and
above
all
,
that
what
we
do
enjoy
shall
live
as
long
as
God
who
is
the
cause
of
it
,
that
is
,
for
ever
.
I
believe
you
are
not
weary
of
so
delightful
a
discourse
,
yet
lest
I
should
keep
you
too
long
from
the
rest
of
my
Instructions
,
I
shall
shorten
it
as
much
as
I
can
,
and
shut
up
this
description
with
a
meditation
of
that
devoute
person
,
who
,
as
I
told
you
long
ago
,
undertook
the
Guidance
of
men
to
Jerusalem
.
How
different
,
saith
he
,
is
the
life
of
those
in
that
place
,
from
that
of
ours
here
?
Here
there
is
falshood
;
there
is
truth
.
Here
is
perturbation
;
there
is
a
faithful
possession
.
Here
is
bitterness
and
hatred
,
there
is
dilection
and
eternal
love
.
Here
is
dangerous
elation
of
mind
,
there
is
secure
exultation
of
spirit
.
Here
we
are
in
doubt
,
whether
they
that
love
us
may
not
change
their
thoughts
;
there
is
perpetual
friendship
,
and
no
possibility
of
being
enemies
.
Here
whatsoever
is
good
,
we
are
afraid
may
perish
;
there
whatsoever
we
receive
will
be
preserved
by
him
that
gave
it
.
Here
there
is
death
,
and
there
is
nothing
but
life
.
Here
we
enjoy
what
the
eye
,
and
the
ear
,
and
our
thoughts
present
unto
us
;
but
there
we
shall
see
what
the
eye
hath
not
seen
,
and
hear
what
the
ear
hath
never
heard
,
and
understand
what
the
heart
cannot
now
comprehend
:
And
seeing
,
hearing
and
knowing
after
that
manner
,
we
shall
rejoyce
with
joy
unspeakable
.
For
what
kind
of
joy
must
that
be
,
when
thou
seest
thy self
in
the
company
of
Angels
;
a
partner
in
the
Kingdom
of
Heaven
,
to
raign
with
the
King
of
the
world
;
desiring
nothing
,
to
possess
all
things
;
rich
,
without
covetousness
;
charitable
,
without
mony
;
triumphing
,
without
the
fear
of
any
barbarous
Invaders
;
and
living
this
life
,
without
any
death
?
O
sweet
life
!
the
more
I
think
of
thee
,
the
more
I
love
thee
;
the
more
vehemently
I
desire
thee
;
the
more
I
am
pleased
in
the
remembrance
of
thee
;
I
love
to
speak
of
thee
,
I
love
to
hear
of
thee
,
I
love
to
write
of
thee
,
to
confer
of
thee
,
to
read
of
thee
;
that
so
I
may
refresh
the
pains
and
the
sweat
,
and
the
dangers
of
this
tedious
life
,
by
laying
my
weary
head
in
the
bosome
of
thy
secure
pleasures
.
For
this
end
I
enter
into
the
Garden
of
the
Holy
Scriptures
;
I
gather
there
the
sweet
flowers
of
Divine
Sayings
;
that
which
I
gather
,
I
eat
;
that
which
I
eat
,
I
chew
over
again
;
and
that
which
I
have
tasted
,
I
lay
up
in
mine
heart
;
that
by
such
sweetness
I
may
allay
the
bitterness
and
irksomeness
of
this
miserable
life
.
O
that
my
sins
were
done
away
!
O
that
laying
aside
the
burden
of
this
flesh
,
I
might
enter
into
thy
ease
and
quiet
!
To
receive
the
Crown
of
Life
;
to
be
associated
to
the
caelestial
Singers
;
to
behold
the
face
of
Christ
;
to
see
the
uncircumscribed
light
,
and
without
fear
of
death
to
rejoyce
without
any
end
.
There
is
the
goodly
fellowship
of
the
Prophets
,
there
are
the
glorious
twelve
Apostles
;
there
is
an
innumerable
Army
of
Martyrs
;
there
is
the
holy
Company
of
Pious
Confessors
;
there
are
the
Divine
Lovers
of
Solitude
and
Retirement
;
there
are
the
holy
Women
that
have
overcome
the
infirmities
of
their
sex
,
and
the
powers
of
the
world
;
there
are
the
brave
Youths
and
Virgins
,
whose
holy
manners
transcended
their
years
;
there
are
the
Sheep
and
the
Lambs
that
have
escaped
the
danger
of
glutting
themselves
with
these
earthly
pleasures
;
there
perfect
Charity
reigns
,
because
God
is
there
All
in
All.
There
they
see
without
fear
,
and
love
without
measure
,
and
praise
without
ceasing
.
There
loving
they
praise
,
and
praising
they
love
,
and
it
is
their
work
to
do
so
alwaies
without
any
interruption
.
But
alas
!
Who
can
tell
what
a
Great
Good
,
God
is
?
(
as
he
proceeds
in
another
place
)
Who
can
declare
how
full
he
is
,
or
relate
the
happiness
that
he
will
give
us
?
We
cannot
tell
it
,
and
yet
we
cannot
hold
our
peace
:
It
is
more
than
can
be
uttered
,
and
yet
we
cannot
chuse
but
talk
of
it
.
And
if
we
cannot
tell
it
because
of
our
ignorance
,
and
yet
cannot
hold
our
tongues
because
of
our
joy
for
what
we
know
;
in
what
condition
are
we
,
which
will
neither
let
us
speak
,
nor
yet
be
silent
?
What
shall
we
do
with
our selves
,
if
we
can
neither
tell
what
it
is
,
nor
yet
cease
to
speak
of
it
?
I
le
tell
you
in
two
or
three
words
;
Let
us
rejoyce
:
Let
us
praise
God
:
Let
us
keep
a
perpetual
Jubilee
here
in
our
hearts
:
thanking
him
very
much
that
we
know
so
much
of
this
happiness
;
and
thanking
him
more
,
that
it
is
so
great
that
we
cannot
know
it
all
.
Here
,
if
the
Guide
had
not
made
a
little
stop
,
I
think
the
Pilgrim
had
interrupted
him
;
for
he
had
kept
his
silence
thus
long
with
great
difficulty
,
and
now
cryed
out
with
a
more
than
ordinary
vehemence
;
Blessed
be
God
that
he
hath
brought
me
to
this
place
!
This
is
none
other
than
the
suburbs
of
Jerusalem
;
this
is
the
Gate
of
Heaven
.
Happy
was
the
day
which
let
me
see
your
face
!
I
heard
something
of
Jerusalem
before
by
the
hearing
of
the
ear
;
but
now
mine
eyes
see
it
,
and
I
am
all
inamoured
of
it
.
You
have
shown
me
a
sight
so
glorious
,
that
it
is
beyond
our
thoughts
,
and
beyond
our
desires
;
I
was
going
to
say
,
beyond
our
Faith
,
and
beyond
our
hope
.
Sure
you
are
one
of
the
Angels
of
God
sent
from
Jerusalem
to
fetch
me
thither
.
You
had
inflamed
me
with
an
high
Degree
of
Love
before
,
but
now
you
have
put
me
in
a
fiery
Chariot
,
and
methinks
I
am
not
upon
the
earth
,
but
ascending
up
to
those
heavenly
Regions
.
Nay
,
you
have
transported
me
to
the
City
of
God
already
.
Methinks
I
see
the
Lord
of
Glory
.
I
behold
the
Thrones
that
are
erected
for
all
the
Noble
Travellers
to
that
Holy
Land
.
I
fancy
my self
in
the
dear
embraces
of
those
Glorious
Lovers
.
And
I
am
apt
to
embrace
you
as
one
of
the
Seraphims
that
have
fired
my
soul
with
the
same
Love
.
I
see
the
blessed
Jesus
preparing
himself
for
his
appearance
;
and
begin
to
think
that
I
am
triumphing
with
him
.
Or
,
if
I
am
but
in
a
dream
of
these
things
,
yet
it
is
so
pleasant
,
that
I
could
wish
it
might
last
for
ever
;
and
that
nothing
might
awake
me
out
of
such
a
delightful
slumber
.
Not
so
,
said
his
Guide
(
interrupting
his
speech
)
I
love
you
better
than
to
let
you
enjoy
such
a
wish
;
and
I
would
rouze
you
up
to
demonstrate
their
reality
,
if
I
thought
you
took
these
things
for
charming
dreams
,
and
painted
shadows
.
You
shall
not
make
such
a
mean
supposal
,
nor
content
your self
with
such
aiery
pleasures
;
for
I
will
make
you
know
at
once
both
that
there
is
such
a
blessed
place
as
I
have
described
;
and
discover
to
you
more
perfectly
the
way
unto
it
.
There
is
another
dear
name
inclosed
in
those
words
which
I
told
you
must
alwaies
be
sealed
upon
your
heart
,
and
that
is
the
Holy
JUSUS
.
On
whom
I
do
not
intend
that
you
should
look
only
as
he
sits
on
his
Throne
of
Glory
at
Jerusalem
,
but
as
he
walked
up
and
down
the
world
,
and
was
a
Pilgrim
like
your self
travelling
to
that
place
.
He
published
the
Glory
of
it
;
He
brought
life
and
immortality
to
light
;
He
set
open
the
Gates
of
Jerusalem
to
all
faithful
Travellers
;
He
run
the
Race
himself
wherein
you
are
to
follow
;
and
for
the
joy
that
was
set
before
him
when
he
should
come
thither
,
he
was
not
ashamed
of
a
poorer
habit
than
the
meanest
Pilgrim
wears
.
If
you
take
a
view
therefore
of
his
life
,
and
trace
his
holy
steps
;
you
cannot
miss
the
Rode
which
I
would
have
you
take
,
nor
fail
to
be
convinced
that
it
can
carry
you
to
no
other
place
but
the
City
of
God
.
For
,
Do
you
not
remember
that
this
person
hath
stiled
himself
the
WAY
?
There
is
nothing
so
necessary
than
in
all
that
sentence
as
this
one
word
Jesus
to
have
alwaies
in
your
mind
:
whom
I
shall
now
describe
unto
you
as
a
fair
Copy
,
not
only
of
that
Humility
and
Charity
which
I
named
before
;
but
of
all
other
things
that
you
must
resolve
to
undertake
if
you
mean
to
come
at
Jerusalem
.
CAP.
XV.
A
Description
of
Jesus
'
,
who
is
the
true
Way
to
Jerusalem
.
In
which
he
is
propounded
to
the
Pilgrims
imitation
.
ANd
first
I
must
set
this
Jesus
before
your
eyes
as
one
that
was
dead
to
these
outward
things
while
he
lived
among
them
;
and
that
withdrew
his
heart
from
the
world
while
he
conversed
with
it
.
He
was
not
a
person
cloyster'd
and
retir'd
from
the
society
of
men
.
He
led
not
an
Anchorets
life
,
which
obliged
him
to
shun
their
company
.
Nor
did
he
put
on
a
sullen
gravity
that
should
affright
men
from
his
fellowship
;
but
he
used
the
greatest
freedom
,
and
treated
men
with
such
familiarity
,
that
he
invited
them
into
it
.
He
did
eat
and
drink
as
other
men
do
;
he
refused
not
their
invitation
when
they
were
desirous
to
entertain
him
,
and
even
at
a
Marriage
he
denyed
not
to
be
a
Guest
when
his
presence
was
welcome
to
them
.
He
had
opportunities
of
inriching
himself
as
well
as
other
men
.
Honours
would
have
waited
upon
him
if
he
had
pleased
,
without
a
Miracle
.
It
depended
upon
himself
alone
to
become
the
greatest
man
in
the
world
.
And
the
pleasures
which
others
seek
would
have
pursued
him
,
if
he
had
but
given
them
encouragement
.
Herein
he
made
himself
glorious
,
and
hath
left
us
a
noble
example
;
that
he
was
mortified
to
all
these
carnal
delights
,
when
they
were
ready
to
thrust
themselves
upon
him
;
that
he
denyed
the
desires
of
wealth
,
when
it
would
cost
him
no
more
pains
,
than
to
receive
it
;
and
that
he
refused
all
the
Kingdoms
of
the
world
,
which
would
have
easily
disposed
themselves
to
his
obedience
.
He
walkt
into
Cities
and
Towns
;
and
was
still
as
unspotted
from
the
world
,
as
he
was
in
a
wilderness
.
He
lived
in
the
thickest
of
its
temptations
;
but
none
of
them
could
fasten
or
stick
upon
him
.
He
had
power
at
will
,
and
his
will
set
bounds
to
it
when
it
had
none
of
its
own
.
He
was
a
Soveraign
Lord
,
but
made
no
advantage
thereby
,
save
only
to
be
better
,
and
to
do
more
good
than
any
of
his
subjects
.
He
used
greater
moderation
in
all
injoyments
,
than
those
did
on
whom
he
bestowed
them
.
He
lived
in
a
sense
of
the
Spiritual
World
,
while
he
was
a
man
of
this
,
and
incompassed
about
with
our
infirmities
.
He
was
a
stranger
to
all
the
evil
manners
and
customs
of
men
while
he
was
familiar
with
themselves
;
and
he
testified
against
their
wicked
deeds
while
he
kept
them
company
:
Nay
he
purified
many
by
his
example
,
remaining
uncorrupted
by
any
of
theirs
.
And
truly
such
a
life
it
is
that
you
are
to
lead
.
Your
way
to
Jerusalem
lyes
through
the
World
.
You
must
not
think
to
step
into
none
but
Religious
Houses
,
or
to
fall
into
no
company
,
but
that
of
the
Pious
:
much
less
must
you
expect
to
lye
immur'd
from
the
spectacles
of
Vanity
;
and
to
secure
your self
from
temptations
within
the
inclosure
of
high
walls
which
they
cannot
climb
over
to
approach
you
.
But
your
manner
of
life
will
lead
you
through
the
crowd
:
your
way
will
bring
you
into
open
fields
,
and
expose
you
oftentimes
to
the
throng
of
sensual
objects
;
against
which
you
will
have
no
defence
but
your
own
valourous
resolution
.
You
will
not
be
able
to
refuse
them
your
company
,
or
to
pass
along
without
their
acquaintance
.
It
will
not
be
at
your
choice
whether
you
will
see
,
and
hear
,
and
feel
those
things
that
are
amiable
and
delightful
:
nor
can
you
stop
your
ears
so
close
but
you
will
perceive
they
invite
you
to
a
friendship
with
them
.
Your
skill
and
your
courage
therefore
consists
in
this
;
that
in
imitation
of
your
Master
Jesus
you
live
and
converse
with
all
these
things
as
a
man
that
is
Dead
.
You
must
keep
them
company
in
such
a
sort
,
that
they
may
find
it
is
but
the
shadow
of
you
that
is
among
them
,
and
that
they
do
not
possess
your self
.
Let
them
know
that
they
may
as
well
invite
a
Ghost
to
their
intemperance
,
uncleanness
and
greediness
of
the
world
,
as
waste
their
time
in
solliciting
of
your
affection
.
Make
them
feel
,
that
is
but
half
of
you
and
the
worser
half
which
walks
among
them
;
and
that
it
is
impossible
they
should
have
the
better
part
.
Let
men
have
your
company
,
but
be
not
partaker
with
them
in
their
sins
.
Follow
your
affairs
like
other
folk
,
but
take
heed
and
beware
of
covetousness
,
and
watch
that
you
be
not
overtaken
with
surfeiting
and
drunkenness
or
the
cares
of
this
life
.
Let
the
World
understand
that
you
can
see
it
every
day
,
and
not
fall
in
love
with
it
:
that
you
can
deal
and
traffique
with
it
if
need
be
,
and
yet
not
be
unrighteous
:
that
you
can
behold
all
its
honours
and
not
be
ambitious
:
that
you
need
not
hide
your
eyes
from
its
beauties
,
and
yet
retain
your
own
and
live
in
purity
of
heart
.
Beware
of
pleasing
and
humouring
any
of
your
senses
.
Suffer
them
not
to
feed
too
greedily
upon
any
object
,
lest
your
soul
be
inchanted
and
cast
into
a
forgetfulness
of
Jerusalem
.
And
remember
alwayes
that
you
are
to
sue
all
these
earthly
things
rather
of
necessity
,
then
of
choice
:
and
to
afford
them
your
company
but
not
your
friendship
.
And
this
,
let
me
tell
you
,
is
a
more
excellent
and
useful
life
,
I
may
add
more
laborious
too
,
then
any
other
;
though
the
austerities
of
Monks
and
Hermites
seem
so
grievous
and
horribly
affrighting
.
Notwithstanding
all
the
sharpness
they
injoyn
themselves
,
they
reap
a
great
deal
of
ease
who
are
sequestred
from
publick
offices
and
live
without
the
incumbrance
of
many
affairs
.
Though
their
Rules
to
which
they
are
tyed
appear
so
rigorous
,
yet
they
are
neither
so
many
in
number
,
nor
so
thorny
in
their
nature
,
nor
have
so
many
faces
,
as
those
which
bind
a
man
of
exact
integrity
in
civil
life
.
They
have
but
a
few
things
to
imploy
them
,
and
he
is
ingaged
in
a
multitude
:
and
they
have
the
same
things
to
do
over
again
,
but
his
rules
vary
with
a
thousand
circumstances
.
It
is
a
pleasure
to
avoid
the
pains
of
well
doing
among
those
that
are
evil
.
It
is
a
repose
to
have
but
few
enemies
and
those
such
as
have
been
beaten
an
hundred
times
.
These
people
may
have
some
other
glory
,
but
that
of
overcoming
difficulties
methinks
belongs
not
to
them
.
Moderation
is
a
vertue
much
more
toilsome
,
then
their
Sufferance
.
That
hath
a
thousand
several
fashions
,
whereas
this
hath
no
more
then
one
.
It
is
no
wonder
that
a
man
should
be
good
where
he
sees
nothing
that
is
bad
.
He
may
well
keep
his
innocence
where
it
is
hard
to
lose
it
:
and
soon
secure
his
soul
when
there
is
nothing
offers
to
rob
him
of
it
.
He
is
a
very
unfortunate
man
(
as
I
have
heard
somebody
well
express
it
)
who
drowns
himself
in
that
place
,
where
he
can
scarce
find
water
enough
to
quench
his
thirst
.
His
hap
is
exceeding
hard
who
shall
take
a
surfet
,
where
there
is
scarce
so
much
victuals
as
will
break
ones
fast
,
But
when
we
are
throng'd
with
temptations
,
and
beset
with
enemies
;
when
there
is
a
battery
planted
against
every
gate
,
and
not
one
of
our
senses
is
free
from
assault
:
then
it
is
a
business
of
some
labour
and
it
deserves
praise
,
to
secure
our
souls
and
to
defend
them
bravely
in
such
a
violent
storm
.
To
escape
drowning
when
we
are
upon
the
Sea
,
when
the
winds
are
boisterous
,
the
channel
dangerous
,
and
we
are
cast
among
rocks
and
have
shelves
and
quicksands
very
near
us
on
the
right
hand
and
on
the
left
;
is
a
business
that
calls
for
an
excellent
skill
,
and
a
very
even
steerage
,
and
such
an
experience
as
cannot
be
learned
without
a
great
deal
of
pains
and
diligence
.
Then
Piety
will
thank
us
for
our
Love
,
when
we
are
courted
by
Vice
.
And
we
shall
seem
to
have
done
some
honour
to
Goodness
by
cleaving
to
her
,
when
we
had
large
offers
to
become
bad
.
So
that
I
cannot
see
by
what
merit
the
Secluse
do
assume
to
themselves
the
title
of
Religious
more
then
others
:
seeing
they
give
a
greater
proof
of
their
Vertue
who
are
in
the
World
and
the
World
is
not
in
them
;
then
those
in
whom
indeed
the
World
is
not
,
but
they
also
are
not
in
the
World
.
It
is
more
glorious
to
beat
an
enemy
,
then
to
fly
away
from
him
;
and
it
requires
a
greater
spirit
to
maintain
a
Breach
,
then
to
hold
out
within
the
Walls
.
Not
that
I
discommend
Solitude
at
your
first
setting
out
,
or
would
have
you
neglect
it
at
certain
seasons
through
your
whole
journey
(
for
you
shall
know
the
use
of
it
better
hereafter
)
but
it
is
not
fit
to
design
to
live
alwayes
in
secret
,
if
it
be
possible
to
live
and
be
safe
in
the
World
.
This
I
would
have
you
think
is
the
more
perfect
life
and
more
like
to
our
Saviours
:
and
therefore
aspire
to
it
;
and
stay
not
in
the
other
any
longer
,
then
only
to
fit
and
prepare
your self
for
this
.
And
tell
me
I
beseech
you
;
do
you
not
think
it
possible
for
a
man
to
have
his
heart
in
the
World
when
his
legs
and
arms
are
out
of
it
?
May
it
not
dwell
in
his
fancy
when
he
sees
it
not
with
his
eyes
?
May
he
not
please
himself
in
the
shaddow
and
image
of
his
old
friend
which
he
sayes
is
dead
and
buried
?
May
not
one
leave
his
soul
behind
when
he
withdraws
his
body
from
all
the
World
?
I
wish
there
be
not
many
of
such
Religious
men
and
women
.
As
on
the
contrary
I
hope
there
are
not
a
few
whose
minds
and
hearts
are
shut
up
from
the
World
,
though
they
are
with
it
every
day
.
Who
have
made
a
Cloyster
for
their
souls
,
while
their
bodies
are
at
liberty
.
Who
bridle
their
appetites
and
lay
restraints
on
their
desires
;
though
they
live
at
large
and
are
under
no
Vow
but
that
of
their
Baptism
.
Consider
therefore
how
ridiculous
it
is
to
imitate
another
sort
of
men
,
who
hearing
us
speak
of
forsaking
the
World
,
and
renouncing
all
its
Pomps
and
Vanities
;
imagine
that
they
should
throw
away
their
rich
garments
,
forbear
the
civility
of
a
complement
or
so
much
as
a
salutation
,
let
their
Gardens
become
wildernesses
,
and
their
Pictures
make
fires
,
with
abundance
of
such
like
follies
.
Alas
!
what
have
these
poor
things
done
that
we
should
revenge
our selves
upon
them
?
what
is
their
guilt
that
we
should
be
so
severe
and
fierce
against
them
?
Is
this
the
mortification
the
Scripture
speaks
of
to
execute
our
anger
upon
insensible
things
?
It
would
seem
more
reasonable
if
when
a
man
reads
of
crucifying
the
flesh
,
he
should
go
and
pierce
his
own
body
and
strike
nails
through
his
hands
and
his
feet
.
And
yet
what
blame
doth
it
lye
under
,
that
we
should
put
it
to
that
torment
?
or
what
is
that
which
we
kill
by
such
cruelty
?
No
,
no
,
we
must
turn
the
blow
another
way
.
We
must
cut
off
our
affections
from
these
worldly
enjoyments
.
We
must
walk
in
the
flesh
,
but
not
after
it
.
We
may
feel
its
desires
,
but
not
follow
them
.
We
must
labour
to
become
poor
in
the
midst
of
abundance
;
to
be
humble
in
high
places
;
to
be
temperate
amongst
the
baits
of
pleasure
;
to
use
those
things
well
which
custome
hath
abused
;
to
think
of
our selves
in
fine
clothes
,
just
as
we
did
before
they
came
on
our
backs
.
And
in
a
few
words
,
to
withdraw
our selves
from
all
the
inveiglements
of
the
world
,
not
in
the
common
way
of
removing
our
persons
from
it
,
but
by
removing
it
from
our
esteem
and
affections
.
But
I
am
affraid
of
running
into
that
errour
which
I
purposed
to
avoid
,
if
I
should
continue
to
give
such
a
large
and
punctual
account
of
all
that
the
Good
man
said
in
this
Argument
.
And
therefore
I
will
keep
more
exactly
to
my
method
in
what
insues
and
contract
the
rest
of
his
discourses
concerning
Jesus
.
You
must
look
upon
Jesus
(
proceeded
he
)
in
the
next
place
,
as
a
person
that
was
highly
contented
and
very
liberal
in
the
midst
of
the
greatest
Poverty
.
It
would
have
been
little
less
then
a
wonder
(
as
the
world
now
goes
)
if
I
had
said
that
he
thought
he
had
enough
though
all
the
ground
he
trod
upon
had
been
his
own
;
and
that
he
was
bountiful
though
he
had
been
able
to
pave
his
way
with
Silver
and
Gold
.
But
he
hath
left
us
an
higher
pattern
and
taught
us
even
in
our
Poverty
to
be
charitable
to
those
who
are
reduced
to
greater
necessities
,
and
in
the
meanest
condition
to
be
better
pleased
,
then
worldly
men
are
in
the
greatest
superfluities
and
abundance
.
He
had
no
lands
nor
yearly
revenues
,
and
yet
the
Hospitality
was
noble
which
he
maintained
.
His
incomes
were
uncertain
,
and
yet
he
never
complain'd
or
troubled
his
mind
because
his
estate
was
no
better
assured
.
His
Disciples
were
men
of
a
small
fortune
,
and
yet
he
labours
to
infuse
into
them
a
most
liberal
disposition
.
He
stuck
not
to
spend
all
the
victuals
he
had
upon
the
hungry
multitude
.
He
chose
to
lay
out
the
whole
provision
of
his
numerous
family
in
one
feast
,
rather
then
suffer
them
to
faint
who
were
come
to
hear
his
Word
.
Though
he
lived
as
a
Begger
himself
,
yet
he
kept
a
purse
for
the
Poor
.
Though
he
was
supported
by
the
Charity
of
others
,
yet
he
would
be
no
more
then
their
Steward
and
receive
their
Alms
to
give
it
away
.
Great
persons
ministred
to
him
,
but
he
himself
was
the
Minister
of
all
.
His
Poverty
might
have
inriched
himself
,
but
he
chose
by
it
to
inrich
others
.
And
this
truly
seems
to
have
been
the
proper
effect
of
his
being
dead
to
the
World
.
He
felt
no
need
of
its
Riches
,
and
so
he
did
not
covet
them
.
And
he
did
not
let
them
into
his
heart
when
they
came
to
him
,
and
so
he
was
not
unwilling
to
part
with
them
.
He
thought
the
goodness
of
all
these
things
consisted
in
their
Use
;
and
he
knew
no
better
imployment
for
them
,
then
to
send
them
to
serve
those
who
were
pressed
with
want
.
You
cannot
therefore
better
please
him
,
then
by
imitating
this
bounteous
disposition
.
There
will
nothing
more
indear
you
to
him
,
then
such
a
generosity
,
which
may
shew
it self
in
a
mean
as
well
as
in
a
plentiful
fortune
.
Do
you
not
observe
what
praises
he
bestows
upon
a
poor
widow
who
had
cast
all
her
living
into
the
publick
stock
?
It
seems
to
me
that
this
was
a
more
pleasing
spectacle
to
him
,
then
all
the
offerings
of
the
Rich.
Read
but
his
famous
Sermon
which
he
made
to
his
followers
,
and
there
you
will
find
so
many
precepts
of
taking
no
care
for
meat
and
drink
and
clothes
;
and
of
giving
away
hoping
for
nothing
again
,
that
you
will
think
he
had
a
mind
to
recommend
to
them
this
contentedness
and
Charity
above
all
things
else
.
And
least
you
should
fancy
that
all
the
acts
of
his
Charity
were
miracles
,
which
are
no
examples
to
us
;
or
be
like
the
Hypocrites
who
imagine
his
precepts
were
given
to
upbraid
our
weakness
and
reproach
to
us
our
fall
,
rather
then
to
direct
our
practise
:
observe
the
smart
Question
which
he
asks
toward
the
conclusion
of
that
Sermon
,
Why
call
you
me
Lord
,
Lord
,
and
do
not
the
things
which
I
say
?
And
when
you
have
well
affected
your
heart
with
this
heavenly-minded
and
compassionate
Jesus
,
then
turn
your
eyes
to
another
sight
,
and
behold
in
him
the
deepest
humility
,
and
the
most
profound
lowliness
of
mind
,
joyned
with
the
greatest
perfections
,
and
highest
abilities
that
ever
any
man
had
.
If
there
were
ever
any
man
in
the
world
that
had
cause
to
bear
himself
high
,
this
was
the
person
.
His
indowments
were
divine
;
his
reasons
were
inspirations
;
his
words
were
oracles
;
and
yet
blocks
and
truncks
are
wont
now
to
lift
up
themselves
higher
in
their
own
conceit
than
he
could
be
tempted
to
do
.
Never
had
any
one
so
large
a
knowledge
,
that
boasted
so
little
of
it
.
His
power
was
not
to
be
equall'd
on
earth
,
and
yet
it
did
not
domineen
over
the
meanest
creature
.
He
could
do
what
he
would
with
a
word
;
but
would
not
imploy
the
least
breath
in
his
own
praises
.
The
very
hemm
of
his
garment
was
thought
to
be
of
a
miraculous
virtue
,
but
it
was
touched
with
pride
as
much
as
himself
.
The
wonders
which
he
did
,
were
alwaies
accompanied
with
another
wonder
,
that
he
took
not
the
honour
of
them
,
but
gave
it
to
God
.
He
was
dead
indeed
not
only
to
the
outward
world
,
but
also
to
himself
.
He
was
not
only
insensible
of
the
blandishments
of
fleshly
pleasures
,
but
of
the
flatteries
of
spiritual
pride
.
He
wrought
such
Miracles
as
to
raise
the
dead
,
but
they
could
never
raise
any
self-conceit
,
nor
give
vain-glory
in
him
any
life
.
He
would
have
concealed
his
works
,
if
Gods
Glory
had
not
been
concerned
in
them
more
than
his
own
.
He
would
have
stopt
the
peoples
mouth
as
well
as
his
own
breath
;
and
stifled
same
as
much
as
others
seek
to
give
it
air
,
if
it
had
not
been
for
the
good
of
the
world
that
he
should
be
known
.
And
therefore
when
the
fame
of
him
did
fly
abroad
,
it
could
carry
no
other
news
but
that
he
was
as
humble
as
he
was
great
.
When
he
was
so
high
in
the
peoples
esteem
,
that
they
would
have
advanced
him
to
be
a
King
,
he
chose
rather
to
remain
a
private
man
:
When
they
would
have
carried
him
into
a
Pallace
,
and
made
him
a
Court
,
he
liked
better
to
steal
away
into
a
Desart
.
Poor
men
were
his
Companions
;
Fishermen
and
the
meaner
sort
he
took
for
his
Attendants
.
When
he
was
in
his
greatest
triumph
,
he
was
meek
and
lowly
riding
upon
an
Ass
.
When
his
ears
was
filled
with
Hosanna's
,
he
was
going
to
humble
himself
to
the
shameful
death
of
the
Cross
.
He
was
in
truth
no
other
than
the
King
of
courtesie
and
humility
.
A
Prince
that
listned
to
the
petitions
of
the
poorest
Supplicants
;
that
stood
still
to
hear
the
cryes
of
blind
Beggars
;
that
would
not
refuse
a
work
of
Charity
because
of
its
vileness
;
and
in
one
word
,
that
stooped
so
low
as
to
wash
his
Disciples
feet
,
which
was
the
meanest
office
of
a
servant
.
I
need
not
tell
you
sure
for
what
purpose
he
did
this
,
seeing
he
himself
hath
saved
me
the
labour
by
that
speech
of
his
to
those
whom
he
had
so
washed
,
I
have
given
you
an
example
,
that
you
should
do
as
I
have
done
to
you
.
Let
me
say
to
you
therefore
as
he
doth
presently
after
to
those
persons
,
If
you
know
these
things
,
happy
are
you
if
you
do
them
.
You
must
lay
your self
as
low
as
the
dust
you
tread
upon
in
the
way
to
Jerusalem
.
You
must
not
study
Fame
so
much
as
Virtue
.
You
must
acknowledge
God
in
all
,
and
magnifie
your self
in
nothing
.
You
must
raise
a
name
to
him
,
and
not
seek
your
own
renown
.
When
you
are
praised
,
you
must
be
the
same
that
you
are
when
men
discommend
you
.
You
must
think
it
dangerous
to
aspire
to
honours
,
and
hunt
after
promotions
.
Let
them
find
you
as
unwilling
to
receive
them
,
as
others
are
to
forbear
their
Courtship
towards
them
.
Condescend
to
men
of
low
estate
,
and
sort
your self
familiarly
with
those
who
are
below
you
.
Let
the
poor
never
be
the
object
of
your
scorn
,
but
think
that
pride
doth
render
you
poorer
and
more
despicable
than
them
.
Remember
to
stoop
to
the
meanest
offices
of
Love
,
whereby
you
may
serve
your
Brethren
;
and
when
you
have
done
them
,
think
that
they
are
to
be
done
again
when
their
needs
require
them
.
And
that
I
may
not
seem
to
impose
any
heavy
burden
upon
you
,
do
but
look
at
Jerusalem
,
and
see
how
Jesus
is
advanced
by
humbling
himself
;
and
you
will
not
need
any
exhortation
to
this
Virtue
which
before
I
so
much
praised
,
and
now
again
commend
to
your
affection
.
Many
of
the
Angels
,
they
say
,
made
it
their
study
to
raise
themselves
higher
than
they
were
,
but
miscarried
in
the
enterprise
,
and
were
not
able
to
effect
it
.
They
tryed
their
wings
,
and
began
to
soar
aloft
,
but
they
failed
them
sadly
,
and
let
them
suffer
a
shameful
fall
.
But
Jesus
,
on
the
contrary
,
studied
to
be
a
great
deal
lower
than
he
was
;
not
only
lower
than
the
Angels
,
but
inferiour
to
men
,
even
the
vilest
of
men
.
The
issue
of
which
was
,
that
you
see
him
exalted
at
Gods
right
hand
,
and
he
hath
raised
himself
thereby
,
not
only
to
the
places
from
whence
those
Angels
fell
;
but
to
such
a
dignity
that
he
is
higher
than
all
principalities
and
powers
,
and
hath
the
noblest
creatures
put
in
subjection
under
his
feet
.
Be
a
follower
of
Jesus
therefore
in
his
Humility
,
depressing
your self
as
low
as
you
can
in
your
own
thoughts
;
for
that
is
the
way
to
raise
your self
to
the
highest
pitch
of
Glory
,
and
to
be
made
equal
to
the
Angels
of
God
,
who
have
kept
their
station
,
and
alwaies
had
their
dwelling
at
Jerusalem
.
And
it
may
not
be
amiss
the
more
effectually
to
excite
you
,
if
you
consider
how
those
noble
persons
have
preserved
their
first
habitation
,
and
remained
so
long
in
the
Caelestial
Court.
Was
it
not
by
humbling
themselves
to
the
meanest
imployments
,
to
which
the
Soveraign
of
all
orders
and
ranks
of
being
in
the
world
was
pleased
to
assign
them
?
Are
they
not
content
to
come
and
wait
upon
the
poorest
of
us
,
and
to
serve
as
a
Guard
to
the
most
abject
of
the
Sons
of
Men
?
Let
us
not
refuse
then
to
submit
to
any
condition
of
life
,
wherein
our
wise
Governour
thinks
good
to
place
us
,
nor
imagine
any
office
below
us
,
in
which
we
may
be
useful
and
serviceable
to
our
neighbours
.
If
we
had
no
greater
example
than
the
Angels
,
it
might
well
be
expected
that
we
should
not
disdain
to
appear
in
the
meanest
dress
;
but
since
the
Lord
of
them
all
is
pleased
to
become
our
pattern
,
and
to
abase
himself
far
lower
than
they
,
it
should
make
us
love
to
be
all
over
covered
with
this
Humility
,
and
to
esteem
it
the
most
glorious
Robe
that
we
can
wear
.
And
truly
if
our
hearts
were
touched
with
such
a
Charity
to
others
as
He
was
indued
withall
,
we
should
not
stick
to
bow
our selves
,
though
we
were
never
so
high
,
to
the
vilest
services
,
for
the
succour
and
help
of
those
whose
miseries
implored
our
assistance
.
Let
me
propose
to
you
therefore
the
blessed
Jesus
in
the
next
place
,
as
a
person
that
was
very
full
of
love
,
tenderness
and
bowels
of
compassion
towards
those
that
deserved
nothing
,
nay
,
towards
those
that
deserved
ill
at
his
hands
.
He
was
so
disposed
to
do
good
,
that
they
could
not
miss
of
his
kindness
,
who
neither
desired
it
,
nor
were
willing
when
it
was
offered
to
receive
it
.
He
did
not
only
pitty
the
weakness
and
infirmity
of
his
Disciples
;
but
had
a
feeling
of
the
sufferings
of
those
who
were
strangers
:
neither
was
he
only
kind
and
benigne
towards
Supplicants
;
but
his
heart
was
tender
to
the
perverse
,
untoward
,
and
ungrateful
people
.
There
was
nothing
of
roughness
,
sowreness
and
uncivility
in
his
manners
;
but
they
were
smooth
,
sweet
and
full
of
Courtesie
.
His
heart
was
not
at
all
pinched
and
narrowed
by
the
Love
of
himself
;
but
it
was
inlarged
into
such
an
universal
Charity
,
that
he
seemed
to
forget
his
own
concerns
,
the
better
to
provide
for
the
good
of
others
.
The
Instances
of
his
benignity
and
good
nature
are
so
many
,
that
to
reckon
them
all
,
would
be
as
long
as
to
tell
a
story
of
his
whole
life
;
for
he
went
about
doing
good
.
It
was
his
work
and
imployment
to
do
benefits
to
the
world
.
He
was
the
Sun
of
Righteousness
,
that
run
a
long
race
for
no
other
prize
,
but
only
to
have
the
honour
of
spending
his
beams
.
He
rejoyced
to
spread
his
healing
wings
over
every
place
.
It
was
his
pleasure
to
shed
his
influences
,
and
to
make
all
that
saw
him
sensible
of
his
flames
.
The
Patients
that
solicited
his
healing-power
were
innumerable
;
and
the
Cures
which
he
wrought
were
not
fewer
than
they
.
He
lived
all
his
time
in
a
kind
of
Hospital
;
being
thronged
with
sick
men
,
with
Lazers
,
and
other
diseased
folks
.
And
though
it
were
turned
sometimes
to
a
Bedlam
,
by
the
company
of
Daemoniacks
,
and
phrenetical
people
;
yet
he
never
complained
of
the
burden
,
but
chearfully
entertained
the
occasion
of
putting
them
in
possession
of
their
wits
again
.
Never
did
he
send
any
man
away
without
satisfaction
to
his
desires
;
but
he
cast
out
Devils
,
cleansed
their
Leprosies
,
cured
their
Palsies
,
untied
the
tongue
of
the
dumb
,
opened
the
eyes
of
the
blind
,
restored
feet
to
the
lame
;
and
besides
,
relieved
their
necessities
,
had
compassion
on
their
hunger
,
and
fed
their
bodies
and
their
souls
both
together
.
The
whole
Country
seemed
to
be
his
family
,
and
if
he
had
been
the
Father
of
them
all
,
he
could
not
have
been
more
tender
,
or
yearned
with
greater
bowels
of
mercy
towards
them
.
The
opposition
and
contradiction
of
brutish
men
did
not
alter
the
sweetness
of
his
disposition
towards
them
;
but
he
continued
to
do
them
good
,
to
beseech
and
entreat
them
,
to
weep
over
them
,
and
sigh
for
their
Infidelity
.
And
when
it
grew
to
such
an
height
,
that
they
sought
to
kill
him
who
had
saved
the
lives
of
so
many
;
yet
so
great
was
his
Charity
,
that
he
passed
by
their
offences
;
sought
not
for
revenge
,
which
it
was
easie
for
him
to
find
;
and
to
speak
all
in
one
word
,
forgave
the
most
ungrateful
enemies
that
ever
were
.
I
believe
you
will
easily
grant
,
that
it
is
a
matter
of
less
difficultie
to
forgive
the
injuries
we
receive
from
one
that
never
was
obliged
to
us
;
then
to
pardon
him
to
whom
we
have
expressed
the
greatest
kindness
,
and
used
with
the
highest
civility
,
especially
if
his
malice
arise
so
high
as
to
seek
our
life
.
And
yet
so
loving
was
our
Lord
,
and
so
desirous
to
set
us
a
noble
example
;
that
he
never
expressed
greater
Charity
,
than
when
he
had
the
greatest
reason
to
be
incensed
.
He
freely
remitted
the
wrongs
of
those
who
not
only
hated
him
without
a
cause
,
but
who
had
great
cause
to
love
him
above
all
the
world
.
And
though
the
wrongs
were
as
great
as
the
benefits
he
had
bestowed
,
and
they
were
beyond
all
measure
;
yet
as
his
benefits
did
not
make
them
become
his
friends
,
so
their
wrongs
could
not
make
him
become
their
enemy
.
What
greater
malignity
is
there
than
that
which
moves
men
to
bereave
others
of
their
life
?
and
what
greater
Charity
than
that
which
endeavours
to
preserve
it
?
We
can
conceive
of
none
higher
,
unless
it
be
this
,
to
sacrifice
our
own
life
for
the
preserving
of
other
mens
;
especially
of
theirs
that
take
it
away
.
And
such
was
the
Love
of
our
Lord
,
who
was
so
great
a
friend
to
so
great
enemies
as
sought
for
that
which
he
was
ready
to
offer
for
them
.
You
know
very
well
his
words
upon
the
Cross
,
when
he
made
intercession
for
the
transgressors
,
saying
,
Father
,
forgive
them
.
Could
he
more
effectually
at
that
time
testifie
his
kindness
than
by
such
an
indulgence
in
the
midst
of
their
cruelty
toward
him
?
What
do
we
expect
more
from
a
Parent
,
than
that
he
should
overlook
the
faults
of
his
children
when
they
repent
and
submit
themselves
to
him
?
And
yet
our
Lord
uses
these
men
with
greater
clemency
,
and
gives
them
his
pardon
whilst
they
were
committing
of
the
fault
.
Nay
,
he
not
only
forgave
them
himself
;
but
desires
God
to
grant
them
remission
too
,
that
he
might
be
the
only
sufferer
,
and
they
be
free
from
punishment
.
You
see
then
how
your
way
lyes
if
you
will
travel
to
Jerusalem
and
desire
to
be
with
Jesus
.
The
roughness
of
your
way
and
the
asperities
of
mens
manners
,
must
not
spoil
the
smoothness
of
your
soul
nor
exasperate
your
spirit
:
but
you
must
be
loving
and
kind
to
all
,
even
to
the
greatest
offenders
.
Nay
,
if
your
nature
be
crabbed
and
austere
,
you
must
look
so
stedfastly
upon
Jesus
and
steep
your
thoughts
so
long
there
,
till
he
infuse
himself
into
you
and
change
the
harshness
of
your
disposition
into
a
sweeter
humour
.
The
way
to
Jerusalem
I
assure
you
is
full
of
sad
spectacles
which
will
afford
you
no
other
pleasure
but
that
of
having
a
tender
sense
of
their
miseries
and
doing
of
them
good
.
You
must
be
civil
and
affable
to
every
one
you
meet
upon
the
rode
.
You
must
pitty
and
succour
those
who
are
ready
to
perish
.
You
must
counsel
and
advise
the
Ignorant
and
those
who
are
out
of
the
way
.
You
must
bless
those
that
throw
a
curse
at
you
as
you
go
along
.
You
must
pray
for
those
that
do
you
wrong
.
And
if
any
fellow-traveller
to
whom
you
have
afforded
your
help
should
prove
a
robber
and
make
an
assault
upon
you
;
you
must
still
preserve
your
love
to
him
and
not
suffer
him
to
rifle
you
of
your
grace
to
forgive
him
.
And
indeed
when
we
consider
how
much
more
reason
there
is
that
we
should
do
good
to
others
,
then
that
God
should
do
good
to
us
;
and
when
we
think
also
how
much
more
he
hath
done
for
us
then
we
can
do
for
others
;
and
when
we
remember
withall
that
they
are
our
equals
in
the
chiefest
things
,
and
that
in
some
they
may
be
our
superiours
,
when
as
he
is
so
much
above
us
in
all
;
it
will
set
our
hearts
wide
open
and
make
them
free
and
generous
,
though
they
were
never
so
fast
locked
and
barred
before
;
and
render
them
soft
and
tender
though
they
were
as
hard
and
stubborn
as
bolts
of
Iron
.
We
shall
not
then
be
backward
to
forgive
injuries
,
to
do
good
to
enemies
,
to
repay
wrongs
with
courtesies
,
to
bear
with
mens
folly
and
weakness
,
to
envy
no
mans
prosperity
,
but
to
rejoyce
in
the
good
of
all
as
if
it
were
our
own
happiness
.
But
poor
Pilgrims
will
find
themselves
in
such
need
of
the
charitable
help
and
comfort
of
others
,
that
I
think
it
is
not
necessary
to
press
you
any
further
to
this
thing
which
will
be
nothing
more
,
then
to
do
to
all
as
you
would
that
all
should
do
to
you
.
Let
me
therefore
proceed
to
tell
you
how
Jesus
bore
the
contumelies
,
reproaches
,
and
slanders
of
others
with
the
greatest
meekness
,
though
he
was
a
person
of
the
greatest
quality
,
and
of
the
highest
dignity
and
worth
.
No
man
ever
did
things
with
a
better
grace
or
deserved
more
to
be
accepted
with
admiration
and
praise
;
and
yet
there
never
was
any
person
entertained
with
greater
scorn
,
or
suffered
more
obloquies
and
ignominious
usage
from
the
World
.
But
did
he
receive
them
with
that
choler
and
wrath
which
they
who
call
themselves
High
Spirits
do
suffer
their
souls
to
be
transported
with
all
?
No
such
matter
;
but
he
was
dumb
as
a
Lamb
before
the
shearers
and
did
not
so
much
as
open
his
mouth
;
though
considering
his
high
birth
and
the
manner
of
other
men
,
he
was
tempted
to
roar
like
a
Lyon
and
speak
with
a
voice
of
thunder
against
his
insolent
despisers
.
I
will
not
recite
all
the
vilifying
language
,
nor
give
you
a
catalogue
of
the
contemptuous
actions
which
he
was
affronted
with
;
but
leave
it
to
your
own
diligence
to
observe
them
,
and
together
therwith
the
mildness
of
his
spirit
and
the
admirable
temper
and
moderation
of
his
mind
in
the
sharpest
provocations
to
anger
and
displeasure
.
When
they
called
him
Devil
he
confuted
the
calumny
by
not
suffering
the
least
spark
of
that
hellish
fire
to
kindle
.
When
they
said
he
was
an
impostor
and
came
to
deceive
the
world
,
he
was
only
excited
thereby
more
boldly
to
speak
the
Truth
.
And
when
they
charged
him
with
treason
he
asserted
his
innocency
by
no
other
means
,
then
subjection
of
himself
to
the
vilest
death
.
When
they
scourged
him
on
the
back
and
buffeted
his
face
;
he
did
not
return
them
so
much
as
a
lash
or
a
blow
with
his
tongue
.
When
they
committed
all
the
outrages
that
could
be
devised
upon
him
,
they
only
served
to
prove
how
free
he
was
from
passion
and
rage
.
Which
methinks
should
be
sufficient
to
cool
the
boiling
heats
of
the
fiercest
spirits
;
and
to
quench
the
intemperate
fires
that
burn
in
the
most
inraged
minds
.
There
is
no
man
that
can
boast
of
such
an
extraction
as
his
,
or
that
can
indure
such
indignities
:
and
therefore
it
is
insufferable
that
mens
passion
and
anger
should
take
countenance
from
the
quality
of
their
persons
or
the
quality
of
the
reproaches
that
are
offered
to
them
.
No
,
the
noblest
men
in
the
World
ought
to
extinguish
these
flames
by
such
a
glorious
example
,
and
to
put
up
offences
and
scorns
quietly
without
answering
and
returning
the
like
again
.
And
I
beseech
you
to
learn
this
lesson
well
if
ever
you
mean
to
arrive
at
Jerusalem
.
You
will
have
very
great
use
of
it
,
and
will
find
it
impossible
to
hold
on
in
your
journey
unless
you
be
fortified
with
this
meekness
of
spirit
and
can
be
content
to
be
despised
and
set
at
naught
,
to
be
esteemed
a
fool
,
an
ideot
,
or
any
thing
else
that
men
please
to
call
you
while
you
are
about
Gods
business
and
doing
his
will
among
them
.
The
very
way
to
Jerusalem
is
loadned
with
many
reproaches
,
and
therefore
they
who
are
in
it
must
not
expect
to
have
a
priviledge
of
sustaining
none
of
them
.
A
man
cannot
take
a
Pilgrimage
through
such
a
world
as
this
,
and
meet
with
no
affront
and
unworthy
usage
in
his
passage
.
Your
very
habit
and
fashion
,
I
mean
your
manners
and
course
of
life
are
so
different
from
theirs
,
that
they
will
not
love
you
,
though
in
all
things
else
you
please
them
well
enough
.
A
mortified
life
is
a
reproach
to
those
who
are
dissolute
.
And
if
they
cannot
find
in
their
heart
to
discommend
Jerusalem
,
it
is
a
grievous
rebuke
to
them
that
they
do
not
travel
with
you
thither
.
You
disturb
them
so
much
,
that
you
must
either
have
their
company
,
or
their
calumnies
.
They
must
either
do
well
,
or
speak
ill
of
your
doings
.
They
are
exasperated
hereby
to
slander
you
,
that
they
may
justifie
themselves
;
and
to
follow
you
with
backbiting
language
,
to
excuse
their
not
following
of
your
pious
life
.
It
is
the
part
now
of
a
gallant
spirit
to
despise
their
revilings
as
much
as
they
despise
you
.
You
cannot
express
greater
magnanimity
then
to
neglect
these
little
barkings
,
and
not
so
much
as
lift
up
your
staff
against
those
that
pursue
you
with
them
.
Let
them
know
that
they
are
below
your
anger
,
and
that
your
resolution
is
not
to
be
moved
by
their
petulant
speeches
.
As
you
think
that
Temples
and
Kings
Pallaces
are
not
dishonoured
when
the
dogs
that
come
by
do
lift
up
their
legs
against
them
;
Let
me
now
lead
you
to
take
a
short
glance
of
his
admirable
Patience
under
unheard-of
sufferings
,
though
he
was
a
person
no
less
sensible
of
pain
,
then
he
was
innocent
and
deserved
to
be
freed
from
it
.
For
which
I
shall
refer
you
to
the
History
of
his
bloody
and
cruel
Death
where
you
will
behold
an
heart
so
resigned
to
God
,
that
the
greatest
torments
could
not
make
it
recoil
back
into
Self
,
nor
seek
for
ease
in
any
other
place
then
in
union
with
his
Will
.
All
that
I
shall
say
in
this
argument
is
,
that
you
must
learn
thereby
to
indure
all
things
with
a
constant
submission
to
the
Divine
pleasure
and
appointment
,
without
those
murmurings
and
complaints
which
are
apt
to
accompany
the
crossing
of
our
Desire
.
For
we
have
a
great
deal
more
reason
to
do
so
then
He
,
in
as
much
as
though
we
may
be
innocent
toward
men
,
yet
we
are
not
so
toward
God
;
and
if
our
offences
were
punished
according
to
our
desert
,
they
would
receive
a
sharper
chastisement
then
that
which
we
indure
.
He
suffered
for
well
doing
,
and
we
for
ill
;
He
bore
other
mens
faults
and
we
our
own
;
he
indured
much
and
we
little
:
and
therefore
it
will
be
a
great
shame
if
when
our
sufferings
are
little
,
our
repineings
are
great
,
and
when
we
suffer
what
we
deserve
,
it
makes
us
so
restless
and
impatient
that
we
add
to
our
ill
deservings
.
I
pray
you
therefore
to
fortifie
your self
with
a
great
stock
of
this
Vertue
of
Patience
,
for
I
must
tell
you
ere
long
a
number
of
things
that
will
try
its
mettle
,
and
show
you
in
what
great
need
you
will
stand
of
it
in
your
way
to
Jerusalem
.
For
the
present
I
will
divert
your
thoughts
from
these
sad
spectacles
and
carry
you
to
more
pleasant
contemplations
.
Behold
then
how
Jesus
was
much
with
God
by
Meditation
,
Prayer
and
devout
affection
,
in
the
midst
of
all
his
business
,
and
in
a
great
crowd
of
followers
and
attendants
.
He
lived
as
I
said
in
the
World
but
in
that
he
sought
for
solitary
places
and
abstracted
thoughts
.
When
he
was
with
the
people
He
never
forgat
God
:
upon
all
occasions
He
took
notice
of
him
,
and
in
whatsoever
he
did
acknowledged
him
.
But
besides
he
devised
many
times
of
retirement
,
and
was
wont
upon
a
remove
to
send
his
Disciples
away
before
,
that
he
might
stay
alone
with
him
.
Nay
so
desirous
he
was
of
this
heavenly
Solitude
,
that
sometimes
he
continued
a
whole
night
together
in
Prayer
and
holy
thoughts
.
And
so
truly
would
I
have
you
do
in
your
Travels
:
Take
the
advantage
of
any
Shades
or
Groves
that
you
shall
meet
withall
,
for
secret
conference
and
discourse
between
God
and
your
Soul
.
Repose
your self
as
long
as
you
can
in
those
cool
and
still
places
,
and
there
invite
heaven
into
your
Society
and
prepare
your self
for
the
present
it
will
make
you
of
the
best
of
its
blessings
.
Nay
,
I
would
have
you
form
to
your self
such
occasions
as
oft
as
you
are
able
,
and
contrive
opportunities
for
privacy
and
inclosed
thoughts
.
Build
a
great
many
little
Arbours
with
your
own
hands
,
into
which
you
may
withdraw
your self
and
be
alone
.
Get
out
of
the
throng
,
and
make
all
affairs
give
way
to
the
intertainment
that
God
will
give
your
soul
in
his
blessed
company
.
Bid
them
stand
aside
a
while
and
not
presume
to
disturb
the
business
which
you
have
above
.
Let
every
thing
understand
that
you
are
entred
into
an
holy
place
,
whither
they
must
not
dare
to
approach
.
And
when
you
are
thus
sequestred
,
let
me
tell
you
this
for
your
comfort
,
that
you
will
have
the
fairest
prospect
before
your
eyes
that
is
to
be
found
on
this
side
Jerusalem
.
You
will
see
the
Glory
of
God
that
shines
in
all
the
world
;
you
will
hear
the
musick
which
all
his
creatures
make
in
his
praise
;
you
will
be
ravished
with
the
taste
of
his
goodness
which
you
will
feel
him
pouring
out
on
every
side
;
and
in
one
word
you
will
behold
so
much
of
the
Beauty
of
Jerusalem
it self
,
that
you
will
travel
with
the
better
courage
thither
.
But
that
in
which
I
would
have
you
spend
the
greatest
part
of
those
private
seasons
,
is
in
thinking
of
your
own
estate
and
comparing
your
life
with
the
life
of
Jesus
.
Let
him
be
your
companion
when
you
are
alone
:
look
stedfastly
on
his
face
and
observe
what
resemblance
you
bear
to
him
.
Pray
him
to
draw
and
describe
himself
more
exactly
upon
your
soul
,
and
to
supply
all
the
lines
that
are
still
wanting
to
render
you
an
accomplished
image
of
him
.
Shew
him
how
desirous
you
are
to
be
conformed
in
all
your
thoughts
,
words
,
desires
and
actions
to
that
excellent
model
of
perfection
which
he
hath
given
you
in
his
own
example
.
Let
him
know
how
much
you
are
in
love
with
him
,
and
that
you
wish
for
this
above
all
the
world
,
to
be
like
to
him
.
It
cannot
be
thought
that
he
will
deny
your
desires
,
or
let
your
indeavours
want
his
help
for
the
making
you
more
compleat
in
him
.
You
will
come
out
of
these
secret
places
with
a
greater
lustre
and
issue
forth
with
a
greater
force
and
power
to
follow
the
steps
of
your
Saviour
.
Your
face
will
be
indued
with
such
a
brightness
and
cast
such
a
splendor
round
about
,
that
it
will
be
seen
by
all
that
you
have
been
with
Jesus
.
Who
can
express
the
pleasures
that
hide
themselves
in
these
retreats
?
or
tell
the
contentments
that
are
locked
up
in
those
unfrequented
closets
?
Do
but
enter
into
the
first
of
them
that
presents
it self
,
and
there
will
need
nothing
more
then
the
sensible
delectation
which
you
will
find
in
it
,
to
invite
you
to
seek
such
silent
retirements
.
These
quiet
places
are
the
resemblances
of
the
serene
regions
above
,
and
little
models
of
heaven
.
They
are
hung
round
about
also
with
a
great
many
Pictures
of
Jesus
which
will
ravish
your
heart
and
draw
it
out
of
your
body
to
snatch
it
up
to
himself
.
In
one
corner
you
will
see
him
pictured
as
the
Lover
of
men
;
and
in
another
you
will
behold
him
in
the
greatest
abasement
and
humility
that
ever
was
.
On
this
side
you
will
see
him
dealing
his
Charity
to
the
Poor
,
and
on
that
he
will
discover
himself
attending
on
the
sick
.
Here
his
Meekness
,
there
his
Patience
will
be
lively
represented
to
your
eyes
.
In
one
place
you
will
find
him
pouring
out
his
Instructions
,
and
in
another
pouring
out
his
Blood
for
the
Good
of
men
.
And
from
every
one
of
these
you
will
receive
such
touches
and
feel
your
heart
so
wounded
;
that
you
will
never
be
more
inamoured
of
him
then
when
you
and
he
thus
meet
alone
and
he
makes
this
private
visit
to
your
Soul
.
There
he
will
open
his
very
heart
to
you
and
let
you
see
how
much
you
are
in
his
favour
.
There
he
will
impart
to
you
his
consolations
and
fill
you
with
his
Spirit
.
Your
mind
will
there
be
illuminated
,
your
affections
inflamed
,
your
resolutions
strengthned
,
and
all
your
faculties
invigorated
with
a
greater
chearfulness
in
obedience
to
his
Will
.
And
therefore
do
not
fail
as
oft
as
you
can
to
get
out
of
the
dust
and
heat
of
this
World
into
these
close
and
cool
walks
which
Jesus
frequents
.
For
though
the
dews
of
the
Divine
grace
fall
every
where
,
yet
they
lye
longest
in
the
shade
.
These
sugar'd
drops
do
love
most
to
stay
in
the
solitary
places
.
And
when
you
can
find
no
where
else
this
milk
of
heaven
wherewith
all
things
are
nourished
and
refreshed
;
you
will
be
sure
to
meet
with
plenty
of
it
in
these
hidden
recesses
.
But
then
I
must
remember
you
,
That
in
the
greatest
,
most
open
and
full
manifestations
of
the
Glory
of
God
upon
Jesus
,
he
was
very
private
too
,
and
cared
not
for
having
it
published
and
talkt
of
abroad
in
the
world
.
When
he
was
transfigured
in
the
Holy
mount
,
you
read
that
he
went
aside
privately
with
a
few
of
his
Disciples
;
which
may
well
commend
unto
you
the
love
of
retirement
:
And
that
brightness
also
wherewith
he
was
cloathed
,
he
commanded
to
be
concealed
as
a
great
secret
till
a
a
fit
season
to
divulge
it
;
which
may
well
teach
us
to
keep
to
our selves
what
passes
between
God
and
our
souls
,
till
others
may
be
concerned
in
it
as
much
as
our selves
.
You
may
refer
this
perhaps
to
the
Humility
of
his
Spirit
,
but
yet
I
thought
good
to
advise
you
of
it
alone
,
because
it
deserves
a
particular
consideration
.
There
is
a
vanity
you
may
be
guilty
of
if
you
heed
not
this
,
of
glorying
when
you
come
abroad
again
,
of
the
secret
communication
that
you
have
had
with
Jesus
in
the
time
of
your
Solitude
.
For
I
observe
it
is
the
Genius
of
some
who
profess
acquaintance
with
Him
,
when
they
feel
any
delitious
joyes
exceeding
the
common
sort
(
which
perhaps
are
indulged
only
in
favour
of
their
weakness
and
intended
meerly
to
cherish
their
present
childish
condition
)
to
blaze
them
every
where
and
report
them
to
others
without
any
great
occasion
for
it
.
They
think
it
a
piece
of
Religion
to
communicate
their
experiences
to
the
next
passenger
they
meet
withall
:
They
love
that
others
should
know
how
nobly
they
are
treated
:
and
so
they
lay
a
double
snare
,
one
for
themselves
by
the
high
conceit
which
they
may
raise
in
others
of
their
excellencies
;
and
a
second
for
their
neighbours
,
by
the
discouragement
they
may
feel
for
want
of
such
elevations
.
If
your
spirit
therefore
be
at
any
time
transported
;
if
God
shine
into
your
heart
very
brightly
and
darken
all
this
world
in
your
eyes
by
causing
his
glory
to
cover
you
;
I
beseech
you
cast
a
cloud
about
it
,
that
no
body
else
may
see
it
,
unless
the
good
of
others
make
it
necessary
that
it
should
be
revealed
.
Draw
a
vail
over
your
face
when
it
is
so
radiant
,
least
by
shining
too
brightly
upon
others
it
hurt
their
eyes
;
and
the
reflection
of
it
prove
dangerous
to
your self
.
As
when
you
are
in
the
World
you
must
not
forget
to
be
private
with
God
;
so
when
you
have
been
the
most
with
God
it
is
safest
to
keep
it
private
from
the
World
.
It
may
be
seasonable
here
to
add
,
that
while
He
maintained
this
delightful
Converse
with
God
for
his
own
benefit
,
his
life
was
most
profitable
to
others
.
Prayer
and
Meditation
did
not
hinder
his
labours
;
but
they
were
spurrs
to
industry
,
and
made
him
more
careful
to
do
his
work
for
which
he
was
sent
into
the
world
.
He
was
not
only
attent
to
his
own
spirit
that
it
might
be
kept
with
God
,
but
he
watcht
for
advantages
of
bringing
the
hearts
of
others
to
him
.
Much
less
did
he
spend
his
time
in
pleasing
amusements
to
think
how
much
he
was
in
the
favour
of
Heaven
;
but
he
issued
out
of
these
delicious
thoughts
,
and
took
as
great
a
pleasure
in
introducing
others
into
the
same
favour
.
There
was
no
hour
passed
,
but
he
did
some
good
or
other
to
the
world
.
The
finishing
of
one
undertaking
,
was
but
the
passage
to
another
.
When
he
ceased
to
do
any
thing
,
it
was
only
that
he
might
begin
again
.
The
change
of
his
labours
served
him
instead
of
repose
.
And
to
go
to
a
new
work
was
all
the
Rest
that
he
desired
.
His
greatest
pleasure
was
to
do
a
pleasure
to
other
men
.
He
chose
rather
to
want
his
meat
,
than
suffer
them
to
want
his
help
.
The
greater
pain
there
was
in
any
business
,
the
more
he
delighted
in
it
:
and
pleasure
could
not
win
his
love
,
but
by
means
of
the
labour
which
did
bring
it
forth
.
In
which
diligence
it
concerns
you
very
highly
to
imitate
him
if
you
mean
to
assure
your
arrival
at
Jerusalem
.
The
world
is
then
to
be
feared
,
when
it
finds
us
empty
and
void
of
employment
.
We
are
safe
enough
though
we
live
in
it
,
if
we
do
not
live
in
idleness
.
While
we
have
something
else
to
do
,
we
shall
easily
resist
it
,
and
turn
aside
the
strongest
of
its
temptations
.
You
must
not
be
at
leisure
to
go
about
any
thing
that
is
bad
.
You
must
deprive
vice
of
all
means
to
approach
you
,
and
let
it
have
no
time
wherein
to
make
its
assaults
.
Whensoever
it
attempts
to
enter
,
let
it
find
that
you
are
full
and
that
there
is
no
room
at
all
for
its
entertainment
.
Let
the
solicitations
of
the
flesh
ever
come
out
of
season
,
and
know
that
you
have
not
a
moment
but
what
is
prae-ingaged
to
some
other
imployment
.
When
any
temptation
desires
to
speak
with
you
,
let
the
answer
be
ready
that
there
is
other
company
within
,
and
that
you
cannot
attend
it
:
and
when
it
would
violently
draw
you
away
,
let
it
find
you
bound
and
held
very
fast
by
something
else
.
Finally
,
be
unwearied
in
well
doing
and
allot
every
portion
of
your
time
to
some
honest
use
or
other
:
So
will
the
world
despair
of
winning
you
to
her
desires
,
when
it
alwayes
takes
you
other
wayes
busied
and
perceives
that
all
your
hours
are
destin'd
to
other
purposes
.
And
truly
if
this
were
the
constant
end
of
our
living
,
to
do
good
or
to
receive
it
,
it
would
prove
the
Bane
of
so
many
unprofitable
thoughts
when
we
are
alone
,
and
so
many
unprofitable
words
when
we
are
with
others
;
that
we
and
the
World
would
be
very
much
amended
by
it
.
But
now
it
is
time
to
draw
to
an
end
of
this
discourse
and
therefore
I
will
only
give
you
a
short
remembrance
of
this
one
thing
more
,
That
Jesus
was
very
strong
to
resist
the
temptations
of
the
Devil
in
the
midst
of
his
greatest
weakness
,
and
had
a
great
Faith
and
confidence
in
God
in
the
midst
of
the
greatest
dangers
and
most
sudden
surprises
.
His
long
hunger
was
not
so
sharp
,
as
to
provoke
him
to
take
any
undue
means
for
its
satisfaction
.
When
his
Disciples
awaked
him
in
the
middle
of
a
tempest
,
his
heart
was
not
terrified
nor
his
thoughts
disordered
;
but
he
gravely
reproves
the
smallness
of
their
Faith
.
He
ever
held
Heaven
fast
by
the
hand
,
and
whatsoever
it
was
that
assayed
to
shake
his
constancy
;
he
stood
firm
,
and
would
not
be
moved
so
much
as
to
doubt
of
the
presence
and
power
of
God
with
him
.
Be
you
sure
to
have
this
Faith
and
powerful
confidence
of
his
alwaies
in
your
eye
:
for
you
must
not
expect
(
as
I
shall
shortly
tell
you
)
to
pass
to
Jerusalem
without
many
conflicts
.
When
you
are
most
infirm
,
your
enemies
will
most
strongly
assault
you
,
and
strive
to
hale
and
draw
you
another
way
.
Your
afflictions
will
give
them
resolution
,
and
in
the
time
of
your
languishments
they
will
take
to
themselves
the
greatest
courage
.
Whatsoever
other
weakness
therefore
you
labour
under
,
be
sure
you
be
not
weak
in
Faith
:
and
when
all
other
supports
in
the
world
fail
you
,
remember
to
cleave
and
adhere
closely
unto
God
.
Keep
awake
a
sense
of
his
presence
with
you
,
by
often
thoughts
of
him
;
thrust
your self
into
his
arms
continually
by
a
firm
trust
in
him
;
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
,
by
taking
hold
of
his
Almighty
Goodness
.
And
then
let
your
Adversaries
be
what
they
will
,
whether
from
within
,
or
from
without
;
let
their
Armies
be
never
so
numerous
which
are
set
in
battel
against
you
:
Doubt
not
but
through
an
holy
confidence
in
God
,
and
the
fervent
prayer
of
Faith
for
the
aids
of
his
Spirit
;
they
shall
all
disband
and
flye
away
like
so
many
heaps
of
dust
before
the
wind
,
and
yield
you
the
victory
which
they
promised
to
themselves
.
In
this
assurance
I
think
it
is
best
to
seal
up
the
secrets
of
that
sentence
which
I
have
been
so
long
disclosing
to
you
.
For
,
though
there
are
many
other
things
remarkable
in
Jesus
(
as
you
will
see
if
you
frequently
fasten
your
eyes
upon
him
)
yet
if
I
should
enumerate
them
all
,
I
must
turn
over
the
leaves
of
the
whole
Gospel
and
unfold
them
to
you
.
The
particulars
also
that
I
have
mentioned
,
are
sufficient
to
give
you
such
a
taste
of
him
,
that
if
you
like
them
,
you
cannot
but
delight
to
seek
out
all
the
rest
your self
;
and
therefore
I
shall
not
deprive
you
of
that
pleasure
,
presuming
that
you
are
not
insensible
from
what
hath
been
said
,
that
there
is
no
greater
than
to
know
and
follow
Jesus
.
CAP.
XVI
.
Of
Faith
in
Jesus
.
How
imperfectly
,
or
obscurely
it
is
commonly
expressed
,
to
the
great
danger
of
Christian
Pilgrims
.
What
the
true
notion
of
it
is
,
which
cannot
deceive
us
.
AND
truly
herein
he
was
not
mistaken
,
for
though
he
spoke
these
last
words
with
an
accent
very
sharp
,
yet
the
Pilgrim
hath
often
since
said
,
that
he
thought
his
heart
made
a
shriller
Eccho
,
and
bade
him
,
Follow
Jesus
.
It
is
not
in
the
compass
of
my
power
to
relate
the
contentment
which
the
poor
man
took
in
this
discourse
.
He
felt
rather
an
excessive
joy
,
than
a
bare
satisfaction
,
which
gave
many
indications
of
it self
,
though
it
could
not
be
expressed
.
But
the
first
words
,
as
I
remember
,
which
he
uttered
,
when
the
other
made
a
little
stop
,
was
this
vehement
exclamation
.
Oh
Sir
,
how
happily
have
you
undeceived
me
!
I
have
thought
sometimes
,
that
the
way
to
Jerusalem
lay
most
of
all
through
Churches
;
and
that
a
Pilgrim
had
little
else
to
do
but
only
to
hear
Sermons
very
oft
,
and
read
good
Books
,
and
make
many
prayers
;
and
that
in
these
the
very
life
of
Religion
did
consist
.
Nay
,
I
have
been
perswaded
to
think
that
he
had
no
other
task
but
only
to
Believe
on
Jesus
,
and
that
he
would
take
care
to
carry
him
to
Jerusalem
.
But
thanks
be
to
God
and
you
,
I
have
now
heard
another
lesson
,
which
I
will
study
to
learn
my
whole
life
.
I
find
my self
already
so
much
in
love
with
Jesus
,
that
I
believe
I
shall
carefully
mark
every
step
of
his
holy
feet
,
of
which
he
hath
left
us
any
print
;
and
indeavour
to
tread
in
them
,
following
of
him
with
as
much
exactness
as
I
am
able
.
He
would
have
added
a
great
many
more
protestations
of
his
hearty
intentions
,
but
that
the
Guide
thought
it
fit
to
lay
hold
on
this
occasion
to
instruct
him
a
little
further
about
those
things
wherein
he
had
been
so
grosly
abused
.
Having
let
him
know
therefore
that
he
was
no
less
pleased
than
himself
to
see
so
sudden
a
fruit
of
his
labours
,
he
proceeded
to
tell
him
that
he
had
taught
him
nothing
new
in
all
his
discourse
,
nor
spoke
one
syllable
but
what
was
comprehended
in
those
few
words
,
if
rightly
understood
,
Believe
in
the
Lord
Jesus
.
For
,
though
Faith
in
Christ
hath
sometimes
a
restrained
sense
importing
our
trust
in
him
for
help
and
succour
;
yet
when
it
stands
alone
by
it self
,
it
hath
a
more
comprehensive
meaning
.
It
is
so
far
from
denoting
such
a
part
of
Religion
as
those
now
mentioned
,
that
it
frequently
comprises
the
whole
;
and
it
must
alwaies
be
conceived
such
a
part
,
as
necessarily
implies
and
inferrs
all
the
rest
.
I
speak
now
of
the
Pilgrims
Faith
,
which
you
must
carry
along
with
you
.
Of
which
,
whosoever
gives
you
any
other
description
than
such
as
this
doth
but
deceive
you
,
viz.
that
it
is
such
an
hearty
perswasion
of
the
truth
and
goodness
of
Gods
Promises
,
and
of
every
thing
else
that
he
hath
spoken
,
as
makes
us
obedient
in
all
things
to
his
commands
.
There
is
nothing
more
visible
than
this
in
the
very
first
man
of
the
Order
into
which
you
are
entring
:
Abraham
I
mean
,
the
most
ancient
Pilgrim
that
I
read
of
,
and
the
Father
of
faithful
Travellers
.
Who
being
commanded
by
God
to
leave
his
own
Country
,
his
Kindred
,
and
his
Fathers
house
,
most
readily
obeyed
;
in
a
perswasion
that
God
would
be
as
good
as
his
word
,
and
bless
him
with
possessions
somewhere
else
.
He
was
the
man
whom
God
called
to
his
foot
,
and
who
marched
whithersoever
he
would
lead
him
:
in
resemblance
to
whom
all
his
children
are
described
in
the
Christian
Church
,
as
those
who
follow
the
Lamb
whithersoever
he
goes
.
Conformity
to
Jesus
is
absolutely
necessary
to
make
us
such
believers
as
shall
inherit
the
promises
.
Though
the
general
notion
of
Faith
do
not
include
obedience
(
being
only
our
perswasion
of
,
and
assent
unto
the
truth
of
what
is
delivered
to
us
upon
the
testimony
of
God
)
yet
saving
Faith
,
that
Faith
which
will
carry
us
to
Jerusalem
,
can
never
be
understood
without
it
.
All
the
definitions
you
meet
with
,
whatsoever
they
be
,
which
separate
obedience
from
this
Faith
,
I
do
confidently
assure
you
are
but
a
meer
cheat
,
and
a
dangerous
illusion
.
Obedience
is
so
much
of
the
nature
of
the
Pilgrims
Faith
,
that
I
say
it
again
,
it
ought
to
enter
its
Definition
.
Which
is
as
much
as
to
say
,
that
one
cannot
speak
in
any
terms
or
phrases
which
are
not
deceitful
and
liable
to
be
abused
,
of
that
Faith
which
will
bring
us
safe
to
Heaven
;
but
he
must
make
mention
of
the
obedience
it
produces
to
the
commands
of
our
Saviour
.
This
is
the
very
thing
that
distinguishes
saving
Faith
from
that
which
is
not
saving
,
and
therefore
if
this
be
left
out
when
we
speak
of
it
,
we
may
make
men
Hypocrites
sooner
than
sincere
Christians
.
But
if
I
may
be
so
bold
,
as
to
interpose
a
Question
(
said
the
Learner
)
I
pray
satisfie
me
why
you
call
this
the
Pilgrims
Faith
:
is
there
any
else
besides
?
There
is
,
replyed
his
Teacher
;
we
meet
in
this
world
with
a
Faith
more
gallant
,
fine
and
delicate
,
than
the
plain
and
homely
belief
which
I
have
described
.
A
modish
and
courtly
Faith
it
is
,
which
sits
still
,
and
yet
sets
you
in
the
lap
of
Christ
.
It
passes
under
so
many
names
,
that
I
cannot
stand
to
number
them
all
now
.
It
is
called
a
casting
of
our selves
upon
Christ
,
a
relying
on
his
merits
,
a
shrouding
our selves
under
the
robes
of
his
Righteousness
:
and
though
sometimes
it
is
called
a
going
to
him
for
Salvation
;
yet
there
is
this
mystery
in
the
business
,
that
you
may
go
,
and
yet
not
go
;
you
may
go
,
and
yet
stand
still
;
you
may
cast
your self
upon
him
,
and
not
come
to
him
;
or
if
you
take
one
little
step
,
and
be
at
the
pains
to
come
to
him
,
the
work
is
done
,
and
you
need
not
follow
him
.
It
is
indeed
a
resting
,
not
a
travelling
Grace
.
And
such
a
grand
secret
there
is
in
it
,
that
a
man
may
rest
before
he
stir
a
foot
;
he
may
lean
on
Christ
,
and
approach
no
nearer
him
than
he
was
before
;
he
may
lay
hold
on
him
,
and
yet
remain
at
the
greatest
distance
from
him
.
It
will
carry
you
to
the
end
of
your
way
,
before
you
are
at
the
beginning
:
The
very
first
step
of
it
,
is
to
stay
your self
:
the
beginning
of
its
motion
,
is
to
be
at
rest
.
Do
you
not
see
a
strange
inchantment
in
it
already
?
Is
it
not
a
magical
operation
,
or
much
beholden
to
strength
of
fancy
,
and
the
witchcraft
of
imagination
?
For
my
part
I
should
take
my self
to
be
in
a
far
worse
condition
than
Cresinius
was
,
if
I
should
be
accused
of
vending
such
druggs
and
dealing
in
such
dangerous
charms
.
I
would
grant
my
enemies
had
cause
to
exclaim
,
and
should
never
expect
to
clear
my self
,
if
I
stood
charged
with
such
incantations
.
There
is
no
jugling
so
artificial
,
whereby
I
could
hope
to
hide
the
deceit
if
I
abused
the
world
with
these
impostures
.
My
own
conscience
,
I
mean
,
would
indict
me
,
and
pronounce
my
condemnation
,
though
I
think
,
if
the
greatest
part
of
the
men
among
us
,
were
to
be
Judges
,
I
need
not
fear
their
sentence
against
me
.
For
the
charm
,
I
observe
,
is
so
powerful
,
and
the
fascination
of
such
pleasure
,
that
the
numbers
are
not
to
be
told
which
are
bewitched
with
it
.
The
multitude
goes
in
crouds
in
this
wide
rode
:
the
voice
of
the
people
cryes
up
this
as
the
only
way
to
Heaven
.
All
the
lewd
men
in
the
world
are
well
contented
to
take
this
journey
,
which
may
be
finished
at
one
step
;
and
to
run
this
race
which
may
be
accomplished
in
a
breath
,
and
for
which
the
last
breath
in
their
body
may
as
well
serve
as
any
else
.
There
is
no
man
but
he
takes
hold
of
Christ
,
and
having
heard
that
this
is
Faith
;
do
what
you
can
,
it
is
not
possible
to
beat
off
his
hands
.
There
is
not
a
soul
so
wicked
,
but
it
applies
to
it self
his
righteousness
,
and
fancies
all
its
sins
to
be
covered
therewith
.
It
is
the
sweetest
thing
in
the
world
to
cast
themselves
into
his
arms
,
and
expect
not
to
go
,
but
to
be
carried
to
Heaven
.
They
rest
on
him
and
him
only
for
Salvation
.
They
rest
on
him
so
solely
for
it
,
that
they
are
loath
to
stir
a
foot
to
contribute
any
thing
toward
it
.
They
would
have
him
to
take
all
the
honour
of
the
business
to
himself
:
and
are
desirous
to
do
not
so
much
as
one
good
action
;
but
leave
him
to
do
all
,
and
impute
his
doings
to
them
.
Thus
they
imagine
themselves
to
be
the
only
advancers
of
Free
Grace
:
and
they
think
there
are
none
but
they
that
set
the
Crown
upon
Christ's
head
.
Such
an
admirable
subtilty
there
is
in
this
Faith
,
that
they
can
serve
their
own
interest
by
it
,
and
yet
seem
all
the
while
to
be
the
best
servants
of
Christ
.
They
can
promote
their
own
desires
,
and
yet
sound
aloud
his
Glory
.
They
can
invade
his
rights
as
much
as
they
list
,
and
yet
be
thought
the
only
persons
that
make
it
their
care
he
should
not
be
wronged
.
Nay
,
it
makes
men
think
that
God
is
beholden
to
them
,
for
being
so
cautious
as
to
give
him
nothing
.
He
should
not
be
so
much
obliged
,
if
they
should
endeavour
to
become
better
.
The
only
qualification
that
they
know
of
for
his
favours
,
is
not
to
be
qualified
at
all
to
receive
them
.
He
owes
,
it
seems
,
much
of
Glory
to
their
want
of
virtue
.
If
they
should
give
him
more
than
they
do
,
he
would
have
less
.
To
bring
any
thing
to
him
,
would
be
to
rob
him
,
and
take
away
from
him
.
His
Grace
would
lose
its
name
,
if
they
should
study
to
attain
it
.
They
should
detract
very
much
from
the
freeness
of
it
,
if
they
should
provide
for
any
thing
but
only
to
receive
it
.
It
would
not
be
so
rich
if
they
were
not
poor
and
beggarly
in
all
good
works
.
His
Honour
relyes
very
much
upon
their
weakness
,
and
his
Glory
is
supported
by
their
imbecillity
.
To
be
much
in
debt
to
him
,
is
the
best
payment
that
can
be
made
him
.
To
win
his
love
,
it
is
best
to
be
men
of
no
desert
.
And
to
be
out
of
all
danger
of
trusting
to
their
own
righteousness
;
they
judge
it
the
surest
course
to
have
none
at
all
.
These
are
the
men
who
make
the
Grace
of
God
so
free
,
that
he
leaves
nothing
for
himself
.
The
riches
of
it
is
so
abundant
towards
them
,
that
he
gives
away
all
his
own
right
.
He
makes
such
liberal
grants
to
these
favourites
,
that
there
remains
nothing
as
a
Duty
to
him
.
He
takes
such
a
great
care
of
their
pleasure
,
that
he
forgets
his
own
.
And
loves
to
let
them
have
their
will
so
much
,
that
he
suffers
his
own
to
be
crossed
for
their
sake
.
It
is
not
He
,
it
should
seem
,
but
they
that
rule
the
world
.
His
will
bends
to
their
desires
:
and
since
they
have
no
mind
to
be
be
good
;
they
have
invented
a
way
that
he
may
love
them
,
though
they
continue
bad
.
He
sees
them
not
(
as
they
fancy
)
in
themselves
,
but
in
a
disguise
.
They
do
not
appear
in
their
own
colours
,
but
in
anothers
dress
.
He
doth
not
behold
them
naked
,
but
covered
in
the
Robes
of
Christ
.
And
though
they
have
a
world
of
sins
,
yet
they
think
to
have
them
hid
,
while
he
looks
upon
their
garments
,
and
not
upon
them
.
And
indeed
so
free
is
this
Grace
,
that
he
can
have
no
title
to
their
obedience
,
but
only
their
own
gratitude
.
He
holds
his
Kingdom
and
Authority
,
only
by
their
good
will
.
If
they
do
what
he
desire
,
it
is
their
kindness
,
and
more
than
they
owe
him
.
Since
Christ's
obedience
is
personally
imputed
to
them
,
he
cannot
in
justice
require
any
at
their
hands
.
Since
he
hath
performed
the
Law
in
their
stead
,
and
made
his
righteousness
immediately
theirs
;
he
cannot
expect
that
they
should
perform
it
too
,
nor
exact
any
righteousness
of
their
own
.
For
this
would
be
to
demand
the
same
debt
twice
;
and
to
call
for
the
payment
of
a
bond
,
which
hath
been
already
satisfied
.
In
fine
;
He
can
claim
nothing
as
his
due
,
but
must
be
content
with
that
which
they
will
give
him
:
and
it
is
thought
the
safest
way
to
give
him
little
or
nothing
,
lest
they
should
at
all
abate
of
the
freeness
of
what
he
he
is
to
give
.
I
hope
your
soul
will
never
enter
into
this
secret
,
nor
follow
the
rabble
in
these
groundless
fancies
.
But
you
will
rather
put
to
your
hands
to
pull
down
that
Idol
of
Faith
,
which
hath
been
set
up
with
so
much
devotion
and
Religiously
worshipped
so
long
among
us
:
That
dead
Image
of
Faith
which
so
many
have
adored
,
trusted
in
and
perished
.
I
mean
the
notion
which
hath
been
so
zealously
advanced
,
how
that
believing
is
nothing
else
,
but
a
relying
on
Jesus
for
salvation
;
a
fiducial
recumbency
upon
him
;
a
casting
our
selves
wholly
upon
him
and
his
merits
;
or
an
applying
of
his
righteousness
to
our
souls
.
And
if
you
throw
all
those
other
phrases
after
them
,
which
tell
us
that
it
is
a
taking
of
Christ
,
a
laying
hold
of
him
,
a
closing
with
him
,
or
an
embracing
of
him
;
you
shall
do
the
better
,
and
more
certainly
secure
your self
from
being
deceived
.
For
as
to
these
latter
expressions
is
it
not
visible
at
the
first
naming
of
them
,
that
they
are
obscure
,
doubtful
and
metaphorical
words
?
Is
it
not
as
hard
to
know
what
it
is
to
take
him
,
and
to
close
with
him
,
as
it
is
to
understand
what
it
is
to
Believe
?
Whatsoever
then
you
have
been
told
of
me
,
I
doubt
not
but
you
will
sind
that
I
direct
you
in
a
plain
and
honest
path
;
it
being
indeed
against
my
nature
to
like
any
thing
which
is
intricate
,
perplexed
,
and
so
mysterious
,
that
a
simple
man
cannot
comprehend
it
.
Who
is
there
that
doth
not
understand
me
when
I
say
,
that
to
Believe
is
so
heartily
to
give
your
assent
to
the
truth
of
the
Gospel
,
that
you
live
according
to
it
?
What
word
is
there
of
all
these
,
that
hath
a
doubtful
meaning
?
or
if
ten
thousand
men
should
hear
them
,
what
possibility
is
there
that
among
them
all
there
should
be
found
so
much
as
one
different
sense
about
them
?
whereas
those
words
,
To
take
Christ
,
to
embrace
him
and
close
with
him
,
are
of
such
dubious
signification
,
that
both
the
act
and
the
object
(
as
we
usually
speak
)
have
an
ambiguous
meaning
.
There
are
several
wayes
of
taking
,
and
embracing
:
and
by
Christ
is
sometimes
meant
his
person
,
and
sometimes
his
Gospel
or
Doctrine
.
Now
if
to
Take
,
be
with
our
mind
and
heart
to
allow
,
approve
,
assent
to
any
thing
;
then
to
take
Christ
in
the
first
sense
of
that
word
,
is
to
acknowledge
him
for
the
Son
of
God
;
the
promised
seed
which
he
said
should
be
sent
into
the
World
:
And
to
take
him
in
the
other
,
is
nothing
else
,
but
that
which
I
told
you
;
To
assent
in
such
manner
to
all
that
is
said
of
him
,
or
he
hath
said
in
the
Gospel
,
that
we
become
obedient
to
his
word
.
To
what
purpose
then
is
it
to
use
these
phrases
,
when
there
are
better
at
hand
whereby
we
must
explain
them
?
Since
this
must
be
said
which
I
have
told
you
,
why
cannot
it
be
said
at
first
?
When
things
can
be
clearly
expressed
,
why
should
we
chuse
to
speak
them
darkly
?
especially
since
there
can
be
no
fruit
of
it
but
only
this
,
that
men
are
longer
before
they
understand
us
;
and
perhaps
at
the
first
hearing
of
what
we
speak
obscurely
,
their
minds
are
impressed
with
some
such
dangerous
sense
which
they
form
to
themselves
;
that
all
our
explications
cannot
blot
it
out
.
It
is
of
great
moment
,
what
mens
souls
are
first
imprinted
withall
.
They
will
retain
those
words
;
and
perchance
think
good
to
make
the
exposition
according
to
their
own
fancy
.
Why
should
not
our
words
therefore
carry
their
interpretation
in
them
?
or
what
should
make
us
love
to
talk
in
such
terms
,
that
we
cannot
be
certainly
apprehended
unless
we
talk
a
great
deal
more
?
Of
that
said
the
Traveller
(
who
was
desirous
to
know
all
he
could
in
this
matter
)
I
would
willingly
be
informed
by
your self
.
You
would
oblige
me
very
much
if
you
could
think
fit
to
resolve
your
own
question
.
For
truly
I
love
so
dearly
to
understand
what
I
hear
(
as
thanks
be
to
God
I
do
what
you
say
)
that
I
wonder
any
men
should
go
to
seek
for
hard
words
,
when
those
that
are
plain
do
thrust
themselves
into
their
mouths
.
I
meant
not
replyed
the
Guide
to
draw
my
discourse
to
this
inquiry
,
but
only
to
express
to
you
by
those
questions
the
unreasonableness
of
such
mens
proceedings
.
Yet
since
it
is
your
desire
and
I
am
not
willing
to
deny
you
any
thing
;
you
shall
know
what
I
conceive
in
this
matter
,
provided
you
will
be
content
with
that
answer
which
lyes
uppermost
in
my
thoughts
,
and
offers
it self
first
to
my
mind
.
They
are
not
in
love
I
am
apt
to
think
with
such
a
definition
of
Faith
as
I
have
given
you
,
because
it
is
Pilgrim-like
,
plain
as
a
Pike-staff
.
It
is
in
this
case
as
in
many
other
:
there
are
a
company
of
men
in
the
world
who
despise
any
thing
which
they
understand
easily
,
and
imagine
there
is
no
great
matter
in
it
,
if
it
be
presently
intelligible
.
They
admire
that
most
which
they
do
not
comprehend
;
and
conceive
there
is
some
mystery
and
depth
in
it
,
if
it
be
difficult
to
be
explained
.
Just
as
you
see
abundance
of
men
affect
hard
words
,
nay
bombastick
language
and
a
fustian
kind
of
dialect
;
though
there
be
no
greater
eloquence
then
to
speak
naturally
and
with
facility
of
expression
:
So
there
are
as
many
,
who
love
things
obscurely
delivered
and
which
have
a
cloud
about
them
;
though
it
be
the
perfection
of
our
understandings
,
to
render
our
conceptions
clear
and
easie
to
enter
into
the
most
vulgar
capacities
.
As
they
think
him
an
Orator
who
mounts
and
soars
aloft
(
as
they
call
it
)
in
high-flown
words
;
so
they
take
him
for
a
deep
Divine
whose
notions
of
things
are
so
expressed
as
they
cannot
presently
sound
and
dive
to
the
bottom
of
them
.
Hence
it
is
that
they
contemn
such
a
familiar
,
plain
and
facile
explication
of
the
word
Faith
,
as
doth
not
intricate
a
man's
conceptions
,
but
can
at
first
sight
be
apprehended
;
and
they
had
rather
have
you
speak
of
it
in
Metaphorical
or
borrowed
words
,
which
belonging
more
properly
to
other
things
then
they
do
to
this
;
make
an
uncertain
sound
,
and
leave
the
mind
in
confusion
.
If
you
say
that
it
is
a
Taking
of
Christ
,
of
whole
Christ
;
an
applying
of
what
he
hath
done
,
to
the
soul
;
a
cleaving
to
him
,
or
in
such
like
words
express
your self
:
all
these
seem
to
have
more
of
mystery
and
Gospel-secrets
in
them
,
then
the
poor
Pilgrimphrase
hath
;
and
so
they
win
more
credit
with
those
men
who
are
not
wont
to
like
any
thing
which
every
child
may
understand
as
well
as
themselves
.
Besides
it
must
be
confessed
,
that
such
words
as
those
do
not
touch
the
bottom
of
the
heart
,
nor
so
instantly
penetrate
to
the
very
quick
as
the
other
plainly
do
,
and
so
they
must
needs
be
better
accepted
in
the
world
.
They
do
not
so
necessarily
and
clearly
imply
mens
obedience
to
our
Lord
,
which
in
this
that
I
mention
is
in
direct
terms
expressed
;
and
so
they
will
be
sure
to
meet
with
kinder
welcome
and
entertainment
.
He
was
proceeding
to
add
some
other
words
much
to
the
same
effect
when
the
Pilgrim
begging
his
pardon
for
diverting
him
from
his
main
discourse
,
told
him
that
he
was
too
much
satisfied
in
the
truth
of
what
he
said
and
desired
to
hear
no
more
of
this
folly
of
mankind
.
But
what
think
you
(
added
he
)
of
those
other
descriptions
of
Faith
which
tell
us
that
it
is
A
relying
upon
our
Saviour
?
cannot
every
body
understand
this
language
as
well
as
that
which
you
speak
?
I
grant
it
,
answered
the
Director
;
but
if
it
be
not
lyable
to
the
first
defect
which
I
objected
,
it
is
notoriously
guilty
of
the
last
and
worst
:
for
there
is
in
it
nothing
of
our
obedience
.
As
the
former
were
faulty
in
regard
of
their
obscurity
,
so
this
is
manifestly
chargable
with
lameness
and
imperfection
.
You
shall
be
convinced
of
the
truth
of
this
imputation
in
a
very
few
words
.
For
first
,
the
most
that
can
be
made
of
this
relyance
on
Christ
for
Salvation
is
,
that
it
is
one
act
of
Faith
,
but
there
wants
a
great
number
more
to
make
up
an
intire
body
of
Christian
belief
.
And
,
secondly
,
as
it
is
but
one
single
act
,
so
it
is
far
from
being
the
first
,
but
must
suppose
many
others
that
go
before
it
.
As
for
example
,
it
is
necessary
we
be
perswaded
that
Jesus
is
the
Christ
of
God
,
that
what
he
hath
spoken
in
the
Gospel
is
his
will
,
and
that
if
we
hope
for
salvation
by
him
we
must
be
conformed
in
all
things
to
this
will
of
God
.
And
then
thirdly
these
perswasions
or
acts
of
Faith
that
thus
precede
,
must
produce
a
sincere
and
cordial
obedience
to
his
laws
,
before
we
can
reasonably
arrive
at
this
confidence
of
relying
upon
him
for
salvation
.
Now
why
this
particular
act
of
Faith
should
be
alone
mentioned
in
the
definition
of
it
,
which
is
but
one
and
not
the
first
,
nor
chiefe
,
and
all
the
rest
left
out
;
is
past
my
capacity
to
understand
.
When
our
Faith
hath
rendered
us
obedient
to
him
,
then
we
may
take
the
boldness
to
perswade
our selves
that
he
will
save
us
:
and
this
is
nothing
but
an
obedience
to
his
command
also
,
who
hath
bid
us
trust
him
and
take
his
word
that
he
will
be
the
Saviour
of
all
faithful
persons
.
But
it
is
a
presumption
to
do
it
sooner
,
and
the
ready
course
to
destroy
the
Religion
of
Christ
to
advance
such
an
hasty
and
forward
belief
in
mens
souls
.
And
therefore
let
me
beseech
you
as
you
love
your
soul
to
be
a
follower
of
faithful
Abraham
,
who
(
as
I
told
you
)
was
the
founder
of
your
Order
.
Remember
that
such
as
he
was
,
such
must
you
be
if
you
hope
to
come
to
Jerusalem
and
inherit
the
land
of
promise
:
and
that
in
his
example
you
meet
with
nothing
earlier
then
this
,
that
by
Faith
,
when
he
was
called
to
go
out
into
a
place
which
he
should
after
receive
for
an
inheritance
,
he
obeyed
,
and
went
out
,
not
knowing
whither
he
went
.
This
was
the
first
thing
wherein
his
Faith
imployed
it self
,
and
the
last
was
like
unto
it
:
For
when
he
was
tryed
by
God
he
offered
up
his
only
begotten
Son
who
was
to
be
the
heir
of
that
inheritance
which
was
promised
to
him
.
From
this
active
Faith
no
doubt
it
is
that
He
and
all
good
Christians
are
called
Faithful
and
not
from
a
lazy
recumbency
on
Christ
for
Salvation
;
or
the
strongest
application
of
his
merits
to
their
souls
.
If
these
were
sufficient
to
make
a
person
of
that
denomination
;
then
we
need
no
better
character
of
a
faithful
servant
or
steward
(
which
the
holy
writings
sometimes
mention
)
then
such
an
one
as
follows
.
He
is
a
person
that
relyes
upon
his
Masters
merits
;
and
depends
only
on
the
worth
and
sufficiency
of
his
Lord
.
He
trusts
in
his
goodness
for
a
pardon
of
all
his
faults
,
and
hopes
he
will
esteem
him
a
good
servant
because
he
is
a
good
Master
.
He
leans
upon
his
arm
,
and
clasps
fast
about
him
,
and
is
resolved
not
to
let
him
go
till
he
have
paid
him
his
wages
.
He
embraces
him
kindly
,
and
hopes
he
will
account
him
righteous
because
he
is
so
himself
.
And
in
one
word
,
He
applyes
to
himself
all
the
good
works
that
his
Master
hath
performed
;
and
prayes
to
be
excused
if
he
do
not
his
business
,
because
that
his
Lord
can
do
it
better
.
Is
not
this
a
very
ridiculous
description
?
or
would
you
be
content
to
be
thus
served
?
Do
not
imagine
then
that
God
will
be
served
after
this
fashion
;
or
that
such
an
ill-favoured
notion
as
this
,
is
the
best
that
can
be
found
to
compose
the
definition
of
a
true
believer
.
But
first
do
all
that
you
can
,
and
then
acknowledge
your self
an
unprofitable
servant
.
Let
it
be
your
care
to
follow
your
work
,
and
then
rely
only
upon
the
goodness
of
our
Lord
to
give
you
a
reward
.
Be
sure
that
you
be
inwardly
righteous
,
and
then
no
doubt
the
righteousness
of
Christ
will
procure
you
acceptance
,
and
bring
you
to
that
happiness
which
you
can
no
wayes
deserve
.
CAP.
XVII
.
What
place
Prayer
,
Hearing
of
Sermons
,
Reading
of
Good
Books
,
Receiving
the
Sacrament
;
have
in
the
Religion
of
Jesus
.
And
of
what
use
they
are
to
Pilgrims
.
AND
that
you
may
be
able
to
make
a
better
judgement
of
what
I
have
said
,
and
I
may
also
return
to
the
occasion
and
beginning
of
this
discourse
,
let
me
intreat
you
to
consider
well
the
nature
and
ends
of
Prayer
to
God
.
It
is
manifest
from
the
life
of
Jesus
that
it
is
but
a
part
of
that
duty
and
obedience
that
we
owe
to
God
,
and
yet
it
is
a
powerful
means
to
bring
us
to
all
the
rest
.
It
is
the
converting
and
turning
about
of
our
minds
and
hearts
to
the
original
of
our
Being
.
It
is
our
reflecting
and
looking
back
upon
him
from
whom
we
came
.
It
is
our
circling
and
winding
about
(
as
Heathens
themselves
have
well
conceived
)
to
that
point
from
which
we
took
our
beginning
,
that
we
may
be
fast
united
to
God
and
never
be
divided
from
him
.
It
is
an
acknowledgement
of
God
in
all
his
perfections
:
An
expression
of
our
dependance
and
subjection
:
an
oblation
of
our selves
,
both
soul
and
body
to
him
.
Think
therefore
to
what
purposes
it
most
naturally
serves
:
for
it
being
a
thing
of
daily
use
,
you
may
judge
thereby
what
the
great
business
of
Christianity
or
Believing
is
.
Doth
it
minister
chiefly
to
our
confidence
of
being
saved
;
and
are
we
to
swell
our selves
by
this
breath
with
great
hopes
that
we
are
beloved
of
God
?
Or
rather
is
it
not
most
properly
subservient
to
the
putting
of
us
into
a
state
of
Salvation
,
and
the
rendring
us
fit
objects
of
the
Divine
Love
.
It
is
not
intended
to
inspire
us
with
conceits
that
we
are
the
children
of
God
,
but
to
breathe
into
us
the
spirit
of
sons
,
and
to
impress
upon
us
the
image
of
him
upon
whom
we
fix
our
eyes
.
It
is
the
elevation
of
our
minds
to
him
,
and
the
fastning
of
our
eyes
upon
him
,
in
order
to
our
being
made
more
like
him
.
It
is
the
oblation
of
our selves
to
his
uses
and
service
,
and
not
a
giving
of
our selves
to
be
saved
by
him
.
Here
we
place
our
minds
in
the
brightness
of
his
heavenly
light
.
Here
we
expose
our
cold
affections
to
the
warmth
and
heat
of
the
Sun
of
righteousness
.
We
behold
our
Lord
most
clearly
in
these
devout
Meditations
;
and
by
the
frequency
of
them
,
we
shall
learn
his
carriage
and
gestures
,
and
conform
all
our
actions
to
the
excellent
model
of
his
.
I
beseech
you
descend
into
your
own
heart
and
if
you
know
what
it
is
to
pray
,
tell
me
what
Faith
it
is
which
you
feel
then
most
stirring
in
your
heart
.
Is
it
only
a
relyance
on
Christ
,
and
an
application
of
his
merits
to
your
soul
?
Or
is
it
not
rather
a
vigorous
application
of
your
mind
to
him
,
that
you
may
feel
him
more
,
begetting
and
promoting
his
life
in
your
heart
?
Is
it
not
a
strong
desire
to
be
touched
by
him
,
to
be
impressed
with
his
likeness
,
to
be
joyned
to
him
and
made
one
spirit
with
him
;
and
in
one
word
,
that
you
may
be
made
more
ready
and
disposed
to
every
good
work
?
I
will
evidently
convince
you
that
this
is
the
great
end
of
Prayer
,
and
consequently
,
the
main
work
of
believing
on
the
Son
of
God
.
We
are
,
you
know
,
of
kin
to
two
Worlds
,
and
placed
in
the
middle
between
Heaven
and
Earth
.
With
our
Heads
we
touch
the
one
,
and
with
our
Feet
we
stand
upon
the
other
.
Man
is
the
common
term
wherein
these
two
meet
and
are
combined
.
By
his
superiour
faculties
he
holds
communion
with
the
inward
and
spiritual
world
,
and
by
his
lower
he
feels
the
outward
and
corporeal
.
But
there
is
a
great
difference
between
the
correspondence
which
we
hold
with
one
,
and
that
which
we
maintain
with
the
other
.
For
to
this
sensible
World
we
lye
open
&
bare
,
but
between
us
and
the
invisible
World
there
is
a
gross
cloud
and
vail
of
flesh
which
interposes
.
Or
to
speak
more
plainly
;
Our
senses
have
nothing
that
comes
between
them
and
their
objects
to
hinder
their
free
approach
to
them
;
whereas
our
understanding
hath
those
very
objects
wherewith
they
are
prepossessed
,
to
interrupt
the
light
of
coelestial
things
which
shine
upon
it
.
The
outward
man
is
continually
exposed
to
the
strokes
of
the
things
of
this
outward
World
,
and
without
any
difficulty
or
pains
is
moved
by
them
:
but
our
Mind
is
not
so
patent
to
the
things
of
the
other
,
nor
is
our
Will
so
easily
inclined
by
them
.
For
they
being
already
impressed
and
engaged
by
sensible
objects
,
these
lye
between
us
and
the
higher
Regions
;
and
they
having
enjoyed
a
long
familiarity
with
them
before
we
received
notice
of
any
thing
else
beside
;
it
will
require
some
labour
to
bring
us
and
those
Nobler
objects
together
.
In
short
,
the
senses
have
nothing
else
to
do
,
but
only
to
receive
those
things
which
present
themselves
before
them
,
nor
are
they
solicited
by
any
other
enjoyments
:
But
our
minds
and
wills
are
haled
two
waies
,
and
solicited
by
this
World
as
well
as
by
the
other
;
so
that
to
perceive
that
which
is
Divine
we
must
remove
this
out
of
the
way
,
and
pull
our
souls
from
those
thoughts
and
desires
wherein
these
lower
things
have
intangled
our
hearts
.
Unless
our
Understanding
draw
her self
aside
to
the
contemplation
of
Divine
Truths
,
and
thereby
carry
the
Will
to
the
taste
of
an
higher
Good
,
it
cannot
be
avoided
but
that
we
become
meer
men
of
this
World
,
and
by
being
wholly
carnal
,
lose
our
acquaintance
with
the
other
caelestial
Country
.
We
shall
be
altogether
fraught
with
fleshly
opinions
and
affections
,
and
have
nothing
remaining
in
us
of
a
spiritual
sense
.
This
therefore
breeds
an
absolute
necessity
of
constant
holy
Meditation
,
and
devout
Prayers
.
By
the
one
of
which
our
mind
being
abstracted
from
,
and
elevated
beyond
the
things
of
corporeal
sense
,
is
brought
to
a
converse
and
familiarity
with
heavenly
notions
:
and
by
the
other
our
Will
is
possessed
with
spiritual
inclinations
;
nay
,
ravished
into
the
embraces
of
a
Divine
Good
.
Meditation
furnishes
our
Understanding
with
right
opinions
,
and
noble
thoughts
:
and
Prayer
carries
our
Will
to
the
love
of
them
,
and
joyns
our
affections
fast
unto
them
.
By
the
one
we
are
tyed
in
our
mind
,
and
by
the
other
in
our
choice
to
the
better
World
.
This
,
it
is
manifest
,
is
the
natural
and
true
use
of
these
devout
exercises
:
to
dispose
our
souls
by
drawing
them
away
from
these
inferiour
enjoyments
,
to
receive
communications
from
above
,
and
to
be
made
partakers
of
a
Divine
Nature
.
There
is
no
question
to
be
made
of
it
,
that
God
loves
to
impart
himself
to
rational
Beings
.
But
in
what
manner
,
I
beseech
you
,
can
he
do
it
,
unless
it
be
by
our
Understandings
and
Wills
rightly
disposed
?
And
what
other
end
therefore
can
these
two
have
which
put
us
in
a
fit
disposition
and
capacity
for
him
;
than
to
bring
us
to
that
true
knowledge
and
love
of
him
,
whereby
we
partake
of
his
nature
.
In
these
you
must
employ
your self
,
and
they
are
to
be
thought
more
necessary
than
any
other
business
;
but
yet
you
see
they
are
but
the
means
and
way
to
a
Divine
State
,
and
have
something
beyond
themselves
which
they
are
to
effect
:
and
that
is
the
bringing
of
us
to
the
life
of
the
blessed
Jesus
.
If
Prayer
be
not
thus
designed
,
and
do
not
produce
such
fruit
,
it
is
so
far
from
procuring
us
acceptance
with
God
(
though
it
be
top
full
of
that
Faith
which
relyes
upon
Christ
)
that
it
proves
a
thing
very
fulsome
and
displeasing
unto
him
.
It
is
a
meer
noise
and
clamour
in
his
ears
,
than
which
there
cannot
be
any
thing
more
troublesome
and
offensive
.
He
loves
not
to
be
disturbed
with
such
sounds
as
have
nothing
in
them
,
but
flattery
and
nauseous
commendations
of
him
.
He
cares
not
for
being
extolled
by
such
unhallowed
mouths
.
It
is
a
great
injury
to
him
to
be
praised
and
magnified
by
evil
doers
.
He
hates
the
pretences
of
their
Friendship
,
and
loathes
the
complements
which
they
load
him
withall
.
He
cannot
indure
to
have
his
Courts
filled
with
these
impudent
people
;
lest
he
should
be
thought
such
an
one
as
themselves
.
As
the
Sacrifices
of
old
were
esteemed
no
better
than
Murders
,
and
all
the
offerings
but
so
many
butcheries
which
were
committed
,
when
they
left
themselves
behind
,
and
brought
not
their
hearts
and
affections
to
be
offered
up
to
God
:
So
are
all
mens
confident
Prayers
and
Devotions
now
,
no
better
than
prophanations
of
his
Name
,
and
a
kind
of
blasphemy
,
or
evil-speaking
of
him
;
while
they
are
enemies
to
the
Life
of
God
,
and
despisers
of
good
works
.
They
do
most
basely
reproach
him
in
the
world
,
by
taking
upon
them
the
title
of
his
greatest
Favourites
.
They
expose
him
to
scorn
,
by
appropriating
to
themselves
the
name
of
his
servants
.
There
cannot
be
a
greater
wrong
to
him
,
than
to
make
men
believe
,
that
he
is
a
lover
of
such
filthy
Hypocrites
.
You
have
observed
,
no
doubt
,
that
the
Sacrifices
in
ancient
times
were
called
the
Meat
of
God
,
and
the
Food
or
provision
that
was
made
for
his
House
.
And
yet
in
the
company
of
evil
works
they
are
said
to
be
an
Abomination
to
him
;
and
he
professes
that
he
had
as
lief
they
had
brought
him
a
Dog
,
as
offer
a
Lamb
,
and
that
a
Swine
would
have
been
as
acceptable
as
the
fattest
of
their
Bullocks
.
He
protests
that
his
soul
abhorred
their
New
Moons
,
and
solemn
Assemblies
:
that
their
Incense
was
an
unsavoury
stink
,
and
that
the
Fat
and
Blood
of
their
Beasts
,
were
no
better
than
their
Dung
and
Ordure
.
He
bids
them
bring
him
no
more
vain
oblations
.
He
saith
,
that
he
was
full
of
them
,
and
nauseated
the
Table
that
they
spread
for
him
.
And
in
plain
terms
he
lets
them
know
that
it
was
to
no
purpose
to
multiply
their
Prayers
,
for
he
could
not
hear
them
.
And
so
truly
may
you
assure
your self
,
that
though
pious
Prayers
are
now
most
prevalent
and
forcible
with
him
,
yet
the
grunting
of
Swine
,
or
the
howling
of
Wolves
are
altogether
as
welcome
;
as
the
clamorous
petitions
of
those
who
sue
for
his
Love
,
without
any
thorow
amendment
of
their
lives
.
He
detests
those
bawling
worshippers
,
who
intend
nothing
else
but
to
drown
the
cry
of
their
sins
,
and
to
make
him
deaf
to
the
accusations
which
their
iniquity
brings
against
them
.
Their
breath
is
an
unwholesome
and
infectious
vapour
,
which
poisons
the
World
,
and
is
the
Pest
of
Religion
.
Their
meetings
and
assemblies
are
so
many
conspiracies
against
the
Authority
and
Life
of
God
.
Their
words
do
but
wound
his
ears
,
and
their
loud
cryes
are
but
so
many
assaults
and
batteries
against
Heaven
.
He
hates
to
see
those
hands
lifted
up
unto
him
,
which
will
instantly
be
lifted
up
against
him
.
He
cannot
indure
they
should
lay
hold
on
him
,
and
esteems
such
rude
attempts
to
be
the
committing
of
a
rape
upon
his
mercy
,
and
an
indeavour
to
force
his
favour
.
He
hath
opened
no
way
for
such
bold
access
unto
him
.
He
rever
intended
to
incourage
such
impudence
.
Their
zeal
is
a
strange
fire
which
kindles
another
in
Heaven
against
them
.
And
notwithstanding
all
their
fawnings
upon
him
,
the
Dogs
which
follow
them
to
the
place
of
their
assemblies
,
shall
as
soon
be
accepted
as
themselves
.
And
therefore
be
sure
to
make
your
Prayers
touch
your
own
heart
before
you
expect
they
should
reach
Heaven
.
Let
them
work
upon
your self
,
before
you
assume
a
considence
that
they
will
have
the
desired
effect
upon
God
.
And
now
I
have
little
to
say
concerning
the
hearing
of
Sermons
,
reading
of
the
Bible
,
and
other
good
Books
(
which
you
say
there
are
many
think
do
compose
the
whole
of
a
Religious
life
)
for
it
is
plain
enough
they
can
have
no
other
end
than
to
furnish
your
mind
with
pious
Meditations
,
and
dispose
your
will
to
Prayer
,
and
all
other
holy
duties
.
You
cannot
well
think
that
these
have
any
other
place
in
the
godly
life
,
than
that
of
Instruments
and
Helps
whereby
to
arrive
at
it
.
And
it
is
very
easie
to
know
from
what
hath
been
discoursed
,
what
Sermons
are
most
to
be
regarded
.
Not
those
which
give
your
fancy
a
pleasure
,
and
tickle
your
imagination
:
but
those
which
powerfully
enlighten
your
understanding
,
and
move
your
will
to
the
choice
of
that
which
is
right
and
Good
.
There
are
too
many
of
those
frivolous
Hearers
,
who
are
more
pleased
with
little
gingles
,
and
the
tinkling
of
words
,
than
with
the
most
perswasive
arguments
which
the
most
piercing
reason
in
the
world
can
urge
upon
their
hearts
.
But
their
punishment
is
heavy
enough
for
this
levity
;
they
being
condemned
for
ever
to
be
fools
or
children
,
whose
minds
are
inchanted
with
the
Rhiming
of
words
,
or
with
their
countermarching
and
the
ringing
of
changes
upon
them
,
or
other
such
like
adulterate
Ware
,
which
would
fain
pass
for
wit
and
elegance
.
Next
to
the
love
of
Gibberish
,
and
of
canting
phrases
,
there
is
no
greater
dotage
than
this
,
of
courting
the
diseases
,
corruptions
,
and
the
rotten
carkase
of
eloquence
,
and
sleighting
the
life
and
spirit
of
it
.
One
would
wonder
that
reasonable
souls
should
delight
in
toying
and
playing
with
letters
and
syllables
.
There
is
nothing
more
strange
unless
it
be
this
;
that
there
are
a
company
of
men
to
be
found
who
are
at
a
great
deal
of
pains
to
trim
themselves
with
these
tinsel
ornaments
,
and
with
much
curiosity
study
to
speak
absurdly
.
It
is
not
their
negligence
,
but
they
take
a
care
to
trifle
.
They
do
not
slip
unawares
into
childish
expressions
,
but
they
fall
into
them
by
design
.
But
if
you
would
be
wise
and
good
,
you
must
open
your
ears
to
plain
words
,
and
strong
sense
,
to
proper
and
significant
language
,
which
brings
along
with
it
powerful
and
convincing
arguments
;
to
that
which
strikes
and
penetrates
into
the
soul
,
and
doth
not
meerly
glide
smoothly
over
the
surface
of
it
.
You
must
not
come
to
be
tickled
,
but
to
be
taught
;
not
to
be
pleased
,
but
to
be
made
better
;
not
that
a
man
may
speak
to
your
gust
,
but
to
your
necessities
.
You
must
not
think
you
have
spent
your
time
well
when
the
Truth
peeps
into
your
soul
,
but
stops
at
the
door
;
or
when
your
will
is
sleightly
moved
,
and
then
stands
still
:
but
when
the
light
pierces
into
your
mind
,
and
makes
a
broad
day
there
;
when
a
secret
fire
creeps
into
your
veins
;
and
continues
to
burn
in
your
heart
;
when
all
your
affections
are
carried
away
,
and
remain
in
the
possession
of
Truth
.
And
for
this
purpose
you
must
read
the
Holy
Scriptures
themselves
,
not
to
store
your
mind
with
high
notions
,
or
to
replenish
it
with
a
large
furniture
,
and
matter
of
discourse
,
or
to
find
support
for
some
of
your
opinions
;
but
to
get
a
stock
of
efficacious
reasons
for
well
doing
,
and
to
over-power
your
heart
by
the
force
of
them
to
consent
unto
it
.
And
let
this
be
your
Rule
also
in
reading
other
pious
Books
:
For
there
are
too
many
who
regard
only
the
lightest
things
in
any
discourse
:
the
fringes
,
the
lace
,
and
other
ornaments
,
more
than
they
do
the
body
it self
.
They
note
the
pretty
stories
,
the
apt
similitudes
,
and
here
and
there
a
small
sentence
which
smites
their
fancy
;
but
mind
not
the
clear
reasons
,
the
nervous
arguments
,
and
much
less
the
whole
scope
and
design
of
the
treatise
which
they
read
.
Much
like
some
Writers
we
have
seen
,
who
reporting
the
History
of
their
times
;
take
notice
of
little
more
than
of
Justings
and
Tornaments
,
of
Bear-baitings
,
and
lanching
of
Ships
,
and
such
like
frivolous
matters
which
are
of
no
moment
.
Or
like
those
Beggars
,
who
travelling
many
Countries
,
behold
a
great
number
of
fair
buildings
:
but
know
nothing
either
of
the
persons
or
the
furniture
,
or
the
order
and
regular
form
which
is
to
be
observed
in
them
.
I
think
it
is
not
amiss
to
add
that
this
likewise
is
the
end
you
ought
to
propound
to
your self
in
all
your
conferences
with
wise
and
pious
souls
,
who
may
give
you
great
assistance
in
your
journey
to
Jerusalem
.
Not
to
breed
in
your self
an
opinion
that
you
are
Religious
,
because
you
frequent
their
company
;
but
to
receive
greater
illumination
of
mind
from
their
Torches
,
and
to
have
your
heart
warmed
with
a
greater
love
to
God
at
their
holy
Fires
.
And
here
it
will
be
seasonable
at
the
conclusion
of
this
discourse
,
to
admonish
you
of
a
thing
which
may
do
you
very
much
service
,
and
save
you
abundance
of
trouble
which
else
may
arise
in
your
mind
.
There
are
many
things
,
as
you
see
,
that
will
further
you
in
well
doing
,
viz.
Prayer
,
Reading
and
Hearing
the
Word
of
God
;
Meditation
,
Conference
with
good
men
,
and
such
like
;
some
of
these
,
you
must
understand
,
will
serve
your
purpose
at
one
time
,
and
some
at
another
,
according
as
you
are
disposed
,
and
they
shall
be
found
efficacious
for
the
end
to
which
they
are
designed
.
There
is
a
great
variety
also
in
these
,
of
which
you
may
make
an
advantage
,
if
you
chuse
that
use
and
practice
of
them
which
you
shall
find
to
have
most
power
in
it
at
the
present
,
to
withdraw
your
mind
from
worldly
vanities
,
to
mortifie
your
passions
,
and
to
establish
your
will
in
the
Love
of
Jesus
.
As
for
instance
;
sometimes
it
will
be
fit
for
you
to
Meditate
,
and
sometimes
to
Pray
,
and
sometimes
to
Converse
with
your
friends
:
and
it
is
not
so
much
to
be
askt
,
which
of
these
you
shall
chuse
,
as
which
of
them
will
best
at
that
instant
advance
you
in
your
way
,
and
move
your
will
with
the
greatest
force
to
virtuous
actions
.
And
then
in
Meditation
,
there
is
the
Life
of
Christ
and
his
Death
;
his
Resurrection
and
his
Glory
;
his
Coming
again
to
Judgment
,
and
the
Life
of
the
World
to
come
;
the
long
Experience
you
have
had
of
his
Goodness
;
the
Instances
which
he
daily
gives
of
his
Providence
;
the
Example
of
all
his
Saints
;
and
an
hundred
things
besides
to
exercise
your
thoughts
;
and
have
a
great
virtue
in
them
to
make
you
do
your
duty
toward
God
and
Man
.
In
like
manner
there
are
sundry
Books
,
in
the
reading
of
which
you
may
imploy
your
time
(
though
I
would
rather
have
you
chuse
the
best
,
than
a
multitude
)
and
several
waies
of
praying
and
addressing
your
Petitions
to
God
,
which
may
every
one
of
them
have
their
places
and
seasons
according
as
you
shall
be
disposed
to
serve
your
soul
of
them
.
And
therefore
if
you
perceive
that
some
of
them
through
custom
and
long
use
do
in
time
lose
their
Savour
and
their
Power
to
increase
the
Love
of
God
in
you
,
and
it
seems
to
you
there
may
be
more
profit
in
another
way
;
take
that
new
course
,
and
leave
the
former
without
any
scruple
.
For
that
Meditation
which
will
not
now
affect
you
,
at
another
time
will
prove
more
efficacious
than
any
else
;
and
that
way
of
opening
your
soul
to
God
,
which
now
you
forsake
,
will
come
about
again
to
be
in
use
.
Only
of
this
you
must
take
a
great
care
,
to
stir
up
your self
to
a
continual
attendance
upon
the
Publick
Service
of
God
.
For
that
is
a
necessary
acknowledgment
of
his
Supreme
Authority
and
Dominion
in
the
World
:
and
though
you
feel
your self
indisposed
,
dull
and
heavy
at
certain
times
in
these
addresses
,
yet
there
is
this
good
alwayes
done
;
that
by
your
very
presence
there
you
have
paid
part
of
your
homage
to
him
,
have
owned
him
to
be
your
Lord
and
Governour
,
and
confessed
that
he
is
worthy
of
all
Honour
and
Service
.
But
,
as
for
the
rest
,
though
the
inclination
and
resolution
of
your
heart
to
love
Jesus
,
and
to
be
like
to
him
,
must
be
unchangeable
;
nevertheless
the
wayes
and
means
which
are
to
be
imployed
to
the
nourishing
and
strengthning
of
your
resolution
,
may
and
ought
to
be
changed
,
according
as
you
feel
your self
disposed
,
and
find
them
to
be
effectual
.
But
especially
let
me
remember
you
of
this
Advice
which
was
long
since
given
me
by
a
good
man
,
NOT
TO
BIND
YOUR SELF
UNALTERABLY
TO
VOLUNTARY
CUSTOMS
.
Since
these
are
imposed
upon
us
by
our selves
,
we
may
grant
our selves
a
release
when
we
we
see
it
most
convenient
,
and
not
tye
our selves
unto
them
,
as
if
there
were
an
indispensible
obligation
lying
upon
our
conscience
.
The
rigorous
observance
of
these
,
doth
alwayes
hinder
the
freedom
of
the
heart
in
the
Love
of
Jesus
,
when
a
better
course
to
promote
us
in
it
doth
present
it self
to
our
choice
.
And
therefore
do
not
think
there
is
any
necessity
that
you
should
alwayes
pray
in
the
same
way
,
or
pray
so
long
,
or
read
so
many
Chapters
in
a
day
,
or
study
such
a
Book
whereby
you
have
reaped
much
benefit
,
or
think
every
day
of
the
very
same
things
;
but
you
are
at
liberty
to
do
in
these
matters
as
shall
most
conduce
to
the
ends
for
which
they
serve
,
and
that
is
,
The
quickning
of
you
to
live
agreeably
to
the
Rules
of
Sobriety
,
Righteousness
and
Godliness
.
Be
not
timerous
and
fearful
of
stepping
aside
out
of
your
ordinary
course
,
when
you
only
leave
what
you
have
bound
upon
your self
by
your
own
will
,
and
go
to
do
the
Will
of
God
.
If
we
can
do
well
,
what
matter
is
it
,
though
it
be
not
in
the
form
that
we
have
prescribed
?
If
our
business
be
effected
,
why
should
we
trouble
our
heads
because
it
was
not
done
in
the
order
and
method
that
we
appointed
?
Is
it
not
a
madness
to
deny
our selves
a
natural
happiness
,
because
we
cannot
have
it
according
to
the
precepts
of
Art
?
It
is
just
as
if
a
man
would
not
speak
nor
hear
Reason
,
unless
it
be
in
mode
and
figure
;
or
as
if
a
man
would
not
be
saved
from
drowning
,
unless
a
friend
would
bring
a
Boat
to
fetch
him
out
of
the
water
:
or
as
if
a
captive
Prince
should
refuse
to
satisfie
his
hunger
,
unless
all
his
servants
and
attendants
were
admitted
to
wait
upon
him
.
What
a
sottish
obstinacy
is
this
,
thus
to
adhere
to
our
Rules
?
What
a
rigorous
Justice
is
it
,
that
makes
us
unjust
to
our selves
?
What
shall
we
do
with
this
scrupulous
Piety
,
which
claps
fetters
and
bolts
upon
our
own
leggs
?
We
should
wonder
if
a
man
,
to
observe
some
unnecessary
terms
of
Law
,
should
suffer
all
Laws
to
perish
;
and
it
is
no
less
strange
if
to
maintain
some
free
impositions
,
we
sustain
a
loss
in
the
most
necessary
improvements
of
our
souls
.
This
extreme
right
is
an
extreme
injury
.
It
would
be
an
offence
against
reason
,
not
to
offend
here
against
a
form
.
And
we
should
very
much
depart
from
God
,
if
we
did
not
here
depart
a
little
from
our selves
.
To
this
let
me
add
another
thing
,
which
it
will
be
profitable
to
you
to
be
advised
of
;
which
is
,
that
when
you
are
following
Jesus
in
acts
of
Justice
or
Charity
,
or
any
of
the
rest
,
you
do
as
strongly
attract
and
draw
down
the
blessing
of
Heaven
upon
you
,
as
by
the
best
devotions
which
you
perform
upon
your
knees
.
You
do
not
think
,
I
believe
,
that
they
are
the
words
which
you
speak
,
that
have
any
virtue
to
charm
the
caelestial
Powers
,
but
that
the
Love
to
God
which
is
expressed
in
Prayer
,
invites
him
to
come
and
dwell
with
you
.
Now
this
Love
is
testified
as
much
in
other
actions
of
an
Holy
Life
,
especially
when
we
deny
our selves
any
sensible
good
in
the
performance
of
them
;
and
therefore
they
cannot
chuse
but
re-inforce
our
Prayers
,
and
redouble
our
Petitions
,
and
call
still
for
new
Grace
to
make
us
able
to
do
better
.
Besides
,
it
is
to
be
considered
,
that
doing
of
good
being
the
use
and
improvement
of
that
Grace
of
God
which
we
obtain
by
our
Prayers
,
it
must
needs
intitle
us
to
the
right
which
the
Promise
of
God
gives
us
,
of
more
Grace
to
be
added
unto
that
which
we
have
already
received
.
We
render
to
God
hereby
his
own
with
Usury
and
Increase
;
and
so
cannot
miss
of
procuring
more
Talents
to
be
lent
unto
us
.
And
indeed
if
you
enter
into
a
strict
Examination
of
things
,
you
will
find
that
every
act
of
Virtue
hath
the
very
same
effect
upon
the
Understanding
and
Will
,
which
I
attributed
to
Prayer
it self
.
For
there
is
nothing
more
inlightens
the
Mind
in
the
knowledge
of
good
,
than
the
experience
and
taste
which
the
practice
of
it
gives
us
;
and
the
Will
is
so
effectually
determined
hereby
to
the
choice
of
it
,
that
it
gets
an
habit
,
and
naturally
propends
unto
it
.
There
is
nothing
can
more
dispose
the
soul
to
well
doing
,
than
the
doing
well
:
and
we
are
never
more
secure
of
the
help
of
Gods
good
Spirit
,
than
when
we
follow
the
motions
of
it
.
Behold
then
what
a
dangerous
Rock
doth
here
discover
it self
,
upon
which
many
have
dasht
and
split
themselves
,
and
perished
.
Men
think
there
is
no
Communion
with
God
,
but
what
is
held
by
Prayer
,
and
such
like
holy
duties
.
Nay
,
as
if
this
was
all
we
have
to
do
for
maintaining
friendship
with
him
,
it
hath
ingrossed
the
name
of
duty
,
and
inclosed
the
greatest
part
of
Religion
in
it self
.
A
strange
conceit
!
As
if
in
the
constant
exercise
of
an
Holy
Life
we
did
not
keep
a
fellowship
with
him
,
by
doing
the
same
that
he
doth
,
and
shewing
forth
his
Virtues
to
the
World
.
Is
there
any
thing
more
visible
than
that
by
Righteousness
,
Charity
,
Patience
and
such
like
,
we
approach
to
God
,
and
are
made
partakers
of
him
?
Do
we
not
feel
him
by
these
things
?
Are
we
not
made
one
Spirit
and
Nature
with
him
?
Doth
not
he
dwell
in
us
,
and
we
in
him
?
What
is
the
reason
then
that
men
confine
Divine
Communion
to
Prayer
and
receiving
of
the
Sacrament
,
as
if
we
never
enjoyed
him
but
in
these
immediate
addresses
to
him
?
What
is
it
that
makes
them
imagine
God
is
here
to
be
found
,
and
no
where
else
?
They
know
not
sure
what
it
is
to
pray
,
and
partake
of
those
holy
Mysteries
.
They
fancy
it
is
but
the
pouring
out
such
a
number
of
words
,
or
the
stirring
of
some
devout
affections
in
them
.
These
they
conceive
wil
put
them
in
the
favour
of
God
,
and
secure
them
there
without
any
further
labor
.
Which
hath
caused
,
it
is
like
the
corrupted
Church
to
increase
the
number
of
Sacraments
,
and
create
a
great
many
more
than
God
hath
made
.
For
it
is
an
easie
matter
to
receive
these
Seals
of
Grace
,
and
there
is
no
such
repugnance
to
them
in
our
fleshly
nature
as
there
is
to
the
life
of
Jesus
.
Hence
it
is
that
men
would
have
the
whole
summ
of
Religion
to
be
contained
in
these
small
volumes
.
They
would
have
all
Piety
cloistered
up
in
these
narrow
walls
,
and
are
loath
to
give
it
a
larger
compass
.
Within
these
limits
they
would
willingly
have
it
confined
,
and
not
have
it
walk
abroad
in
our
common
conversation
in
the
World
.
But
if
they
had
any
true
rellish
of
vertue
,
they
would
soon
discern
that
these
Holy
Duties
are
preparations
for
whatsoever
else
we
have
to
do
.
They
are
so
far
from
excluding
all
the
rest
,
that
they
include
them
every
one
and
carry
them
in
their
Bosome
.
All
the
Vertues
resort
hither
,
at
the
time
when
these
are
to
be
perform'd
.
Here
they
all
agree
to
meet
,
and
(
as
I
may
speak
)
to
keep
their
General
Rendevouz
,
the
better
to
strengthen
and
advance
each
other
.
At
these
holy
retirements
they
all
come
together
,
to
consult
for
the
preserving
of
their
common
interest
.
There
is
not
one
of
them
absent
when
we
pray
as
we
ought
,
or
address
our selves
in
due
manner
to
the
Table
of
the
Lord
.
Then
they
assemble
themselves
to
joyn
in
one
Band
,
in
order
to
the
making
a
more
powerful
impression
upon
their
enemies
;
and
to
increase
their
strength
,
the
better
to
incounter
them
at
all
times
else
.
They
are
all
in
Action
at
once
upon
these
occasions
.
And
by
their
united
force
do
more
mightily
ingage
the
will
to
the
love
of
them
at
all
other
seasons
.
When
we
pray
,
we
make
a
solemn
acknowledgment
of
God
in
all
his
attributes
.
We
confess
him
to
be
the
Cause
of
all
things
.
We
extoll
his
Soveraign
power
and
Supremacy
over
all
creatures
.
We
acknowledge
his
Independency
,
and
our selves
to
live
and
move
and
have
our
being
in
him
.
We
ascribe
to
him
Liberty
and
Freedom
in
that
it
is
in
his
will
and
choice
what
,
and
when
,
and
how
much
we
shall
injoy
.
We
give
him
the
Glory
of
his
Fulness
and
Alsufficiency
,
of
his
Immensity
,
his
Omnisciency
,
his
Eternity
and
Immutability
,
his
Goodness
and
Bounty
,
and
of
whatsoever
other
excellencies
belongs
unto
him
.
We
humble
our selves
also
before
him
.
We
profess
our
Faith
and
confidence
in
him
for
all
that
he
hath
promised
.
We
hope
in
his
Mercy
:
and
resign
our
Souls
and
Bodies
into
his
Hands
to
be
governed
by
his
Holy
Laws
.
Prayer
is
the
Silence
of
our
Souls
:
the
stilness
and
calm
of
all
our
Passions
:
the
satisfaction
and
contentment
of
our
Desires
:
and
in
one
word
it
is
the
Union
of
our
Wills
with
the
Divine
.
And
if
you
turn
your
eye
from
hence
to
the
Holy
Sacrament
of
Christs
Body
and
Blood
,
there
you
will
find
the
very
same
concourse
of
all
the
Graces
to
assist
at
that
solemn
time
.
They
all
conspire
to
be
present
then
to
wait
upon
our
Lord
;
and
to
improve
themselves
by
exerting
their
utmost
vigor
and
strength
in
that
Holy
Action
.
The
very
business
and
imployment
of
a
Christian
soul
at
that
Feast
is
to
celebrate
the
Divine
Goodness
with
our
highest
praises
,
to
profess
our selves
the
Disciples
and
followers
of
the
Crucified
Jesus
:
to
express
the
greatest
passion
of
Love
to
him
:
to
offer
our
Souls
and
Bodies
to
his
service
:
to
accept
of
his
yoke
and
take
his
Cross
upon
our
shoulders
:
to
embrace
each
other
with
a
fervent
Charity
:
to
open
our
hearts
unto
all
the
World
:
to
excite
our selves
to
the
doing
of
good
:
and
to
proclaim
forgiveness
to
all
that
have
done
us
evil
.
Here
all
our
troublesome
Passions
are
laid
asleep
,
and
dare
not
so
much
as
stir
;
being
now
in
the
presence
of
our
Lord
.
They
are
all
husht
and
still
;
out
of
the
Reverence
they
bear
to
him
and
his
Soveraign
Authority
.
Here
we
can
neither
be
careful
,
nor
angry
,
nor
fearful
,
nor
desirous
of
any
other
thing
but
only
Him
and
his
Love
.
Nay
,
here
all
the
inordinacy
of
them
is
quelled
,
subdued
and
brought
under
the
Government
of
his
Laws
.
They
are
not
only
cast
into
a
sleep
,
but
mortified
and
slain
at
the
sight
of
the
Passion
of
our
Lord
.
Anger
and
hatred
give
up
the
Ghost
,
and
yield
themselves
victims
to
his
conquering
Love
.
All
our
care
for
the
World
expires
into
the
Bosome
of
God
.
All
Fear
vanishes
,
and
turns
into
Faith
and
trust
in
his
Providence
.
All
Pride
and
Vainglory
dyes
at
the
feet
of
his
Humble
Majesty
.
The
Impure
desires
of
the
Flesh
receive
their
mortal
wound
,
when
we
feel
the
pangs
and
agonies
and
travel
of
His
soul
.
There
is
nothing
left
but
an
indignation
at
our
sinful
selves
,
a
care
to
please
him
,
an
holy
fear
to
offend
him
,
an
hatred
of
the
very
garment
spotted
with
the
flesh
;
a
love
of
Piety
,
and
an
ambition
to
be
like
to
this
Holy
Saviour
.
It
would
be
too
long
,
if
I
should
tell
you
how
all
the
life
of
Jesus
was
at
once
expressed
in
his
death
:
and
how
as
he
hung
upon
the
Cross
,
he
acted
all
the
Vertues
which
he
had
so
long
preached
and
practised
.
But
you
will
soon
discern
by
your
own
observation
if
you
please
but
to
look
upon
him
in
that
last
Scene
of
his
Tragedy
;
that
he
never
gave
greater
instances
of
his
Humility
,
Charity
,
Meekness
,
Patience
,
Confidence
in
God
,
and
contempt
of
the
World
,
then
when
he
left
it
in
those
shameful
and
ignominious
torments
.
And
therefore
since
this
Crucified
Jesus
is
so
lively
set
before
our
eyes
in
this
Holy
Sacrament
,
we
must
either
shut
our
eyes
,
or
else
he
will
imprint
such
an
Image
and
draw
such
a
Picture
of
himself
upon
our
hearts
,
that
all
those
Graces
will
shine
together
there
.
CAP.
XVIII
.
Of
the
many
enemies
he
was
to
expect
,
that
would
assault
his
Resolution
:
Some
from
within
,
some
from
without
.
Of
their
subtilties
and
various
arts
to
deceive
.
HEre
the
Good
man
made
a
pause
;
the
Other
seeming
as
if
he
had
a
mind
to
interpose
some
doubt
,
or
to
make
some
observation
upon
what
had
been
said
.
But
he
modestly
praying
him
to
proceed
,
and
telling
him
that
he
had
no
desire
to
do
any
thing
but
only
to
hearken
to
his
Instructions
,
which
would
sooner
tire
the
Giver
then
the
Receiver
;
it
was
no
long
stop
to
his
speech
which
thus
continued
.
I
am
so
desirous
you
should
think
it
is
easier
to
understand
then
to
follow
the
Christian
course
which
leads
to
Jerusalem
;
that
I
would
have
you
know
there
remains
not
much
more
to
be
added
,
then
what
relates
to
those
things
which
have
been
already
spoken
.
But
you
having
thus
disposed
of
your
affairs
and
put
your self
in
such
good
order
as
I
have
directed
;
it
will
be
time
to
begin
your
journey
in
Gods
Name
thither
.
Only
be
sure
at
your
setting
out
,
that
you
confirm
the
Vow
you
have
made
by
setting
to
it
the
Seal
of
that
Holy
Sacrament
of
which
I
have
now
discoursed
.
It
will
be
a
very
good
Viaticum
for
you
,
and
in
the
strength
of
this
Food
you
may
travel
many
dayes
:
still
looking
at
Jesus
whom
you
beheld
there
so
feelingly
represented
.
And
truly
you
will
find
there
is
great
need
of
fortifying
your self
very
well
,
for
I
must
let
you
know
that
at
your
first
stepping
out
of
doors
,
before
you
have
gone
many
paces
,
you
will
be
incountred
with
a
World
of
enemies
of
several
sorts
;
that
will
beset
you
round
about
and
boldly
assault
your
resolution
of
going
to
Jerusalem
.
We
are
told
indeed
as
I
have
heard
some
relate
out
of
Diodore
of
Sicily
,
that
among
the
ancient
Indians
there
were
certain
officers
appointed
on
purpose
to
take
care
of
Travellers
and
Strangers
,
and
to
see
that
no
body
did
them
any
wrong
.
And
if
it
chanced
that
any
such
person
did
fall
sick
they
provided
a
Physitian
for
him
,
with
all
other
things
that
the
necessities
of
such
a
condition
did
require
.
If
he
dyed
they
gave
him
a
decent
Burial
,
and
if
he
had
any
money
or
goods
about
him
they
took
care
to
have
them
restored
to
his
heirs
if
they
could
be
found
.
But
now
you
will
very
much
deceive
your self
if
you
expect
such
kind
usage
from
the
world
,
or
think
to
be
preserved
in
your
travels
from
their
injuries
and
affronts
.
There
is
not
so
much
Christianity
left
among
them
as
will
equal
the
vertue
of
those
Pagans
.
Men
are
more
busie
in
passing
the
sentence
of
Damnation
upon
them
,
then
in
condemning
themselves
for
not
excelling
and
outstripping
the
Piety
of
Infidels
.
They
take
care
for
little
else
but
to
have
it
believed
,
that
those
heathens
shall
not
be
saved
notwithstanding
all
their
good
works
;
and
that
they
themselves
shall
be
saved
notwithstanding
their
barrenness
of
them
.
They
will
be
so
far
from
doing
you
any
good
,
that
they
will
not
stick
to
do
you
harm
.
They
who
you
would
think
should
be
a
guard
to
you
,
may
prove
the
most
dangerous
enemies
and
take
an
opportunity
to
rifle
you
.
There
are
many
will
be
forward
to
offer
you
their
service
,
but
it
is
because
they
would
willingly
have
an
occasion
to
betray
you
.
They
would
be
content
no
doubt
to
bury
you
,
but
it
is
because
they
are
glad
that
they
see
you
dead
.
And
yet
you
must
not
think
that
evil
men
will
be
your
only
or
your
greatest
opposers
;
for
there
are
sundry
others
as
I
told
you
that
will
be
ready
to
joyn
their
forces
with
them
,
and
such
as
are
of
a
more
dangerous
and
malignant
disposition
.
There
is
never
a
thing
you
see
in
the
world
but
it
may
prove
an
Adversary
and
indeavour
to
hinder
you
in
your
journey
:
but
there
are
many
besides
more
potent
which
you
do
not
see
that
will
back
and
second
them
in
their
mischievous
design
.
Though
they
disagree
never
so
much
among
themselves
in
other
things
,
yet
they
will
all
combine
together
and
conspire
in
this
,
to
use
their
utmost
skill
and
indeavour
to
check
your
desires
,
and
break
your
purposes
,
or
at
least
to
give
you
many
discouragements
that
may
stop
you
in
your
course
and
hinder
your
going
forward
to
Jerusalem
.
I
have
known
many
Pilgrims
of
great
courage
and
undaunted
Resolution
,
and
yet
I
could
never
hear
of
any
whom
more
or
fewer
of
these
armed
enemies
had
not
the
hardiness
to
set
upon
:
And
some
I
have
been
acquainted
with
who
were
either
forced
or
perswaded
by
them
to
make
a
retreat
after
they
were
well
advanced
in
their
way
thither
.
And
therefore
you
must
not
think
you
shall
be
such
a
priviledged
Soul
as
to
escape
their
assaults
:
since
Heroical
Vertue
could
never
terrifie
them
from
making
a
proof
of
its
constancy
and
valour
.
And
you
must
not
think
neither
that
they
are
without
stratagems
and
subtil
Arts
to
deceive
those
whose
strength
they
cannot
overmaster
.
They
will
spare
neither
lyes
,
nor
flatteries
,
nor
bribes
,
nor
fine
entertainments
(
if
they
see
that
Violence
is
like
to
effect
nothing
)
to
corrupt
your
mind
and
induce
you
to
change
once
more
and
return
home
again
to
those
injoyments
which
you
have
quit
and
left
behind
you
.
There
is
nothing
so
afflicts
them
as
to
see
a
Soul
in
love
with
Jesus
,
and
resolutely
bent
to
travel
for
to
find
him
.
This
urges
them
to
use
their
greatest
industry
and
wit
to
extinguish
that
good
will
,
with
the
loss
of
which
they
know
your
journey
will
cease
and
come
to
nothing
.
Against
these
therefore
you
must
be
well
provided
,
that
when
they
come
and
make
an
impression
upon
you
;
it
may
find
such
a
noble
resistance
that
it
may
fly
back
with
shame
in
their
own
faces
,
and
only
set
a
mark
of
honour
and
token
of
Victory
upon
yours
.
And
truly
to
expect
and
look
for
them
,
is
half
way
to
a
conquest
:
their
greatest
advantage
lying
in
the
security
of
a
Soul
which
fears
no
danger
.
Which
makes
this
Warning
that
I
give
you
before
hand
the
more
necessary
,
because
it
is
a
part
of
your
Armour
,
and
not
only
an
Alarm
to
make
you
careful
to
be
well
appointed
.
I
believe
you
are
desirous
to
have
some
list
of
these
Enemies
;
and
therefore
I
think
fit
to
let
you
know
that
you
will
find
none
more
forward
to
set
upon
you
,
then
some
within
your self
.
The
Fleshly
desires
I
mean
and
the
Worldly
fears
of
your
own
naughty
heart
,
who
the
more
they
have
found
you
a
friend
to
them
heretofore
,
will
now
become
the
more
pestilent
enemies
and
do
you
the
greater
mischief
.
These
will
be
very
unwilling
that
you
should
do
so
much
as
Pray
,
or
Meditate
with
any
seriousness
of
Jesus
and
Jerusalem
;
and
much
more
opposite
will
they
be
to
the
Life
of
Sobriety
and
self-denyal
which
they
see
you
entring
upon
.
If
their
consent
were
first
to
be
obtained
,
you
should
not
stir
so
much
as
one
foot
in
this
way
wherein
I
have
directed
you
.
They
would
murmur
and
repine
most
sadly
;
they
would
put
a
thousand
jealousies
in
your
mind
,
and
remember
you
of
as
many
services
which
you
owe
them
,
without
the
performance
of
which
they
can
never
rest
contented
.
And
therefore
when
you
have
made
a
little
progress
,
and
tasted
some
of
the
difficulties
of
your
way
;
then
is
the
opportunity
of
the
Flesh
to
set
in
strongly
with
its
reasons
,
and
to
suggest
to
you
that
it
is
a
course
not
to
be
indured
.
It
cannot
be
expected
that
in
so
fit
an
occasion
it
should
be
silent
,
but
that
it
should
intreat
you
of
all
Loves
not
to
be
so
cruel
as
to
proceed
in
your
purpose
and
to
deny
it
those
satisfactions
which
are
not
to
be
met
withall
in
such
a
dismal
rode
.
Sometimes
it
will
cry
out
of
the
injuries
that
have
been
done
it
and
complain
of
the
violence
that
Temperance
hath
offered
to
its
pleasures
,
and
the
robberies
which
the
poor
have
committed
upon
its
goods
,
with
other
intolerable
wrongs
of
the
same
nature
:
And
sometimes
it
will
shriek
and
cry
out
for
fear
of
the
Danger
and
Hardships
that
are
still
insuing
,
and
will
be
sure
,
as
it
fancies
,
to
make
a
total
spoil
of
all
its
contentments
.
And
though
many
of
these
piteous
lamentations
be
neglected
by
you
,
yet
it
will
not
cease
;
it
is
like
,
to
follow
you
with
them
;
and
at
some
seasons
plainly
to
grapple
with
you
and
struggle
for
the
Victory
.
And
since
after
some
difficulties
that
are
overcome
,
there
may
well
be
supposed
others
to
be
remaining
that
will
try
your
constancy
;
these
will
be
sure
to
be
represented
to
you
in
a
very
formidable
shape
and
made
to
appear
far
bigger
and
vaster
then
really
they
are
.
That
so
your
fleshly
desires
may
have
the
fairer
pretence
to
wish
you
to
consult
for
your
ease
and
safety
both
together
,
by
returning
back
to
the
place
from
whence
you
came
.
Many
evil
Spirits
likewise
there
is
no
doubt
,
will
joyn
themselves
to
this
party
:
and
observing
the
best
advantage
that
shall
arise
,
they
will
use
all
the
sleights
,
and
temptations
,
and
power
that
they
are
Masters
of
,
to
intice
or
draw
your
heart
from
the
Love
of
Jesus
,
and
make
you
weary
of
prosecuting
your
purpose
of
going
to
him
.
But
whatsoever
any
,
or
all
of
these
shall
say
,
and
in
whatsoever
form
they
shall
make
either
their
addresses
or
assaults
;
believe
not
a
word
they
speak
,
or
rather
stop
your
ears
as
much
as
you
can
to
all
their
chams
.
And
be
sure
at
least
to
betake
your self
to
that
one
secure
Remedy
which
I
told
you
of
,
answering
thus
unto
them
;
I
desire
nought
but
the
Love
of
Jesus
,
and
to
be
with
him
in
peace
at
Jerusalem
.
This
word
will
drive
them
all
away
,
as
having
no
hopes
to
find
any
room
in
those
souls
that
are
full
of
such
desires
.
And
unless
you
cease
to
say
and
think
that
,
or
you
give
it
but
a
cold
remembrance
;
they
will
let
you
go
on
in
your
way
thither
,
without
any
further
disturbance
from
such
perswasions
.
But
yet
when
they
see
that
they
cannot
be
admitted
at
this
door
,
they
will
try
to
enter
in
at
another
;
or
at
least
they
will
endeavour
to
repress
the
forwardness
of
your
course
,
and
to
make
your
way
intricate
and
perplexed
.
For
finding
that
you
cannot
be
perswaded
to
be
in
love
with
them
,
or
any
of
their
confederates
,
they
will
begin
to
throw
scruples
and
fears
into
your
mind
,
that
you
may
bear
an
affection
to
some
or
other
of
them
.
When
they
cannot
disturb
your
Passions
,
they
will
be
so
subtil
as
to
trouble
your
Fancy
.
And
when
they
cannot
perswade
you
to
break
off
your
journey
,
they
will
labour
to
possess
you
with
a
conceit
that
you
have
not
yet
prepared
your self
sufficiently
for
it
.
They
will
often
be
stirring
up
such
thoughts
as
these
in
your
mind
;
that
you
have
not
washed
your self
clean
enough
by
sorrow
and
contrition
for
your
sins
;
that
your
conscience
hath
not
been
thorowly
searched
,
nor
your
faults
duly
confessed
,
nor
your
heart
rightly
humbled
,
and
deeply
afflicted
:
and
therefore
that
it
would
be
best
for
you
to
return
again
,
at
least
for
so
short
a
space
till
you
may
be
better
purged
,
and
so
the
better
provided
for
travel
.
With
much
speciousness
,
and
very
fair
shews
of
faithful
counsel
will
all
this
be
represented
:
and
they
will
make
you
believe
,
if
they
can
,
that
you
cannot
please
God
better
than
by
going
back
to
the
very
place
where
you
first
began
,
in
order
to
prepare
your self
with
more
exactness
for
such
a
long
journey
.
But
do
not
give
any
credit
to
a
syllable
of
all
this
,
nor
think
your self
obliged
to
ransack
your
conscience
all
over
again
,
and
to
spend
your
time
in
I
know
not
what
pensiveness
and
tiresome
humiliations
.
For
these
courses
may
indanger
to
keep
you
alwaies
at
home
;
either
because
you
will
never
think
that
you
know
the
bottom
of
your
heart
,
or
because
you
will
still
seem
not
to
be
sorrowful
and
penitent
enough
,
or
because
these
horrours
will
even
affright
you
from
Religion
,
and
make
you
think
(
as
I
have
known
some
do
)
that
it
is
impossible
to
be
saved
.
At
least
these
things
will
put
you
into
uncouth
and
unknown
wayes
,
and
make
others
think
that
Piety
is
madness
.
They
will
hinder
you
also
exceeding
much
,
so
that
(
if
you
go
on
at
all
,
yet
)
you
will
travel
very
slowly
,
and
be
a
most
tedious
time
before
you
come
at
Jesus
.
Say
therefore
to
these
scruples
,
when
they
buzz
in
your
ears
;
I
am
nought
,
I
have
nought
,
&c.
I
have
sunk
my self
as
low
as
I
can
in
my
own
esteem
,
I
have
forsaken
all
,
and
carry
nothing
in
my
heart
as
he
knows
but
only
Jesus
and
Jerusalem
,
and
therefore
molest
me
not
in
my
passage
to
them
.
And
if
they
shall
still
proceed
to
tell
you
(
upon
the
discovery
of
this
Artifice
to
deceive
you
)
that
it
is
too
great
a
boldness
for
such
a
person
as
you
,
to
think
to
see
Jesus
and
Jerusalem
:
if
they
say
that
you
are
not
worthy
of
his
favour
,
nor
ought
to
be
so
presumptuous
as
to
hope
for
it
;
answer
them
again
in
the
very
same
words
,
I
am
nought
,
I
have
nought
,
&c.
I
know
as
well
as
you
can
tell
me
,
that
I
am
unworthy
of
any
thing
,
and
much
more
of
his
favour
:
but
therefore
it
is
that
I
desire
him
,
and
am
going
to
him
,
that
I
may
have
some
worthiness
,
by
resembling
him
.
I
do
not
presume
upon
my
own
deserts
,
but
upon
his
Love
;
nor
am
I
pricked
forward
by
my
own
desires
only
,
but
by
his
invitations
;
nor
was
it
my
motion
,
but
his
own
,
which
first
put
me
upon
this
design
of
travelling
to
him
.
Nor
shall
you
ever
perswade
me
to
desist
in
this
enterprize
,
unless
you
can
tell
me
from
his
own
mouth
,
that
he
will
do
no
good
unto
a
sinner
(
as
I
confess
my self
to
be
)
but
I
will
continue
to
pray
without
ceasing
,
and
to
labour
perpetually
that
I
may
be
righteous
,
like
to
himself
;
and
so
be
accepted
with
him
.
I
am
not
so
foolish
indeed
as
to
imagine
that
he
will
receive
me
to
himself
at
Jerusalem
,
if
I
become
no
better
than
I
am
;
but
I
study
by
his
Grace
(
which
I
know
he
is
not
wont
to
deny
)
to
be
made
so
conformable
to
his
desires
,
that
he
will
not
think
me
unworthy
to
be
there
entertained
by
him
.
And
now
if
any
old
friend
or
acquaintance
should
chance
to
cross
your
way
;
and
pittying
that
poor
and
desolate
condition
wherein
you
seem
to
be
,
should
in
civility
invite
you
home
to
him
,
and
pray
you
to
accept
of
the
kindness
of
their
Country
;
or
if
he
should
promise
you
some
great
pleasures
,
and
rare
divertisements
to
the
flesh
,
which
are
far
more
eligible
in
his
opinion
,
than
such
a
miserable
Pilgrim's
life
as
he
sees
you
lead
;
turn
a
deaf
ear
to
him
,
and
do
not
go
along
with
him
.
Nay
,
if
he
only
stop
you
in
your
journey
by
vain
,
frivolous
and
impertinent
discourses
,
which
,
you
think
,
detain
you
too
long
from
accomplishing
your
intentions
;
break
loose
from
him
as
soon
as
you
fairly
can
,
and
say
only
this
to
him
,
Sir
,
I
would
fain
be
at
Jerusalem
.
And
if
he
persist
to
trouble
you
,
and
follow
you
with
his
importunities
to
turn
aside
to
his
dwelling
,
or
to
let
him
have
more
of
your
company
;
invite
him
to
go
along
with
you
,
and
tell
him
that
then
he
shall
enjoy
as
much
as
he
pleases
of
it
.
And
if
to
these
Temptations
there
should
many
others
succeed
from
the
proffers
of
Gifts
,
Honours
and
Preferments
which
will
incommode
you
,
and
be
a
clog
to
you
in
your
journey
;
regard
them
not
,
but
still
bear
in
your
minds
the
thoughts
of
what
you
shall
have
at
Jerusalem
.
Which
is
not
meant
as
if
I
thought
the
Rich
and
the
Honourable
could
not
get
thither
as
well
as
we
;
but
only
to
preserve
you
from
the
greedy
humour
of
the
world
,
who
catch
at
all
that
presents
it self
,
though
they
start
out
of
their
way
to
get
it
;
and
turn
into
an
hundred
by-paths
to
possess
and
augment
it
.
CAP.
XIX
.
Of
many
other
devices
to
discourage
him
in
his
Journey
.
Especially
if
he
should
chance
to
get
a
fall
.
HEre
the
Holy
man
rested
himself
again
for
a
little
space
,
to
see
if
th●●
were
ought
that
his
Disciple
had
a
mind
to
propose
,
who
all
this
while
had
been
in
a
profound
stilness
.
But
when
he
saw
that
he
did
nothing
but
ponder
upon
what
he
had
spoken
,
and
remained
so
fixed
,
as
if
he
had
been
chained
to
his
mouth
,
and
could
not
stir
from
thence
;
he
went
on
in
his
discourse
,
which
he
clearly
discerned
the
poor
soul
most
greedily
received
.
You
look
,
said
he
,
as
if
you
were
not
at
all
dejected
at
what
I
have
delivered
;
and
perhaps
you
are
the
better
satisfied
,
because
you
expect
to
be
entertained
with
more
pleasant
news
than
hitherto
hath
saluted
you
.
But
I
must
deal
sincerely
with
you
,
and
ler
you
know
that
many
of
the
pleasures
in
this
way
that
you
are
to
go
,
consist
more
in
beating
enemies
,
than
in
having
none
;
in
victories
and
triumphs
,
rather
than
in
not
being
exposed
to
dangerous
conflicts
.
And
therefore
be
contented
to
hear
that
all
your
enemies
will
fall
into
a
rage
,
and
be
filled
with
madness
,
when
they
see
their
stratagems
become
so
unsuccessful
.
And
that
they
may
take
some
revenge
for
so
shameful
a
disappointment
,
they
will
procure
that
you
be
exceedingly
despised
and
scorned
as
a
very
poor
wretch
,
and
a
filly
creature
.
They
will
set
the
very
Boyes
and
Girls
to
laugh
and
hout
at
you
:
or
,
which
is
worse
,
they
will
lay
all
the
false
things
to
your
charge
that
they
can
devise
,
and
throw
in
your
teeth
any
old
fault
which
you
have
committed
,
and
not
only
brand
you
with
very
disgraceful
names
,
but
also
calumniate
you
as
a
man
of
ill
designs
.
But
if
you
will
be
safe
,
I
charge
you
not
to
heed
these
things
at
all
;
no
not
if
they
go
about
to
rob
you
,
or
proceed
to
beat
you
,
or
use
you
very
despitefully
,
and
persecute
you
with
as
much
violence
as
malice
can
minister
to
their
fury
.
Remember
what
I
now
say
unto
you
,
as
you
love
your
life
,
and
contend
not
with
them
,
strive
not
fiercely
against
them
,
nor
spend
so
much
as
a
fit
of
anger
upon
them
.
Content
your self
as
well
as
you
can
with
the
damage
received
,
and
pass
on
quietly
,
as
though
no
hurt
had
been
done
,
lest
you
involve
your self
in
worse
dangers
,
and
suffer
a
far
greater
harm
than
they
have
in
their
power
to
do
you
.
Carry
this
only
in
your
mind
,
that
to
be
at
Jerusalem
in
safety
with
Jesus
,
is
a
thing
that
ought
to
be
purchased
with
far
harder
usage
than
all
this
;
and
then
you
will
not
so
much
as
repine
at
it
,
but
be
more
comforted
by
your
patience
,
than
you
could
have
been
by
remaining
free
from
such
afflictions
.
Let
this
also
be
added
for
your
support
,
that
if
they
see
you
are
so
hardy
,
as
not
to
be
at
all
moved
by
these
affronts
,
but
rather
well
contented
with
such
rude
and
dirty
abuses
;
it
will
give
as
great
discouragement
to
them
,
as
they
hoped
thereby
to
have
given
you
.
You
will
grow
a
very
considerable
person
in
their
account
,
and
they
will
stand
in
fear
of
you
as
one
that
is
like
to
hearten
many
others
in
this
journey
,
from
which
they
labour
by
so
many
waies
that
they
may
be
deterred
.
Which
must
not
be
expounded
as
if
their
heart
would
not
serve
them
to
trouble
you
any
longer
when
they
see
you
return
all
their
blows
upon
themselves
;
for
as
long
as
their
malice
lasts
,
they
will
not
cease
to
be
a
vexation
to
you
,
and
to
labour
to
bring
you
into
some
new
danger
.
Nay
,
it
is
likely
they
will
from
all
these
disappointments
only
learn
to
go
to
work
more
craftily
,
and
lay
all
their
heads
together
to
contrive
some
insensible
waies
of
effecting
your
ruine
.
But
,
as
I
said
before
,
keep
in
your
mind
Jesus
and
Jerusalem
,
and
they
will
give
you
security
,
and
countermine
all
their
plots
to
undo
you
.
As
for
instance
,
it
is
possible
they
will
endeavour
to
sow
some
differences
between
you
and
your
fellow-travellers
,
when
you
meet
with
any
to
bear
you
company
.
They
will
study
to
work
in
you
an
ill
opinion
,
and
to
make
you
shy
of
each
other
;
nay
,
to
cast
such
bones
of
contention
among
you
,
that
you
shal
grow
passionate
,
fall
out
by
the
way
,
&
break
company
:
of
which
separation
they
will
be
the
more
desirous
,
because
they
know
it
is
so
profitable
for
you
in
your
travels
to
have
the
benefit
of
good
companions
.
Now
if
in
this
case
you
do
but
look
upon
Jesus
;
though
the
fire
were
already
kindled
,
it
would
be
instantly
extinguished
.
And
if
Jerusalem
do
but
come
into
your
mind
,
if
you
do
but
cast
a
glance
upon
that
sweet
and
quiet
place
;
it
will
presently
make
a
calm
in
your
soul
,
which
cannot
think
it
likely
you
should
come
thither
,
but
in
the
paths
of
Peace
and
Love
.
As
much
as
in
you
lyeth
therefore
,
live
peaceably
with
all
men
,
and
much
more
with
your
Brethren
and
Companions
.
And
as
one
of
the
Eldest
Guides
that
ever
travelled
this
way
hath
left
us
directions
,
let
it
be
ever
a
principal
part
of
your
care
,
to
keep
the
Vnity
of
the
Spirit
in
the
bond
of
Peace
.
I
hope
that
what
I
now
say
,
together
with
that
disposition
which
brought
you
hither
to
me
,
will
render
one
caution
(
which
else
should
have
been
here
interposed
)
as
unnecessary
to
you
,
as
it
is
needful
in
it self
:
which
is
,
That
you
enter
not
into
hot
disputes
,
and
sharp
contentions
with
any
man
,
no
not
about
the
Opinions
in
which
they
pretend
Religion
is
concerned
.
But
yet
let
me
pass
an
Observation
or
two
upon
those
Contests
which
seem
to
exercise
so
much
of
some
mens
zeal
,
and
tell
you
;
That
I
do
not
remember
I
have
been
acquainted
with
any
man
who
was
in
love
with
Controversies
,
that
much
minded
the
way
to
Jerusalem
,
or
studied
to
be
so
able
to
do
the
Will
of
God
,
as
to
confute
and
silence
the
Adversaries
that
he
opposed
.
This
wrangling
piece
of
Learning
,
is
alwaies
wont
to
leave
the
most
necessary
truths
,
that
it
may
pursue
those
which
are
are
unprofitable
and
good
for
nothing
.
Nay
,
it
is
observed
by
wis
men
,
to
be
generally
accompanied
with
this
base
quality
;
that
it
cannot
exercise
the
Understanding
without
provoking
the
passions
,
nor
speak
of
Moderation
it self
without
distemper
,
nor
treat
of
peace
and
quietness
,
without
putting
the
soul
into
disorder
.
And
therefore
I
could
never
discern
that
such
Disputers
have
any
great
faculty
of
descrying
the
Truth
about
which
they
contend
;
but
make
that
a
matter
of
great
difficulty
and
perplexity
which
the
peaceable
people
,
and
they
who
are
free
from
passion
and
prejudice
,
do
eafily
discover
.
And
here
I
shall
not
stick
to
refresh
your
mind
a
little
with
the
pleasure
of
a
Story
or
Parable
which
I
have
somewhere
met
withall
out
of
Anselme
a
man
of
no
mean
esteem
in
the
times
wherein
he
lived
.
There
were
two
men
,
saith
he
,
who
a
little
before
the
Sun
was
up
,
fell
into
a
very
earnest
debate
concerning
that
part
of
the
Heavens
wherein
that
Glorious
body
was
to
arise
that
day
.
In
this
Controversie
they
suffered
themselves
to
be
so
far
ingaged
,
that
at
last
they
fell
together
by
the
ears
,
and
ceased
not
their
buffetings
till
they
had
beaten
out
each
others
eyes
.
And
so
it
came
to
pass
that
when
a
little
after
,
the
Sun
did
show
his
face
,
there
was
neither
of
these
doughty
Champions
that
could
discern
one
jot
a
thing
so
clear
as
the
Prince
of
lights
,
which
every
child
saw
beside
themselves
.
It
would
be
too
great
a
disparagement
to
your
understanding
,
if
I
should
spend
a
moment
in
teaching
you
to
apply
it
to
our
present
purpose
.
It
is
sufficient
to
add
,
That
though
zeal
for
Religion
be
not
only
commendable
,
but
required
of
us
,
yet
we
must
take
great
heed
lest
we
strive
so
hotly
and
passionately
for
every
Opinion
which
we
have
conceived
,
that
we
quite
lose
our
faculty
of
discovering
either
that
,
or
any
thing
else
which
is
truly
good
.
I
may
well
say
any
thing
else
;
for
these
controversies
in
Religion
I
have
heard
some
wise
men
observe
,
do
much
hinder
the
advancement
of
other
Sciences
and
the
increase
of
good
knowledge
in
the
World
.
And
therefore
a
great
Restorer
of
Learning
among
our selves
was
wont
to
say
,
that
he
was
like
the
Miller
near
one
of
our
famous
Universities
,
who
used
to
pray
for
peace
among
the
Willows
.
For
while
the
wind
blew
and
the
Windmills
wrought
,
the
Watermill
was
less
customed
.
And
just
so
it
is
with
these
disputes
:
while
they
are
high
and
set
mens
wits
in
agitation
,
they
draw
away
their
thoughts
from
other
profitable
studies
,
and
hinder
their
minds
from
such
noble
inquiries
as
would
do
a
great
service
to
mankind
.
Pray
therefore
for
the
peace
of
those
that
travel
to
Jerusalem
and
do
you
seek
it
and
pursue
it
by
all
means
possible
.
Or
if
any
be
contentious
and
obey
not
the
truth
;
mark
such
persons
and
avoid
them
.
And
truly
there
are
so
many
enemies
as
you
have
heard
to
exercise
our
zeal
,
that
we
had
not
need
to
create
more
and
to
seek
for
enemies
among
our selves
.
They
are
so
combined
and
confederate
for
our
mischief
and
undoing
,
that
it
stands
us
in
hand
to
unite
our
forces
also
for
our
mutual
defence
and
not
to
give
them
that
advantage
which
they
greedily
gape
for
and
will
certainly
have
by
our
sad
divisions
.
So
great
is
their
subtilty
and
so
intent
they
are
to
make
the
utmost
use
of
it
,
that
if
we
have
any
wit
it
had
need
be
joyned
to
obviate
their
designs
,
and
not
imployed
to
make
wide
breaches
,
at
which
without
much
difficulty
they
may
easily
enter
and
destroy
us
.
For
,
besides
all
the
wayes
of
deceiving
us
that
have
been
already
related
,
I
must
not
forget
to
remember
you
of
a
condition
into
which
you
may
fall
,
of
which
they
will
not
fail
to
serve
themselves
as
much
as
they
are
able
.
It
is
possible
I
mean
that
some
way
or
other
a
fit
of
sickness
may
surprize
you
in
your
journey
;
or
it
may
so
happen
that
such
a
great
want
may
be
your
portion
,
that
no
man
will
offer
you
any
help
,
or
regard
your
cryes
when
you
beg
for
relief
.
At
this
season
your
enemies
will
gather
about
you
,
and
as
if
they
meant
at
once
to
swallow
you
up
,
they
will
put
strange
fancies
into
your
head
and
abuse
your
mind
with
such
black
and
melancholy
thoughts
as
may
prove
no
small
affliction
to
you
.
They
will
insult
over
you
,
and
tell
you
that
your
folly
and
presumption
in
undertaking
this
tedious
journey
,
hath
reduced
you
to
so
great
extremities
:
or
that
some
hainous
sin
for
which
you
have
not
yet
been
humbled
,
is
the
cause
of
this
sad
condition
:
or
that
you
are
one
whom
Jesus
hates
,
which
hath
made
him
to
abandon
you
to
these
straights
to
chastise
your
confidence
:
or
that
he
loves
you
so
little
,
as
not
to
care
whether
any
body
mind
you
:
or
at
least
that
you
have
so
ill
deserved
of
mankind
,
that
none
of
them
regards
you
or
hath
any
sollicitude
for
your
welfare
.
And
all
these
tales
they
will
tell
over
and
over
again
in
your
ears
,
to
feed
your
melancholy
and
disquiet
of
Spirit
;
to
make
you
murmur
and
fall
into
discontent
;
to
breed
in
you
an
ill
opinion
of
your
Jesus
,
or
to
provoke
you
to
anger
and
displeasure
against
your
Brethren
;
and
if
it
be
possible
to
work
you
into
such
uncharitable
thoughts
of
them
,
that
you
should
never
love
them
any
more
.
But
now
it
will
concern
you
very
much
to
stop
your
ears
to
all
these
lamentable
stories
,
and
to
make
as
if
you
heard
them
not
at
all
.
You
must
say
over
your
old
lesson
as
oft
as
they
repeat
these
suggestions
and
whisper
to
your self
these
words
,
I
am
nought
,
I
deserve
these
miseries
;
it
is
not
strange
that
I
am
sick
or
poor
,
but
that
I
am
no
worse
.
And
then
,
if
you
please
,
you
may
defie
all
these
enemies
and
let
them
know
that
you
do
not
so
much
as
desire
the
removal
of
these
burdens
,
nor
care
for
any
thing
in
the
World
but
only
for
the
Love
of
Jesus
,
and
to
be
with
him
in
peace
at
Jerusalem
.
Tell
them
,
you
cannot
believe
that
he
hates
a
man
who
is
possessed
with
this
Desire
;
but
howsoever
it
be
,
that
you
are
resolved
to
try
him
by
going
on
and
persevering
perpetually
in
it
.
But
then
if
it
should
happen
that
any
of
these
assaults
which
I
have
named
should
prove
so
strong
as
not
only
to
shake
you
but
also
to
make
you
stumble
,
yea
to
throw
you
down
and
to
give
you
such
a
fall
that
thereby
some
hurt
is
done
you
:
Or
suppose
that
you
should
chance
to
step
aside
and
to
divert
a
little
out
of
the
direct
path
which
leads
to
Jerusalem
;
you
must
know
that
they
will
make
a
foul
stir
about
it
,
and
accuse
you
heavily
for
having
done
that
,
which
they
laboured
with
all
their
power
to
make
you
do
.
I
cannot
tell
you
how
you
will
look
upon
your self
in
such
a
case
if
you
should
slide
into
it
,
but
if
you
will
follow
my
advice
,
I
would
not
have
you
to
esteem
it
so
great
and
horrid
a
matter
as
they
will
make
it
,
nor
suffer
your self
to
be
affrighted
and
astonished
at
it
.
All
that
any
wise
man
would
bid
you
do
in
such
a
condition
is
no
more
but
this
;
That
as
soon
as
you
observe
your
fall
and
are
come
to
your self
again
,
you
get
up
presently
,
return
into
the
old
path
,
and
use
such
remedies
and
medecines
as
every
good
body
prescribes
in
such
cases
.
Consider
seriously
by
what
means
you
were
drawn
aside
,
humble
your self
at
the
feet
of
God
;
be
afflicted
,
mourn
and
weep
so
far
that
the
smart
you
suffer
may
keep
you
hereafter
from
the
sin
;
strengthen
your
resolution
;
fortifie
your self
in
those
weak
places
where
you
are
lyable
to
surprise
;
be
more
watchful
for
the
future
,
and
more
instant
in
prayer
for
the
aides
of
Divine
grace
.
But
when
this
is
done
be
sure
you
do
not
lye
along
upon
the
ground
crying
and
bewailing
your
misfortune
,
nor
stand
amazed
in
your
errour
complaining
that
you
have
been
so
miserably
mislead
.
For
I
am
certain
this
will
do
you
more
harm
then
good
,
and
give
your
enemies
such
advantage
against
you
,
that
they
will
double
their
laughter
at
your
folly
;
first
for
your
fall
,
and
then
for
your
lying
along
or
standing
still
after
you
was
cast
down
.
And
truly
I
am
of
the
opinion
,
that
your
fall
will
not
do
them
so
much
service
as
your
lying
still
:
and
that
they
will
not
clap
their
hands
so
much
to
see
you
down
,
as
to
see
that
you
have
no
heart
to
rise
,
but
go
about
to
bury
your self
in
sorrow
.
If
you
would
deject
them
and
spoil
their
mirth
,
lift
up
your self
from
the
earth
;
and
when
you
are
upon
your
legs
again
,
remember
for
what
end
they
are
bestowed
upon
you
.
Proceed
forward
I
mean
in
your
journey
as
fast
as
you
can
,
and
do
not
think
it
is
to
any
purpose
to
stand
looking
into
your
wounds
and
weeping
into
your
sores
.
For
besides
that
all
that
time
you
make
no
progress
in
your
way
,
the
wounds
themselves
also
are
made
more
angry
and
you
hinder
the
speediness
of
the
Cure
.
Provide
therefore
that
they
be
instantly
bound
up
,
that
the
parts
may
close
and
unite
together
,
that
your
strength
may
return
,
and
your
journey
may
be
continued
with
as
much
courage
and
alacrity
as
it
was
begun
.
But
immoderate
grief
I
assure
you
will
never
suffer
this
;
which
will
rather
keep
the
wounds
open
,
make
your
weakness
greater
,
and
cause
the
stop
which
hath
been
occasioned
by
your
fall
to
last
longer
.
I
know
your
enemies
will
be
alwayes
casting
this
miscarriage
in
your
teeth
,
and
be
calling
upon
you
to
remember
the
place
where
they
tript
up
your
heels
:
but
whatsoever
they
say
,
do
not
think
your self
obliged
to
be
continually
turning
your
head
that
way
,
nor
to
be
ever
looking
back
upon
your
lapse
and
your
pain
.
For
they
intend
nothing
else
but
to
detain
you
in
your
course
:
and
if
they
cannot
freez
your
blood
and
make
you
stand
stock
still
in
a
cold
amazement
,
yet
they
hope
hereby
to
dis-spirit
your
soul
and
render
you
so
dull
,
lumpish
and
unfit
for
travel
,
that
you
shall
move
but
a
very
slow
pace
in
the
way
to
Jerusalem
.
Be
not
ignorant
therefore
,
I
beseech
you
,
of
these
devices
,
but
take
heed
lest
they
make
as
great
advantage
of
your
sorrow
as
they
could
of
your
sin
.
So
you
be
drown'd
and
swallow'd
up
,
they
care
not
whether
it
be
by
over
much
pleasure
,
or
by
over
much
grief
.
They
can
serve
themselves
of
your
spiritual
trouble
and
affliction
of
mind
,
as
well
as
of
your
carnal
delights
and
bodily
injoyments
.
They
can
make
use
of
either
to
draw
you
from
God
,
or
at
least
if
by
the
one
they
draw
you
away
from
him
,
they
will
labour
by
the
other
to
keep
you
from
returning
back
unto
him
.
Nay
,
i
le
tell
you
a
fetch
they
have
beyond
this
.
When
they
have
immersed
you
as
deep
as
they
can
in
sorrow
,
if
they
perceive
you
are
aware
of
their
design
and
that
you
resolve
not
to
sink
any
further
nor
to
be
overwhelmed
with
it
;
then
will
they
make
that
sorrow
which
you
have
already
felt
,
to
be
the
instrument
of
plunging
you
into
a
new
gulph
of
which
you
did
not
so
much
as
dream
.
They
will
take
that
very
part
upon
them
,
which
you
your self
should
have
acted
before
;
and
tell
you
that
it
was
very
ill
done
to
spend
so
much
of
your
pretious
time
in
unprofitable
grief
.
They
will
call
you
Fool
for
your
labour
,
in
afflicting
your
soul
so
long
.
They
will
perswade
you
,
it
was
a
new
sin
to
wast
those
hours
in
bewailing
your
offences
,
which
should
have
been
imployed
in
amending
of
them
.
And
therefore
it
is
but
necessary
that
I
warm
you
again
to
be
before
hand
with
them
and
to
secure
this
weapon
for
your
own
use
.
Keep
it
I
say
in
your
own
power
,
lest
if
they
wrest
it
from
you
,
it
serve
them
in
due
season
to
wound
you
withall
.
Let
your
soul
know
from
your self
that
it
is
not
fit
to
stand
wringing
your
hands
when
you
should
be
using
them
in
your
work
;
and
do
not
stay
to
hear
this
from
your
enemies
mouth
.
Do
not
let
them
have
the
contentment
to
see
you
cast
down
so
immoderately
by
your
own
means
,
that
if
you
rise
,
it
may
be
only
to
fall
again
by
theirs
.
But
put
them
to
as
great
an
affliction
by
the
discovery
of
their
practises
,
as
they
would
have
made
you
indure
by
the
success
of
them
.
Let
them
know
that
your
errour
shall
only
make
you
take
the
greater
heed
,
that
you
mean
to
go
the
faster
by
your
fall
,
and
to
recompense
your
remisness
with
an
higher
zeal
.
But
as
for
affliction
and
sorrow
,
that
you
will
reserve
your self
for
them
till
a
time
when
they
shall
be
more
profitable
,
then
now
that
you
have
a
mind
to
be
doing
better
then
ever
.
Tell
them
that
you
do
not
intend
to
ingage
Religion
against
it self
,
nor
make
it
guilty
of
being
an
hindrance
to
its
own
proper
business
.
Give
them
to
understand
that
since
you
have
done
your self
so
much
mischief
already
,
you
will
take
care
there
be
no
addition
to
it
by
the
means
of
the
pious
pretences
of
deep
Humiliations
.
Remember
them
effectually
of
the
old
observation
which
may
serve
to
quash
them
in
the
midst
of
their
greatest
triumphs
over
you
,
viz.
That
those
things
which
for
the
time
that
is
past
are
worst
of
all
,
may
prove
for
the
time
to
come
to
be
the
best
.
We
take
advice
of
the
future
of
those
things
which
are
gone
by
us
.
Good
counsels
in
our
after-actions
owe
not
a
little
to
the
miscarriages
of
former
dayes
.
Our
follies
do
teach
us
wisdome
,
and
by
lapses
we
learn
to
go
more
steadily
.
And
if
they
continue
still
to
insult
and
to
make
ado
about
this
business
,
give
not
the
least
regard
to
them
;
but
call
to
your
soul
continually
and
cry
,
On
,
on
,
(
my
Soul
)
stand
not
to
hearken
to
what
they
say
,
look
not
back
again
,
get
thee
forward
as
fast
as
thou
canst
;
and
in
stead
of
losing
more
time
by
these
dejections
of
spirit
;
let
us
study
by
our
courage
to
regain
that
which
we
have
already
lost
.
Nay
,
I
would
have
you
to
proceed
in
your
course
,
just
as
if
nothing
at
all
had
hapned
,
keeping
Jesus
in
your
mind
and
a
vehement
renewed
desire
and
indeavour
to
continue
in
his
favour
;
which
he
is
never
wont
to
deny
those
,
whose
hearts
are
sincerely
bent
to
please
him
.
And
yet
it
may
happen
after
all
this
that
you
may
meet
with
a
worse
use
that
they
will
make
of
your
lapses
.
They
may
take
occasion
from
thence
to
perswade
you
to
be
well
contented
with
such
miscarriages
and
not
to
trouble
your self
to
amend
such
faults
as
have
no
remedy
.
Their
indeavours
will
not
be
wanting
to
possess
you
with
an
opinion
,
which
hath
infected
too
many
minds
;
That
you
cannot
imitate
Jesus
,
but
have
undertaken
an
impossible
task
which
you
will
never
be
able
to
perform
.
This
they
may
represent
with
a
great
deal
of
artifice
and
many
fair
colours
:
saying
,
Alas
poor
Soul
!
in
what
a
vain
and
idle
labour
hast
thou
ingaged
thy self
?
what
meanest
thou
thus
to
strain
thy
wings
in
aspiring
to
that
which
no
creature
on
earth
can
reach
?
Dost
thou
think
to
be
like
the
Son
of
God
?
To
wish
to
be
so
good
,
is
the
highest
perfection
of
humane
weakness
.
But
to
go
about
it
;
is
only
to
make
a
more
large
discovery
of
that
natural
frailty
.
It
is
a
pattern
too
illustrious
for
thee
to
look
upon
,
much
more
to
follow
.
It
belongs
not
to
meer
men
to
be
such
great
undertakers
.
Thou
mayst
as
well
think
to
work
miracles
,
as
design
to
imitate
his
Vertues
.
It
lyes
not
within
the
compass
of
flesh
and
blood
to
become
so
spiritual
and
divine
.
And
if
thou
hadst
not
already
forgotten
thy
falls
,
thou
couldst
not
dream
of
raising
thy self
to
so
high
a
pitch
.
Can
any
heart
put
up
such
affronts
with
patience
as
thou
meetest
withall
?
Who
can
indure
such
abstinence
,
or
exercise
such
Charity
,
or
practise
such
Meekness
as
thou
seest
in
Jesus
?
Sit
down
vain
man
,
and
comfort
thy self
in
this
,
that
He
hath
done
so
worthily
.
It
is
enough
to
praise
and
extol
such
perfections
:
but
it
is
too
much
to
arrive
at
them
.
There
is
no
man
in
his
wits
would
trouble
himself
about
a
business
,
though
he
apprehend
his
obligations
never
so
great
that
press
him
to
it
;
when
he
hath
so
good
an
excuse
as
this
at
hand
,
that
is
not
possible
to
be
effected
.
I
cannot
stay
to
tell
you
the
long
speeches
that
they
will
detain
you
withall
in
this
Argument
.
Only
you
may
know
that
there
is
no
Theme
more
easie
and
plausible
than
this
,
wherein
to
dilate
themselves
:
and
therefore
you
may
expect
a
world
of
specious
reasons
to
induce
you
to
believe
that
no
man
can
obey
the
Commands
of
Christ
,
or
follow
his
great
Example
.
Which
perswasion
,
if
they
can
by
any
means
instill
into
your
soul
,
I
must
assure
you
before-hand
,
that
it
will
prove
the
most
dangerous
temptation
that
ever
made
an
assault
upon
you
.
It
will
cut
(
as
I
may
so
speak
)
the
very
sinews
of
your
spirit
,
and
cramp
your
soul
,
so
that
you
will
never
be
able
to
travel
to
Jerusalem
.
This
infusion
will
not
only
discourage
you
,
but
perfectly
benum
you
,
and
make
you
languish
in
a
perpetual
lethargy
.
The
opinion
of
Necessity
doth
not
more
quicken
and
excite
us
,
than
that
of
Impossibility
doth
deaden
and
dis-spirit
us
in
any
undertaking
.
And
therefore
now
if
ever
,
you
must
run
as
fast
as
you
can
to
the
extract
which
I
gave
you
.
You
must
take
a
good
draught
of
those
enlivening
spirits
which
I
commended
,
and
are
inclosed
in
that
sentence
which
you
must
carry
along
with
you
.
You
must
repeat
it
again
and
again
;
I
desire
nothing
but
Jesus
;
nothing
but
Jesus
.
He
hath
filled
my
soul
with
a
purpose
to
go
to
him
.
He
hath
inspired
me
with
strong
resolutions
to
follow
after
him
.
And
sure
He
will
not
fail
to
be
my
help
,
my
strength
,
and
my
salvation
.
And
here
let
me
beseech
you
to
consider
diligently
before-hand
,
that
they
are
his
own
words
to
his
Disciples
just
before
he
left
the
world
,
I
have
given
you
an
example
,
that
you
should
do
as
I
have
done
to
you
:
And
how
that
one
of
those
persons
hath
also
told
us
,
That
he
left
us
an
example
that
we
should
follow
his
steps
.
followers
of
them
,
as
they
were
of
Christ
.
be
followers
together
of
us
,
and
mark
them
which
walk
so
,
as
you
have
us
for
an
ensample
?
Was
it
the
priviledge
of
their
birth-right
to
be
so
good
,
and
must
we
be
contented
to
remain
bad
?
Are
we
such
puisnees
that
must
expect
no
portion
of
Divine
Grace
,
followers
of
God
as
dear
Children
of
his
?
For
the
Love
of
God
let
us
not
think
that
his
treasures
are
exhausted
,
or
that
he
is
weary
of
his
first
munificence
.
His
arm
is
no
shorter
than
it
was
,
nor
are
his
hands
less
open
.
He
is
still
willing
to
dispense
his
largesses
,
and
to
make
us
know
that
they
did
not
end
with
those
Ages
.
Let
us
rouze
up
our selves
therefore
,
and
not
lose
the
benefits
of
Heaven
,
by
thinking
we
cannot
have
them
.
Let
us
not
impute
to
it
such
an
unkindness
of
giving
us
so
high
an
example
,
that
it
might
oblige
us
to
an
unprofitable
trouble
.
These
are
the
old
subtilties
of
the
Serpent
,
which
the
Heathen
Divines
have
detected
as
well
as
we
.
The
Philosophers
themselves
were
haunted
with
these
clamours
,
and
the
people
rang
this
continually
in
their
ears
;
it
is
impossible
to
follow
such
examples
as
you
propose
.
But
they
set
themselves
stoutly
against
this
sluggisness
.
They
pursued
mens
souls
that
made
these
excuses
,
and
ferretted
them
out
of
such
pretenses
wherein
they
sought
to
borrow
,
and
to
make
a
Sanctuary
for
their
laziness
.
You
imagine
,
saith
one
of
them
,
that
those
things
cannot
be
done
,
which
you
do
not
.
You
will
needs
have
them
far
to
surmount
the
nature
of
man
,
because
you
will
not
be
at
the
pains
to
acquire
them
.
How
much
better
do
I
think
of
you
,
than
you
do
of
your selves
?
I
honour
you
so
far
,
that
I
am
of
the
mind
you
can
be
so
good
,
but
only
you
will
not
apply
your selves
unto
it
.
For
,
Who
is
there
that
hath
made
a
tryal
with
all
his
heart
,
that
failed
in
the
attempt
?
Who
hath
buckled
himself
to
the
work
,
that
was
destitute
of
strength
?
To
whom
have
not
these
things
appeared
more
easie
in
the
act
,
than
in
the
imagination
?
The
very
truth
of
the
business
is
,
That
it
is
not
because
they
are
so
difficult
that
we
dare
not
enter
upon
these
things
;
but
because
we
dare
not
enter
upon
them
,
therefore
they
are
difficult
.
We
affright
our selves
with
imaginary
hardships
:
and
this
fear
magnifies
objects
,
and
infinitely
multiplies
every
individual
.
Be
but
pleased
resolutely
to
undertake
the
task
,
and
you
shall
find
it
as
sweet
and
easie
as
now
it
seems
harsh
and
formidable
.
Do
but
think
that
all
things
yield
to
hard
labour
,
and
you
have
overcome
the
greatest
difficulties
by
that
one
thought
.
Do
you
hear
,
Sir
,
what
this
person
saith
?
Shall
we
not
have
as
much
courage
as
Heathens
?
Is
there
not
so
much
of
God
remaining
among
us
,
as
inspired
them
with
such
strong
resolutions
?
It
seems
to
me
that
he
hath
touched
the
right
string
,
and
did
we
not
supinely
neglect
our selves
,
and
forget
even
the
words
of
Jesus
,
we
should
conclude
,
That
to
him
that
believeth
all
things
are
possible
.
We
hinder
the
proficiency
of
our
souls
in
Piety
,
just
as
men
do
the
advancement
of
good
Learning
.
There
are
few
that
understand
(
as
perhaps
you
have
heard
it
observed
)
either
the
Estate
they
possess
,
or
their
Abilities
to
purchase
more
:
but
they
think
the
one
is
greater
,
and
the
other
less
than
indeed
they
are
.
So
it
comes
to
pass
,
that
over-prizing
what
they
have
already
acquired
,
they
make
no
further
search
,
nor
think
of
a
due
progress
:
or
undervaluing
the
power
that
God
hath
given
them
,
they
expend
their
strength
and
force
,
in
things
of
lesser
consequence
,
and
make
no
experiment
of
those
which
are
the
highest
and
noblest
improvement
of
their
minds
.
They
content
themselves
to
read
and
pray
,
and
confess
their
sins
,
and
take
these
for
the
best
attainments
of
Christians
.
These
are
the
fatal
Pillars
,
beyond
which
they
have
no
hopes
to
penetrate
.
Here
they
make
a
stand
,
when
they
should
go
on
to
all
other
actions
of
an
Holy
Life
.
They
run
round
in
a
perpetual
circle
of
these
Duties
,
when
they
should
move
forward
to
a
compleat
imitation
of
their
Blessed
Saviour
.
Rouze
up
your self
therefore
,
I
beseech
you
,
and
do
not
despair
by
his
assistance
of
following
the
great
Example
which
he
and
his
Holy
Ones
have
left
us
.
As
the
opinion
men
have
of
their
wealth
is
the
cause
of
want
;
so
the
conceit
of
an
incurable
weakness
,
is
the
cause
that
we
do
no
better
.
They
that
are
gone
before
us
,
have
not
left
us
to
sigh
and
mourn
that
we
cannot
go
after
them
.
They
have
not
robbed
us
of
all
the
Glory
of
doing
well
.
We
in
this
present
Age
,
if
we
do
but
stir
up
the
Grace
of
God
which
is
in
us
,
need
not
degenerate
from
the
brave
examples
of
our
predecessors
.
Let
us
but
look
upon
them
now
,
and
in
good
time
we
may
look
upon
our selves
.
As
their
example
will
incourage
and
excite
our
souls
at
present
;
so
hereafter
we
shall
draw
much
spirit
from
our
own
.
Having
done
so
well
at
first
,
we
shall
blush
not
to
do
better
afterward
.
And
while
we
imitate
others
,
we
shall
at
least
indeavour
with
all
our
might
to
excel
our selves
.
I
can
see
no
hinderance
that
lyes
in
our
way
but
only
our
own
laziness
,
together
with
this
weak
perswasion
wherewith
our
enemies
labour
to
possess
us
:
That
because
the
business
is
not
presently
done
,
it
is
not
likely
to
be
done
at
all
.
And
yet
to
say
the
truth
,
I
think
that
our
Idleness
is
to
bear
the
blame
of
this
perswasion
also
;
for
otherwise
we
should
never
entertain
such
unreasonable
apprehensions
.
There
are
a
great
number
of
men
that
would
do
well
,
if
they
had
but
the
courage
to
indure
for
a
few
daies
.
They
have
eager
motions
,
or
rather
furious
passions
,
and
if
the
business
could
be
done
in
a
moment
,
or
in
that
fit
,
there
would
not
be
braver
men
than
they
.
But
they
are
not
willing
to
carry
on
a
design
of
any
length
:
they
cannot
hold
out
to
make
a
work
and
a
labour
of
becoming
good
:
and
so
their
slothful
humour
makes
them
,
after
the
first
attempt
,
to
give
back
,
and
to
cry
out
,
to
be
better
than
we
are
it
is
impossible
.
A
long
march
after
our
Saviour
is
a
Bug-bear
that
affrights
them
.
A
tedious
War
with
their
enemies
quite
dispirits
them
.
They
are
loth
to
be
at
the
pains
of
subduing
many
resistances
,
and
undergoing
a
laborious
and
continued
course
of
destroying
their
opposers
.
They
would
not
be
souldiers
all
their
life
:
nor
ever
ingaged
in
a
combate
with
their
Adversaries
.
They
see
their
sins
,
but
they
either
seem
so
great
,
that
they
imagine
they
cannot
be
vanquished
:
or
at
least
they
will
not
be
at
the
trouble
of
it
,
if
it
cannot
be
done
in
an
instant
.
After
the
first
on-set
,
which
is
commonly
very
violent
,
they
are
wont
to
cool
and
make
a
retreat
if
they
meet
with
any
difficulties
.
They
would
have
all
effected
now
,
and
nothing
left
to
be
done
to
morrow
.
They
do
not
care
for
overcoming
their
enemies
,
but
they
had
rather
end
the
War
with
them
;
or
if
they
must
fight
,
it
shall
be
but
one
Battel
.
They
would
not
be
at
the
trouble
of
getting
the
better
of
any
opposition
;
but
they
wish
there
were
none
,
or
that
it
were
soon
removed
.
They
love
the
peace
which
will
follow
the
victory
,
but
they
have
no
list
to
obtain
it
by
a
prolonged
War
.
They
would
have
their
Adversaries
yield
without
many
blows
,
and
are
content
to
engage
but
once
for
all
against
them
.
In
this
encounter
,
you
would
not
think
there
were
to
be
found
any
souls
that
are
more
couragious
.
They
are
all
on
fire
,
and
you
would
take
them
to
be
more
than
men
.
But
it
is
their
idleness
and
sloth
that
makes
them
thus
active
.
It
is
their
cowardise
,
and
not
their
valour
that
puts
them
into
such
a
fury
.
It
is
because
they
would
have
no
more
to
do
;
but
only
to
enjoy
their
ease
,
and
take
their
repose
.
They
had
rather
have
nothing
at
all
to
do
;
but
if
they
must
imploy
their
Arms
,
they
desire
instantly
to
lay
them
aside
again
.
You
mistake
them
if
you
think
they
have
a
mind
so
much
as
to
conquer
,
and
triumph
,
and
reign
;
all
they
desire
is
only
to
live
,
and
be
in
quiet
.
But
if
they
must
needs
overcome
,
and
they
cannot
otherwise
have
their
wishes
;
they
would
do
it
presently
,
and
by
once
taking
pains
,
ever
after
have
leave
to
play
.
Do
not
therefore
deceive
your self
,
nor
take
a
measure
either
of
their
courage
,
or
of
the
success
by
one
impression
upon
your
enemies
.
You
have
need
of
Patience
(
if
you
will
be
a
follower
of
Jesus
)
that
after
you
have
done
the
Will
of
God
,
you
may
inherit
his
Promises
.
This
is
a
Virtue
which
is
absolutely
necessary
in
all
great
enterprises
,
but
in
none
more
than
in
this
noble
undertaking
which
you
have
in
hand
.
If
this
be
wanting
,
you
must
needs
stay
short
of
Jerusalem
;
but
if
you
be
armed
with
it
,
you
need
not
despair
of
executing
the
pleasure
of
Jesus
,
and
having
the
favour
of
seeing
him
there
.
Let
it
but
have
its
perfect
work
,
and
then
you
will
be
perfect
,
intire
,
and
wanting
nothing
.
By
this
the
first
Pilgrim
which
I
told
you
of
,
came
happily
to
his
journeys
end
;
after
Abraham
had
patiently
indured
;
he
obtained
the
Promise
.
And
if
you
inquire
of
all
that
succeeded
,
you
will
hear
this
language
from
every
one
of
them
,
Be
not
slothful
,
but
followers
of
them
who
through
Faith
and
Patience
inherit
the
Promises
.
run
with
Patience
the
Race
set
before
you
,
looking
(
especially
)
unto
Jesus
the
Author
and
Finisher
of
your
Faith
,
who
for
the
Joy
set
before
him
,
endured
the
Cross
,
despising
the
shame
,
and
is
set
down
at
the
right
hand
of
God
.
For
,
consider
him
that
endured
such
contradiction
of
sinners
against
himself
,
lest
you
be
wearied
and
faint
in
your
mind
.
CAP.
XX.
How
they
will
indeavour
to
puff
him
up
with
Spiritual
Pride
.
A
description
of
one
of
our
conceited
Believers
.
And
also
of
a
certain
Artificial
Religion
which
deceives
many
.
AND
now
if
they
see
that
your
Will
to
him
is
so
strongly
set
,
and
your
Heart
touched
so
powerfully
with
his
love
,
that
neit
her
by
Poverty
nor
Sickness
,
by
Fancies
nor
Fears
,
by
Perswasion
nor
Violence
,
no
nor
by
sins
neither
it
can
be
hindred
from
going
to
him
;
they
will
grow
extream
angry
and
you
may
expect
the
very
last
assault
of
an
inraged
enemy
which
commonly
is
worse
then
all
the
rest
.
Nothing
can
more
provoke
their
spirits
then
to
find
that
all
they
say
is
slighted
and
dis-regarded
.
There
are
no
words
you
can
speak
of
them
that
they
esteem
so
reviling
,
as
the
scorn
you
put
upon
them
by
not
hearkning
to
any
of
their
words
to
you
.
It
will
incense
them
to
take
a
sudden
revenge
,
when
they
see
you
so
obstinately
resolved
as
to
force
your
way
through
the
midst
of
all
the
difficulties
wherewith
they
surround
you
.
This
will
necessitate
them
to
invent
a
new
Method
to
surprise
you
and
to
lay
their
trains
in
a
way
quite
different
from
the
preceding
:
which
though
they
may
seem
not
hard
to
discover
,
yet
have
more
of
Malice
,
if
not
of
Craft
,
then
any
other
.
For
now
it
is
possible
they
will
fain
a
compliance
with
you
and
make
as
if
they
neither
could
,
nor
had
a
mind
any
longer
to
resist
you
.
They
will
commend
your
constancy
,
and
praise
your
resolute
mind
,
and
indeavour
to
make
you
believe
that
they
are
so
sensible
of
it
,
that
they
will
forbear
to
trouble
you
.
Nay
,
to
such
a
complaisance
will
they
form
themselves
,
that
you
shall
hear
no
more
of
the
badness
and
difficulty
of
the
way
wherein
you
are
;
but
they
will
say
,
it
is
excellent
,
easie
and
void
of
all
dangers
,
which
are
now
disheartned
from
presenting
themselves
to
a
mind
that
is
only
resolved
to
overcome
them
.
By
this
means
they
will
secretly
labour
to
cause
a
very
good
opinion
of
your self
to
steal
into
your
mind
,
and
study
to
blow
you
up
into
an
empty
conceit
of
your
own
worth
and
sufficiency
.
They
will
bring
before
you
all
the
good
deeds
that
you
have
done
and
display
your
Victories
before
your
eyes
and
let
you
know
what
a
gallant
person
you
are
accounted
.
They
will
tell
you
how
all
men
admire
you
;
that
the
whole
world
must
needs
love
you
and
have
you
in
great
esteem
for
your
piety
;
yea
,
even
venerate
the
sanctity
of
your
Conversation
.
They
will
not
spare
to
say
that
you
have
shown
such
love
to
Jesus
as
none
can
equal
,
and
especially
that
your
courage
and
valour
is
so
eminent
that
it
is
above
their
praises
.
And
all
this
with
a
great
deal
more
they
will
suggest
unto
you
,
only
to
breed
in
you
as
lofty
an
esteem
of
your
piety
as
they
perswade
you
others
must
needs
have
of
it
;
and
to
puff
you
up
with
such
a
vain
joy
,
that
you
may
please
your self
in
your self
and
forget
to
go
forward
to
Jerusalem
.
But
if
you
tender
at
all
your
own
wellfare
and
would
not
miscarry
after
you
have
done
so
worthily
,
hold
all
this
for
an
illusion
and
a
dangerous
piece
of
flattery
.
Look
upon
it
as
a
deadly
poison
under
the
tast
of
honey
and
so
throw
it
away
saying
,
I
will
have
none
of
it
:
I
AM
NOUGHT
,
I
HAVE
NOUGHT
;
Do
not
think
to
please
me
with
this
dissembled
sweetness
,
for
that
which
I
desire
is
nothing
short
OF
THE
PEACE
which
is
promised
to
me
at
JERUSALEM
.
And
here
I
should
have
entred
a
serious
caution
against
Spiritual
Pride
and
a
vain
conceit
of
your
own
abilities
,
with
which
most
of
the
world
is
infected
;
but
that
is
included
already
in
the
general
advice
that
I
have
given
you
:
and
besides
I
see
you
are
so
humble
as
to
become
a
learner
.
It
may
seem
indeed
a
thing
worthy
of
little
or
no
praise
for
those
who
are
Ignorant
to
come
to
be
instructed
;
but
there
are
few
I
assure
you
of
our
contentious
Christians
though
never
so
silly
who
are
yet
arrived
at
this
perfection
.
They
think
themselves
fit
not
only
to
dispute
with
their
Minister
,
but
to
be
his
Teachers
.
They
are
his
Masters
rather
then
his
Schollers
:
and
they
do
not
only
call
him
in
question
,
but
boldly
deliver
their
opinion
of
him
.
If
they
had
so
much
modesty
and
sense
of
Christian
duty
left
,
as
to
bring
their
doubts
unto
him
about
what
he
sayes
,
it
could
not
but
be
esteemed
a
commendable
care
of
their
souls
.
But
alas
!
they
are
grown
to
that
degree
of
insolence
and
are
so
monstrously
arrogant
,
that
they
have
possessed
themselves
of
the
chair
,
and
sit
as
Judges
of
his
Sermons
.
What
else
means
the
rebukes
which
they
meet
withall
,
the
hasty
censures
which
are
passed
upon
them
,
and
the
Magisterial
sentence
which
is
instantly
pronounced
with
such
a
peremptoriness
,
as
if
there
lay
no
appeal
from
the
Bar
of
their
understanding
?
It
hath
been
my
hard
hap
to
converse
with
many
of
them
;
and
among
the
rest
I
fell
into
the
company
of
one
the
other
day
,
who
spake
of
his
Guide
with
such
a
scorn
,
and
condemned
his
Sermons
with
so
much
confidence
and
laught
so
loudly
at
his
Ignorance
,
and
likewise
cavilled
so
impertinently
at
his
expressions
when
he
had
nothing
to
say
against
the
sense
of
what
he
had
spoken
,
that
a
well
disposed
man
(
though
a
little
fierce
)
said
he
had
some
doubt
whether
the
Devil
did
not
appear
unto
us
to
try
if
he
could
infect
us
with
the
leprosie
of
his
Pride
and
Passion
.
And
indeed
I
thought
that
I
never
saw
those
things
more
evident
in
any
man
,
except
it
was
in
another
of
the
same
sort
who
came
to
cheat
us
(
as
a
neighbour
of
mine
said
)
in
the
shape
of
an
Angel
of
light
.
This
Person
after
a
great
many
godly
expressions
,
whereby
it
is
like
he
deceived
himself
into
an
opinion
of
his
Saintship
,
fell
into
a
kind
of
Christian
compassion
,
and
seemed
to
have
his
Bowels
yerning
over
his
Teacher
;
saying
,
Alas
poor
man
!
my
soul
is
grieved
for
him
:
He
is
so
weak
and
unquallified
for
the
work
he
hath
undertaken
.
He
is
utterly
void
of
the
Spirit
,
and
understands
not
the
workings
of
it
in
the
hearts
of
Gods
people
.
I
can
never
think
of
him
but
it
pitties
me
to
see
how
much
he
is
in
the
dark
:
a
stranger
to
the
power
of
Godliness
,
and
the
mysteries
of
the
Covenant
of
Grace
.
Poor
Soul
!
who
puts
us
upon
doing
(
and
they
say
is
careful
of
that
himself
)
but
knows
not
what
it
is
to
believe
.
Is
it
not
a
great
happiness
Sir
that
we
have
the
teachings
of
the
Spirit
;
and
that
the
vail
is
taken
from
our
eyes
which
still
hangs
before
the
men
of
the
World
?
Hath
not
Christ
done
much
for
us
who
hath
made
us
wiser
then
our
Teachers
?
—
I
could
not
for
my
heart
but
here
interrupt
him
(
knowing
that
the
person
whom
he
thus
undervalued
was
a
true
lover
of
our
Saviour
and
excellently
skill'd
in
his
Religion
)
or
else
I
think
we
should
have
heard
as
much
in
his
own
praise
as
we
had
in
the
others
discommendation
.
But
the
truth
is
,
I
never
heard
any
thing
so
fulsome
from
the
mouth
of
man
;
and
found
my self
far
more
impatient
of
such
filthy
stuff
,
than
he
could
be
of
the
Sermons
at
which
he
expressed
so
great
dislike
.
And
,
to
say
nothing
at
all
of
the
man
,
I
cannot
but
think
that
this
Spirit
is
the
very
First-born
of
the
Devil
,
the
eldest
of
all
the
daughters
of
Pride
,
the
Prince
of
Darkness
in
the
garments
of
Light
,
the
dregs
of
Christian
Pharisaism
which
now
as
much
despises
Christs
Ministers
,
as
the
Jewish
did
Christ
and
his
Apostles
.
God
I
hope
will
never
suffer
you
to
suck
in
this
poison
of
the
Serpent
,
nor
lick
up
this
vomit
of
the
old
Scribes
and
Pharisees
.
I
discern
me-thinks
that
you
are
as
far
from
it
,
as
they
were
from
the
Kingdom
of
Heaven
,
or
else
I
should
bestow
more
time
upon
you
to
season
you
against
this
leaven
,
which
will
sowre
the
whole
lump
of
your
Religion
and
render
it
as
offensive
to
God
as
it self
is
to
all
sober
Christians
.
But
I
need
not
have
said
so
much
:
I
must
suppose
you
as
empty
of
all
humanity
as
this
disposition
is
of
Christianity
,
as
far
from
Reason
as
it
is
from
the
Spirit
of
God
,
or
else
hope
that
this
Spiritual
Pride
,
this
devout
Devil
shall
never
possess
you
.
For
what
is
it
but
madness
(
even
in
the
opinion
of
those
men
)
for
one
that
was
never
bred
in
the
mysteries
of
that
profession
,
to
come
into
an
Apothecaries
shop
,
and
there
to
condemn
all
his
Drugs
and
Medicines
for
rotten
and
corrupt
,
to
spit
upon
his
compositions
,
and
offer
to
throw
them
all
out
of
doors
as
fit
to
be
mingled
with
the
dirt
?
And
yet
there
is
not
more
sense
in
the
humour
of
those
persons
that
use
the
Sermons
they
hear
after
that
fashion
:
which
evidently
proves
that
they
deserve
not
the
name
of
Sober
,
much
less
of
Wise
and
understanding
Christians
.
Though
the
matter
of
such
discourses
have
been
long
considered
and
duly
weighed
,
and
diligently
composed
out
of
the
Word
of
God
;
yet
these
men
who
do
not
ponder
them
so
many
Minutes
as
their
Instructers
do
dayes
,
and
have
no
more
skill
in
those
matters
then
in
their
neighbours
trades
which
they
never
professed
;
reject
them
at
first
hearing
,
bespatter
them
with
their
ignorant
censures
,
and
(
as
if
they
were
in
a
frantick
fit
)
cast
them
out
,
as
they
would
fain
do
their
Authors
,
like
unsavoury
salt
that
is
good
for
nothing
but
to
be
troden
under
feet
.
It
will
seem
a
wonder
perhaps
unto
you
that
such
men
as
these
should
esteem
themselves
Religious
,
How
is
it
possible
,
will
you
be
ready
to
say
,
that
such
a
notorious
want
of
Modesty
and
Humility
of
Spirit
should
not
make
them
suspect
their
want
of
true
Christianity
?
I
know
indeed
that
nothing
is
more
confident
then
Ignorant
heat
,
but
I
marvel
that
in
their
cool
moods
,
they
do
not
accuse
themselves
at
least
of
rashenss
and
inconsiderate
zeal
.
And
truly
I
should
stand
amazed
at
it
too
,
did
I
not
know
that
there
is
such
a
fair
counterfeit
of
Religion
in
the
World
that
not
only
deceives
others
,
but
those
also
in
whom
it
is
.
You
behold
every
day
many
Images
which
have
all
the
outward
parts
and
proportions
of
men
to
whose
similitude
they
are
exactly
formed
.
And
perhaps
you
have
heard
of
a
Statue
that
walked
and
that
spoke
also
,
wherein
the
Artist
indeavoured
to
express
the
motions
of
inward
life
.
Which
may
serve
as
a
resemblance
to
you
of
such
an
Artificial
Religion
,
that
not
only
the
outside
and
the
garb
of
Piety
is
represented
by
it
,
but
there
is
an
imitation
also
of
the
inward
motions
of
the
soul
in
such
affections
of
fear
and
love
and
joy
as
are
in
truly
Religious
hearts
.
Do
not
think
it
strange
nor
wonder
at
this
which
I
now
tell
you
,
for
it
is
a
very
great
truth
which
I
thought
not
safe
to
conceal
from
you
.
And
if
you
will
have
so
much
patience
,
I
will
discover
to
you
the
trick
of
it
,
and
show
you
by
what
mechanical
powers
this
liveless
Engine
(
for
it
is
no
better
)
is
stirred
and
acted
in
the
wayes
of
God
.
You
know
the
force
that
Colours
and
Sounds
and
other
such
material
Objects
have
upon
our
senses
;
and
how
they
excite
a
great
many
motions
in
our
animal
spirits
without
asking
our
leave
or
staying
for
our
consent
.
You
cannot
be
ignorant
neither
that
these
motions
are
in
the
soul
it self
,
which
hath
resentments
according
to
the
quality
of
those
objects
that
it
is
impressed
withall
.
And
again
you
cannot
but
perceive
by
my
discourse
with
you
,
that
the
figures
and
images
of
things
may
be
raised
in
your
fancy
by
that
means
,
as
well
as
conveighed
by
the
doors
of
sense
.
Suppose
then
that
the
beauty
and
loveliness
of
Christ
were
described
to
a
company
of
men
in
very
fresh
colours
and
fair
lineaments
.
That
he
was
painted
before
their
imagination
by
some
sweet-ton'd
Orator
as
white
and
ruddy
,
the
chiefest
often
thousand
.
That
this
speech
of
him
should
be
trim'd
with
nothing
but
gems
and
pretious
stones
,
rayes
and
glories
,
odors
and
perfumes
,
crowns
and
diadems
wherewith
he
saith
this
Prince
of
Glory
and
Woer
of
Souls
is
perpetually
adorned
.
And
then
he
should
tell
them
that
his
heart
stands
open
to
them
,
that
he
intends
to
lay
them
in
his
very
bosome
,
that
he
would
fain
embrace
them
in
his
arms
,
and
will
wash
them
in
his
blood
,
make
them
amiable
and
fair
as
well
as
himself
,
put
upon
them
the
robes
of
his
righteousness
cover
with
his
glorious
garments
to
hide
all
their
deformities
,
and
so
present
them
to
God
without
spot
or
blemish
that
they
may
reign
as
so
many
Kings
with
him
for
ever
.
Suppose
I
say
that
such
a
discourse
were
made
with
much
affection
(
and
I
believe
you
have
sometimes
heard
the
like
)
would
it
not
as
agreeably
move
the
imagination
of
a
fleshly
man
and
be
as
apt
to
touch
his
heart
with
an
inclination
to
this
beautiful
person
;
as
a
lovely
face
presented
before
the
eyes
doth
give
him
a
pleasure
and
stirs
up
a
passion
in
him
toward
it
?
Truly
I
nothing
doubt
but
this
picture
of
Christ
might
impress
such
a
conceit
of
him
in
the
fancy
,
as
might
excite
admiration
,
desire
,
love
,
delight
and
such
other
passions
as
shall
be
the
imitation
of
those
that
are
in
pious
souls
who
are
in
love
with
the
Vertues
and
Spirit
of
our
Saviour
.
He
may
not
at
all
suspect
but
that
he
bears
an
affection
to
the
Lord
Jesus
,
and
in
great
zeal
anathematize
and
curse
all
those
who
are
not
just
affected
like
himself
.
He
will
condemn
as
much
as
your self
all
those
dull
and
gross
souls
who
are
imployed
in
setting
the
postures
of
the
face
,
and
amusing
the
world
with
countenances
.
He
laughs
at
them
who
are
busied
in
ordering
the
motions
of
the
head
,
and
bending
the
eyes
to
devotion
.
He
is
far
above
these
actions
of
the
body
and
feeling
his
soul
in
a
devout
posture
and
toucht
with
Religious
passions
;
he
knows
no
reason
why
he
should
not
think
himself
to
be
worthy
to
wear
the
name
of
devout
and
Religious
.
And
when
these
apprehensions
and
emotions
(
as
we
call
them
)
are
once
begotten
,
it
is
no
hard
matter
to
maintain
and
breed
them
up
to
a
greater
growth
.
They
may
be
fed
perpetually
with
new
objects
that
yield
a
fresh
delight
.
The
description
of
Jerusalem
may
be
made
so
full
of
pleasure
,
that
an
earthly
man
may
be
ravished
therewith
.
And
he
hearing
also
certain
signs
and
marks
given
of
those
who
are
said
to
have
an
interest
in
Christ
,
and
shall
be
Heirs
of
Jerusalem
;
it
is
very
easie
to
conceive
how
such
a
man
may
set
himself
a
work
,
first
to
imprint
his
Fancy
with
such
Characters
,
and
then
to
form
his
passions
to
some
expression
and
Apish
imitation
of
them
.
Fancy
,
you
know
,
hath
a
great
command
over
all
the
passions
,
and
being
acquainted
very
well
with
the
way
to
them
,
and
the
manner
of
awakening
them
,
can
call
them
forth
upon
this
occasion
as
easily
as
upon
any
other
.
It
can
make
them
as
busie
when
these
divine
matters
present
themselves
,
as
when
sensible
objects
knock
at
our
doors
,
and
demand
to
be
admitted
to
our
converse
.
There
are
no
names
of
dearness
which
men
of
this
stamp
cannot
bestow
upon
Jesus
.
They
can
speak
of
him
with
an
high
pleasure
:
and
pray
in
a
pathetick
style
,
and
not
without
devout
transport
.
They
find
a
Love
to
this
kind
of
Communion
with
him
.
They
can
rejoyce
to
think
of
his
fulness
and
sufficiency
.
They
can
be
astonished
at
the
freeness
of
his
Grace
.
They
can
mourn
for
their
sins
,
and
then
call
themselves
blessed
for
so
doing
.
Nay
,
more
than
this
,
they
can
excite
the
passion
of
gratitude
in
their
hearts
:
and
if
they
hear
withall
that
they
must
be
regenerate
and
born
again
,
they
can
follow
the
Fancy
of
that
so
long
,
till
they
think
that
they
feel
the
throws
and
pangs
of
the
new
birth
,
a
change
wrought
in
their
souls
,
and
all
the
rest
,
in
the
method
and
order
wherein
they
had
it
described
to
them
.
They
will
first
be
cast
down
in
great
humiliations
.
They
will
complain
of
the
naughtiness
of
their
hearts
,
and
the
corruptions
of
their
natures
.
They
will
loathe
and
abhor
themselves
as
abominable
creatures
.
They
will
disclaim
all
their
own
righteousness
and
strength
,
and
think
of
bringing
their
hearts
to
the
Promise
.
And
if
they
have
heard
any
better
language
to
express
this
work
,
they
will
bring
themselves
to
an
imitation
of
all
that
is
contained
in
that
also
.
They
will
labour
to
detest
their
former
courses
,
and
to
make
a
choice
of
a
new
life
.
They
will
strain
themselves
to
spit
upon
their
sins
,
and
to
cast
a
smile
upon
the
wayes
of
Virtue
.
They
will
at
least
offer
themselves
to
Christ
to
be
formed
anew
,
and
pray
him
to
make
them
such
as
he
pleases
.
Thus
is
one
of
the
Religious
Puppets
of
the
world
produced
.
This
is
the
beginning
and
progress
of
that
piece
of
work
,
which
a
good
man
now
at
Jerusalem
was
wont
to
call
a
Mechanical
Religion
.
And
if
you
doubt
at
all
whether
or
no
there
be
such
an
Artificial
Device
as
this
,
which
passes
for
Piety
,
do
but
call
to
mind
one
thing
which
you
cannot
but
know
if
you
have
been
a
person
of
any
observation
,
and
you
shall
be
convinced
of
it
.
There
arises
,
you
see
,
very
often
new
modes
and
fashions
of
Religion
among
us
.
The
old
wayes
are
much
decryed
,
and
the
last
invention
is
voted
to
be
altogether
Divine
.
Now
if
one
of
these
persons
whom
I
have
spoken
of
shall
chance
to
fall
into
the
acquaintance
of
a
Sect
,
that
is
much
different
from
the
present
which
he
hath
long
followed
,
you
shal
see
him
easily
shift
his
form
,
and
speedily
turn
into
another
shape
.
He
can
soon
quit
the
way
wherein
he
was
,
and
become
religious
after
the
manner
of
this
novel
plat-form
.
All
the
old
signs
and
marks
of
Regeneration
shall
stand
for
nothing
,
and
now
he
distinguishes
himself
from
the
men
of
the
world
by
other
Characters
.
Which
is
an
evident
token
that
he
is
moved
by
the
power
of
imagination
,
and
as
external
objects
shall
strongly
impress
themselves
:
that
he
hath
no
internal
life
,
but
is
carried
by
the
impulse
of
forein
things
,
which
change
his
motions
at
their
pleasure
.
He
seems
to
himself
to
be
alive
,
and
to
be
no
less
than
divinely
acted
;
but
alas
!
he
is
only
a
walking
Ghost
,
as
appears
in
this
too
plainly
:
That
like
those
Images
of
living
Bodies
,
he
can
alter
himself
so
quickly
,
and
be
moulded
into
another
figure
.
Such
a
shadow
of
a
Christian
,
perhaps
,
was
he
that
hath
been
the
occasion
of
all
this
discourse
:
whom
we
are
not
to
think
to
have
an
inward
life
because
of
the
noise
and
bustle
that
he
made
,
and
the
confidence
wherewith
he
spake
;
for
these
do
but
still
render
him
more
like
those
Ghosts
,
who
have
a
greater
boldness
,
and
cause
many
times
more
stir
,
than
they
that
are
really
alive
.
That
we
may
be
sure
therefore
that
you
are
a
living
man
,
you
must
expose
your self
to
our
touch
,
and
demonstrate
it
to
the
sense
of
feeling
.
You
must
say
as
our
Saviour
did
when
his
Disciples
took
him
for
an
Apparition
,
come
near
and
handle
me
,
and
you
shall
see
that
I
do
not
cheat
you
.
Let
those
that
approach
you
perceive
that
Christ
liveth
in
you
,
and
shew
forth
your
works
out
of
a
good
conversation
,
and
that
in
meekness
of
wisdom
.
I
mean
in
plain
words
,
that
it
must
appear
to
the
world
,
that
you
are
a
substantial
Christian
by
all
the
acts
of
an
Holy
Life
.
You
must
make
them
sensible
of
your
exact
Justice
,
your
unfeigned
Charity
,
your
Self-denyal
,
your
Patience
,
your
Peaceableness
,
and
above
all
,
your
Meekness
,
Humility
and
Modesty
of
Spirit
:
that
if
they
had
a
mind
they
may
not
have
the
face
to
say
,
you
have
but
the
semblance
and
Apish
imitation
of
Piety
.
And
to
say
the
truth
,
there
is
nothing
will
certainly
evince
it
to
your self
,
but
only
this
,
that
you
feel
in
your
heart
a
constant
,
powerful
,
and
prevailing
inclination
to
all
good
works
.
Hereby
we
know
that
we
dwell
in
him
,
and
he
in
us
,
because
he
hath
given
us
of
his
Spirit
.
If
we
know
that
he
is
righteous
,
we
know
that
every
one
that
doth
Righteousness
is
born
of
him
.
Let
no
man
deceive
you
,
he
that
doth
Righteousness
is
righteous
,
even
as
he
is
righteous
.
He
that
committeth
sin
is
of
the
Devil
.
Whosoever
is
born
of
God
,
doth
not
commit
sin
,
for
his
seed
remaineth
in
him
,
and
he
cannot
sin
,
because
he
is
born
of
God
.
In
this
the
Children
of
God
are
manifest
,
and
the
children
of
the
Devil
;
whosoever
doth
not
Righteousness
is
not
of
God
,
neither
he
that
loveth
not
his
Brother
.
And
indeed
by
this
one
mark
last
named
,
you
shall
detect
the
Artifice
of
those
seeming
people
:
who
notwithstanding
all
their
fair
speeches
whereby
they
deceive
the
hearts
of
the
simple
,
are
never
found
to
have
a
true
and
hearty
Love
to
those
that
follow
not
the
Sect
which
they
have
embraced
.
It
is
a
great
while
ago
since
a
very
eminent
person
told
the
world
,
that
he
noted
but
two
small
wants
in
that
sort
of
men
,
viz.
of
Knowledge
and
of
Love
.
He
might
have
bated
them
one
of
the
two
,
and
yet
their
condition
had
been
bad
enough
:
though
,
if
he
had
lived
till
now
,
he
would
have
seen
their
Poverty
increased
,
and
that
they
want
Humility
as
much
as
either
of
the
other
.
They
are
indeed
but
small
wants
in
their
account
(
especially
the
two
last
of
the
three
)
and
they
can
be
very
well
content
without
them
,
if
God
will
be
so
too
.
They
esteem
themselves
Rich
enough
in
other
invisible
treasures
;
nay
,
they
have
one
Jewel
of
such
inestimable
value
(
viz.
their
Faith
)
that
it
will
compensate
for
a
thousand
wants
that
are
no
greater
than
these
.
But
either
I
have
lost
all
my
labour
,
or
else
I
have
made
you
sensible
that
there
is
nothing
more
imports
you
,
than
to
see
that
you
be
not
deficient
in
these
two
,
Charity
and
Humility
.
I
may
safely
,
I
suppose
,
refer
you
to
your
own
memory
for
to
be
satisfied
in
their
necessity
;
and
so
only
say
this
concerning
the
former
of
them
:
That
all
your
Faith
is
worth
nothing
,
which
worketh
not
by
Love
;
and
that
he
is
a
Lyer
,
who
saith
he
Loveth
God
,
and
loveth
not
his
Brother
also
.
That
you
may
secure
your self
therefore
the
better
from
this
,
and
all
other
illusions
,
what
other
counsel
should
I
give
you
,
than
to
ponder
that
sentence
much
which
I
wisht
you
to
carry
along
with
you
,
and
to
let
your
thoughts
run
as
little
as
may
be
upon
any
other
thing
,
save
Jesus
only
and
Jerusalem
?
Draw
your
mind
from
the
things
which
you
see
in
this
outward
world
,
and
make
it
to
retire
within
unto
your self
;
that
there
you
may
talk
with
Jesus
,
and
behold
Jerusalem
,
and
see
that
Glory
where
he
is
.
Which
when
you
have
practised
a
competent
time
,
as
every
thing
will
be
unwelcome
and
painful
to
you
,
which
is
not
related
to
them
:
So
you
will
entertain
every
thing
as
very
acceptable
,
which
brings
you
into
their
familiarity
.
Not
as
if
I
would
have
you
to
neglect
any
business
to
which
you
are
obliged
in
the
world
;
for
whatsoever
it
be
which
either
Necessity
or
Charity
requires
,
whether
it
be
for
your self
,
friends
,
or
Christian
Brethren
,
I
must
charge
you
to
apply
your self
to
the
doing
of
it
with
all
care
and
exactness
.
Jesus
is
not
out
of
your
eye
(
as
I
shall
tell
you
further
)
when
you
are
so
imployed
;
for
this
is
the
thing
by
which
he
was
known
above
all
other
,
that
he
went
about
doing
good
.
But
if
it
be
a
business
of
no
necessity
,
or
if
it
be
one
wherein
your
particular
person
is
not
concerned
,
and
your
neighbour
challenges
not
your
assistance
,
let
it
alone
,
and
trouble
not
your
thoughts
about
it
.
And
if
it
offer
it self
to
you
,
and
press
upon
you
,
and
would
make
you
a
medler
in
other
mens
matters
(
as
most
of
our
vain
Believers
are
)
tell
it
,
you
have
something
else
to
do
,
and
repeat
still
those
words
,
I
HAVE
NOUGHT
,
AND
NOUGHT
DO
I
DESIRE
BUT
TO
BE
IN
PEACE
WITH
JESUS
AT
JERUSALEM
.
CAP.
XXI
.
Of
the
indeavours
of
his
Enemies
to
keep
him
from
doing
good
to
his
Brethren
,
under
a
pretence
of
Love
to
God
.
And
of
the
Excellency
of
that
Brotherly
Charity
.
AND
here
it
seems
very
seasonable
to
remember
you
,
of
another
common
subtilty
whereby
your
Adversaries
will
study
to
deceive
you
,
and
put
a
great
stop
to
your
progress
in
the
way
you
are
about
to
enter
.
Which
is
,
to
detain
you
in
the
amusements
of
contemplation
,
and
to
busie
your
head
only
with
Meditations
and
Conferences
with
Jesus
.
They
know
that
this
will
keep
you
too
much
at
home
,
as
well
as
any
thing
else
,
and
that
you
will
travel
in
your
mind
and
thoughts
only
,
but
not
with
your
whole
man
to
Jerusalem
.
And
therefore
they
will
labour
to
perswade
you
of
this
at
least
,
that
there
is
not
half
so
much
Piety
can
be
exercised
abroad
as
in
your
Closet
,
and
that
the
good
we
do
our
Brethren
,
is
nothing
comparable
to
the
Meditations
we
have
of
God
and
our
Saviour
,
and
the
Affections
we
express
unto
them
.
This
will
very
much
hinder
your
proficiency
,
and
put
a
greater
rub
than
you
imagine
in
your
way
,
if
you
lend
any
belief
unto
it
.
It
will
keep
you
very
much
behind
,
under
the
pretence
and
colour
of
putting
you
forward
,
and
it
will
depress
and
thrust
you
down
below
others
,
while
you
seem
to
be
mounting
up
on
high
,
and
soaring
to
a
pitch
far
above
them
.
For
your
Enemies
understand
very
well
,
that
God
accounts
all
that
as
done
to
himself
,
which
is
done
to
your
Brethren
for
his
sake
.
He
hath
made
over
all
those
benefits
to
them
which
are
owing
to
him
,
because
he
is
in
no
need
of
them
.
They
are
become
his
Receivers
,
and
he
hath
devolved
the
right
which
he
hath
to
our
returns
of
Love
to
him
,
upon
our
Brethren
.
Be
not
you
ignorant
of
this
then
,
but
understand
it
as
well
as
your
Enemies
,
that
you
never
serve
God
better
,
nor
so
well
neither
,
as
when
you
are
doing
any
service
to
your
poor
Neighbours
.
You
are
bound
,
you
think
,
to
express
such
Love
to
God
,
as
he
hath
expressed
to
you
.
Only
you
find
that
he
is
not
capable
to
receive
such
effects
of
it
,
as
you
experiment
in
your self
from
his
affections
to
you
.
But
will
you
imagine
now
,
that
he
will
lose
the
right
he
hath
to
your
thankful
retributions
,
because
he
is
in
want
of
nothing
?
No
such
matter
:
he
hath
deputed
those
who
are
in
need
to
receive
from
us
that
which
is
due
to
him
,
and
imploy
it
to
their
own
uses
.
He
hath
communicated
(
as
I
may
say
)
all
his
claim
to
them
,
and
bids
them
demand
in
his
Name
that
which
we
cannot
give
,
much
less
forgive
to
him
.
So
that
you
exercise
Justice
and
Charity
both
together
,
when
you
do
good
to
your
Neighbour
;
and
there
is
a
double
Charity
in
it
also
,
one
to
Him
,
and
another
to
them
.
They
have
good
done
them
upon
his
account
,
and
he
takes
it
so
much
as
done
to
himself
that
he
acknowledges
an
obligation
,
and
binds
himself
to
pay
us
again
.
Nay
,
let
me
tell
you
,
that
there
is
nothing
in
all
the
world
can
render
you
so
divine
and
heavenly
as
to
do
much
good
.
This
puts
us
in
the
place
of
God
to
our
poor
Brethren
to
whom
he
sends
relief
and
help
by
our
hands
.
Is
not
this
a
very
high
honour
?
And
is
not
that
a
very
noble
quality
which
so
differences
us
from
all
others
,
that
it
makes
us
like
to
the
Most
High
?
The
Mechanical
Christian
will
here
find
himself
to
be
dead
and
void
of
God
;
it
being
nothing
but
a
Spirit
of
Life
,
and
that
very
Divine
too
,
which
will
carry
us
out
of
our selves
,
and
fill
us
with
perpetual
ardors
of
Love
to
others
,
and
instigate
us
to
be
doing
of
good
to
all
.
This
is
the
very
Character
of
the
Deity
,
for
God
is
Love
,
and
he
that
loveth
,
dwelleth
in
God
,
and
God
in
him
.
And
therefore
if
you
covet
to
excel
all
others
,
study
to
be
indued
with
the
most
profitable
Gifts
,
as
the
great
Apostle
adviseth
:
and
yet
,
saith
he
,
I
shew
you
a
more
excellent
way
,
and
that
is
Charity
.
For
this
causes
us
to
make
use
of
all
those
Gifts
for
the
benefit
of
Mankind
.
This
is
the
rarest
way
of
excelling
others
,
because
it
makes
us
excell
our selves
,
and
likens
us
to
God
.
The
Angels
,
you
know
,
had
the
ambition
of
being
like
to
God
in
Power
and
Majesty
,
aspiring
,
as
is
conceived
,
to
the
Throne
of
the
Most
High
.
Our
first
Parents
were
soon
infected
with
the
like
vanity
,
and
they
rubbed
their
Leprosie
upon
them
,
for
they
affected
to
resemble
God
in
wisdom
and
knowledge
.
But
by
this
means
you
know
that
both
of
them
lost
what
they
enjoyed
,
instead
of
adding
more
unto
it
.
What
must
we
do
then
who
see
their
falls
?
must
we
be
content
not
to
be
like
to
our
Creator
?
Not
so
neither
,
but
we
must
indeavour
to
imitate
him
in
Love
and
Goodness
,
in
which
there
is
no
danger
.
This
admits
of
no
excess
(
as
wise
men
observe
)
but
only
of
error
.
We
cannot
love
too
much
,
though
we
may
be
imprudent
in
the
communications
of
it
.
Though
Angels
and
Men
suffered
so
much
by
the
desire
of
other
things
in
excess
,
yet
in
Charity
there
can
be
none
,
nor
shall
either
of
them
suffer
any
damage
by
it
.
And
therefore
it
was
that
God
sent
his
Son
Jesus
into
the
world
that
by
looking
on
him
we
may
know
how
to
become
Divine
.
All
his
acts
of
power
were
acts
of
Love
.
All
his
Miracles
were
Mercies
to
men
.
He
never
imployed
his
Might
but
to
do
benefits
.
To
teach
us
that
they
are
truly
great
who
are
little
in
themselves
(
as
he
was
)
and
great
in
Charity
.
That
they
are
indued
with
most
power
who
can
do
most
good
:
and
that
they
are
nearest
to
God
and
most
highly
exalted
,
who
are
nearest
to
their
neighbours
and
most
deeply
humbled
.
You
know
that
if
a
Circle
be
made
,
and
you
draw
lines
from
the
circumference
to
the
middle
point
or
Center
where
they
all
meet
;
the
further
these
lines
are
in
any
place
one
from
the
other
the
farther
they
are
from
the
Center
;
and
the
nearer
they
come
to
that
,
the
nearer
also
and
the
clofer
their
approaches
are
to
each
other
.
This
may
be
a
resemblance
if
you
please
of
our
condition
here
in
this
World
,
where
we
are
all
in
our
way
to
God
the
Center
of
our
Rest
,
and
travelling
to
Jerusalem
where
we
hope
to
meet
in
him
.
We
are
desirous
now
to
draw
as
nigh
to
him
as
we
can
,
and
many
fancy
that
their
musings
,
meditations
and
prayers
,
are
the
chiefest
if
not
the
only
things
that
bring
them
near
unto
him
.
But
as
I
have
told
you
heretofore
so
let
me
now
repeat
it
again
,
That
God
and
our
Brethren
are
so
inseperable
that
we
cannot
touch
the
one
but
we
must
be
joyned
to
the
other
also
.
The
further
any
of
us
is
removed
from
his
neighbour
(
as
you
see
in
that
similitude
)
at
the
greater
distance
he
is
from
God
.
He
cannot
go
away
from
the
former
,
but
he
goes
away
in
the
same
proportions
from
the
latter
too
.
And
the
nearer
and
closer
he
is
joyned
in
the
affection
of
Charity
to
his
neighbour
,
the
nearer
he
is
unto
God
,
the
more
doth
he
approach
to
his
excellencies
,
and
to
an
union
with
him
.
If
you
will
be
a
follower
of
God
then
as
a
dear
child
of
his
,
Walk
in
love
.
You
cannot
chuse
sure
to
do
otherwise
when
you
have
so
glorious
a
pattern
before
you
.
It
is
an
honourable
thing
now
you
see
to
love
,
since
God
himself
is
become
a
Lover
.
You
may
have
imagined
perhaps
that
some
offices
of
Charity
are
ignoble
and
disparage
a
person
of
honour
:
As
most
men
of
condition
think
it
below
them
to
go
into
a
poor
mans
house
,
to
come
near
the
stinking
wounds
and
the
dirty
beds
of
the
meaner
sort
:
and
there
are
very
few
who
do
not
account
it
a
sneaking
quality
to
put
up
injuries
and
pass
by
affronts
.
But
you
cannot
be
of
this
mind
if
you
look
upon
God
who
by
loving
us
hath
also
taught
us
how
honourable
and
glorious
all
these
things
are
.
They
are
not
below
us
since
they
are
not
below
himself
.
There
is
no
man
so
much
our
inferiour
,
as
we
are
all
beneath
Him
.
And
yet
he
condescended
to
them
.
He
comes
and
dwells
in
this
perishing
flesh
of
ours
.
He
despises
not
our
poor
cottages
:
he
dresses
our
wounds
:
he
takes
care
of
our
sores
:
he
heals
our
sicknesses
,
he
passes
by
our
transgressions
;
yea
,
he
prayes
us
to
be
friends
,
and
intreats
us
to
be
reconciled
.
And
that
is
a
thing
which
men
think
to
be
so
poor
and
mean
that
no
great
spirit
can
indure
to
submit
unto
it
.
To
go
to
others
who
have
offended
us
and
beseech
them
to
lay
aside
their
enmity
is
thought
to
savour
of
baseness
and
to
be
an
argument
of
a
low
and
cowardly
mind
.
But
God
will
give
us
leave
to
think
so
no
longer
.
He
hath
shown
us
that
it
is
the
effect
of
a
most
generous
and
noble
disposition
,
and
so
far
from
being
a
blemish
to
us
that
we
should
glory
in
it
to
be
the
first
in
making
peace
and
offering
terms
of
reconciliation
.
Others
may
think
to
give
proofs
of
their
gallantry
by
standing
in
defiance
to
all
those
who
will
not
submit
themselves
and
lye
at
their
feet
;
yea
by
trampling
on
them
who
shall
in
the
least
offend
them
:
but
God
teaches
us
by
his
own
example
that
there
is
no
greater
height
of
mind
,
then
in
Humility
and
Meekness
to
condescend
to
others
,
yea
to
lay
our selves
at
their
feet
and
beg
of
them
for
the
sake
of
the
Lord
of
Peace
that
they
will
be
the
children
of
Peace
.
This
is
to
become
the
sons
of
the
most
High
and
heirs
of
the
greatest
Glory
.
And
now
let
me
ask
you
for
what
end
would
you
shut
up
your self
in
your
Closet
,
or
make
a
Cell
of
your
house
?
Is
it
not
that
you
may
improve
your self
in
the
knowledge
of
God
;
and
do
you
not
hope
there
to
converse
more
with
Heaven
?
you
need
not
then
be
put
to
the
trouble
of
this
confinement
,
for
I
assure
you
nothing
will
so
much
promote
your
end
as
Love
of
your
neighbour
.
This
will
make
you
feel
what
God
is
and
give
you
the
clearest
and
strongest
sense
of
him
.
And
the
larger
and
wider
your
Charity
grows
,
the
more
able
will
you
be
to
conceive
the
vastness
of
Gods
Love
,
and
the
less
doubt
you
will
have
of
his
Universal
good
will
.
It
will
dispose
you
also
more
then
any
thing
else
to
believe
the
Gospel
,
and
will
win
your
assent
to
those
reports
which
seem
most
incredible
.
When
you
find
in
your self
such
a
great
loye
to
others
,
it
will
be
easier
for
you
to
conclude
that
God
might
love
us
so
much
as
to
send
his
only
Son
into
the
World
,
and
give
him
also
to
dye
for
us
sinners
.
And
if
there
be
any
thing
of
greater
force
then
other
to
bring
you
acquainted
with
the
joy
and
peace
of
Jerusalem
,
and
to
make
discoveries
beforehand
of
it
,
this
must
be
that
happy
Spy
.
For
they
consist
very
much
in
the
dear
love
and
friendship
which
there
is
between
all
the
inhabitants
of
that
blessed
place
.
But
these
things
I
will
leave
to
your
own
thoughts
and
only
pray
you
to
imploy
your
mind
in
all
your
secret
retirements
so
much
in
these
meditations
,
that
you
may
issue
forth
from
thence
very
full
of
God
,
and
as
a
man
inspired
to
do
much
good
.
For
this
active
devotion
is
that
which
God
loves
.
He
will
impart
more
of
his
blessings
to
you
if
you
open
your
hands
in
doing
benefits
to
others
,
then
if
you
should
lift
them
up
all
day
in
prayers
to
Heaven
.
He
refuses
nothing
to
the
stirring
and
diligent
souls
,
whom
love
and
good-will
have
set
in
motion
.
He
delights
to
give
to
those
who
imploy
his
Grace
.
It
is
a
pleasure
to
him
to
bless
those
who
go
forth
to
meet
his
favours
and
do
not
expect
them
in
their
Chambers
.
But
we
never
imploy
his
Grace
better
then
when
we
imitate
the
effusions
of
it
upon
us
in
our
kindness
and
benignity
to
others
.
And
we
are
never
more
like
to
meet
his
blessings
,
then
when
they
are
blessing
of
him
for
the
good
that
we
have
brought
unto
them
.
I
know
you
will
be
ready
to
say
hereafter
,
that
you
can
design
a
great
deal
more
,
than
you
doubt
you
shall
ever
do
.
That
the
Idaea
you
have
of
this
Noble
quality
is
very
high
,
but
you
are
affraid
it
is
above
your
reach
.
And
therefore
I
pray
you
before
hand
that
you
would
not
trouble
your self
with
such
thoughts
,
but
only
remember
these
two
things
.
That
when
you
have
done
all
the
good
that
ever
you
can
,
that
will
dispose
you
still
to
do
more
:
and
in
the
mean
season
you
are
to
take
care
of
this
,
to
rejoyce
heartily
that
there
are
others
in
the
World
who
can
do
more
good
then
you
.
If
we
were
once
arrived
at
this
noble
disposition
of
rejoycing
in
the
good
of
others
,
either
in
that
which
they
enjoy
,
or
that
which
they
can
do
,
we
should
be
so
far
from
wanting
Charity
,
that
we
should
equal
our selves
with
the
most
excellent
and
blessed
natures
.
As
we
should
have
no
cause
to
complain
that
we
are
not
in
the
same
throne
with
Princes
,
nor
to
envy
the
learning
of
those
who
sit
in
the
Chairs
of
Wisdom
:
so
we
should
not
come
behind
the
devotion
of
the
greatest
Saints
,
nor
be
much
inferiour
to
the
Angels
,
who
think
it
no
small
part
of
their
happiness
that
they
can
rejoyce
in
God
and
in
all
the
marks
of
his
goodness
wheresoever
they
can
discern
them
.
Are
we
less
happy
because
our
Wit
is
not
so
strong
,
our
revenues
not
so
large
,
our
station
not
so
high
,
and
so
our
power
to
oblige
others
not
so
great
as
those
of
many
of
our
neighbours
?
No
such
thing
,
but
we
shall
rather
be
the
more
happy
if
in
the
midst
of
a
low
condition
and
in
a
meaner
rank
,
we
can
keep
our selves
from
the
rust
and
canker
of
envy
which
is
wont
to
grow
soonest
in
such
places
as
are
low
and
damp
.
He
hath
raised
himself
to
a
very
high
pitch
whose
soul
surmounts
all
discouragements
and
rejoyces
in
the
Universal
good
of
mankind
by
whomsoever
it
is
procured
.
Hereby
we
shall
make
the
happiness
of
every
person
that
is
above
us
to
be
our
own
.
For
how
is
he
more
Happy
then
I
who
gets
a
victory
,
if
I
triumph
in
it
as
much
as
himself
?
Wherein
is
he
Superiour
to
me
whose
riches
increase
,
if
I
be
not
only
contented
therewith
,
but
much
better
pleased
in
his
prosperous
estate
then
I
was
before
he
injoy'd
it
?
Nay
,
if
it
make
me
well
,
to
see
him
in
health
,
and
refresh
my
spirit
,
to
see
him
merry
,
and
really
render
me
better
to
behold
his
progress
in
wisdom
and
vertue
;
then
I
have
the
benefit
of
all
these
,
and
they
become
mine
as
much
as
his
in
whom
they
are
.
And
can
you
contrive
a
better
way
then
this
to
make
your
soul
the
resort
of
all
pleasures
;
the
very
Center
wherein
the
happiness
of
the
whole
world
shall
meet
,
the
Rendevouz
(
if
you
will
give
leave
to
that
word
)
of
all
those
joyes
which
are
scattered
every
where
among
Gods
creatures
?
It
is
not
possible
for
you
to
do
it
:
nor
is
there
any
delight
so
noble
and
sublime
,
so
pure
and
refined
as
this
that
with
so
much
ease
you
may
enjoy
.
It
is
the
very
extract
of
all
other
pleasures
;
it
is
the
Essence
and
Spirit
of
them
without
the
grosser
parts
,
which
are
wont
to
detain
half
of
the
pleasure
from
us
.
Though
other
pleasures
make
more
noise
,
yet
this
gives
greater
contentment
.
They
make
a
louder
sound
,
but
the
commendation
of
this
is
its
silence
and
quiet
.
The
world
takes
more
notice
of
others
but
the
very
secrecy
of
this
joy
increases
its
sweetness
,
and
vapours
not
out
the
purity
thereof
.
Other
injoyments
may
be
greater
in
bulk
,
but
this
is
more
in
value
.
They
are
obtained
at
a
great
charge
,
but
this
we
injoy
at
other
mens
cost
.
Those
persons
have
the
labour
and
sweat
together
with
their
delight
,
and
we
have
the
pure
pleasure
.
They
work
not
for
themselves
only
,
but
they
must
do
us
some
service
thereby
.
We
come
in
for
a
share
of
all
their
gettings
,
and
want
nothing
which
they
have
,
but
only
the
toil
and
the
pains
.
And
yet
so
innocent
is
this
pleasure
,
that
while
we
enjoy
all
that
others
do
we
leave
them
all
they
had
and
take
nothing
away
from
them
.
As
the
Bees
suck
an
invisible
sweetness
,
which
robs
the
Flowers
of
none
of
their
beauties
from
whence
they
fetch
it
:
So
do
we
when
we
solace
our selves
in
other
mens
goods
;
which
are
not
impaired
by
our
rellishies
nor
made
less
by
all
the
contentment
we
draw
from
them
.
Nay
we
oblige
them
by
this
means
,
and
pay
them
largely
for
all
that
we
take
.
It
will
be
an
addition
to
their
pleasures
to
know
that
others
are
pleased
with
them
.
It
will
be
the
best
part
of
their
satisfaction
to
understand
that
you
cast
not
an
evil
eye
upon
their
enjoyments
.
Their
happiness
would
be
imperfect
,
if
you
did
not
think
your self
happy
too
.
They
will
owe
as
much
to
you
as
to
their
own
acquisitions
,
and
you
equal
your self
to
them
by
not
envying
their
superiority
.
But
I
think
it
is
time
to
conclude
this
discourse
concerning
the
good
you
are
to
do
your
Brethren
;
and
therefore
I
shall
only
admonish
you
of
a
thing
which
may
be
apt
,
if
you
have
not
considered
it
,
to
trouble
you
in
your
way
to
Jerusalem
;
and
so
pass
to
other
matters
.
After
you
have
done
all
the
good
you
can
,
you
must
not
think
to
have
the
pleasure
of
finding
all
these
persons
grateful
on
whom
you
have
bestowed
your
favours
.
You
must
rejoyce
in
your
own
Vertue
,
without
expecting
that
additional
delight
which
reciprocal
love
would
afford
you
.
Such
a
good
nature
I
believe
as
yours
will
make
you
suppose
that
you
have
received
a
favour
when
one
hath
but
done
you
justice
,
and
therefore
you
will
be
infinitely
senfible
of
any
kindness
,
and
think
that
it
layes
an
everlasting
obligation
of
gratitude
upon
you
.
But
do
not
imagine
that
you
shall
meet
with
much
of
this
ingenuity
in
the
World
:
There
are
a
far
greater
number
of
such
a
wicked
disposition
,
that
they
look
even
upon
kindnesses
as
their
due
,
and
will
render
you
no
more
thanks
for
them
,
then
men
commonly
do
for
Justice
to
which
every
body
claims
an
equal
right
.
Nay
you
will
meet
with
those
who
when
they
are
highly
obliged
,
do
love
to
avoid
the
persons
that
put
those
bonds
upon
them
.
They
will
not
behave
themselves
so
well
as
to
take
your
kindnesses
for
their
due
,
but
carry
it
rather
as
if
you
had
done
them
a
sensible
wrong
.
And
I
wish
I
could
not
say
that
there
are
such
ill
natures
who
cannot
indure
so
much
as
to
behold
those
who
have
been
their
benefactors
,
but
shun
them
as
if
they
were
their
deadly
enemies
.
But
you
will
find
I
fear
too
many
of
these
wretches
,
who
think
whensoever
they
see
you
that
you
upbraid
them
with
al
the
good
they
have
received
from
you
.
When
you
did
them
benefits
you
laid
chains
upon
them
,
and
they
think
it
no
crime
to
hate
him
that
hath
made
them
his
Prisoners
.
They
will
heartily
wish
you
were
dead
,
that
so
they
may
be
freed
from
their
bonds
which
will
dye
and
be
buried
in
the
same
grave
together
with
you
.
For
they
,
measuring
other
mens
natures
by
their
own
evil
disposition
,
which
inclines
them
to
do
good
to
none
,
unless
it
be
with
a
design
to
make
them
slaves
;
they
could
wish
never
to
see
those
persons
,
who
they
think
,
look
upon
themselves
as
their
Lords
and
Masters
,
by
having
thus
engaged
them
.
Their
courtesies
are
meer
traffique
,
and
they
alwayes
expect
to
gain
more
than
they
give
:
which
makes
them
hate
their
benefactors
,
who
look
they
imagine
for
payment
also
far
greater
than
they
have
a
will
to
make
.
Nay
,
they
had
rather
do
a
courtesie
to
those
who
never
did
any
thing
for
them
,
than
be
officious
to
those
persons
who
have
so
much
obliged
them
.
Just
like
those
wicked
people
who
had
rather
make
a
present
to
others
,
than
pay
what
they
owe
to
their
Creditors
.
Which
,
to
say
the
truth
,
is
no
more
than
the
necessary
confequence
of
that
cursed
principle
I
named
before
,
of
trading
with
kindnesses
,
and
putting
them
out
to
Use
,
that
they
may
improve
into
greater
,
to
be
rendred
back
to
them
.
I
know
very
well
there
is
no
vice
more
odious
than
this
,
or
which
lyes
under
greater
reproach
even
by
ungrateful
persons
themselves
;
but
yet
I
assure
you
,
it
will
be
found
that
there
is
none
more
common
.
And
the
mischief
of
it
is
,
that
it
is
never
so
likely
to
grow
in
base
natures
,
as
when
they
have
been
highly
bound
to
you
.
The
kinder
you
have
been
,
the
more
ungrateful
they
are
like
to
prove
:
like
those
,
who
having
contracted
a
vast
debt
,
and
having
little
to
pay
,
run
away
with
shame
,
and
pay
just
nothing
at
all
.
You
must
do
good
therefore
meerly
for
the
Love
you
bear
to
it self
;
and
though
you
desire
no
payment
but
only
the
pleasure
of
having
it
kindly
resented
,
you
must
be
content
sometimes
to
lose
that
small
return
,
and
rest
satified
in
what
you
have
done
,
and
in
your
pious
disposition
to
do
the
same
again
.
CAP.
XXII
.
That
a
Pilgrim
must
sometimes
recreate
himself
as
well
as
other
men
.
Of
the
pleasure
of
good
Company
.
What
Men
are
to
be
more
particularly
avoided
.
Of
the
Festivals
of
the
Church
.
How
useful
they
may
be
.
And
how
much
abused
.
AND
now
I
think
it
is
time
to
remember
you
for
the
prevention
of
all
mistakes
,
that
there
never
was
any
Pilgrim
who
could
alwayes
be
exercised
in
doing
good
to
others
,
or
in
Prayer
and
Contemplation
;
but
he
was
forced
to
attend
sometimes
to
himself
alone
,
and
provide
for
the
needs
of
his
Body
by
the
use
of
Meat
,
and
Drink
,
and
Sleep
;
wherein
you
must
not
think
to
be
unlike
them
.
Nay
,
there
is
a
great
need
also
at
certain
seasons
of
innocent
Recreations
,
which
Pilgrims
must
not
be
so
morose
as
utterly
to
deny
themseles
;
for
in
truth
there
are
none
so
fit
as
they
to
enjoy
them
.
And
in
all
these
things
I
would
have
you
to
use
the
best
discretion
that
is
in
your
power
,
avoiding
,
as
you
would
the
greatest
danger
that
hath
been
mentioned
,
all
foolish
scrupulosity
about
them
.
Do
not
measure
your
Drink
,
nor
weigh
your
Meat
,
nor
confine
your
Divertisements
to
a
minute
,
but
enjoy
them
freely
as
the
best
wisdom
you
have
shall
at
that
present
direct
you
,
resolving
not
to
trouble
your self
about
any
after
accidents
.
For
,
though
it
is
necessary
that
we
take
a
care
to
spend
our
time
well
,
and
there
is
nothing
of
which
we
should
be
more
frugal
;
yet
it
is
not
good
to
be
over
rigorous
in
exacting
an
account
of
our
hours
.
We
may
run
our
selves
thereby
into
infinite
scruples
,
and
busie
our
thoughts
about
such
endless
niceties
,
that
we
may
lose
much
time
while
we
are
thinking
how
to
save
it
,
and
impoverish
our selves
by
studying
to
be
miserable
good
husbands
.
Do
not
grudge
therefore
to
these
things
a
fair
portion
of
your
time
,
out
of
a
fear
that
they
will
be
too
great
an
hinderance
to
you
;
for
though
they
seem
to
stay
you
for
a
while
,
they
do
very
much
further
you
,
and
give
you
strength
to
walk
more
carefully
for
a
long
time
after
.
Discreet
stayes
and
rests
make
speedy
journeys
.
It
is
no
turning
out
of
your
way
,
to
divert
your self
sometime
in
a
pleasant
Meadow
.
That
is
the
nearest
way
to
a
place
,
which
brings
you
soonest
thither
.
And
as
the
old
saying
is
,
soft
and
fair
,
goes
far
.
And
indeed
it
is
impossible
that
all
the
hours
of
a
mans
life
should
be
equally
grave
.
The
wings
of
the
soul
cannot
be
alwayes
stretched
,
and
it
is
idle
to
think
its
vigor
shall
receive
no
abatements
.
Let
it
soar
never
so
high
,
it
will
be
forc'd
to
stoop
again
;
and
by
sitting
still
,
and
refreshing
it self
,
be
made
more
able
for
a
new
flight
.
Of
this
you
must
be
well
advised
,
or
else
you
will
never
get
to
Jerusalem
.
It
is
the
counsel
of
nature
which
must
be
followed
,
that
all
who
work
,
do
take
some
rest
.
The
continuance
of
labour
depends
upon
Moderation
,
and
Nature
alwayes
threatens
violence
with
an
end
.
I
grant
that
your
desires
may
be
ever
pricking
you
forward
,
and
that
they
may
be
loath
to
give
you
a
moments
rest
.
But
they
will
stimulate
you
even
till
they
gall
you
,
and
if
you
take
not
heed
,
will
make
you
rest
of
necessity
,
and
not
out
of
choice
.
The
best
courser
that
is
may
run
himself
off
his
leggs
.
You
may
tyre
and
jade
your self
by
over-long
journeys
.
And
though
your
mind
be
of
such
a
make
,
that
if
it
were
alone
,
and
had
nothing
to
carry
along
with
it
,
possibly
it
might
never
be
weary
,
but
would
run
continually
:
yet
while
it
is
ingaged
in
the
company
of
this
terrestrial
body
,
it
must
sit
still
and
ease
it self
,
if
it
be
but
for
the
sake
of
its
fellow-traveller
.
We
are
not
yet
divorced
from
sense
,
nor
do
we
enjoy
the
liberty
which
we
hope
for
at
Jerusalem
.
We
are
far
from
the
purity
of
simple
Beings
,
and
whether
we
will
or
no
,
shall
find
our selves
to
be
mixt
with
matter
,
which
will
not
alwaies
move
.
It
will
be
a
slugg
do
what
we
can
:
and
if
we
will
not
find
it
some
refreshment
,
it
will
take
some
of
it self
,
and
more
sometimes
than
we
need
to
give
it
.
It
is
better
that
it
should
be
at
our
dispose
,
than
at
its
own
.
It
will
be
content
with
less
,
if
we
do
not
deny
it
all
.
We
shall
find
it
more
obedient
if
we
do
not
by
our
rigour
provoke
it
to
a
plain
rebellion
.
We
shall
use
greater
Moderation
,
if
by
defrauding
our selves
of
all
recreations
,
we
do
not
become
so
impatient
as
to
play
the
gluttons
,
when
we
take
the
liberty
to
enjoy
them
.
It
is
,
no
doubt
,
a
true
observation
,
That
the
ready
way
to
make
the
minds
of
youth
grow
awry
,
is
to
lace
them
too
hard
,
by
denying
them
their
just
freedom
.
When
you
rob
the
appetite
of
its
lawful
and
innocent
delight
,
it
hath
such
a
desire
to
break
this
Prison
,
that
it
oft-times
furiously
bursts
forth
into
unlawful
and
forbidden
pleasures
.
And
therefore
use
a
due
care
at
least
in
your
first
setting
out
,
that
you
run
not
with
too
great
a
violence
.
Do
not
make
more
haste
than
good
speed
,
as
you
will
be
apt
to
do
when
you
begin
your
journey
.
Young
Pilgrims
are
wont
to
be
very
forward
,
and
to
tye
themselves
to
such
long
stages
;
that
they
grow
weary
,
and
turn
aside
to
some
more
pleasing
courses
.
And
it
is
well
if
they
divert
not
to
such
as
are
loose
after
too
great
strictness
.
They
are
very
happy
if
they
leave
not
off
their
travel
,
by
travelling
too
fast
.
The
very
best
that
we
can
expect
,
is
that
they
sit
down
as
men
out
of
breath
,
and
that
they
lose
more
time
in
recovering
of
it
,
than
they
would
have
done
in
seasonable
refreshments
.
Nay
,
let
me
tell
you
,
the
oldest
traveller
upon
the
Rode
will
find
that
he
hath
great
use
of
them
,
and
cannot
give
so
good
an
account
of
his
time
,
unless
he
bestow
a
little
of
it
upon
them
.
Recreations
are
part
of
the
needs
of
humane
life
,
and
though
a
man
be
never
so
well
provided
,
he
will
be
liable
to
this
want
.
The
most
vigorous
minds
will
sometimes
be
weary
,
and
call
for
quiet
and
ease
.
The
strongest
eyes
will
at
last
grow
weak
,
and
desire
to
shut
themselves
The
life
of
the
greatest
Sages
(
as
a
wise
man
once
told
me
)
is
not
altogether
serious
.
All
their
sayings
are
not
Sermons
:
nor
is
all
they
write
either
their
last
Testament
,
or
the
confession
of
their
Faith
.
And
therefore
study
not
how
to
live
and
use
none
,
but
rather
to
use
none
but
those
which
are
good
and
worthy
of
a
man
.
Think
not
to
be
employed
so
as
not
to
need
them
,
but
take
care
that
under
a
pretence
of
need
they
do
not
become
your
employment
.
Order
the
matter
so
discreetly
that
they
may
be
as
profitable
as
they
are
delightful
.
See
that
they
render
you
the
hours
back
again
which
you
have
bestowed
on
them
.
For
there
is
nothing
more
certain
than
that
we
may
gain
time
by
intermitting
our
labours
,
and
rid
the
more
ground
by
standing
still
a
while
.
And
because
the
greatest
part
of
a
wise
mans
pleasure
consists
in
good
diverting
company
,
let
me
here
remember
you
to
provide
that
it
be
carefully
chosen
,
and
that
you
do
not
lightly
take
men
into
your
familiarity
.
Excellent
men
you
are
rather
to
be
conversant
withall
,
than
excellent
Books
.
You
may
learn
more
of
them
than
all
your
study
can
teach
you
.
You
may
at
once
give
your
soul
a
recreation
,
and
your
body
a
repast
:
You
may
divert
your self
and
others
both
together
.
He
who
asks
and
enquires
of
his
company
,
shall
both
receive
much
learning
,
and
give
much
content
:
especially
when
his
questions
are
addressed
to
such
whose
skill
lyes
in
that
whereof
he
demands
satisfaction
.
For
then
he
offers
them
a
fit
occasion
to
please
themselves
in
speaking
,
and
he
gains
much
knowledge
himself
by
being
possessed
of
their
conceptions
.
And
therefore
it
is
most
advisable
for
you
to
frequent
the
society
of
those
who
have
more
knowledge
than
your self
.
Though
there
are
who
affect
the
company
of
ignorant
persons
,
that
so
they
may
be
taken
for
knowing
men
;
yet
they
who
are
really
knowing
,
seek
for
the
wise
,
that
so
they
may
know
more
.
In
the
one
you
may
be
admired
,
but
in
the
other
you
shall
be
acquainted
with
things
that
are
worthy
of
admiration
.
And
I
beseech
you
,
which
is
better
,
to
learn
wisdom
from
those
who
are
wise
,
or
to
be
accounted
wise
by
those
who
are
ignorant
?
It
is
a
pittiful
thing
,
in
my
judgment
,
to
be
thought
wise
when
you
are
not
:
and
yet
it
is
still
more
deplorable
when
you
please
your self
in
being
so
thought
by
those
who
indeed
are
very
fools
.
If
you
would
win
the
reputation
of
Wisdom
,
let
it
be
with
those
who
know
what
it
is
.
But
you
must
first
have
it
,
before
you
have
their
esteem
;
and
the
first
step
to
it
,
is
to
be
so
wise
as
to
know
in
what
company
it
is
to
be
learnt
.
But
it
is
not
my
intention
to
make
you
a
long
discourse
on
this
subject
;
and
therefore
I
shall
not
warn
you
of
all
those
who
are
to
be
avoided
,
but
only
of
one
sort
who
will
more
abuse
your
time
,
and
also
do
you
greater
mischief
than
any
else
beside
that
are
not
openly
wicked
.
They
that
I
mean
are
a
talkative
generation
,
who
are
ever
chattering
and
babling
as
if
they
had
obtained
a
Pattent
for
prating
.
People
that
are
so
much
in
company
with
others
,
that
they
can
never
find
leisure
to
keep
any
with
themselves
.
Who
are
a
burden
to
themselves
when
they
are
at
home
,
and
to
their
neighbours
when
they
are
abroad
.
Whose
minds
are
stuft
with
nothing
but
News
,
of
which
they
are
so
full
,
that
they
have
no
room
for
one
wise
thought
to
lodge
there
.
But
above
all
others
,
I
would
have
you
mark
and
shun
a
complaining
sort
of
people
who
are
ever
finding
fault
,
and
never
can
be
pleased
.
Their
minds
feed
upon
the
sins
or
the
harms
of
others
,
and
they
have
alwayes
some
News
to
make
you
sad
.
The
subject
of
their
discourse
most
commonly
is
,
the
evil
of
the
dayes
wherein
they
live
.
They
alwayes
praise
that
which
is
past
,
and
discommend
that
which
is
present
.
The
wise
men
of
former
dayes
they
are
ever
magnifying
:
and
they
will
allow
no
body
to
be
good
,
but
those
who
are
dead
.
They
seek
for
examples
of
Piety
in
the
Acts
and
Monuments
of
the
Church
,
which
they
would
not
follow
nor
applaud
if
they
were
alive
again
.
Nay
,
they
have
in
great
admiration
all
that
is
done
abroad
,
but
are
ill-affected
to
all
that
is
done
at
home
.
Nothing
can
be
so
well
managed
,
but
they
will
shew
you
some
errour
in
it
:
nor
can
there
be
so
profound
a
peace
,
but
they
will
fright
you
with
some
thing
that
portends
Wars
,
or
other
Calamities
.
They
never
look
upon
the
Kingdom
where
they
live
,
but
they
see
it
full
of
the
tokens
of
Gods
wrath
.
There
is
no
spot
that
can
appear
,
but
they
make
it
a
mark
of
the
plagues
of
Heaven
that
are
coming
upon
us
.
They
have
lost
their
taste
and
judgment
through
the
gall
and
bitterness
of
their
own
heart
.
Their
choler
overflows
so
much
,
that
they
have
no
sense
or
rellish
of
any
of
Gods
mercies
,
but
cry
out
perpetually
of
woes
and
miseries
.
One
would
think
by
their
talk
,
that
the
tranquillity
of
their
Country
is
a
trouble
to
them
,
and
rather
than
have
no
disturbance
,
they
will
begin
it
in
themselves
.
Nay
,
let
things
be
in
what
posture
they
will
,
you
shall
never
find
them
at
any
ease
.
Let
them
change
their
faces
never
so
much
,
they
still
retain
the
same
sad
countenance
,
and
follow
you
with
their
complaints
.
If
all
things
be
in
a
prosperous
estate
,
they
fill
you
with
fears
of
the
evils
that
are
to
come
.
And
if
the
times
be
very
miserable
,
then
they
bethink
themselves
of
the
happiness
which
they
could
not
see
before
in
the
dayes
that
are
past
.
When
they
have
nothing
to
say
,
they
will
give
you
a
very
grave
nod
,
by
which
you
must
gather
,
their
heads
are
full
,
if
their
wisdom
thought
it
fit
at
that
time
to
empty
them
.
And
when
they
are
afraid
to
speak
their
thoughts
,
then
they
will
shake
their
head
,
and
give
a
terrible
shrug
,
as
if
all
were
nought
and
going
to
ruine
.
In
short
,
you
shall
hear
these
men
speak
nothing
but
Lamentations
:
and
they
will
mix
their
words
with
such
sighs
,
that
you
would
think
they
layd
to
heart
the
badness
of
the
times
.
But
do
not
believe
them
:
this
may
be
no
more
but
a
copy
of
their
countenance
.
For
there
are
a
number
of
them
who
conceive
a
secret
joy
when
they
hear
an
ill
story
of
one
whom
they
hate
:
and
could
not
tell
how
to
appear
good
,
unless
they
had
some
mens
vices
to
speak
against
.
They
would
not
be
able
to
live
,
if
all
men
should
leave
their
sins
.
There
would
not
be
found
a
man
so
bad
as
they
,
if
all
should
become
so
good
as
they
seem
to
desire
.
They
would
be
more
troubled
at
the
reformation
,
than
they
are
at
the
disorders
.
And
,
unless
their
hearts
were
changed
,
they
must
either
then
be
dumb
,
or
else
make
faults
where
they
could
find
none
.
And
that
is
a
matter
,
I
assure
you
,
very
easie
for
them
to
do
.
For
they
never
regard
whether
their
complaints
be
just
or
unjust
:
and
it
would
be
to
suppose
them
too
reasonable
,
if
we
should
think
they
are
never
discontented
without
a
cause
.
Mingle
not
your self
therefore
with
such
men
:
but
judge
it
better
a
great
deal
to
travel
alone
,
than
to
fall
into
such
company
.
If
you
mean
to
finish
your
journey
,
stay
not
to
listen
to
their
tales
,
for
they
have
no
end
,
and
they
will
detain
you
with
them
for
ever
.
There
is
no
thing
,
no
person
can
escape
the
scourge
of
their
tongues
;
and
since
those
are
innumerable
,
so
are
their
stories
.
But
in
this
and
all
the
foregoing
Directions
which
I
have
given
you
,
it
will
be
of
great
use
to
mark
the
footsteps
which
you
will
meet
withall
of
many
Travellers
who
have
gone
before
you
.
Some
of
the
Prints
of
their
feet
you
will
find
bigger
,
and
others
of
them
less
then
your
own
;
but
all
of
them
will
so
incourage
you
,
and
excite
you
,
and
supply
the
place
of
a
Guide
unto
you
,
that
I
may
leave
the
rest
to
their
instructions
.
And
indeed
the
wisedome
of
the
ancient
Church
seems
herein
to
have
been
very
great
,
who
chose
to
honour
the
dayes
of
relaxation
and
intermission
of
labours
with
the
names
of
the
Apostles
and
Saints
of
God
.
It
is
fit
as
I
said
that
we
should
sometimes
use
recreations
,
but
they
would
teach
us
to
begin
and
end
them
with
acknowledgements
of
God
.
It
is
necessary
that
we
chear
our
spirits
and
refresh
our
minds
,
but
we
must
still
remember
that
there
is
no
greater
pleasure
then
to
praise
our
Lord
.
When
we
divert
our selves
we
should
have
the
example
of
brave
men
before
us
.
In
all
our
Sports
and
Mirth
,
there
must
nothing
be
admitted
which
is
unbecomeing
the
gravity
and
purity
of
good
Christians
.
And
therefore
let
me
intreat
you
on
all
the
Festivals
of
the
Saints
to
season
your
mind
in
the
morning
with
the
meditation
of
their
holy
lives
.
When
you
keep
the
dayes
which
preserve
their
memory
,
be
sure
to
follow
their
vertues
which
in
effect
will
make
them
still
to
live
in
the
World
.
It
is
a
ridiculous
thing
to
bless
God
for
those
examples
which
we
never
mean
to
imitate
.
It
is
monstrously
absurd
to
maintain
the
memory
of
Holy
mens
names
,
with
an
utter
forgetfulness
of
their
Piety
.
If
they
be
capable
of
any
grief
in
the
blessed
place
where
they
now
are
,
and
have
carried
their
passions
away
with
them
to
the
other
World
;
it
makes
them
sigh
one
would
think
to
see
the
lewdness
of
those
that
honour
them
,
and
the
disgrace
that
is
done
to
Religion
under
the
countenance
of
their
great
names
.
It
wounds
them
sure
to
hear
themselves
commended
lavishly
,
and
to
see
their
lives
reproached
as
guilty
of
too
much
severity
.
It
was
an
odd
saying
,
but
spoken
with
much
simplicity
and
zeal
by
an
old
Preacher
,
That
he
wondred
the
Saints
did
not
rise
out
of
their
graves
to
drive
those
away
from
their
Temples
,
who
use
so
much
ceremony
in
celebrating
their
Festivals
,
and
take
so
little
care
to
follow
their
Vertues
.
But
I
may
rather
wonder
with
what
face
men
can
speak
against
those
who
neglect
the
observance
of
these
Dayes
,
when
they
themselves
are
the
chiefest
cause
of
it
,
or
the
best
colour
for
it
.
They
dishonour
all
holy
rites
,
and
bring
a
reproach
upon
holy
times
:
and
if
it
had
not
been
for
such
as
them
,
those
dayes
might
have
been
in
more
credit
,
even
with
those
who
now
despise
them
.
What
do
we
see
say
those
scrupulous
persons
but
riot
and
luxury
at
such
seasons
?
All
places
are
full
of
vomit
and
men
seem
to
be
celebrating
the
Feast
of
Ceres
and
Bacchus
,
i.
e.
of
Bread
and
Wine
,
of
some
heathenish
,
drunken
belly-god
.
They
fancy
there
is
no
restraint
layd
upon
their
appetite
,
if
they
do
but
strictly
forbear
their
ordinary
labours
.
They
are
like
some
bad
Christians
in
the
old
times
,
who
made
no
doubt
of
being
drunk
,
so
they
did
but
take
off
their
cups
as
they
sate
on
the
Martyrs
Tombs
.
It
is
easie
indeed
for
these
objectors
to
see
something
else
:
They
might
behold
some
devout
people
who
frequent
the
Worship
of
God
and
rejoyce
most
in
remembring
their
Saviour
and
his
great
Grace
in
sending
those
that
Preached
the
Gospel
to
the
World
.
But
the
number
of
the
other
are
so
great
who
never
regard
such
things
,
that
by
looking
on
them
they
are
tempted
to
take
no
notice
of
all
the
rest
.
The
Taverns
are
fuller
by
far
then
our
Churches
;
and
the
Theatre
is
more
frequented
then
the
House
of
God
.
And
therefore
it
is
for
such
as
you
to
set
your selves
a
work
to
take
away
this
objection
which
they
will
not
take
away
themselves
.
Do
you
satisfie
them
that
these
dayes
are
no
necessary
cause
of
doing
evil
,
by
your
own
example
of
doing
good
.
Leave
their
Argument
no
force
at
all
,
for
it
is
in
your
power
to
do
it
:
and
let
them
see
that
the
marriage
between
these
Festivals
and
Profaneness
is
not
so
legitimate
,
but
they
may
be
divorced
.
Deprive
them
of
this
colour
and
leave
their
peevishness
so
naked
that
it
may
be
exposed
to
the
view
of
all
.
Or
if
they
have
taken
a
real
offence
,
remove
it
out
of
their
way
and
let
all
that
they
alledg
have
a
full
confutation
in
your
holy
life
.
Answer
them
by
your
behaviour
,
that
there
is
no
need
to
take
away
these
dayes
,
for
you
can
take
away
all
the
wickedness
and
leave
them
still
remaining
.
Let
them
see
that
you
can
rest
from
your
labours
and
yet
not
spend
your
whole
time
in
sport
and
play
.
Let
them
find
the
Bible
or
some
good
book
in
your
hand
oftner
then
they
do
the
Cards
.
Let
your
Spirit
rejoyce
in
God
your
Saviour
,
more
then
your
body
doth
in
meat
and
drink
.
Feed
your
soul
upon
the
Heavenly
mysteries
of
our
Religion
,
and
do
not
live
as
if
the
Saints
were
only
good
Purveyors
for
our
Kitchins
.
So
will
you
both
bring
these
dayes
into
esteem
with
others
,
and
your self
into
greater
favour
with
God
.
And
I
beseech
you
,
desire
all
you
know
that
they
would
not
sleight
such
admonitions
as
these
I
give
you
:
But
that
for
the
Honour
of
our
Lord
,
for
the
credit
of
his
Church
who
hath
appointed
these
solemnities
,
for
the
love
of
their
own
souls
who
are
intended
to
receive
the
benefit
of
them
,
they
would
behave
themselves
soberly
and
religiously
at
such
seasons
.
That
so
the
Church
may
not
be
forced
to
do
with
these
as
it
hath
done
with
the
Feasts
of
Love
and
other
rites
used
by
the
Apostles
themselves
,
i.
e.
abolish
and
banish
them
because
of
mens
obstinate
abuse
of
them
.
For
it
is
a
very
absurd
thing
,
(
as
one
of
the
ancient
Guides
saith
)
to
study
to
honour
the
Martyrs
with
too
much
fulness
,
who
we
know
pleased
God
by
fasting
and
abstinence
.
It
is
a
prosperous
way
of
doing
honour
to
our
Saviour
,
by
pampering
and
pleasing
our selves
;
who
it
is
known
did
honour
his
Father
by
denying
himself
and
despising
all
the
pleasures
of
the
flesh
.
Therefore
exhort
every
one
to
feast
themselves
with
an
holy
fear
.
Let
them
make
Feasts
of
Charity
and
doing
good
to
their
poor
neighbours
.
Let
them
be
Feasts
of
Love
to
make
us
friends
one
with
another
.
Feasts
of
the
Spirit
to
put
us
in
mind
of
the
joyes
of
the
Lord
and
the
eternal
Supper
of
the
Lamb.
And
now
I
think
I
may
have
leave
to
conclude
my
directions
(
having
put
you
into
the
hands
of
better
Guides
then
my self
)
the
sum
whereof
is
briefly
this
:
Let
your
principal
design
ever
be
to
knit
your
heart
to
the
Love
of
Jesus
,
and
the
ardent
desire
of
being
with
him
at
Jerusalem
.
Let
this
be
your
great
business
to
set
your
.
Soul
directly
towards
the
place
where
he
is
,
and
to
stir
up
in
it
such
longings
as
these
,
O
that
I
were
with
Jesus
!
when
shall
I
come
to
Jesus
!
And
since
he
is
the
Way
to
himself
there
is
nothing
more
needful
for
the
accomplishing
your
desire
then
to
propose
him
before
your
eyes
for
your
imitation
.
As
for
Prayer
,
Meditation
,
and
such
like
things
,
they
are
to
be
designed
to
this
end
,
that
your
Love
to
him
may
be
inflamed
,
your
Desire
after
him
increased
,
and
your
Resolution
of
doing
his
will
and
treading
in
his
steps
be
made
unmoveable
.
Whatsoever
therefore
you
find
proper
to
advance
that
Love
,
that
Desire
,
that
Resolution
,
be
it
Praying
or
Reading
,
Discoursing
or
Solitude
,
Walking
or
Reposing
your self
,
Visiting
of
others
,
or
Keeping
at
home
;
make
use
of
it
for
the
time
that
your
Soul
rellishes
it
,
and
as
long
as
it
quickens
your
Desire
and
indeavour
of
enjoying
the
love
of
Jesus
and
the
blessed
sight
of
him
at
Jerusalem
.
But
when
any
of
these
shall
prove
irksome
to
you
,
be
not
troubled
at
it
,
but
try
for
that
time
some
of
the
rest
,
which
may
be
then
more
useful
because
more
pleasant
to
you
.
And
when
any
of
those
Enemies
I
have
mentioned
shall
disturb
your
peace
,
beat
them
off
as
soon
as
you
can
;
but
be
not
troubled
because
they
do
not
presently
yield
,
provided
you
do
not
yield
to
them
neither
.
And
if
after
a
Victory
they
rally
in
the
same
manner
again
,
be
not
affrighted
at
that
neither
,
as
if
now
they
had
greater
courage
;
but
endeavour
only
to
beat
them
as
before
,
and
by
obtaining
a
new
Victory
to
show
that
it
is
your
courage
which
is
increased
.
And
do
not
think
you
shall
be
in
danger
to
lose
the
Victory
over
them
,
if
you
suffer
your
Bow
sometimes
to
be
unbent
.
Do
not
think
a
Pilgrim
must
be
so
severe
as
never
to
recreate
himself
in
the
way
he
goes
.
By
perpetual
Watchings
and
labours
your
enemies
may
undo
you
as
well
as
by
any
other
means
.
Take
but
heed
that
you
fall
not
into
their
Quarters
when
you
divert
your self
,
and
let
but
your
pleasures
still
lye
in
your
way
,
and
you
need
not
fear
to
make
use
of
them
.
Remember
the
Example
of
the
Saints
of
God
,
and
stir
up
your self
to
imitate
their
zeal
and
their
discretion
both
together
.
And
rest
assured
(
my
Friend
)
that
this
good
Desire
thus
cherished
,
thus
augmented
,
and
thus
strongly
and
wisely
pursued
,
will
bring
you
safe
to
the
end
of
your
Pilgrimage
;
and
set
your
feet
in
the
midst
of
Jerusalem
,
where
I
shall
be
right
glad
to
meet
you
.
CAP.
XXIII
.
What
entertainment
all
these
discourses
met
withall
from
the
Pilgrim
.
And
of
the
pleasures
he
should
find
in
his
way
,
though
incumbred
with
the
fore-named
Enemies
.
AND
now
I
am
sure
you
will
expect
to
hear
that
the
Pilgrim
broke
his
silence
:
If
not
to
thank
this
person
for
the
satisfaction
he
had
received
,
yet
to
tell
him
how
much
he
thought
himself
engaged
by
the
pains
which
he
had
most
friendly
taken
for
his
satisfaction
in
the
way
to
Jerusalem
.
But
yet
he
could
not
for
the
present
speak
so
much
as
one
Word
;
such
a
violent
passion
seizing
on
him
that
it
blockt
up
all
other
passages
but
only
those
for
Tears
.
Which
gushing
out
apace
and
seeking
for
more
vent
then
they
could
find
;
caused
a
greater
obstruction
,
and
were
ready
to
choak
not
only
his
Words
,
but
also
Himself
.
The
good
man
who
had
hitherto
been
his
Guide
,
thought
that
now
he
must
become
his
Physitian
.
And
fearing
that
this
passion
might
grow
to
some
danger
,
and
suspecting
withall
that
it
was
the
effect
of
a
great
sadness
which
he
had
conceived
at
his
discourse
;
He
went
to
him
and
taking
him
by
the
hand
intreated
him
to
resist
this
tide
so
long
,
till
he
could
take
so
much
breath
as
to
tell
him
the
cause
of
it
.
Now
that
the
Pilgrim
might
show
how
obedient
he
was
like
to
prove
to
the
rest
of
his
Words
,
he
strove
so
earnestly
with
himself
,
that
many
Minutes
were
not
passed
before
he
recovered
the
use
of
his
tongue
and
was
able
thus
to
speak
to
him
.
You
have
obliged
me
Sir
so
much
beyond
all
my
expression
by
the
Instructions
you
have
bestowed
upon
me
,
that
as
an
endeavour
to
do
more
then
we
can
,
doth
frequently
make
us
to
do
just
nothing
at
all
;
so
I
felt
enough
from
thence
arising
to
stifle
my
words
,
while
my
Soul
laboured
such
expressions
of
Gratitude
as
could
not
be
uttered
.
My
Tears
Sir
could
only
tell
you
how
much
I
think
my self
indebted
to
your
Charity
.
For
they
did
not
spring
from
Grief
as
perhaps
you
might
imagine
,
but
from
a
very
great
joy
,
which
flowed
partly
from
the
remembrance
of
the
Providence
which
brought
me
hither
,
and
partly
from
the
sense
of
your
friendly
love
,
but
chiefly
from
the
good
news
you
tell
me
,
that
the
way
to
such
a
Blessed
place
as
Jerusalem
,
is
incumbred
with
no
greater
difficulties
then
you
have
related
.
O
Sir
I
am
overjoyed
to
hear
that
the
journey
will
be
no
worse
.
It
is
a
beginning
of
the
pleasures
I
expect
there
,
to
know
that
the
way
is
so
good
;
for
I
was
willing
to
have
undertaken
far
greater
things
,
rather
then
forsake
my
resolution
of
going
thither
.
And
here
his
voyce
was
intercepted
by
a
new
passion
like
to
the
former
,
though
it
was
not
long
before
it
had
spent
it self
and
gave
him
liberty
to
utter
his
mind
as
freely
as
he
pleased
.
But
before
he
could
begin
to
discharge
himself
of
those
thoughts
with
which
his
Soul
seemed
to
be
fill'd
,
the
other
prevented
him
and
told
him
that
it
was
no
small
joy
to
him
also
to
find
himself
so
deceived
and
to
meet
with
such
a
flood
of
joy
in
that
place
,
where
he
feared
he
should
have
found
a
deluge
of
sorrow
.
And
since
,
said
he
,
you
take
so
great
content
in
what
I
have
said
about
the
way
to
Jerusalem
,
which
others
hear
with
as
much
heaviness
as
you
did
with
pleasure
;
I
shall
give
you
a
fresh
addition
of
joy
by
something
else
which
I
reserved
as
an
incouragement
to
you
,
but
now
I
see
must
be
a
part
of
your
comfort
.
And
truly
by
what
I
shall
say
,
you
will
plainly
see
how
well
Jesus
rewards
his
servants
that
are
willing
to
obey
him
;
giving
them
far
more
than
they
durst
expect
,
and
where
they
lookt
for
nothing
but
trouble
and
anguish
,
causing
joy
and
gladness
to
spring
up
unto
them
.
You
shall
never
meet
,
I
am
confident
,
with
worse
entertainments
,
than
I
have
mentioned
in
your
way
to
Jerusalem
,
unless
it
be
Death
which
we
may
meet
with
every
where
.
But
far
better
than
have
been
spoken
of
,
I
do
not
fear
to
promise
,
if
the
Directions
be
followed
which
have
been
delivered
to
you
.
For
besides
the
pleasures
that
will
attend
all
your
Victories
,
which
are
indeed
unspeakable
,
and
more
than
can
be
numbred
;
I
must
tell
you
there
is
much
contentment
to
be
fetcht
from
the
consideration
of
the
way
you
are
to
go
.
Though
in
many
places
it
may
be
rugged
and
hard
,
as
you
already
perceive
,
yet
it
is
alwayes
very
straight
and
easie
to
hit
,
having
none
of
those
windings
and
turnings
in
it
that
perplex
and
intricate
men
in
the
contrary
paths
;
which
,
me-thinks
,
is
no
small
comfort
to
a
Traveller
.
Do
you
not
see
how
many
thousand
Arts
men
are
at
the
labour
to
devise
that
they
may
cheat
and
circumvent
their
neighbours
?
What
a
number
of
shifts
they
are
put
unto
to
make
good
a
lye
,
and
to
palliate
a
piece
of
knavery
?
What
a
loss
they
are
at
sometimes
to
compass
their
revenge
,
or
to
satisfie
an
unchast
desire
?
And
what
a
vast
burden
of
cares
they
are
afflicted
withall
who
do
not
depend
on
God
?
What
troublesome
thoughts
,
what
fears
and
frights
,
what
discontents
and
disgusts
,
and
such
like
passions
as
disturb
their
quiet
they
are
continually
pestered
withall
?
There
is
none
can
tell
you
how
these
men
wander
up
and
down
,
and
are
at
their
wits
end
,
and
when
one
way
fails
,
are
put
with
as
much
incertainty
to
devise
a
new
,
to
attain
that
which
they
design
.
Whereas
the
wayes
wherein
I
would
lead
you
are
simple
and
plain
,
and
lye
so
openly
before
your
eyes
,
that
you
need
not
study
what
you
have
to
do
.
Every
body
may
soon
know
what
Justice
is
,
and
there
needs
no
Art
at
all
to
define
it
.
To
live
purely
,
to
forgive
enemies
,
to
trust
in
God
,
and
to
speak
the
truth
,
are
things
of
no
intricacy
,
and
will
not
torture
your
mind
for
one
moment
to
know
what
belongs
unto
them
.
They
are
very
straight
paths
,
and
there
are
no
labyrinths
in
which
they
involve
you
.
Bring
but
honesty
enough
,
and
there
needs
not
much
wit
,
and
no
cunning
at
all
to
follow
these
courses
.
Do
but
consider
this
well
,
and
you
will
think
it
a
great
happiness
to
follow
Jesus
.
For
the
obtaining
of
whose
love
and
favour
,
of
his
rest
and
peace
,
you
need
not
use
any
base
Arts
,
nor
practise
deceitful
tricks
,
nor
work
treasons
,
nor
be
at
the
charge
to
calumniate
your
neighbours
,
nor
take
the
pains
to
lye
and
couzen
,
to
cog
and
flatter
,
to
humour
the
lusts
of
men
,
to
contradict
your
reason
,
and
wound
your
conscience
.
It
will
cost
you
neither
bad
nights
,
nor
unquiet
sleep
,
nor
vexatious
dayes
,
nor
careful
thoughts
;
it
will
stand
you
neither
in
the
loss
of
honour
,
nor
the
loss
of
life
and
happiness
;
but
in
natural
and
easie
wayes
,
in
pleasant
and
safe
courses
you
may
provide
for
the
immortality
of
them
both
.
I
cannot
but
call
them
pleasant
,
because
I
am
assured
that
when
you
are
once
used
to
the
Rode
,
you
will
find
the
most
rugged
wayes
to
be
more
delightful
,
and
in
all
regards
more
easie
to
the
Pilgrims
feet
,
than
any
of
those
are
,
which
lead
unto
the
opposite
Countries
.
The
greatest
difficulty
will
be
at
the
first
entrance
,
as
indeed
it
uses
to
be
in
the
beginning
of
all
other
labours
;
but
when
you
and
the
wayes
are
once
acquainted
,
I
am
confident
you
will
not
be
perswaded
to
turn
into
any
other
paths
,
though
you
were
infallibly
assured
they
would
lead
you
to
the
Imperial
Throne
,
and
make
you
Lord
of
the
world
.
There
is
never
a
step
of
your
Journey
(
as
it
were
easy
for
me
to
demonstrate
)
but
it
will
have
something
of
sweetness
in
it
;
your
soul
will
close
with
every
thing
that
you
have
to
do
,
no
otherwise
than
your
stomach
imbraces
the
meat
it
loves
;
you
shall
not
stay
for
all
your
peace
till
you
come
to
Jesus
at
Jerusalem
,
but
he
will
make
you
know
that
all
his
wayes
are
pleasantness
,
and
all
his
paths
are
peace
.
And
here
I
cannot
but
call
to
mind
a
pretty
Fable
,
When
Hercules
was
yet
but
a
little
Youth
educated
at
Thebes
,
Mercury
was
one
day
sent
to
him
from
Heaven
,
that
he
might
make
a
trial
of
his
inclinations
,
and
encourage
him
in
all
vertuous
and
noble
undertakings
.
For
this
end
he
carried
him
in
unknown
ways
to
the
top
of
an
high
Mountain
,
which
it
would
be
too
long
to
give
you
a
description
of
in
my
Authors
words
.
Thus
much
it
is
necessary
for
you
to
know
,
that
it
seemed
but
one
to
those
who
stood
at
the
foot
of
it
,
having
but
one
root
and
one
body
as
far
as
their
eyes
could
reach
;
but
indeed
was
parted
into
two
Hills
before
it
came
to
its
utmost
height
,
which
were
also
very
widely
distant
the
one
from
the
other
.
The
one
of
these
was
called
the
Royal
Tower
,
or
the
Temple
of
King
Jupiter
:
The
other
had
the
name
of
the
Tyrannical
Fort
,
the
seat
in
old
time
of
the
proud
Typhon
,
whom
Jupiter
struck
down
with
Thunder
from
Heaven
.
To
these
two
there
was
a
several
access
;
and
the
way
to
that
where
Royalty
dwelt
was
very
safe
,
wide
and
plain
,
so
that
a
man
might
ascend
even
in
a
Chariot
to
that
lofty
place
,
without
any
danger
or
fear
of
falling
:
But
to
the
other
the
way
was
narrow
,
crooked
,
and
so
dangerous
,
that
a
man
must
creep
upon
his
hands
and
feet
who
intended
to
come
thither
.
Nay
,
so
full
of
hazard
it
was
,
that
many
who
adventured
to
go
in
it
,
had
been
seen
to
precipitate
themselves
,
and
were
utterly
lost
in
a
great
Lake
which
was
at
the
bottom
of
it
.
To
those
who
beheld
them
afar
off
,
they
seemed
,
as
I
said
before
,
to
be
but
One
;
but
the
Royal
Hill
was
far
more
eminent
,
lifting
its
head
above
the
Region
of
the
Air
,
and
enjoying
the
benefit
of
the
pure
Sky
;
and
the
other
was
more
depressed
,
having
a
cap
of
Clouds
continually
upon
its
head
so
thick
and
foggy
,
that
they
made
it
an
obscure
and
dismal
place
.
Now
Hercules
being
brought
thither
,
and
having
the
nature
of
this
Mountain
thus
shown
to
him
,
was
already
touched
with
so
much
ambition
as
to
desire
to
be
admitted
into
the
interiours
of
them
both
.
Which
he
had
no
sooner
signified
,
than
it
was
by
Mercury
granted
,
who
said
,
Follow
me
,
and
thou
shalt
behold
most
clearly
the
vast
disparity
of
these
two
,
which
is
altogether
hid
from
the
eyes
of
Fools
.
And
presently
he
discovered
to
him
upon
the
top
of
the
former
,
a
Woman
sitting
on
a
very
splendid
Throne
:
who
was
exceeding
beautiful
,
and
of
goodly
proportions
;
cloathed
in
white
rayment
,
and
having
a
Scepter
in
her
hand
neither
of
Silver
nor
Gold
;
but
of
a
more
pure
and
shining
nature
,
like
to
that
which
Juno
weilds
.
Her
countenance
was
composed
of
a
mixture
of
smiles
and
gravity
;
so
that
all
good
men
looked
confidently
upon
her
,
and
the
evil
were
no
more
able
to
behold
her
,
than
they
who
have
weak
eyes
can
indure
to
turn
them
to
the
Sun
.
She
seemed
moreover
to
be
so
fixed
,
and
alwayes
like
her self
,
that
her
countenance
and
eyes
did
not
betray
so
much
as
an
inclination
to
change
her
serious
sweetness
.
And
indeed
it
was
admirable
to
see
the
quiet
,
peaceableness
and
constant
temper
of
that
place
,
to
behold
the
plenty
of
fair
fruit
,
which
it
every
where
yielded
,
and
to
observe
how
all
the
creatures
of
every
kind
which
lived
there
,
did
skip
and
dance
round
about
it
,
as
if
they
were
tickled
with
an
inward
pleasure
.
Of
Gold
and
Silver
,
and
other
Metals
,
there
lay
great
heaps
before
her
;
and
yet
she
seemed
to
be
pleased
with
none
of
them
,
but
only
in
the
fruits
and
in
the
several
creatures
which
she
beheld
in
such
contentment
surrounding
her
.
When
Hercules
therefore
had
fixed
his
eyes
a
while
upon
her
,
he
blushed
exceedingly
,
and
fell
down
in
a
humble
veneration
of
her
,
no
otherwise
than
as
a
dutiful
Child
would
do
before
a
brave
and
generous
Mother
.
And
having
at
last
demanded
of
Mercury
the
name
and
condition
of
this
person
,
he
told
him
,
that
it
was
the
blessed
and
heavenly
Queen
,
BASILEA
,
the
Daughter
of
King
Jupiter
,
whom
he
saw
attended
with
many
fair
Ladies
that
were
easie
to
be
discovered
,
and
of
no
less
Nobility
than
the
Queen
her self
.
It
is
true
,
replyed
the
young
man
,
I
behold
,
to
my
no
small
satisfaction
,
several
divine
persons
waiting
upon
that
Heaven-born
Basilea
;
but
may
I
be
so
happy
as
to
know
their
Names
also
?
She
,
said
Mercury
,
on
the
Queens
right
hand
,
who
looks
upon
us
with
a
stern
mild
countenance
,
is
Justice
a
person
of
great
account
,
and
very
beautiful
?
Hard
by
her
there
stands
Uprightness
,
or
Integrity
;
who
is
so
like
the
former
,
that
you
can
scarce
know
them
asunder
,
and
is
not
inferiour
to
her
in
fairness
.
As
for
her
whom
thou
beholdest
on
the
other
hand
,
a
woman
very
specious
and
goodly
,
bravely
cloathed
,
and
smiling
on
us
,
her
name
is
Peace
.
She
that
stands
just
before
the
Queen
,
and
even
touches
her
Scepter
,
an
ancient
gray-headed
Matron
,
strong
,
and
as
thou
easily
seest
,
very
magnanimous
,
She
is
called
Law
,
or
as
others
sometimes
name
her
,
Right
Reason
:
A
person
who
is
of
her
Privy
Council
,
and
never
stirs
from
her
,
without
whom
it
is
a
crime
to
do
,
or
so
much
as
to
think
any
thing
.
It
would
be
too
tedious
to
relate
how
the
Youth
was
ravished
with
this
sight
,
and
how
he
endeavoured
to
print
his
mind
with
it
,
so
that
he
might
never
forget
it
.
But
in
short
,
he
gazed
so
long
upon
Basilea
,
and
her
Royal
Attendants
,
that
Mercury
was
fain
to
call
to
him
,
and
bid
him
not
to
spend
his
whole
time
in
that
contemplation
,
but
to
descend
a
little
with
him
,
and
look
a
while
upon
the
other
place
also
,
which
was
not
unworthy
of
his
observation
.
And
indeed
he
thought
with
himself
that
it
might
be
useful
to
him
as
well
as
this
,
and
therefore
he
willingly
consenting
to
go
whither
he
would
carry
him
,
Mercury
instantly
brought
him
to
a
certain
path
which
led
to
the
Tyrannical
Tower
.
There
they
saw
a
great
number
who
waited
for
an
opportunity
to
croud
into
it
(
the
way
,
as
I
told
you
,
being
very
narrow
)
and
many
that
were
contending
,
yea
killing
one
the
other
to
force
their
passage
.
The
Father
there
was
murdering
his
children
,
the
children
dragged
their
Parents
to
execution
,
and
one
Brother
embrued
his
hands
in
anothers
blood
:
Desiring
nothing
else
but
the
greatest
evil
,
and
calling
that
the
highest
Happiness
,
which
is
only
Power
and
Folly
married
together
.
And
first
of
all
he
bade
him
take
notice
of
the
entrance
to
that
place
,
how
dangerous
it
was
,
how
full
of
precipices
,
and
how
it
was
so
undermined
in
several
passages
,
that
the
earth
was
ready
to
fall
under
those
who
trod
upon
it
.
All
the
way
likewise
he
showed
him
was
besmeared
with
blood
;
and
paved
with
skulls
and
dead
mens
bones
,
so
that
he
saw
it
was
not
fit
to
let
him
set
his
foot
in
it
,
but
he
carried
him
in
a
fairer
tract
to
an
advantagious
place
,
where
he
might
take
a
just
prospect
of
that
part
of
the
Mountain
whereon
Tyranny
had
seated
her self
.
To
a
great
height
she
was
raised
,
though
(
as
I
noted
before
)
she
could
not
be
elevated
to
such
a
pitch
,
as
to
free
her self
from
the
vapours
and
mists
which
infect
these
lower
Regions
.
But
he
could
clearly
discern
that
she
studied
be
to
like
the
incomparable
Basilea
,
and
therefore
feigned
and
counterfeited
as
much
as
she
could
the
face
,
the
gestures
,
the
very
Air
of
that
Queen
of
Beauties
.
Nay
,
her
Throne
seemed
to
be
far
higher
and
better
than
the
others
,
having
many
fair
sculptures
upon
it
,
and
being
adorned
with
Gold
,
Ivory
,
Ebony
,
and
such
like
varieties
as
Riches
furnished
her
withall
:
But
yet
the
foot
of
the
Throne
was
not
fixed
,
nor
could
all
the
wealth
she
was
Mistress
of
procure
,
that
it
might
stand
fast
without
any
shaking
or
tottering
at
all
.
Nor
was
there
any
thing
orderly
and
handsomely
disposed
about
her
;
but
every
thing
was
fashioned
to
comport
with
the
Ends
of
Glory
,
Pride
and
Luxury
,
which
in
truth
reigned
over
her
,
as
she
over
others
.
Many
Scepters
there
were
in
her
hand
,
and
more
then
one
Diadem
upon
her
head
;
but
they
could
not
make
her
beautiful
,
because
the
more
she
studied
to
imitate
the
others
manners
the
more
deformed
and
ugly
she
appeared
.
When
she
thought
to
come
forth
with
her
friendly
smiles
,
the
eyes
of
those
that
lookt
upon
her
were
entertained
with
nothing
but
a
base
and
filthy
kind
of
crafty
grin
.
In
stead
also
of
the
Gravity
which
she
affected
,
a
strange
fierceness
and
terrour
discovered
it self
in
her
looks
.
Nay
,
that
she
might
seem
magnanimous
she
would
not
often
cast
her
eyes
on
those
who
approached
her
,
but
turn
them
another
way
with
a
lofty
disdain
;
whereby
she
became
the
object
of
all
mens
hatred
,
as
they
were
of
her
scorn
.
Care
she
took
of
no
body
but
her self
;
nor
could
she
by
all
her
care
make
her self
to
sit
in
quiet
;
but
often
stared
round
about
her
,
and
started
up
,
or
leaped
out
of
her
Throne
,
as
if
she
sate
uneasily
,
or
apprehended
some
approaching
danger
.
Gold
she
sometimes
filthily
kept
in
her
very
bosome
;
sometimes
in
a
fright
threw
it
abroad
among
the
people
;
and
then
again
snatched
it
out
of
their
hands
and
was
so
greedy
of
it
,
that
she
pillaged
every
body
that
had
but
the
least
grain
of
it
about
them
.
And
not
to
name
her
garments
which
he
sayes
were
of
divers
colours
,
she
her self
used
to
be
of
as
many
colours
as
they
.
Being
sometimes
in
Fears
,
sometimes
in
Anger
;
sometimes
troubled
with
a
fit
of
Jealousie
,
and
sometimes
over
confident
of
her self
and
others
.
Now
being
very
humble
and
servile
;
and
presently
after
proud
and
insolent
;
at
this
moment
laughing
very
loudly
;
and
in
the
next
as
bitterly
bewailing
some
misfortune
or
other
.
They
that
were
about
her
also
were
as
different
from
the
Attendants
before
named
,
as
she
her self
was
from
the
Queen
.
Their
names
were
,
Cruelty
,
Contumely
,
Iniquity
,
and
Sedition
,
who
all
served
only
to
corrupt
her
and
bring
her
to
destruction
.
And
I
must
not
forget
to
relate
that
instead
of
Friendship
,
of
which
all
are
in
so
great
need
,
she
was
daily
attended
by
a
servile
and
illiberal
fellow
called
Flattery
,
who
was
no
less
treacherous
to
her
then
the
rest
,
and
indeed
above
all
others
sought
her
ruine
.
He
was
ever
studying
to
form
pleasing
propositions
;
and
if
they
were
but
grateful
to
her
it
was
sufficient
;
for
he
never
took
any
care
about
the
good
or
hurt
that
was
in
them
.
It
was
a
wonder
to
observe
the
Arts
whereby
he
insinuated
himself
into
her
mind
:
what
a
strict
intelligence
he
kept
with
her
passions
:
and
how
he
seized
on
all
the
avenues
and
lockt
up
all
the
passages
of
her
soul
when
he
was
once
possessed
of
it
,
that
none
could
be
admitted
to
such
a
confidence
as
himself
.
He
was
ever
whispering
some
of
his
lewd
Maxims
into
her
ear
,
and
breathing
some
vitious
Counsel
or
other
into
her
heart
:
But
he
did
it
so
softly
that
they
could
then
hear
nothing
that
he
said
,
and
therefore
he
that
relates
the
story
hath
reported
nothing
of
it
.
But
I
have
been
informed
by
another
who
hath
approached
very
near
to
the
secrets
of
that
Villany
,
that
he
was
wont
to
advance
such
doctrines
as
these
.
That
a
Prince
ought
not
to
suffer
himself
to
be
bound
with
the
fetters
of
Laws
.
That
it
was
below
him
to
be
subject
to
the
Fancies
and
Visions
of
ancient
Legislators
.
That
every
thing
was
Just
which
was
his
Will
.
And
that
it
was
a
weak
and
feeble
thing
to
seek
to
be
beloved
.
A
great
spirit
ought
rather
to
indeavour
to
make
himself
feared
:
and
at
the
most
he
should
aim
only
at
his
,
that
he
might
not
be
hated
.
Nay
I
have
heard
that
he
should
say
(
and
I
give
you
the
very
words
of
the
person
from
whom
I
had
it
)
That
Honesty
was
the
Vertue
of
a
Merchant
and
not
of
a
Soveraign
.
That
in
Heaven
they
put
the
very
Oaths
of
Princes
in
the
same
scales
with
those
of
Lovers
.
That
Jupiter
commands
them
to
be
thrown
into
the
wind
as
trivial
things
and
of
no
value
.
For
this
he
alledged
some
Poet
,
for
they
were
all
the
Divines
which
he
consulted
,
and
were
srequently
also
abused
by
him
.
And
so
in
a
way
of
Fooling
and
telling
of
Tales
he
perswaded
her
that
she
need
not
keep
her
word
,
nor
tye
her self
to
follow
any
thing
else
but
her
own
desires
.
It
would
be
too
long
to
tell
you
how
ingenious
this
person
was
in
inventing
pleasures
:
and
how
he
studied
to
indear
himself
by
shameful
services
.
And
indeed
most
of
those
things
were
then
concealed
and
had
a
curtain
drawn
before
them
,
only
thus
much
he
overheard
:
That
he
jeared
at
Vertue
and
laught
at
Piety
as
a
sneaking
quality
,
and
the
effect
of
a
creeping
,
weak
and
superstitious
mind
.
And
that
he
commended
a
voluptuous
life
out
of
all
measure
,
calling
them
Fools
whose
nice
and
delicate
consciences
,
made
them
rude
and
cruel
to
their
flesh
.
Now
when
Hercules
had
carefully
view'd
this
Golden
Creature
with
all
her
Servants
,
as
well
as
he
had
done
the
other
,
Mercury
,
according
to
his
Commission
demanded
of
him
,
that
he
should
tell
him
truly
which
of
these
did
please
him
best
and
was
held
by
him
in
greatest
admiration
.
To
which
he
presently
replyed
,
In
good
sadness
,
the
former
seemed
to
me
so
glorious
,
that
I
not
only
loved
and
admired
her
,
but
took
her
for
a
Goddess
and
thought
her
worthy
of
Worship
and
Imitation
:
But
this
is
so
odious
and
abominable
in
my
opinion
,
that
I
would
gladly
have
the
liberty
to
throw
her
headlong
from
this
high
rock
and
break
her
neck
.
You
know
how
much
I
loath
the
brutishness
of
her
life
(
continued
he
,
as
some
Authours
relate
)
and
how
I
despise
all
her
base
and
sordid
pleasures
.
For
when
Pleasure
her self
appeared
to
me
in
a
Vision
and
presented
me
with
all
her
beauties
;
you
may
well
remember
how
I
scorned
her
courtship
,
and
resolved
to
embrace
laborious
Vertue
as
the
Mistress
of
greater
pleasures
.
Therefore
if
it
be
not
lawful
for
me
to
lay
Violent
hands
on
that
Fury
,
yet
let
the
heavens
spurn
her
into
that
condition
,
which
she
kicks
others
down
into
;
and
let
not
prosperous
Impiety
be
alwayes
held
as
good
as
Vertue
.
This
heat
of
his
,
Mercury
repressed
and
bad
him
have
Patience
in
as
great
esteem
as
any
of
the
Vertues
he
had
beheld
;
but
his
Judgement
which
he
had
given
in
favour
of
Basilea
he
praised
and
commended
as
it
did
deserve
,
and
having
told
it
unto
Jupiter
,
That
was
the
thing
,
they
say
,
which
gained
him
the
Empire
of
the
World
,
and
moved
the
Heavens
to
commit
all
Mankind
to
his
care
and
Government
.
I
doubt
I
have
tired
you
with
this
long
Story
,
but
I
shall
not
trouble
you
much
further
.
Nor
shall
I
study
to
show
you
how
fitly
may
hence
be
represented
the
Happiness
of
all
other
men
in
their
several
conditions
who
take
the
wayes
of
Piety
,
and
the
Misery
of
all
the
rest
who
tread
in
any
other
path
;
for
you
are
of
capacity
to
do
this
service
for
your self
.
All
that
I
shall
say
is
only
this
,
That
to
the
men
of
this
world
they
seem
the
very
same
as
the
Mountain
in
the
story
did
:
And
because
all
things
here
fall
alike
to
all
,
they
think
it
is
all
one
what
course
a
man
holds
if
it
be
but
conformable
to
his
own
appetite
.
But
you
may
look
upon
me
if
you
please
as
standing
in
the
place
and
quality
of
a
Mercury
to
you
,
to
show
you
the
Holy
Hill
of
God
,
and
the
beauteous
City
which
is
built
upon
it
,
and
the
Glorious
Monarch
which
inhabits
it
,
together
with
the
way
which
leads
thither
,
and
the
vast
advantages
which
it
hath
over
that
Babel
which
men
have
built
in
their
own
fancies
,
and
which
would
fain
reach
up
to
Heaven
,
but
tumbles
down
together
with
them
into
endless
ruine
.
And
truly
I
cannot
but
fancy
you
to
be
another
couragious
Hercules
,
who
seeing
how
high
the
ascent
to
that
City
is
,
and
over
what
difficulties
you
are
to
climb
,
yet
are
not
at
all
dismaid
,
but
resolved
to
march
in
the
way
thither
,
though
all
the
Silver
and
Gold
,
all
the
Jollity
and
pleasure
of
the
World
should
lye
in
the
way
on
the
other
side
.
The
Heavens
no
doubt
applaud
your
choice
and
they
bid
me
tell
you
it
shall
be
well
rewarded
;
nay
,
I
have
already
shown
you
that
you
must
needs
be
more
happy
in
that
course
then
in
any
else
that
can
be
invented
.
For
though
the
Hill
be
high
and
steep
which
you
are
to
mount
,
yet
the
way
is
plain
and
easie
,
pleasures
guard
it
round
about
,
and
a
glorious
place
it
brings
you
unto
at
the
last
.
As
you
will
totally
escape
those
wayes
wherein
,
according
to
the
story
now
told
,
there
are
nothing
but
intricacy
and
uncertainty
,
mists
and
darkness
,
trouble
and
sorrow
,
anxiety
and
disquiet
,
and
in
a
word
a
great
deal
of
pains
to
make
a
man
doubly
miserable
:
So
you
will
be
conducted
in
plain
,
natural
,
and
unperplexed
paths
,
in
paths
of
pleasure
and
peace
,
of
confidence
and
assurance
,
of
light
and
serenity
,
of
set
ledness
and
stediness
of
mind
,
which
will
not
let
you
be
a
stranger
to
an
abundant
happiness
.
I
know
the
pretended
satisfactions
in
the
other
way
may
make
a
greater
show
,
and
appear
more
splendid
,
accompanied
with
more
pomp
and
noise
:
but
if
you
be
in
love
with
still
and
silent
joyes
,
with
grave
delights
and
serious
pleasures
,
they
are
only
to
be
found
in
this
way
which
I
have
pointed
you
unto
.
You
shall
never
tremble
in
the
midst
of
these
enjoyments
,
nor
shall
you
be
troubled
with
fear
lest
you
should
lose
your
happiness
.
There
are
no
mock-smiles
here
,
when
the
heart
is
wrung
within
:
but
the
ease
of
the
mind
makes
the
countenance
smooth
,
and
the
joy
of
the
heart
casts
a
splendor
into
the
eyes
and
a
sweetness
into
the
face
.
You
shall
never
be
flattered
and
cheated
here
with
the
delusions
of
momentary
pleasures
:
but
every
tast
you
have
of
joy
shall
be
an
assurance
of
an
everlasting
felicity
.
Nay
,
you
shall
give
a
great
joy
to
others
also
,
and
please
them
as
well
as
your self
.
You
shall
make
all
that
are
about
you
to
rejoyce
,
and
their
contentment
will
be
an
addition
to
your
own
.
The
satisfaction
of
making
others
happy
and
seeing
them
full
of
comfort
by
your
means
;
will
not
let
you
doubt
of
your
own
happiness
,
nor
want
that
peace
which
you
give
to
them
.
And
then
after
all
this
,
you
shall
find
your self
at
last
,
though
not
made
Master
of
all
this
World
;
yet
brought
to
Jerusalem
the
City
of
the
great
King
,
of
the
Lord
of
all
;
there
to
reign
with
him
in
eternal
Glory
.
CAP.
XXIV
.
Vpon
the
Pilgrim's
request
,
the
Guide
enters
into
a
further
description
of
the
Pleasures
of
the
Way
to
Jerusalem
;
and
answers
some
scruples
of
his
about
it
.
The
difficulty
of
the
beginning
of
his
journey
.
Of
taking
up
the
Cross
that
might
lye
in
his
way
;
and
such
like
things
.
I
Will
not
undertake
to
express
to
you
the
silent
admiration
wherewith
the
Pilgrim
entertained
this
discourse
.
He
lookt
upon
him
with
no
less
wonder
then
if
he
had
thought
him
an
Envoyé
from
Heaven
,
and
taken
him
to
be
dispatched
with
a
message
immediately
from
God
to
transport
him
thither
.
He
was
almost
lost
in
a
new
passion
;
and
if
it
had
not
been
for
fear
that
the
good
man
would
here
make
an
end
if
he
did
not
intreat
him
to
continue
his
discourse
,
he
had
abandoned
himself
to
those
pleasant
imaginations
which
the
telling
of
that
story
had
raised
in
his
mind
.
But
recovering
himself
from
their
inticements
,
he
got
leave
of
them
to
speak
to
his
Guide
to
this
effect
.
Ah
Sir
,
what
a
favour
have
you
done
me
?
Into
what
a
delightful
train
of
thoughts
have
you
lead
me
?
It
is
impossible
to
relate
the
pleasure
you
have
now
given
me
.
I
do
not
think
that
your self
can
bestow
the
like
upon
me
by
any
other
means
,
but
only
by
making
this
Story
a
little
longer
.
You
do
it
a
great
deal
of
wrong
I
assure
you
,
in
calling
it
tedious
;
for
if
it
were
lawful
to
gratifie
my self
in
the
way
that
I
fancy
most
,
I
should
wish
that
it
might
last
to
the
end
of
my
life
.
You
are
a
true
Mercury
indeed
,
the
Orator
of
the
Great
King
,
the
interpreter
of
God
.
You
are
sent
to
do
me
a
double
kindness
;
first
to
be
my
Guide
,
and
then
to
ravish
me
into
the
way
you
show
me
,
by
your
eloquence
.
May
not
the
caelestial
natures
be
presumed
to
have
some
Patience
,
as
well
as
so
much
Charity
?
Shall
I
offend
you
if
I
desire
a
more
particular
description
of
the
ease
and
pleasure
which
you
promise
me
in
my
way
?
Or
cannot
you
stay
so
long
as
to
pull
a
little
scruple
out
of
my
mind
,
and
tell
me
how
this
way
can
be
so
broad
as
your
Story
saith
,
since
I
have
learnt
of
one
more
Sacred
that
it
is
strait
and
narrow
?
I
know
I
am
indebted
to
you
but
too
much
for
the
favours
you
have
already
done
me
;
And
except
it
be
in
my
hearty
wishes
I
can
never
be
so
bountiful
as
you
have
been
.
But
yet
give
me
leave
to
say
that
this
excessive
freeness
,
is
a
temptation
to
run
further
into
your
debt
.
If
you
had
been
more
reserved
at
the
first
,
you
had
made
me
more
modest
;
but
now
that
you
have
been
so
prodigal
of
your
counsel
,
pardon
me
if
I
think
that
I
have
nothing
else
to
accuse
of
my
confidence
.
If
you
would
not
have
had
me
become
such
a
Beggar
,
you
should
not
have
been
so
generous
:
you
should
either
have
withheld
your
hand
sooner
,
or
not
be
offended
that
I
implore
a
fresh
tast
of
your
liberality
.
Go
on
good
Sir
to
add
to
my
obligations
:
for
though
they
are
so
great
already
that
you
force
me
to
be
ungrateful
by
leaving
me
no
power
,
not
so
much
as
that
of
words
,
to
thank
you
;
yet
let
me
see
you
take
such
a
pleasure
in
doing
of
good
that
you
think
your self
sufficiently
paid
for
what
you
have
done
,
by
gaining
mens
will
to
a
hearty
desire
of
receiving
more
.
I
am
no
Master
of
eloquence
,
said
the
Guide
,
but
you
are
beholden
as
I
told
you
to
a
Stranger
for
that
pleasant
description
.
It
is
enough
for
me
if
I
can
point
at
the
way
to
Heaven
,
and
give
you
some
plain
and
familiar
directions
how
to
find
it
.
But
you
must
perswade
your self
to
learn
and
follow
those
instructions
,
and
not
expect
the
assistance
of
any
Rhetorick
of
mine
to
woo
your
heart
to
intertain
them
.
And
truly
if
I
may
judge
by
what
you
just
now
said
,
you
have
power
enough
in
your
own
hands
to
charm
your
affections
,
and
insinuate
what
I
teach
you
into
their
favour
.
You
may
be
indebted
to
your self
more
then
to
me
;
and
owe
your
happiness
rather
to
your
own
perswasion
,
then
any
Oratory
that
I
can
imploy
.
But
yet
if
you
can
be
content
with
such
dry
narrations
as
I
am
able
to
make
,
you
cannot
demand
any
thing
with
more
ease
,
then
I
shall
yield
to
the
satisfaction
of
your
desires
.
It
will
be
no
trouble
to
me
I
assure
you
to
prolong
my
discourse
on
this
delightful
theme
,
and
I
shall
more
gratifie
my self
thereby
then
oblige
you
;
though
I
must
needs
say
that
I
think
there
is
not
so
much
need
of
it
as
you
may
imagine
.
You
may
take
this
upon
my
credit
,
that
you
will
better
experiment
the
pleasure
of
your
way
as
you
go
along
,
then
it
is
possible
to
perceive
it
by
the
most
accurate
description
which
can
be
made
of
it
by
the
pen
or
tongue
of
man
.
You
have
often
no
doubt
tasted
the
sweetness
of
honey
:
but
suppose
you
had
only
seen
the
golden
colour
of
it
with
your
eyes
,
or
only
heard
a
graceful
speaker
make
an
Oration
in
its
praise
;
would
either
of
these
have
made
you
acquainted
with
it
,
so
well
as
one
little
lick
with
your
tongue
is
able
to
do
?
The
case
is
not
at
all
different
here
,
and
therefore
begin
to
prosecute
your
resolution
presently
of
travelling
to
Jerusalem
;
go
to
the
wayes
themselves
to
learn
their
pleasantness
;
for
they
will
teach
you
more
in
an
instant
,
then
I
can
do
by
many
of
my
long
discourses
.
But
yet
that
you
may
not
imagine
I
put
you
off
,
and
refer
you
thither
only
to
spare
my
pains
,
I
shall
at
least
give
you
some
satisfaction
in
the
truth
of
what
I
say
and
convince
your
reason
that
you
must
needs
find
the
wayes
you
are
to
pass
very
delightful
notwithstanding
all
those
difficulties
which
you
may
meet
withall
.
All
the
actions
of
nature
you
will
grant
to
be
very
pleasant
,
for
they
flow
from
us
with
ease
and
facility
;
and
they
also
tickle
us
as
they
pass
along
because
they
run
smoothly
and
do
not
grate
upon
us
.
Now
there
is
nothing
plainer
then
that
the
wayes
of
Temperance
,
Charity
,
Trust
in
God
and
such
like
wherein
you
are
to
walk
are
most
conformable
to
the
right
frame
and
constitution
of
your
soul
.
You
will
move
consonantly
to
your
own
principles
which
God
hath
naturally
indued
you
withall
:
you
will
but
follow
the
inclination
of
rational
nature
and
that
in
its
highest
improvement
,
which
must
needs
yield
you
the
highest
delight
and
satisfaction
.
Will
you
but
be
pleased
for
the
proof
of
this
to
ask
your
soul
a
few
Questions
?
I
am
confident
if
it
go
about
to
resolve
them
,
it
will
give
it self
a
sense
of
the
goodness
of
the
paths
of
Piety
;
and
without
any
other
evidence
then
they
carry
in
themselves
,
it
will
pronounce
that
they
are
far
easier
and
so
infinitely
more
sweet
then
any
that
oppose
them
.
I
appeal
to
you
and
to
all
the
world
whether
it
be
not
a
business
of
quicker
dispatch
to
forgive
an
injury
,
then
to
take
revenge
for
it
?
whether
he
doth
not
more
seek
his
own
ease
and
repose
who
studyes
to
forget
the
malice
of
men
towards
him
;
then
he
that
suffers
the
remembrance
of
it
to
ferment
and
boil
perpetually
in
his
mind
?
Is
it
not
a
business
of
less
difficulty
to
be
peaceable
and
quiet
,
then
to
be
ever
contending
,
quarrelling
and
falling
out
with
our
neighbours
?
And
what
toil
is
there
in
sitting
still
and
not
so
much
as
lifting
up
our
hands
?
and
on
the
other
side
,
what
labour
in
fighting
,
and
beating
,
and
wounding
one
another
?
Is
it
not
far
more
easie
to
hold
ones
peace
,
then
to
rail
and
revile
as
much
as
we
please
?
Which
puts
us
to
more
pains
to
say
nothing
but
well
of
others
,
or
to
be
alwayes
finding
fault
,
and
still
speaking
evil
of
them
?
Meekness
seems
to
me
to
be
far
less
troublesome
then
anger
and
rage
.
Charity
is
more
easie
and
delightsome
,
then
covetousness
and
scraping
up
of
wealth
.
To
drink
little
is
sooner
and
easier
done
,
then
to
drink
and
swill
as
if
we
were
in
a
perpetual
Feaver
.
And
I
cannot
see
what
should
hinder
you
from
confessing
instantly
that
it
is
a
thing
of
far
more
ease
and
facility
to
live
by
Faith
in
God
,
to
depend
on
his
providence
in
honest
wayes
,
and
to
cast
our
burden
upon
him
;
than
to
be
alwayes
careful
and
sollicitous
,
to
be
ever
vexing
our selves
with
worldly
thoughts
,
and
to
be
devising
shifts
and
naughty
Arts
how
to
get
more
than
we
need
.
Is
it
any
burden
to
praise
God
for
the
blessings
he
sends
us
?
Or
,
Is
it
not
more
natural
than
to
praise
and
commend
our selves
to
which
all
men
seem
so
forward
?
And
how
can
it
be
so
toilsome
to
pray
to
him
for
what
we
want
,
as
it
is
to
spend
our
time
in
a
laborious
diligence
,
without
a
serious
and
hearty
acknowledgement
of
him
?
To
be
humble
and
modest
is
far
more
agreeable
than
to
bear
it
high
,
and
lift
up
our selves
above
others
.
It
is
nothing
so
hard
to
obey
Governours
,
as
to
be
turbulent
,
and
fall
into
rebellion
against
them
.
Yea
to
suffer
wrongs
breeds
us
less
molestation
than
to
do
them
.
To
be
patient
creates
us
not
half
so
much
trouble
,
as
it
doth
to
vex
,
and
fret
,
and
sume
within
our selves
.
To
rejoyce
in
God
is
a
thing
that
more
gratifies
,
than
all
the
pleasures
of
sense
.
And
even
to
mourn
for
our
sins
doth
give
us
more
satisfaction
,
than
to
mourn
and
grieve
for
worldly
losses
.
It
would
be
a
very
easie
matter
,
I
beleeve
you
discern
to
make
a
long
discourse
on
this
argment
:
as
also
to
shew
that
besides
the
ease
and
the
pleasure
that
there
is
in
doing
these
things
,
they
leave
also
a
certain
joy
and
contentment
when
they
are
done
.
They
that
hold
the
course
into
which
you
are
entring
,
do
feel
that
every
step
they
take
leaves
a
certain
print
behind
it
,
which
it
is
an
infinite
delight
to
reflect
upon
.
They
enjoy
a
repose
and
security
in
their
consciences
,
which
is
not
to
be
uttered
:
and
remain
in
great
tranquillity
.
all
their
lives
.
There
is
no
body
that
can
rob
them
of
their
pleasures
;
neither
can
any
man
intercept
them
,
and
hinder
them
from
coming
into
their
souls
:
nor
will
they
themselves
be
ever
weary
of
them
,
or
desire
to
make
an
exchange
of
them
for
some
other
contentment
.
There
is
no
disgust
in
those
holy
delights
.
They
breed
no
dislike
by
their
frequent
enjoyment
.
They
depend
not
as
others
do
on
infinite
circumstances
,
whereof
the
want
of
any
one
makes
them
either
odious
or
unprofitable
:
but
they
have
a
constant
cause
,
and
depend
but
upon
one
thing
,
which
is
alwayes
present
,
and
inseparable
from
all
good
souls
.
They
live
without
fear
in
their
possessions
;
and
without
distrust
in
their
wants
.
They
do
not
blush
in
the
company
of
others
;
nor
do
they
tremble
when
they
are
alone
.
They
are
not
bitten
with
remorse
,
nor
covered
with
shame
for
what
is
past
;
and
their
present
condition
is
not
troubled
with
any
disquiet
;
and
they
have
nothing
but
fair
and
goodly
hopes
for
the
time
to
come
.
In
fine
,
they
are
the
portion
of
God
in
the
world
,
they
are
his
treasure
;
they
are
his
delight
and
his
joy
:
and
whensoever
he
makes
them
know
so
much
,
there
is
not
an
higher
pleasure
that
the
heart
of
man
is
capable
to
possess
.
To
make
joy
in
Heaven
,
to
give
delight
to
the
King
of
the
world
,
O
what
a
ravishment
is
it
?
What
glorious
hopes
doth
the
thought
of
it
inspire
us
withall
?
It
would
make
any
man
cry
out
,
I
will
be
good
;
I
vow
that
I
will
be
good
,
though
the
whole
world
should
oppose
me
in
it
.
Your
very
flesh
will
consent
to
be
one
of
the
subjects
of
Jesus
,
if
you
do
but
let
it
know
the
happiness
that
he
will
bring
unto
it
.
It
will
become
a
Votary
to
him
,
when
you
understand
how
much
the
better
it
shall
fare
for
that
repose
of
your
mind
,
and
the
constant
pleasure
of
a
regular
life
.
Your
very
stomach
cannot
but
commend
his
measures
,
and
submit
it self
to
his
Laws
,
who
layes
no
burden
upon
it
,
but
rather
eases
it
of
all
its
loads
.
It
will
complain
of
your
unkindness
if
you
deny
it
the
favour
of
being
absolutely
governed
by
his
will
.
There
is
never
a
drop
of
blood
in
your
body
,
but
had
rather
be
spilt
in
his
service
,
than
that
you
should
refuse
his
blessed
life
,
which
leads
to
such
endless
felicity
to
the
whole
man
.
Consult
every
thing
about
you
:
Take
advice
of
every
thing
that
belongs
to
you
:
and
it
will
confess
that
there
is
no
such
Master
of
pleasure
in
the
whole
world
as
the
Holy
Jesus
;
that
it
is
the
greatest
Epicurism
to
be
one
of
his
followers
;
and
that
if
a
man
should
study
till
the
worlds
end
,
he
would
never
cast
himself
into
such
an
extasie
of
joy
,
as
the
knowledge
and
belief
of
what
he
hath
promised
,
and
an
heart
full
of
love
to
him
proportionable
to
that
belief
,
will
put
him
into
.
And
therefore
it
is
a
wonder
that
the
Voluptuaries
of
the
world
go
to
any
other
School
than
his
,
to
learn
the
Art
of
making
much
of
themselves
.
Here
is
true
pleasure
;
here
is
the
very
spring
of
all
contentment
.
It
is
the
very
inscription
upon
the
door
or
entrance
of
Christs
School
,
that
Blessed
are
the
poor
in
spirit
,
blessed
are
the
pure
in
heart
,
blessed
are
the
meek
,
blessed
are
the
peaceable
,
blessed
are
the
merciful
,
yea
blessed
are
they
that
mourn
,
and
that
suffer
for
righteousness
sake
.
Nor
are
these
vain
braggs
,
and
empty
boasts
;
like
the
Papers
which
Empericks
set
upon
posts
pretending
to
the
cure
of
all
diseases
.
But
if
any
man
will
try
,
he
shall
find
all
this
to
be
the
very
truth
;
he
shall
preach
this
doctrine
himself
to
the
world
;
he
shall
avow
it
confidently
to
all
that
he
meets
,
that
Jesus
only
brings
true
rest
to
their
souls
and
bodies
.
Nor
is
the
tryal
of
such
difficulty
that
you
or
my
man
else
should
refuse
it
.
When
you
have
left
my
company
,
and
are
retired
to
your self
,
do
but
fix
your
mind
,
as
long
as
you
are
wont
to
do
on
lesser
businesses
,
upon
these
truths
;
that
Jesus
is
exalted
at
the
right
hand
of
God
,
that
he
hath
received
a
Kingdom
and
Glory
from
the
Father
,
that
he
hath
power
to
raise
up
you
to
sit
with
him
in
his
Throne
,
that
he
will
infallibly
take
you
up
to
himself
,
that
you
may
be
there
where
he
is
,
and
behold
the
Glory
which
God
hath
given
him
;
and
then
tell
me
if
ever
you
felt
any
thing
touch
your
heart
with
such
a
pleasure
as
the
bare
contemplation
of
those
divine
enjoyments
.
The
very
fancy
of
them
is
delightful
.
Such
a
dream
,
if
a
man
was
in
it
,
he
would
not
lose
for
all
that
he
sees
here
.
He
would
be
troubled
to
be
awaked
,
and
shut
his
eyes
again
,
wishing
that
it
may
know
no
end
.
And
therefore
the
assurance
of
these
things
to
be
a
certain
truth
which
the
Holy
Ghost
coming
down
from
Jesus
hath
given
to
us
,
must
needs
give
us
a
far
greater
satisfaction
.
A
satisfaction
as
much
beyond
that
of
fancy
;
as
a
sensible
enjoyment
is
beyond
a
dream
.
And
what
the
contentment
will
be
if
we
suffer
these
truths
to
go
down
to
our
hearts
,
to
ravish
our
wills
,
to
breathe
into
us
the
Love
of
Jesus
,
and
to
bring
all
those
Blessed
Vertues
into
our
esteem
and
affection
,
I
have
not
power
enough
to
express
.
But
as
you
love
your
soul
,
do
not
deny
it
your
best
endeavour
,
that
before
this
day
be
at
an
end
,
you
may
have
a
real
feeling
of
it
.
And
now
it
may
be
fit
for
your
fuller
conviction
in
this
particular
,
to
bid
you
turn
your
eyes
to
the
condition
of
other
men
who
are
ingaged
in
a
quite
contrary
course
:
and
you
will
soon
see
that
to
be
a
pleasant
path
wherein
I
conduct
you
,
by
the
misery
and
confusion
which
you
will
discern
in
their
lives
.
It
will
not
be
long
before
you
be
satisfied
,
that
they
are
not
in
a
state
of
Nature
.
They
will
presently
discover
to
you
,
that
they
are
not
as
they
should
be
:
Nay
,
that
they
would
be
something
else
,
than
what
they
are
,
and
that
long
use
and
custom
hath
rendred
contradictions
familiar
to
them
.
There
is
not
one
of
them
but
he
loves
that
which
he
hates
,
and
pursues
that
which
he
flyes
,
and
praises
that
which
he
cannot
but
also
discommend
.
There
are
strange
seditions
and
clashings
in
their
desires
,
and
they
are
tossed
about
with
I
know
not
how
many
contrary
winds
.
They
all
desire
to
be
rich
,
and
yet
this
very
desire
will
not
let
them
be
so
.
They
fear
nothing
more
than
need
,
and
yet
they
are
ever
in
great
want
,
and
cannot
be
filled
.
For
they
alwayes
think
that
which
they
have
to
be
less
than
that
which
they
have
not
;
and
they
take
that
which
is
present
to
be
so
little
,
that
it
is
not
worth
their
notice
in
compare
of
what
they
expect
in
time
to
come
.
And
is
there
is
any
greater
consistency
in
their
desires
of
pleasure
?
Alas
!
they
pursue
mirth
,
but
they
ever
pull
upon
their
heads
a
great
deal
of
sorrow
.
They
would
have
nothing
at
all
but
sweetness
;
and
the
more
greedy
they
are
of
it
,
the
greater
is
their
bitterness
.
When
they
think
to
heighten
their
delights
;
they
quite
destroy
them
,
and
take
them
away
.
When
they
would
leave
no
place
empty
,
they
are
so
full
that
they
cannot
feel
them
.
Do
you
not
see
all
this
verified
in
drunken
fools
?
Where
is
their
pleasure
after
their
Understanding
is
once
blasted
with
the
fumes
of
Wine
?
A
Spunge
is
as
good
a
Judge
as
they
of
pleasures
,
which
,
without
any
difference
,
sucks
in
the
best
and
the
worst
of
liquors
.
And
as
for
Death
,
Which
of
them
is
there
that
doth
not
fear
it
,
and
yet
they
take
no
care
at
all
to
live
?
They
dread
diseases
,
and
yet
they
will
not
abstain
from
noxious
and
unwholesome
things
.
When
any
trouble
falls
upon
them
,
then
they
wish
they
were
out
of
the
world
,
and
bless
those
that
are
dead
;
and
yet
when
death
comes
,
though
they
are
never
so
ill
,
they
wish
it
would
stay
a
little
longer
.
They
hate
many
times
to
live
,
and
yet
they
are
afraid
to
dye
.
They
think
them
happy
who
are
in
the
other
world
,
but
yet
they
are
loath
to
come
among
them
.
They
cry
out
of
the
evils
which
they
suffer
,
and
yet
they
would
fain
spin
out
the
most
miserable
life
to
the
greatest
length
.
But
there
is
another
thing
that
is
stranger
than
this
.
For
you
have
often
heard
them
complain
(
I
believe
)
of
the
great
scarcity
of
time
,
and
yet
which
of
them
is
there
that
is
not
so
prodigal
of
it
,
as
if
he
had
half
a
Age
to
spare
?
They
say
that
it
runs
away
very
swiftly
from
us
,
and
yet
they
spur
on
their
hours
,
and
would
have
them
flye
away
faster
than
they
do
,
as
if
they
had
too
many
of
them
.
There
are
but
a
few
seasons
,
they
say
,
in
time
,
and
yet
they
let
those
opportunities
grow
old
in
their
hands
,
and
suffer
them
to
be
bald
before
they
mind
to
apprehend
them
.
And
did
you
ever
mark
how
they
deal
one
with
another
?
Each
man
suspects
his
fellow
,
because
he
deserves
to
be
suspected
himself
.
Every
one
is
afraid
to
be
deceived
,
and
labours
all
he
can
to
deceive
.
He
hath
a
great
mind
to
be
revenged
,
and
yet
he
would
not
have
Justice
it self
take
any
vengeance
of
him
.
He
hates
Tyranny
,
and
yet
he
would
fain
be
the
Tyrant
.
He
would
have
all
men
subject
to
those
Laws
,
which
he
hath
no
mind
to
observe
.
He
accuses
many
things
as
base
,
but
will
not
stick
to
do
them
.
And
on
the
contrary
,
he
holds
good
fortune
in
great
estimation
,
but
cares
not
a
rush
for
vertue
,
which
yet
he
acknowledges
deserves
only
to
be
fortunate
.
But
then
if
one
of
these
persons
chance
to
drop
down
to
the
place
where
he
was
before
,
and
become
the
object
of
scorn
,
in
what
a
sad
condition
is
he
?
When
the
Play
is
ended
,
and
the
high-heel'd
Buskins
are
pull'd
off
which
raised
him
above
others
,
and
the
gaudy
cloths
are
torn
from
his
back
,
and
he
returns
to
his
first
form
;
he
becomes
a
despicable
creature
even
to
himself
.
So
mad
a
thing
it
is
to
judge
of
a
man
by
the
height
of
honour
,
to
which
he
is
advanced
,
for
it
is
as
if
you
would
take
the
measure
of
a
statue
by
the
pedestal
on
which
it
stands
.
But
besides
all
this
,
the
conscience
he
hath
of
his
crimes
will
render
him
still
more
miserable
,
because
it
will
ever
put
him
in
mind
that
he
deserves
his
misery
.
And
as
for
others
,
it
will
likewise
be
a
dangerous
thing
for
any
man
to
undertake
the
protection
or
comfort
of
such
a
person
,
who
is
known
to
have
merited
his
misfortune
.
Nay
more
than
this
we
have
heard
of
such
fools
,
that
before
they
had
lost
all
their
imaginary
happiness
,
have
deprived
themselves
of
the
remainder
,
out
of
vexation
that
it
did
not
continue
as
great
as
before
.
So
that
great
glutton
Apitius
having
wasted
the
best
part
of
his
estate
,
and
finding
but
two
hundred
thousand
Crowns
remaining
;
imagined
himself
a
Peggar
,
and
drunk
a
draught
of
poison
,
because
he
thought
he
had
not
sufficient
to
maintain
his
ancient
riot
.
For
which
he
was
soundly
jeered
by
one
of
the
Sages
of
those
dayes
,
who
said
this
was
the
most
wholesome
draught
that
ever
he
made
,
which
put
an
end
to
such
a
dissolute
life
.
Thus
,
you
see
,
these
vitious
men
are
so
hated
while
they
are
alive
,
and
their
memory
is
so
persecuted
when
they
are
dead
,
that
I
believe
you
would
not
stand
in
one
of
their
places
.
And
the
more
injuries
they
have
done
to
others
,
to
raise
themselves
;
the
more
odious
they
grow
,
and
the
more
curses
follow
them
to
their
graves
.
So
toilsome
it
is
to
follow
those
courses
,
that
men
will
not
suffer
them
to
rest
in
peace
even
in
the
Sanctuary
and
common
refuge
of
all
the
miserable
.
They
that
did
not
know
how
to
be
revenged
on
their
persons
while
they
were
here
;
are
wont
to
fall
upon
the
Phantasm
which
they
have
left
of
themselves
in
their
imagination
;
and
to
wreak
their
spleen
upon
their
memory
,
and
stab
their
reputation
.
They
please
themselves
in
their
greatness
for
a
while
,
and
then
they
pay
very
dearly
for
it
.
Nay
,
the
time
of
their
pleasure
is
so
small
,
that
they
come
to
it
by
a
far
longer
time
of
pains
;
and
when
they
enjoy
it
,
we
scarce
know
how
to
distinguish
the
moments
of
the
one
from
those
of
the
other
;
for
pains
are
either
mingled
with
their
pleasures
,
or
presently
tread
upon
the
heels
of
them
.
All
which
,
when
I
consider
,
it
calls
to
my
mind
the
Story
of
the
Fool
,
who
passing
thorow
the
Forrest
of
Ravenna
as
he
came
from
Rome
,
filled
a
whole
Wallet
and
a
Pillow-bear
top
full
of
Flyes
,
Gnats
and
Hornets
,
of
which
that
place
affords
good
store
,
and
of
no
small
bigness
,
to
bring
them
home
with
him
.
Whither
when
he
was
arrived
,
he
sent
to
his
friends
and
kinsfolks
round
about
,
desiring
to
see
them
,
that
he
might
present
them
with
some
rarities
and
curious
things
which
he
had
brought
from
Rome
.
Though
they
knew
him
to
be
a
Ninny
,
yet
they
could
not
imagine
him
to
be
such
a
Sot
as
afterward
they
found
him
;
but
fancied
that
he
might
have
light
upon
something
in
his
Journey
,
which
might
be
worth
one
of
theirs
to
go
and
see
it
.
But
when
they
were
met
together
,
and
were
come
into
his
Chamber
,
after
many
complements
and
great
expectations
;
he
had
nothing
to
entertain
them
withall
,
but
a
huge
number
of
those
troublesome
creatures
which
he
poured
out
of
his
baggs
upon
them
;
thinking
because
of
their
various
colours
,
that
they
were
precious
things
,
and
would
yield
a
fine
sight
unto
his
friends
.
They
laught
a
little
at
the
jest
at
first
,
but
they
soon
felt
there
was
no
cause
,
when
they
found
them
about
their
ears
,
and
flying
in
their
faces
,
and
their
eyes
in
such
a
manner
,
that
it
was
no
small
affliction
and
pain
unto
them
.
Just
such
,
me-thinks
,
is
the
condition
of
those
who
live
in
sin
.
They
are
promised
fine
things
,
and
secret
delights
by
the
temptations
which
send
to
them
,
and
invite
them
into
their
society
.
Great
hopes
are
given
them
of
new
pleasures
,
and
such
rare
satisfactions
as
hitherto
they
have
not
met
withall
.
And
they
are
such
fools
as
to
believe
their
imagination
,
or
an
idle
companion
who
intices
them
by
fair
speeches
,
though
they
know
very
well
how
often
they
and
others
have
been
deluded
by
such
flatteries
.
The
sin
indeed
seems
pretty
at
the
first
;
it
makes
them
some
sport
for
a
while
,
and
you
think
that
they
are
much
pleased
.
But
alas
!
they
come
a
great
way
for
that
short
mirth
,
and
it
is
so
trivial
,
that
it
is
not
worth
a
flye
;
and
at
last
they
are
stung
worse
than
by
a
whole
nest
of
angry
Wasps
.
Their
conscience
is
alwayes
buzzing
some
evil
in
their
ears
;
they
are
persecuted
by
it
continually
,
and
it
follows
them
with
its
secret
murmures
;
they
are
tormented
as
with
a
swarm
of
Hornets
,
which
will
never
cease
to
trouble
them
as
long
as
they
stay
there
,
and
will
not
open
the
door
and
run
away
from
their
sins
.
And
truly
by
this
time
it
is
like
you
will
wonder
that
they
should
be
content
to
stay
in
their
company
.
You
may
very
well
ask
,
what
do
these
men
mean
thus
to
trouble
themselves
,
when
there
is
such
a
visible
way
to
their
peace
and
quiet
?
Why
do
not
they
break
loose
from
their
sins
,
and
seek
their
satisfaction
in
some
other
course
?
Had
they
not
better
become
good
,
than
be
at
so
much
pains
to
make
themselves
miserably
bad
?
They
cannot
but
discern
sure
,
that
happiness
lyes
not
in
their
Rode
;
and
that
to
enjoy
repose
,
they
must
become
the
followers
of
Vertue
.
And
to
tell
you
my
mind
plainly
,
I
verily
think
there
is
a
number
of
them
would
gladly
be
her
servants
,
if
to
be
made
so
might
be
wholly
the
Act
of
another
,
and
not
at
all
their
own
.
They
would
think
it
a
blessed
change
to
do
well
,
as
naturally
as
they
do
ill
;
if
this
New
Nature
would
but
come
into
them
of
it self
,
and
not
require
their
pains
to
quit
the
Old
.
They
commend
the
wayes
of
Vertue
,
and
think
them
happy
who
live
temperately
and
chastly
;
but
how
to
get
into
them
,
there
is
the
difficulty
.
They
would
gladly
find
themselves
there
the
very
next
moment
,
but
to
travel
thither
is
a
business
of
too
much
labour
.
Their
own
life
is
a
very
great
trouble
to
them
,
but
there
is
some
trouble
also
in
the
beginning
of
a
new
.
Though
the
way
that
I
shew
you
be
so
pleasant
,
that
they
who
are
not
in
it
cannot
but
have
a
mind
to
be
translated
thither
;
yet
the
entrance
of
it
is
not
without
some
difficulties
.
The
stings
which
I
told
you
are
in
their
conscience
,
cannot
be
pulled
out
without
more
pain
than
they
are
willing
to
endure
.
It
is
a
business
of
much
anguish
to
have
the
wounds
which
are
made
in
their
natures
searched
and
dressed
,
and
such
applications
made
,
as
will
draw
out
all
the
corruption
and
filth
.
They
had
rather
palliate
their
sores
,
than
have
them
raked
into
,
in
order
to
their
being
healed
.
It
is
a
new
thing
to
which
we
would
ingage
them
,
and
they
apprehend
it
so
laborious
also
,
that
they
think
it
better
to
continue
as
they
are
,
than
with
a
great
deal
of
pains
to
take
upon
them
another
burden
.
They
that
are
free
from
their
prepossessions
,
find
excellent
things
to
be
very
irksome
when
they
first
begin
to
set
about
them
.
With
what
unwillingness
do
children
learn
their
first
letters
,
though
afterward
it
prove
delightful
to
be
able
to
read
?
And
how
hard
do
most
men
find
the
first
step
to
any
Science
,
which
when
they
are
a
little
Masters
of
,
is
infinitely
pleasant
?
And
therefore
every
one
must
expect
to
find
the
gate
to
be
strait
which
opens
to
that
way
wherein
you
are
to
travel
.
There
all
their
old
customs
are
to
be
put
off
.
There
I
know
not
how
many
desires
of
the
flesh
are
to
be
denyed
and
left
behind
.
There
a
man
must
be
stript
stark
naked
:
He
must
become
like
a
little
child
,
and
reduced
just
to
nothing
in
his
own
eyes
,
that
so
he
may
be
able
to
enter
.
And
then
also
there
are
many
strange
paths
present
themselves
with
which
he
hath
had
no
acquaintance
;
which
is
the
cause
that
many
are
affrighted
and
start
back
again
,
rather
than
they
will
undergo
the
troule
of
pressing
in
at
so
strait
a
passage
.
Though
,
if
it
be
well
considered
,
this
is
just
such
a
folly
as
if
a
man
in
a
long
Journey
perceiving
himself
out
of
his
way
,
should
chuse
still
to
go
on
in
his
errour
,
rather
than
go
back
again
,
because
of
the
many
wearisome
steps
which
he
must
be
forced
to
take
before
he
recover
the
right
Rode
.
The
further
he
goes
on
,
the
further
is
he
out
of
his
way
;
and
consequently
must
never
come
to
his
Journeys
end
,
unless
it
be
with
greater
pains
hereafter
,
than
those
which
he
now
avoids
.
But
not
to
deceive
you
,
(
nor
forget
a
short
Answer
to
your
other
doubt
)
I
must
also
let
you
know
,
that
the
way
it self
,
for
a
few
of
the
first
miles
,
is
very
narrow
as
well
as
the
gate
;
though
afterwards
it
be
as
wide
and
broad
as
heart
can
wish
.
That
which
a
man
hath
put
off
in
resolution
at
his
entrance
into
the
way
,
he
may
find
still
to
hang
upon
him
when
he
comes
to
move
,
and
very
loath
to
be
quite
shaken
off
.
His
desires
which
he
had
contracted
,
may
begin
to
stir
and
to
inlarge
themselves
,
and
complain
that
they
are
confined
too
much
,
and
reduced
into
too
narrow
a
room
.
And
so
it
will
still
seem
,
till
by
often
denyals
they
grow
content
,
and
make
room
for
nobler
desires
to
spring
up
in
him
.
Then
will
he
think
himself
pressed
and
straitned
no
more
,
when
he
finds
his
soul
inlarged
another
way
,
and
his
appetites
carried
unsatiably
toward
diviner
objects
.
Then
he
will
not
say
he
is
pent
up
,
when
he
feel
,
that
the
retrenching
of
his
worldly
desires
hath
set
his
heart
at
liberty
to
go
whither
it
naturally
would
,
without
any
restraints
upon
it
.
He
will
find
that
he
is
at
ease
by
being
straitned
;
that
he
hath
got
his
freedom
by
being
bound
up
;
and
that
he
enjoyes
as
much
as
he
desires
,
by
denying
and
pareing
of
his
desires
.
It
may
seem
indeed
a
strange
way
of
enlarging
our
souls
,
by
bringing
their
desires
into
a
narrow
compass
:
but
if
you
consider
it
,
there
is
nothing
truer
,
than
that
it
is
much
better
,
and
more
to
our
content
,
not
to
desire
some
things
at
all
;
than
to
desire
them
,
and
withall
to
have
them
as
much
as
we
desire
.
As
for
example
;
we
see
men
mad
to
have
their
fill
of
bodily
pleasure
.
But
how
doth
it
fare
with
them
at
that
season
?
Have
not
these
desires
brought
a
torment
to
them
?
No
doubt
they
have
much
more
pleasure
than
in
abstaining
from
that
of
which
they
were
so
greedy
,
than
in
continuing
to
enjoy
it
.
Why
should
it
not
be
thought
better
than
to
do
that
out
of
vertue
which
disordered
fulness
forces
them
to
?
Is
it
not
much
more
eligible
to
abstain
out
of
choice
,
than
not
to
forbear
till
we
are
constrained
?
Yes
verily
;
and
men
would
receive
a
greater
satisfaction
in
subduing
such
mad
desires
;
than
it
is
possible
to
do
in
the
fulfilling
of
them
.
It
is
with
these
carnal
people
,
saith
one
of
the
old
Directors
in
the
way
to
Jerusalem
,
as
if
a
man
should
be
so
dry
,
that
he
calls
for
one
cup
after
another
,
and
though
he
drink
never
so
much
,
yet
cannot
quench
his
thirst
.
Certainly
such
a
man
cannot
be
esteemed
happy
,
because
he
never
wants
liquor
,
but
hath
still
at
hand
as
much
as
he
desires
.
No
,
he
is
the
happy
man
,
who
feeling
no
thirst
is
free
from
this
necessity
of
drinking
so
much
,
and
is
no
way
urged
to
desire
it
.
For
the
first
is
like
a
man
in
a
burning
feavour
,
and
the
other
like
one
that
injoyes
a
perfect
health
.
And
there
is
another
of
them
also
who
verifies
this
in
his
own
example
.
For
he
confesses
that
walking
one
day
with
some
friends
through
the
City
of
Milan
,
having
his
head
full
of
an
Oration
he
was
to
make
in
the
Emperours
praise
,
and
his
heart
thirsting
after
Glory
and
preferment
,
which
he
thought
it
would
procure
him
;
and
therewith
very
much
contentment
:
He
chanced
to
cast
his
eye
upon
a
Begger
who
having
newly
received
an
Alms
,
was
very
blithe
and
of
a
pleasant
countenance
.
At
which
spectacle
,
he
fetcht
a
deep
sigh
and
said
to
his
company
,
What
a
mischief
is
this
that
I
should
thus
drag
my
own
infelicity
after
me
by
the
fury
of
my
desires
,
and
with
so
much
trouble
seek
in
vain
for
that
satisfaction
,
which
this
poor
fellow
is
already
arrived
at
,
without
so
much
ado
?
It
is
better
by
far
to
have
none
of
these
longings
,
then
to
take
such
pains
,
and
perhaps
without
any
fruit
,
to
give
them
contentment
.
If
we
should
have
all
that
our
desires
crave
,
yet
it
is
a
shorter
way
to
make
us
happy
,
To
be
without
them
.
For
why
do
we
desire
those
pleasures
or
honours
so
inordinately
?
Is
it
not
for
the
satisfaction
and
joy
which
we
expect
to
meet
with
in
them
?
But
that
we
may
have
sooner
if
we
can
be
rid
of
those
desires
.
Especially
since
by
wanting
them
,
the
soul
hath
leave
to
fill
it self
with
better
pleasures
.
Such
pleasures
as
we
cannot
desire
,
but
we
shall
have
them
:
and
which
we
cannot
have
,
but
we
shall
be
filled
:
and
which
by
filling
of
us
do
only
more
enlarge
our
souls
that
we
may
receive
a
greater
fulness
.
But
there
is
something
still
more
considerable
in
those
words
of
Jesus
which
have
occasioned
this
discourse
,
course
,
for
if
the
propriety
of
that
word
be
examined
whereby
he
expresses
the
condition
of
the
Way
,
it
doth
not
seem
to
signifie
so
much
the
narrowness
of
it
,
as
the
roughness
,
stoniness
and
external
difficulties
wherewith
it
is
incumbred
.
There
are
many
afflictions
and
crosses
which
may
lye
in
this
way
;
and
they
deterr
so
much
the
more
delicate
sort
,
that
they
seem
to
be
the
greatest
rub
they
meet
withall
,
and
the
strongest
objection
which
they
make
against
what
I
have
said
of
the
pleasure
of
these
paths
.
But
let
me
tell
you
,
that
if
you
imagine
it
to
be
far
more
pleasant
to
live
after
the
flesh
,
then
to
take
up
your
Cross
and
follow
Christ
in
his
sufferings
;
there
is
not
a
grosser
error
that
can
possess
your
mind
.
For
he
was
made
perfect
through
sufferings
:
And
there
was
a
joy
set
before
him
which
made
him
dure
the
Cross
:
rejoyce
in
as
much
as
we
are
partakers
of
the
sufferings
of
Christ
,
that
when
his
Glory
shall
be
revealed
,
we
may
be
glad
also
with
exceeding
joy
.
Nay
for
the
present
they
say
we
shall
feel
our selves
happy
if
we
be
reproached
for
the
name
of
Christ
;
for
the
Spirit
of
Glory
and
of
God
resteth
upon
us
.
It
is
a
most
Heroick
and
Divine
temper
of
mind
which
expresses
it self
in
meek
and
chearful
suffering
.
Then
we
have
opportunity
to
use
the
most
glorious
vertues
.
Then
those
Graces
of
God
shine
most
illustriously
which
else
would
be
obscured
.
And
cherefore
one
of
these
great
souls
cryes
out
and
sayes
,
Behold
,
we
count
them
happy
which
endure
.
The
bravest
men
that
ever
the
world
bred
,
were
of
the
mind
that
there
was
no
joys
comparable
to
those
,
which
are
proper
to
couragious
and
patient
Vertue
.
It
was
impossible
to
gratifie
them
more
;
you
could
not
lay
an
higher
obligation
upon
them
;
then
if
you
presented
them
with
an
occasion
to
show
their
Constancy
,
their
Faith
and
their
Valour
.
You
know
who
he
was
that
refused
to
be
called
the
son
of
a
Kings
daughter
;
choosing
rather
to
suffer
affliction
with
the
people
of
God
,
then
to
enjoy
the
pleasures
of
sin
for
a
season
;
esteeming
the
reproach
of
Christ
greater
riches
then
the
treasures
of
Egypt
:
for
he
had
respect
to
the
recompence
of
reward
.
Nay
I
have
learnt
thus
much
from
Heathens
themselves
(
for
I
do
not
think
them
unfit
for
my
converse
)
that
it
is
necessary
for
good
men
to
enter
into
agonies
and
conflicts
.
They
are
in
need
of
some
thing
or
other
to
combate
withall
:
and
therefore
afflictions
and
troubles
are
the
Antagonists
of
Vertuous
souls
,
without
whom
they
could
not
be
lawfully
crowned
.
The
Generosity
then
of
Christian
Religion
I
am
sure
is
such
that
it
will
make
you
welcome
Crosses
and
stretch
out
your
arms
to
receive
them
with
more
resolution
and
chearfulness
then
ever
Pagans
did
.
You
have
been
a
School-boy
it
is
like
in
your
time
,
and
then
you
could
not
but
hear
as
well
as
I
the
story
of
Vlysses
.
How
he
was
persecuted
at
home
and
abroad
;
how
he
encountred
Gyants
,
barbarous
and
inhospitable
people
;
how
he
was
in
danger
of
Witchcraft
and
inchantments
;
underwent
cold
Winters
,
Shipwracks
,
and
Beggary
,
being
forced
to
wander
about
in
rags
:
And
I
can
receive
no
other
account
of
all
this
from
the
Wise
men
of
those
dayes
,
but
that
,
he
being
a
good
man
,
it
is
not
lawful
for
him
to
will
any
thing
but
that
which
is
best
and
most
excellent
.
Or
he
might
have
freed
himself
and
perhaps
some
men
would
have
advised
him
to
flee
these
dangers
,
and
rather
to
quit
his
place
then
expose
his
life
to
so
many
hazzards
.
But
they
knew
not
the
pleasure
which
he
found
in
his
heart
,
when
he
remembred
that
he
was
thought
worthy
by
God
to
be
singled
out
to
be
his
Champion
;
and
that
Heaven
had
not
an
ill
opinion
of
him
,
nor
judged
him
a
weak
and
effeminate
person
.
It
was
a
strange
contentment
also
to
imagine
that
all
these
dangers
presented
themselves
only
that
he
might
overcome
them
;
and
he
felt
that
there
was
not
half
so
much
pains
in
fighting
,
as
there
was
pleasure
in
the
very
hopes
of
having
the
Victory
.
Nay
if
he
had
perished
in
the
encounter
,
so
he
had
carried
Victory
out
of
the
World
with
him
,
he
would
have
thought
himself
crowned
with
an
high
satisfaction
.
He
would
have
thought
that
he
dyed
more
happily
then
Cowards
live
;
and
that
it
was
more
glorious
thus
to
end
his
dayes
,
then
to
spin
them
out
basely
to
the
longest
Age.
Besides
,
herein
there
being
so
considerable
a
proof
of
the
sincerity
and
fidelity
of
such
persons
unto
God
,
it
cannot
but
please
them
very
much
to
reflect
upon
it
.
It
yields
them
a
great
joy
to
remember
that
they
have
his
approbation
,
and
that
after
many
fiery
tryals
,
he
finds
that
they
are
not
indued
with
a
counterfeit
Vertue
.
Nay
,
it
is
some
joy
to
think
that
their
enemies
judge
them
so
considerable
,
as
to
raise
such
mighty
forces
against
them
,
and
fight
so
many
battels
with
them
.
They
assure
them
hereby
,
that
they
are
more
in
their
account
,
than
they
could
wish
.
And
that
power
which
gave
them
a
shock
,
but
could
not
shake
them
,
doth
demonstrate
the
solidity
of
their
souls
,
and
the
great
strength
they
have
to
resist
such
forcible
impressions
.
I
do
not
know
whether
it
be
a
tale
or
no
,
but
I
have
been
told
that
among
other
wayes
,
the
Queen
of
Sheba
tryed
the
wisdom
of
Solomon
,
by
offering
certain
Boys
and
Girles
to
be
distinguisht
one
from
the
other
by
him
,
when
they
were
put
into
the
very
same
garb
and
had
been
taught
the
same
gestures
and
carriage
of
their
bodies
:
And
that
he
calling
for
some
cold
water
,
commanded
them
all
to
wash
themselves
.
Into
which
the
youths
plunging
their
hands
boldly
,
and
then
rubbing
their
faces
very
hard
;
and
the
others
tenderly
dipping
their
fingers
,
and
only
sleaking
their
faces
over
with
it
;
he
soon
discerned
the
difference
,
and
separated
them
according
to
their
sexes
.
Hardships
will
make
a
true
proof
of
the
strength
and
masculine
force
of
our
spirits
.
Prosperity
(
as
a
wise
man
of
later
times
observes
)
doth
best
discover
Vice
,
and
Adversity
makes
the
best
discovery
of
Vertue
.
And
as
the
one
is
not
without
many
fears
and
distasts
;
so
the
other
is
not
without
its
hopes
and
comforts
:
of
which
this
is
not
the
least
,
that
God
thinks
us
worthy
to
be
the
men
,
in
whom
he
would
make
an
Experiment
,
what
Christian
souls
are
able
to
suffer
.
The
Vertue
of
Prosperity
is
Temperance
,
and
the
Vertue
of
Adversity
is
Fortitude
;
which
in
the
account
of
all
the
world
is
the
more
Heroical
of
the
two
,
and
yields
the
greatest
Triumphs
.
Nay
,
He
fears
not
to
say
,
that
Prosperity
is
the
blessing
of
the
Old
Testament
,
and
Adversity
is
the
blessing
of
the
New
,
which
carries
the
greater
benediction
,
and
the
clearer
revelation
of
Gods
favour
.
And
therefore
do
not
take
that
ill
,
which
to
such
a
man
as
you
is
a
mark
of
the
Divine
Love
.
Be
not
unwilling
that
God
should
do
you
an
honour
,
and
bestow
upon
you
a
blessing
.
Let
him
have
the
pleasure
of
seeing
you
behave
your self
gallantly
.
Deny
him
not
that
spectacle
which
is
not
to
be
had
in
Heaven
,
and
for
which
he
manifested
himself
in
flesh
.
Let
it
not
repent
him
of
his
choice
,
if
he
pick
out
you
for
some
notable
Combate
.
The
General
appoints
the
stoutest
men
for
the
hardest
services
.
And
they
do
not
say
.
He
bears
an
ill
will
to
us
,
and
owes
us
a
spite
;
but
he
hath
an
high
opinion
of
us
,
and
intends
to
do
us
credit
.
Do
you
now
issue
forth
with
an
heart
full
of
the
same
thoughts
,
and
take
my
word
you
shall
never
want
the
noblest
pleasures
.
You
will
thank
God
for
placing
you
in
the
foremost
rank
of
Christian
Souldiers
.
You
will
praise
him
for
esteeming
a
poor
Pilgrim
capable
of
such
atchievements
.
You
will
rejoyce
to
see
your self
herein
preferred
before
the
Angels
:
For
if
they
can
do
more
than
you
,
yet
you
can
suffer
more
than
they
.
Nay
,
you
will
find
your self
in
the
fellowship
of
the
Son
of
God
,
who
was
never
so
glorious
as
when
he
hung
upon
the
Cross
;
never
triumphed
so
much
as
when
he
seemed
to
be
trampled
under
feet
;
and
then
spoiled
principalities
and
powers
,
when
he
was
robb'd
of
all
,
and
lost
even
life
it self
.
CAP.
XXV
.
How
the
Pilgrim
and
his
Guide
parted
.
And
with
what
a
brave
Resolution
he
began
his
Journey
.
WHen
the
Good
Father
(
for
so
we
will
hereafter
call
him
)
had
said
those
words
with
some
other
to
the
same
effect
;
he
told
him
,
that
now
he
thought
it
would
be
an
injurious
act
to
hinder
him
any
longer
by
his
discourses
,
from
going
to
prove
the
truth
of
what
had
been
said
.
If
I
am
a
Mercury
(
continued
he
with
a
little
smile
)
as
you
have
been
pleased
to
fancy
,
I
may
have
leave
to
make
use
of
my
wings
and
fly
away
.
There
remains
nothing
now
to
be
done
,
but
that
which
I
cannot
do
for
you
;
and
the
greatest
courtesie
that
is
left
in
my
power
,
is
to
keep
you
no
longer
from
doing
it
your self
.
Whereupon
,
after
he
had
exhorted
him
briefly
to
be
strong
in
the
Grace
of
Jesus
Christ
,
and
to
endure
hardship
as
a
good
Souldier
of
his
,
He
bade
him
heartily
farewel
,
and
put
himself
into
a
posture
of
departing
.
But
the
Pilgrim
being
sorely
afflicted
within
himself
at
this
news
,
suddenly
caught
hold
of
his
Garment
which
gently
moved
towards
him
as
he
turned
about
;
and
in
a
contest
between
joy
and
grief
,
uttered
these
words
,
as
well
as
those
passions
would
give
him
leave
.
Let
me
intreat
you
,
Dear
Sir
,
to
prolong
your
patience
so
far
,
as
before
you
go
away
to
receive
my
thanks
for
the
good
Directions
you
have
furnished
me
withall
;
and
to
give
your
Blessing
likewise
upon
a
poor
heart
that
is
resolved
by
the
help
of
Heaven
instantly
to
set
forth
in
this
way
which
you
have
described
.
If
I
had
been
born
your
Son
,
I
could
not
have
thought
my
obligations
greater
to
you
,
than
now
I
feel
them
.
Nay
,
I
shall
take
the
liberty
to
say
,
That
I
stand
more
indebted
to
your
Piety
,
than
I
do
to
Nature
.
For
fancy
oft-times
makes
Parents
,
but
it
is
only
reason
,
truth
and
goodness
which
have
tyed
my
heart
to
you
.
And
therefore
since
I
am
the
issue
of
your
mind
,
you
may
justly
expect
a
greater
reverence
,
love
and
obedience
to
your
commands
,
than
if
I
was
the
issue
of
your
body
.
I
have
heard
your
discourse
Sir
,
with
great
attention
;
I
have
markt
every
particular
passage
of
it
with
diligence
and
care
;
and
such
a
gust
hath
every
word
given
me
which
dropt
from
your
mouth
,
that
it
hath
seemed
to
me
not
many
minutes
long
.
It
is
not
to
be
expressed
how
your
Golden
Sentence
pleaseth
me
,
which
you
have
put
into
my
mouth
.
I
am
resolved
to
go
along
this
Journey
chaunting
it
continually
,
with
no
less
delight
than
the
Birds
are
wont
to
do
their
Melodies
.
Nay
,
I
cannot
forbear
(
and
be
not
weary
,
I
beseech
you
Sir
,
if
I
hold
you
longer
than
I
thought
)
but
I
must
here
before
you
renounce
my
own
proper
will
,
and
protest
that
I
desire
nothing
but
to
be
what
Jesus
would
have
me
,
and
to
be
where
Jesus
,
you
say
,
will
bring
me
.
O
thou
enemy
of
God!
my
self-will
,
that
hast
reigned
so
long
,
come
down
from
thy
Throne
.
I
proclaim
War
against
thee
,
and
am
resolved
from
this
day
forward
to
oppose
all
thy
desires
.
I
set
my self
here
in
open
defiance
to
thee
;
I
will
have
no
peace
with
thee
for
one
moment
;
because
thou-art
no
friend
of
God
,
to
whom
I
now
deliver
my self
.
Let
him
be
pleased
to
come
and
reign
in
my
heart
,
for
I
am
absolutely
his
.
May
it
be
his
will
to
accept
of
a
poor
Slave
,
that
devotes
all
his
powers
to
his
service
.
This
I
will
beg
of
him
perpetually
,
that
he
would
vouchsafe
to
let
me
know
what
his
will
is
;
and
that
shall
be
my
Guide
,
though
my
own
will
be
never
so
desirous
to
hold
a
contrary
course
.
Let
it
pain
me
,
or
let
it
please
me
,
I
am
resolved
to
bind
my self
fast
to
God
;
that
he
may
carry
me
not
whither
I
would
,
but
whither
himself
thinks
good
.
Say
the
word
,
O
my
God
,
and
it
is
enough
:
I
am
prepared
to
be
conducted
by
thee
.
Lead
me
whither
thou
wilt
,
O
thou
blessed
Providence
;
thou
shalt
have
a
faithful
follower
of
thy
wise
Counsels
.
I
am
no
longer
affraid
of
any
dangers
.
Those
terrible
Monsters
,
Poverty
,
Reproach
,
and
all
the
rest
,
do
strike
no
dread
at
all
into
me
.
Farewell
offices
and
honours
,
if
you
must
be
the
recompence
of
crimes
.
Farewell
my
friends
,
if
I
must
be
the
companion
of
your
sins
.
Farewell
all
the
world
,
if
it
must
be
the
price
of
my
soul
.
But
as
for
you
Sir
,
I
am
loath
to
bid
you
farewell
.
I
must
be
snatched
,
rather
than
go
from
your
company
.
For
you
are
my
Father
,
my
Oracle
,
a
Messenger
sent
from
God
to
bring
me
to
him
.
And
if
you
will
go
to
Heaven
without
me
,
I
pray
you
once
more
to
receive
my
acknowledgements
,
which
testifie
that
I
would
thank
you
if
I
were
able
,
both
for
your
former
Directions
,
and
for
this
Patience
.
Truly
(
replyed
the
Father
)
I
think
my self
rather
obliged
to
thank
you
most
heartily
that
you
would
come
to
me
,
and
being
come
,
that
you
would
hear
me
not
only
with
Patience
,
but
Acceptance
.
For
there
is
nothing
,
I
am
so
greedy
of
,
as
to
meet
with
a
soul
that
is
sincerely
desirous
to
know
the
way
to
Jerusalem
;
neither
do
I
know
any
pleasure
equal
to
that
of
pouring
out
my
heart
into
such
thirsty
minds
,
unless
it
be
this
of
seeing
them
rellish
those
Waters
of
Life
which
flow
from
Wisdome's
lips
.
And
that
same
Jesus
who
,
I
see
,
hath
touched
your
heart
already
with
his
Love
,
and
excited
you
to
take
this
Journey
;
give
you
his
Blessing
,
and
send
his
Spirit
the
Comforter
to
accompany
you
in
your
travels
,
and
assign
you
to
some
good
Angel
of
his
that
may
conduct
you
to
that
happy
place
,
the
Heavenly
Jerusalem
,
where
he
lives
.
In
the
way
to
which
I
am
so
desirous
you
should
enter
,
that
I
will
not
be
your
hinderance
by
any
further
discourses
;
but
shall
be
very
glad
,
as
I
told
you
,
to
find
you
in
safety
arrived
there
,
where
we
shall
never
part
more
,
nor
have
any
cause
to
say
this
sad
word
,
Farewell
.
Must
I
part
then
with
you
,
said
the
Pilgrim
?
—
Here
he
made
a
pause
,
and
tears
spoke
the
rest
of
his
mind
:
for
I
could
hear
never
a
word
he
said
,
till
after
a
great
many
sighs
hee
thus
proceeded
:
Well
,
let
it
be
so
.
It
is
part
of
my
duty
,
you
say
,
to
be
contented
with
every
thing
.
And
therefore
I
now
freely
resume
my
former
resolution
,
and
say
in
the
words
(
I
hope
in
the
Spirit
also
)
of
Jesus
,
Not
my
will
,
O
Lord
,
but
thy
Will
be
done
.
Onely
let
me
again
renew
my
desires
that
you
would
accompany
me
ever
with
your
good
Prayers
,
for
I
hope
it
is
not
too
great
a
gratification
of
my self
to
be
pleased
in
your
friendship
,
and
in
the
belief
that
you
remember
me
:
Nor
will
it
be
accounted
a
crime
that
I
am
not
willing
to
be
left
out
of
your
thoughts
,
especially
when
they
are
addressed
in
devout
supplications
to
Jesus
.
I
have
been
long
perswaded
that
I
use
to
prosper
the
better
in
all
my
designes
for
the
good
wishes
of
pious
persons
:
and
it
hath
been
some
support
to
me
also
when
I
have
had
no
great
store
of
good
desires
in
my
own
heart
,
or
been
but
cold
in
those
I
had
,
to
think
that
the
concerns
of
my
soul
were
presented
to
God
by
some
Friend
or
other
,
in
their
more
fervent
Devotions
.
And
therefore
it
will
be
at
the
most
but
a
pardonable
error
,
if
I
do
with
some
Passion
beg
the
prayers
of
such
a
person
as
you
are
,
and
if
I
comfort
my self
sometimes
with
the
interess
I
have
in
you
and
them
.
Especially
since
I
see
by
your
charitable
instructions
,
and
the
patience
you
have
used
towards
me
,
that
you
have
an
heart
so
full
of
Love
and
Goodness
,
that
it
will
neither
suffer
you
to
remember
me
coldly
,
nor
to
be
weary
in
recommending
me
to
the
Grace
of
God
.
The
Father
would
not
make
any
long
reply
to
these
words
,
for
fear
they
should
never
break
off
,
but
be
alwayes
linkt
together
by
the
chains
of
this
pleasing
conversation
,
and
the
delight
which
he
perceived
began
to
spring
up
in
him
by
the
interchanging
so
many
expressions
of
their
mutual
Love
.
But
after
he
had
assured
him
by
a
solemn
promise
that
he
would
never
fail
to
commend
him
to
the
love
and
care
of
Jesus
,
they
took
their
leave
one
of
the
other
,
not
without
a
great
many
embraces
,
and
hearty
wishes
to
see
each
other
again
in
peace
at
Jerusalem
.
You
may
be
sure
the
Pilgrim
could
not
but
often
reflect
with
a
sad
heart
upon
this
dear
person
whose
counsels
he
carried
along
with
him
in
his
breast
.
And
while
the
image
of
him
was
so
fresh
in
his
mind
,
it
did
not
a
little
wound
him
that
he
could
enjoy
no
more
then
that
shaddow
of
his
friend
.
Sometimes
he
complained
Plained
of
the
imperfections
of
this
state
and
the
miseries
of
the
world
,
that
will
not
let
those
who
love
most
,
be
most
together
.
Sometimes
he
blamed
his
own
unworthiness
,
which
made
such
a
felicity
as
the
constant
company
of
so
good
a
man
too
great
for
him
to
possess
.
Sometimes
he
called
him
back
and
wished
in
his
heart
that
he
would
return
.
And
by
and
by
he
was
ready
to
follow
after
him
and
thought
he
could
fly
presently
into
his
embraces
;
so
strong
were
the
desires
he
felt
of
being
with
him
.
But
in
the
midst
of
these
restless
thoughts
which
for
a
little
space
were
tossed
up
and
down
in
his
mind
;
It
pleased
God
to
remember
him
of
the
Vow
he
had
made
of
his
will
to
him
.
He
put
him
in
mind
that
he
stood
still
all
this
while
,
though
he
was
in
so
great
an
agitation
,
and
that
to
follow
his
Friend
would
be
to
go
back
from
his
Resolution
,
and
that
he
had
more
then
the
image
of
his
body
to
bear
him
company
,
there
being
left
behind
the
very
picture
of
his
soul
described
in
those
Directions
which
he
had
bestowed
upon
him
.
Such
thoughts
as
these
put
away
that
fit
of
passion
wherein
he
was
ingaged
,
and
caused
the
qualm
that
went
over
his
heart
to
vanish
.
So
that
now
loosned
from
all
the
world
(
as
he
thought
)
he
blessed
himself
,
and
without
any
discomposure
took
his
staff
in
his
hand
and
said
:
From
this
moment
farewell
all
my
former
enjoyments
;
Do
not
trouble
me
;
for
I
now
begin
my
designed
Pilgrimage
.
I
am
nought
,
I
have
nought
,
I
desire
nought
but
to
be
with
Jesus
at
Jerusalem
.
CAP.
XXVI
.
Of
sundry
troubles
which
hapned
to
the
Pilgrim
in
his
Travels
.
And
how
he
was
delivered
out
of
them
.
A
Fine
Sunshine-morning
it
was
when
he
first
went
out
of
his
doors
;
The
Air
was
perfumed
with
the
sweet
Odors
which
the
Sun
exhaled
from
the
flowers
,
the
birds
whistled
and
sung
their
Hymns
to
him
that
made
that
glorious
Light
;
and
there
was
no
hedge
that
he
passed
by
,
but
it
welcomed
him
with
some
new
Songs
and
pleasures
,
nor
any
Traveller
he
met
,
but
wished
him
,
Good
speed
.
He
was
so
much
pleased
in
every
thing
that
he
saw
and
heard
,
in
all
the
Works
of
God
,
in
his
Word
which
he
bare
in
his
Mind
,
in
the
smoothness
of
the
Way
,
in
the
remembrance
of
the
Father
he
left
,
in
the
assurance
he
had
of
his
Prayers
and
such
like
things
,
that
he
never
thought
himself
at
home
,
till
now
that
he
had
no
home
at
all
,
but
was
seeking
one
.
He
could
do
nothing
but
compose
Praises
to
God
;
nothing
but
laud
the
Name
of
Jesus
that
had
brought
him
into
so
happy
a
condition
;
and
by
his
good
will
he
would
have
made
this
the
business
of
all
the
day
to
sing
a
certain
Ditty
,
the
beginning
and
the
end
of
which
(
I
remember
)
was
nothing
but
this
,
Bless
the
Lord
O
my
Soul
.
Whether
it
was
the
novelty
of
those
Objects
that
presented
themselves
,
or
the
Greatness
and
Beauty
of
them
,
or
the
good
Society
he
met
withall
,
or
an
immediate
touch
from
that
Spirit
which
the
Good
man
pray'd
might
be
his
Companion
,
or
all
these
,
or
any
other
thing
,
that
made
him
so
merry
,
I
had
not
leisure
to
examine
;
but
he
was
never
known
in
all
his
life
to
have
expressed
so
much
contentment
in
any
condition
,
as
in
this
Pilgrimage
wherein
he
was
ingaged
to
Jerusalem
.
Yet
he
had
not
passed
many
weeks
in
these
rapturous
joys
(
for
they
were
little
less
)
before
he
found
them
so
much
abated
that
he
thought
himself
less
happy
then
he
imagined
.
The
wayes
were
grown
a
little
more
rugged
,
the
Heaven
began
to
be
overcast
,
and
the
Country
through
which
he
went
was
more
barren
and
yielded
not
those
Fruits
which
he
had
before
tasted
;
which
together
with
other
things
cast
him
into
a
damp
,
and
procured
to
his
soul
more
sadness
then
he
used
to
be
acquainted
withall
.
At
the
first
indeed
he
was
only
moved
to
some
wonderment
to
find
such
an
alteration
,
and
thought
that
in
half
a
dayes
travel
or
such
a
space
,
he
should
recover
more
pleasant
paths
.
But
when
he
found
contrary
to
his
expectation
that
they
still
continued
uneasie
,
and
likewise
chanced
to
see
some
of
his
old
Companions
who
called
to
him
at
some
distance
and
perswaded
him
to
go
back
again
;
he
was
much
affrighted
,
and
began
to
feel
wild
imaginations
roving
about
his
Soul
,
and
strange
desires
of
quitting
a
course
which
was
like
to
prove
so
ungrateful
to
that
part
of
him
which
was
most
concerned
in
the
things
of
this
World
.
For
it
was
represented
to
his
thoughts
that
the
ensuing
part
of
the
rode
was
very
dangerous
,
beset
with
Theeves
and
many
Difficulties
,
tedious
and
of
a
strange
length
;
and
,
besides
that
he
might
be
in
a
wrong
way
,
it
was
very
doubtful
whether
there
was
such
a
place
or
no
as
he
fancied
,
seeing
no
body
had
been
there
.
From
all
which
and
many
other
considerations
they
told
him
it
was
most
adviseable
if
he
consulted
his
own
peace
to
return
with
them
to
his
former
habitation
and
his
ancient
neighbours
:
who
were
all
very
sorry
to
hear
that
he
had
quit
his
present
possessions
,
in
they
knew
not
what
hopes
of
getting
better
at
a
place
which
neither
he
nor
any
of
his
friends
had
seen
.
But
though
this
Push
by
the
unexpectedness
of
it
made
him
reel
and
stagger
a
little
,
yet
he
soon
recollected
himself
:
and
calling
to
mind
what
he
had
been
taught
,
and
repeating
that
charm
(
as
I
may
call
it
)
which
he
alwayes
had
about
him
,
I
am
nought
,
I
have
nought
,
&c.
he
found
himself
as
firm
in
his
resolution
as
if
he
had
not
been
at
all
assaulted
.
Shall
I
forsake
my
Lord
(
said
he
to
himself
)
so
soon
as
ever
I
have
begun
his
service
?
Is
it
handsome
for
me
to
recoil
,
meerly
from
the
noise
and
report
of
dangers
?
What
a
Coward
shall
I
for
ever
hold
my self
,
if
I
run
away
before
my
enemies
be
in
view
,
upon
a
rumour
of
their
strength
and
power
?
I
will
march
up
towards
them
,
and
at
least
look
them
in
the
face
.
I
will
not
trust
this
Fame
which
all
the
world
hath
branded
for
a
Lyar
:
Since
common
observation
also
tells
us
,
that
the
Lyon
is
not
so
terrible
as
he
is
painted
.
Much
more
he
spake
to
this
effect
,
which
moved
him
to
a
kind
of
indignation
against
himself
that
he
should
so
much
as
shrink
back
thus
early
,
before
sufficient
tryal
,
and
upon
such
sleight
information
.
And
yet
it
was
not
at
all
to
his
disadvantage
that
he
had
felt
this
shock
,
but
it
rather
had
many
happy
effects
upon
him
:
like
a
fit
or
two
of
an
Ague
,
which
is
thought
rather
wholesome
,
then
to
deserve
the
name
of
a
Disease
.
For
as
it
gave
him
more
understanding
in
the
nature
of
his
way
(
of
the
smoothness
of
which
notwithstanding
all
that
had
been
said
,
he
too
much
presumed
)
and
made
him
watchful
because
he
saw
he
could
not
pass
without
some
enemies
:
So
it
gave
him
some
degree
of
courage
,
because
he
perceived
they
might
be
overcome
,
and
confirm'd
his
belief
of
the
Wisdom
of
his
Director
who
foretold
these
troubles
;
and
gave
a
proof
withall
of
the
efficacy
of
that
Remedy
which
he
had
prescribed
,
and
above
all
revived
that
Joy
and
gladness
in
his
heart
which
he
thought
began
to
languish
and
faint
away
.
Full
of
joy
he
was
even
to
an
excess
,
and
he
suffered
by
it
a
kind
of
transportation
;
partly
from
the
brightness
of
the
Truths
he
had
received
,
which
yet
were
fresh
in
his
mind
;
partly
from
the
increase
of
his
understanding
by
the
experiment
which
he
had
made
;
but
chiefly
I
think
from
the
Victory
which
he
had
obtained
over
those
enemies
that
attacqued
his
Soul
.
For
in
truth
,
there
is
no
greater
Triumph
then
that
which
the
Soul
feels
when
it
comes
off
a
Conquerour
;
and
applauds
it self
for
the
Valour
and
Courage
which
it
hath
expressed
in
its
conflicts
.
There
was
another
thing
indeed
which
added
something
though
not
much
to
his
joy
,
viz.
that
ded
something
though
not
much
to
his
joy
,
viz.
that
his
enemies
he
hoped
had
received
such
a
foil
,
that
he
had
sent
them
away
discouraged
if
not
disabled
,
from
making
any
further
attempts
upon
him
.
But
so
mutable
is
our
condition
here
,
and
so
many
are
our
enemies
,
that
he
had
not
travelled
many
dayes
after
this
Triumph
,
before
he
was
arrested
with
a
new
trouble
to
exercise
his
Wisdom
and
Patience
.
His
soul
which
just
now
was
ready
to
leap
out
of
his
body
,
he
felt
to
sink
so
low
,
that
it
was
as
if
he
had
no
soul
at
all
.
His
spirits
not
only
began
to
flagg
and
hang
down
their
heads
;
but
were
grown
quite
faint
and
weary
,
as
if
they
meant
to
swoon
away
.
Which
was
partly
occasioned
by
his
going
too
fast
,
and
taking
over-long
Journeys
;
and
partly
by
a
very
hot
day
,
when
the
Sun
beat
very
strongly
upon
his
head
;
and
partly
by
the
very
violence
of
his
joyes
which
stirred
his
spirits
so
much
,
that
in
the
agitation
they
flew
away
;
and
partly
by
letting
slip
two
or
three
of
those
Instructions
which
had
been
left
with
him
which
should
have
been
a
Cordial
to
him
,
but
were
as
impossible
he
found
to
be
by
any
means
recalled
,
as
it
was
to
bring
back
his
tyred
spirits
which
were
flown
from
him
.
Very
melancholly
and
sad
he
now
began
to
be
,
and
the
more
because
he
had
been
so
joyful
.
O
how
desolate
(
said
he
within
himself
)
is
this
place
into
which
I
am
faln
!
I
am
forsaken
sure
of
God
,
or
else
I
that
was
so
high
yesterday
,
should
never
have
sunk
into
this
pit
,
which
is
next
door
to
the
dwelling
of
damned
spirits
.
Was
ever
any
man
in
such
a
deplorable
estate
?
Was
there
ever
any
bereaved
thus
of
all
his
comforts
which
should
sweeten
his
way
when
he
hath
no
other
company
?
Oh
Who
,
will
restore
unto
me
the
dayes
that
are
past
?
Who
can
call
back
but
the
joyes
of
yesterday
into
my
bosome
?
What
are
those
sins
that
have
cast
me
into
the
displeasure
of
my
Lord
?
Or
,
What
shall
I
do
to
regain
his
favour
,
which
I
would
purchase
at
any
rate
,
though
I
dyed
the
next
moment
?
Thus
he
lay
many
dayes
,
sometimes
bewailing
his
former
affrightment
,
which
he
suspected
might
deserve
this
desertion
(
as
he
was
apt
to
call
it
)
sometimes
complaining
that
he
could
not
find
the
cause
,
and
so
could
not
be
cured
;
sometimes
reflecting
on
the
times
of
joy
which
were
gone
;
and
sometimes
taking
a
view
of
his
misery
,
which
made
him
but
the
more
deeply
miserable
.
And
,
which
was
worst
of
all
,
he
kept
his
bed
all
this
time
,
and
stirred
not
a
foot
in
his
Journey
;
being
indeed
so
ill
,
that
he
despaired
of
life
.
But
see
how
the
Providence
of
God
watches
for
an
opportune
season
to
do
us
a
kindness
.
When
he
was
in
the
greatest
torture
that
he
had
felt
all
the
time
of
this
Agony
,
there
came
an
unexpected
Letter
to
his
hands
from
his
beloved
Father
,
which
was
to
this
effect
.
My
friend
(
for
so
I
cannot
but
call
you
,
since
you
express
such
love
to
me
)
These
are
to
let
you
know
,
that
though
I
am
absent
from
you
,
yet
I
follow
you
with
my
thoughts
and
good
wishes
,
which
attend
you
in
all
your
motions
.
I
am
so
far
from
being
forgetful
of
my
promise
,
that
I
am
much
better
,
I
assure
you
,
than
my
word
.
You
desired
me
to
pray
for
you
,
and
so
I
do
.
But
I
cannot
content
my self
with
that
,
unless
you
,
as
well
as
God
,
know
that
I
have
a
remembrance
of
you
.
That
is
the
very
reason
of
my
sending
this
Paper
after
you
;
that
it
may
be
a
token
how
regardful
I
am
of
your
concerns
,
and
sollicitous
about
your
welfare
.
So
sollicitous
,
that
having
enjoyed
some
good
thoughts
this
morning
,
I
could
not
but
impart
them
unto
you
,
because
I
fancied
they
would
prove
upon
some
occasion
or
other
very
useful
to
you
.
They
are
a
Meditation
upon
one
of
the
Fsalms
of
David
,
where
he
bids
his
Soul
not
to
be
disquieted
,
but
to
hope
in
God
as
the
health
of
his
countenance
and
his
God
:
and
they
are
infolded
in
a
distinct
Paper
within
the
bosome
of
this
Letter
,
because
they
were
too
long
to
be
inserted
in
the
body
of
it
.
Farewell
.
Upon
the
very
first
receipt
of
this
Letter
,
before
he
had
broke
it
up
,
his
pale
cheeks
began
to
be
streaked
with
a
little
blood
,
as
a
prognostick
of
his
recovery
to
health
again
.
But
when
he
opened
it
,
and
read
the
kind
expressions
of
the
Love
of
his
Friend
,
one
might
see
how
the
spirits
crept
up
as
he
went
along
,
out
of
the
Center
whither
they
were
retired
:
In
so
much
that
the
light
danced
in
his
eyes
,
yea
leaped
out
as
if
it
meant
to
kiss
those
lines
which
now
saluted
them
.
But
then
,
as
soon
as
he
arrived
at
the
Meditation
it self
,
and
had
carefully
perused
all
the
parts
of
it
;
his
face
shined
like
an
Angel
,
and
one
would
have
thought
he
had
not
been
the
man
that
was
so
lately
dejected
.
For
it
was
so
pat
to
his
present
condition
,
and
so
exactly
suted
to
the
necessities
under
which
he
laboured
,
that
it
seemed
as
if
it
had
been
indicted
by
God
,
and
not
by
his
Friend
.
There
he
found
a
discourse
of
the
Nature
of
Joy
,
of
the
causes
of
its
decay
,
of
the
Interess
that
our
Animal
Spirits
have
in
it
,
of
the
way
to
recover
it
,
and
the
means
to
be
content
without
it
,
and
above
all
,
of
the
Resignation
of
our selves
to
the
Will
of
God
,
to
serve
him
chearfully
without
those
sensible
pleasures
,
as
well
as
in
their
company
.
And
not
to
name
other
things
which
were
more
fully
debated
between
them
afterward
;
these
now
rehearsed
were
so
fully
opened
,
that
he
was
partly
amazed
,
and
partly
elevated
to
the
height
of
his
Joyes
again
,
when
he
thought
that
God
had
put
it
into
the
heart
of
the
Father
to
send
at
this
time
a
Letter
of
such
comfortable
import
unto
him
.
I
see
,
said
the
Pilgrim
,
that
not
my
Friend
only
,
but
Jesus
also
is
mindful
of
me
.
I
see
both
that
He
prayes
for
me
,
and
that
Heaven
likewise
hears
those
Prayers
.
It
would
be
an
unsufferable
wrong
to
my
Blessed
Saviour
,
should
I
hereafter
think
my
soul
forsaken
of
him
.
Nay
,
it
will
be
an
ill
requital
of
the
favour
he
hath
now
done
me
;
should
I
not
resume
my
ancient
joyfulness
again
.
And
therefore
be
no
longer
disquieted
O
my
Soul
,
be
not
cast
down
within
me
.
It
is
not
in
vain
to
hope
in
God
,
but
in
that
very
hope
thou
mayest
be
joyful
:
and
therefore
in
the
fruition
of
thy
expectations
,
O
how
greatly
oughtest
thou
to
rejoyce
.
Light
is
sown
for
the
righteous
,
and
joy
for
the
upright
in
heart
.
They
that
know
thy
Name
will
put
their
trust
in
thee
,
for
thou
Lord
hast
not
forsaken
them
that
seek
thee
.
And
therefore
I
cannot
but
say
,
Wait
on
the
Lord
,
be
of
courage
,
and
he
shall
strengthen
thy
heart
:
Wait
,
I
say
,
on
the
Lord
.
I
will
sing
unto
the
Lord
,
because
he
hath
dealt
bountifully
with
me
.
Yea
I
will
hope
continually
,
and
will
yet
praise
him
more
and
more
.
Many
other
the
like
effusions
of
his
heart
,
one
might
then
have
heard
,
and
they
lasted
so
many
dayes
,
that
they
became
instrumental
to
the
redeeming
much
of
that
time
which
had
been
lost
in
fruitless
complaints
upon
his
bed
.
He
did
not
go
so
fast
as
he
was
wont
,
but
he
went
much
further
than
before
in
the
same
number
of
hours
.
His
Joyes
were
not
so
violent
,
but
they
became
more
sweet
,
and
they
grew
more
equal
.
He
could
not
recover
yet
the
Memory
of
some
things
he
had
received
;
but
this
he
better
understood
,
that
he
must
desire
nought
but
Jesus
.
He
was
not
so
full
of
heat
,
but
his
light
was
more
resplendent
.
He
did
not
expect
now
to
be
alwayes
in
the
same
temper
,
yet
he
was
confident
he
should
never
more
suspect
the
Love
of
his
Saviour
.
He
perceived
that
he
could
not
ever
retain
the
same
Joyes
,
yet
he
learnt
withall
,
that
the
way
to
have
them
sooner
restored
,
was
not
to
fret
for
want
of
them
.
But
though
in
this
condition
he
made
a
great
progress
his
way
towards
the
Holy
City
of
God
;
yet
the
light
which
was
in
his
mind
,
did
not
cast
such
a
splendour
about
his
soul
,
but
that
one
day
he
suffered
some
obscurity
.
The
occasion
of
it
was
a
cloudy
thought
which
came
over
his
understanding
,
suggesting
to
him
;
That
he
did
not
serve
God
purely
enough
,
because
his
eye
was
too
much
upon
Jerusalem
.
For
it
had
been
commonly
received
for
a
Truth
among
some
persons
whom
he
had
formerly
conversed
withall
,
That
we
must
obey
God
out
of
meer
Love
to
him
,
without
any
hope
of
rewards
at
all
.
This
,
you
will
say
,
was
a
strange
conceit
,
and
it
had
as
strange
a
cure
.
For
it
pleased
God
,
that
he
opening
a
Book
which
he
carried
along
with
him
,
the
next
morning
after
these
thoughts
troubled
him
;
the
first
thing
that
he
cast
his
eye
upon
was
this
passage
in
a
certain
Chapter
of
it
,
That
Moses
had
respect
to
the
recompence
of
reward
.
That
Moses
and
those
under
the
Law
who
were
but
Bondmen
,
might
have
respect
to
Rewards
,
but
that
it
did
not
become
those
who
had
the
Spirit
of
Adoption
,
to
be
so
Mercenary
;
and
he
being
a
little
perplexed
with
this
trifling
Objection
;
It
happened
,
that
looking
down
upon
the
same
page
of
his
Book
again
,
his
eye
fell
directly
upon
the
second
Verse
of
the
next
Chapter
,
which
told
him
,
That
Jesus
endured
the
Cross
for
the
Joy
that
was
set
before
him
.
The
first
glance
which
he
had
of
this
place
,
was
like
a
Beam
of
the
Sun
in
his
eye
,
which
immediately
dispelled
all
his
darkness
,
and
made
his
soul
flash
out
in
such
expressions
as
these
.
Who
are
these
men
that
are
wiser
than
Jesus
?
What
mean
these
dreamers
to
fancy
themselves
above
that
,
which
was
not
below
our
Saviour
?
Or
how
came
they
to
be
so
proud
as
to
despise
the
Promises
of
God
,
and
think
they
stand
in
no
need
at
all
of
them
?
On
,
my
soul
,
go
on
,
and
be
not
stopt
a
minute
longer
by
this
scruple
.
Fix
thine
eyes
upon
Jerusalem
,
and
let
thine
heart
be
ravished
with
it
;
for
the
Mediatour
of
the
second
Covenant
,
as
well
as
of
the
first
had
a
respect
unto
it
.
After
he
had
hit
so
luckily
on
these
two
passages
which
lay
so
near
together
,
a
great
many
more
of
the
same
kind
presented
themselves
instantly
to
his
mind
:
not
much
unlike
the
Beams
of
the
Sun
,
which
having
once
torn
a
cloud
in
sunder
,
break
forth
more
and
more
,
till
the
whole
body
of
that
great
light
appear
to
us
.
And
this
likewise
raised
his
spirits
unto
some
further
degree
of
chearfulness
,
when
he
thought
how
our
Lord
still
provided
for
his
relief
,
and
took
the
pains
to
pull
the
smallest
Thorn
that
troubled
him
out
of
his
feet
.
And
yet
this
could
not
hinder
but
that
they
were
too
much
dejected
a
little
after
by
a
company
of
other
petty
thoughts
,
which
,
like
so
many
importune
Flyes
,
were
alwayes
buzzing
this
new
fancy
in
his
ears
;
That
he
did
not
directly
intend
the
glory
and
honour
of
Jesus
in
all
his
Actions
.
He
considered
indeed
with
himself
,
that
he
endeavoured
to
do
well
,
and
that
he
he
loved
to
do
so
,
and
that
he
lookt
upon
it
as
the
very
Life
of
God
;
but
yet
he
thought
he
did
not
so
actually
respect
him
in
every
particular
motion
as
his
duty
required
.
Now
here
it
fell
out
very
happily
,
and
not
without
a
Divine
Providence
,
as
he
thought
,
that
one
night
being
in
a
dream
,
he
imagined
he
saw
one
coming
to
him
,
and
whisper
this
sentence
in
his
ear
,
which
of
a
long
time
he
had
not
read
,
They
repented
not
,
to
give
him
Glory
.
Whereupon
starting
suddenly
out
of
his
sleep
,
as
if
some
good
Genius
had
awakened
him
,
and
given
him
a
new
mind
,
he
presently
began
to
tell
himself
,
that
when
he
first
repented
,
and
undertook
this
New
Life
,
he
gave
Glory
to
God
:
and
that
by
every
step
he
took
in
this
course
of
Repentance
(
i.
e.
amending
of
himself
)
he
did
actually
honour
him
,
and
more
materially
than
any
other
way
glorisie
his
name
:
For
this
is
a
constant
acknowledgement
of
him
,
a
minutely
confession
that
we
are
fools
,
and
he
is
wise
;
that
our
will
is
nought
,
and
his
is
good
;
that
he
is
our
Lord
,
and
we
his
Subjects
;
and
that
after
all
our
search
we
find
our
Happiness
to
lye
in
him
alone
,
and
in
separation
from
him
,
the
best
condition
in
the
world
will
leave
us
miserable
.
And
he
had
not
long
pondered
upon
these
things
with
much
satisfaction
,
before
those
words
of
the
Psalmist
came
into
his
mind
,
He
that
offereth
praise
,
glorifieth
me
,
and
to
him
that
ordereth
his
conversation
aright
,
will
I
shew
the
Salvation
of
God
.
Which
made
him
fall
into
the
praises
of
God
,
and
to
resolve
that
he
would
do
so
every
day
,
and
early
design
all
the
imployments
of
it
to
his
service
:
concluding
,
that
whilst
he
held
this
course
,
and
ordered
his
wayes
aright
,
he
exalted
God
in
the
world
;
by
lifting
up
his
Will
into
a
preheminence
and
command
over
his
own
,
&
subjecting
himself
unto
it
both
as
most
supreme
,
and
also
wise
and
good
.
And
after
a
great
many
thoughts
of
this
nature
,
at
last
he
made
a
short
reflection
upon
the
person
who
had
made
him
this
visit
in
the
night
.
And
when
he
remembred
that
he
fancied
it
was
his
Friend
who
came
to
his
Bed-side
,
he
had
a
new
pleasure
to
think
of
the
benefits
of
Sleep
.
The
praises
of
which
he
could
not
upon
this
occasion
forbear
,
though
at
certain
times
he
wished
his
thoughts
might
never
be
intermitted
by
it
.
What
an
heavenly
power
(
said
he
)
is
this
,
for
so
I
am
ready
to
call
it
?
how
much
am
I
beholden
to
it
for
its
silent
refreshments
?
That
which
useth
to
part
the
dearest
friends
,
hath
now
brought
them
together
.
That
which
separateth
those
who
touch
each
other
,
hath
made
those
near
who
are
far
asunder
.
O
Divine
Gift
!
O
beloved
Rest
which
God
bestows
upon
us
!
How
great
are
these
charms
which
lock
our
doors
to
all
the
World
and
now
have
opened
them
to
my
friend
?
How
much
better
are
these
dreams
then
many
of
my
waking
thoughts
?
How
much
rather
had
I
be
in
the
arms
of
the
brother
of
death
,
then
in
the
feeble
injoyments
of
many
parts
of
my
life
?
I
am
content
just
now
to
be
restored
to
his
embraces
,
if
my
Friend
will
but
meet
me
there
again
in
this
manner
.
At
least
I
hope
I
may
conclude
that
when
we
are
Dead
indeed
,
he
will
not
fail
to
meet
me
;
whose
Image
finds
me
out
when
I
am
in
the
Images
of
death
.
CAP.
XXVII
.
How
the
Pilgrim
fell
into
a
great
sadness
;
and
how
strangely
it
was
cured
by
an
unexpected
meeting
with
his
Guide
.
Who
discourses
of
the
nature
of
sensible
joyes
.
And
at
last
upon
his
desire
contracts
a
particular
Friendship
with
the
Pilgrim
.
IN
such
thoughts
or
rather
dreams
as
these
he
spent
a
little
portion
of
his
time
with
great
delight
.
And
now
having
vanquished
so
many
enemies
and
impediments
in
his
way
of
divers
sorts
,
he
was
willing
to
believe
that
he
should
be
molested
no
more
,
but
pass
in
perfect
peace
to
the
Vision
of
Peace
.
A
great
many
dayes
he
remained
in
these
pleasant
expectations
,
and
went
a
good
way
onwards
to
his
resting
place
,
without
the
least
weariness
of
any
part
about
him
.
He
seldome
departed
from
meditation
but
either
with
his
mind
illuminated
with
new
light
from
heaven
,
or
his
will
inflamed
with
a
new
ardor
,
or
his
whole
heart
steeped
in
new
sweetness
.
And
though
sundry
new
enemies
also
attempted
him
,
yet
such
a
profound
peace
seemed
to
have
taken
possession
of
his
heart
,
that
they
could
not
move
the
least
disturbance
there
.
The
joyes
that
he
felt
made
him
despise
all
baits
of
pleasure
which
lay
in
his
way
.
The
Conquests
which
he
had
got
,
made
him
think
himself
above
the
scorn
and
laughter
of
the
World
.
And
though
he
was
sometimes
bitterly
reproached
,
yet
he
comforted
himself
with
this
that
they
did
but
prepare
him
matter
for
new
triumphs
.
But
he
could
never
be
drawn
to
any
other
contests
wherein
the
Generality
of
men
were
then
very
zealously
ingaged
:
nor
did
he
affect
any
Victories
among
the
disputers
of
the
World
.
He
lived
in
love
and
peaceableness
with
all
his
fellow-travellers
.
He
thought
himself
so
rich
also
in
these
graces
,
that
it
was
no
trouble
to
him
to
be
poor
.
And
he
had
such
a
sense
from
whence
he
received
them
,
that
they
were
no
temptation
neither
to
be
proud
.
But
yet
for
all
this
it
chanced
that
some
exercises
of
Devotion
to
which
he
had
bound
himself
being
one
day
omitted
,
either
through
indisposition
,
or
by
reason
of
some
lawful
if
not
necessary
occasions
which
diverted
him
;
he
was
cast
into
such
a
pensiveness
of
mind
as
proved
at
last
a
great
affliction
to
him
.
For
he
indulged
to
himself
those
thoughts
because
they
pleased
him
at
first
;
but
by
too
frequent
reflections
they
grew
to
a
melancholy
mood
,
and
from
thence
proceeded
to
a
dull
and
listless
temper
of
Spirit
.
In
this
condition
you
must
needs
think
his
joyes
were
again
abated
,
which
added
very
much
to
the
trouble
of
his
mind
:
and
indeed
they
fell
in
time
to
so
low
an
ebb
,
that
he
feared
they
would
never
rise
again
,
but
leave
him
at
last
quite
dry
and
without
one
drop
of
comfort
.
And
so
truly
in
the
issue
of
things
it
proved
:
for
as
they
forsook
him
,
so
he
was
tempted
again
to
forsake
his
way
,
which
was
now
become
but
irksome
to
him
without
those
refreshments
.
The
pleasure
and
rellish
that
he
was
wont
to
feel
in
holy
duties
was
quite
gone
.
In
stead
of
clearness
there
succeeded
darkness
;
dryness
of
spirit
took
the
place
of
affection
;
and
in
the
room
of
joy
and
gladness
he
was
loaded
with
nothing
but
groans
and
heaviness
.
He
often
professed
that
he
could
feel
nothing
at
all
;
but
remained
as
a
man
that
had
lost
the
use
of
his
soul
.
And
therefore
though
he
continued
for
a
while
to
pray
and
perform
his
duty
in
other
things
as
well
as
he
could
,
yet
finding
that
he
was
but
like
a
man
that
drinks
very
much
,
when
the
liquor
hath
no
tast
,
and
gives
him
no
pleasure
in
the
going
down
;
he
was
tempted
to
throw
it
all
away
,
and
thought
he
had
as
good
not
do
those
things
at
all
as
do
them
with
no
delight
.
And
accordingly
he
gave
up
himself
wholly
to
be
tortured
by
his
own
thoughts
,
which
imployed
themselves
in
nothing
else
but
making
sad
representations
of
the
misery
of
this
state
:
which
you
must
needs
think
was
so
grievous
that
it
is
not
possible
to
draw
a
picture
of
it
.
For
since
the
soul
is
of
far
greater
force
then
the
body
;
the
pains
and
anguish
which
arises
in
it
,
must
needs
be
far
more
pungent
and
afflictive
then
those
which
touch
the
outward
man
.
He
suffered
a
kind
of
Martyrdom
every
day
:
or
rather
he
was
continually
crucified
and
had
nothing
but
Gall
and
Vinegar
given
him
to
drink
.
He
thought
he
had
reason
when
he
complained
of
greater
pains
then
the
Martyrs
endured
.
For
they
being
inwardly
illuminated
and
touched
from
heaven
,
found
the
highest
comforts
in
their
torments
,
the
greatest
liberty
in
their
imprisonments
,
and
in
the
midst
of
flames
the
divinest
ardors
of
Love
in
their
hearts
which
like
a
greater
fire
put
the
other
out
.
But
he
poor
Soul
,
though
alwayes
denying
his
own
desires
,
breaking
of
his
will
in
pieces
,
lying
upon
a
rack
,
and
fast
nailed
to
the
Cross
where
the
body
of
sin
was
bleeding
to
death
;
yet
found
his
Spirit
in
horrid
torments
and
deprived
of
those
divine
delights
,
which
cheared
the
bright
souls
of
the
blessed
Martyrs
,
and
made
them
shine
with
a
greater
luster
then
did
their
fires
.
But
since
I
cannot
express
the
soreness
of
this
Agony
in
which
he
a
long
time
lay
;
I
shall
only
add
that
it
was
so
great
,
that
one
day
being
quite
tired
and
spent
;
he
fell
into
a
kind
of
trance
,
and
remained
as
immoveable
for
some
space
,
as
if
he
had
been
dead
.
And
a
blessed
occasion
this
was
;
though
all
his
acquaintance
that
were
come
to
comfort
him
,
imagined
he
would
then
have
expired
.
For
he
thought
he
saw
a
man
coming
to
him
with
a
very
smiling
aspect
(
as
though
he
knew
him
)
who
bad
him
get
up
,
and
go
as
fast
as
he
could
to
a
certain
Oratory
that
was
not
far
off
,
and
in
his
way
;
where
he
should
meet
with
some
relief
.
When
he
was
come
to
himself
;
he
thought
this
Vision
(
or
what
else
you
please
to
call
it
)
was
in
stead
of
an
Oracle
,
and
had
discovered
to
him
one
of
the
greatest
causes
that
he
continued
so
long
ill
of
these
grievous
distempers
.
And
that
was
;
That
while
he
afflicted
and
tormented
himself
with
the
remembrance
of
what
was
passed
;
he
neglected
to
implore
the
help
of
God
with
such
constant
prayers
as
was
nieet
,
for
the
redress
of
his
present
evils
,
and
prevention
of
the
like
in
time
to
come
.
This
began
to
make
a
vehement
commotion
in
his
mind
;
for
he
saw
there
was
nothing
truer
,
then
that
We
are
apt
to
pray
least
,
when
we
have
greatest
need
of
it
;
and
are
wont
to
spend
that
time
in
looking
upon
our
sores
,
which
should
be
imployed
in
looking
up
to
Heaven
,
for
its
Balm
to
drop
into
them
.
And
truly
so
lively
were
the
colours
wherein
this
was
set
before
his
eyes
;
that
he
was
ready
to
burst
into
tears
and
pour
out
his
Soul
there
,
before
he
stir'd
from
the
bed
whereon
he
lay
.
But
remembring
presently
the
voyce
(
to
which
he
thought
himself
so
much
beholden
)
had
bid
him
make
what
speed
he
could
to
a
particular
place
,
where
he
might
address
his
prayers
to
his
Saviour
;
he
arose
and
dressed
himself
without
any
further
delay
.
And
though
he
knew
that
our
Lord
hears
the
suits
of
his
humble
Clients
every
where
,
yet
he
would
not
be
disobedient
to
the
directions
he
had
received
;
but
made
haste
to
go
and
see
what
good
might
wait
for
him
in
that
Oratory
or
Chappel
which
had
been
built
in
the
rode
by
some
charitable
person
,
for
the
use
of
devout
passengers
to
Jerusalem
.
And
no
sooner
had
he
entred
within
the
doors
but
he
fell
upon
his
knees
;
and
there
sent
out
his
Soul
in
such
strong
and
passionate
desires
,
as
left
all
words
behind
;
which
were
not
able
to
accompany
them
.
If
the
throng
of
his
thoughts
(
which
upon
this
occasion
were
assembled
)
had
not
been
so
great
,
you
might
have
received
a
better
account
of
them
.
But
truly
such
was
the
violence
wherewith
they
pressed
forth
and
so
great
were
their
numbers
,
that
he
found
it
very
difficult
either
then
to
range
them
in
any
order
,
or
afterward
to
recall
them
distinctly
to
his
mind
.
Yet
some
of
them
carried
this
sense
,
as
I
have
been
certainly
informed
by
him
from
whom
he
hides
none
of
the
secrets
of
his
Soul
.
O
thou
Almighty
Goodness
,
the
Father
of
the
Fatherless
,
the
Patron
of
the
Poor
,
the
Protector
of
Strangers
;
cast
thy
gracious
eyes
upon
a
miserable
Pilgrim
,
who
all
torn
and
ragged
implores
thy
mercy
.
When
I
look
on
my self
I
dare
scarce
be
so
bold
as
to
lift
up
mine
eyes
unto
thee
.
When
I
think
in
what
condition
I
am
and
what
I
have
done
,
it
so
confounds
me
;
that
I
can
hardly
think
of
any
thing
else
.
It
is
the
greatness
of
my
misery
alone
that
constrains
me
to
this
presumption
of
prostrating
my self
at
thy
feet
.
The
weight
of
which
oppresses
me
so
much
,
that
it
hath
left
me
little
more
power
,
then
to
expose
my self
before
thee
,
as
an
object
of
thy
wondrous
Charity
.
O
what
a
Wilderness
am
I
faln
into
where
I
can
find
no
water
!
What
Desarts
are
these
,
in
which
all
comfort
forsakes
my
Soul
!
Into
what
strange
regions
am
I
wandred
,
where
there
is
nothing
but
darkness
,
and
the
vallies
of
the
shaddow
of
death
!
O
the
terrors
that
surround
me
!
how
dreadful
are
they
?
O
the
affliction
and
torment
which
I
indure
!
what
tongue
can
express
it
?
my
Soul
is
parcht
and
dryed
up
.
My
spirits
are
consumed
by
the
heat
of
thy
displeasure
.
May
I
not
now
beg
one
drop
of
comfort
from
thee
?
—
O
my
God
,
my
soul
thirsteth
for
thee
,
my
flesh
longeth
for
thee
in
a
dry
and
barren
land
.
I
remember
thy
loving
kindness
in
former
times
:
I
call
to
mind
the
dayes
of
old
:
And
I
cannot
but
wish
at
least
,
to
see
thy
power
and
thy
glory
so
as
I
have
seen
thee
in
the
Sanctuary
.
There
is
none
in
Heaven
that
I
desire
but
thee
,
nor
on
earth
besides
thee
.
My
Soul
followeth
hard
after
thee
:
O
when
wilt
thou
come
unto
me
?
O
hide
not
thy
face
from
thy
servant
,
for
I
am
in
trouble
:
hear
me
speedily
.
I
am
poor
and
needy
,
make
haste
unto
me
O
God
:
thou
art
my
helper
and
deliverer
;
O
Lord
,
make
no
tarrying
.
I
am
come
a
great
way
from
all
my
friends
and
kindred
,
and
there
is
none
to
pitty
me
.
O
my
God
,
be
not
thou
far
from
me
:
draw
nigh
unto
my
soul
and
redeem
it
.
I
am
poor
and
sorrowful
:
let
thy
Salvation
set
me
up
on
high
.
For
thou
who
searchest
the
hearts
knowest
,
that
I
am
travelling
nowhither
but
to
thee
.
All
the
world
have
I
left
,
that
I
may
find
my
happiness
only
in
thee
.
And
at
thy
heavenly
motion
it
was
,
that
I
undertook
this
long
journey
.
I
am
become
a
Pilgrim
meerly
in
obedience
to
thy
Will
.
Yea
thus
far
I
acknowledge
thou
hast
most
graciously
conducted
me
.
Hitherto
I
have
been
highly
favoured
and
wonderfully
helped
by
thee
.
And
wilt
thou
now
at
last
abandon
me
,
who
have
ahandon'd
all
things
else
for
the
sake
of
thee
?
Hast
thou
called
me
from
mine
own
Country
and
Fathers
house
,
that
I
may
perish
by
famine
here
;
and
only
for
want
of
thee
?
O
my
Lord
,
give
me
leave
to
plead
for
a
Soul
which
once
I
thought
was
dear
unto
thee
.
Pitty
,
O
pitty
an
Heart
,
which
thou
hast
made
too
great
for
all
the
World
and
cannot
be
satisfied
with
less
than
thee
.
Canst
thou
see
it
dye
for
lack
of
one
smile
from
thee
?
yea
,
canst
thou
let
it
dye
of
love
to
thee
?
for
that
hath
brought
me
thus
far
to
seek
thee
.
And
wilt
thou
suffer
it
to
dye
at
thy
feet
?
Canst
thou
endure
to
behold
it
perish
in
thy
arms
,
into
which
it
now
throws
it self
with
all
the
force
it
hath
?
Shall
it
miscarry
full
of
prayers
and
longing
after
thee
?
Shall
it
expire
in
cryes
and
tears
which
it
pours
out
for
thy
mercy
?
O
where
are
thy
Bowels
?
what
are
become
of
thine
antient
loving-kindnesses
?
Are
they
all
forfeited
by
one
offence
against
thee
?
O
my
God
I
cannot
think
so
hardly
of
thee
.
I
begin
to
live
me
thinks
,
because
thou
permittest
these
adresses
to
thee
.
It
inspires
me
with
some
hopes
to
find
these
holy
breathings
in
me
.
It
rejoyces
me
much
that
I
feel
thee
drawing
my
very
heart
after
thee
.
O
take
it
,
I
beseech
thee
,
take
it
quite
away
from
me
unto
thy self
.
Shape
it
after
thine
own
heart
;
and
make
it
such
as
thou
canst
imbrace
.
Create
in
me
a
clean
heart
O
God
,
and
renew
in
me
a
right
spirit
.
Cast
me
not
away
from
thy
presence
and
take
not
thy
holy
Spirit
from
me
.
Restore
unto
me
the
joy
of
thy
Salvation
;
and
uphold
me
with
thy
free
Spirit
.
He
was
proceeding
in
the
words
of
that
Penitential
Psalm
,
being
once
got
into
it
;
but
that
a
flood
of
tears
stopt
the
passage
of
his
words
,
and
sighs
and
groans
supplyed
their
place
.
In
which
having
vented
himself
a
while
;
it
fell
out
that
the
tyde
of
his
passion
being
a
little
faln
and
his
sighs
growing
something
silent
;
he
should
hear
the
voyce
of
another
person
that
was
drowned
before
in
his
lowder
cryes
;
which
invited
him
first
to
listen
and
then
to
cast
his
eyes
,
as
wet
as
they
were
,
that
way
from
whence
it
came
to
his
ears
.
And
so
turning
his
head
a
little
aside
,
who
should
he
espy
in
this
Oratory
but
the
Good
man
from
whom
he
had
taken
his
first
Directions
;
who
being
himself
also
a
Traveller
to
Jerusalem
called
in
at
this
place
to
refresh
himself
,
and
to
take
such
a
repast
as
the
bounty
of
Heaven
was
wont
here
to
provide
.
He
searce
knew
at
the
first
whether
he
might
believe
his
eyes
or
no
;
and
when
he
had
satis
fied
himself
that
it
was
no
dream
,
he
was
still
in
some
doubt
whether
he
should
rise
from
his
knees
,
and
go
to
salute
him
.
Two
passions
he
felt
strugling
in
him
at
the
same
point
of
time
;
the
one
transported
him
to
the
Father
,
with
whom
he
already
fancied
himself
;
and
the
other
held
him
where
he
was
that
he
might
make
an
end
of
his
prayers
to
God
.
But
finding
at
last
that
his
spirits
began
to
fail
him
,
and
that
he
knew
not
well
what
to
add
at
present
to
his
former
Devotions
;
withall
hoping
that
God
had
sent
his
Director
at
this
happy
moment
,
to
teach
him
to
pray
better
;
he
went
without
any
further
deliberation
,
and
threw
himself
into
the
arms
of
the
Father
,
as
soon
as
he
saw
that
he
was
at
leisure
to
receive
him
.
The
good
old
man
was
as
much
surprized
with
the
strangeness
of
this
accident
as
the
Pilgrim
could
be
.
But
when
all
other
passions
had
spent
themselves
which
use
to
be
moved
on
such
unexpected
occasions
,
they
left
Joy
in
the
sole
possession
of
his
heart
,
which
could
not
but
stay
there
a
great
while
,
having
so
many
causes
to
excite
it
.
It
was
no
small
pleasure
to
see
his
son
(
as
he
could
not
but
esteem
him
)
after
so
long
absence
.
Friends
never
part
with
so
much
sadness
,
but
they
meet
again
with
as
great
a
Joy
.
But
then
to
meet
him
when
he
thought
not
of
it
,
and
to
meet
him
in
so
good
a
place
,
and
to
find
him
so
far
advanced
in
his
way
to
Jerusalem
,
and
also
to
hear
him
so
fervently
desire
to
be
carried
further
;
these
things
made
his
Joy
exceed
and
boil
up
to
a
greater
height
.
I
will
not
recite
what
he
said
unto
him
;
and
indeed
it
was
not
much
;
because
the
young
Pilgrim
,
though
wonderfully
enlivened
by
the
fight
of
the
Father
,
yet
could
not
so
disguise
his
soul
,
but
that
it
left
some
deadness
in
his
countenance
.
The
Joyes
and
pleasing
Raptures
into
which
he
was
cast
at
this
interview
were
not
so
bright
,
but
that
there
remained
some
clouds
upon
his
face
which
could
not
be
dispelled
by
them
.
This
made
the
Good
man
very
abruptly
to
break
off
his
speech
as
soon
as
he
had
entred
into
it
;
and
it
abated
also
a
little
of
his
satisfaction
,
when
he
saw
by
the
paleness
of
his
cheeks
,
and
the
dulness
of
his
eyes
,
that
all
was
not
well
with
him
.
Yet
there
was
no
need
to
ask
what
he
ailed
,
for
he
had
no
sooner
told
the
Father
what
Joy
he
conceived
in
his
presence
,
but
he
was
ready
to
unbosome
the
grief
of
his
heart
to
him
;
thinking
to
find
some
ease
,
both
by
discharging
his
soul
into
that
breast
,
and
●●●eceiving
it
back
again
better
informed
in
all
its
concernments
.
Many
things
he
related
to
him
;
but
above
the
rest
,
I
remember
he
insisted
upon
his
present
dulness
,
and
the
loss
of
those
Joyes
that
were
wont
to
attend
him
;
which
he
had
no
means
left
to
recover
,
unless
he
was
now
sent
by
God
to
restore
them
.
And
all
the
time
of
his
speech
on
this
argument
he
lookt
so
sorrowfully
,
that
it
would
have
moved
an
heart
most
void
of
compassion
to
behold
him
.
His
words
likewise
were
all
uttered
with
mournful
accents
,
and
not
without
the
addition
of
some
tears
,
though
he
endeavoured
as
much
as
he
could
to
restrain
them
,
lest
they
should
hinder
all
his
mind
from
coming
forth
.
Which
when
he
had
sighed
out
with
a
great
deal
of
passion
;
it
was
not
possible
so
to
repress
them
,
but
that
all
concluded
in
a
plentiful
showre
.
At
the
end
of
which
he
being
very
silent
,
the
Father
thus
addressed
his
speech
to
him
.
And
is
this
all
you
have
to
say
against
your self
?
Then
you
may
wipe
your
eyes
,
and
look
more
chearfully
,
for
you
are
not
so
ill
as
I
see
you
imagine
.
You
are
more
affraid
than
hurt
;
and
unless
you
will
be
your
own
tormentor
,
there
is
nothing
appears
that
can
disturb
your
repose
.
Did
you
not
write
me
word
that
you
received
much
satisfaction
in
this
very
case
,
by
a
Letter
that
I
happily
sent
unto
you
?
Did
not
my
Instructions
before
your
setting
out
,
bid
you
expect
some
cloudy
weather
in
your
Travels
?
I
thought
you
would
have
under
stood
by
those
discourses
,
that
we
must
not
expect
alwayes
the
same
joyes
and
consolations
in
such
a
variety
of
tempers
as
we
now
suffer
;
nor
the
same
vigour
and
activity
of
spirit
while
we
are
so
fast
chained
to
this
〈◊〉
as
our
present
state
will
have
us
.
Did
I
not
bid
you
also
say
perpetually
,
I
am
nought
,
I
have
nought
,
&c.
and
did
you
not
find
this
a
most
effectual
spell
to
drive
away
all
these
black
and
dismal
thoughts
?
Why
then
did
you
think
your self
worthy
at
all
times
to
enjoy
these
pleasures
?
Why
did
you
not
abase
your self
at
the
feet
of
your
Saviour
,
and
confess
to
him
that
these
are
too
great
favours
to
be
indulged
constantly
to
us
,
on
this
side
of
our
resting-place
?
If
there
be
any
way
to
have
them
,
it
is
this
;
not
to
expect
them
,
and
acknowledge
that
we
do
not
deserve
them
.
Nay
,
in
those
submissions
and
devolutions
of
our selves
before
our
Lord
there
is
no
small
satisfaction
;
unless
it
be
no
pleasure
to
be
united
to
his
Will
,
which
is
inseparably
united
to
the
highest
pleasures
.
You
must
give
me
leave
to
wonder
a
little
that
you
should
be
so
forgetful
.
And
I
must
tell
you
,
it
was
very
mis becoming
your
condition
,
to
take
it
ill
that
you
were
not
treated
ever
since
I
left
you
,
according
to
your
own
desires
.
Might
it
not
have
satisfied
your
mind
to
find
your self
in
the
direct
way
to
abiding
and
never-fading
Joyes
?
Could
you
not
have
thought
it
Happiness
enough
to
look
for
perfect
peace
and
repose
at
last
in
Jerusalem
?
Nay
,
might
it
not
seem
very
reasonable
for
a
sinner
to
submit
to
so
small
a
punishment
(
if
you
will
have
it
so
termed
)
as
to
travel
sometimes
in
a
rainy
day
?
What
arrogance
is
this
,
that
we
who
have
so
oft
offended
,
should
take
offence
if
we
be
remembred
of
it
?
But
that
which
seems
more
strange
to
me
than
any
thing
else
,
is
;
that
after
you
had
resigned
your self
to
your
Saviours
Will
in
this
particular
,
you
should
fall
into
the
same
trouble
,
if
not
fault
again
.
You
have
tought
me
this
by
it
,
that
I
must
expect
to
find
my
Patients
sometimes
afflicted
with
the
same
disease
which
I
had
cured
,
and
persecuted
with
the
same
scruples
which
they
themselves
had
satisfied
.
For
else
you
that
travelled
thorow
a
sandy
and
barren
desart
once
before
,
would
not
have
been
so
dejected
at
the
sight
of
a
new
one
;
and
when
you
could
find
no
water
in
it
,
you
would
have
refreshed
your
thoughts
as
you
were
wont
to
do
with
the
remembrance
of
Jerusalem
.
But
that
I
may
never
find
you
cast
upon
your
Bed
by
a
relapse
into
this
sickness
any
more
,
let
me
give
you
a
larger
account
of
these
Joyes
,
the
want
of
which
hath
been
so
grievous
to
you
.
I
remember
once
that
I
met
with
a
man
that
thought
he
wanted
not
above
two
or
three
steps
of
the
Gate
of
Jerusalem
(
though
afterward
I
much
questioned
whether
he
knew
any
thing
of
the
place
)
yea
that
imagined
himself
now
and
then
to
be
caught
up
into
Paradise
.
He
was
Angelical
in
his
discourse
,
and
more
than
Angelical
in
his
own
conceit
;
for
he
spoke
of
nothing
but
Extasies
and
Raptures
,
and
such
like
things
,
that
are
by
some
men
much
exalted
above
the
trifles
(
as
they
esteem
them
)
of
Obedience
.
I
endeavoured
to
learn
of
him
what
might
be
the
ground
of
such
an
high
confidence
of
his
nearness
to
God
,
and
all
that
he
was
able
to
tell
me
amounted
to
no
more
but
this
,
that
he
was
so
full
of
Joy
,
that
his
soul
was
ready
to
burst
its
prison
,
and
escape
to
Heaven
.
Now
,
though
you
are
not
of
this
Enthusiastical
temper
,
yet
perhaps
you
think
there
are
no
finer
or
more
desirable
things
than
these
Joyes
for
Heaven
to
bestow
upon
you
;
judging
of
their
worth
,
and
the
divineness
of
them
by
the
delight
wherewith
they
entertain
you
.
But
I
must
teach
you
another
Lesson
,
and
instruct
you
to
set
a
price
upon
them
by
another
measure
,
and
that
is
,
The
good
they
make
you
do
.
If
these
Joyes
do
not
spur
you
to
Obedience
,
and
make
you
fruitful
in
every
good
work
,
they
are
not
of
such
value
as
you
imagine
:
and
if
in
the
absence
of
them
you
mind
your
duty
,
and
do
the
Will
of
God
,
it
is
as
well
,
if
not
better
;
because
you
do
the
same
that
you
did
before
,
only
you
have
less
encouragement
to
do
it
.
Nay
,
more
than
this
,
I
must
let
you
know
that
these
are
things
which
God
bestows
upon
the
most
imperfect
souls
,
who
are
as
yet
not
able
to
go
,
but
only
to
creep
in
the
way
to
Heaven
.
They
are
the
sweet
Milk
which
he
sends
us
out
of
his
breasts
when
we
are
as
yet
but
Babes
,
and
in
the
infancy
of
Religion
.
He
consults
our
weakness
in
these
gifts
:
and
considers
that
as
a
child
,
while
it
wants
teeth
and
strength
to
feed
it self
,
must
be
nourished
with
Milk
;
so
the
Soul
,
till
it
be
able
to
understand
the
Gospel
,
and
feed
upon
the
solid
Truths
thereof
,
must
be
entertained
a
while
with
this
thinner
dyet
,
which
is
most
agreeable
to
its
affectionate
part
.
And
withall
he
provides
hereby
that
the
heart
which
hath
left
the
pleasures
of
the
world
,
may
not
be
discouraged
at
the
first
entrance
into
his
wayes
for
want
of
some
other
pleasures
:
which
it
cannot
well
be
without
,
because
it
hath
been
so
long
used
to
them
;
and
which
it
cannot
yet
find
in
Religion
it self
,
because
that
is
a
thing
of
which
it
hath
but
a
very
childish
understanding
.
And
can
you
think
now
that
God
is
not
good
to
such
a
person
as
you
,
who
have
been
so
long
a
servant
to
him
?
You
see
he
is
so
far
from
letting
grown
souls
be
without
comfort
,
that
it
is
a
thing
he
doth
not
deny
to
the
most
puling
creatures
,
and
those
who
are
but
Novices
in
the
Spiritual
Life
.
Or
,
Do
you
think
that
he
loves
those
best
to
whom
he
grants
this
kind
of
Consolation
?
I
might
as
well
imagine
that
the
Gardner
which
I
passed
by
the
other
day
in
my
Travels
,
loved
the
young
Plants
best
which
brought
him
no
profit
,
because
I
observed
him
to
water
and
fence
,
and
underprop
those
tender
things
;
whilst
he
exercised
no
such
care
about
the
well-grown
Trees
which
used
to
load
themselves
and
him
every
year
with
their
fruit
.
Alas
!
it
is
their
weakness
that
requires
this
attendance
upon
them
,
and
God
powres
these
things
upon
imperfect
souls
,
when
others
have
none
of
them
,
not
because
he
loves
them
more
,
but
because
they
have
more
need
.
So
you
remember
your
Mother
used
to
deal
with
your
little
Infant
Sister
,
to
swaddle
her
,
and
dandle
her
,
and
kiss
her
,
and
sing
to
her
,
and
find
out
a
thousand
little
toyes
to
please
her
;
when
you
were
left
to
dress
your self
,
and
study
better
satisfactions
,
which
yielded
you
the
more
pleasure
,
because
you
contributed
something
by
your
own
labour
to
the
finding
of
them
.
For
the
Love
of
God
let
us
not
accuse
him
in
this
fashion
of
unkindness
,
nor
fancy
that
he
frowns
and
scouls
upon
us
,
because
we
have
not
those
smiles
with
which
in
our
feeble
age
he
was
wont
to
look
upon
us
and
cherish
us
.
You
are
past
these
things
,
and
want
nothing
but
this
understanding
,
to
make
you
a
grown
man
in
Christ
Jesus
.
But
consider
,
I
beseech
you
,
do
you
not
feel
him
do
far
better
things
for
you
,
than
all
the
Joyes
that
ever
you
had
amount
unto
?
He
feeds
you
,
perhaps
,
with
harder
meat
than
Milk
,
but
it
gives
you
more
nourishment
,
and
greater
strength
;
with
more
spirit
and
vivacity
also
,
if
heartily
imbraced
.
Do
you
not
understand
more
by
a
thousand
parts
than
formerly
you
did
?
Are
you
not
able
with
greater
constancy
to
beat
off
all
Temptations
of
the
flesh
and
the
world
?
Have
you
not
your
passions
in
a
better
command
?
And
are
not
your
Faith
and
Hope
more
rational
things
,
so
that
you
are
able
to
render
to
any
body
an
intelligent
account
of
them
?
Be
contented
then
;
for
what
greater
thing
can
God
do
for
you
,
than
to
make
you
wise
and
holy
as
he
himself
is
?
No
man
would
have
reason
to
thank
God
more
than
you
,
if
you
would
but
understand
this
among
the
rest
of
the
Truths
which
(
blessed
be
his
Name
)
you
are
well
acquainted
withall
;
That
it
is
no
sign
God
doth
not
love
you
,
when
you
are
not
transported
with
sensible
Joyes
;
and
that
your
passions
,
which
are
otherwise
quiet
,
ought
not
to
be
disturbed
for
want
of
them
.
There
is
no
cause
,
I
assure
you
,
that
they
should
;
for
it
will
not
be
demanded
at
the
last
day
,
What
comforts
you
have
enjoyed
;
but
rather
what
discomforts
you
have
suffered
without
failing
in
your
duty
or
slackning
your
Obedience
.
You
have
heard
,
I
believe
,
very
often
the
Story
of
the
Prodigal
Son
,
who
having
wasted
all
his
Patrimony
in
riotous
courses
,
yet
returning
to
his
Father
,
was
received
with
such
joy
,
as
was
to
the
admiration
of
those
who
knew
not
the
reason
of
it
.
He
caused
him
to
be
cloathed
with
the
best
Sute
of
Apparel
that
was
in
his
Wardrobe
;
he
made
him
a
present
of
a
Ring
,
to
assure
him
of
his
affection
;
there
was
a
great
Feast
prepared
;
there
was
nothing
but
musick
,
and
singing
,
and
dancing
to
be
heard
;
and
we
may
very
well
think
that
He
also
gave
him
many
imbraces
now
that
he
was
at
home
,
who
had
met
him
with
so
much
passion
when
he
was
yet
afar
off
.
And
yet
at
the
same
time
he
had
another
Son
that
was
both
elder
and
more
dutiful
;
one
that
had
never
forsaken
him
,
that
had
served
him
many
years
,
that
had
never
offended
him
in
word
or
deed
;
for
whom
there
was
no
such
chear
provided
.
But
,
Would
you
have
joyned
with
this
elder
Brother
in
his
complaints
(
if
you
had
been
present
at
such
a
meeting
)
because
he
was
not
treated
after
this
fashion
?
Would
you
haue
judged
it
very
unreasonable
that
a
person
of
greater
desert
should
have
no
such
Banquet
made
to
entertain
him
?
Or
,
would
you
have
concluded
that
the
Father
had
more
love
for
this
dissolute
youth
,
than
for
so
stayd
and
sober
a
man
as
he
that
alwayes
obeyed
him
?
It
is
possible
you
might
have
run
into
this
mistake
,
till
you
had
heard
the
Father
say
,
My
Son
,
thou
art
alwayes
with
me
,
and
all
that
I
have
is
thine
;
and
then
you
would
not
have
had
a
word
to
reply
,
unless
it
had
been
a
great
many
thanks
for
the
high
esteem
that
he
had
of
him
.
You
may
easily
apply
all
this
to
your self
,
and
considering
that
you
are
now
grown
up
in
the
Love
of
God
,
and
inriched
with
the
knowledge
of
Christ
,
and
possessed
of
so
many
heavenly
vertues
;
not
expect
to
be
caressed
in
the
same
manner
as
the
younger
children
are
,
nor
repine
for
the
want
of
that
comfort
,
of
which
you
are
able
by
the
Grace
of
God
to
provide
your self
otherwayes
.
Your
eyes
are
enlightened
to
know
what
is
the
hope
of
Christianity
,
and
what
the
riches
of
the
Glory
of
that
Inheritance
is
to
which
you
are
called
.
You
see
the
title
also
that
you
have
to
those
great
treasures
.
You
know
what
that
mighty
Power
is
which
wrought
in
Christ
when
God
raised
him
from
the
dead
,
whereby
you
are
assured
of
the
truth
of
all
the
Promises
,
and
have
a
good
foundation
of
your
hope
.
You
have
received
the
Witness
of
the
Spirit
,
which
was
powred
upon
the
Apostles
and
Prophets
,
and
is
the
earnest
of
the
Inheritance
.
You
have
had
the
grace
also
to
be
obedient
to
God
,
which
qualifies
you
for
those
divine
enjoyments
.
And
therefore
what
cause
is
there
for
your
discontents
who
are
so
fairly
endowed
?
All
things
are
yours
:
there
is
nothing
that
is
good
for
you
,
but
it
is
at
your
command
(
if
I
may
speak
after
our
manner
)
even
those
sensible
comforts
too
,
if
by
reason
of
any
great
distress
you
should
stand
again
in
need
of
them
.
But
since
they
are
most
proper
to
Beginners
;
and
the
entertainment
of
those
who
enter
upon
the
Spiritual
Race
;
do
not
murmure
that
you
are
without
them
,
since
it
is
an
argument
of
your
proficiency
in
the
Knowledge
and
Grace
of
our
Lord
,
and
you
have
greater
benefits
granted
you
,
which
if
they
be
regarded
,
will
yield
far
more
solid
contentment
.
And
that
you
may
see
what
satisfaction
lyes
already
in
your
own
breast
,
I
beseech
you
consider
what
greater
pleasure
can
you
be
capable
of
,
than
to
find
your
will
submitted
to
God
,
to
overcome
enemies
,
to
wade
thorow
discouragements
;
unless
it
be
this
,
to
know
that
God
is
well
pleased
with
you
?
And
that
is
a
thing
which
he
will
soon
satisfie
you
in
,
if
you
can
but
satisfie
your self
in
the
former
:
for
the
Lord
loveth
the
righteous
,
and
he
taketh
pleasure
in
them
that
fear
him
,
in
them
that
hope
in
his
mercy
.
Nay
,
I
cannot
but
perswade
my self
that
you
believe
,
God
is
more
pleased
to
see
us
obey
him
in
the
weakest
manner
,
than
meerly
to
see
us
full
of
consolations
,
which
the
most
sensual
man
in
the
world
would
be
very
glad
to
enjoy
.
And
as
for
me
,
I
take
it
also
to
be
more
acceptable
to
him
,
if
against
the
desires
of
sensuality
and
self-will
,
and
yet
without
these
Joyes
,
we
do
what
he
commands
;
than
if
we
did
the
same
without
any
opposition
,
and
when
we
have
the
Wind
and
Tyde
of
these
pleasures
to
help
us
forward
.
Tell
me
therefore
why
we
our selves
should
not
be
(
at
least
)
as
well
pleased
with
what
we
do
in
a
state
of
sadness
and
dulness
of
soul
,
since
we
are
sure
such
works
are
not
infected
with
any
self-interess
,
but
performed
out
of
clear
and
pure
obedience
to
God
.
It
is
pitty
that
pious
and
sincere-hearted
men
should
be
tormented
in
this
sort
that
you
now
are
:
And
therefore
as
I
prayed
you
before
for
the
Love
of
God
,
so
I
intreat
you
now
for
the
love
of
your self
,
that
at
least
you
would
rest
contented
(
if
you
cannot
be
well
pleased
)
with
any
state
whereinto
you
shall
fall
,
as
long
as
therein
you
may
do
well
,
and
cannot
be
hindred
from
obeying
God
as
far
as
he
requires
.
And
besides
this
;
Ought
it
not
to
please
us
that
God
will
take
any
course
to
cure
us
of
our
diseases
?
That
which
you
think
is
a
sickness
,
may
be
but
a
means
to
prevent
some
worse
distemper
,
which
he
discerns
,
though
you
cannot
,
to
be
a
growing
.
He
sees
that
one
man
will
grow
vain
,
and
boast
himself
of
these
Joyes
,
not
having
an
heart
able
to
bear
the
weight
of
Divine
Favours
.
Another
he
sees
will
proceed
to
over-much
confidence
of
his
good
estate
by
reason
of
these
consolations
,
and
lay
a
greater
weight
upon
them
than
they
can
bear
.
And
as
for
a
third
,
he
sees
perhaps
some
little
Pride
peeping
up
in
his
soul
,
and
that
he
is
ready
from
hence
to
set
an
higher
esteem
upon
himself
than
other
folks
.
Nay
,
there
may
be
great
danger
lest
many
souls
should
totally
putrifie
if
they
were
alwayes
fed
with
these
sweets
,
and
therefore
he
thinks
it
best
to
give
them
some
myrrhe
,
by
the
bitterness
of
which
to
preserve
them
from
corruption
.
They
might
be
so
greedy
of
these
things
,
as
to
mind
them
more
than
their
duty
;
and
for
that
cause
it
is
best
to
take
them
away
,
that
they
may
be
sensible
there
are
other
matters
of
greater
moment
and
necessity
.
But
if
none
of
these
dangers
should
be
supposed
,
will
we
not
give
God
leave
to
exercise
our
Faith
and
Love
,
and
make
a
tryal
of
the
sincerity
and
strength
of
those
Graces
in
what
way
he
pleases
?
He
would
know
perchance
whether
we
will
build
our
confidence
upon
himself
,
and
upon
his
Promises
,
rather
than
on
sense
;
and
whether
we
will
follow
after
him
upon
the
same
account
,
though
we
have
no
present
sensible
attractive
.
And
who
can
take
it
ill
that
he
makes
such
a
proof
of
us
,
seeing
we
do
it
every
day
our selves
to
others
;
whose
friendship
we
value
not
if
they
court
us
only
when
we
are
bestowing
gifts
and
benefits
upon
them
?
But
if
you
think
that
this
deprivation
of
Joy
is
a
punishment
for
some
fault
which
you
have
committed
,
and
that
it
is
a
token
he
hath
sent
you
a
bill
of
divorce
and
separated
you
from
him
;
you
are
much
to
blame
in
suffering
your
Soul
to
make
such
a
rash
conclusion
.
Perhaps
you
have
deserved
to
be
chid
for
some
fault
,
but
will
you
presently
fancy
that
your
Father
intends
to
disinherit
you
?
Is
it
his
manner
to
forsake
and
run
away
from
us
when
we
chance
to
stumble
;
and
not
rather
to
come
and
lift
us
up
,
and
bid
us
take
more
heed
to
our selves
?
I
never
thought
he
loved
us
so
little
:
and
me
thinks
it
ill
comports
with
the
notion
of
a
Father
,
to
represent
him
so
severe
.
It
is
very
necessary
indeed
that
you
should
weigh
your
faults
,
and
confess
them
sorrowfully
,
and
mend
them
speedily
;
but
I
can
never
think
it
is
pleasing
to
him
that
you
should
be
so
dismaid
at
them
and
afflicted
for
them
,
as
to
imagine
he
will
cast
you
off
and
never
look
upon
you
more
.
No
;
I
believe
rather
he
esteems
this
a
greater
dis-service
to
him
,
then
the
very
fault
it self
;
because
it
keeps
us
from
mending
what
is
amiss
,
and
makes
us
so
feeble
,
that
we
are
apt
to
offend
in
some
kind
or
other
again
.
To
say
nothing
of
the
dishonour
it
is
to
his
Goodness
,
and
the
great
scandal
it
gives
to
others
,
who
will
be
loath
to
enter
into
the
service
of
that
Master
,
whom
they
think
it
impossible
to
please
.
But
then
if
under
the
pretence
of
humbling
your self
,
you
shall
make
a
sin
that
is
no
bigger
than
a
grain
of
Mustard-seed
,
as
great
as
an
Elephant
;
I
beseech
you
what
service
do
you
therein
do
your
Lord
?
And
yet
this
stone
many
are
apt
to
stumble
at
,
and
that
so
oft
;
that
in
time
they
fancy
a
great
sin
there
,
where
indeed
one
can
find
none
at
all
.
Do
you
think
our
Saviour
will
conne
you
any
thanks
for
aggravating
your
offences
to
this
heigth
,
or
accusing
your self
when
there
is
no
guilt
?
Is
there
nothing
for
him
to
pardon
unless
you
make
some
faults
,
or
bring
him
a
great
mountain
to
cover
and
hide
with
his
love
?
Let
me
tell
you
,
my
dear
Brother
,
that
this
is
a
part
of
your
mistakes
and
a
cause
that
you
and
Joy
are
no
better
acquainted
.
You
imagine
that
you
have
done
Nothing
,
and
complain
of
such
dulness
as
if
you
had
stood
still
ever
since
I
saw
you
;
when
as
you
have
made
a
very
fair
progress
,
and
in
some
things
you
see
have
overtaken
my self
.
And
then
on
the
contrary
,
you
groan
under
the
sense
of
an
heavy
guilt
;
when
as
you
did
but
neglect
a
Free-will
offering
,
and
was
kept
from
a
duty
to
which
you
had
then
no
tye
,
but
what
you
received
from
your
own
hands
.
You
are
apt
I
see
to
overwork
your
soul
and
to
impose
too
great
burdens
upon
its
back
.
Which
when
you
are
not
so
well
able
to
bear
,
as
sometimes
you
find
your self
;
you
are
apt
to
think
it
a
great
fault
if
you
take
some
ease
:
when
as
in
truth
it
is
your
duty
then
to
omit
those
tasks
you
have
injoyn'd
your self
,
that
you
may
not
neglect
those
duties
which
are
required
by
our
Saviour
.
Come
,
come
,
my
friend
,
if
these
things
be
all
that
trouble
you
,
my
life
for
yours
,
you
shall
do
well
enough
.
Let
but
my
advice
be
followed
,
though
at
first
it
should
be
with
unwillingness
;
and
take
my
word
you
shall
fare
the
better
for
it
in
your
after-course
.
And
first
I
must
not
have
you
lay
more
loads
upon
your self
then
Christ
hath
done
;
nor
oblige
your self
without
the
liberty
of
a
dispensation
to
so
many
hours
of
Prayer
and
Reading
every
day
.
Let
it
suffice
,
to
do
what
you
can
,
all
other
things
being
duly
considered
that
require
your
attendance
.
Next
,
I
must
forbid
you
to
make
so
much
haste
to
perfection
.
A
soft
pace
goes
far
.
Do
not
tire
your
spirits
by
your
speed
,
but
go
on
so
fairly
and
leisurely
,
that
you
may
hold
out
.
And
then
likewise
let
me
not
hear
any
more
that
you
exhaust
your
natural
strength
and
weary
your
very
body
with
much
Fasting
,
unseasonable
abstinence
,
long
prayers
,
or
such
like
things
,
which
had
better
be
let
alone
,
than
procure
so
much
mischief
as
I
have
seen
them
do
.
And
remember
I
beseech
you
that
Lesson
,
which
I
think
was
taught
you
before
this
journey
,
That
you
bind
not
your self
alwayes
to
one
way
of
Prayer
or
Meditation
,
nor
confine
your
soul
to
one
exercise
only
at
the
hours
of
retirement
;
but
chuse
that
which
shall
like
you
best
,
and
wherein
you
can
proceed
with
the
greatest
freedom
and
delight
.
Besides
,
I
perceive
you
have
forgot
another
of
my
Lessons
,
which
was
to
make
use
of
some
innocent
Recreations
and
harmless
pastimes
as
you
went
along
.
And
therefore
what
I
did
but
then
advise
,
let
me
now
enjoyn
,
that
you
give
your self
sometimes
a
little
divertisement
from
more
serious
employments
.
And
truly
if
you
should
say
,
as
I
know
some
do
,
that
it
is
not
for
want
of
these
Joyes
that
you
complain
,
but
because
you
can
neither
understand
nor
tast
the
goodness
of
Divine
truths
;
this
last
advice
is
one
of
the
most
useful
that
I
can
give
you
for
the
remedying
of
that
melancholly
dulness
.
All
that
I
shall
add
is
only
this
,
that
you
would
have
patience
and
you
shall
see
the
good
temper
wherein
you
were
,
return
of
it self
,
as
it
went
away
without
your
consent
.
Indeed
said
the
Pilgrim
(
who
all
this
time
had
been
very
silent
)
I
am
very
sensible
that
I
have
lost
a
great
many
of
your
good
counsels
,
or
else
I
should
not
have
been
so
bad
as
here
you
find
me
.
And
I
take
it
for
a
singular
favour
that
Jesus
hath
done
me
in
sending
you
again
thither
,
to
rub
up
my
memory
and
to
fasten
those
things
in
my
mind
which
hung
there
too
loose
before
.
I
must
not
forget
likewise
to
acknowledge
my
new
obligations
to
you
,
from
whom
I
have
now
received
not
only
so
large
,
but
so
plain
and
familiar
an
answer
to
my
doubt
.
And
truly
you
do
very
prudently
and
charitably
to
lay
your
commands
upon
me
to
be
more
observant
of
your
words
hereafter
;
for
if
I
should
not
preserve
them
,
I
see
I
am
lost
my self
,
and
that
in
their
safety
is
my
security
.
—
Here
the
good
Father
perceiving
he
had
given
him
some
satisfaction
could
not
but
interrupt
his
speech
,
and
being
filled
with
pitty
,
and
love
and
joy
and
wonderment
altogether
,
burst
out
into
these
expressions
of
them
.
Now
blessed
be
Jesus
who
hath
brought
me
to
you
so
opportunely
.
O
magnifie
the
Lord
with
me
,
and
let
us
exalt
his
name
together
.
We
can
never
admire
thee
enough
O
sweet
Jesus
,
who
art
wont
so
seasonably
to
interpose
thy
power
to
save
us
,
when
we
have
lost
our selves
.
Whither
should
we
stray
,
didst
not
thou
so
gratiously
seek
us
?
What
would
become
of
us
didst
not
thou
so
lovingly
hold
us
in
thy
hand
,
and
resolve
that
none
shall
pluck
us
from
thee
?
We
are
astonisht
at
the
vastness
of
thy
wisdom
.
Thy
Goodness
is
unfathomable
,
else
we
should
have
sunk
long
before
this
beyond
the
depth
of
it
.
When
we
wander
,
thou
followest
us
and
callest
us
back
.
When
we
fall
,
thou
runnest
to
us
and
liftest
us
up
.
When
we
are
discouraged
,
thou
art
the
strength
of
our
fainting
spirits
and
speakest
comfortably
to
our
hearts
.
Tea
by
the
rareness
of
thy
heavenly
arts
thou
turnest
our
deepest
sorrows
,
into
the
greatest
occasions
of
excessive
joyes
.
And
there
where
we
thought
to
find
nothing
but
trouble
and
heaviness
,
thou
makest
gladness
and
light
to
spring
up
unto
us
.
O
how
unsearchable
are
thy
wayes
,
who
meetest
us
when
we
are
out
of
the
Way
!
O
how
unmeasurable
is
thy
Mercy
,
which
cureth
us
by
that
which
we
love
,
even
when
we
are
doing
that
which
thou
dost
not
love
!
We
cannot
but
present
thee
with
the
best
of
our
acknowledgements
,
who
are
so
happily
together
here
,
not
by
our
own
,
but
thy
Providence
.
We
cannot
do
less
then
bind
our selves
together
to
thine
Altar
,
and
offer
all
we
have
as
a
sacrifice
of
Praise
unto
thee
.
And
have
us
still
,
O
Lord
,
in
thy
care
.
Let
thy
good
Spirit
alway
go
along
with
us
as
our
Guide
.
And
let
thy
good
Angels
never
fail
to
be
our
Guardians
.
Uphold
our
goings
in
thy
paths
,
and
suffer
not
our
feet
any
more
to
slide
.
Hold
thou
us
up
and
we
shall
be
safe
:
and
we
will
have
respect
continually
unto
thy
Statutes
.
So
will
we
bless
thy
name
at
all
times
;
thy
praise
shall
be
continually
in
our
mouths
.
In
the
Courts
of
thine
House
will
we
praise
thee
;
yea
,
in
the
midst
of
thee
,
O
Jerusalem
,
will
we
sing
eternal
praises
.
Hallelujah
.
I
thank
you
most
heartily
,
said
the
Pilgrim
(
when
the
other
had
ended
this
acknowledgment
)
for
these
good
thoughts
you
have
breathed
into
me
.
I
feel
my self
as
if
a
new
Soul
did
informe
me
:
and
my
Spirit
doth
not
so
much
return
,
as
another
more
divine
seems
to
enter
into
me
and
invigorate
all
my
faculties
with
an
higher
degree
of
strength
and
courage
.
Sure
,
if
you
would
be
alwayes
with
me
,
I
should
never
miscarry
,
no
nor
grow
dull
and
lumpish
any
more
.
May
I
not
beg
that
favour
of
you
to
take
me
under
your
wings
?
Is
it
too
great
an
happiness
for
me
to
ask
,
that
you
would
become
so
much
my
Friend
,
as
to
take
a
particular
care
of
me
,
and
let
me
travel
in
your
company
?
I
can
never
expect
so
much
security
and
so
much
comfort
both
together
as
under
your
conduct
;
and
therefore
if
I
shall
not
be
too
great
a
burden
,
carry
me
along
,
I
beseech
you
,
with
you
,
and
let
me
never
be
left
,
as
I
was
,
alone
without
your
society
.
You
were
pleased
to
compare
me
to
another
Hercules
because
of
some
resolution
which
you
discerned
in
me
.
But
let
me
tell
you
Sir
,
that
together
with
the
joy
you
have
made
to
return
,
I
have
recovered
also
the
memory
of
so
much
of
the
small
learning
of
my
younger
dayes
,
as
to
know
that
while
Hercules
was
cutting
off
the
heads
of
Hydra
,
there
was
one
Iolaus
ready
at
hand
to
apply
fire
to
them
,
to
hinder
their
springing
up
again
.
It
seems
this
great
person
was
not
strong
enough
without
one
to
back
him
.
He
durst
not
travel
through
the
World
,
unless
he
took
a
companion
with
him
.
I
never
heard
of
any
Worthy
that
had
not
some
Genius
or
other
to
assist
him
,
and
the
society
also
of
some
friend
to
second
his
undertakings
.
Do
not
expect
then
from
me
that
I
should
be
more
then
a
Miracle
.
Do
not
blame
me
that
I
cannot
be
so
hardy
,
as
to
travel
any
further
alone
toward
Jerusalem
.
Though
I
should
call
for
all
the
supports
and
aids
that
my
courage
can
give
me
,
yet
I
must
be
beholden
to
the
help
of
some
associate
in
my
labours
.
And
O
that
it
might
be
my
lot
to
fall
into
your
company
,
or
custody
rather
;
for
I
shall
acknowledge
you
for
a
kind
of
Tutelar
Angel
,
a
good
familiar
spirit
;
and
receive
you
as
the
richest
present
that
Heaven
could
have
made
me
.
I
do
not
beg
you
see
a
friendship
of
you
that
shall
serve
only
to
pass
away
the
time
,
and
deceive
the
tediousness
of
being
alone
;
but
such
an
one
as
with
the
pleasure
will
bring
me
in
an
inestimable
gain
.
Do
not
deny
me
therefore
either
that
pleasure
which
I
hope
will
not
displease
your self
;
or
that
profit
,
which
will
do
you
no
hurt
.
Make
me
rich
,
since
you
will
not
thereby
become
the
poorer
.
Impart
an
happiness
to
me
,
which
will
not
abate
any
thing
of
your
own
repose
.
And
truly
Sir
,
I
do
not
know
whether
Heaven
have
not
designed
you
for
that
end
;
and
given
you
a
frame
of
nature
so
fit
for
conjunction
with
mine
,
that
both
together
will
make
one
perfect
man
.
You
see
how
earnest
and
violent
I
am
;
and
I
am
very
sensible
of
your
great
sobriety
and
discretion
.
Now
I
have
somewhere
read
that
a
friendship
between
two
persons
thus
disposed
,
is
like
the
Marriage
of
Iron
and
Steel
,
where
the
one
gives
toughness
,
and
the
other
edge
.
Let
us
joyn
then
our
hands
and
our
hearts
together
,
if
you
do
not
think
me
unworthy
of
such
an
honour
.
Let
this
be
our
Wedding-day
:
and
from
henceforth
take
me
for
your
inseparable
Companion
.
To
this
unexpected
suit
,
the
good
Father
made
a
reply
to
this
effect
.
Though
it
be
a
great
thing
which
you
require
,
yet
I
would
have
you
think
that
Love
esteems
it
a
very
small
matter
to
give
.
I
have
called
you
often
,
My
Friend
,
already
;
and
since
you
will
have
it
more
than
a
term
of
civility
or
common
affection
,
I
ought
not
to
be
less
forward
than
your self
to
advance
it
unto
a
more
noble
signification
.
I
have
no
cause
at
all
to
suspect
you
of
the
vanity
of
Courtship
and
Complement
;
and
therefore
I
will
be
so
presumptuous
as
to
believe
you
have
conceived
for
me
an
affection
so
high
as
that
you
express
,
provided
you
will
also
acknowledge
the
great
passion
which
I
have
for
your
service
.
It
seems
so
strong
an
obligation
upon
me
,
for
a
person
of
your
desert
to
think
of
giving
me
his
heart
,
that
I
cannot
think
it
Justice
to
keep
mine
any
longer
,
but
only
under
the
notion
of
another
mans
goods
.
There
are
many
persons
,
I
confess
,
to
whom
I
am
bound
by
other
obligations
to
give
my
advice
,
and
the
welfare
of
whose
souls
I
am
to
attend
;
which
might
make
me
unwilling
to
hearken
to
this
desire
of
yours
,
and
engage
my self
in
so
weighty
a
charge
.
But
since
I
discern
a
more
than
ordinary
Love
in
your
breast
towards
me
,
and
since
I
am
touched
with
a
reciprocal
affection
,
and
(
which
is
more
)
do
feel
a
certain
inclination
towards
you
above
all
others
;
I
cannot
contain
my self
,
but
I
must
agree
to
your
motion
.
It
is
true
indeed
,
we
are
engaged
to
love
all
men
,
and
our
Charity
ought
to
be
as
diffusive
as
the
Sun-beams
;
but
yet
I
am
of
the
mind
that
some
may
challenge
a
more
peculiar
portion
of
it
than
other
of
their
neighbours
.
For
I
observe
that
the
Sun
it self
is
more
fond
of
some
plants
than
it
is
of
the
rest
;
so
that
we
see
one
of
his
Favourites
turns
its
face
about
according
to
his
motion
,
that
it
may
not
miss
of
his
salutes
;
and
another
,
they
say
,
which
lifts
up
its
head
above
water
when
he
arises
,
is
wont
to
sink
down
again
at
his
setting
;
as
if
it
would
then
hide
it self
,
and
secretly
bewail
his
absence
.
I
call
to
remembrance
also
that
God
himself
had
his
Peculiar
People
;
and
that
even
among
them
,
there
were
some
chosen
persons
to
whom
he
communicated
more
of
his
secrets
.
When
his
own
Son
appeared
to
men
with
the
greatest
kindness
toward
them
,
yet
then
I
see
he
had
some
select
souls
who
were
nearer
to
him
than
any
other
.
And
besides
the
Seventy
Two
Disciples
who
were
particularly
devoted
to
his
service
;
he
made
choice
of
Twelve
Men
to
be
intrusted
more
immediately
with
all
the
Mysteries
of
his
Kingdom
.
And
me-thinks
these
Twelve
did
not
equall●
stand
in
his
favour
,
but
there
was
some
difference
which
he
made
in
his
esteem
of
them
.
For
I
observe
that
there
were
Three
who
were
cull'd
out
to
be
witnesses
of
his
Glory
,
and
before
whom
he
was
transfigured
on
the
Holy
Mount
,
when
all
the
rest
were
left
with
the
multitude
below
.
Nay
,
and
of
these
Three
there
was
One
called
the
Beloved
Disciple
,
and
became
his
more
bosome
friend
than
either
of
the
other
two
.
And
therefore
since
the
Saviour
of
the
World
,
that
great
Mirror
of
all
Vertues
,
had
his
inclinations
and
particular
friendships
;
I
will
not
fear
to
follow
so
great
a
precedent
.
After
an
example
of
such
high
Authority
,
I
doubt
not
to
contract
a
nearer
and
stricter
Amity
with
one
than
all
the
rest
of
my
acquaintance
.
And
since
the
same
Saviour
will
have
you
to
be
my
correspondent
in
so
dear
a
Love
(
as
I
guess
both
by
his
sending
now
so
seasonably
for
your
relief
,
and
also
by
the
sudden
change
which
your
very
language
tells
me
my
discourse
hath
wrought
in
your
soul
)
I
shall
gladly
receive
you
with
the
greatest
passion
into
my
imbraces
,
and
hereafter
become
your
perpetual
Companion
,
as
well
as
your
Director
and
Guide
.
CAP.
XXVIII
.
Of
the
Necessity
of
Friendship
.
Of
faithful
Counsel
.
How
the
Pilgrim
doubted
whether
there
was
such
a
place
as
Jerusalem
.
The
satisfaction
which
his
Friend
gave
him
in
this
particular
.
As
also
the
comfort
he
administred
to
him
in
a
great
Sickness
.
NOw
the
poor
mans
heart
was
filled
with
an
inexpressible
Joy
,
and
he
could
scarce
travel
for
a
while
by
reason
of
this
passion
which
was
as
troublesome
to
him
,
as
the
contrary
had
been
before
.
But
having
at
last
overcome
the
excess
of
it
,
and
dissembled
it
also
while
it
stayd
as
well
as
he
could
,
lest
his
Friend
should
think
he
was
made
up
of
nothing
but
contrariety
and
inconstancy
;
On
they
went
very
merrily
,
singing
several
Hymns
which
they
had
learnt
,
for
divers
miles
together
.
When
they
were
ended
;
they
fell
into
a
very
pleasant
discourse
about
heavenly
Poetry
.
And
the
good
Father
did
highly
extol
those
Divine
Souls
,
who
had
converted
the
Muses
,
and
of
Courtesans
and
leud
Strumpets
made
them
turn
Religious
and
Saintly
Creatures
.
Surely
,
said
he
,
it
was
a
brave
and
noble
Act
to
reclaim
them
from
such
a
debauched
life
as
they
had
a
long
time
lead
.
It
was
a
piece
of
very
eminent
service
to
the
world
,
to
reform
their
impure
speech
,
and
teach
them
the
language
of
Angels
.
If
there
were
a
greater
number
of
such
inspired
minds
,
one
would
think
they
should
convert
the
whole
World
,
by
pleasing
and
instructing
it
both
together
.
After
he
had
proceeded
for
some
time
in
this
strain
,
the
young
Pilgrim
took
occasion
from
thence
to
discourse
of
the
Harmony
that
is
between
some
souls
,
and
the
sweet
consent
of
two
equal
and
well-proportion'd
hearts
,
which
he
thought
were
able
to
interchange
the
greatest
felicities
in
the
World
.
I
have
heard
indeed
,
said
he
,
that
it
was
the
opinion
of
some
of
the
ancient
Sages
,
that
a
wise
man
stands
in
need
of
no
body
but
himself
,
and
that
whatsoever
is
without
him
,
is
not
at
all
needful
to
him
.
But
sure
these
were
peevish
and
morose
people
,
whom
I
cannot
but
condemn
as
guilty
of
one
of
the
most
dangerous
Schisms
in
the
world
.
He
was
far
wiser
,
I
think
,
that
said
;
If
we
look
on
men
in
general
,
they
do
not
seem
so
much
a
great
many
several
intire
bodyes
,
as
so
many
divided
parts
which
Society
reunites
:
I
must
needs
confess
,
for
my
own
part
,
that
I
feel
my self
but
half
a
man
without
a
friend
.
I
cannot
but
place
him
in
the
number
of
necessary
,
and
not
only
of
delightful
things
.
It
is
the
prerogative
of
God
to
need
none
but
himself
.
It
is
too
much
for
us
to
live
alone
,
who
inclose
so
small
a
portion
of
wisdom
and
strength
within
our
Beings
.
I
do
not
reckon
my self
safe
without
your
company
.
My
felicity
would
be
imperfect
if
you
did
not
compleat
it
.
I
dare
not
so
much
as
trust
my
own
thoughts
unless
you
approve
them
;
nor
follow
my
own
counsels
unless
you
allow
them
.
And
here
he
began
to
speak
of
the
necessity
of
faithful
counsel
,
and
that
it
was
not
to
be
procured
without
a
friend
.
For
though
we
love
our selves
never
so
well
,
yet
a
friend
will
be
less
treacherous
to
us
,
than
we
shall
be
to
our selves
.
This
brought
to
mind
a
Comment
which
was
made
by
a
wiser
man
than
any
of
those
sullen
pieces
of
gravity
before-named
,
upon
that
old
obscure
saying
;
Dry
light
is
ever
the
best
.
Certain
it
is
,
saith
he
,
That
the
Light
which
a
man
receives
by
counsel
from
another
faithful
person
,
is
dryer
and
purer
than
that
which
cometh
from
his
own
understanding
and
judgment
.
For
as
that
which
he
receives
is
separate
from
all
interest
,
so
that
which
he
gives
himself
is
commonly
infused
and
drenched
in
his
Customs
and
Affections
.
So
that
there
is
as
much
difference
between
the
counsel
of
a
friend
,
and
that
which
a
man
bestows
on
himself
,
as
between
the
counsel
of
a
friend
and
of
a
flatterer
.
For
there
is
no
such
flatterer
as
in
a
mans
self
;
and
there
is
no
such
remedy
against
the
flattery
of
a
mans
self
,
as
the
liberty
of
a
friend
.
And
,
as
one
thing
usually
draws
on
another
,
this
brought
to
his
thoughts
a
handsome
discourse
of
another
person
whom
he
had
met
withall
,
which
very
well
illustrated
the
reason
of
it
;
and
was
to
this
effect
.
Every
man
,
we
say
,
is
nearest
to
himself
;
but
yet
he
is
too
near
to
be
his
own
Counsellor
in
things
which
concern
himself
.
There
is
not
space
enough
between
both
,
wherein
to
debate
the
counsel
which
is
given
,
and
which
is
received
.
He
cannot
hinder
those
two
Reasons
which
deliberate
in
him
from
confounding
themselves
in
communication
;
for
that
which
proposeth
is
too
much
mixt
with
that
which
concludes
.
He
can
find
no
place
free
wherein
to
weigh
his
Reasons
.
But
he
proposes
those
which
will
favour
his
own
humour
,
and
then
he
inclines
unto
them
,
because
they
are
his
own
.
He
who
counsels
therefore
must
be
another
person
distinct
from
him
who
is
counselled
.
The
objects
must
be
set
at
a
proportionable
distance
from
those
faculties
which
judge
of
them
.
And
as
the
most
quick-sighted
can
never
see
themselves
;
so
the
greatest
wits
want
perspicacity
in
things
that
respect
their
own
interest
.
In
such
delightful
and
useful
talk
as
this
they
beguiled
the
time
,
and
shortned
the
length
of
the
wayes
.
And
it
was
no
small
contentment
,
you
may
well
think
,
to
the
good
old
man
,
that
he
was
possessed
of
such
a
friend
who
could
refresh
him
with
his
apt
discourses
,
and
give
as
well
as
receive
instruction
.
But
though
the
young
Pilgrim
was
a
person
of
such
competent
abilities
,
and
had
so
good
a
friend
as
this
to
assist
him
,
imagining
also
when
the
first
contract
was
made
between
them
,
that
he
should
now
be
no
more
disturbed
;
yet
he
was
not
without
some
melancholy
thoughts
at
certain
seasons
,
of
which
this
,
as
I
remember
,
was
the
chief
.
They
two
being
talking
one
day
about
the
Pleasures
of
Jerusalem
,
and
the
great
happiness
they
should
enjoy
at
their
arrival
there
,
which
ought
to
sweeten
by
its
expectation
all
the
difficulties
of
the
way
;
he
askt
his
companion
with
a
very
sad
and
desponding
countenance
,
if
it
might
not
admit
of
some
dispute
whether
there
was
such
a
place
or
no
,
and
how
he
would
prove
the
existence
of
it
.
At
which
Question
,
because
he
seemed
to
make
a
real
doubt
,
the
Father
gave
a
very
great
start
,
and
said
with
a
more
than
ordinary
vehemence
:
What
?
Are
we
now
to
begin
again
,
and
do
you
remain
unsatisfied
of
that
which
was
the
first
thing
you
learnt
?
What
was
it
that
made
you
stir
one
foot
in
this
Journey
,
if
you
were
not
perswaded
you
should
come
to
Jerusalem
?
Or
how
came
you
to
hold
out
thus
long
,
and
that
you
did
not
tyre
many
months
ago
?
And
did
you
not
once
,
when
you
were
tempted
by
some
idle
persons
to
disbelieve
it
,
reject
with
anger
all
their
frivolous
allegations
?
Good
God!
What
a
thing
is
the
Soul
of
man
?
How
weak
and
infirm
is
our
nature
?
How
fickle
and
uncertain
are
our
most
serious
thoughts
?
And
what
a
great
patience
is
it
that
we
exercise
every
day
?
Surely
if
thy
Love
were
not
wider
than
the
Circle
of
Heaven
,
we
should
throw
our selves
out
of
the
compass
of
it
.
—
Say
no
more
,
said
the
other
(
who
here
interrupted
his
speech
)
for
I
am
very
sensible
of
the
truth
of
what
you
affirm
.
The
Soul
of
man
is
an
object
very
worthy
of
your
pitty
,
and
whose
state
can
never
be
sufficiently
deplored
.
Nor
do
I
know
any
Soul
that
deserves
it
more
than
mine
,
which
is
made
,
it
seems
,
to
exercise
your
patience
as
well
as
God's
.
We
cannot
help
it
,
I
think
(
so
short
and
forgetful
are
our
Thoughts
)
but
we
must
go
backward
and
forward
.
Sometimes
we
are
confident
,
and
sometimes
we
are
doubtful
.
Now
we
are
merry
,
and
presently
we
are
sad
even
because
we
were
merry
.
Nothing
will
shake
us
in
this
temper
,
but
in
another
a
leaf
or
a
feather
will
make
us
turn
aside
.
But
do
not
,
I
beseech
you
,
upbraid
unto
me
this
misery
;
which
rather
implores
your
charity
to
find
a
cure
for
it
.
Well
then
,
said
the
other
,
in
compliance
with
your
necessity
,
let
us
step
back
a
little
(
which
I
hope
will
not
prove
a
very
great
hinderance
to
us
)
and
let
us
search
if
we
have
foolishly
undertaken
this
Journey
to
Jerusalem
.
So
he
led
him
by
the
hand
to
a
certain
friend's
house
which
they
had
not
left
much
behind
,
and
there
(
without
accepting
of
any
refection
which
was
offered
to
them
)
presently
called
for
a
certain
Book
which
was
full
of
Mapps
attended
with
Discourses
of
several
Countries
:
in
one
of
which
was
a
description
of
the
promised
land
and
the
famous
City
Jerusalem
.
And
that
he
might
be
assured
of
the
faithfulness
of
it
,
he
bad
him
cast
his
eye
to
the
bottom
,
and
there
he
should
find
the
name
of
the
man
that
was
the
Author
of
those
fair
Tables
:
and
who
should
that
be
,
but
Jesus
,
together
with
a
servant
of
his
St.
Paul
who
finished
by
his
direction
what
his
Master
had
begun
.
There
he
found
that
the
former
of
these
persons
professed
that
he
came
from
Heaven
,
which
he
proved
also
by
many
Arguments
of
Divine
Authority
:
and
the
latter
that
he
was
caught
up
into
Paradise
and
the
third
Heavens
,
where
he
had
a
perception
of
such
things
as
could
not
be
painted
in
those
Papers
.
And
then
turning
over
several
leaves
that
treated
of
this
Country
;
he
shewed
him
such
an
exact
Description
of
the
Situation
and
Nature
of
the
place
,
of
the
Quality
of
the
Inhabitants
,
of
the
imployments
wherein
they
are
ingaged
,
of
the
Fruits
of
the
Soil
,
of
the
Way
that
led
to
it
,
of
the
Travels
of
several
persons
that
had
gone
thither
,
of
the
return
of
one
of
them
(
even
Jesus
himself
)
upon
several
occasions
into
this
World
,
and
of
the
descent
of
Angels
which
assured
men
of
it
,
together
with
the
testimony
of
many
undeniable
Witnesses
(
all
servants
of
Jesus
)
concerning
the
truth
of
these
things
,
whom
he
also
there
examined
over
again
before
him
;
that
he
was
ashamed
of
his
incredulity
and
blusht
to
think
that
he
had
given
him
this
new
trouble
.
But
above
all
,
the
Good
man
show'd
him
that
Jesus
by
his
last
Will
and
Testament
had
made
over
an
inheritance
in
Jerusalem
to
all
his
faithful
Followers
.
And
that
he
had
sealed
and
ratified
this
Will
with
his
own
dearest
blood
.
And
that
God
had
set
to
it
his
Seal
also
,
by
raising
him
from
the
dead
and
giving
him
Glory
at
his
own
right
hand
.
And
that
this
was
demonstrated
and
that
Deed
of
Christ
further
established
,
by
the
sending
of
the
Holy
Ghost
upon
the
Apostles
and
those
to
whom
they
Preached
.
For
this
made
it
evident
,
said
he
,
that
Jesus
is
Crowned
King
in
Jerusalem
from
whence
he
sent
these
Royal
gifts
to
men
,
and
it
is
the
earnest
of
our
inheritance
;
and
by
it
we
are
sealed
to
the
day
of
Redemption
.
All
which
and
much
more
for
his
further
satisfaction
and
better
remembrance
he
afterward
got
one
to
comprise
in
a
little
Book
;
wherein
was
shown
that
This
is
the
record
which
God
hath
given
of
his
Son
,
that
in
him
we
have
eternal
life
.
It
would
make
my
relation
too
long
if
I
should
transcribe
that
Treatise
,
which
is
also
come
to
my
hands
;
and
therefore
I
shall
only
acquaint
you
with
the
conclusion
of
their
discourse
on
this
argument
,
which
was
to
this
purpose
.
And
now
,
said
the
Father
,
if
you
call
in
question
the
credit
of
this
Story
concerning
Jesus
because
you
never
saw
him
;
I
would
wish
you
to
take
heed
lest
you
be
a
teacher
of
Rebellion
and
learn
men
to
justifie
Sedition
against
their
lawful
Soveraign
.
For
if
we
must
entertain
nothing
but
what
we
our selves
see
;
then
the
Rabble
may
do
well
to
say
;
they
have
no
King
because
they
never
saw
his
face
;
nor
hath
he
yet
gone
his
Progress
among
them
:
and
that
there
are
no
Laws
that
oblige
them
,
because
they
were
not
present
when
they
were
enacted
,
nor
heard
his
Majesty
say
,
The
King
Will
,
or
that
he
consented
to
them
.
For
my
part
I
cannot
see
less
reason
to
believe
,
that
our
Lord
was
miraculously
conceived
,
ushered
into
the
World
by
a
Star
and
the
shouts
of
the
Heavenly
hosts
,
annointed
with
the
Holy
Ghost
at
his
Baptism
,
transfigured
on
the
holy
Mount
,
confessed
by
Devils
,
acknowledged
by
Angels
,
justified
by
Miracles
,
raised
from
the
Dead
,
and
taken
up
to
Glory
;
then
our
children
will
have
to
believe
that
our
present
Soveraign
after
a
long
banishment
was
suddenly
restored
to
his
Throne
,
that
he
entred
his
Royal
City
on
such
a
day
with
the
joyful
acclamations
of
all
his
people
;
that
he
rode
in
Triumph
and
was
solemnly
Crowned
the
year
following
;
and
that
the
Book
containing
a
description
of
the
Magnificent
Ceremonies
of
that
day
,
gives
a
true
and
just
account
of
them
.
They
that
would
perswade
you
to
doubt
of
the
truth
of
the
holy
Writings
which
conveigh
the
notice
of
those
great
things
to
you
,
and
whereby
you
hold
all
the
hopes
you
have
of
happiness
at
Jerusalem
;
may
in
time
think
their
wits
so
fine
as
to
go
about
to
prove
that
the
Great
Charter
of
England
is
but
a
forged
Deed
,
that
all
the
Liberties
you
think
you
have
are
but
the
Idols
of
your
own
brain
,
or
that
the
whole
Writing
by
factious
spirits
hath
been
corrupted
and
altered
at
their
pleasure
.
And
if
you
should
say
,
that
there
are
so
many
Arguments
to
stop
their
mouths
that
they
will
be
ashamed
of
such
foolish
talk
;
for
Kings
have
sealed
it
,
and
Parliaments
confirm'd
it
,
and
all
English
men
have
a
long
time
asserted
it
;
you
will
find
your self
much
mistaken
and
see
that
these
allegations
are
not
considerable
with
such
disputes
.
For
so
have
these
holy
books
(
as
I
esteem
them
)
been
ever
received
for
the
Apostolical
Writings
;
none
could
ever
prove
them
guilty
of
any
imposture
;
nor
do
their
greatest
enemies
charge
them
with
the
crime
of
reporting
false
Miracles
;
yea
the
Jews
acknowledge
them
to
have
been
wrought
,
and
Heathen
writers
have
set
their
hands
to
some
things
of
no
mean
account
;
and
yet
these
are
not
sufficient
with
such
men
to
prove
them
true
because
they
did
not
stand
at
the
Apostles
elbows
when
they
were
pen'd
and
sent
abroad
into
the
World
.
And
therefore
what
is
the
confession
of
all
England
worth
to
prove
your
Liberties
;
since
the
confession
of
the
whole
Christian
World
for
so
many
ages
is
not
worth
a
straw
with
them
to
prove
these
Writings
?
If
they
will
not
let
you
have
a
Jesus
because
they
did
not
see
him
;
why
should
they
suffer
you
to
enjoy
any
other
things
which
they
can
take
away
upon
the
same
pretence
?
But
if
they
will
permit
you
to
enjoy
the
benefit
of
any
antient
Deeds
,
when
nothing
can
be
justly
excepted
against
them
;
then
we
hope
that
it
is
lawful
to
call
the
Gospel
(
as
one
of
the
Antients
doth
)
our
new
Conveyance
whereby
Jesus
hath
setled
upon
us
an
everlasting
inheritance
in
the
Heavenly
Country
,
of
far
greater
value
then
that
which
the
Israelites
by
Vertue
of
the
old
writings
possessed
in
the
earthly
.
Here
the
young
Traveller
pluckt
him
by
the
sleeve
beseeching
him
to
make
no
longer
stay
in
that
place
,
for
,
said
he
,
you
have
dissipated
all
my
clouds
already
and
I
am
fully
perswaded
that
there
is
such
a
City
as
Jerusalem
.
Though
I
doubted
a
little
of
it
,
yet
let
me
not
be
suspected
of
Infidelity
.
I
protest
to
you
that
I
bear
such
a
reverend
regard
to
these
Writings
which
you
have
laid
before
me
,
that
I
would
rather
lose
all
the
goods
I
have
in
the
World
then
part
with
them
.
I
have
a
long
time
held
them
so
Sacred
that
they
have
been
my
comforters
in
all
my
troubles
,
and
the
songs
of
my
Pilgrimage
.
At
this
very
moment
I
carry
them
about
me
and
shall
hereafter
set
a
greater
value
on
them
;
for
what
I
have
held
by
Custome
I
shall
now
hold
by
Reason
,
and
be
able
to
render
an
account
to
those
that
ask
of
the
Hope
that
is
in
me
.
Let
us
go
on
Sir
I
intreat
you
without
any
further
dispute
,
and
howsoever
negligent
I
have
been
in
former
times
I
am
resolved
hereafter
to
read
this
Holy
Book
with
more
attention
of
Mind
:
and
to
procure
thereby
that
this
short
stay
may
not
make
me
come
a
whit
the
later
to
my
journeys
end
.
It
is
very
well
done
,
said
the
Father
,
that
you
have
provided
your self
with
so
necessary
a
companion
as
that
Book
is
:
which
might
serve
to
direct
you
without
me
,
but
that
I
see
you
are
not
sufficiently
acquainted
with
the
language
of
it
.
When
you
read
of
the
Witness
of
the
Spirit
,
its
like
you
waited
for
some
immediate
assurance
of
the
truth
of
these
writings
.
And
when
you
heard
them
speak
of
our
being
sealed
with
the
holy
Spirit
of
promise
,
you
lookt
for
an
inspiration
,
and
expected
to
be
stampt
and
impressed
with
a
certain
perswasion
of
their
Authority
.
Which
is
as
much
as
to
say
,
that
you
desired
to
be
endued
with
a
confidence
,
which
as
it
stood
upon
no
ground
,
so
might
be
shaken
without
any
cause
at
all
.
But
I
pray
you
hereafter
to
be
as
good
as
your
word
,
applying
your
mind
more
vigorously
to
comprehend
the
sense
of
what
you
read
;
and
where
you
doubt
of
any
thing
,
repair
to
me
,
that
I
may
assist
your
Understanding
.
And
above
all
things
let
me
once
for
all
advise
you
to
use
all
means
to
strengthen
your
faith
concerning
the
other
Life
,
and
to
assure
your self
upon
such
evidence
as
I
have
given
you
,
that
Jesus
is
gone
to
Jerusalem
,
and
there
expects
your
coming
to
him
.
Do
but
firmly
perswade
your
heart
of
this
,
and
keep
it
in
your
mind
,
and
then
I
shall
think
it
as
impossible
for
you
to
grow
weary
,
as
for
the
Sun
to
stand
still
;
and
as
impossible
you
should
miscarry
,
as
that
the
Sun
should
fall
from
his
Orb.
After
he
had
received
a
promise
from
him
,
that
he
would
do
his
endeavour
to
make
his
Soul
more
sensible
of
this
weighty
thing
:
they
buckled
themselves
afresh
to
their
march
.
And
never
did
the
young
man
travel
so
lustily
as
now
;
for
he
had
gathered
much
strength
by
his
doubting
;
and
thought
he
felt
himself
attracted
and
haled
towards
Heaven
by
the
glory
of
it
which
now
shone
upon
him
;
just
as
the
Loadstone
draws
Iron
to
it
,
and
makes
it
skip
into
its
Bosome
.
If
I
should
say
that
he
ran
now
rather
then
went
,
I
should
misreport
the
fervours
wherein
he
felt
himself
;
which
indeed
furnished
him
with
Wings
,
and
made
him
not
so
much
to
run
,
as
fly
towards
the
Holy
City
of
God
.
He
was
all
aiery
,
and
seemed
not
to
touch
the
Earth
with
his
feet
:
and
as
for
his
own
Flesh
,
he
had
so
many
Spirits
,
that
it
was
no
more
a
Burden
to
him
then
the
Feathers
are
to
a
Bird
,
which
rather
help
then
hinder
it
in
its
flight
.
But
yet
(
so
mutable
is
this
Body
of
ours
)
he
had
not
flown
very
long
,
being
assisted
by
every
thing
that
he
saw
,
or
heard
,
or
met
withal
,
before
he
was
made
sensible
that
he
was
cloathed
with
a
greater
weight
of
Flesh
then
he
imagined
;
and
that
this
Globe
Earth
had
a
greater
power
over
him
then
he
was
willing
to
believe
.
For
he
was
seized
with
such
a
violent
sickness
,
and
felt
his
blood
in
such
a
boiling
heat
;
that
he
thought
now
he
was
not
in
the
Air
,
but
at
the
best
in
a
thick
cloud
of
stinking
vapours
which
almost
choaked
his
Vital
spirits
.
He
had
not
mounted
up
to
so
high
a
pitch
before
,
but
he
fancied
now
that
he
was
sunk
as
low
;
and
that
the
Terrestrial
parts
prevailed
,
if
not
far
more
,
yet
as
much
as
the
Aerial
had
lately
done
.
Very
often
he
laboured
to
heave
up
himself
;
and
left
no
means
unattempted
to
soar
aloft
as
he
was
wont
;
but
all
in
vain
,
for
he
was
so
oppressed
and
over-loaded
with
that
sluggish
matter
which
now
flowed
through
his
whole
Body
,
that
he
could
scarce
fetch
his
breath
,
unless
it
were
in
sighs
and
groans
at
the
alteration
which
he
suffered
.
Just
as
a
vessel
of
good
Wine
which
now
being
sweet
and
pleasant
,
is
rendred
ere
long
acid
and
ungrateful
to
our
palate
,
by
the
ascent
and
flowing
of
those
saline
particles
which
before
were
thrust
down
or
put
aside
:
So
was
his
Spirit
sowred
and
rendred
unacceptable
to
himself
,
by
the
floating
again
of
those
ill
humours
,
which
he
hoped
had
been
buried
in
their
graves
,
never
to
rise
and
disturb
him
any
more
.
It
would
be
both
too
tedious
and
too
sad
,
to
relate
all
the
affliction
which
he
endured
from
his
dejected
thoughts
;
And
I
shall
rather
chuse
to
tell
you
how
his
companion
addressed
himself
to
his
Cure
,
whereby
you
will
understand
sufficiently
the
nature
of
his
disease
.
I
am
sorry
to
see
you
thus
ill
(
said
his
kind
Physitian
when
he
first
came
to
him
)
but
it
is
no
more
then
I
expected
;
and
it
would
not
much
trouble
me
,
if
I
did
not
find
your
mind
more
disordered
then
your
body
.
I
will
not
add
so
much
to
your
pain
,
as
to
bid
you
tell
me
what
it
is
that
troubles
you
;
for
I
am
not
so
unacquainted
with
these
distempers
,
but
that
I
perceive
the
symptomes
of
a
mind
much
grieved
,
because
it
cannot
think
of
Jesus
and
Jerusalem
with
the
same
freedome
and
pleasure
,
that
it
did
not
long
ago
.
This
I
easily
see
is
the
sickness
you
labour
under
;
and
setting
aside
the
anguish
which
this
creates
,
I
do
not
believe
you
have
any
reason
to
complain
.
But
I
pray
you
,
my
Dear
Brother
,
do
you
not
think
of
our
Lord
very
much
,
when
you
are
Patient
and
quietly
resigned
to
his
Will
in
every
thing
?
Are
you
not
much
in
his
company
when
you
take
up
your
Cross
with
a
meek
Spirit
,
saying
,
Not
my
will
,
but
thine
be
done
?
For
what
was
Jesus
,
but
a
great
Example
of
Patience
and
humble
submission
to
the
pleasure
of
God
throughout
the
whole
course
of
his
Life
?
Why
do
you
then
place
the
contentment
of
your
heart
in
being
able
to
pray
with
your
wonted
intention
,
and
to
contemplate
Divine
things
with
such
a
clearness
as
when
you
were
in
the
pure
sky
;
and
not
rather
in
accomplishing
the
Will
of
our
Lord
,
who
knows
what
place
is
best
for
us
and
what
condition
will
most
certainly
conduce
to
our
Good
?
Let
me
ask
you
;
is
not
this
sickness
now
come
upon
you
by
his
appointment
,
and
sent
by
the
direction
of
his
wise
providence
?
Do
you
not
think
it
to
be
his
will
,
that
the
time
which
not
long
ago
was
spent
in
praying
,
should
now
be
spent
in
vomiting
?
Let
it
be
so
then
(
as
a
good
man
was
wont
to
say
)
and
let
us
not
mutter
at
it
:
but
see
you
take
more
pleasure
in
this
that
he
is
pleased
,
then
if
you
possessed
Heaven
and
Earth
.
And
suppose
this
be
a
punishment
for
some
offence
,
and
that
now
he
chastises
some
inordinate
desire
;
for
I
discern
,
me
thinks
,
an
indication
of
some
such
scruple
that
molests
your
thoughts
:
what
have
you
more
to
do
in
that
case
but
to
be
thankful
,
and
to
cast
your self
at
his
feet
,
desiring
both
correction
and
forgiveness
.
To
be
thankful
I
say
,
because
we
are
much
beholden
to
him
,
that
he
will
put
himself
to
the
trouble
of
finding
out
means
of
our
amendment
.
Nay
,
some
pious
men
have
thought
,
that
to
be
corrected
by
the
hand
of
such
a
Father
,
and
with
so
much
love
,
doth
put
us
rather
into
a
need
of
Humility
for
the
moderating
our
joy
which
we
shall
be
apt
to
conceive
in
his
Charity
towards
us
;
than
of
the
Vertue
of
Patience
whereby
to
endure
the
Punishment
that
he
layes
upon
us
.
For
is
it
not
a
great
favour
that
he
will
look
after
us
?
Is
it
not
a
mark
of
his
esteem
that
he
thinks
it
worth
his
pains
to
use
his
Rod
to
reclaim
us
?
And
would
you
have
him
be
so
fond
as
to
let
you
proceed
to
commit
those
faults
,
which
he
knows
will
utterly
spoil
you
?
Should
he
love
you
if
he
did
forbear
his
stripes
,
when
he
sees
there
is
great
need
of
such
sharp
instruments
to
reform
you
?
Or
do
you
think
he
delights
to
afflict
,
and
takes
a
greater
pleasure
to
hear
you
cry
and
roar
under
his
hand
,
than
to
hear
you
sing
and
rejoyce
in
his
arms
?
It
is
unchristian
to
impute
unto
him
such
Cruelty
.
You
cannot
without
impiety
imagine
,
either
that
he
will
not
chastise
his
children
in
order
to
make
them
cease
to
offend
;
or
that
he
will
not
grant
a
pardon
when
they
humbly
bow
their
wills
to
his
,
and
ask
it
of
him
.
No
question
he
will
do
both
when
cause
requires
;
and
though
sometimes
he
gives
a
pardon
without
any
correction
,
yet
never
the
correction
without
an
intent
to
pardon
.
Lye
still
therefore
under
his
Fatherly
hand
,
and
then
I
assure
you
there
is
greater
reason
both
to
be
thankful
,
and
also
to
expect
a
pardon
;
because
you
are
much
amended
when
your
own
will
is
so
broken
,
that
you
can
submit
to
any
of
his
Rods.
But
here
I
must
not
forget
to
admonish
you
of
one
thing
,
which
I
have
somewhere
read
in
the
advices
of
a
grave
Person
,
which
is
;
To
take
great
heed
that
your
flesh
do
not
deceive
and
cheat
you
with
its
dissimulations
while
you
are
in
this
state
;
endeavouring
to
slubber
over
negligence
under
the
pretext
of
,
I
cannot
do
any
more
.
It
is
true
,
we
are
not
tyed
to
that
which
we
cannot
do
;
but
yet
the
flesh
will
sometimes
juggle
and
complain
of
impotence
,
when
there
is
nothing
hinders
us
but
only
Sloth
.
Here
you
must
look
upon
your self
with
a
great
many
eyes
;
you
must
become
your
own
spy
,
and
narrowly
watch
the
most
secret
motions
of
your
heart
.
For
this
Eve
that
is
within
us
,
is
so
desirous
to
be
cherished
and
pleased
,
to
be
walking
up
and
down
the
Garden
,
and
to
be
eating
of
the
forbidden
fruit
;
that
she
wants
not
a
thousand
inventions
to
make
us
believe
that
her
demands
do
not
extend
to
superfluities
,
but
only
to
things
necessary
for
us
;
that
she
doth
not
desire
ease
and
pleasure
so
much
as
rest
from
hard
labours
;
and
she
is
in
a
mighty
chafe
if
we
will
not
give
a
perfect
credit
to
her
.
She
perswades
us
sometime
that
we
are
much
weaker
than
in
truth
we
can
affirm
our selves
to
be
:
She
tells
us
that
we
cannot
with
safety
think
of
any
thing
else
but
her
,
and
is
not
willing
to
let
us
make
a
tryal
:
She
bids
us
attend
only
to
her
quiet
and
satisfaction
,
and
not
suffer
the
mind
to
disturb
her
repose
at
all
:
And
the
more
we
humour
and
gratifie
her
desires
,
the
more
still
she
bemoans
her self
to
move
our
pitty
towards
her
.
It
concerns
us
therefore
to
be
careful
in
observing
what
good
it
is
that
we
can
then
perform
without
a
manifest
prejudice
to
our
health
,
and
to
make
provision
that
it
be
not
neglected
by
means
of
the
heavy
complaints
of
laziness
and
sloth
.
Look
up
unto
Jesus
as
often
as
you
can
.
Tell
him
in
the
secrets
of
your
soul
that
you
heartily
love
him
.
Open
your
very
bosome
to
him
,
and
shew
how
desirous
you
are
to
be
more
conform'd
unto
him
by
this
affliction
.
Pray
him
to
come
and
ransack
your
heart
,
and
to
throw
out
of
doors
,
whatsoever
is
offensive
to
him
.
Let
him
know
that
you
had
rather
(
not
only
be
sick
,
but
)
dye
a
thousand
times
than
not
be
friends
with
him
.
And
so
entreat
him
to
take
pitty
upon
you
.
Promise
him
to
do
whatsoever
he
would
have
you
.
And
exhort
all
others
of
your
acquaintance
,
that
they
would
love
and
serve
him
more
than
you
can
do
.
And
this
let
me
add
for
your
comfort
,
that
sometimes
he
bestows
more
favours
upon
sick
men
in
their
Beds
,
who
can
pray
in
no
other
manner
,
but
by
the
humiliations
and
prostrate
submissions
of
their
Wills
to
him
;
than
he
doth
upon
some
others
who
spend
many
hours
on
their
bended
knees
in
that
holy
exercise
.
And
do
not
despair
,
I
beseech
you
,
of
receiving
this
mercy
,
though
you
think
your self
never
so
unworthy
of
it
,
since
it
costs
him
no
more
,
but
only
his
Will
to
bestow
it
.
With
these
,
and
such
like
Discourses
,
the
Good
man
entertained
his
friend
in
this
sickness
for
many
dayes
;
which
put
the
time
into
a
speedier
pace
than
otherwise
it
would
have
pass'd
away
.
Though
he
kept
his
Bed
for
some
weeks
,
yet
the
hours
did
not
seem
at
all
tedious
to
him
,
but
rather
fled
away
as
fast
,
as
he
used
before
to
do
himself
.
So
happy
a
thing
it
is
to
have
a
partner
in
our
troubles
,
and
the
assistance
of
another
shoulder
beside
our
own
to
bear
our
griefs
.
Good
Discourses
are
like
the
breath
of
Heaven
,
which
when
the
burdned
Vessel
feels
,
she
cuts
her
way
through
all
the
waves
,
and
never
complains
of
the
greatness
of
her
burden
.
Nay
,
they
proved
to
him
like
the
cool
Air
which
refreshes
the
gasping
Traveller
in
a
hot
day
;
making
his
very
body
feel
its
leggs
the
sooner
,
by
the
delicate
touches
which
they
gave
unto
his
Spirit
.
All
the
Art
of
his
Doctors
,
and
an
whole
Apothecaries
shop
had
not
been
able
to
restore
his
consumed
flesh
so
easily
,
and
in
such
a
little
space
of
time
;
as
these
Soveraign
Cordials
which
distilled
from
the
Good
mans
lips
,
and
were
drawn
,
he
felt
,
from
the
very
bottome
of
his
heart
.
I
have
wondred
sometimes
when
I
considered
the
suddenness
of
his
recovery
;
for
though
he
lay
some
weeks
in
a
feeble
condition
,
it
was
because
he
did
not
at
first
receive
these
Medicines
;
which
so
soon
as
he
tasted
,
he
became
another
man
,
and
seemed
to
have
a
New
Essence
infused
into
him
.
It
is
no
new
piece
of
Philosophy
,
but
an
Axiome
older
than
Hippocrates
,
and
which
calls
Solomon
(
that
great
Physician
)
its
Father
;
Heaviness
in
the
heart
of
man
maketh
it
stoop
:
but
a
good
word
maketh
it
glad
.
And
in
another
place
of
his
Aphorisms
we
read
,
that
,
A
merry
heart
doth
good
to
a
Medicine
:
but
a
broken
spirit
dryeth
the
bones
.
CAP.
XXIX
.
Of
the
trouble
which
the
Pilgrim
was
in
about
some
business
which
had
layn
neglected
during
his
sickness
.
Of
his
desires
after
a
contemplative
Life
.
Of
Solitude
.
The
Profit
of
it
:
especially
at
the
beginning
of
our
Christian
course
.
And
how
they
that
enjoy
it
,
do
not
find
all
the
satisfaction
which
they
expected
in
it
.
BEing
able
therefore
by
the
good
inspirations
of
his
friend
(
whose
mouth
he
acknowledged
was
a
Well
of
Life
)
to
go
about
the
house
;
To
this
the
Father
said
(
as
soon
as
he
had
eased
himself
of
the
scruple
by
telling
of
it
)
that
for
his
part
he
was
very
glad
to
find
he
had
such
a
vehement
love
for
retired
thoughts
and
secret
converse
with
God
;
and
that
he
sighed
so
much
after
it
,
as
far
more
delightful
to
him
then
the
open
World
and
all
the
bravery
which
it
hangs
out
to
us
.
But
he
told
him
also
that
he
was
to
be
blamed
for
thinking
himself
less
pleasing
to
God
in
what
he
was
a
doing
,
because
he
was
less
pleasing
to
himself
.
For
,
do
you
not
know
,
said
he
,
that
God
hath
bidden
us
serve
our
neighbour
as
much
as
we
can
?
and
that
it
is
an
idle
pretence
to
say
we
love
God
whom
we
never
saw
,
if
we
love
not
our
Brother
whom
we
see
continually
?
And
hath
he
not
placed
us
in
a
Body
which
must
be
fed
,
and
that
cannot
be
nourished
with
Thoughts
and
live
upon
Meditations
;
nor
be
supported
without
the
labour
of
its
own
hands
?
Why
then
do
you
complain
that
it
cannot
be
filled
with
a
Prayer
,
and
have
its
hunger
satisfied
with
an
Hymn
?
Perhaps
it
may
so
fall
out
,
that
a
great
many
things
shall
require
our
service
at
one
and
the
same
time
;
and
though
we
call
not
for
them
all
together
,
yet
they
call
on
us
and
bid
us
mind
them
;
or
else
they
say
that
they
will
be
gone
and
not
wait
upon
our
leisure
.
Is
there
any
reason
now
to
turn
those
things
away
that
will
not
come
again
?
or
shall
we
trouble
our selves
that
we
have
not
the
disposal
of
other
mens
wills
,
and
cannot
make
them
come
to
us
only
when
we
please
to
call
them
?
why
may
we
not
be
contented
to
let
all
necessary
affairs
take
as
much
of
our
time
as
they
ask
,
seeing
God
will
have
us
so
imployed
?
Contented
,
I
say
,
for
I
did
never
yet
forbid
you
to
desire
more
time
wherein
to
recollect
your self
and
retire
unto
God
;
but
would
rather
have
you
to
wish
for
that
,
while
you
are
forced
to
serve
other
things
.
He
is
not
to
be
commended
that
is
glad
of
a
multitude
of
businesses
,
and
loves
(
as
we
say
)
to
have
his
hands
full
of
the
World
;
but
yet
he
is
no
wayes
deserving
of
our
praise
neither
,
who
when
his
Calling
thrusts
it
upon
him
and
he
is
got
into
the
midst
of
it
,
is
still
bewailing
himself
and
troubled
at
his
portion
.
The
true
way
to
peace
is
,
to
set
our
hands
with
all
diligence
to
the
necessary
works
of
our
calling
,
but
to
set
our
hearts
upon
the
more
immediate
service
of
our
Lord
.
To
do
our
business
,
whatsoever
multiplicity
there
happen
to
be
in
it
;
but
to
long
to
do
something
else
,
if
that
would
permit
us
.
Yet
still
I
say
we
must
so
long
after
the
Higher
life
,
that
our
desires
do
not
breed
in
us
any
disgust
or
impatience
in
the
Lower
;
which
will
both
make
our
business
longer
and
unfit
us
for
our
spiritual
employments
.
You
remember
I
make
no
doubt
the
story
of
Jacob
,
how
much
he
was
inamoured
of
fair
Rachel
;
but
that
though
he
served
several
years
for
her
,
yet
he
was
put
off
with
the
embraces
of
Leah
and
forced
to
endure
another
apprenticeship
for
his
most
beloved
.
And
the
reason
of
it
you
know
is
there
rendred
,
because
it
was
not
the
fashion
of
that
Country
to
dispose
of
the
Younger
before
the
Elder
Sister
.
I
have
sometimes
thought
that
this
may
not
unfitly
be
accommodated
to
represent
unto
us
the
estate
and
condition
of
Pious
souls
while
they
are
like
Jacob
in
this
Pilgrimage
far
from
their
Fathers
house
.
They
are
extreamly
desirous
to
be
wholly
wedded
to
the
fair
and
amiable
life
of
Contemplation
,
Prayer
and
constant
passions
of
love
of
God
.
This
they
court
and
woe
above
all
other
things
,
hoping
in
a
little
time
to
obtain
their
suit
and
spend
their
dayes
in
such
happy
enjoyments
.
But
so
it
is
,
that
they
must
be
employed
a
long
while
other
wayes
,
before
they
can
reasonably
expect
to
arrive
at
the
felicity
of
being
wholly
sequestred
unto
that
Life
.
And
such
is
the
necessity
of
this
World
that
when
we
imagine
we
shall
now
be
at
perfect
leisure
for
it
;
some
thing
or
other
still
thrusts
us
into
a
different
way
of
living
.
Nay
the
manner
of
this
Country
is
such
,
that
we
must
be
contented
to
serve
first
in
these
baser
employments
,
before
we
can
be
permitted
to
come
to
those
nobler
retirements
.
With
this
Worldly
life
we
all
begin
and
it
is
the
Elder
of
the
two
.
Nay
,
most
of
us
are
forced
by
many
years
labour
in
providing
for
the
lower
man
,
to
procure
to
our selves
a
liberty
of
being
more
vacant
to
the
service
of
our
souls
.
And
it
it
is
very
well
,
I
assure
you
,
if
after
more
years
then
Jacob
served
,
God
shall
be
pleased
to
bless
us
with
such
a
proportion
of
these
Worldly
goods
,
that
we
may
repose
our selves
with
greater
quietness
in
the
bosome
of
a
more
contemplative
life
.
Then
we
may
be
allowed
in
compare
with
this
beautiful
Rachel
,
to
hate
Leah
and
all
her
earthly
business
:
yea
it
will
be
expected
at
our
hands
when
we
are
furnished
as
Jacob
was
with
flocks
and
herds
and
can
say
,
We
have
enough
;
that
we
quit
the
world
and
retreat
from
our
secular
affairs
and
betake
our selves
more
intirely
to
the
Higher
life
.
And
this
favour
perhaps
our
Lord
may
indulge
us
,
when
we
are
grown
a
little
older
and
shall
be
more
ripe
for
it
;
but
till
that
time
let
us
be
patient
as
the
Patriarch
was
;
and
in
hope
at
last
to
injoy
this
sweet
,
this
beloved
life
,
not
suffer
the
other
to
seem
at
all
a
tedious
state
unto
us
.
This
discourse
did
not
a
little
gratifie
our
young
Traveller
,
who
now
fancied
himself
another
Jacob
;
wishing
for
nothing
so
much
as
to
have
the
fair
Damsel
we
spoke
of
given
him
to
be
his
wife
.
And
so
much
he
had
impressed
his
mind
with
the
Idea
of
that
more
excellent
conversation
,
that
had
it
not
been
for
the
last
words
his
Friend
spake
and
that
he
considered
also
it
is
wont
to
remain
like
Rachel
a
great
while
,
more
barren
then
the
other
;
he
had
faln
into
reproaches
of
this
Blear-eyed
life
,
which
makes
us
such
strangers
to
Diviner
objects
,
that
when
we
behold
them
our
eyes
smart
and
grow
sore
by
reason
of
their
splendor
.
It
is
too
little
to
say
that
he
loved
it
;
for
he
burnt
with
desire
after
it
.
When
he
was
employed
about
the
affairs
of
this
life
,
the
time
seemed
like
the
cold
frosty
nights
wherein
Jacob
kept
the
flocks
of
Laban
in
the
field
.
Then
were
his
Sunshine
dayes
,
and
his
Heart
all
in
an
ardor
of
Love
and
Joy
,
when
he
was
within
doors
secluded
from
the
herd
of
the
World
and
shut
up
with
God
in
his
Soul
.
If
there
was
any
heat
and
eagerness
in
the
dispatch
of
his
ordinary
business
,
it
was
by
a
reflection
from
these
greater
flames
;
which
excited
him
to
pursue
that
with
the
more
agility
,
that
he
might
the
sooner
quit
his
hands
of
it
,
and
be
free
for
God
.
And
thus
having
placed
his
affections
,
I
need
not
tell
you
how
oft
he
used
to
steal
a
glance
of
those
Heavenly
objects
,
even
when
he
was
in
the
midst
of
some
of
his
worldly
occasions
.
This
I
alwayes
observed
,
that
when
it
was
left
to
his
own
choice
what
part
he
would
take
to
manage
;
he
would
ever
lay
hold
on
that
which
would
give
most
liberty
for
his
thoughts
,
to
withdraw
themselves
sometimes
to
better
things
.
And
having
good
Jacob
so
much
in
his
mind
,
he
used
to
say
that
he
wondred
the
Shepheards
of
all
other
men
were
not
most
envyed
(
whose
name
God
hath
assumed
into
his
Titles
)
because
their
life
is
so
like
to
His
who
rules
the
whole
World
and
yet
enjoyes
himself
.
For
his
part
as
he
passed
along
in
his
journey
and
saw
those
Swains
with
their
Sheephooks
in
their
hands
,
he
could
not
for
his
life
but
fancy
them
to
be
Scepters
,
and
the
men
to
be
so
many
petty
Kings
,
whose
obedient
people
left
them
nothing
else
to
do
but
to
please
themselves
.
O
happy
Soveraigns
,
was
he
wont
to
say
,
who
have
such
peaceable
subjects
!
O
Princely
Souls
whose
Royalty
is
attended
with
none
of
those
enemies
of
Liberty
,
which
make
the
Thrones
of
others
uneasie
!
There
is
none
privy
to
what
you
do
,
but
only
your selves
.
None
of
those
Ceremonies
trouble
you
,
which
incumber
all
the
actions
of
Kings
.
You
live
in
the
Kingdom
of
Wisdom
.
Your
minds
are
free
for
the
noblest
contemplations
.
Your
Court
is
frequented
with
no
flatterers
.
And
it
is
not
hard
for
you
to
know
those
that
love
your
persons
from
those
that
love
your
fortune
.
You
are
not
enforced
either
to
be
loaded
with
Cares
,
or
else
with
the
reproach
of
being
negligent
.
Your
leisure
is
far
better
then
all
the
imployments
which
others
seek
.
It
it
is
better
to
want
with
you
,
then
to
abound
with
all
the
World
beside
.
Your
desarts
are
far
in
my
esteem
before
the
Glory
of
Princely
Pallaces
.
And
there
are
no
chains
so
well
made
or
so
fairly
guilded
over
,
that
could
tempt
me
out
of
your
Liberty
.
When
he
had
recovered
himself
out
of
these
pleasant
transports
,
he
oftentimes
fell
into
a
very
sober
commendation
of
Solitude
:
which
he
used
to
call
the
Gate
that
lets
into
the
inward
World
,
the
suburbs
of
Heaven
,
and
the
Mistress
of
such
noble
satisfactions
as
the
Courts
of
Kings
cannot
equal
.
The
profit
of
this
hidden
and
unknown
life
,
said
he
,
is
not
to
be
expressed
;
when
obscuring
our selves
in
our
own
Souls
we
have
the
greater
light
within
;
and
communicating
solely
with
our
Lord
,
in
that
one
object
we
enjoy
more
then
all
the
World
.
So
Necessary
it
is
,
that
I
find
he
cannot
be
wise
that
is
not
retired
.
He
must
be
a
Fool
that
shuns
his
own
company
.
He
thinks
all
things
better
then
himself
,
who
forsakes
himself
to
be
with
them
.
If
the
World
had
not
lost
their
wits
they
would
not
thus
slight
and
pass
by
their
own
Souls
,
If
their
tast
were
not
spoiled
,
they
would
find
more
Delight
as
well
as
more
profit
at
home
,
than
can
be
enjoyed
abroad
.
Though
peace
and
innocence
make
no
great
noise
,
yet
their
undisturbed
pleasures
yield
the
highest
contentment
.
Their
pleasures
are
such
that
it
is
hard
for
great
persons
and
those
who
are
much
in
the
World
to
take
their
share
in
them
.
And
as
for
all
others
,
since
we
must
divide
them
with
those
men
whom
by
no
means
we
would
be
like
,
they
cannot
import
very
much
to
our
satisfaction
.
A
great
number
of
other
things
he
heaped
up
in
praise
of
this
private
life
,
till
at
last
he
endeavoured
to
derive
honour
upon
it
from
the
example
of
our
Lord
who
he
thought
was
much
delighted
in
it
.
For
he
observed
that
it
was
thirty
years
before
he
would
frequent
the
World
;
and
that
after
he
did
appear
,
he
was
wont
very
often
to
retire
himself
even
from
the
company
of
his
own
family
.
And
I
think
he
had
added
a
great
deal
more
in
this
Argument
,
had
not
his
Companion
here
interposed
this
sudden
question
.
What
then
?
are
you
so
affected
to
this
life
as
to
wish
you
may
be
left
alone
?
You
mean
belike
to
quit
me
too
,
and
turn
an
Hermite
to
enjoy
your self
the
better
,
when
no
body
shares
in
your
affections
.
By
no
means
,
replyed
the
Filgrim
as
hastily
:
for
though
he
is
never
alone
who
is
accompanied
with
noble
thoughts
;
yet
I
should
think
my self
too
much
alone
without
your
company
.
This
Solitude
doth
not
exclude
our
Friends
but
rather
make
room
for
them
.
We
cannot
enjoy
whom
we
would
,
unless
we
retire
and
separate
our selves
from
the
multitude
.
There
we
may
pick
and
chuse
,
but
in
the
crowd
men
will
thrust
themselves
upon
us
.
And
therefore
I
would
be
alone
that
I
may
have
more
of
you
.
I
would
go
aside
from
the
World
,
that
I
may
not
be
drawn
so
much
from
you
.
And
indeed
whatsoever
profit
or
pleasure
there
is
that
I
fancy
in
this
private
life
,
they
must
needs
be
multiplied
by
the
company
of
a
friend
to
whom
I
may
impart
the
benefits
that
I
receive
.
The
most
plentiful
feast
without
a
companion
,
is
the
Life
of
a
Lion
or
of
a
Wolk
.
Let
my
fulness
be
never
so
great
,
I
shall
suffer
hunger
,
as
long
as
I
want
one
of
your
goodness
to
tast
my
happiness
with
me
.
We
were
taught
,
I
remember
,
at
School
,
that
Rest
in
ancient
times
was
stiled
The
Food
of
the
gods
;
and
therefore
I
have
since
thought
that
a
retreat
from
business
cannot
but
be
very
necessary
for
man
.
But
as
their
leisure
was
thought
to
be
sweetest
when
they
enjoyed
it
together
;
so
I
conceive
will
my
Solitude
be
,
if
you
think
good
also
to
live
alone
with
me
.
I
do
not
fancy
there
are
any
Anchorets
in
the
the
other
World
.
There
are
no
Desarts
in
those
spatious
Plains
which
we
see
above
.
The
Heavenly
Natures
love
Society
,
and
therefore
I
will
not
labour
to
be
unlike
them
.
And
indeed
,
if
I
were
perfectly
shut
up
in
my
own
soul
,
I
could
not
make
it
such
an
Hermitage
,
but
that
the
Image
of
you
would
still
dwell
with
me
.
Well
,
said
the
Father
,
I
am
very
much
beholden
to
you
,
that
you
will
make
me
the
Companion
of
your
most
secret
pleasures
:
and
it
layes
a
great
obligation
on
me
to
be
good
,
if
it
were
but
for
this
only
;
that
there
may
be
no
Image
imprinted
on
such
a
soul
as
yours
,
but
what
is
fair
and
lovely
.
It
must
be
confessed
also
,
that
there
is
very
great
use
of
Solitariness
,
especially
in
the
beginnings
of
a
New
Life
.
Then
if
one
should
ask
me
,
What
shall
I
fly
?
I
would
answer
,
as
one
of
the
Philosophers
did
,
Fly
the
multitude
.
For
while
a
man
is
weak
in
Vertue
,
he
is
like
to
one
that
hath
been
long
sick
;
if
you
stir
him
from
the
place
where
he
is
,
he
grows
worse
.
Such
a
man
can
scarce
return
back
from
the
world
with
the
manners
he
carried
out
with
him
.
Something
that
he
had
composed
,
is
put
into
disorder
:
Some
evil
that
he
had
chased
away
,
comes
back
to
him
unawares
:
some
good
resolution
which
he
had
formed
,
is
lost
in
a
great
croud
of
temptations
:
and
the
bad
customs
which
he
had
shaken
off
,
will
endeavour
again
to
renew
their
acquaintance
.
All
places
being
full
of
ill
examples
,
there
is
the
greater
danger
of
infection
.
There
is
none
but
either
commends
a
vice
,
or
impresses
it
on
us
,
or
secretly
rubs
us
with
it
.
And
it
is
very
hard
to
beat
off
the
assaults
of
enemies
,
when
they
come
in
so
great
troops
upon
us
.
It
is
good
counsel
therefore
at
such
a
time
:
Retire
into
your self
.
Shut
up
your
soul
within
doors
,
and
let
it
not
stir
abroad
.
And
truly
he
hath
very
honourable
thoughts
of
us
,
who
thinks
us
fit
to
bear
our selves
company
.
He
reposes
a
great
confidence
in
us
who
dares
trust
us
to
our selves
.
For
there
is
no
worse
society
for
a
man
than
his
own
,
if
he
do
not
design
to
become
good
.
Fools
and
mad
men
ought
not
to
be
left
in
their
own
hands
.
For
as
the
wise
employ
their
Solitude
in
pious
counsels
,
and
sober
advices
for
the
good
government
of
themselves
:
so
the
wicked
then
meditate
bad
designs
,
and
plot
the
fulfilling
of
naughty
desires
.
They
whet
their
anger
,
or
irritate
their
lust
,
or
brazen
their
foreheads
to
commit
all
villany
:
and
what
fear
and
shame
concealed
from
the
world
,
they
bring
forth
then
before
themselves
,
and
prepare
it
to
come
abroad
.
See
then
what
a
good
opinion
I
have
conceived
of
you
,
in
that
I
bid
you
not
to
fly
your self
.
I
must
needs
take
you
for
a
man
of
worthy
thoughts
,
or
else
I
should
not
permit
you
to
be
alone
.
And
let
me
tell
you
,
that
I
promise
my self
you
will
improve
your
own
company
so
well
,
as
to
be
worthy
at
last
to
be
trusted
in
the
open
World
.
When
your
mind
is
well
fortified
,
and
your
resolution
confirmed
;
the
World
will
need
such
a
good
example
,
to
reform
the
evil
wherewith
it
abounds
.
We
are
not
born
for
our selves
alone
;
but
others
must
feel
there
is
a
good
man
still
remaining
among
them
.
It
is
fit
indeed
that
at
certain
times
you
should
all
your
life
sequester
your self
from
men
;
so
it
be
without
affectation
of
singularity
,
or
making
any
noise
:
but
there
you
must
not
bury
your self
;
nor
make
your
Closet
a
Tomb
,
wherin
to
converse
with
no
body
but
the
dead
.
Your
Light
must
so
shine
before
men
,
that
seeing
your
good
works
,
they
may
glorifie
your
Father
which
is
in
Heaven
.
And
you
must
shew
forth
the
praises
of
him
,
who
hath
called
you
out
of
darkness
into
his
marvellous
Light
.
But
having
given
you
an
example
of
both
these
in
the
Blessed
Jesus
,
I
will
not
suspect
your
memory
of
so
much
unfaithfulness
,
as
to
think
you
stand
in
need
to
have
those
instructions
repeated
.
I
will
rather
pray
you
to
let
me
know
how
you
find
your self
in
those
retirements
,
and
whether
you
meet
with
so
great
satisfaction
in
them
as
now
you
expect
to
reap
.
And
truly
afterward
he
confessed
,
that
making
his
retreat
very
frequently
into
this
Soveraign
Privacy
,
he
could
not
alway
be
Master
of
those
brave
thoughts
which
he
imagined
he
should
have
enjoyed
.
That
Life
he
saw
had
its
imperfections
,
and
he
lookt
to
enjoy
there
those
delightful
spectacles
,
which
too
often
withdrew
themselves
from
his
sight
,
and
could
not
be
wooed
to
favour
him
with
their
continual
presence
.
He
found
that
we
do
not
yet
live
in
the
Country
of
Idaea's
and
the
Land
of
Perfections
:
but
that
we
dwell
in
lower
Regions
,
andare
forced
to
travel
among
Chimaeras
'
,
and
to
fight
many
times
with
monstrous
Imaginations
.
At
the
best
we
do
but
see
the
shadows
of
things
;
or
if
we
gain
a
true
Image
of
them
,
yet
we
must
be
content
to
sit
down
a
great
way
on
this
side
of
that
excellent
life
,
the
Image
of
which
we
have
conceived
in
our
mind
.
The
Pattern
is
too
big
for
us
while
we
are
shut
up
in
these
Prisons
.
And
to
be
so
free
in
our
thoughts
and
affections
;
it
is
necessary
that
we
obtain
a
release
from
these
bodies
.
Only
thus
much
benefit
he
reaped
from
this
dear
Solitude
wherein
he
sometimes
reigned
;
that
he
was
verily
perswaded
he
should
one
day
arrive
at
the
Freedom
and
Peace
of
Jerusalem
.
He
could
not
think
that
his
Soul
should
alwayes
dwell
so
far
short
of
that
happy
Country
,
of
which
he
had
such
a
lovely
picture
in
his
mind
.
It
seemed
unreasonable
to
imagine
,
that
when
all
other
things
are
suffered
to
grow
to
their
height
and
utmost
perfection
;
the
spirit
of
man
only
should
ever
remain
a
dwarf
,
or
rather
continue
a
child
,
and
never
be
unloosed
from
its
swadling-bands
.
No
,
no
;
would
he
frequently
say
,
I
feel
my
Soul
untying
these
Bands
.
It
grows
too
great
for
these
cloaths
,
and
cannot
suffer
it self
to
be
thus
confined
.
It
aspires
to
that
happy
State
which
admits
of
no
defects
,
and
will
make
me
call
my self
a
Man
.
It
longs
and
groans
to
be
above
it self
.
It
stretches
its
hands
to
reach
the
Perfection
of
Purity
,
and
to
lay
hold
on
Eternal
Life
.
It
would
fain
remove
from
these
shadows
and
hopes
to
converse
with
the
very
things
themselves
.
Oh
how
it
sighs
to
do
what
it
now
designs
!
How
it
breathes
after
the
enjoyment
of
that
which
it
hath
in
desire
!
The
day
will
come
sure
that
shall
cast
no
cloud
about
my
mind
,
nor
stir
the
least
breath
of
inordinate
passion
in
my
soul
.
It
will
not
be
long
before
I
be
alwayes
serene
,
and
have
the
happiness
to
live
in
a
constant
tranquillity
and
untroubled
repose
.
The
time
I
believe
hastens
when
my
knowledge
shall
be
so
clear
,
that
Faith
shall
find
no
employment
,
and
Hope
shall
receive
a
discharge
;
and
Charity
shall
be
left
alone
in
its
full
strength
.
With
these
and
other
such
like
pleasant
thoughts
they
entertained
themselves
as
they
travelled
over
many
fair
Plains
;
deceiving
the
length
of
the
Miles
by
the
variety
of
Discourse
,
and
the
prettiness
of
sundry
contemplations
.
For
the
truth
is
,
His
Good
Angel
(
as
I
may
call
him
)
never
fail'd
to
put
him
in
mind
of
such
things
as
might
be
worthy
of
observation
in
their
Journey
,
or
might
administer
a
profitable
or
innocent
delight
to
sweeten
their
way
.
And
among
other
things
I
remember
that
one
day
as
they
went
through
a
certain
place
,
which
was
more
like
a
Garden
than
an
High-way
;
He
askt
him
if
he
was
not
afraid
of
those
strange
Beasts
in
green
skins
,
and
those
armed
men
with
weapons
of
the
same
colour
in
their
hands
.
At
which
he
smiling
said
;
though
you
have
been
conscious
to
much
of
my
weakness
,
yet
I
have
so
much
courage
,
as
not
to
be
affrighted
at
the
Images
of
things
which
I
see
cut
in
hedges
.
You
shall
see
how
confidently
I
will
walk
naked
by
that
Lyon
,
and
that
the
Bear
in
the
other
thicket
shall
strike
no
terrour
into
me
.
And
it
pleases
me
very
much
to
think
that
the
trouble
which
my
often-infirmities
have
given
you
is
not
so
great
,
but
that
you
can
make
your self
merry
with
them
:
and
I
am
willing
to
recreate
you
a
little
more
by
bragging
thus
of
my
present
boldness
.
Indeed
,
said
the
Father
,
you
could
not
have
well
gratified
me
more
than
you
do
,
insporting
with
that
which
others
more
morose
would
have
taken
for
a
reproach
.
But
let
us
seriously
I
pray
you
consider
;
Is
there
much
more
harm
in
many
of
those
things
at
which
the
world
is
wont
to
tremble
?
Do
they
not
fly
from
terrible
nothings
,
wherewith
they
see
the
wayes
of
Piety
are
beset
.
The
Reproaches
which
tear
our
names
in
pieces
like
a
Lyon
;
the
bitter
words
which
mens
tongues
shoot
like
arrows
in
our
faces
;
nay
that
great
Bear
,
Poverty
which
turns
so
many
out
of
the
way
;
What
are
they
?
If
you
view
them
and
all
their
fellows
well
,
you
will
find
they
are
as
innocent
,
nay
as
profitable
too
as
those
peaceable
creatures
which
you
here
behold
.
They
are
but
like
those
Bows
which
are
made
of
Bayes
,
and
can
do
no
hurt
.
Or
like
those
Guns
which
you
see
wrought
in
Rosemary
and
Sweet-Brier
,
and
such
like
things
,
which
shoot
flowers
,
and
dart
forth
Musk
.
Or
like
those
Beasts
of
Hysop
and
Thyme
which
are
very
Medicinal
to
those
who
know
how
to
use
them
.
From
hence
he
fell
into
a
very
grave
advice
(
which
he
said
could
not
be
too
often
repeated
)
that
he
should
not
fail
to
give
God
thanks
for
those
things
which
went
cross
unto
him
,
as
much
as
he
was
wont
to
do
for
those
which
were
most
conformable
to
his
desires
.
He
shew'd
him
how
we
stand
indebted
to
Divine
Providence
not
only
for
our
Food
,
but
for
our
Physick
also
.
He
made
him
understand
how
the
contempt
we
meet
with
from
men
,
doth
purge
out
Pride
;
how
Poverty
cures
our
Luxury
and
wanton
desires
;
and
how
nothing
is
so
powerful
as
Sickness
to
deliver
us
from
the
great
evil
of
Ingratitude
:
it
being
seldom
known
that
men
consider
the
vast
benefits
of
health
till
they
be
without
it
.
In
short
,
he
convinced
him
plainly
that
a
great
fulness
of
all
things
,
is
very
apt
to
choak
the
sense
of
God
.
That
when
men
are
in
constant
prosperity
,
as
they
want
not
abilities
and
instruments
to
sin
,
so
they
want
the
strong
restraints
of
fear
,
of
modesty
,
and
of
good
counsel
to
keep
them
from
it
.
And
though
,
said
he
,
if
they
wanted
the
last
only
,
their
condition
would
be
sad
enough
;
yet
it
is
seldom
known
that
they
have
the
benefit
of
it
,
because
there
is
either
none
to
give
it
,
or
they
are
not
apt
to
receive
it
.
But
adversity
will
flatter
no
man
,
it self
supplying
the
place
of
an
hundred
Monitors
;
and
being
the
only
sober
and
trusty
Counsellor
,
which
great
men
have
in
their
retinue
.
And
if
there
were
no
other
advantage
that
it
brings
,
we
should
have
great
reason
to
thank
God
,
that
he
would
not
let
us
dye
without
the
company
of
a
faithful
friend
.
CAP.
XXX
.
How
the
Pilgrim
grew
very
dull
and
lazy
.
By
what
means
he
was
quickned
to
greater
diligence
.
How
the
Guide
awakened
some
sluggish
Pilgrims
which
they
met
withall
:
moving
them
to
a
great
care
of
their
Souls
;
and
to
prove
their
Sincerity
in
Religion
,
by
their
being
zealous
of
good
works
.
BUt
as
I
may
not
be
permitted
to
relate
all
the
delightful
discourse
of
this
nature
which
passed
between
them
in
their
travels
;
so
you
must
not
think
that
our
Pilgrim
had
now
lest
all
trouble
behind
him
,
never
to
overtake
him
more
.
For
having
thus
spent
his
time
for
some
weeks
,
he
felt
himself
exceeding
dull
;
and
through
some
indisposition
(
the
cause
of
which
he
could
not
discover
)
he
began
to
be
so
lazy
&
listless
to
any
good
action
,
which
had
formerly
been
his
delight
;
that
it
indangered
to
overwhelm
him
in
a
new
affliction
of
mind
.
But
yet
it
pleased
God
so
to
order
it
,
that
this
cloud
was
cast
about
him
without
any
showre
;
and
he
cured
himself
of
this
restiffness
of
spirit
by
some
common
observations
which
he
made
as
he
went
along
.
For
they
had
not
travelled
far
,
before
they
found
a
great
number
of
men
digging
in
a
Mine
,
who
were
all
bath'd
in
their
own
Sweat
;
and
in
stead
of
the
fresh
air
to
cool
them
,
were
in
perpetual
danger
of
Suffocation
by
infernal
vapours
.
And
being
askt
,
For
what
they
took
such
excessive
pains
,
they
gave
them
to
understand
that
the
best
of
their
wages
was
very
small
,
and
that
some
were
such
slaves
as
laboured
meerly
for
coarse
food
;
not
so
much
as
a
grain
of
all
the
Silver
Oar
which
they
raked
out
of
the
earths
bowels
coming
into
their
possession
.
At
the
sight
of
which
he
was
strangely
awakned
,
and
falling
into
a
mighty
passion
began
to
reproach
himself
,
to
accuse
his
great
folly
,
and
to
condemn
his
sloth
;
who
was
less
concerned
for
a
Soul
,
then
these
men
for
a
belly-full
of
meat
,
or
a
few
single-pennies
.
What
do
we
,
O
my
Soul
?
(
said
the
good
Pilgrim
)
,
Why
do
we
ly
still
,
and
suffer
our selves
to
perish
?
Are
there
any
pains
like
those
to
which
these
wretches
are
condemn'd
?
Or
are
there
any
treasures
that
can
equal
those
which
we
are
seeking
after
?
O
how
disproportionable
are
their
labours
unto
their
gains
!
And
how
much
will
our
gains
exceed
the
greatest
of
our
pains
!
Blush
,
O
my
Soul
,
at
thy
own
neglects
:
and
be
astonished
either
at
their
diligence
,
or
thy
own
sloth
.
Or
rather
,
let
the
strageness
of
the
one
,
make
thee
marvel
at
the
other
.
And
for
very
shame
,
let
it
rouze
thee
to
do
that
for
thy self
which
they
do
for
their
bodies
;
or
to
be
but
at
half
the
labour
to
attain
eternal
Treasures
,
which
they
take
,
not
for
perishing
Riches
,
but
for
a
morsel
of
meat
which
only
prepares
them
to
renew
their
labours
.
In
such
Meditations
as
these
,
he
spent
some
time
to
the
no
small
quickening
of
his
Soul
in
well
doing
.
Which
were
also
happily
revived
the
next
day
by
the
fight
of
some
ships
,
which
from
a
mountain
that
they
passed
over
,
he
espied
riding
on
the
Sea
:
whose
waves
did
then
so
work
and
boil
that
the
face
of
it
was
all
yesty
,
and
it
foam'd
with
rage
at
the
winds
which
spent
their
fury
upon
it
.
From
hence
he
took
occasion
to
consider
the
hazzard
which
they
run
,
who
trusted
themselves
to
that
treacherous
Element
:
how
they
were
carryed
sometimes
to
unseen
regions
,
of
which
they
had
no
knowledge
but
by
the
uncertain
reports
of
others
.
How
uncertain
their
Returns
were
:
and
how
the
poor
Marriners
had
no
interest
at
all
in
the
goods
which
they
ventured
their
lives
to
bring
home
to
other
Owners
.
This
inspired
his
Soul
and
swell'd
it
with
new
resolutions
,
more
then
a
strong
gale
of
wind
doth
the
sails
of
a
ship
when
she
runs
before
it
.
He
despised
all
dangers
.
He
defied
the
lazy
disposition
wherein
he
lately
found
himself
.
He
applauded
the
reasonableness
of
Christian
Piety
which
was
carried
by
Faith
to
unknown
Countries
.
And
he
vowed
never
to
quit
the
design
wherein
he
was
embarqued
;
Especially
since
he
had
so
good
assurance
at
last
to
come
to
an
happy
Port.
From
whence
he
also
knew
that
he
should
never
lose
any
more
,
to
be
thus
tossed
in
doubts
and
fears
;
to
be
exposed
to
the
storms
of
an
angry
World
,
and
(
which
was
most
troublesome
)
to
conflict
with
the
great
uncertainties
of
his
own
temper
,
whereby
he
was
sometimes
lifted
up
as
high
as
Heaven
,
and
then
again
depressed
as
low
as
Hell
.
And
truly
after
this
I
heard
that
he
continued
very
fervent
in
Spirit
,
serving
the
Lord
.
In
so
much
that
meeting
a
good
while
after
with
some
Pilgrims
who
were
remiss
and
negligent
,
a
great
zeal
was
kindled
in
him
and
he
called
upon
his
Guide
very
earnestly
to
use
his
spurs
and
prick
them
up
to
a
greater
diligence
.
Which
motion
you
will
easily
think
the
Good
Father
was
not
backward
to
embrace
;
but
drawing
a
little
nearer
to
them
and
well
observing
their
careless
postures
,
he
askt
them
what
the
reason
might
be
of
that
lazy
and
wretchless
life
which
men
of
their
profession
lead
.
Are
you
not
convinced
,
said
he
,
of
the
truth
of
that
Religion
which
is
taught
by
Christ
?
Do
you
take
Jesus
for
an
impostor
,
and
think
that
he
lyes
in
his
grave
and
never
shall
come
to
Judge
the
World
by
his
Laws
?
Or
do
you
think
that
he
hath
commanded
impossible
things
,
and
made
a
Law
which
cannot
be
put
in
use
and
practice
?
How
then
shall
he
Judge
the
World
in
Righteousness
?
Or
how
came
it
to
pass
that
you
undertook
his
service
if
you
thought
that
none
can
come
in
his
wayes
to
the
happiness
of
Jerusalem
?
For
my
part
I
can
see
nothing
that
should
make
it
seem
impossible
to
be
so
good
as
Christ
hath
required
,
but
only
the
lives
of
a
number
of
such
wretches
as
your selves
.
And
lest
I
should
seem
to
reproach
you
,
or
my
words
should
not
meet
with
due
regard
from
you
;
hearken
I
beseech
you
to
the
language
of
one
,
who
indeed
commands
your
attention
,
if
it
be
but
for
the
reverence
which
you
bear
to
his
years
,
and
the
place
which
he
held
in
the
Church
of
God
.
It
is
the
famous
Patriarch
of
Constantinople
which
I
mean
,
who
thus
awakens
some
such
drowsie
souls
as
yours
.
Suppose
a
Gentile
,
saith
he
,
should
come
to
thee
and
say
,
If
thou
lookest
for
a
Kingdom
in
Heaven
,
why
dost
thou
mind
this
World
so
much
?
Sure
thou
dost
but
talk
;
they
are
but
words
which
thou
tellest
to
us
.
If
thou
expectest
the
dreadful
tribunal
of
Christ
hereafter
,
why
dost
thou
not
despise
the
most
terrible
things
that
threaten
thee
in
this
life
?
If
thou
expectest
immortality
,
why
do
we
not
see
thee
laugh
at
death
?
What
answer
now
wilt
thou
return
to
this
Objector
?
What
wilt
thou
say
for
thy self
who
tremblest
at
the
loss
of
a
little
Riches
for
the
Kingdom
of
Heavens
sake
,
and
rejoycest
at
the
gain
of
a
farthing
as
if
it
were
a
great
prize
?
This
is
that
which
scandalizes
the
Gentiles
,
and
makes
them
mock
both
at
thee
and
thy
Religion
too
.
Do
not
therefore
study
so
much
to
apologize
for
it
by
thy
Words
,
as
by
thy
Deeds
.
Let
him
see
such
a
one
as
Christ
describes
,
not
only
in
thy
Books
but
in
thy Self
.
Make
it
manifest
to
him
that
there
is
such
a
Religion
in
being
,
alive
in
the
World
;
and
that
it
lyes
not
dead
in
Parchments
.
Suffer
it
not
to
be
the
work
of
the
Scribe
,
or
(
as
we
now
speak
)
of
the
Printer
only
,
but
let
him
read
it
in
thy
life
.
Make
him
confess
that
the
Gospel
commands
things
that
may
be
done
,
and
doth
not
draw
a
Platonical
Common-wealth
,
or
describe
(
as
we
say
in
these
dayes
)
an
Eutopian
Polity
.
Suppose
again
,
that
a
Gentile
should
say
to
thee
,
Good
Sir
,
how
shall
I
know
that
your
God
requires
possible
things
?
They
look
like
things
which
cannot
be
done
;
and
I
never
saw
any
Christian
such
a
man
.
Behold
,
thou
wast
brought
up
in
thy
Religion
from
thy
childhood
and
yet
dost
no
such
things
;
with
what
face
then
dost
thou
require
them
of
me
who
have
been
long
accustomed
otherwayes
?
What
wilt
thou
now
reply
in
the
behalf
of
Christianity
?
Perhaps
thou
wilt
point
him
to
others
and
desire
him
not
to
look
on
thy self
.
Thou
wilt
bid
him
cast
his
eyes
upon
the
Monks
and
those
who
live
in
Wildernesses
,
where
he
may
behold
what
holy
lives
they
lead
.
O
most
shameful
Apology
!
For
he
will
say
;
what
then
,
must
I
turn
a
Monk
?
must
I
live
in
Mountains
and
dwell
in
the
Desarts
?
Must
I
forsake
all
company
but
only
that
of
the
Beasts
?
This
is
a
strange
Religion
of
which
a
man
cannot
be
,
unless
he
leave
the
Society
of
men
.
A
Religion
that
cannot
dwell
in
Towns
and
Cities
.
A
Religion
that
flyes
the
light
,
and
seeks
for
Dens
and
Caves
of
the
Earth
.
That
is
an
enemy
to
the
best
of
pleasures
;
that
banishes
good
neighbourhood
,
and
renders
a
man
an
hater
of
the
rest
of
Mankind
.
I
will
none
of
this
Religion
:
keep
it
to
your self
and
do
not
invite
me
to
your
melancholy
Piety
.
This
truly
is
a
very
great
disgrace
to
the
Christian
profession
,
to
make
as
though
it
could
not
inhabit
any
place
and
be
perform'd
by
any
men
.
There
is
no
excuse
to
be
made
for
it
:
If
it
cannot
stay
with
us
in
Towns
and
keep
us
company
in
business
,
and
be
the
employment
of
common
men
;
away
with
it
;
it
is
not
for
our
turn
;
let
it
be
banished
the
World
.
Show
to
me
a
man
that
hath
a
wife
and
children
and
servants
and
yet
is
a
Christian.
Let
me
see
a
man
that
keeps
his
shop
and
buys
and
sells
,
and
yet
lives
well
and
keeps
the
Laws
of
Christ
.
Doth
not
our
Saviour
say
,
Let
your
light
shine
before
men
?
but
where
do
we
read
that
it
is
to
illustrate
Desarts
,
and
make
the
Mountains
glorious
?
Which
is
not
spoken
(
saith
he
)
to
reproach
those
persons
who
chuse
to
dwell
in
such
places
;
but
only
to
bemoan
our
Cities
that
have
driven
Vertue
from
among
them
,
and
thrust
it
out
of
their
gates
into
the
Wilderness
.
Let
us
indeavour
I
beseech
you
to
call
it
back
again
.
Let
us
bring
it
to
dwell
within
the
Walls
of
Cities
as
well
as
those
of
Monasteries
.
Let
us
reduce
it
into
our
Families
,
and
our
shops
and
our
Markets
,
nay
into
our
Taverns
and
Victualling-houses
.
Let
us
render
it
Sociable
and
fit
for
Conversation
that
all
men
may
be
the
better
for
it
.
Suffer
no
place
to
be
void
of
Religion
;
but
make
it
extend
it self
like
the
Divine
Presence
,
which
is
ready
to
assist
men
every
where
.
Do
not
say
any
longer
that
you
cannot
be
good
.
He
never
took
the
business
seriously
into
his
thoughts
;
he
never
gave
all
diligence
,
who
speaks
that
wicked
word
.
And
do
not
say
to
me
neither
that
you
cannot
understand
the
Religion
of
Christ
,
and
know
not
what
to
do
.
For
see
how
skilfull
the
most
simple
people
are
in
their
worldly
affairs
;
see
what
exactness
they
use
;
how
accurate
and
circumspect
they
are
wont
to
be
in
some
of
their
outward
concerns
.
Let
them
imploy
the
same
in
spiritual
things
and
I
le
warrant
they
shall
not
be
overlookt
by
the
Divine
grace
,
nor
miss
of
being
wise
to
Salvation
.
The
Sun
shines
not
so
clear
as
the
Truth
of
God
.
Where
men
have
a
mind
they
may
easily
come
to
the
knowledge
of
him
.
If
they
would
but
attend
and
not
make
a
By-work
of
it
,
they
would
neither
be
so
ignorant
,
nor
so
impotent
as
they
are
.
For
the
Gospel
was
not
shut
up
in
Palaestine
,
nor
confined
to
some
corner
of
the
World
,
but
all
shall
know
me
(
saith
the
Lord
)
from
the
greatest
to
the
least
;
and
every
place
may
become
an
Holy-Land
.
But
will
you
extend
this
thing
:
may
some
say
:
to
the
Barbarous
Nations
,
and
the
rustick
understandings
?
Yes
that
I
will
;
and
if
there
can
be
any
still
more
Barbarous
than
those
that
we
yet
know
,
I
affirm
that
they
may
have
the
benefit
of
it
.
For
tell
me
I
pray
you
,
since
one
of
those
men
can
in
things
belonging
to
this
present
life
argue
for
himself
if
he
be
wrong'd
,
resist
when
he
suffers
violence
,
and
do
all
things
not
to
be
endamaged
in
the
least
;
why
may
he
not
use
the
same
understanding
in
better
matters
?
When
he
is
to
worship
a
stone
,
to
observe
the
numerous
ceremonies
of
a
foolish
Feast
;
to
do
reverence
to
a
false
God
,
he
can
show
wit
enough
;
and
therefore
why
do
you
tell
me
that
he
is
simple
and
silly
and
capable
of
Nothing
when
I
would
have
him
seek
after
the
Will
of
the
true
God
?
Fie
upon
you
!
I
wonder
you
have
the
face
to
speak
these
things
.
There
is
no
such
matter
:
It
cannot
be
as
you
say
.
Let
me
never
hear
you
talk
thus
vainly
any
more
,
nor
excuse
your selves
and
others
in
this
fashion
.
Their
simpleness
is
not
in
fault
,
but
their
Idleness
and
sloth
ought
to
bear
the
blame
.
For
I
pray
you
once
more
consider
,
who
were
more
Rustick
,
plain
and
simple
?
those
that
lived
in
Abrahams
time
,
or
the
men
of
our
dayes
?
It
is
plain
that
they
.
And
when
was
it
easier
to
be
godly
;
then
,
or
now
?
It
is
manifest
that
now
.
For
now
God
is
more
clearly
revealed
;
now
the
Gospel
is
preached
;
now
we
are
taught
by
the
Son
of
God
himself
;
but
then
men
learnt
as
one
may
say
without
any
teacher
.
There
was
an
universal
corruption
;
no
Law
give
,
no
Prophets
sent
,
no
Miracles
wrought
:
but
they
saw
as
it
were
in
a
profound
darkness
;
in
a
Winter
Moonless
night
.
Well
then
,
why
shouldst
not
thou
be
Religious
as
well
or
rather
more
,
then
Abraham
?
He
was
of
that
Noble
and
generous
Spirit
which
is
recorded
in
the
Holy
Books
,
when
he
had
not
so
much
as
that
which
we
call
the
Wisdom
of
them
without
,
and
there
were
no
Philosophers
in
the
world
.
Then
I
say
he
knew
God
,
he
wrought
righteousness
,
he
exercised
Vertue
,
he
drew
on
others
to
be
godly
.
Nay
,
his
Father
was
an
Idolater
,
his
Friends
and
kindred
were
immers'd
in
the
evil
customs
of
the
World
,
and
yet
all
this
could
not
hinder
him
from
becoming
good
,
and
obeying
the
call
of
God
.
It
cannot
then
be
impossible
for
us
who
live
in
the
clear
day
light
,
both
to
know
,
and
do
his
will
:
But
it
is
impossible
,
utterly
impossible
that
he
should
leave
them
without
his
Almighty
grace
,
who
are
vigilant
and
watchful
to
attend
to
the
illuminations
which
he
bestows
upon
them
.
Never
think
hereafter
to
make
Apologies
for
your selves
before
God
,
seeing
you
are
not
able
to
answer
for
your
sluggishness
before
men
.
They
condemn
you
,
and
he
will
never
acquit
you
.
It
is
visible
you
may
be
better
,
and
therefore
he
will
admit
of
no
excuse
for
your
continuing
bad
.
This
is
the
effect
of
the
Sermon
which
that
Excellent
man
made
to
Drones
and
Sluggards
:
and
let
me
again
beseech
you
to
lay
his
words
to
heart
.
Do
not
content
your selves
with
wishes
and
desires
,
no
nor
with
ardent
prayers
that
you
may
be
amended
;
but
apply
your selves
to
the
work
,
stir
up
the
Grace
that
is
in
you
,
and
do
what
your
hands
find
to
do
with
all
your
might
.
They
are
the
Souls
whose
Prayers
God
hears
,
who
employ
their
hands
as
soon
as
they
have
unbent
their
knees
.
The
diligent
and
the
stirring
men
are
those
whom
he
comes
to
assist
.
A
man
may
work
wonders
,
but
not
if
he
lye
in
a
Bed
.
Heaven
will
pour
down
abundance
of
Grace
,
but
not
if
we
gape
for
it
at
home
,
and
will
not
go
out
of
doors
to
receive
it
.
You
have
heard
its
like
of
the
Thundring
Legion
for
whom
God
fought
,
but
yet
they
did
not
obtain
the
Victory
with
their
arms
a
cross
:
they
were
fain
to
give
blows
,
as
well
as
believe
,
and
to
second
their
Prayers
with
their
Swords
.
We
may
praise
the
fertile
soyl
,
and
pray
for
seasonable
showers
;
but
let
me
tell
you
,
no
rain
fructifies
more
then
the
dew
of
Sweat
.
Though
the
Ship
waits
for
a
favourable
gale
,
and
cannot
stir
without
it
;
yet
it
is
still
becalm'd
without
that
breath
wherewith
they
hoise
the
sails
,
and
spread
them
to
receive
it
.
It
would
be
too
long
to
tell
you
what
commotions
the
poor
men
felt
in
their
breasts
all
the
time
that
he
was
speaking
:
but
thus
much
you
may
know
that
they
began
to
be
so
awakned
,
and
seemed
so
much
ashamed
;
that
he
thought
it
best
to
strike
again
while
the
Iron
was
hot
,
and
his
words
had
such
fair
hopes
to
make
a
deeper
impression
.
To
this
discourse
therefore
he
added
another
,
which
he
conceived
might
give
a
greater
force
unto
it
,
and
was
of
this
import
.
But
lest
,
said
he
,
you
should
imagine
this
Eminent
person
whose
sense
of
things
I
have
conveighed
to
you
to
have
measured
the
strength
of
other
men
by
his
own
great
abilities
;
I
will
read
a
lecture
out
of
a
a
Philosopher
to
you
,
who
is
able
to
say
enough
to
make
you
shake
off
your
sloth
,
and
cannot
be
suspected
of
more
knowledge
,
then
may
be
the
portion
of
Christs
disciples
.
And
I
perswade
my self
that
you
cannot
for
shame
despise
his
words
,
lest
he
having
nobler
thoughts
then
your selves
should
serve
to
condemn
you
of
the
grossest
stupidity
.
You
have
all
I
am
sure
a
very
strong
desire
of
something
that
is
good
,
and
not
contented
with
any
inferior
degree
;
you
all
long
for
that
which
is
Supream
,
and
hath
nothing
above
it
.
Now
God
,
saith
he
,
and
Goodness
are
so
near
of
kin
that
they
are
convertible
,
and
you
cannot
find
the
one
,
but
you
must
have
the
other
also
.
Wheresoever
you
can
meet
with
the
Essence
of
God
(
he
means
a
participation
of
him
)
there
is
the
essence
of
Good
.
What
then
is
the
Essence
of
God
,
where
shall
we
find
his
Nature
?
Is
this
Flesh
the
thing
we
enquire
after
?
Far
be
such
a
thought
from
us
.
Is
that
field
,
or
those
mannors
?
away
with
such
an
absurd
conceit
.
Is
fame
,
is
glory
?
No
such
matter
.
What
then
?
Is
mind
and
understanding
,
knowledge
and
wisdom
,
right
reason
and
sound
apprehensions
?
Yes
,
this
is
the
thing
we
look
for
:
here
we
find
God
,
and
therefore
here
let
us
seek
for
the
Nature
of
Good
.
He
is
no
where
else
to
be
met
withall
,
and
therefore
let
us
go
no
farther
to
be
happy
.
For
else
why
dost
not
thou
seek
for
this
Good
in
a
plant
?
why
dost
thou
not
expect
to
find
it
in
a
Brute
?
These
and
all
other
creatures
are
indeed
the
Works
of
God
,
but
they
are
not
the
Principal
and
chief
;
they
are
not
a
part
of
him
;
they
are
not
the
things
wherein
he
hath
engraven
himself
,
and
wrought
his
own
Image
.
It
is
thou
that
art
the
prime
of
his
creatures
;
that
art
his
Master-piece
:
nay
thou
art
(
as
I
may
say
)
a
piece
of
God
;
thou
hast
in
thy self
a
portion
of
Divinity
.
Why
then
art
thou
so
Ignorant
of
thy
Nobility
?
why
dost
thou
forget
so
shamefully
from
whence
thou
art
derived
?
Is
it
fit
for
thee
to
seek
thy
happiness
in
meat
and
drink
,
in
money
and
lands
,
in
honour
and
applause
?
Why
dost
thou
disparage
thy
soul
so
much
as
to
go
for
thy
Good
any
farther
then
thy self
?
There
is
God
,
and
there
thou
must
enjoy
thy
Good
:
It
is
not
any
thing
in
the
World
thou
art
to
mind
,
so
much
as
thy
soul
;
for
in
that
is
to
be
found
the
satisfaction
of
thy
desires
.
Why
dost
thou
not
remember
then
,
when
thou
catest
,
who
thou
art
that
catest
,
and
whom
thou
feedest
?
When
thou
usest
any
thing
in
the
World
who
thou
art
that
usest
it
?
And
when
thou
dost
any
thing
,
who
it
is
that
doth
it
?
Art
thou
altogether
insensible
of
the
excellence
of
the
person
whom
thou
feedest
,
and
who
is
here
sent
into
the
world
to
be
trained
up
by
thee
?
O
wretch
that
thou
art
,
how
comes
it
about
that
thou
art
so
ignorant
of
this
,
that
thou
carryest
God
about
with
thee
?
Or
dost
thou
think
that
I
speak
of
a
God
without
thee
?
A
god
of
Gold
or
Silver
to
be
born
on
thy
shoulders
?
Thou
carryest
him
in
thy self
,
man
;
and
yet
regardest
not
,
though
thou
dost
pollute
him
with
filthy
thoughts
,
and
besmear
him
with
sordid
and
nasty
actions
.
If
there
be
a
Statue
,
a
liveless
Image
of
God
before
thine
eyes
,
a
picture
of
him
in
stone
,
thou
darest
not
to
do
any
undecent
thing
before
it
.
But
God
himself
being
present
within
,
seeing
all
things
,
and
hearing
all
things
,
thou
blushest
not
,
O
thou
hated
of
God
,
to
think
and
do
most
unworthily
,
being
altogether
insensible
of
thy
own
Nature
.
If
one
could
suppose
thee
to
be
a
Statue
made
by
Phidias
(
Minerva
for
instance
,
or
Jupiter
)
wouldst
thou
not
,
if
we
could
also
suppose
thee
to
have
any
sense
,
be
very
mindful
of
thy self
,
and
of
the
workman
,
and
do
nothing
either
unbecoming
his
Art
,
or
thy
own
Excellence
?
And
now
that
thou
art
made
even
by
Heaven
it self
,
now
that
thou
art
the
Workmanship
of
God
,
what
is
the
reason
that
thou
carest
not
after
what
manner
thou
behavest
thy self
?
Is
not
that
Image
which
is
made
by
man
,
of
Stone
or
Brass
,
or
of
Gold
and
Ivory
at
the
best
?
And
where
it
is
set
up
first
,
there
it
stands
for
ever
,
without
stirring
one
foot
of
it self
from
the
place
.
But
who
can
tell
me
of
what
that
Image
of
God
is
made
which
he
fashioned
with
his
own
hands
?
What
the
price
of
it
is
,
it self
cannot
understand
.
And
yet
it
stirs
and
moves
;
it
hath
a
spirit
,
and
can
go
whither
it
will
;
it
ranges
about
the
world
,
and
cannot
be
limitted
by
all
that
it
sees
;
it
hath
a
knowledge
of
good
and
evil
,
a
reason
and
judgment
whereby
to
estimate
things
.
And
therefore
since
thou
art
the
Fabrick
of
such
an
Artist
,
since
thou
art
such
an
excellent
piece
;
why
dost
thou
disgrace
,
why
dost
chou
undervalue
thy self
?
Why
I
say
?
Seeing
thou
art
not
only
formed
by
him
,
but
he
hath
given
thee
credit
above
all
other
creatures
;
he
hath
deposited
many
rare
gifts
in
thy
hands
,
and
intrusted
thee
alone
with
a
great
deal
of
his
wealth
?
Wilt
thou
not
be
mindful
of
this
neither
,
but
betray
thy
trust
,
and
abuse
and
embezzle
his
goods
which
he
hath
committed
to
thy
charge
?
If
one
should
commit
an
Orphan
a
poor
Fatherless
and
Motherless
child
to
thy
care
,
—
wouldst
thou
be
so
negligent
of
him
?
Bethink
thy self
then
;
He
hath
committed
to
thee
thy self
;
He
hath
judged
none
so
faithful
none
so
fit
to
be
trusted
as
thee
.
Keep
me
this
,
saith
he
,
just
as
it
is
.
See
that
this
be
preserved
in
safety
and
delivered
back
again
unto
me
,
modest
and
bashful
,
honest
and
just
,
sober
and
temperate
,
heavenly
and
sublime
,
strong
and
couragious
,
peaceful
and
undisturbed
,
contented
and
well
pleased
;
in
one
word
,
such
as
I
made
it
.
What
a
piece
of
infidelity
then
,
what
dishonesty
and
falseness
is
it
,
that
thou
wilt
not
at
all
guard
and
secure
it
?
What
will
he
say
unto
thee
when
he
sees
it
so
horribly
abused
as
we
now
behold
the
souls
of
men
?
What
canst
thou
expect
to
be
the
reward
of
such
treachery
,
which
of
all
other
is
the
greatest
?
But
I
should
tire
you
I
doubt
if
I
should
proceed
to
the
end
of
this
mans
Lecture
;
and
I
have
repeated
enough
of
it
to
make
all
your
souls
blush
at
that
gross
and
supine
negligence
,
which
makes
them
obnoxious
to
the
lash
of
Heathens
.
And
if
you
would
deal
freely
and
clearly
,
can
you
say
that
you
never
heard
your
Souls
complain
that
they
are
thus
slighted
?
Did
they
never
quarrel
with
you
for
your
forgetfulness
and
contempt
of
them
?
Are
they
not
apt
to
murmur
and
repine
that
they
can
receive
no
higher
satisfaction
than
the
Brutes
enjoy
?
And
do
they
not
remember
you
that
they
are
of
an
heavenly
descent
,
of
the
kindred
of
Angels
,
made
after
the
likeness
of
God
himself
?
O
that
you
would
but
listen
to
them
;
They
will
fill
your
ears
I
am
sure
with
such
sad
lamentations
,
as
will
make
them
tingle
.
They
will
tell
you
it
is
unsufferable
that
they
should
be
thus
neglected
and
disregarded
.
They
will
chide
you
for
bestowing
the
care
that
is
due
to
them
upon
other
inconsiderable
things
.
They
will
reproach
to
you
most
bitterly
this
sleepiness
and
carnal
security
wherein
I
find
you
.
And
can
you
be
so
cruel
to
them
as
after
so
many
complaints
to
let
them
have
no
redress
?
must
they
still
suffer
these
wrongs
and
abuses
which
have
been
long
offer'd
to
them
?
Will
you
harden
your
hearts
against
the
cryes
and
clamours
of
your
own
Souls
?
If
there
be
any
spark
of
good
nature
remaining
in
them
,
they
are
mollified
to
the
piteous
whinings
and
the
mournful
accents
of
a
poor
Dog
,
that
is
accidentally
shut
up
and
almost
starv'd
in
a
lonesome
place
,
and
begs
for
a
release
.
How
can
they
refuse
then
to
relent
at
their
own
doleful
cryes
and
miserable
complaints
?
How
can
they
hear
without
some
tenderness
their
own
sad
sighs
and
deep
groans
after
a
better
good
then
this
World
affords
?
Will
you
not
suffer
them
to
be
set
at
liberty
after
so
long
restraint
?
Will
you
not
permit
them
to
go
to
their
own
kindred
,
to
return
to
their
native
Country
when
they
are
so
desirous
of
it
?
Will
you
deny
them
the
freedom
to
think
continually
of
their
own
proper
happiness
,
and
contrive
a
sure
way
wherein
to
attain
it
?
Be
not
so
unnatural
;
do
not
so
forget
your selves
;
but
let
your
Souls
have
free
leave
to
pursue
their
desires
.
Yea
give
them
opportunity
every
day
to
look
abroad
beyond
the
Body
and
this
present
World
.
Or
rather
invite
them
to
take
the
freedom
to
go
to
God
as
oft
as
they
please
.
And
when
you
find
them
so
unmindful
of
themselves
as
now
they
seemed
to
be
;
when
they
are
so
heavy
that
they
begin
to
fall
asleep
;
awake
them
and
stir
them
up
again
:
rouze
them
from
their
slumber
and
bid
them
remember
their
Dignity
and
take
great
heed
that
they
be
not
gulled
with
the
flatteries
and
enchantments
of
the
World
and
of
the
Flesh
.
And
truly
there
is
very
great
need
of
this
watchfulness
;
for
the
Flesh
will
be
solliciting
your
attendance
,
and
desire
you
to
make
provision
for
it
.
It
will
complain
of
your
neglects
too
;
and
be
angry
that
it
is
not
more
kindly
used
.
It
will
grudge
at
all
the
time
and
care
that
is
bestowed
on
your
Soul
,
and
say
it
is
too
much
.
You
must
expect
that
it
will
murmur
at
the
commands
of
Christ
,
and
think
it self
very
much
in
jured
by
them
.
But
as
you
must
not
regard
these
complaints
,
so
I
will
tell
you
a
way
whereby
you
shall
cease
them
,
and
make
it
better
satisfied
.
Let
it
know
that
if
it
will
not
be
content
with
what
you
do
,
it
shall
have
worse
usage
then
hitherto
.
Tell
it
that
you
will
not
have
so
much
kindness
for
it
,
unless
it
will
be
quiet
.
Perswade
it
that
it
is
better
to
consent
to
obedience
sooner
,
for
else
it
shall
fare
more
hardly
,
and
you
will
take
a
severer
course
to
bring
it
under
.
For
so
I
have
read
that
Hilarion
an
ancient
Pilgrim
,
was
wont
to
do
.
When
he
found
his
flesh
to
be
much
displeased
that
it
was
denyed
any
thing
;
He
insulted
over
it
on
this
fashion
.
Thou
Ass
!
canst
thou
not
tell
when
thou
art
well
and
hast
but
a
light
burden
upon
thy
back
?
I
will
make
thee
that
thou
shalt
not
kick
again
in
hast
.
I
will
lay
such
loads
upon
thee
that
thou
shalt
stand
quietly
and
have
no
power
to
Wince
.
And
I
will
not
feed
thee
with
Corn
,
but
with
straw
.
I
will
punish
thee
with
hunger
and
thirst
.
I
will
afflict
thee
with
fasting
and
bring
thee
low
with
harder
labours
.
I
will
make
thee
think
more
of
thy
meat
then
of
gluttony
and
riot
.
Thou
shalt
be
glad
of
a
drop
of
drink
,
and
rest
well
content
without
compotations
and
excess
of
Wine
.
Thou
hadst
better
have
been
more
moderate
in
thy
desires
,
for
I
will
teach
thee
to
be
well
pleased
with
a
sparer
diet
.
It
had
been
more
for
thine
ease
if
thou
hadst
been
more
diligent
;
for
I
will
cure
thee
of
thy
Sloth
,
by
exacting
of
thee
more
grievous
tasks
.
In
this
manner
he
quieted
and
still'd
all
its
grumblings
,
and
affrighted
away
its
reluctance
and
idle
disposition
.
And
in
the
same
way
may
you
bring
it
to
some
reason
,
and
make
it
capable
of
good
advice
;
lest
by
craving
too
much
it
have
the
less
;
and
by
incroaching
upon
the
better
part
,
it
lose
the
freedom
that
it
doth
enjoy
.
Terrifie
your selves
with
the
thoughts
of
severer
Discipline
,
which
you
must
be
forced
to
use
:
and
represent
to
your selves
effectually
,
that
if
there
be
no
other
way
,
this
sluggish
temper
must
be
banished
by
a
rigorous
and
sharp
pennance
,
which
you
can
less
endure
than
this
easie
service
of
our
Lord
.
By
this
means
sure
you
will
procure
liberty
for
your
souls
to
follow
their
nobler
propensions
,
and
to
provide
for
their
return
to
their
own
Country
,
and
their
Fathers
House
.
Which
if
you
mean
to
effect
,
then
you
must
take
more
time
,
whatsoever
the
Flesh
or
the
World
shall
object
,
to
consider
more
seriously
the
worth
and
price
of
your
Souls
,
than
which
I
know
not
what
can
be
more
powerful
to
drive
away
your
sleep
,
and
to
make
you
attend
with
all
earnestness
to
the
securing
of
their
happiness
.
Remember
I
again
beseech
you
,
that
it
is
too
long
that
you
have
remained
in
ignorance
of
your selves
.
That
it
is
high
time
now
to
look
about
you
,
lest
your
Souls
quite
forget
themselves
,
and
never
recover
the
memory
of
what
and
whence
they
are
.
Let
my
counsel
therefore
be
acceptable
to
you
,
and
revolve
very
often
in
your
mind
the
words
of
that
Heathen
whom
I
have
brought
hither
to
make
you
ashamed
.
Retire
much
into
your selves
,
and
there
demand
of
your
Souls
,
that
they
declare
their
quality
and
condition
to
you
.
They
are
able
to
make
you
an
answer
,
and
therefore
bid
them
tell
you
what
is
their
parentage
and
kindred
,
of
what
house
they
are
descended
,
what
is
their
nature
,
their
portion
,
their
inheritance
,
and
do
not
cease
till
you
have
received
satisfaction
.
Ask
them
if
they
are
not
the
Daughters
of
God
,
Sisters
to
Angels
,
Images
of
Divinity
.
Hearken
if
they
will
not
tell
you
that
they
are
spirits
of
a
vast
understanding
,
purer
than
the
Light
,
swifter
than
the
Lightning
;
whose
portion
and
dowry
is
immortality
,
whose
place
is
the
Universe
,
whose
capacity
is
a
picture
of
Infinity
,
and
who
are
born
to
be
heirs
of
the
other
world
,
to
have
the
honour
of
being
Kings
,
and
to
raign
with
God
for
ever
.
And
when
your
souls
have
dealt
faithfully
with
you
,
and
let
you
know
such
things
as
these
,
you
must
be
as
faithful
and
just
to
them
,
and
assure
them
that
you
will
have
a
great
care
of
them
,
and
attend
upon
them
according
to
their
birth
and
quality
.
Think
what
a
madness
it
is
to
throw
away
this
nobler
Moity
of
man
,
for
that
which
no
discreet
person
would
purchase
with
the
loss
of
his
health
,
or
the
price
of
the
pains
of
the
far
inferiour
part
.
Let
every
one
of
you
say
within
himself
,
O
my
Soul
,
I
will
never
be
perswaded
to
lose
thee
;
nothing
shall
tempt
me
to
be
false
unto
thee
.
This
Body
shall
be
hungry
and
starv'd
,
nay
and
dye
too
if
it
were
possible
a
thousand
deaths
,
rather
than
I
will
famish
thee
,
and
suffer
thee
to
perish
.
I
have
resolved
thou
shalt
have
thy
true
liberty
,
&
pursue
thy
true
end
for
which
thou
wast
made
.
Look
about
thee
,
and
see
what
thou
wouldst
have
,
and
by
the
Grace
of
God
it
shall
not
be
denyed
to
thy
desires
.
And
what
is
,
I
beseech
you
,
O
you
Sons
of
men
,
or
rather
,
you
Sons
of
God
,
you
children
of
the
Most
High
;
what
is
it
that
you
are
most
desirous
to
enjoy
?
Is
it
not
the
Knowledge
of
God
,
to
be
acquainted
with
your
Father
,
to
recover
his
Image
,
to
be
impressed
with
his
Likeness
,
to
live
in
his
Love
,
to
have
the
Light
of
his
Countenance
,
to
be
full
of
good
hopes
of
receiving
his
Blessing
,
and
to
be
restored
at
last
to
his
presence
after
this
long
banishment
from
him
?
O
gratifie
your
souls
then
so
far
,
as
to
give
all
diligence
to
fulfil
these
reasonable
longings
.
Be
not
sparing
of
your
pains
in
so
great
a
business
.
Let
them
not
be
put
off
with
frivolous
excuses
,
that
you
are
not
at
leisure
,
that
you
have
other
things
to
mind
for
the
convenience
of
your
Bodies
,
or
any
the
like
pretences
;
but
instantly
apply
your selves
more
vigorously
than
ever
to
see
that
they
have
right
done
them
,
and
that
they
receive
their
true
and
full
satisfaction
.
Do
not
think
it
is
such
a
small
matter
that
will
content
them
as
the
whole
World
.
Nay
,
do
not
imagine
that
it
will
suffice
them
to
talk
of
the
other
World
;
to
send
some
messages
to
it
,
and
receive
some
from
it
.
It
is
not
enough
that
they
speak
now
and
then
with
the
Father
of
their
Being
,
and
that
they
have
his
Word
,
and
hear
him
speaking
to
them
.
But
they
must
have
a
greater
communication
with
them
both
,
than
this
amounts
unto
.
They
must
set
their
affections
on
things
above
:
they
must
have
their
conversation
in
Heaven
:
they
must
be
like
to
God
,
and
made
partakers
of
a
Divine
Nature
.
They
must
be
renewed
after
the
Image
of
him
that
created
them
,
in
Wisdom
,
in
Righteousness
,
in
Purity
,
in
Charity
and
Love
;
so
that
God
may
dwell
in
them
and
they
in
him
.
No
less
Good
than
this
must
you
design
for
your
Souls
.
You
do
not
act
like
reasonable
Beings
,
till
you
seek
by
all
means
this
conformity
with
your
Original
from
whence
you
spring
.
Do
you
doubt
at
all
of
what
I
say
?
Let
me
send
you
then
to
that
Philosopher
again
,
that
you
may
blush
once
more
to
see
your selves
in
greater
Ignorance
than
those
whom
you
reproach
with
the
name
of
Infidels
.
Diogenes
,
saith
he
,
hearing
a
Sophister
once
making
a
vain-glorious
declamation
,
put
forth
his
middle
finger
,
and
pointed
at
him
saying
;
See
,
there
is
the
man
:
behold
him
,
for
that
is
He
:
now
you
may
look
upon
him
,
and
know
him
if
you
will
.
At
which
words
there
being
a
great
stir
and
tumult
excited
,
he
proceeded
thus
in
his
speech
unto
them
.
Do
you
think
that
I
shew
you
a
man
as
we
do
a
stone
or
a
log
,
only
with
the
indicatian
of
my
finger
?
No
,
I
have
no
such
meaning
:
it
is
a
folly
to
think
of
distinguishing
a
man
from
his
neighbour
by
such
an
Instrument
.
But
when
one
hath
shown
you
his
opinions
that
he
hath
of
things
,
when
he
hath
demonstrated
to
you
what
are
his
great
concerns
;
then
he
hath
shown
him
to
you
as
he
is
a
man
.
And
from
thence
now
you
may
take
this
mans
Character
whom
you
have
heard
speaking
to
you
.
He
hath
told
you
what
he
thinks
,
and
what
he
most
desires
:
I
only
bid
you
to
mark
and
observe
him
.
Let
us
see
thy
opinions
and
notions
also
(
saith
the
Philosopher
who
makes
application
of
this
story
)
Let
us
behold
thy
sentiments
that
we
may
be
acquainted
with
thee
.
Discover
to
us
what
thou
lovest
and
chusest
above
all
other
things
.
Dost
thou
place
thy
happiness
without
thy self
?
Dost
thou
value
all
things
more
than
thy self
?
Thou
readest
the
best
Philosophers
,
thou
studiest
Chrysippus
,
and
such
good
Authors
;
and
this
is
all
.
Why
,
then
we
see
very
well
who
thou
art
.
Hast
thou
not
discovered
to
us
in
what
esteem
we
are
to
hold
thee
?
A
poor-spirited
Creature
,
angry
and
furious
,
fearful
and
distrustful
,
querulous
and
complaining
of
every
thing
,
proud
and
conceited
of
thy self
,
covetous
and
voluptuous
,
desirous
of
glory
and
popular
applause
,
accusing
all
things
,
and
never
quiet
nor
at
rest
.
These
things
thou
shewest
us
;
and
by
these
we
are
to
esteem
thee
.
It
is
not
thy
Books
,
nor
thy
Masters
and
Tutors
,
nor
any
thing
else
,
but
such
as
these
that
shew
the
man
.
And
what
I
beseech
you
can
be
more
proper
to
be
spoken
in
the
ears
of
most
Christian
Auditories
?
You
read
the
Bible
;
you
have
the
Books
of
Christian
Learning
in
your
hands
.
Do
these
denominate
you
Christian
men
and
women
?
Must
we
call
you
the
Disciples
of
our
Saviour
,
because
you
sit
before
us
,
and
hear
our
Sermons
.
No
such
matter
:
Shew
us
,
O
man
,
thy
thoughts
,
shew
us
thy
decrees
and
opinions
of
things
.
Let
us
see
thy
understanding
,
thy
will
,
thy
choice
,
thy
affections
;
that
we
may
know
whether
thou
art
a
Christian
or
no.
And
where
shall
we
see
these
but
in
the
actions
of
thy
life
?
Covetousness
&
love
of
pleasure
tell
us
plainly
what
thou
art
.
Pride
and
study
to
be
admired
in
the
World
proclaim
thee
to
us
more
than
all
that
we
see
beside
.
If
thou
wilt
give
a
proof
thy
Humanity
and
of
thy
Christianity
too
;
if
thou
wilt
have
us
believe
that
thou
art
not
yet
turned
an
unreasonable
creature
;
live
according
to
thy
reason
;
practise
thy
Religion
;
preferr
thy
Soul
before
thy
Body
,
the
concernments
of
an
immortal
Being
before
the
trivial
injoyments
of
a
few
moments
.
Do
not
tell
us
of
thy
professions
,
nor
of
thy
belief
,
when
we
see
with
our
eyes
that
which
better
declares
thee
to
us
.
Let
thy
Soul
recover
its
command
again
;
let
it
be
restored
to
its
Empire
and
Dominion
;
let
it
rule
all
the
passions
and
affections
of
the
lower
part
,
that
we
may
know
thou
art
a
Man
,
and
not
degenerated
into
a
Beast
.
And
now
by
this
time
you
may
well
think
these
Pilgrims
were
awakened
,
unless
they
meant
to
snort
eternally
.
And
indeed
the
poor
men
were
so
warm'd
,
or
rather
inflamed
with
this
discourse
,
that
they
could
refrain
themselves
no
longer
,
but
burst
forth
into
a
passionate
weeping
;
first
for
their
fault
,
and
then
for
joy
,
that
God
had
sent
them
so
faithful
a
Monitor
.
They
gave
him
most
hearty
thanks
for
his
excellent
Sermon
(
as
they
could
not
chuse
but
call
it
)
and
promised
most
solemnly
to
think
more
of
the
value
of
their
Souls
,
and
thereby
excite
themselves
to
use
their
best
diligence
to
save
them
.
We
will
go
,
said
they
,
to
the
Father
of
our
Spirits
:
we
will
make
it
our
constant
endeavour
to
reconcile
our selves
to
him
.
We
will
say
,
Father
,
we
have
sinned
against
Heaven
and
against
thee
;
we
have
sinned
against
our selves
.
We
have
wronged
our
own
Souls
;
we
are
no
more
worthy
to
be
called
thy
Sons
:
no
not
worthy
of
so
much
as
to
be
called
the
Sons
of
men
.
We
have
lived
like
Brutes
;
we
have
spoiled
thy
Workmanship
;
and
miserably
effaced
and
mangled
thine
Image
.
But
we
repent
,
and
remember
from
whence
we
are
faln
.
We
are
desirous
now
of
nothing
so
much
,
as
to
be
conformed
to
thy self
.
O
let
us
be
thy
servants
,
if
we
are
not
worthy
to
be
called
thy
children
.
Admit
us
but
into
the
lowest
place
in
thy
family
,
to
the
meanest
degree
of
thy
Love
.
And
if
that
be
too
good
a
name
for
us
,
to
be
stiled
thy
servants
;
we
are
willing
to
be
thy
Vassals
,
thy
Bonds-men
,
any
thing
that
thou
wilt
have
us
.
For
we
are
the
Captives
of
thy
Mighty
and
All-conquering
Love
,
and
we
shall
think
our selves
happy
,
if
we
may
sit
in
the
most
inferiour
rank
of
those
,
that
shall
eternally
sing
thy
Praises
.
CAP.
XXXI
.
How
the
Pilgrim
was
falling
into
the
contrary
Extreme
,
and
was
prevented
by
his
Director
.
Of
the
Necessity
of
Discretion
.
And
the
assistance
which
one
Vertue
gives
another
.
How
he
was
troubled
that
he
should
have
any
passions
.
Of
the
use
of
them
.
That
it
is
fit
for
us
for
us
to
love
our
friends
passionately
:
and
to
take
great
delight
in
their
company
.
IN
such
ardent
effusions
as
these
they
a
long
time
unloadned
themselves
of
the
passions
which
they
felt
in
their
hearts
.
Which
being
all
vented
,
there
still
remained
a
very
great
one
for
this
Good
man
,
which
they
were
not
able
to
utter
.
Very
sorry
they
were
that
it
was
not
possible
for
them
alwayes
to
accompany
him
,
and
when
they
took
their
leave
,
it
was
with
so
many
fresh
tears
and
vows
of
never
forgotting
his
instructions
,
that
he
thought
his
stay
with
them
promoted
him
more
in
his
way
to
Jerusalem
;
than
many
other
long
dayes
Journeyes
.
Nor
was
our
young
Pilgrim
without
his
share
in
the
benefit
of
this
discourse
,
being
hereby
excited
to
bestir
himself
with
more
earnestness
and
greater
Zeal
in
the
Service
of
God
.
He
never
thought
that
he
was
vigilant
enough
;
He
lookt
about
him
as
if
he
had
seen
with
an
hundred
Eyes
;
and
he
was
as
busie
as
if
he
had
been
Master
of
as
many
Hands
.
And
to
be
short
,
he
was
in
danger
to
throw
himself
into
the
other
extreme
,
by
an
unbridled
and
headlong
kind
of
fervour
;
which
carried
him
to
attempt
and
undertake
more
than
he
was
able
to
perform
.
Which
the
Good
man
espying
and
considering
that
it
would
soon
tire
him
,
and
so
bring
him
into
a
new
trouble
;
he
told
him
that
to
make
their
way
seem
less
tedious
,
he
would
entertain
him
a
little
with
a
story
of
one
of
the
Pilgrims
in
former
dayes
.
You
have
heard
,
said
he
,
I
believe
of
a
famous
person
in
Egypt
called
St.
Anthony
,
who
lead
a
life
so
holy
that
there
were
few
places
into
which
his
name
did
not
come
,
&
from
whence
some
or
other
did
not
go
to
behold
so
rare
an
example
of
perfect
Vertue
.
Among
others
there
were
certain
Monks
on
a
time
went
to
him
to
confer
about
divine
matters
;
&
they
were
so
earnest
in
a
dispute
which
arose
among
them
that
it
lasted
from
the
beginning
of
the
night
,
to
the
next
day
morning
.
The
thing
under
debate
was
this
as
John
Cassian
tells
us
.
What
Vertue
or
what
observance
is
it
,
that
may
be
thought
of
greatest
efficacy
to
preserve
a
Monk
in
perpetual
safety
from
diabolical
snares
and
deceits
;
and
to
lead
him
in
the
best
way
and
with
greatest
freedom
to
the
top
of
Perfection
?
For
the
resolution
of
which
doubt
,
each
one
according
to
his
capacity
,
produced
what
he
thought
to
be
most
available
.
Some
there
were
who
placed
all
in
Fastings
and
Watchings
;
alledging
for
proof
hereof
,
that
a
man
being
extenuated
hereby
and
made
very
pure
in
soul
and
body
,
may
more
easily
come
to
be
united
with
God
.
Others
preferred
entire
Poverty
before
those
,
and
said
that
a
total
contempt
of
all
worldly
things
was
the
only
security
of
man
;
in
regard
the
mind
being
naked
and
quite
stript
of
all
those
impediments
,
becomes
more
light
and
enlarged
and
may
speedily
mount
to
the
heavenly
enjoyments
.
But
there
were
a
third
sort
who
gave
the
Palm
to
the
love
of
Solitude
,
and
commended
the
Desarts
as
the
only
places
wherein
to
come
to
familiarity
with
God
,
and
to
hold
a
perpetual
communication
with
his
infinite
Goodness
.
Nor
were
they
wanting
who
with
a
great
deal
of
reason
preferred
the
works
of
Mercy
and
Brotherly
Charity
before
all
other
exercises
whatsoever
;
affirming
that
nothing
would
give
us
so
good
a
title
to
the
Kingdom
of
Heaven
nor
more
readily
bring
us
thither
.
Thus
every
one
having
unfolded
his
mind
and
enlarged
himself
as
much
as
he
pleased
in
proof
of
his
own
opinion
,
the
greater
part
of
the
night
was
consumed
before
it
came
to
St.
Anthony's
turn
to
speak
;
who
delivered
himself
in
manner
following
.
It
cannot
be
denyed
,
my
Reverend
Brethren
,
but
that
the
propositions
by
you
now
made
,
are
of
singular
force
to
keep
a
mans
heart
with
God
and
to
bring
him
to
a
most
excellent
degree
of
Vertue
.
But
yet
to
rely
principally
on
their
sufficiency
,
innumerable
reasons
and
events
also
,
occurring
to
divers
persons
,
will
not
permit
me
.
I
have
been
a
man
of
some
observation
,
and
many
have
I
seen
in
my
time
that
were
given
to
wondrous
abstinence
from
meat
and
sleep
;
that
were
retired
from
all
humane
Society
;
addicted
in
such
sort
to
Poverty
as
not
to
reserve
a
penny
for
themselves
,
or
a
loaf
of
bread
for
the
future
;
some
alwayes
at
their
devotion
,
others
imployed
in
acts
of
Hospitality
and
succouring
of
their
Neighbours
;
who
nevertheless
fell
at
last
into
such
errors
&
illusions
,
that
their
end
proved
nothing
answerable
to
their
magnanimous
beginnings
.
So
that
I
conceive
the
best
way
to
know
what
will
advance
us
in
our
design
of
enjoying
God
more
perfectly
and
put
us
in
possession
of
that
state
we
aspire
unto
,
is
to
search
into
the
occasion
of
the
ruine
and
perdition
of
those
unhappy
ones
.
Most
certain
it
is
they
had
been
gathering
together
a
notable
treasure
of
good
and
holy
works
,
what
was
it
then
which
made
it
wast
away
and
come
to
nothing
?
Surely
the
only
lack
of
Discretion
.
They
had
not
sufficiently
learned
the
rules
and
conditions
of
this
Vertue
which
shunning
either
extremes
,
maintains
us
continually
upon
the
high-way
:
neither
letting
us
be
carried
away
with
the
right
hand
of
spiritual
consolations
,
to
superfluous
and
unmeasurable
fervours
;
nor
yet
with
the
left
of
dryness
and
want
of
spiritual
gust
,
under
colour
of
care
of
the
Body
to
fall
into
sloth
and
sensuality
.
This
Discretion
is
that
which
our
Lord
calls
the
Eye
and
Lamp
of
the
body
,
which
being
clear
and
simple
,
the
whole
body
will
be
replenished
with
light
;
but
being
dimme
,
there
will
be
nothing
but
darkness
.
To
this
faculty
it
belongs
to
weigh
,
ballance
and
discern
all
that
is
to
be
done
by
man
and
;
therefore
if
this
be
faulty
,
and
true
judgment
and
knowledge
be
wanting
,
the
Soul
must
needs
be
folded
up
in
a
night
of
inordinate
and
blind
passions
.
To
this
,
as
there
was
reason
,
they
all
gave
their
applause
,
there
being
many
other
things
added
to
confirm
this
assertion
,
which
it
is
not
pertinent
to
relate
.
It
is
lawful
now
for
me
to
cast
in
my
suffrage
also
,
and
to
tell
you
that
this
Discretion
is
it
alone
which
can
make
our
fastings
and
Vigils
profitable
,
by
directing
to
the
right
measure
,
and
the
due
season
of
them
.
It
will
teach
us
not
to
abstain
when
there
is
need
we
should
eat
;
and
not
call
it
Religion
to
be
miserably
sick
.
It
will
learn
us
to
regard
the
end
;
and
not
fast
in
Zeal
,
but
for
nothing
else
.
And
when
we
do
fast
in
obedience
to
them
above
us
,
it
will
let
us
understand
that
their
Laws
are
not
satisfied
,
but
when
the
intention
and
purpose
of
them
can
be
observed
.
This
also
is
it
which
will
make
retirement
useful
,
by
drawing
us
out
of
it
upon
fit
occasions
.
This
will
make
us
poor
without
becoming
Beggars
:
And
fervent
in
devotion
without
blazing
away
in
the
fierceness
of
our
own
flames
.
It
will
direct
us
so
to
give
away
our
goods
,
that
we
may
be
alwayes
giving
.
And
to
succour
our
neighbours
,
so
that
we
may
not
be
wearing
of
well
doing
.
To
communicate
common
benefits
with
all
,
and
peculiar
benefits
with
choice
.
And
to
take
care
(
as
wise
men
have
said
)
that
in
making
the
Portraiture
we
do
not
spoil
this
Pattern
,
and
in
feeding
the
Streams
we
dry
not
up
the
Fountain
.
For
God
hath
made
the
love
of
our selves
the
Pattern
whereby
we
are
to
love
our
neighbours
;
and
we
shall
not
be
good
to
them
long
,
if
we
mind
not
first
our
own
concerns
.
It
is
the
Vertue
which
hinders
us
from
spoiling
a
good
design
through
rashness
and
hast
.
It
keeps
us
from
tripping
up
our
own
heels
by
running
too
fast
.
It
keeps
us
from
being
tired
,
while
it
keeps
us
from
taking
too
long
,
though
continued
Journeys
.
It
keeps
us
alwayes
at
our
work
,
by
keeping
us
from
over-working
our selves
.
It
makes
Religion
easie
and
pleasant
by
making
it
free
and
unconstrain'd
.
It
brings
Religion
so
much
into
our
love
,
that
it
will
never
fall
into
our
hatred
.
It
preserves
us
from
destroying
the
body
while
we
are
labouring
to
save
the
soul
.
It
feeds
the
soul
without
any
gluttony
;
and
saves
it
from
nauseating
spiritual
things
by
providing
that
it
take
no
surfeit
of
them
.
It
conducts
our
affairs
with
more
temper
,
and
less
rumour
;
with
more
effects
,
and
less
show
.
It
makes
us
zealous
without
rashness
;
and
excites
us
to
do
good
to
our selves
,
without
prejudicing
the
good
of
others
.
It
quenches
the
furious
heat
which
affrights
the
wicked
,
and
discourages
the
weak
,
and
upbraids
the
soberness
of
those
who
are
strong
.
It
shews
that
it
is
possible
at
once
to
be
Religious
and
yet
Wise
.
It
adorns
the
Gospel
,
and
is
a
great
grace
and
ornament
to
him
that
wears
it
.
It
commends
Piety
to
the
World
,
and
doth
not
impair
it
in
our selves
.
It
gives
a
lustre
to
all
the
Vertues
,
and
they
borrow
their
beauty
from
it
.
And
in
one
word
,
it
is
at
least
their
Handmaid
which
must
ever
wait
upon
them
,
or
else
they
will
dishonour
themselves
.
Our
young
Pilgrim
you
discern
by
this
time
was
a
man
of
so
much
wit
,
that
he
could
not
but
see
the
design
of
this
story
,
and
think
that
it
had
an
aim
at
himself
.
And
being
very
much
cooled
and
refreshed
by
this
charitable
breath
which
the
Father
had
spent
upon
him
;
he
instantly
apprehended
that
he
had
contrived
to
give
him
a
divertisement
,
and
an
instruction
both
together
.
For
sometime
he
could
do
nothing
else
but
commend
this
Vertue
,
till
at
last
he
remembred
there
was
some
praise
due
to
the
Father
who
had
given
him
now
such
an
instance
of
it
.
And
having
rendred
him
his
thanks
both
for
the
lesson
and
the
seasonableness
of
it
,
he
assured
him
that
he
would
never
travel
without
this
Discretion
about
him
.
No
more
you
had
need
,
said
his
Companion
,
for
though
I
called
her
only
the
Handmaid
of
the
Vertues
,
yet
in
truth
she
seems
to
be
a
Mistress
among
them
,
and
to
dispose
them
to
their
several
duties
.
For
one
Vertue
,
you
must
know
,
is
in
need
of
its
neighbour
,
and
cannot
live
alone
.
They
must
help
one
another
continually
,
or
else
they
will
be
very
lame
and
defective
.
They
must
lend
to
each
other
a
mutual
support
,
or
else
they
will
be
in
danger
of
falling
to
the
ground
.
Meekness
must
lend
its
hand
to
Zeal
,
and
Zeal
must
do
as
much
for
it
again
;
or
else
the
one
will
be
but
Fire
,
and
the
other
will
be
but
Phlegme
.
Seriousness
must
be
beholden
to
Chearfulness
;
and
chearfulness
must
call
to
be
repayed
by
it
,
or
else
we
shall
be
either
all
earth
,
or
nothing
but
Air.
Humility
wants
a
little
confidence
;
an
holy
Faith
must
be
joyned
with
some
Fear
;
an
high
Generosity
and
great
courage
is
very
imperfect
without
Modesty
;
and
a
severe
Justice
must
be
acquainted
with
sweetness
and
complacence
:
Or
if
the
one
should
refuse
the
other
this
assistance
,
it
will
feel
such
a
want
it self
,
that
it
will
be
forced
to
beg
that
which
it
doth
deny
.
But
what
is
it
I
beseech
you
,
that
pairs
and
links
them
thus
together
,
and
makes
them
do
this
mutual
service
;
unless
it
be
the
Discretion
and
Judgment
which
the
Holy
man
recommended
to
you
?
This
superintends
over
all
,
and
issues
forth
her
directions
and
orders
to
them
:
which
if
they
be
not
obeyed
,
they
do
most
hurt
where
we
intended
the
greatest
good
;
and
they
run
to
the
borders
of
Vice
,
when
we
designed
the
highest
degree
of
Vertue
.
This
makes
a
sweet
mixture
of
Faith
in
God
with
fear
of
our selves
;
of
Godly
Sorrow
with
Spiritual
Joy
;
of
innocence
with
prudence
;
of
lowliness
with
greatness
of
mind
;
of
heavenly-mindedness
with
diligence
in
our
Callings
;
of
delight
in
God
,
with
a
pleasure
in
our
friends
,
and
those
who
are
good
.
It
teaches
us
to
discourse
,
and
not
be
talkative
;
to
be
silent
,
but
not
melancholy
;
to
be
content
with
what
we
have
,
but
not
be
idle
;
to
labour
,
but
not
be
impatient
;
to
bear
a
dear
affection
to
our
friends
,
but
not
to
their
faults
;
to
reprove
others
,
and
not
incur
a
reproof
our selves
by
undue
severity
towards
them
.
Enough
,
said
the
Pilgrim
;
I
see
such
need
of
this
Vertue
,
that
you
may
be
confident
I
shall
never
be
willing
to
be
without
its
company
.
But
truly
I
think
it
must
be
your
Discretion
more
than
mine
own
that
will
be
my
security
;
for
I
have
been
,
you
see
,
afflicted
with
such
contrary
passions
,
that
I
am
ready
to
wish
that
I
had
none
at
all
.
There
is
not
one
of
those
that
I
have
about
me
,
but
it
is
sometimes
such
a
trouble
to
me
,
that
I
should
think
my self
more
happy
if
I
were
wholly
deprived
of
them
.
They
are
so
strong
and
violent
,
so
boisterous
and
turbulent
,
that
if
they
do
not
overtop
my
reason
,
yet
I
cannot
overcome
them
without
suffering
a
great
tumult
and
disorder
.
What
should
we
do
with
things
which
it
is
so
hard
to
rule
?
Were
it
not
better
to
discharge
them
all
,
since
there
needs
more
discretion
than
I
am
Master
of
to
keep
them
?
The
Good
man
was
a
little
troubled
to
hear
him
speak
after
this
sort
,
and
askt
him
with
a
greater
quickness
than
he
was
wont
to
use
.
Would
you
then
be
well
pleased
if
I
should
bring
a
Sythe
and
mow
off
your
leggs
?
Had
you
rather
be
carried
than
go
upon
your
feet
?
The
poor
man
was
amazed
at
this
question
,
and
askt
him
what
he
meant
.
My
meaning
,
said
the
Father
,
is
plain
enough
.
Your
passions
are
nothing
else
but
those
motions
of
your
soul
whereby
you
go
to
that
Good
,
or
run
away
from
that
Evil
,
which
your
understanding
presents
to
your
heart
.
You
would
be
so
far
from
being
happy
by
being
deprived
of
them
,
that
I
maintain
you
could
not
be
happy
at
all
without
them
.
A
Tree
would
be
as
happy
as
you
,
if
you
had
no
desire
,
nor
love
,
nor
hope
,
nor
none
of
the
rest
of
their
company
.
And
therefore
you
may
as
well
desire
to
have
no
feet
,
or
to
have
a
Dead-Palsie
smite
your
loyns
,
and
disable
you
to
move
;
as
wish
to
have
no
passions
,
or
to
have
them
so
benummed
and
stupified
,
that
you
shall
not
feel
them
.
We
must
not
pluck
out
our
eyes
for
fear
they
be
abused
with
unworthy
spectacles
,
nor
stand
stock
still
for
fear
of
falling
,
nor
alwayes
stay
at
home
because
the
weather
may
prove
rainy
.
Nay
,
When
did
you
see
any
excellent
Vertue
which
was
not
accompanied
with
a
plentiful
portion
of
these
?
Or
,
When
was
there
any
love
or
courage
or
any
such
like
thing
in
a
noble
degree
,
but
you
might
discern
it
edged
with
no
small
passionateness
of
spirit
?
And
do
not
think
that
our
passions
are
of
little
use
;
for
it
is
plain
they
are
good
for
more
purposes
than
one
.
There
is
at
least
a
double
end
for
which
they
serve
.
They
first
incite
and
dispose
the
Soul
to
seek
those
things
which
are
good
and
necessary
for
us
:
and
then
secondly
,
they
fortifie
and
conserve
us
in
this
disposition
,
and
make
us
to
persist
in
our
inclinations
to
those
things
which
are
profitable
for
us
;
the
thoughts
of
which
else
might
easily
be
blotted
out
.
They
stir
you
up
,
and
bring
you
to
that
good
which
objects
it self
to
your
mind
;
and
then
they
impress
it
there
,
and
cause
it
to
stay
with
your
Soul
.
For
you
cannot
but
observe
that
those
things
which
move
you
with
any
passion
when
you
see
or
think
of
them
,
do
stick
longest
in
your
mind
:
and
those
with
which
you
are
not
affected
,
are
but
little
remembred
.
All
your
business
then
is
(
and
in
that
you
must
bestow
some
pains
)
to
get
better
eyes
to
guide
you
in
your
goings
,
and
not
to
endeavour
that
you
may
not
stir
at
all
.
You
must
study
I
mean
to
understand
the
true
difference
between
good
and
evil
,
to
be
able
to
judge
what
is
fit
for
you
,
and
what
not
;
what
good
can
certainly
be
attained
,
and
what
evil
avoided
;
and
what
is
quite
without
the
limits
of
our
power
:
and
then
how
is
it
blameable
if
you
be
carried
with
a
great
passion
to
the
one
and
from
the
other
?
Do
not
think
all
things
to
be
evil
which
the
World
calls
by
that
name
:
nor
admire
the
goodness
of
any
thing
above
its
price
;
nor
follow
that
zealously
which
you
are
in
doubt
whether
or
no
it
can
be
attained
;
and
then
your
passions
will
be
so
far
from
being
your
Masters
,
that
in
fear
of
that
you
will
not
refrain
to
use
their
Service
.
And
if
you
should
chance
to
be
surprised
with
a
fancy
of
some
evil
or
good
before
you
can
have
liberty
to
discourse
the
true
nature
of
it
;
and
your
passions
hereby
become
very
strong
,
and
are
raised
to
a
greater
height
than
you
would
have
them
:
there
is
no
reason
to
be
troubled
;
for
none
can
prevent
these
sudden
assaults
,
nor
can
they
be
quell'd
without
some
scuffle
within
.
If
you
can
conquer
,
you
have
well
acquitted
your self
.
And
that
will
be
attended
with
those
triumphs
,
which
will
more
than
recompence
the
trouble
of
those
furious
and
rebellious
commotions
.
You
will
not
think
those
things
bad
,
without
which
there
could
not
be
such
a
brave
and
noble
thing
as
Victory
is
.
Be
content
then
I
beseech
you
to
be
of
the
race
of
Adam
,
and
do
not
affect
some
higher
Original
.
Go
not
about
to
destroy
one
half
of
your self
,
by
labouring
to
be
free
from
all
passion
.
For
they
that
undertake
this
(
as
hath
been
well
said
by
those
before
us
)
instead
of
making
a
good
Man
,
do
only
raise
a
Statue
.
In
order
to
make
a
man
wise
and
live
in
peace
,
they
turn
him
into
a
dead
and
insensible
Image
.
These
kind
of
Images
(
say
they
)
are
more
suitable
for
the
ornaments
of
the
Porch
,
then
for
the
uses
of
life
.
And
if
we
be
not
blind
,
we
may
discern
between
hardness
and
softness
,
a
middle
temperament
,
which
is
called
solidity
and
firmness
.
The
Pilgrim
was
so
much
pleased
with
these
words
,
that
he
could
scarce
forbear
to
hugg
him
when
they
were
ended
.
And
his
passions
having
found
such
a
defendor
to
take
their
part
were
ready
to
serve
themselves
but
too
much
of
this
friendly
discourse
in
their
behalf
.
I
love
you
infinitely
,
said
he
clasping
about
his
neck
,
or
to
speak
more
moderately
I
love
you
above
all
earthly
things
.
There
is
no
Musick
can
be
so
charming
to
me
as
your
words
.
They
can
both
appease
my
raging
humours
,
and
excite
me
out
of
my
dull
and
phlegmatick
inclinations
.
You
are
my
Intelligence
,
my
Tutelar
Angel
,
the
good
Genius
of
my
soul
,
without
whom
I
think
I
should
either
have
no
Passions
,
or
Nothing
else
.
Go
on
I
beseech
you
to
oblige
me
,
and
to
make
me
if
it
be
possible
more
in
love
with
you
.
Be
not
weary
of
the
charge
you
have
undertaken
;
and
do
not
despair
neither
but
in
your
company
I
may
learn
more
discretion
to
govern
those
passions
,
which
I
see
must
not
be
rooted
out
.
When
he
had
vented
this
passion
of
love
as
much
as
he
pleased
,
and
was
capable
to
attend
to
some
new
discourse
;
the
Father
thought
it
not
unseasonable
to
ask
him
if
he
did
not
begin
already
to
repent
of
all
those
embraces
which
he
had
bestowed
upon
him
.
Nay
,
do
not
wonder
,
pursued
he
at
this
demand
;
for
I
do
not
intend
to
question
the
greatness
of
your
love
,
but
by
what
I
have
observed
I
believe
you
may
be
afraid
that
it
ought
not
to
be
so
great
.
I
have
long
taken
notice
that
you
are
so
scrupulous
as
not
to
dare
to
trust
your
own
soul
,
nor
rely
upon
the
credit
of
your
severest
reason
.
Though
you
think
it
is
impossible
,
but
that
there
should
be
such
motions
as
you
feel
,
and
know
your self
to
be
of
such
a
complexion
that
if
you
will
love
at
all
it
must
be
with
a
passionateness
and
fervency
of
affection
;
yet
upon
the
next
ebullition
(
as
I
may
call
it
)
in
your
soul
you
are
ready
to
condemn
your self
and
to
quit
those
Maxims
of
reason
which
you
took
to
be
infallible
.
I
know
,
my
friend
,
that
there
is
in
this
a
pardonable
,
or
rather
commendable
niceness
of
soul
,
a
delicacy
and
tenderness
of
conscience
which
would
not
in
the
least
offend
God
;
but
it
must
be
confessed
that
there
is
something
of
weakness
and
unsetledness
of
mind
in
it
also
,
which
dare
not
adhere
to
its
own
Conclusions
.
We
are
not
to
let
a
sudden
fancy
shake
that
which
is
so
well
and
rationally
established
:
Or
rather
we
are
to
ponder
those
things
so
long
,
and
to
settle
our selves
so
strongly
in
our
reasons
,
which
are
the
ballast
of
our
souls
,
that
we
shall
never
desert
them
upon
the
pretence
of
any
pious
fears
,
lest
we
should
displease
God
.
To
suffer
our selves
to
love
any
person
that
is
amiable
very
much
,
or
put
any
such
like
case
;
is
it
justifiable
or
is
it
not
?
If
not
;
away
with
all
these
Passions
,
and
dig
them
up
.
But
if
you
will
have
them
remain
,
be
not
angry
that
they
grow
and
blossome
and
bring
forth
fruit
,
and
produce
it
in
abundance
.
And
a
little
the
more
to
confirm
your
mind
,
let
me
fay
something
to
you
of
that
tenderness
of
affection
which
I
observe
in
you
towards
a
vertuous
friend
;
that
inclination
which
you
have
to
be
with
him
,
and
especially
of
that
pleasantness
and
mirth
you
are
apt
to
yield
unto
in
the
company
of
those
you
love
.
You
think
perhaps
that
this
is
too
much
,
and
that
you
take
too
great
a
liberty
of
pleasing
your self
.
But
I
beseech
you
,
did
you
ever
observe
any
great
vertue
in
those
cold
creatures
;
or
rather
in
those
morose
and
austere
natures
who
judge
it
a
crime
to
love
their
friends
with
any
passion
;
to
feel
a
joy
in
their
approach
;
to
talk
pleasantly
in
their
company
,
and
to
use
with
them
a
freedom
of
discourse
?
Are
they
more
innocent
then
others
,
because
they
say
Nothing
?
must
we
let
them
wear
the
title
of
vertue
above
their
neighbours
,
meerly
because
they
are
more
grave
and
solemn
?
Do
they
live
in
a
greater
sense
of
God
because
they
look
more
sowrely
?
Must
we
think
there
is
no
piety
but
what
is
pale-faced
?
no
mortification
of
our selves
,
but
when
our
thorns
prick
other
folks
?
Truly
I
must
needs
profess
that
I
have
seen
both
men
and
women
of
this
rigid
humor
,
whose
very
looks
condemn
all
that
is
named
pleasure
,
and
will
not
afford
you
so
much
as
a
smile
,
who
I
am
confident
are
not
half
so
harmless
and
innocent
as
those
who
profess
a
more
open
and
chearful
conversation
with
their
friends
.
Some
of
these
I
have
observed
are
so
parsimonious
and
niggardly
,
that
they
are
sordid
rather
then
saving
.
Others
are
so
curst
and
peevish
that
they
will
snarl
on
the
least
occasion
that
crosses
their
humor
.
And
you
will
find
few
of
them
who
have
not
these
two
qualities
:
That
they
love
good
chear
dearly
,
and
are
glad
to
meet
with
a
Feast
.
Let
a
man
eat
excessively
,
so
he
do
it
gravely
,
it
is
no
offence
.
And
secondly
,
that
they
love
to
censure
others
,
and
to
pass
harsh
judgement
upon
very
innocent
actions
.
Nay
,
which
is
most
villanous
,
there
are
some
of
them
who
will
condemn
you
for
that
good
chear
which
you
bestowed
upon
them
,
and
which
they
themselves
commended
in
the
eating
.
They
will
say
afterward
,
that
you
love
ostentation
,
and
that
half
of
it
might
have
been
spared
.
They
will
reprehend
this
and
that
as
superfluous
,
and
say
they
doubt
you
are
too
much
affected
to
the
Vanities
of
the
World
.
Besides
they
love
to
pry
into
every
bodies
secrets
.
They
would
know
what
is
done
in
all
their
neighbours
houses
:
and
if
it
were
possible
they
would
look
into
their
very
Closets
.
And
whatsoever
they
pretend
,
they
take
a
strange
pleasure
to
tattle
of
these
things
in
their
own
conventicles
;
and
some
of
them
would
be
dumb
if
they
were
not
provided
with
such
discourse
when
they
meet
together
.
But
to
speak
as
favourably
as
may
be
,
I
am
much
inclinable
to
this
opinion
,
that
it
is
not
their
wisdom
but
their
weakness
which
makes
them
reserved
.
They
are
not
serious
,
but
only
sowre
;
not
mortified
,
but
morose
.
It
is
the
salvageness
of
their
Natures
which
makes
them
hate
all
the
pleasantness
and
mirth
which
others
use
in
society
.
They
have
not
made
themselves
of
a
better
habit
then
their
neighbours
,
but
were
born
with
a
worse
disposition
.
They
are
so
leaven'd
with
a
sour
humour
,
that
they
have
no
room
to
entertain
any
of
the
sweet
and
delightsome
passions
.
You
think
they
hate
all
pleasures
out
of
Vertue
,
but
it
is
rather
from
their
temper
.
It
is
not
their
power
,
but
their
inability
.
They
distaste
them
not
because
they
have
a
perfection
of
Judgement
,
but
because
they
want
a
palate
.
And
therefore
they
ought
not
to
think
better
of
themselves
,
nor
be
thought
so
by
others
,
meerly
because
they
taste
no
joy
in
that
which
pleases
you
;
for
it
may
proceed
from
the
lumpishness
of
their
body
,
and
not
from
the
weight
of
their
reasons
;
they
may
owe
it
to
their
parents
,
and
not
to
their
own
choice
.
Or
grant
that
they
do
deny
themselves
in
these
things
,
yet
it
is
very
well
if
it
be
not
to
take
a
license
in
those
which
are
Worse
.
For
many
debarr
themselves
of
innocent
mirth
,
and
grant
an
indulgence
to
their
froward
and
peevish
humours
.
Provided
they
be
grave
,
they
think
they
may
be
discourteous
.
And
as
long
as
they
do
not
laugh
,
they
will
take
the
liberty
to
bite
.
I
am
not
you
see
by
my
complexion
inclined
much
to
mirth
,
and
therefore
not
likely
out
of
any
natural
humour
to
be
their
enemy
.
But
for
my
part
I
must
tell
you
plainly
that
I
both
dislike
and
suspect
these
sullen
gravities
.
The
people
of
a
chearful
disposition
are
more
innocent
in
thought
,
more
free
from
design
,
more
simple
and
plain
hearted
,
more
kind
and
affectionate
,
more
free
from
superstition
,
and
far
removed
from
hypocrisie
:
Nay
if
I
had
added
that
they
are
more
modest
too
,
I
had
not
been
mistaken
;
for
their
Modesty
is
in
the
heart
,
and
the
others
oftentimes
but
in
the
brow
and
exteriour
part
.
But
I
think
,
it
is
time
to
dismiss
these
lowring
Countenances
whom
I
intend
not
to
reproach
,
but
only
to
bereave
of
the
opinion
and
reputation
of
being
owners
of
more
goodness
then
other
men
.
They
are
to
be
pittied
me
thinks
who
use
their
reason
to
make
themselves
unreasonable
.
Who
with
no
small
passion
seem
to
me
to
speak
against
all
our
passions
:
and
who
think
well
of
themselves
for
that
which
is
their
fault
or
their
imperfection
.
But
whatsoever
kindness
any
may
have
for
them
,
I
must
acknowledge
my self
to
have
a
Spirit
more
tender
.
I
am
not
ashamed
to
be
thought
a
man
of
sense
,
and
that
have
some
feeling
both
of
pain
and
of
pleasure
.
Let
them
call
if
they
list
all
our
passions
infirmities
,
yet
(
as
a
wise
man
once
said
)
I
rather
choose
to
enjoy
this
weakness
then
their
stoutness
and
strength
,
and
to
be
sick
of
this
disease
,
then
to
have
their
kind
of
health
.
CAP.
XXXII
.
How
they
light
upon
a
company
of
select
Friends
who
were
met
at
a
frugal
,
but
handsome
Dinner
.
The
commendation
of
Temperance
.
Of
the
pleasure
that
Friends
enjoy
in
eating
together
.
The
benefit
of
Friendship
.
With
the
Character
of
a
true
friend
.
IN
such
discourse
as
this
they
passed
with
much
pleasure
a
long
stage
of
their
journey
.
At
the
end
of
which
,
being
thirsty
,
they
called
at
a
place
where
one
would
think
that
Heaven
designed
to
give
the
Pilgrim
an
example
of
innocent
pleasure
.
For
here
they
found
a
knot
of
loving
neighbours
at
a
frugal
dinner
;
who
seemed
to
feast
one
another
more
with
their
mutual
good
conversation
,
then
with
any
other
chear
that
was
provided
.
Their
eyes
told
that
they
were
very
merry
:
and
that
there
was
a
true
love
in
their
hearts
,
their
countenance
and
free
converse
did
plainly
declare
.
There
was
nothing
superfluous
,
but
all
very
handsome
;
no
loosness
but
great
great
freedom
;
no
noise
but
much
innocent
pleasure
.
They
were
disposed
to
Mirth
rather
then
joy
;
to
chearfulfulness
rather
then
jollity
;
and
to
entertain
themselves
with
a
grateful
variety
rather
then
abundance
of
meat
and
drink
.
This
fight
did
very
much
affect
the
young
mans
heart
,
and
when
they
were
gone
,
he
began
to
speak
in
the
praise
of
Temperance
,
and
to
commend
their
happiness
who
could
contain
themselves
within
the
limits
of
Sobriety
.
For
this
said
he
is
the
Mistress
of
health
,
and
also
of
wise
and
pure
thoughts
.
It
refreshes
the
Body
and
doth
not
burden
the
mind
.
It
casts
down
neither
of
them
to
the
ground
,
but
raises
both
to
their
just
pitch
of
pleasure
.
It
continues
us
free
and
fit
for
any
employment
,
but
especially
that
of
thanking
God
for
all
his
blessings
,
which
is
the
Noblest
of
all
.
It
leaves
us
capable
to
enjoy
the
things
of
the
other
world
when
we
have
enjoyed
as
much
as
we
please
of
this
.
It
suffers
reason
to
retain
its
throne
,
or
rather
exalts
and
advances
its
Supremacy
every
day
to
a
greater
height
.
Nay
,
it
preserves
our
taste
,
and
renders
our
palate
more
exact
then
other
mens
are
:
for
all
the
senses
I
perswade
my self
when
ruled
by
reason
,
must
needs
be
more
upright
Judges
,
then
when
that
is
absent
and
set
aside
.
And
therefore
me
thinks
,
there
is
nothing
more
preserves
the
honour
and
reverence
that
is
due
to
our
natures
,
then
this
Vertue
.
It
maintains
the
Majesty
of
our
countenance
,
the
lustre
of
our
eyes
,
the
graceful
deportment
of
our
whole
Man
.
Whereas
all
the
world
confesses
,
and
it
is
their
common
speech
that
a
man
in
drink
,
is
Nothing
else
but
a
man
disguised
.
He
looks
basely
;
he
is
the
〈◊〉
of
children
and
fools
;
he
is
pointed
&
laughed
at
,
as
if
he
were
some
monster
;
he
is
the
sport
and
〈◊〉
●●ven
of
those
who
have
thus
disrobed
him
of
himself
.
And
as
for
them
whose
brains
are
so
strong
that
they
have
overcome
him
,
and
think
it
an
honour
to
be
able
to
hold
more
then
the
rest
of
their
fellows
;
this
glory
is
their
shame
.
They
are
the
Vermin
of
the
Earth
who
live
to
consume
the
goods
of
others
,
and
to
waste
the
patrimony
of
the
Poor
.
And
when
they
brag
of
their
Victories
they
are
so
silly
as
not
to
remember
what
one
of
the
Philosophers
saith
,
that
they
are
overcome
by
the
Hogshead
which
is
far
more
capacious
than
themselves
.
Nay
,
I
cannot
but
think
those
people
who
know
no
pleasure
but
high
fare
,
the
joy
of
whose
life
depends
upon
full
Tables
,
and
as
full
Bellies
,
who
love
nothing
like
Feasts
,
and
would
have
them
as
sumptuous
as
Sacrifices
;
to
be
a
sort
of
creatures
much
inferiour
to
some
Beasts
;
who
though
they
are
not
capable
to
govern
themselves
,
yet
are
ruled
by
us
,
and
rendred
serviceable
and
profitable
to
the
world
.
But
these
are
good
for
nothing
but
only
to
devour
;
and
commonly
they
follow
this
trade
so
long
that
they
devour
themselves
and
all
that
belongs
unto
them
.
No
doubt
,
said
the
good
Father
,
(
who
here
thought
fit
to
interrupt
him
)
the
praises
which
you
bestow
upon
Temperance
are
very
just
,
and
you
can
never
commend
it
to
excess
.
Which
procures
me
therefore
the
greater
grief
when
I
see
so
few
in
the
World
who
live
according
to
the
rules
of
this
Vertue
.
Their
number
is
very
small
who
are
not
corrupted
with
the
love
of
these
sensual
pleasures
.
Though
they
do
not
fall
into
such
high
debauches
as
you
speak
of
,
not
drinking
as
if
they
were
in
a
perpetual
feavour
,
nor
eating
as
if
they
were
laying
in
provision
for
a
long
Siege
:
(
which
me
thinks
is
a
good
description
which
I
have
heard
some
give
of
their
excess
)
yet
they
are
not
many
who
measure
their
meals
by
their
needs
;
and
they
are
not
to
be
told
who
are
Bibbers
of
Wine
,
and
love
to
sit
long
at
compotations
,
and
design
to
make
provision
for
the
flesh
,
that
they
may
fulfil
the
lusts
thereof
.
Nay
,
which
is
saddest
of
all
,
there
are
too
many
of
those
who
profess
to
be
Religious
,
whose
God
is
their
belly
.
They
love
Feasts
,
and
hunt
after
good
chear
.
And
if
it
be
but
sanctified
with
a
Sermon
,
Gourmandise
is
innocent
in
their
account
.
Like
some
naughty
Christians
in
the
Elder
times
whom
I
mentioned
before
,
who
thought
they
might
carouse
and
drink
as
long
as
they
would
,
so
they
did
but
sit
with
a
mortified
face
upon
the
Martyrs
Tombs
.
And
it
were
some
comfort
if
their
sin
ended
here
;
but
their
Intemperance
is
the
Mother
and
fruitful
Parent
of
many
other
Vices
.
A
long
train
of
sins
as
well
as
diseases
waits
upon
this
,
and
follows
it
just
at
the
heels
.
It
both
brings
in
and
it
uncovers
every
other
evil
inclination
.
It
removes
that
Modesty
,
which
stands
more
in
the
way
than
any
thing
else
of
most
mens
bad
endeavours
.
It
banishes
all
shame
,
so
that
there
is
nothing
left
to
oppose
any
wickedness
.
Who
hath
woe
,
who
hath
sorrow
,
who
hath
contention
,
who
hath
babling
,
who
hath
wounds
without
cause
?
They
that
tarry
long
at
Wine
,
they
that
go
to
seek
mixt
Wine
;
as
the
Wise
man
tells
us
.
Whatsoever
evil
dispositions
are
in
the
mind
,
then
they
take
opportunity
to
shew
themselves
.
Malice
is
brought
into
open
view
,
and
spits
its
venom
.
The
proud
spirit
is
lay'd
bare
,
and
seeks
no
pretence
for
its
insolence
.
The
furious
man
is
left
naked
of
all
his
guards
,
and
cares
not
whom
he
mischieves
.
The
lustful
man
uncovers
himself
,
and
scarce
waits
for
secrecy
to
fulfil
his
desires
.
And
truly
I
wish
I
could
not
say
that
this
Folly
which
is
the
most
filthy
of
all
,
was
not
the
common
issue
of
that
of
which
we
speak
.
There
is
more
of
this
uncleanness
in
the
World
than
you
imagine
.
They
that
wear
the
countenance
of
Religious
people
are
led
,
I
assure
you
,
by
their
Cups
to
the
Brothel-houses
,
and
pass
from
the
Taverns
to
the
Stews
.
So
it
was
of
Old
,
and
the
same
Villany
continues
still
;
that
many
turn
the
Grace
of
God
into
laseiviousness
.
And
if
you
would
know
who
they
are
,
the
same
Apostle
tells
you
,
that
they
were
such
as
feasting
with
others
,
did
feed
themselves
without
fear
.
they
who
accounted
it
pleasure
to
riot
in
the
day-time
(
in
the
clear
light
of
the
Gospel
)
had
eyes
full
of
adultery
,
and
could
not
cease
from
sin
.
But
I
will
leave
these
men
who
are
gone
in
the
way
of
the
false
Prophet
Balaam
,
who
taught
the
Children
of
Israel
to
commit
fornication
.
Only
let
me
leave
those
words
of
the
Apostle
with
them
;
They
are
Wells
without
water
,
Clouds
that
are
carried
with
a
tempest
,
to
whom
the
mist
of
darkness
is
reserved
for
ever
.
Nor
will
I
say
any
more
of
the
rest
of
those
sins
which
attend
upon
an
intemperate
life
,
which
makes
a
mans
Soul
like
a
piece
of
low
ground
,
which
by
reason
of
abundance
of
wet
,
brings
forth
nothing
but
Frogs
,
and
Worms
,
and
Adders
,
all
manner
of
wickedness
which
either
dishonours
God
,
or
hurts
our selves
and
our
neighbours
.
I
will
rather
turn
my
eyes
to
a
more
pleasant
sight
,
and
comfort
them
with
the
remembrance
of
those
Good
men
whom
we
saw
just
now
so
happily
met
together
.
And
me
thinks
it
is
a
very
great
felicity
in
this
false
World
,
to
find
but
one
face
among
so
many
Vizors
;
and
to
be
able
to
lay
hold
on
something
that
hath
truth
and
substance
in
it
among
so
many
shadows
.
Having
found
therefore
a
little
number
of
seriously
sober
persons
,
it
cannot
but
make
me
rejoyce
the
more
that
Temperance
hath
some
Clients
,
and
that
she
is
not
forsaken
of
all
her
followers
.
But
though
this
be
very
true
,
that
we
do
deservedly
praise
this
Vertue
and
all
her
Servants
;
yet
me-thinks
you
should
have
observed
something
else
at
that
meeting
which
is
worthy
of
your
commendation
.
Did
not
the
very
meeting
it self
seem
a
very
comely
sight
?
And
was
you
not
glad
to
behold
so
many
kind
neighbours
assembled
at
that
decent
entertainment
?
To
me
there
is
not
a
more
agreeable
spectacle
than
a
company
of
select
friends
,
vacant
of
business
,
and
full
of
chearfulness
,
met
together
at
one
table
.
And
I
cannot
imagine
that
a
man
who
understands
pleasure
,
can
wish
any
equal
to
this
,
that
he
might
make
one
in
such
an
happy
society
.
You
may
think
indeed
that
it
is
sufficient
to
our
delight
,
if
we
can
meet
our
friends
any
where
:
But
I
am
of
the
mind
that
the
pleasure
is
redoubled
when
they
refresh
their
bodies
and
their
minds
both
together
.
I
hate
indeed
your
great
Feasts
;
where
persons
that
never
saw
one
the
other
before
,
nor
ever
shall
perhaps
again
,
are
mixt
together
;
where
there
is
much
talk
,
and
little
or
no
discourse
:
But
these
Love-feasts
me-thinks
do
call
to
my
mind
the
dayes
of
Innocence
,
and
make
me
wish
for
nothing
when
I
enjoy
them
,
but
only
such
another
pleasure
.
Here
we
know
that
we
pledge
an
hearty
Love
,
when
a
man
presents
his
kindness
to
us
.
Our
mind
is
entertained
with
a
greater
variety
,
than
the
body
enjoyes
.
The
very
taste
of
our
meat
is
exalted
by
the
inward
delight
which
we
feel
in
our
hearts
.
And
whatsoever
satisfaction
we
then
receive
,
we
impart
as
much
to
those
that
give
it
.
The
weak
and
languishing
appetite
is
excited
by
the
sight
of
friends
,
and
the
pleasure
of
their
discourse
:
and
the
discourse
flows
more
freely
by
the
moderate
satisfaction
of
our
appetite
.
Our
dull
spirits
are
raised
by
communication
with
our
friends
:
and
that
Communication
grows
more
lively
by
the
exaltation
of
our
spirits
.
Or
if
you
please
so
to
consider
it
;
Friends
never
talk
with
greater
wit
,
and
more
freedom
,
than
when
they
take
an
innocent
repast
together
;
and
their
meat
never
doth
their
bodies
more
good
,
than
when
this
sweet
conversation
is
the
sauce
for
it
.
Indeed
,
said
the
Pilgrim
,
I
had
forgot
to
reflect
upon
that
part
of
those
good
mens
satisfaction
:
which
I
take
to
be
so
great
and
yet
so
harmless
withall
,
that
I
shall
ever
be
a
friend
of
such
pleasures
,
and
permit
my self
to
be
merry
in
such
worthy
company
.
They
have
convinced
me
that
I
ought
not
to
affect
a
sad
brow
and
an
heavy
countenance
.
They
have
reconciled
me
to
smiles
and
mirth
.
And
provided
they
will
keep
within
such
bounds
,
I
will
never
quarrel
with
my
passions
any
more
.
But
there
is
none
that
I
have
a
greater
kindness
for
,
than
that
of
Love
:
the
pleasures
of
which
,
as
it self
acquaints
me
withall
,
so
the
usefulness
of
it
those
excellent
men
have
also
taught
me
.
And
,
not
to
part
so
soon
from
so
good
a
meeting
,
I
must
let
you
know
that
they
understood
afterward
,
a
great
part
of
the
discourse
at
that
Table
was
about
friendship
,
and
the
happiness
of
him
that
had
found
a
faithful
friend
.
Which
when
it
was
repeated
to
him
by
one
that
was
there
,
it
was
a
great
means
of
confirming
this
affection
in
our
Pilgrim
,
and
making
him
rejoyce
in
his
advantageous
choice
.
My
memory
is
not
so
good
as
to
carry
away
all
that
I
heard
was
said
on
this
argument
,
but
it
begun
with
a
commendation
of
that
saying
of
the
Son
of
Sirach
,
A
faithful
friend
is
a
strong
defence
:
and
he
that
hath
found
such
an
one
,
hath
found
a
Treasure
.
Nothing
doth
countervail
a
faithful
friend
,
and
his
excellency
is
unvaluable
.
A
faithful
friend
is
the
Medicine
of
Life
,
and
they
that
fear
the
Lordshall
find
him
.
He
speaks
like
an
Oracle
,
said
one
of
the
company
,
for
a
friend
me-thinks
is
the
only
universal
Medicine
against
all
the
evils
of
this
present
life
.
And
with
your
permission
I
will
make
a
Comment
upon
this
Aphorism
;
or
rather
I
will
recite
you
the
words
of
a
good
Author
,
who
,
though
I
believe
he
never
saw
him
,
hath
glossed
me-thinks
most
excellently
on
the
Text
of
that
wise
Hebrew
.
To
which
when
they
had
all
most
willingly
accorded
,
he
thus
proceeded
.
There
is
no
Remedy
in
the
World
,
saith
he
,
equal
to
that
of
a
friend
;
for
other
Medicines
are
profitable
to
the
sick
,
and
superfluous
to
those
who
are
in
health
;
but
He
is
necessary
to
both
.
He
supplyes
the
wants
of
Poverty
.
He
adds
a
brightness
to
our
glory
;
and
he
obscures
and
hides
our
Ignominy
.
This
one
things
lessens
the
difficulty
of
those
that
are
troublesome
to
us
;
and
increases
the
happiness
which
all
our
injoyments
bring
us
.
It
makes
evil
things
little
,
and
good
things
great
.
By
this
sweet
society
our
griefs
are
divided
,
and
all
our
joyes
are
doubled
.
What
calamity
is
not
intolerable
without
a
friend
?
and
what
felicity
is
not
ungrateful
if
we
have
none
to
share
with
us
in
it
?
We
suffer
not
so
much
when
we
have
some
to
condole
and
suffer
with
us
:
And
we
rejoyce
the
more
when
our
felicity
gives
a
pleasure
not
only
to
our selves
,
but
to
others
also
.
If
Solitude
and
want
of
company
be
so
horrid
,
so
dreadful
a
thing
;
it
is
not
to
be
understood
of
the
want
of
men
,
but
of
the
want
of
friends
.
For
it
is
a
good
Solitude
,
not
to
dwell
with
those
that
do
not
love
us
:
and
a
man
would
chuse
such
an
Hermitage
where
he
might
not
be
troubled
with
them
who
bear
no
benevolous
affection
to
him
.
But
for
my
part
I
cannot
think
it
to
be
an
happiness
which
hath
no
friend
to
participate
in
its
pleasures
.
A
man
may
more
easily
bear
the
hardest
Calamity
with
his
Friend
,
than
the
greatest
felicity
alone
.
So
that
I
judge
him
the
most
miserable
who
in
his
calamity
hath
many
to
insult
over
him
;
and
in
his
felicity
none
to
taste
of
his
joyes
,
and
rejoyce
with
him
.
Who
is
there
more
speedy
in
his
succours
than
a
Friend
?
Whose
praise
is
sweeter
to
us
than
his
?
And
by
whom
is
Truth
spoken
with
less
grief
than
by
such
a
mouth
?
What
Castle
,
what
Bulwark
,
what
Arms
and
Weapons
,
are
more
potent
to
secure
us
,
than
the
custody
of
those
who
are
well-affected
to
us
?
For
in
truth
,
so
many
Friends
as
a
man
hath
gained
,
with
so
many
eyes
doth
he
see
,
and
with
so
many
ears
doth
he
hear
,
and
with
so
many
understandings
doth
he
think
of
that
which
is
profitable
for
him
.
It
is
all
one
as
if
God
had
given
to
a
man
in
one
body
,
a
great
many
Souls
;
every
one
of
which
do
tenderly
consult
and
care
for
his
good
.
Nay
,
if
our
eyes
,
and
our
tongue
,
and
our
hands
are
much
to
be
prized
,
not
only
for
the
delights
of
Life
,
but
that
we
may
live
;
Friends
are
not
only
as
profitable
,
but
more
necessary
than
these
.
For
your
eyes
can
scarce
see
those
things
which
are
under
your
feet
;
but
by
our
Friends
we
may
see
those
things
which
are
in
the
furthermost
parts
of
the
earth
.
By
our
eares
we
hear
only
the
things
that
are
very
near
us
;
but
by
our
Friends
we
hear
them
which
are
most
remote
.
The
tongue
signifies
only
to
those
who
are
present
,
and
with
the
hands
,
the
strongest
man
can
do
more
than
two
or
three
are
able
:
but
by
Friends
we
may
talk
with
all
,
and
be
able
to
effect
innumerable
things
;
for
they
will
be
sure
to
speak
and
do
for
us
all
that
which
is
conducible
to
our
good
.
But
that
which
is
most
incredible
is
,
that
when
a
man
hath
friends
,
he
may
do
many
things
at
the
same
time
,
and
consult
about
divers
affairs
at
once
;
and
see
and
hear
;
nay
more
then
that
,
he
may
be
in
many
places
at
the
same
moment
.
His
pleasures
are
multiplied
,
as
he
multiplies
his
friends
;
for
all
that
delights
them
,
touches
him
with
a
sense
of
joy
as
much
as
what
concerns
himself
.
If
he
give
any
thing
to
them
,
it
rejoyces
him
as
much
as
if
he
had
gained
a
great
deal
of
Wealth
.
If
he
receive
any
thing
,
it
rejoyces
him
too
,
because
his
friends
are
pleased
.
Though
he
be
very
fond
of
his
kindred
,
yet
he
thinks
friendship
a
greater
good
,
then
Consanguinity
;
for
without
any
kindred
between
men
this
is
a
strict
and
profitable
relation
;
but
without
this
there
is
no
comfort
at
all
in
the
greatest
nearness
of
blood
.
And
therefore
we
may
well
conclude
with
our
Wise
man
,
that
this
is
the
greatest
treasure
,
the
strongest
defence
,
an
invaluable
Jewel
,
the
very
Balsome
,
and
comfort
and
only
preserver
of
our
life
.
A
man
is
scarce
himself
till
he
have
found
a
friend
,
or
at
least
he
is
but
half
a
man
.
For
as
another
wise
man
saith
,
Nuptial
love
produces
men
,
but
it
is
friendly
love
which
gives
them
perfection
.
It
may
well
be
called
the
salt
and
seasoning
of
our
Pilgrimage
.
Without
this
,
life
it self
would
be
unsavoury
,
and
all
the
pleasures
of
it
insipid
.
It
is
the
most
agreeable
pleasure
that
a
person
of
Vertue
can
enjoy
.
It
is
an
holy
,
chaste
and
innocent
pleasure
:
a
Voluptuousness
which
riseth
higher
then
sense
,
and
seeks
the
superiour
part
.
It
acts
on
the
mind
without
causing
it
to
suffer
a
change
.
It
moves
it
with
so
much
sweetness
,
that
it
stirs
not
out
of
its
seat
.
Or
it
ravishes
it
from
it self
,
only
to
remove
it
to
a
better
place
.
When
he
had
done
,
they
all
agreed
he
did
illustrate
his
Author
as
much
as
he
had
done
the
Son
of
Sirach
.
For
said
they
,
we
have
read
now
this
Writer
by
the
benefit
of
your
eyes
;
and
you
have
so
happily
transported
us
out
of
our selves
,
that
we
find
indeed
we
are
better
then
where
we
were
before
.
But
yet
,
added
another
,
that
Wise
man
you
spoke
of
,
gives
us
this
advice
in
the
same
place
,
If
thou
wouldst
get
a
friend
,
prove
him
first
,
and
be
not
hasty
to
credit
him
.
For
some
man
is
a
friend
for
his
own
occasion
,
and
will
not
abide
in
the
day
of
trouble
.
Some
friends
will
be
thy
companions
at
thy
table
,
but
in
the
time
of
affliction
they
will
not
continue
.
In
thy
prosperity
they
will
be
as
thy self
,
and
will
be
bold
over
thy
servants
.
But
if
thou
be
brought
low
,
they
will
be
against
thee
,
or
hide
themselves
from
thee
.
Separate
thy self
from
thine
enemies
,
and
take
heed
of
thy
friends
.
How
therefore
shall
we
know
the
faithful
friend
whom
he
so
much
praises
;
or
by
what
Marks
shall
we
distinguish
him
from
these
pretenders
?
I
would
be
loath
to
stay
till
the
day
of
trouble
before
I
know
these
counterfeit
Lovers
,
and
would
be
glad
to
impart
my
joyes
to
one
that
deserves
them
.
It
is
a
very
necessary
Question
said
a
Third
,
and
therefore
with
your
consent
I
will
undertake
his
Character
,
or
at
least
his
description
.
You
shall
not
only
have
our
leave
,
said
a
fourth
in
the
name
of
the
rest
,
but
our
thanks
;
which
we
give
you
beforehand
for
so
good
an
offer
.
The
world
is
full
of
false
hearted
friends
.
Towns
and
Kingdoms
are
made
up
of
these
honest
kind
of
Cheats
,
as
one
whom
you
know
is
wont
to
call
them
.
Into
whatsoever
place
you
come
,
you
will
find
very
little
of
that
which
you
have
brought
hither
:
I
mean
affection
without
interest
;
fidelity
without
stain
;
with
all
the
goodness
and
freedome
of
the
Age
of
Innocence
.
There
are
many
,
saith
he
,
that
had
rather
lose
an
hundred
Friends
,
then
so
many
Crowns
.
They
value
them
no
more
,
then
they
do
men
in
Turky
that
are
to
be
sold
.
And
I
know
some
that
would
easily
forgoe
their
most
dear
and
faithful
Intimates
at
the
rate
of
ten
or
twenty
pound
a
piece
.
Men
they
are
(
if
we
honour
them
not
too
much
,
with
that
name
)
who
as
the
Wise
Man
you
spoke
of
suggests
to
us
,
come
but
to
drink
,
and
return
back
again
when
the
Bottles
are
empty
.
And
therefore
it
will
oblige
us
very
much
if
you
will
be
at
the
pains
to
let
us
know
the
qualities
of
a
man
,
that
is
fit
to
be
admitted
into
our
Society
.
A
Friend
then
,
replyed
he
,
that
is
worthy
of
our
bosome
love
,
is
a
person
that
is
equally
good
and
intelligent
:
That
can
neither
deceive
,
nor
easily
be
deceived
:
that
can
seldome
do
ill
out
of
weakness
,
and
never
out
of
design
.
He
is
one
that
will
serve
you
without
Vanity
,
but
with
all
imaginable
zeal
:
without
any
interest
,
but
with
the
exactest
care
and
diligence
.
That
will
engage
himself
most
passionately
in
your
defence
when
you
are
absent
,
or
unfortunate
,
or
dead
.
That
will
follow
you
with
his
love
to
the
other
World
;
and
serve
those
when
you
are
dead
,
whom
you
would
have
served
if
you
had
been
alive
.
He
is
one
that
never
conceals
his
own
secret
from
you
,
nor
reveals
yours
to
others
.
That
will
freely
reprove
you
,
and
never
back-bite
other
men
.
That
can
see
your
faults
,
and
yet
easily
pardon
them
.
And
that
as
readily
acknowledges
merit
,
as
he
espies
and
pardons
faults
.
That
cannot
tell
how
to
do
any
thing
without
your
knowledge
,
unless
it
be
a
good
turn
.
That
would
have
you
see
all
he
doth
,
except
the
friendly
offices
which
he
is
every
where
rendring
to
you
.
That
loves
to
entertain
you
with
pleasant
discourse
,
but
howsoever
with
wholesome
and
profitable
.
That
will
follow
you
to
all
dangers
,
though
to
no
sins
.
That
can
vary
perhaps
with
your
humour
,
but
not
with
your
fortune
.
That
can
make
you
a
feast
where
there
is
no
good
chear
besides
himself
.
That
can
serve
as
sauce
to
excite
your
appetite
,
and
save
you
the
charge
of
Wine
to
exhilarate
your
spirits
.
That
will
divert
you
,
without
the
prejudice
or
offence
of
any
body
else
.
That
will
make
you
more
sensible
of
his
tenderness
by
small
things
,
then
others
can
do
by
greater
services
.
He
is
one
that
thinks
all
the
praises
of
others
importune
if
you
complain
.
To
whom
even
his
own
merit
seems
odious
,
if
it
receive
not
your
approbation
.
One
that
loves
no
pleasure
so
much
as
complacence
to
you
.
To
whom
all
places
are
alike
,
so
you
be
not
absent
.
He
can
deny
himself
any
thing
and
his
friend
nothing
.
He
can
bear
himself
company
in
Solitude
,
but
is
never
weary
of
the
company
of
those
he
loves
.
He
hath
a
sense
of
honour
,
equal
to
his
sense
of
love
.
He
hath
no
vulgar
thoughts
,
but
yet
stoops
to
the
most
vulgar
actions
for
the
service
of
his
friend
.
He
hath
a
great
and
generous
mind
,
but
omits
not
the
trifles
which
will
please
him
.
He
will
neglect
his
own
business
to
do
his
.
He
will
receive
a
kindness
as
well
as
do
it
:
and
is
not
more
willing
to
oblige
than
to
be
obliged
.
He
is
thankful
and
acknowledging
for
the
smallest
offices
of
love
;
and
studies
to
repay
it
with
the
greatest
.
He
is
possessed
of
all
the
Vertues
,
but
makes
a
show
of
none
.
He
loves
decency
without
affectation
,
generosity
without
pride
,
courtesie
without
ceremony
,
and
strictness
without
severity
.
His
morality
is
void
of
all
rudeness
;
his
seriousness
gives
no
disgust
;
his
silence
is
without
sullenness
;
and
his
humility
without
baseness
and
meanness
of
spirit
.
He
hath
a
World
of
good
qualities
,
and
modesty
is
Superior
to
them
all
.
For
he
is
shamefac'd
without
ignorance
,
and
blushes
because
you
see
he
knows
so
much
.
He
delights
not
to
praise
that
in
others
wherein
he
excells
himself
.
Nor
is
he
sparing
there
of
his
commendations
,
where
his
own
defects
will
leave
him
no
title
to
the
application
.
He
can
hide
any
thing
better
then
his
love
.
He
can
do
any
thing
better
then
deny
your
requests
.
He
can
endure
any
thing
with
more
ease
then
to
be
separated
from
your
Society
.
When
you
are
with
him
,
you
are
still
alone
.
When
you
advise
with
him
it
is
with
your self
.
He
hath
all
things
in
common
with
you
,
but
chiefly
adversity
.
He
and
his
friend
have
but
one
will
;
though
they
may
have
different
understandings
.
And
indeed
this
one
quality
is
it
which
I
like
in
a
friend
above
all
the
rest
,
viz.
A
sweet
and
innocent
compliance
,
which
is
the
cement
of
love
and
the
secret
charm
of
Society
.
This
rare
disposition
makes
him
to
please
us
without
flattery
:
and
to
tye
himself
to
us
without
the
loss
of
liberty
.
If
accords
to
our
desires
without
opposing
reason
:
gives
way
to
our
weakness
without
increasing
and
cherishing
of
it
:
accommodates
it self
to
our
humour
under
the
generous
profession
of
freedom
;
serves
us
in
all
things
it
can
,
without
being
captivated
to
any
.
There
is
nothing
baser
indeed
then
compliance
when
it
is
separated
from
other
Vertues
.
Nothing
more
offensive
to
those
on
whom
it
is
bestowed
if
they
have
any
noble
resentments
in
them
;
then
when
it
is
so
servile
as
to
subject
the
understanding
and
enthrall
the
reason
to
their
desires
.
But
being
to
attend
upon
those
other
good
qualities
which
I
have
required
in
my
friend
,
and
serving
alwayes
with
a
liberty
of
mind
;
as
there
is
nothing
less
offends
any
body
else
,
so
nothing
more
sweetens
a
mans
own
disposition
,
or
more
delights
and
gratifies
that
of
his
friends
.
It
bends
it self
to
profit
others
and
not
only
to
please
.
It
studies
to
advantage
them
with
the
greatest
civility
.
It
subdues
their
passions
with
the
greatest
quietness
.
It
reduces
them
to
themselves
without
violence
.
It
stoops
unto
them
that
it
may
lift
them
up
.
It
condescends
that
they
may
be
recovered
.
It
fashions
it self
to
what
they
are
,
that
they
may
be
what
they
ought
.
It
yields
to
their
anger
that
it
may
disarm
them
of
it
.
It
grants
their
desires
that
it
may
take
them
away
.
It
makes
a
man
agree
to
others
not
that
they
may
comply
with
him
again
,
but
comply
with
reason
.
In
short
therefore
,
he
must
be
a
vertuous
person
,
we
all
grant
,
whom
we
chuse
for
our
friend
.
For
he
is
not
capable
to
be
a
friend
to
us
,
who
is
not
a
friend
to
himself
.
He
can
never
accord
well
with
another
,
who
feels
an
intestine
war
continually
in
his
own
breast
.
But
yet
all
vertuous
persons
do
not
so
resemble
each
the
other
,
as
to
joyn
together
in
that
strict
Vnion
which
bears
the
name
of
Friendship
:
And
therefore
he
is
fit
to
be
received
into
this
relation
who
besides
the
qualities
common
to
all
good
men
,
doth
Symbolize
with
us
in
his
humors
and
inclinations
.
When
you
meet
with
such
a
man
as
answers
this
description
,
make
much
of
him
and
place
a
great
confidence
in
him
.
To
distrust
him
is
the
highest
sin
you
can
commit
against
him
.
To
be
suspicious
of
the
truth
of
what
he
saith
is
the
most
notorious
breach
of
the
bond
of
your
friendship
.
And
as
soon
as
ever
you
begin
to
doubt
,
it
is
certain
you
begin
less
to
love
.
To
this
effect
was
the
discourse
of
him
who
took
upon
him
to
give
the
description
of
a
worthy
friend
:
which
was
highly
applauded
by
the
whole
Table
and
served
for
an
excellent
close
of
their
feast
.
And
truly
the
repetition
of
it
made
a
new
feast
for
our
Pilgrim
who
began
upon
this
occasion
to
reflect
on
his
own
happiness
who
had
met
with
a
friend
that
answered
in
all
points
this
great
Character
to
the
very
life
.
O
Sir
,
said
he
to
the
Father
,
what
a
loss
am
I
at
for
words
to
express
my
felicity
who
have
found
the
best
of
men
and
the
best
of
friends
!
How
gladly
would
they
have
admitted
you
into
that
loving
Society
from
which
we
lately
parted
!
They
would
have
ravished
you
from
me
and
staid
you
there
for
ever
if
they
had
known
your
worth
.
They
would
have
thought
it
too
much
that
I
should
enclose
so
great
a
good
,
which
is
capable
to
serve
a
little
World
.
For
besides
the
rest
of
those
vertuous
qualities
which
they
remembred
,
you
are
the
most
compassionate
of
all
men
living
.
You
cannot
be
merry
I
see
,
if
I
be
sad
.
The
least
grief
which
I
suffer
penetrates
to
the
bottom
of
your
heart
.
And
if
I
mistake
not
I
touch
upon
a
truth
of
the
greatest
remark
to
distinguish
a
sleight
from
a
substantial
friend
.
For
I
have
heard
wiser
men
then
my self
note
,
that
the
World
hath
no
great
number
of
those
people
,
who
are
deeply
wounded
with
the
sense
of
the
misery
that
befalls
their
friends
;
or
whose
resentments
of
sorrow
are
of
any
long
durance
,
though
they
be
never
so
passionately
moved
with
the
first
sight
or
report
of
them
.
Compassionate
grief
they
observe
,
is
wont
soon
to
slide
away
;
and
make
room
for
the
entrance
of
any
pleasure
.
Most
men
can
divert
themselves
delightfully
if
occasion
serve
;
though
their
friends
sufferings
be
never
so
sad
.
They
have
not
made
their
concernments
so
much
their
own
,
as
that
they
should
feel
pain
as
long
as
their
friends
.
But
yet
I
find
you
to
be
one
of
that
little
number
who
are
infinitely
tender
,
and
throughly
touched
with
all
the
infirmities
of
those
that
they
love
.
How
often
have
you
charged
your self
with
my
cares
and
disquiets
?
How
many
thorns
have
you
drawn
out
of
my
mind
?
How
many
expedients
have
you
devised
to
succour
and
support
me
under
all
my
burdens
?
You
have
often
tempered
the
heat
of
my
passions
.
You
have
sweetned
the
sharpness
of
my
spirit
.
You
have
healed
my
wounds
when
you
could
not
prevent
the
blow
.
You
have
brought
me
cordials
,
when
I
was
capable
of
no
consolations
but
those
which
your
company
administred
to
me
.
You
have
devided
with
me
the
labours
which
I
am
to
undergo
.
And
taken
a
part
of
that
duty
upon
you
which
I
am
to
perform
.
And
have
made
your self
so
inseparable
to
me
,
as
if
it
was
but
one
life
which
you
and
I
lived
.
I
ought
to
value
you
as
much
as
my self
;
and
for
as
much
as
my
person
is
dearer
to
me
then
all
my
worldly
goods
;
I
ought
to
esteem
the
benefits
you
have
done
my
mind
,
more
then
if
you
had
given
me
a
mass
of
treasure
,
and
possessed
me
of
the
fairest
estate
which
the
eye
of
the
World
hath
ever
seen
.
CAP.
XXXIII
.
How
they
chanced
to
see
a
very
Poor
man
entertaining
himself
with
much
pleasure
under
a
Tree
.
Whence
arose
a
discourse
of
Contentment
:
and
the
means
to
attain
it
.
Of
Humility
and
Charity
.
That
notwithstanding
all
our
Charity
,
we
must
not
think
to
have
the
World
so
good
as
we
would
wish
it
.
I
Know
not
to
what
length
he
meant
to
continue
these
acknowledgments
,
if
a
new
accident
had
not
put
an
end
to
his
speech
.
For
as
he
was
going
to
extoll
the
nobleness
of
his
disposition
,
as
well
as
the
tenderness
which
he
observed
;
and
had
just
uttered
these
words
,
you
scarce
know
how
to
keep
a
measure
when
there
is
occasion
to
be
kind
;
your
favours
seem
defective
unless
they
exceed
:
they
were
on
a
sudden
encountred
with
another
delighful
spectacle
which
quite
diverted
his
thoughts
from
what
he
was
about
to
say
.
For
as
they
passed
by
a
fair
field
they
espied
a
poor
man
in
very
ragged
clothes
under
a
large
Beach
Tree
who
was
listning
to
the
Musick
which
the
Birds
made
in
the
neighbouring
grove
,
and
sometimes
whistled
himself
to
bear
them
company
in
their
melodies
.
A
long
time
they
saw
him
thus
entertain
himself
,
and
at
last
he
pull'd
out
a
piece
of
bread
and
cheese
,
which
with
eyes
lifted
up
to
Heaven
he
seem'd
to
acknowledge
a
liberal
dinner
.
And
at
the
end
of
it
he
went
and
pledged
the
Birds
in
a
little
stream
that
ran
by
him
,
giving
God
thanks
again
that
had
provided
food
for
all
his
Creatures
.
They
were
much
taken
with
the
innocence
of
his
looks
and
the
contentment
which
they
thought
they
read
in
his
face
,
which
bred
a
great
desire
in
them
to
know
him
better
and
see
something
more
of
a
Vertue
hid
under
rags
.
And
so
approaching
nearer
to
him
and
giving
him
the
ordinary
salutations
which
the
time
of
the
day
required
,
they
entred
into
discourse
,
and
in
conclusion
enquired
of
his
condition
and
how
he
came
to
lead
so
merry
a
life
being
in
appearance
so
destitute
and
low
in
his
Worldly
fortunes
.
The
poor
man
made
no
scruple
to
discover
his
heart
to
them
;
but
being
of
a
free
and
open
disposition
and
not
caring
who
was
privy
to
his
thoughts
most
readily
accorded
to
answer
their
desires
.
And
he
plainly
told
them
that
the
occasion
of
the
present
satisfaction
which
perhaps
they
saw
him
express
,
was
to
hear
the
Birds
so
merry
;
who
neither
sow
,
nor
reap
,
nor
have
any
barns
wherein
to
lay
up
their
food
.
I
could
not
chuse
,
said
he
,
but
bear
a
part
with
them
in
their
Mirth
,
and
think
my self
at
least
as
rich
and
happy
as
those
silly
creatures
.
The
World
I
see
is
as
full
for
me
as
it
is
for
them
.
All
places
are
crowded
with
the
blessings
of
God
,
and
I
know
not
where
he
should
bestow
more
,
they
are
so
very
full
.
A
few
of
them
also
will
serve
my
turn
,
for
my
wants
are
but
a
few
.
And
a
few
things
sure
are
easily
obtained
,
and
cannot
be
long
in
getting
.
We
need
not
go
far
to
seek
enough
;
for
there
is
no
scarcity
of
a
little
,
and
a
little
will
suffice
.
And
thanks
be
to
God
I
was
never
yet
at
any
great
trouble
to
procure
this
little
number
of
necessary
things
.
At
present
my
wants
are
all
supplyed
;
and
I
have
no
reason
to
doubt
but
they
will
be
so
for
the
time
to
come
.
For
sure
there
is
a
God
;
and
he
must
needs
take
care
of
his
Creatures
:
and
I
imagine
it
is
no
pride
(
which
will
not
become
me
in
this
Poverty
)
to
think
my self
one
of
the
better
sort
;
and
therefore
conclude
that
I
shall
not
want
.
There
is
nothing
so
much
comforts
me
as
the
thoughts
of
his
Fulness
,
of
his
Wisdom
,
of
his
Goodness
,
Power
and
Presence
to
all
places
,
which
make
me
confident
that
at
present
I
enjoy
what
is
most
convenient
for
me
,
and
that
I
shall
never
fail
to
do
the
like
through
all
my
life
.
And
if
I
doubted
of
any
of
these
,
that
instance
of
his
Love
and
Care
in
sending
his
own
Son
into
the
World
would
rid
me
of
all
my
scruples
.
For
if
he
spared
not
his
Son
,
but
delivered
him
up
for
us
all
,
how
shall
he
not
with
him
give
us
all
things
.
For
the
comforts
of
this
belief
I
continually
render
my
thanks
to
God
;
and
you
cannot
conceive
any
greater
contentment
than
that
which
I
find
in
admiring
and
praising
his
eternal
Goodness
.
Nay
,
I
can
never
me-thinks
give
him
thanks
enough
for
letting
me
enjoy
the
use
of
my
eyes
,
my
tongue
,
my
hands
and
feet
;
for
these
are
greater
things
than
all
that
I
want
,
and
by
these
and
his
blessing
I
may
make
provision
for
my
wants
.
There
are
many
I
see
in
the
World
are
poorer
by
half
than
my self
.
I
possess
so
much
more
than
they
,
as
all
those
things
which
I
have
now
numbred
.
O
how
rich
do
I
esteem
my self
in
compare
with
the
blind
,
and
the
dumb
,
and
the
lame
!
But
I
should
be
much
ashamed
if
among
all
those
who
have
less
than
I
,
there
should
be
found
men
that
have
more
contentment
.
And
I
consider
with
my self
sometimes
;
should
those
poor
Souls
murmure
,
what
is
it
that
I
should
say
to
give
them
content
;
and
that
very
thing
I
say
to
my self
.
I
make
the
experiment
first
upon
my
own
mind
,
and
if
it
can
do
nothing
there
to
comfort
me
who
am
in
better
condition
,
I
think
it
unreasonable
to
propound
it
unto
them
.
And
sometimes
on
the
other
side
I
cast
mine
eyes
on
them
that
have
more
,
and
see
that
they
are
as
far
from
content
as
those
who
have
nothing
at
all
:
from
whence
I
conclude
that
it
is
not
to
be
found
in
all
the
World
,
but
in
our selves
,
and
there
I
may
find
it
without
the
abundance
that
they
enjoy
.
I
perceive
also
that
Poverty
is
not
without
its
benefits
,
and
that
it
is
deservedly
called
the
Mother
of
Sobriety
,
the
Nurse
of
Arts
,
the
Mistress
of
Wisdom
,
the
Spur
to
Industry
,
and
the
School
to
which
we
are
put
to
learn
the
Knowledge
of
our selves
,
and
the
dependence
we
have
on
an
higher
Cause
.
Beside
all
which
,
I
use
to
call
it
my
Sanctuary
which
no
body
will
presume
to
rifle
.
Here
I
am
safe
,
for
all
men
hate
to
hurt
the
poor
.
There
is
no
Antidote
of
greater
vertue
,
as
I
have
heard
men
say
against
poison
,
than
this
condition
wherein
I
am
.
They
are
the
Vessels
of
Gold
,
and
not
of
Earth
and
Wood
,
wherein
such
deadly
potions
are
wont
to
be
mingled
.
Nay
,
this
Musick
which
you
saw
me
lissening
to
,
this
Musick
of
Gods
own
creating
gives
me
the
greater
ravishment
,
because
I
consider
that
none
can
rob
me
of
it
,
and
leave
me
my
liberty
and
life
.
They
that
have
taken
away
my
goods
,
and
have
banished
me
into
the
Woods
,
cannot
hinder
the
Earth
from
putting
forth
the
Flowers
,
nor
the
Trees
from
yielding
their
fruit
,
nor
the
Birds
from
singing
among
the
branches
;
no
nor
me
from
entertaining
my self
with
all
these
pleasures
,
at
least
from
being
contented
.
And
truly
I
ought
me-thinks
to
rejoyce
that
these
satisfactions
are
remaining
,
rather
than
repine
that
those
are
gone
which
could
never
have
given
me
full
satisfaction
.
But
I
suppose
I
speak
to
those
who
are
not
unacquainted
with
some
wants
,
and
therefore
I
may
forbear
to
say
any
more
than
this
;
that
if
you
can
tell
what
it
is
that
keeps
you
from
being
miserable
,
that
very
thing
is
the
comfort
of
my
Poverty
.
For
he
that
can
rest
contented
in
one
condition
,
can
satisfie
himself
in
all
:
and
he
who
is
not
pleased
in
his
present
state
,
will
alwayes
find
some
matter
of
complaint
.
Our
young
Pilgrim
would
fain
have
had
him
to
proceed
in
declaring
the
sense
of
his
Soul
to
them
,
because
he
took
him
to
be
so
happy
.
But
yet
he
could
not
chuse
but
yield
to
the
equity
of
that
which
he
had
now
said
,
and
therefore
after
they
had
requited
the
Poor
mans
generous
freedom
with
a
long
discourse
,
which
both
testified
their
sympathy
with
him
,
and
added
much
to
the
contentment
of
his
mind
;
He
entred
into
a
debate
with
the
Father
when
they
were
alone
about
those
things
which
will
prepare
the
Soul
to
receive
satisfaction
in
the
meanest
condition
into
which
they
might
fall
.
For
my
part
,
said
he
,
I
cannot
but
look
back
upon
the
felicity
of
those
who
lead
a
temperate
life
in
the
midst
of
all
the
abundance
of
this
World
.
Every
thing
lets
me
see
the
necessity
and
excellency
of
that
Vertue
,
and
gives
me
occasion
to
renew
my
commendations
of
it
.
The
moderate
use
of
all
pleasant
things
doth
most
effectually
teach
contentment
,
because
it
shews
us
how
little
will
serve
our
turn
.
It
weans
us
also
from
the
love
of
sensual
delights
,
which
is
the
only
thing
that
makes
the
want
or
the
loss
of
them
so
troublesome
unto
us
.
It
makes
room
for
wise
and
sober
thoughts
.
And
me-thinks
is
nothing
else
but
a
constant
exercise
of
contentment
in
one
particular
,
which
must
needs
dispose
our
minds
to
the
practice
of
all
other
parts
of
it
.
It
is
no
great
matter
to
be
debarred
of
that
,
which
we
have
oft
forbidden
to
our selves
:
There
is
nothing
taken
away
but
what
we
could
spare
.
We
want
nothing
,
but
what
we
could
want
,
while
we
were
possessed
of
it
.
We
are
not
forced
to
be
without
these
things
,
for
we
chose
before
to
enjoy
but
a
little
of
them
.
This
is
to
praeoccupate
and
forestall
the
blows
of
fortune
,
as
the
Heathens
I
have
heard
were
wont
to
say
,
when
they
spoke
of
the
changes
that
we
suffer
in
the
World
.
We
are
before-hand
by
this
means
with
any
alteration
.
Nothing
can
give
us
any
wound
that
shall
make
us
smart
,
because
we
have
felt
the
point
of
it
already
.
We
have
made
a
tryal
of
its
power
,
and
know
what
want
can
do
upon
us
.
We
may
cry
out
,
as
a
generous
Soul
once
did
;
I
have
got
before
thee
,
whatsoever
Necessity
thou
art
that
intendest
to
come
upon
me
.
I
have
taken
thee
,
and
hold
thee
fast
in
my
hands
.
I
have
intercepted
all
thy
assaults
,
and
thou
canst
not
touch
my
heart
.
Nothing
can
arrive
,
but
what
is
here
before
.
I
know
the
worst
of
all
things
,
for
I
have
inured
my self
to
bear
them
.
You
are
in
the
right
,
replyed
the
Father
,
and
I
thank
you
for
this
good
reflection
.
They
do
very
ill
sure
,
who
desire
to
lead
a
contented
life
,
and
yet
use
themselves
to
fare
delitiously
every
day
.
They
forget
what
is
a
coming
who
love
to
swim
in
pleasures
,
and
to
gulp
down
as
much
as
they
are
able
of
these
sensual
delights
.
They
are
but
preparing
their
own
prisons
,
and
twisting
the
whips
that
must
scourge
themselves
.
They
do
but
make
themselves
more
tender
,
and
apt
to
shrink
at
the
prick
of
a
Pin.
They
will
cry
out
most
bitterly
under
those
lashes
,
which
sober
men
will
scarce
feel
.
And
yet
let
me
tell
you
,
that
you
would
have
done
well
to
have
cast
your
eyes
a
little
further
back
to
some
things
of
which
we
have
not
so
lately
spoken
.
You
carry
your
contentment
about
you
continually
,
and
it
lyes
in
a
little
room
;
if
you
have
not
forgot
the
very
first
Lesson
which
I
taught
you
at
your
setting
out
.
These
few
words
,
I
am
nought
,
I
have
nought
,
I
desire
nought
but
Jesus
and
Jerusalem
,
I
told
you
were
like
a
little
Bottle
of
Essences
,
which
a
Traveller
must
alwayes
have
in
his
pocket
,
and
of
which
if
he
do
but
take
a
sip
,
he
will
instantly
find
relief
in
any
condition
of
life
.
Humility
and
Charity
I
mean
are
sufficient
to
carry
us
thorow
this
evil
World
with
an
equal
and
well-poised
mind
.
For
as
for
the
first
of
them
;
what
is
it
,
but
the
submission
of
our
wills
intirely
to
God
,
which
is
the
very
secret
of
Contentment
?
It
is
a
great
sense
of
his
Supreme
Authority
over
us
,
with
which
it
is
a
folly
to
dispute
;
and
of
his
Supreme
Wisdom
and
Goodness
,
out
of
whose
hands
it
is
a
folly
,
if
we
might
,
to
take
our selves
.
It
makes
us
think
that
we
deserve
nothing
at
all
,
and
so
to
be
well-pleased
that
we
have
not
less
than
we
enjoy
.
It
teaches
us
to
renounce
our
own
understandings
,
and
to
think
that
best
,
which
is
so
in
Gods
account
.
But
I
will
not
take
a
great
deal
of
pains
in
an
easie
argument
,
and
therefore
let
us
only
consider
what
the
matter
is
,
that
no
man
is
satisfied
with
the
portion
which
Providence
hath
allotted
to
him
:
From
the
greatest
to
the
meanest
we
see
,
that
men
are
ever
complaining
of
their
fortune
.
It
is
in
vain
that
Heaven
bestows
many
blessings
upon
them
,
for
they
turn
all
into
gall
and
bitterness
,
and
have
something
within
which
destroyes
all
their
happiness
.
The
taste
of
what
they
have
is
spoiled
,
by
a
perpetual
thirst
after
something
or
other
which
they
want
.
But
might
they
not
enjoy
themselves
well
enough
without
it
?
There
is
no
question
to
be
made
of
it
.
For
otherwise
he
that
hath
given
them
greater
things
,
would
not
permit
them
to
be
without
the
less
.
The
Life
is
more
than
meat
,
and
the
Body
than
rayment
.
What
is
the
reason
then
that
they
desire
that
so
passionately
of
which
they
have
no
real
need
,
and
never
take
any
comfort
in
that
which
they
cannot
be
without
?
Truly
I
can
find
none
,
save
only
this
,
that
though
they
do
not
need
many
things
to
their
happiness
,
yet
in
the
opinion
of
the
World
they
do
,
and
it
will
not
account
them
happy
without
them
.
The
World
thinks
him
no
body
who
does
not
wear
fine
Cloaths
,
who
hath
not
a
great
Estate
,
who
is
not
able
to
leave
his
children
very
rich
,
who
cannot
revenge
himself
on
his
enemies
,
and
have
a
large
command
over
others
,
though
he
can
command
himself
never
so
much
:
And
so
they
sacrifice
their
own
ease
to
the
popular
opinions
.
They
vainly
employ
their
time
to
satisfie
other
men
,
rather
than
themselves
.
They
consider
more
what
will
be
said
of
them
if
they
be
not
in
such
or
such
an
estate
,
than
they
do
their
own
quiet
and
repose
.
And
is
it
possible
can
we
think
that
a
man
should
be
well-pleased
,
who
refusing
to
comply
with
reason
alone
,
desires
to
give
content
to
that
famous
Chimaera
called
Opinion
?
It
cannot
be
;
especially
since
it
is
the
Opinion
of
others
,
and
not
his
own
only
which
he
follows
;
and
this
is
a
thing
so
infinite
,
and
withall
so
mutable
and
uncertain
,
that
it
will
never
give
him
any
rest
who
is
led
by
it
.
But
then
after
all
this
,
let
us
consider
what
it
is
that
makes
men
desirous
to
content
the
World
,
in
order
to
content
themselves
.
Is
it
not
their
Pride
and
desire
to
be
esteemed
?
Is
it
not
a
vain
study
to
be
admired
,
and
to
have
a
great
Name
in
the
World
?
Let
us
be
Humble
then
and
we
shall
be
contented
.
Let
us
have
a
mean
esteem
of
our selves
,
and
we
shall
not
be
troubled
that
other
mens
thoughts
are
conformable
to
our
own
.
Let
us
think
we
have
more
than
we
deserve
,
and
we
shall
at
the
most
but
study
to
be
worthy
still
to
have
it
.
Let
us
thus
endeavour
to
make
our selves
happy
,
and
we
shall
not
care
whether
other
men
think
us
happy
or
no.
And
then
for
Charity
or
the
Love
of
God
,
it
hath
this
particular
Charm
,
that
it
renders
all
conditions
alike
agreeable
unto
us
,
because
we
never
consider
any
thing
therein
,
but
only
him
alone
.
When
we
are
so
full
of
him
as
to
love
him
with
all
our
heart
,
and
all
our
soul
,
and
all
our
strength
,
there
can
be
but
little
room
for
any
thing
else
.
Some
troublesome
thoughts
may
intrude
themselves
,
but
they
cannot
dwell
in
us
,
because
the
love
of
him
will
thrust
them
out
.
Besides
the
love
of
him
is
very
powerful
to
beget
in
our
souls
a
perswasion
that
he
loveth
us
.
Our
Love
is
but
the
product
of
his
;
and
there
is
nothing
more
comfortable
then
to
think
that
we
are
beloved
of
so
great
a
Good
.
And
then
again
,
Love
is
apt
to
make
us
well
pleased
with
all
that
they
do
whom
we
entirely
love
.
We
can
take
nothing
ill
at
their
hands
,
but
alwayes
perswade
our selves
that
they
mean
well
.
It
pleases
us
much
that
they
should
please
themselves
.
And
therefore
if
we
love
God
,
it
will
produce
the
same
satisfaction
in
all
his
Providences
:
we
shall
love
them
every
one
,
because
we
are
in
love
with
him
.
Especially
since
we
are
satisfied
by
this
love
of
his
good
affection
to
us
;
it
will
not
let
us
suspect
him
of
any
unkindness
.
We
shall
alwayes
rest
assured
of
his
good
will
,
and
so
have
no
more
to
say
but
only
this
,
Thy
will
,
O
Love
,
be
done
.
And
I
may
add
also
that
the
Love
of
God
being
just
opposite
to
our
self-love
which
is
the
root
of
all
our
troubles
,
must
needs
be
the
foundation
and
root
of
all
our
contentment
.
For
what
is
Contentment
,
but
the
stability
,
as
it
were
,
of
the
Soul
whereby
it
stands
in
one
unmoveable
temper
?
It
is
a
kind
of
indifferency
,
an
unconcernedness
in
all
things
but
only
God
.
And
how
is
that
to
be
purchased
,
but
only
by
such
a
strong
affection
to
him
as
destroyes
the
inordinate
love
of
our selves
and
all
other
things
.
As
long
as
that
love
of
our selves
reigns
,
it
carries
us
headlong
to
every
thing
that
pleases
our
carnal
appetites
.
It
make
us
range
up
and
down
the
World
after
every
trifle
that
we
have
a
fancy
unto
.
It
makes
us
vex
if
we
be
crossed
in
the
least
of
our
desires
.
It
sets
us
in
a
restless
motion
without
any
possibility
of
ever
fixing
our selves
.
It
makes
us
as
passionately
concern
our selves
for
a
toy
as
if
it
touched
our
very
life
.
And
therefore
till
this
be
destroyed
,
we
are
not
likely
to
find
the
contentment
which
we
seek
.
Now
the
Love
of
God
,
that
is
just
contrary
to
it
and
cannot
stand
together
with
it
.
That
concenters
and
unites
all
our
thoughts
and
affections
in
one
Good
which
we
may
alwayes
have
and
in
which
we
may
alwayes
have
satisfaction
.
That
settles
our
souls
in
one
place
,
out
of
which
we
need
not
stir
to
seek
our
happiness
.
That
carries
our
hearts
continually
above
and
sets
us
out
of
the
reach
of
these
worldly
things
.
It
raises
us
beyond
our selves
and
makes
us
feel
him
who
is
infinitely
better
:
who
also
we
know
rules
and
disposes
all
things
in
the
world
,
according
to
that
excellent
goodness
which
we
feel
in
him
.
Let
us
love
him
therefore
now
as
much
as
we
can
,
and
in
this
let
us
place
our
happiness
.
So
shall
we
never
fail
to
be
well
pleased
;
because
every
thing
will
make
us
more
to
love
him
.
I
thank
you
most
heartily
,
said
the
Pilgrim
,
for
the
seasonable
remembrance
you
have
given
me
of
that
excellent
lesson
.
It
hath
done
me
so
much
good
,
that
I
cannot
see
how
any
thing
should
trouble
me
unless
it
be
this
;
to
see
so
little
Love
of
God
in
the
world
,
and
that
I
can
do
no
more
good
upon
men
whom
I
love
for
Gods
sake
.
It
is
very
well
,
replyed
the
Father
,
if
you
have
no
more
to
trouble
you
then
this
;
for
it
is
only
the
fruit
of
a
great
Love
,
which
sometime
is
wont
to
make
us
sick
,
if
it
meet
with
unkind
entertainment
in
those
on
whom
it
is
bestowed
.
And
besides
let
me
tell
you
this
for
your
better
satisfaction
;
that
you
must
content
your self
to
see
the
world
so
imperfect
as
it
is
.
You
will
never
have
any
quiet
,
if
you
vex
your self
because
you
cannot
bring
mankind
to
that
exact
Idaea
of
things
which
you
have
formed
in
your
mind
.
You
desire
,
I
perceive
,
above
all
things
that
there
might
be
peace
on
earth
,
and
that
Christian
people
might
live
in
a
sweet
agreement
together
.
But
be
not
Ignorant
I
pray
you
of
this
,
that
you
do
but
trouble
your self
,
and
the
world
too
,
if
you
think
to
attain
this
happiness
by
making
all
so
perfect
as
your self
.
As
it
is
too
commonly
seen
that
Good
men
hinder
peace
by
insisting
over
vehemently
upon
lesser
truths
,
which
might
well
stand
aside
to
make
way
for
unity
in
greater
things
:
so
an
unseasonable
and
violent
indeavour
to
correct
some
faults
,
and
root
out
some
abuses
,
and
to
take
away
some
imperfect
institutions
hath
too
frequently
driven
peace
away
from
the
Church
of
God
.
All
which
proceeds
from
want
of
prudence
and
discreet
consideration
of
things
,
with
which
an
honest
and
well
meaning
zeal
had
need
to
be
tempered
.
We
must
well
weigh
the
nature
and
moment
of
things
.
When
it
is
impossible
to
have
all
we
honestly
desire
,
we
must
take
what
we
can
,
rather
then
want
the
chiefest
thing
that
is
in
our
desires
.
We
do
not
live
in
a
world
that
is
composed
of
complete
Christians
.
All
is
weak
,
all
is
sick
and
distempered
in
the
Societies
of
men
.
They
are
in
a
state
of
great
infirmity
,
not
to
say
corruption
and
degeneracy
.
He
that
would
go
about
presently
to
make
all
so
healthy
and
pure
,
so
free
from
all
disorder
as
he
desires
;
hath
much
piety
perhaps
,
but
little
prudence
.
He
considers
not
that
a
crazy
state
of
things
,
cannot
be
so
soon
amended
and
restored
to
entire
soundness
.
We
shall
sooner
kill
then
work
a
Cure
,
if
we
apply
such
violent
Medicines
,
and
suddenly
make
use
of
the
highest
remedies
.
We
must
deal
gently
with
Patients
that
are
very
sick
and
also
labour
of
a
Chronick
disease
.
We
must
wait
for
favourable
seasons
;
we
must
try
what
they
can
bear
;
we
must
go
on
by
steps
and
degrees
to
extirpate
a
long
settled
and
inveterate
ill
habit
of
mind
.
In
plain
words
we
must
not
expect
and
stay
,
as
I
told
you
,
for
peace
in
our selves
or
the
world
either
,
till
all
men
be
as
good
as
we
would
have
them
.
We
must
not
remain
in
Confusion
,
till
we
can
establish
such
an
exact
platform
and
model
of
things
as
Piety
teaches
us
to
design
.
We
must
consider
whether
it
can
be
attained
in
this
state
of
affairs
.
We
must
observe
what
the
condition
of
the
world
is
able
to
endure
.
We
must
do
as
Workmen
and
Artificers
are
wont
,
who
when
they
have
not
the
choice
of
their
Materials
out
of
which
they
are
to
frame
a
piece
,
do
content
themselves
to
form
such
an
one
as
their
Stuff
will
yield
.
It
is
impossible
out
of
bad
matter
to
form
a
compleat
and
excellent
piece
of
Work
.
And
this
doth
not
argue
the
defect
of
the
Artificer
,
but
the
incapacity
of
that
upon
which
he
exercises
his
skill
.
It
is
the
knotty
logg
and
not
he
which
renders
the
Statue
so
mean
.
Such
defects
and
imperfections
in
the
Body
of
mankind
,
nay
and
of
Christians
also
,
we
must
be
forced
to
accommodate
our selves
unto
;
or
else
we
must
break
Society
,
and
not
be
one
Body
.
Neither
God
nor
man
will
expect
that
we
should
make
things
perfect
,
where
the
state
of
men
is
capable
of
Nothing
but
imperfection
.
He
himself
was
fain
to
comply
with
the
obstinate
hardness
of
the
Carnal
Jews
.
The
Laws
which
he
gave
were
not
the
best
,
but
such
as
they
could
bear
.
And
truly
we
must
all
be
content
to
suffer
that
which
we
cannot
mend
.
Patience
must
be
the
remedy
of
those
things
which
cannot
be
corrected
.
Provided
,
that
Christianity
be
not
destroyed
,
nor
Justice
and
Piety
subverted
,
we
must
for
peace
sake
tolerate
many
faults
,
till
they
can
be
taken
away
and
leave
it
still
remaining
.
There
are
some
things
that
are
absolutely
necessary
,
and
others
only
excellent
and
very
desireable
.
Some
that
are
indispensable
and
others
that
may
be
let
alone
.
Some
that
must
exercise
our
zeal
,
and
others
only
our
Patience
.
And
we
had
need
pray
to
God
that
all
may
be
so
happy
as
rightly
to
distinguish
these
.
That
they
may
have
as
much
light
as
they
have
heat
.
That
good
affection
may
not
be
sparated
from
good
understanding
.
That
the
the
more
piety
any
man
hath
,
the
more
prudence
and
wisdom
he
may
be
adorned
withall
.
So
will
he
not
only
keep
peace
,
but
also
make
it
.
He
will
not
be
a
Friend
,
but
also
a
Father
of
it
.
And
in
all
likelyhood
obtain
that
by
soft
and
moderate
courses
;
which
the
more
Violent
,
though
seemingly
more
Pious
too
,
will
certainly
drive
away
.
It
is
possible
indeed
the
World
may
call
this
a
luke-warm
temper
:
but
do
not
regard
at
all
what
they
say
.
For
as
Charity
teaches
you
to
be
thus
moderate
;
So
from
Humility
you
learn
not
to
matter
their
censures
of
you
for
it
.
You
shall
never
be
at
any
quiet
,
if
you
be
troubled
at
all
that
men
are
pleased
to
talk
of
your
doings
.
Or
if
their
good
esteem
be
necessary
to
your
content
,
it
is
a
very
easie
matter
to
foretell
that
you
shall
alwayes
live
without
it
.
Those
are
excellent
sayings
me-thinks
which
our
Fore-fathers
have
left
behind
them
.
He
shall
have
enough
to
do
who
studies
to
please
fools
and
them
that
have
no
skill
.
To
please
and
to
displease
are
the
meer
effects
of
chance
and
hazzard
;
wisdom
and
sufficiency
have
no
share
therein
.
Two
things
deserve
to
have
but
little
credit
given
to
them
;
the
esteem
of
great
men
,
and
the
testimony
of
the
people
.
Reputation
is
a
thing
that
is
often
got
without
merit
;
and
lost
without
any
ill
deservings
.
And
therefore
when
we
have
won
the
greatest
share
of
mens
good
Opinion
,
why
should
we
think
our selves
the
better
?
And
when
we
have
lost
it
again
,
what
cause
is
there
to
judge
our selves
the
worse
?
Are
you
the
taller
in
the
evening
because
your
shaddow
is
longer
,
or
are
you
shorter
at
noon
because
it
is
then
contracted
?
Do
not
think
of
your self
then
according
to
the
measure
of
the
Honour
you
receive
from
others
;
for
it
is
at
the
best
but
the
shadow
of
Vertue
.
So
you
know
it
is
vulgarly
called
;
and
if
you
allow
the
expression
,
there
is
more
of
instruction
in
it
,
then
you
may
imagine
.
The
shadow
you
know
attends
the
body
wheresoever
it
goes
:
It
is
its
inseparable
companion
and
will
nto
be
parted
from
it
.
And
so
truly
doth
honour
and
glory
wait
upon
all
Vertuous
actions
.
Though
no
body
commend
them
,
yet
they
commend
themselves
.
A
man
cannot
but
think
he
hath
done
bravely
,
though
there
be
none
to
applaud
him
but
his
own
conscience
of
what
he
hath
done
.
And
therefore
regard
not
so
much
what
the
World
thinks
of
you
,
as
what
you
think
of
your self
.
Ask
not
whether
it
be
satisfied
,
but
whether
you
have
rendred
Justice
to
your
own
resolutions
.
Wait
not
to
receive
commendations
from
abroad
,
but
think
it
sufficient
if
you
meet
with
no
reproaches
at
home
.
Not
that
I
would
have
you
refuse
just
praises
when
they
are
bestowed
upon
you
,
much
less
think
it
is
the
stile
of
Saints
to
be
talking
of
your
vileness
.
But
I
would
only
have
you
to
do
well
though
you
hear
ill
;
and
only
to
learn
to
do
better
if
you
meet
with
good
acceptance
.
For
the
truth
is
,
the
approbation
of
wise
men
though
it
should
not
puff
us
up
,
yet
it
ought
to
encourage
us
.
And
he
that
rejects
all
the
testimony
of
others
,
doth
not
so
much
express
the
Vile
opinion
he
hath
of
himself
,
as
the
contempt
wherein
he
holds
his
Neighbours
.
CAP.
XXXIV
.
How
they
fell
into
the
company
of
two
Travellers
.
One
of
which
would
have
pull'd
out
the
Pilgrims
eyes
:
and
the
other
pulled
away
his
Guide
.
THese
words
were
scarce
cold
upon
his
lips
,
when
suddenly
they
heard
the
noise
of
an
horses
heels
behind
them
.
Which
causing
them
to
turn
their
eyes
back
,
a
proper
man
well
mounted
presented
himself
to
them
,
issuing
out
of
another
rode
upon
the
left
hand
and
falling
then
into
that
wherein
they
were
.
When
he
was
come
up
and
had
joyned
himself
to
them
;
he
askt
presently
the
common
Question
,
Whither
travel
you
?
They
were
not
shy
of
making
him
a
true
answer
,
but
told
him
that
they
were
going
to
a
place
called
Jerusalem
.
You
are
well
overtaken
then
replyed
he
,
for
that
is
the
design
of
my
journey
also
,
and
I
shall
be
very
glad
of
your
company
.
But
I
must
tell
you
,
that
if
you
have
still
held
this
rode
,
you
are
very
much
out
of
your
way
or
else
all
my
knowledge
fails
me
.
For
it
lyes
a
great
deal
more
on
this
hand
(
pointing
to
the
left
)
and
here
we
must
now
turn
again
and
leave
this
wherein
I
find
you
,
unless
we
mean
to
miss
of
our
aim
and
be
lead
to
some
other
place
.
Let
me
be
your
Guide
if
you
please
,
for
I
am
so
well
acquainted
with
the
way
that
it
is
impossible
for
me
to
mistake
it
.
You
may
trust
me
;
for
I
am
confident
though
I
should
shut
mine
eyes
or
go
hoodwinkt
thither
I
should
not
mislead
you
.
He
spoke
very
gracefully
and
was
witty
in
his
conceits
,
excellent
company
also
by
reason
of
his
pleasant
humour
,
and
withall
of
a
carriage
very
civil
and
inviting
.
But
they
observed
that
he
had
a
sword
by
his
side
and
a
pair
of
Pistols
before
him
,
together
with
another
Instrument
hanging
at
his
Belt
which
was
formed
for
pulling
out
of
eyes
.
This
they
thought
was
none
of
a
Pilgrims
habit
,
and
they
viewed
him
so
carefully
that
they
concluded
he
was
one
of
that
Brood
who
if
they
cannot
perswade
Travellers
into
their
way
,
will
drive
them
into
it
,
and
then
carry
them
blindfold
for
fear
they
should
forsake
it
.
Whereupon
the
Father
said
to
him
,
Sir
,
do
not
think
me
rude
if
I
be
so
plain
with
you
,
as
to
speak
in
the
stile
of
our
usual
Proverb
and
let
you
know
,
that
we
had
rather
have
your
room
then
your
company
.
We
are
strongly
possessed
against
those
who
would
make
us
believe
we
cannot
see
our
way
,
unless
we
let
them
pull
out
our
eyes
.
Nor
will
you
ever
be
able
to
invent
so
many
good
words
as
to
reconcile
us
to
them
;
who
when
they
find
men
in
courses
contrary
to
their
own
,
are
not
content
to
labour
by
reason
to
bring
them
to
their
bent
,
but
shoot
them
to
death
if
they
stifly
refuse
,
as
if
they
were
but
rogues
and
theeves
.
And
you
will
have
a
great
deal
to
do
to
perswade
us
that
you
are
not
one
of
that
number
.
We
see
what
weapons
you
are
provided
of
,
and
we
shall
never
be
convinced
that
they
are
innocent
.
We
dread
you
more
then
the
Banditti
and
all
the
lawless
men
in
the
World
.
We
had
rather
fall
into
the
hands
of
Turks
and
Barbarians
,
then
live
under
your
Tyranny
.
For
though
they
strip
us
of
our
clothes
and
spoil
our
goods
;
yet
they
will
leave
us
our
senses
and
our
reasons
of
which
you
intend
to
bereave
us
.
We
may
believe
our
eyes
;
and
trust
our
feeling
and
our
tast
in
their
Country
;
but
in
yours
they
have
lost
their
credit
and
are
deprived
of
their
use
in
matters
of
the
greatest
concernment
.
And
therefore
I
wonder
you
are
so
confident
of
the
way
wherein
you
would
guide
us
,
since
your
eyes
do
not
alwayes
report
things
truly
to
you
.
You
shall
not
see
for
us
,
since
you
acknowledge
your
sight
so
deficient
.
We
can
be
sure
of
nothing
if
such
as
you
be
our
informers
.
Perhaps
there
is
no
such
person
as
Jesus
whom
we
seek
,
or
he
is
a
sleep
in
his
grave
and
we
shall
never
see
him
at
Jerusalem
.
For
though
there
are
that
have
told
us
they
saw
him
and
handled
him
after
he
rose
again
,
by
what
means
will
you
assure
us
that
it
was
not
an
illusion
?
Our
hands
and
eyes
may
deceive
us
you
say
in
other
cases
,
and
therefore
what
priviledge
had
theirs
from
being
cheated
?
But
besides
,
as
I
was
going
to
say
at
the
first
,
if
you
are
so
certain
of
your
way
as
you
pretend
,
I
beseech
you
why
do
you
not
make
it
good
by
better
arguments
,
than
those
that
are
made
of
Steel
?
Why
cannot
you
illuminate
us
without
casting
us
into
the
midst
of
a
fire
?
who
more
likely
to
be
wrong
,
than
they
who
are
confident
they
are
in
the
right
,
and
cannot
prove
it
?
It
is
a
great
sign
you
intend
to
couzen
us
,
because
you
will
not
let
us
examine
your
Ware
.
Since
you
vend
it
in
a
dark
shop
,
where
no
body
can
see
it
,
we
hold
it
in
great
suspition
of
being
nought
.
But
if
we
do
not
like
it
,
why
will
you
not
suffer
us
to
let
it
alone
?
Why
must
we
be
forced
to
buy
,
or
else
pay
for
our
refusal
with
the
price
of
our
lives
?
Is
this
the
way
to
make
Christians
,
never
to
consider
that
they
are
men
?
Is
this
the
mark
of
being
filled
with
the
Holy
Ghost
,
to
breathe
forth
nothing
but
threatnings
and
slaughters
?
Me-thinks
you
transform
the
Heavenly
Dove
into
the
shape
of
a
Vulture
or
a
Raven
.
We
have
heard
of
her
sweet
nature
,
of
her
sighs
and
mournings
,
but
we
are
strangers
to
her
fierceness
,
and
know
nothing
of
her
croaking
for
a
prey
.
To
give
her
claws
,
and
arm
her
with
talons
and
a
bloody
beak
,
what
is
it
but
to
turn
her
into
a
Monster
?
I
cannot
conceive
,
saith
one
of
your
own
neighbours
,
but
more
ingenious
than
the
rest
,
that
they
should
be
the
Christian
Pastors
who
become
Butchers
of
the
Flock
:
and
that
the
Church
which
was
for
so
many
Ages
in
great
persecution
,
should
now
it self
begin
to
persecute
.
Or
if
you
reckon
us
for
those
creatures
that
are
without
the
fold
,
then
we
are
sure
to
be
worried
by
you
.
Though
the
Church
be
never
so
loving
a
Mother
to
you
,
yet
she
hath
no
kindness
at
all
for
strangers
.
You
tell
us
indeed
that
she
opens
her
arms
to
us
,
but
we
doubt
that
it
is
to
press
us
to
death
.
Nay
,
Her
breasts
we
see
do
feed
you
with
Blood
,
and
not
with
Milk
.
Her
children
are
cruel
and
ravenous
,
and
therefore
what
would
you
have
us
to
judge
of
her self
?
The
Gentleman
who
seemed
all
the
time
to
be
much
troubled
at
this
discourse
,
here
interrupted
it
,
and
told
him
that
he
was
too
vehement
;
protesting
that
he
had
no
design
to
do
them
any
hurt
.
We
are
as
innocent
people
,
continued
he
,
as
any
in
all
the
World
,
and
if
you
would
let
us
travel
together
,
I
would
bring
you
to
more
good
company
,
who
shall
give
you
all
the
assurance
imaginable
of
our
harmless
intentions
.
Do
but
tell
what
security
you
desire
,
and
I
will
undertake
it
shall
not
be
refused
.
I
know
them
all
so
well
,
that
I
dare
engage
my
Soul
for
their
fidelity
to
their
word
.
Undertake
nothing
,
I
beseech
you
,
replyed
the
Father
for
other
folks
.
If
you
had
engaged
that
pawn
only
for
your self
it
might
be
taken
,
because
you
seem
a
Gentleman
,
and
a
person
of
good
nature
:
but
as
for
the
most
of
your
company
,
they
can
never
give
me
the
assurance
which
I
shall
desire
.
There
is
but
one
security
which
I
can
confide
in
,
and
that
is
the
same
which
the
Lacedaemonian
demanded
of
one
who
offered
to
seal
him
his
faithful
Friendship
;
viz.
That
if
they
have
any
will
to
do
us
any
mischief
,
they
shall
never
have
any
power
.
There
is
none
but
this
that
is
worth
a
rush
:
The
rest
are
all
so
vain
and
infirm
,
that
none
but
fools
will
trust
unto
them
.
He
had
no
sooner
said
this
,
but
before
there
could
be
any
room
for
a
reply
,
they
were
all
accosted
by
another
man
of
a
quite
different
shape
and
humour
from
this
;
more
sad
and
melancholy
,
more
rude
,
and
of
an
heavier
wit
also
;
who
crossed
their
way
upon
the
right
hand
.
He
making
a
stop
a
while
as
they
passed
by
him
,
and
hearing
them
talk
of
Jerusalem
;
made
no
more
ado
but
chopt
into
their
company
,
and
told
them
that
if
they
were
going
thither
,
they
held
a
very
unsafe
course
;
and
should
wander
in
by-paths
for
ever
,
unless
they
went
along
with
him
in
the
way
that
he
would
shew
them
.
To
be
short
;
He
pressed
them
so
earnestly
,
with
so
loud
a
voice
and
so
much
heat
,
that
the
sweat
dropt
down
from
his
face
.
He
did
little
less
than
thunder
among
them
,
and
threatned
them
with
eternal
destruction
if
they
did
not
hearken
to
him
.
And
in
fine
he
told
them
that
he
had
cause
to
be
thus
vehement
,
for
he
was
sure
he
was
in
the
right
,
and
could
not
misguide
them
.
I
like
you
the
worse
for
that
,
said
the
young
Pilgrim
(
who
thought
himself
sufficient
to
deal
with
this
Hot-spur
)
and
we
should
have
believed
you
sooner
if
you
had
not
pretended
to
Infallibility
,
and
withall
been
so
uncharitable
.
We
met
with
your
Elder
Brother
just
now
whom
you
see
here
,
though
perhaps
you
are
not
well
acquainted
with
him
.
And
if
we
could
be
moved
at
all
with
confidence
,
and
the
pretences
of
an
unerring
spirit
,
he
had
got
the
start
of
you
,
and
you
had
come
too
late
to
beg
our
assent
.
You
both
set
up
an
Oracle
,
but
his
is
the
ancienter
of
the
two
;
and
more
resorted
unto
,
and
far
better
customed
than
yours
.
I
wish
that
both
your
pretensions
were
more
modest
.
For
me-thinks
there
is
nothing
so
hateful
as
a
man
that
gives
us
nothing
but
words
,
and
is
angry
that
we
will
not
believe
him
.
It
would
put
a
wise
man
into
a
passion
,
to
see
one
use
threatning
gestures
instead
of
arguments
.
And
provoke
him
to
think
the
use
of
speech
a
mischief
,
when
he
hears
poor
and
simple
stuff
uttered
in
terms
that
carry
the
stile
of
Edicts
.
But
besides
this
I
observe
,
that
as
this
man
would
have
pulled
out
mine
eyes
,
so
you
would
pull
away
from
me
my
Guide
.
You
would
have
me
travel
alone
by
my
own
fancy
,
and
take
my self
to
be
as
wise
as
the
best
.
But
for
my
part
,
I
will
alwayes
be
of
the
Religion
which
reverences
the
Conductors
of
Souls
:
and
am
glad
with
all
mine
heart
that
I
have
met
with
one
both
to
teach
and
to
watch
over
me
.
He
would
lead
me
as
if
I
was
a
Beast
,
and
had
no
understanding
,
and
you
would
have
me
run
like
a
Mad-man
on
my
own
head
;
but
there
is
a
middle
between
these
and
that
is
reason
under
the
Guidance
of
the
Wise
.
He
would
take
away
all
Judgment
from
us
:
and
you
would
have
us
take
it
all
to
our selves
.
I
like
neither
,
but
would
take
some
,
and
leave
the
rest
to
others
.
Do
not
think
,
but
that
I
will
judge
for
my self
;
but
yet
I
will
take
a
Director
with
me
as
God
hath
appointed
,
that
so
I
may
see
to
judge
the
better
.
Give
me
my
eyes
,
say
I
to
him
that
layes
his
hands
upon
them
:
and
yet
I
cry
to
my
Guide
when
I
see
the
clearest
,
Lend
me
yours
,
for
they
are
like
to
be
better
than
mine
own
.
A
great
many
eyes
are
safer
than
one
:
Others
may
see
that
which
I
cannot
discover
my self
.
Interest
,
Pride
,
Passion
,
and
Prejudice
have
too
great
an
hand
in
our
own
determinations
;
if
I
can
find
none
that
are
quite
void
of
them
,
yet
I
will
consult
with
those
that
are
like
to
have
less
than
my self
.
And
if
I
cannot
judge
according
to
their
sense
,
yet
I
will
never
impose
my
own
upon
them
.
If
I
cannot
follow
,
yet
I
will
not
presume
to
lead
.
If
I
cannot
be
so
humble
as
to
quit
my
reason
,
yet
I
will
not
be
so
arrogant
as
to
take
upon
me
to
Guide
them
,
or
to
become
a
confident
Teacher
of
others
.
Modesty
instructs
me
to
think
,
that
if
they
may
mistake
,
much
more
may
I
:
that
if
they
whose
work
it
is
to
enquire
into
Truth
,
are
not
secure
from
Error
,
then
I
cannot
claim
that
priviledge
who
have
many
other
businesses
to
attend
.
I
will
neither
therefore
contradict
their
opinion
,
nor
deny
my
own
.
I
will
neither
for
the
present
become
their
follower
,
nor
yet
forsake
their
guidance
.
The
stranger
did
not
expect
to
be
encountred
with
such
an
opposition
as
this
,
and
so
betray'd
a
little
amazement
at
it
.
And
besides
he
was
the
more
confounded
when
the
Pilgrim
espying
a
Dagger
by
his
side
,
and
a
Pistol
peeping
out
of
his
pocket
,
thus
proceeded
to
discourse
to
him
.
But
though
you
two
are
so
different
in
your
opinions
,
yet
me-thinks
you
conspire
too
much
in
your
cruel
practices
.
That
young
weapon
of
yours
which
I
see
at
your
Girdle
doth
make
me
start
.
Your
Dagger
I
doubt
when
it
is
a
little
fleshed
,
will
in
a
short
time
grow
to
be
a
Sword
.
You
are
of
the
same
persecuting
spirit
with
your
neighbour
,
and
will
suffer
no
body
to
be
of
a
contrary
mind
to
your self
.
And
it
is
the
worse
in
you
,
because
you
have
often
pretended
to
liberty
,
and
will
give
none
.
It
is
your self
,
I
see
,
that
you
love
,
and
no
body
else
.
You
cry
out
of
those
burdens
,
which
you
are
ready
to
lay
on
other
mens
backs
.
You
do
that
,
of
which
you
complain
;
and
desire
only
to
change
places
with
those
against
whom
you
perpetually
murmure
.
If
you
could
but
agree
in
other
things
,
it
would
be
best
for
you
to
go
together
,
and
leave
us
to
our selves
.
Though
we
would
willingly
come
to
a
fair
accord
(
being
I
hope
the
children
of
peace
)
yet
I
doubt
you
are
of
the
humour
of
those
men
who
are
so
obstinate
that
they
will
not
stoop
a
jot
,
nor
bow
their
heads
,
though
it
be
to
take
up
such
a
Blessed
thing
as
Peace
.
It
is
very
sad
indeed
that
there
should
be
such
natures
found
in
the
world
,
but
it
is
so
apparent
that
there
are
;
that
you
will
have
a
difficult
task
of
it
,
to
clear
your self
from
the
imputation
of
being
of
that
wilful
party
.
Though
Peace
lye
at
their
feet
and
intreat
them
to
condescend
a
little
for
its
sake
,
they
do
not
love
it
so
well
as
to
purchase
it
with
the
least
abatement
of
their
own
desires
.
There
is
no
way
to
divert
their
imagination
from
the
object
on
which
it
is
pitcht
:
and
if
they
be
once
resolved
a
thing
must
be
done
,
all
the
world
cannot
change
them
from
their
aim
.
They
are
enemies
to
all
accommodation
,
and
so
tyed
to
the
forms
they
prescribe
themselves
;
that
it
is
impossible
to
reduce
them
to
any
equity
,
or
to
render
them
capable
to
remit
of
their
rigour
.
Nay
so
far
do
some
men
forget
themselves
,
that
as
many
who
observe
it
have
complained
,
they
would
rather
fall
,
than
descend
and
come
down
.
They
desire
all
or
nothing
:
they
seek
Death
or
else
Victory
.
As
for
Peace
which
lyes
between
both
,
and
which
ought
alwayes
to
be
fought
for
by
the
vanquished
,
and
desired
by
the
victorious
,
they
nothing
care
;
unless
they
may
have
it
on
their
own
terms
and
conditions
.
If
you
intend
then
to
have
our
company
,
you
must
throw
away
this
stubborn
,
stiff
,
and
resolute
disposition
which
makes
men
lose
Peace
for
little
or
nothing
.
A
yielding
,
compliant
and
gentle
nature
is
the
great
friend
of
Peace
,
and
the
only
soil
wherein
it
will
grow
.
For
the
preparing
of
which
soil
,
there
is
nothing
so
necessary
as
Humility
.
It
is
Pride
generally
that
makes
men
so
obstinate
and
pertinacious
.
A
conceit
of
themselves
makes
them
fondly
imagine
that
every
body
must
submit
to
them
,
and
they
to
none
.
This
therefore
is
as
great
an
enemy
to
our
happy
agreement
,
as
any
the
world
hath
.
It
obstructs
all
passages
to
it
:
it
makes
a
man
stand
upon
punctilio's
and
formalities
,
as
if
they
were
of
equal
consideration
to
Peace
and
Unity
.
It
preferrs
the
least
trifle
which
supports
its
Grandeur
before
the
greatest
Blessings
that
Heaven
can
bestow
.
It
makes
men
endlesly
wrangle
,
when
all
that
they
can
say
signifies
nothing
,
but
that
they
have
no
mind
to
yield
.
You
are
better
skilled
than
I
it
is
to
be
presumed
in
the
History
of
ancient
times
:
And
you
cannot
well
chuse
but
remember
something
of
a
contest
between
the
Athenians
and
King
Philip
about
an
Isle
that
he
had
taken
from
them
,
and
had
a
mind
to
restore
.
But
then
you
cannot
also
but
call
to
mind
,
how
learnedly
one
of
their
proud
Orators
advised
them
,
that
if
the
words
of
the
Treaty
did
import
that
he
gave
it
to
them
,
they
should
refuse
it
.
He
would
rather
have
them
lose
that
which
they
could
not
get
,
than
not
have
it
by
way
of
surrender
,
&
restitution
to
them
.
Was
not
this
a
strange
foolery
?
What
was
it
else
but
to
prize
the
vanity
of
a
word
,
before
the
solidity
of
the
thing
,
as
one
hath
observed
on
that
Story
?
To
stand
upon
a
fancy
and
shadow
of
Honour
,
when
a
real
interest
was
concerned
?
But
such
is
the
nature
of
Pride
,
which
thinks
it self
disgraced
if
you
pluck
an
hair
out
of
its
head
;
and
takes
it self
to
be
undone
,
if
it
lose
but
a
word
.
Pride
would
have
it
so
;
and
that
will
be
obeyed
,
though
men
suffer
soundly
for
it
.
And
are
not
most
of
the
Controversies
that
divide
the
world
about
matters
of
the
like
high
moment
?
Are
they
not
in
great
part
a
scuffling
about
syllables
,
and
a
fighting
with
shadows
and
Idols
of
our
own
Imagination
?
Is
there
not
very
hot
bickerings
about
hard
phrases
?
And
is
it
not
thought
enough
to
make
a
man
be
killed
,
if
he
do
not
believe
a
barbarous
word
?
Consider
whether
your
weapons
are
not
like
to
be
ingaged
in
these
doughty
quarrels
.
Whether
you
have
not
sharpened
them
to
serve
in
the
cause
of
words
.
I
doubt
those
that
I
see
you
arm'd
withall
are
provided
to
protect
Cob-webs
,
and
to
defend
the
idle
dreams
and
phantasms
of
Sophisters
.
But
is
not
the
World
in
a
sad
case
in
the
mean
time
?
Is
it
not
very
strange
that
it
should
be
so
much
at
leisure
?
They
know
very
well
sure
how
to
live
and
how
to
dye
,
or
else
they
would
find
themselves
something
else
to
do
.
It
seems
God
hath
not
told
them
enough
to
employ
them
,
and
so
they
invent
words
out
of
their
own
brain
about
which
to
fight
eternally
.
Away
for
shame
with
this
Vanity
and
Pride
.
Away
with
this
conceitedness
which
hath
thus
embroiled
the
whole
Earth
,
and
seeks
to
draw
Heaven
into
the
Contention
too
.
If
you
would
have
us
joyn
with
you
in
any
thing
,
it
must
be
in
our
prayers
,
that
God
would
give
men
such
a
right
sense
of
themselves
,
that
they
may
become
humble
and
lowly
in
heart
.
To
this
we
will
say
Amen
,
both
for
our selves
and
all
others
.
We
will
beg
this
day
and
night
that
he
would
incline
mens
hearts
to
peace
,
by
inclining
them
to
yield
one
to
another
.
That
he
would
bestow
upon
them
a
soft
and
gentle
disposition
of
mind
.
That
he
would
mollifie
their
hardness
,
and
smoothe
the
roughness
and
severity
of
their
spirits
.
That
all
may
be
willing
to
quit
their
particular
desires
for
the
General
Good
.
That
Self-denyal
may
have
as
great
a
place
in
all
mens
hearts
as
it
hath
in
our
Religion
.
And
that
all
who
call
themselves
after
the
name
of
Christ
,
may
learn
of
their
Master
,
who
was
meek
and
lowly
in
heart
;
who
did
not
cry
,
neither
was
his
voice
heard
in
the
street
:
who
did
not
quench
the
smoaking
Flax
,
nor
break
the
bruised
Reed
.
Who
did
bear
with
the
infirmities
of
those
that
followed
him
,
and
is
now
such
an
High
Priest
as
can
have
compassion
on
the
ignorant
and
them
that
are
out
of
the
way
.
Of
these
things
we
can
be
infallibly
assured
,
and
if
you
have
mind
to
be
as
confident
of
other
matters
which
we
think
either
doubtful
or
false
;
trouble
not
the
World
with
it
,
and
we
will
not
trouble
you
nor
envy
to
you
the
height
of
your
illumination
.
CAP.
XXXV
.
A
Discourse
with
some
Pilgrims
that
were
going
to
Loretto
,
the
Holy
Land
,
or
such
like
places
.
How
much
such
persons
are
abused
and
cheated
.
The
judgment
of
St.
Gregory
Nyssen
of
these
Pilgrimages
.
The
Priviledges
which
Rome
boasts
of
above
all
other
places
.
And
what
a
Market
is
there
held
continually
for
Pardons
.
Of
which
a
Lease
may
be
bought
of
many
thousand
years
,
for
a
small
matter
.
WHen
the
two
Champions
(
for
so
they
esteemed
themselves
)
saw
that
there
was
no
ground
to
be
won
of
these
men
,
they
thought
it
best
to
quit
the
field
,
especially
since
the
night
was
coming
on
a
pace
to
part
them
.
They
made
therefore
but
a
short
return
to
what
had
been
objected
to
them
,
and
then
both
sides
expressing
all
the
kindness
that
might
be
towards
each
other
and
promising
to
live
in
Charity
,
they
took
their
several
courses
.
And
as
for
our
two
friends
,
they
did
but
rid
themselves
of
this
company
,
to
make
room
for
a
new
.
For
having
bequeathed
their
wearied
bones
to
rest
in
such
a
bed
as
they
could
get
,
betimes
the
next
morning
they
met
with
a
cluster
of
Pilgrims
(
as
they
called
themselves
)
in
a
very
poor
habit
and
much
weather-beaten
;
who
were
got
together
under
a
tree
,
relating
their
several
Pilgrimages
which
either
they
intended
,
or
had
already
performed
.
To
this
company
they
were
very
desirous
to
joyn
themselves
a
while
;
and
it
being
admitted
,
they
found
one
of
them
telling
how
holy
a
place
Mount
Sinai
was
which
he
was
going
to
visit
with
great
devotion
.
And
I
,
said
another
,
shall
go
your
way
;
for
there
is
a
Vow
upon
me
to
go
and
see
the
Oak
of
Mamre
under
which
Abraham
entertained
the
Angels
.
But
first
,
said
a
third
,
let
us
go
to
Jerusalem
whither
I
am
bound
,
to
see
the
sanctified
places
which
our
Saviours
feet
have
trod
.
The
place
where
he
made
the
Pater
noster
,
and
where
the
Apostles
made
the
Creed
.
The
Olive
tree
also
still
standing
hard
by
the
house
of
Annas
,
to
which
Christ
was
tyed
when
they
brought
him
to
be
examined
by
him
.
For
you
must
know
,
by
the
way
,
that
Annas
being
fast
asleep
when
he
was
taken
and
they
being
loath
to
awake
him
,
they
got
a
cord
and
bound
our
Saviour
to
this
tree
lest
he
should
slip
away
before
the
High
Priest
arose
.
But
especially
I
intend
to
visit
the
Holy
Sepulchre
,
and
to
behold
the
place
where
he
lay
,
which
I
have
heard
is
an
action
very
meritorious
.
And
I
,
said
a
fourth
,
am
ingaged
to
go
to
our
Lady
of
Loretto
to
see
the
very
Chamber
where
she
was
born
,
and
where
she
was
educated
by
Joachim
her
Father
and
Ann
her
Mother
;
and
where
the
Angels
came
to
her
and
she
conceived
our
Lord
.
This
I
hope
is
as
meritorious
if
not
more
,
as
to
travel
to
his
grave
(
and
besides
it
is
a
shorter
journey
)
for
I
have
heard
one
say
of
this
place
as
I
believe
you
never
heard
any
say
of
the
other
,
that
the
words
of
Jacob
do
well
befit
it
,
This
place
is
dreadful
,
it
is
no
other
then
the
House
of
God
,
and
the
gate
of
Heaven
.
You
speak
so
highly
of
these
holy
places
,
said
a
fifth
,
that
I
should
have
a
great
mind
to
accompany
you
to
some
of
them
,
were
I
not
now
returning
turning
home
from
a
Pilgrimage
which
I
have
made
to
St.
James
of
Compostella
,
wherein
I
have
spent
more
time
then
I
could
well
spare
from
my
necessary
affairs
.
O
then
said
the
Father
(
who
had
listned
attentively
all
this
while
to
them
without
speaking
a
word
)
you
have
brought
home
I
presume
to
your
family
one
Feather
at
least
of
the
Holy
Cock
or
Hen
which
are
kept
in
a
certain
Church
of
an
ancient
City
not
far
from
that
place
.
I
hope
you
will
favour
us
with
a
sight
of
it
,
for
here
is
no
air
stirring
to
blow
it
away
if
it
should
chance
to
fall
;
and
this
company
I
believe
would
be
glad
if
you
would
bless
their
lips
with
a
kiss
of
it
.
I
do
not
know
well
what
you
mean
said
the
man
,
for
I
never
so
much
as
heard
of
any
such
thing
.
That
is
very
strange
replyed
the
Father
,
that
they
should
either
suffer
so
sacred
a
breed
to
perish
,
or
that
the
fame
of
them
should
not
come
to
your
ears
.
There
is
scarce
any
Pilgrim
who
passes
that
way
who
doth
not
go
to
see
them
,
and
therefore
I
may
well
marvel
that
you
should
hear
no
news
of
them
:
though
I
shall
sooner
believe
that
;
than
that
they
should
be
so
careless
as
to
let
those
Holy
Chickens
dye
,
whose
great
Grandfather
and
Grandmother
were
so
miraculous
an
instance
of
the
Vertue
of
St.
James
of
Compostella
!
I
pray
Sir
said
another
of
them
be
pleased
to
let
us
hear
the
story
of
these
Sacred
Creatures
,
for
we
are
all
I
believe
very
ignorant
of
it
.
I
will
tell
it
you
then
said
he
just
as
I
received
it
from
a
person
of
no
mean
account
that
lived
in
Sicily
but
was
well
acquainted
with
all
these
Countryes
.
O
Sir
,
said
he
that
had
been
at
Compostella
,
how
happy
a
man
should
I
have
thought
my self
if
it
had
been
my
fortune
to
meet
with
you
before
I
took
this
long
journey
.
I
had
then
been
a
great
deal
richer
then
I
am
;
and
brought
a
treasure
home
with
me
which
now
alas
!
I
want
.
I
could
be
tempted
if
my
occasions
would
yield
to
it
to
return
back
,
if
it
were
but
to
see
the
faces
of
this
chaste
Pair
,
who
never
come
together
,
but
only
to
beget
such
another
blessed
couple
as
themselves
.
Who
knows
what
vertue
it
might
infuse
into
ones
mind
?
Or
of
what
power
so
holy
a
relique
is
against
all
the
assaults
of
the
enemy
?
Well
,
I
shall
never
see
a
roasted
Pullet
more
,
but
I
shall
sigh
at
my
loss
:
And
yet
I
believe
I
shall
see
one
very
often
,
for
it
is
a
dish
I
love
very
well
.
But
I
pray
Sir
,
did
you
ever
meet
with
any
body
that
had
one
of
those
pretious
Feathers
?
The
good
man
was
sorely
grieved
to
see
the
simplicity
and
innocence
of
such
persons
as
they
seemed
to
be
so
easily
abused
;
and
therefore
he
thought
good
to
undisguise
himself
and
answered
him
in
plain
manner
to
this
effect
.
No
truly
,
nor
do
I
care
one
straw
whether
I
ever
do
or
no.
For
though
I
have
heard
this
Story
very
confidently
related
,
yet
I
would
be
sorry
if
you
should
think
me
so
credulous
as
to
receive
it
for
a
truth
.
Nay
I
should
hold
my self
worthy
to
be
Chronicled
for
a
fool
,
should
I
value
one
of
those
feathers
any
more
,
then
such
an
one
as
a
Fool
wears
in
his
Cap.
And
I
cannot
but
wonder
that
men
with
such
Reverend
Beards
as
yours
,
should
surrender
your
belief
to
such
sottish
tales
.
You
seem
otherwise
sagacious
enough
,
and
therefore
whence
is
it
that
your
heads
are
fraught
with
such
that
they
cannot
discern
the
grossness
of
these
cheats
?
If
you
can
swallow
a
lye
so
great
as
this
;
sure
the
story
of
Gargantua
will
not
stick
with
you
,
but
go
down
easily
.
Who
cutting
up
a
miraculously
great
Colewort
in
his
Garden
,
within
the
leaves
of
which
six
Pilgrims
like
your selves
lay
asleep
;
eat
it
and
them
one
morning
for
his
Breakfast
in
a
Sallet
.
Nay
you
will
be
able
to
digest
what
follows
,
how
that
one
of
these
got
into
an
hollow
tooth
that
was
in
his
Mouth
,
and
so
saved
himself
.
For
wondring
into
what
Gulph
it
was
that
he
was
faln
,
he
tryed
if
it
were
possible
to
feel
any
bottom
;
and
at
last
gave
his
tooth
such
a
prick
with
the
pike-end
of
his
Staff
,
that
the
Giant
immediatly
spit
him
out
.
At
least
I
may
well
think
that
if
you
had
lived
an
Age
or
two
agone
,
you
would
have
gone
to
do
your
devotion
to
Thomas
à
Becket
;
reverently
kissing
his
Breeches
,
and
laying
your
lipps
with
much
affection
to
the
Handkercheif
wherewith
he
was
wont
to
wipe
his
snotty
Nose
.
Nay
,
be
not
offended
I
beseech
you
at
the
expression
,
nor
think
that
I
speak
with
too
much
rudeness
;
I
cannot
but
be
offended
said
one
of
the
company
at
these
reflections
of
yours
upon
the
Story
you
have
told
us
,
and
me
thinks
you
do
very
ill
to
laugh
at
such
serious
things
;
which
are
also
attested
by
so
many
and
so
good
Authors
,
that
if
your
heart
was
not
very
stony
and
hard
to
entertain
any
thing
,
you
could
not
but
admit
them
for
truth
.
If
they
were
worthy
of
a
serious
confutation
replyed
the
Father
,
I
should
but
render
my self
ridiculous
by
laughing
at
them
.
But
since
they
appear
to
all
unprejudiced
men
to
be
meer
fopperies
,
it
is
I
think
our
duty
to
smile
at
them
.
For
the
Holy
Scripture
it self
doth
plainly
mock
at
the
folly
and
absurdness
of
some
mens
opinions
and
doings
.
Har
Mischeh
the
Mount
of
Unction
,
Har
Mashchith
the
Mount
of
Corruption
.
And
the
place
which
Jacob
had
called
Bethel
the
house
of
God
,
is
called
by
the
Prophet
in
scorn
by
the
name
of
Beth-aven
the
house
of
Iniquity
.
many
things
are
thus
to
be
refelled
,
lest
by
our
seriousness
they
should
be
at
all
honoured
.
They
ought
to
be
laught
out
of
countenance
,
lest
we
do
them
too
much
respect
by
our
grave
handling
of
them
.
And
yet
I
have
not
done
so
much
,
because
I
think
these
things
are
so
grosly
ridiculous
,
that
they
laugh
themselves
to
scorn
.
I
have
only
told
the
plain
story
of
them
,
and
that
confutes
it self
sufficiently
.
To
expose
things
of
this
nature
to
the
world
is
abundantly
to
disprove
them
.
To
bring
them
into
view
is
to
put
them
to
shame
,
and
make
them
hide
their
face
.
To
make
mention
of
them
,
is
enough
to
silence
them
.
We
need
not
be
at
the
trouble
to
abuse
them
,
for
they
make
Invectives
against
themselves
,
and
carry
their
own
Satyrs
in
their
bosome
.
Not
to
speak
of
them
is
the
only
Civility
we
can
do
them
.
It
is
necessary
to
shut
our
eyes
if
you
would
not
have
us
smile
at
the
folly
which
they
reveal
to
us
.
We
do
not
first
strip
them
and
then
lay
the
lash
upon
them
;
for
as
soon
as
they
appear
,
they
discover
their
own
nakedness
,
and
carry
a
whip
at
their
own
backs
.
But
suppose
any
of
them
be
more
neatly
contrived
and
cunningly
painted
the
better
to
deceive
;
would
you
not
have
us
pull
off
the
Mask
or
wash
off
the
paint
,
that
we
may
shew
things
in
their
proper
colours
?
That
is
all
that
we
intend
;
and
therefore
be
not
angry
at
it
.
If
we
should
throw
never
so
much
salt
in
your
face
,
you
would
receive
no
harm
,
unless
you
be
raw
and
ulcerous
.
But
I
beseech
you
what
are
the
Authors
you
speak
of
,
upon
whose
credit
we
are
to
receive
these
things
;
are
they
not
such
as
need
some
body
of
more
credit
to
be
their
Vouchers
?
To
cite
the
authority
of
such
men
,
is
as
if
you
should
bring
those
for
your
sureties
;
for
whose
honesty
not
only
Certificates
,
but
also
pawns
and
engagements
of
Bodies
would
be
required
from
other
men
that
are
better
known
then
themselves
.
Not
only
we
,
but
some
that
believe
as
you
do
in
other
things
,
have
the
honesty
to
accuse
the
fraud
of
the
first
beginners
of
these
stories
,
and
the
folly
of
them
that
follow
their
Sotteries
.
They
do
not
stick
to
say
that
they
are
very
dull
people
and
such
as
never
are
wont
to
blow
their
Noses
,
who
do
not
smell
the
forgery
of
them
that
first
stuff
their
Sermons
,
and
then
their
Writings
with
suchlike
tales
.
Nay
,
in
plain
words
they
tell
us
,
that
all
Histories
within
seven
or
eight
hundred
years
last
past
,
are
so
hydropically
swoln
with
lying
Legends
,
that
a
man
would
think
the
Authors
of
them
had
made
it
their
main
strife
,
who
should
advance
the
greatest
number
.
Then
,
said
one
of
the
Pilgrims
,
you
do
not
believe
I
warrant
,
the
story
of
St.
John
the
Evangelist
appearing
to
St.
Edward
the
Confessor
in
such
an
habit
as
you
now
see
us
wear
,
and
craving
an
Alms
of
him
:
who
gave
him
his
Ring
off
from
his
finger
,
knowing
nothing
but
that
he
was
a
poor
man
that
stood
in
need
of
a
great
Charity
.
Did
not
God
do
a
great
honour
herein
to
Pilgrimages
and
the
holy
Reliques
which
they
went
to
visit
?
Indeed
,
said
the
Father
again
,
I
have
not
faith
enough
to
believe
it
;
and
I
wonder
much
how
you
came
to
know
that
St.
John
went
a
begging
to
that
pious
Prince
.
O
,
said
the
other
,
that
is
a
thing
not
hard
to
know
,
for
as
a
certain
Abbot
hath
told
us
,
St.
John
himself
revealed
it
to
two
English
men
as
they
were
going
to
visit
the
Holy
Sepulchre
.
For
they
being
in
danger
to
loose
themselves
in
an
unknown
Countrey
,
were
directed
in
their
way
by
that
blessed
Apostle
.
Who
told
them
they
should
have
a
prosperous
Voyage
,
and
that
God
and
he
would
be
propitious
to
them
for
their
good
Kings
sake
;
whom
I
loved
(
said
he
)
very
tenderly
for
the
excellency
of
his
Chastity
.
I
am
John
the
Apostle
,
and
you
shall
carry
back
this
Ring
to
him
which
he
gave
me
some
dayes
since
;
and
let
him
know
that
the
day
of
his
death
approaches
,
and
that
six
moneths
shall
not
pass
over
his
head
,
ere
I
put
him
into
the
company
of
those
Virgins
which
follow
the
Lamb
wheresoever
he
goes
.
Truly
,
replyed
the
Father
with
a
smile
,
I
am
no
more
satisfied
then
I
was
before
;
and
cannot
possibly
resign
up
my
belief
to
any
such
relations
of
the
dronish
Monks
of
those
days
.
This
story
seems
to
me
to
be
just
as
true
as
another
which
the
same
Abbot
reports
;
how
that
St.
Edward
one
day
saw
Jesus
Christ
himself
upon
the
Altar
,
stretching
forth
his
hand
to
bless
him
with
the
sign
of
the
Cross
,
as
he
was
worshipping
of
the
Host
and
adoring
the
Divine
presence
there
.
A
thing
that
was
never
talkt
of
till
he
was
dead
as
the
Author
of
it
acknowledges
:
and
then
it
was
pretended
,
that
he
had
given
it
in
charge
to
the
Earl
that
saw
this
apparition
with
him
,
and
conjured
him
most
sacredly
that
he
should
say
nothing
of
it
while
he
lived
.
Which
is
as
much
as
to
say
,
that
it
should
not
be
told
while
it
could
be
confuted
by
that
Good
King
,
who
would
have
made
this
lye
to
have
stuck
in
the
Authors
throat
.
I
perceive
,
said
another
of
the
Pilgrims
,
that
you
have
obstinately
bolted
your
heart
against
all
these
pious
Stories
;
but
yet
I
hope
you
do
not
disallow
of
all
Pilgrimages
;
nor
think
it
unprofitable
for
the
souls
health
to
go
to
Jerusalem
to
worship
at
the
Sepulchre
of
our
Lord
.
To
tell
you
the
truth
,
replyed
he
,
all
is
alike
to
me
.
I
do
not
imagine
there
is
any
holiness
in
that
Land
more
then
in
any
other
;
nor
can
I
have
an
opinion
of
any
Sanctity
that
I
shall
bring
away
with
me
if
I
should
go
thither
.
And
therefore
it
is
far
better
to
employ
our selves
well
at
home
,
then
to
take
so
long
a
journey
to
do
that
which
may
as
well
be
done
in
any
other
place
.
That
's
strange
,
answered
the
other
,
I
see
now
you
matter
not
though
you
disbelieve
the
Scriptures
themselves
,
which
give
us
many
examples
of
Holy
Pilgrimages
.
As
the
Lame
you
know
and
the
blind
went
up
to
Jerusalem
to
be
healed
in
the
Pool
of
Bethesda
.
Bethlehem
Judah
when
she
was
near
the
time
of
her
travel
.
I
have
waited
a
great
while
,
said
the
Father
,
who
here
interrupted
him
,
for
some
word
or
other
that
should
drop
from
your
mouth
to
the
purpose
;
but
I
have
no
hopes
to
meet
with
it
.
Sure
you
have
forgot
what
you
were
speaking
about
,
and
some
holy
Feather
or
Toy
hath
taken
you
in
the
head
,
which
you
dreamt
you
should
find
at
last
in
some
of
these
places
.
Do
you
think
that
we
go
a
pilgrimage
every
time
we
take
a
journey
,
or
go
to
the
next
Church
,
or
make
a
friend
a
Visit
,
or
are
carried
to
the
Bath
in
a
Litter
for
our
health
?
Or
was
there
something
sacred
in
Augustus
his
Officers
,
or
any
holy
reliques
in
Egypt
,
which
the
Blessed
Virgin
,
and
our
Saviour
went
to
do
some
adoration
unto
?
Yes
,
said
the
other
,
who
was
glad
to
catch
hold
of
this
last
word
,
there
were
the
Bones
of
Jeremiah
the
Prophet
to
which
perhaps
they
paid
a
respect
,
for
be
lay
buried
in
the
Royal
City
and
was
alwayes
honoured
by
the
Egyptians
for
the
singular
benefits
which
they
received
from
him
.
You
are
ignorant
perhaps
that
the
Crocodiles
,
and
many
hurtful
Serpents
were
banished
their
coasts
by
his
intercession
;
and
that
in
the
dayes
of
our
fore-fathers
the
faithful
were
wont
to
go
to
his
Tomb
and
say
their
prayers
;
and
bringing
away
some
of
the
dust
of
that
place
,
it
was
a
certain
cure
for
those
who
were
hurt
by
any
venemous
beast
.
Indeed
,
replyed
He
,
we
are
much
indebted
to
the
Author
of
this
Legend
,
who
hath
acquainted
us
with
some
other
things
which
the
Holy
Writers
forgot
to
tell
us
.
As
that
the
Prophet
Jeremiah
foretold
to
the
Egyptians
that
all
their
Images
should
fall
to
the
ground
when
a
Virgin
and
her
Son
should
come
into
that
Land
.
Which
was
the
cause
,
saith
he
,
that
even
in
those
dayes
they
placed
a
Virgin
in
her
Bed
,
and
an
Infant
in
a
Manger
,
and
gave
adoration
to
them
.
Of
which
when
the
reason
was
demanded
by
King
Ptolomy
(
you
must
not
enquire
which
of
them
)
the
Priests
answered
that
it
was
a
Mystery
delivered
by
their
Elders
,
which
they
received
from
the
Holy
Prophet
.
Perhaps
then
you
think
that
the
Blessed
Virgin
went
to
let
her
Son
see
these
sine
Pictures
of
himself
and
her
.
Or
that
they
took
this
Journey
to
provide
themselves
with
a
Boxfull
of
that
holy
dust
against
a
time
of
need
.
Sure
if
the
Jews
had
but
known
any
thing
of
that
knack
,
it
would
have
served
them
very
much
;
and
they
would
have
maintain'd
that
he
did
many
of
his
Miracles
in
the
Vertue
of
their
great
Prophet
.
Was
this
the
reason
think
you
that
they
said
Jeremiah
was
risen
from
the
dead
?
What
do
you
think
of
us
that
you
should
imagine
it
possible
to
captivate
our
belief
to
such
lubberly
lyes
as
these
?
Certainly
you
take
us
for
very
thick-skull'd
people
;
or
else
they
are
so
themselves
,
who
bestowing
their
time
rather
in
gleaning
what
is
scattered
up
and
down
in
every
place
,
than
in
weighing
the
authority
of
the
men
from
whom
they
borrow
their
Notes
;
have
filled
their
Books
and
the
World
with
whole
Cart-loads
of
these
Chimerical
Stories
.
Here
the
man
having
continued
mute
a
while
,
at
last
burst
out
into
these
words
not
without
some
passion
,
well
,
I
will
produce
an
unanswerable
place
;
Where
the
Body
is
,
there
will
the
Eagles
be
gathered
together
.
What
say
you
now
?
A
man
may
think
perhaps
,
saith
St.
Gregory
Nyssen
,
that
he
doth
a
thing
of
great
note
,
and
much
to
be
valued
,
when
he
takes
a
Journey
to
the
place
where
our
Lord
was
buried
.
But
he
himself
,
when
he
speaks
of
those
that
shall
inherit
the
Kingdom
of
Heaven
,
doth
not
mention
the
Pilgrimages
to
Jerusalem
as
a
worthy
undertaking
.
Nor
when
he
pronounces
his
Beatitudes
,
doth
he
at
all
commend
this
labour
and
diligence
.
Why
should
any
man
therefore
trouble
himself
about
that
which
will
not
make
him
Blessed
,
nor
dispose
him
at
all
for
his
Coelestial
Inheritance
?
And
if
there
were
no
dangers
(
as
there
are
too
many
)
of
being
defiled
and
corrupted
in
the
passage
thither
by
sundry
vices
,
yet
what
shall
a
man
be
the
better
when
he
arrives
in
safety
there
?
Is
our
Lord
to
be
found
there
,
more
than
in
the
place
where
at
present
we
are
?
Or
is
there
a
greater
measure
of
the
Holy
Spirit
at
Jerusalem
,
which
will
not
vouchsafe
to
come
hither
?
Must
we
go
so
far
to
fetch
its
comforts
,
and
will
it
not
be
intreated
to
impart
them
nearer
at
hand
?
Truly
I
must
needs
say
that
I
see
more
devotion
,
more
piety
,
more
of
all
divine
Vertues
in
this
very
place
,
than
there
is
to
be
found
.
I
my self
went
thither
once
upon
my
occasions
,
yet
I
did
not
feel
my self
a
whit
the
wiser
,
or
the
better
by
it
.
What
I
believed
then
,
I
believed
before
;
what
I
did
there
,
I
could
do
before
I
went
thither
;
and
I
reaped
no
greater
benefit
by
my
Journey
,
than
to
find
that
the
places
where
we
live
are
more
holy
,
than
those
that
we
so
much
admire
.
You
therefore
that
fear
God
,
praise
him
there
where
you
have
your
present
abode
,
and
trouble
not
your selves
to
seek
any
other
place
wherein
to
do
him
honour
.
The
change
of
place
will
never
bring
you
nearer
to
him
.
But
be
you
where
you
will
,
there
God
will
be
too
,
if
your
souls
be
fit
to
give
him
lodging
,
and
receive
so
Holy
a
Guest
.
If
you
have
your
inward
man
full
of
perverse
and
evil
thoughts
,
though
you
were
in
Golgotha
,
though
you
stood
upon
Mount
Olivet
,
though
you
lay
even
under
the
Monument
of
the
Resurrection
;
you
are
as
far
from
entertaining
Christ
as
the
Stones
that
inclosed
him
.
I
advise
therefore
all
the
Brethren
,
that
they
travel
out
of
the
Body
to
the
Lord
,
and
not
go
out
of
Cappadocia
to
Palaestine
.
And
in
another
place
writing
to
certain
devout
persons
,
he
tells
them
that
there
is
nothing
more
pleasant
than
to
converse
with
pious
Souls
,
and
to
behold
what
things
the
Grace
of
our
Lord
hath
done
for
them
.
It
is
no
less
,
saith
he
,
than
a
Festival
,
and
presents
us
with
such
goodly
spectacles
,
that
one
cannot
but
think
he
sees
in
an
heart
full
of
God
,
both
Bethlehem
,
and
Golgotha
,
and
the
Mount
of
Olives
,
and
the
place
of
the
Resurrection
.
Shew
me
a
man
in
whom
Christ
is
formed
by
a
good
Conscience
,
who
by
the
fear
of
God
is
nailed
to
the
Cross
.
Who
hath
rolled
away
the
burdensome
Stone
of
Worldly
Vanity
,
and
being
got
out
of
the
Tomb
of
his
Body
,
walks
in
newness
of
life
.
Who
leaving
the
low
and
creeping
life
of
the
World
in
which
he
was
buried
,
ascends
by
the
force
of
lofty
desires
to
the
Coelestial
Conversation
.
Who
setting
his
affections
on
things
above
,
is
not
weighed
down
by
the
weight
of
his
Body
,
but
made
so
light
and
aetherial
by
a
purer
life
,
that
his
flesh
becomes
like
a
bright
cloud
which
is
willing
to
mount
up
with
him
to
the
things
on
high
.
This
person
in
my
judgment
deserves
to
be
numbred
among
those
so
much
celebrated
things
,
in
which
we
may
plainly
see
the
Monuments
of
the
kindness
of
our
Lord
towards
us
.
Thus
that
great
Man
delivers
his
opinion
to
us
,
and
we
cannot
but
readily
yield
him
our
assent
.
These
are
the
Holy
Places
which
we
desire
to
behold
.
A
man
dying
unto
sin
,
presents
us
with
the
fairest
sight
of
Christs
Sepulchre
.
It
sets
us
upon
Mount
Olivet
when
we
meet
with
a
Soul
of
a
Coelestial
Conversation
.
And
I
thank
our
Lord
very
much
that
I
see
such
manifest
marks
and
footsteps
of
these
things
in
this
my
friend
,
in
whom
the
burying
,
the
rising
again
,
and
the
ascention
of
Christ
is
most
lively
pictured
before
mine
eyes
.
As
for
those
places
in
Palestine
where
you
are
going
to
adore
,
if
they
were
so
little
worth
in
those
dayes
,
I
think
their
price
is
more
faln
now
:
and
if
they
that
lived
nearer
to
them
thought
good
to
stay
at
home
,
it
will
be
a
silly
piece
of
superstition
in
us
to
travel
so
far
in
devotion
to
them
.
It
is
very
true
,
said
one
of
the
company
,
I
am
convinced
by
what
this
person
hath
discoursed
that
we
need
not
go
to
Jerusalem
.
There
is
a
place
nearer
at
hand
of
greater
Sanctity
and
richer
in
all
Spiritual
treasures
,
and
that
is
Rome
.
There
as
I
have
been
informed
you
may
see
several
Pilgrims
(
and
in
time
may
have
that
honour
your self
)
who
dine
every
day
in
the
presence
of
the
Vicar
of
Christ
,
&
that
of
meat
from
his
own
Table
,
&
blessed
by
his
own
most
holy
hands
.
This
methinks
is
a
great
deal
better
then
to
kiss
a
cold
stone
,
or
to
take
a
mouth
full
of
air
on
the
top
of
a
Mountain
.
And
besides
this
which
is
the
least
part
of
their
entertainment
,
there
is
more
excellent
provision
made
for
their
Souls
;
John
Lateran
affording
no
less
then
forty
eight
years
of
pardon
every
day
in
the
year
,
together
with
the
pardon
of
the
third
part
of
all
a
mans
sins
.
And
if
you
would
have
some
other
kind
of
food
for
your
souls
which
is
more
visible
,
there
is
in
that
Church
to
be
beheld
among
other
reliques
,
some
of
the
fragments
of
the
five
barly
loaves
and
the
two
fishes
wherewith
Christ
fed
five
thousand
men
.
Some
poor
body
I
suppose
on
whom
they
might
be
bestow'd
after
dinner
brought
them
thither
,
being
satisfied
by
the
meer
sight
of
them
,
and
hoping
that
others
might
be
so
in
after
times
.
But
the
more
probable
opinion
is
(
since
the
poor
and
rich
were
admitted
to
that
feast
)
that
the
fragments
falling
to
the
share
of
those
that
waited
at
the
Table
,
and
there
being
just
twelve
Baskets
full
in
all
,
each
of
the
twelve
Apostles
had
one
for
his
portion
;
and
that
St.
Peter
saved
his
that
he
might
bring
it
to
Rome
of
which
he
foresaw
that
he
should
be
made
Bishop
.
But
to
return
to
what
I
began
to
say
concerning
the
pardon
of
sin
which
I
suppose
you
all
most
earnestly
desire
.
The
liberal
grant
already
mentioned
is
but
a
mite
to
those
vast
treasures
which
two
Popes
indowed
that
Church
withall
,
who
gave
thereto
so
many
Indulgences
as
none
can
number
save
God
alone
.
So
my
Author
tells
me
,
and
if
you
doubt
of
it
Pope
Boniface
witnesses
to
the
truth
of
it
in
these
words
;
If
men
,
saith
he
,
did
but
know
the
Indulgences
belonging
to
the
Church
of
St.
John
and
how
many
they
were
,
they
would
never
go
so
far
beyond
the
Sea
as
to
the
Holy
Sepulchre
in
Jerusalem
,
but
would
rather
spare
so
great
a
labour
.
For
grant
that
they
are
absolved
there
both
from
the
guilt
and
also
from
the
punishment
of
their
sins
,
this
is
no
more
then
they
have
nearer
at
hand
in
the
Church
of
St.
John
.
And
do
you
not
think
it
is
a
good
bargain
for
a
man
to
forsake
totally
his
riches
and
lands
and
such
like
things
,
that
he
may
purchase
such
an
incredible
mass
of
Spiritual
and
Divine
riches
?
And
yet
you
need
not
do
so
much
;
it
is
but
going
thither
and
leaving
your
goods
for
a
time
,
and
then
besides
all
these
blessings
,
you
shall
come
loadned
home
with
a
great
deal
more
pretious
commodities
,
such
as
Agnus
Dei's
,
Holy
Pictures
,
Blessed
Bread
,
Sanctified
Wood
,
and
a
great
many
other
invaluable
Jewels
.
To
this
discourse
when
one
listned
very
devoutly
and
askt
him
if
a
man
might
have
all
this
Wealth
at
no
greater
charges
but
only
going
for
it
;
He
was
a
little
at
a
stand
.
And
told
him
that
his
words
were
not
so
to
be
interpreted
as
if
he
might
go
fetch
such
great
blessings
and
carry
no
money
with
him
;
for
there
is
nothing
to
be
had
at
Rome
unless
you
buy
it
.
It
is
not
to
be
expected
that
they
should
make
Holy
things
so
cheap
as
to
give
them
away
for
asking
.
It
never
was
so
since
there
were
Pilgrimages
:
But
the
good
men
that
undertook
them
carried
their
purses
full
of
money
,
and
exchanged
it
for
holy
Crosses
,
blessed
Grains
and
such
like
things
as
I
now
mentioned
.
For
else
how
could
it
be
that
one
Monastery
in
Helvetia
should
be
inriched
so
much
by
the
offerings
of
Pilgrims
who
came
thither
,
that
it
was
able
to
take
away
the
Tiles
that
covered
it
and
instead
thereof
to
lay
on
plates
of
Gold
and
Silver
?
But
I
hope
then
,
replyed
the
other
,
that
I
shall
find
all
that
true
which
you
have
said
and
obtain
so
many
pardons
as
you
promise
which
indeed
I
am
willing
to
purchase
at
any
rate
.
O
Sir
,
said
He
again
,
you
need
not
doubt
at
all
of
it
.
I
have
told
you
nothing
yet
of
the
Holiness
of
that
place
and
the
beauty
of
the
Church
.
Which
is
not
so
much
the
Mistress
of
the
World
,
as
the
Mother
of
the
Faithful
,
the
most
indulgent
Mother
that
ever
was
.
There
is
none
can
tell
the
vastness
of
her
Exchequer
and
the
liberal
sums
which
issue
out
thence
unto
her
children
:
in
compare
with
which
all
that
she
receives
from
them
is
not
worth
the
naming
.
In
a
little
Chappel
of
that
Church
of
St.
John
forementioned
,
there
is
remission
for
all
sins
to
be
had
every
day
.
And
not
far
from
it
,
there
is
a
place
of
that
holiness
that
you
may
have
no
less
then
three
and
thirty
thousand
years
of
pardon
,
for
once
going
up
a
pair
of
stairs
.
Is
it
possible
said
the
other
?
Sure
this
is
either
not
believed
,
or
not
known
,
for
otherwise
all
the
World
would
go
thither
to
be
delivered
from
their
sins
.
There
is
none
I
assure
you
replyed
he
,
but
Hereticks
who
question
the
truth
of
it
,
and
I
cannot
tell
why
men
are
so
negligent
of
their
Salvation
as
not
to
flock
more
then
they
do
to
that
Holy
City
.
The
thing
is
plain
enough
,
or
was
so
not
long
ago
(
and
I
doubt
not
of
the
care
of
the
Church
to
preserve
things
of
such
value
)
for
there
is
an
ascent
of
three
and
thirty
steps
,
and
how
oft
soever
any
man
devoutly
goes
up
to
the
top
of
it
,
for
every
step
he
hath
a
thousand
years
of
pardon
.
And
wonder
not
at
the
thing
,
for
these
steps
you
must
know
were
brought
from
Jerusalem
and
are
the
very
same
which
Christ
ascended
when
he
went
up
before
Pontius
Pilate
to
be
judged
by
him
.
The
women
indeed
may
take
it
ill
that
they
are
not
suffered
to
come
into
this
Chappel
(
it
being
called
the
Holy
of
Holies
)
;
and
to
say
the
truth
I
was
much
grieved
for
them
when
I
first
heard
this
,
because
I
know
that
they
have
Souls
as
well
as
we
,
and
Sins
too
.
But
afterward
having
more
diligently
searched
into
the
matter
I
found
that
they
will
be
no
great
losers
by
being
shut
out
of
this
very
Sacred
place
.
For
though
I
do
not
know
where
they
can
get
so
many
years
of
pardon
at
once
,
yet
it
is
provided
that
they
may
have
enough
;
and
lest
they
should
murmur
,
I
can
tell
them
this
for
their
comfort
,
that
they
may
obtain
them
without
the
labour
of
going
up
a
pair
of
stairs
.
For
let
but
any
Pilgrim
of
either
sex
,
and
at
any
time
of
the
year
go
to
visit
the
Church
of
St.
Paul
and
there
are
granted
to
all
and
every
of
them
by
three
gracious
Popes
no
less
then
nine
thousand
years
of
Pardon
.
Mary
of
the
People
,
and
to
those
of
St.
Vitus
,
Modestus
,
Perhaps
,
said
the
Father
,
it
was
intended
that
he
should
lend
some
to
his
poor
neighbours
if
he
have
no
use
of
all
this
treasure
himself
,
for
some
of
them
may
not
be
able
to
go
thither
.
And
therefore
in
my
mind
(
if
all
this
be
true
)
a
man
ought
not
to
refuse
the
least
bit
of
the
Charity
of
the
Church
,
but
go
to
all
these
places
and
bring
away
as
many
Ages
of
Pardon
as
ever
he
can
;
that
so
he
may
be
charitable
unto
others
.
No
such
matter
,
answered
the
other
,
they
will
do
no
good
to
those
that
do
not
go
to
fetch
them
;
being
the
reward
of
the
labour
and
pains
that
a
man
takes
in
a
tedious
Pilgrimage
.
But
then
,
said
he
again
,
me
thinks
the
Church
should
be
so
charitable
as
to
send
greater
store
then
it
doth
of
these
blessings
to
them
that
are
not
able
to
take
a
journey
for
them
.
And
it
hath
made
me
wonder
very
much
that
Rome
should
be
so
holy
a
place
,
and
that
a
pair
of
stairs
there
should
be
of
so
great
vertue
,
as
to
procure
greater
favours
then
the
blood
of
Jesus
Christ
himself
in
any
other
Country
.
For
I
have
read
that
a
little
glass
full
of
it
was
procured
from
the
Patriarch
of
Jerusalem
and
the
Master
of
the
Templars
and
sent
to
Henry
the
third
King
of
England
,
CAP.
XXXVI
.
How
the
Pilgrim
had
a
fair
sight
of
the
heavenly
Jerusalem
:
and
what
insued
thereupon
.
How
easie
it
is
by
a
true
and
passion
Friendship
to
learn
the
greatest
Love
to
God
.
And
that
he
is
to
be
studied
and
admired
in
all
his
Creatures
,
as
well
as
in
his
Son
Christ
.
THE
young
man
was
glad
to
hear
him
speak
these
words
because
they
lookt
like
a
conclusion
.
And
therefore
pulling
him
by
the
sleeve
,
he
pray'd
him
not
to
wait
for
their
answer
,
but
leave
them
to
muse
of
what
he
had
represented
so
plainly
to
their
minds
.
And
I
wish
said
he
(
turning
towards
them
)
that
if
you
regard
not
his
discourse
,
there
was
some
such
person
here
as
St.
Gregory
to
whom
you
bear
a
reverence
,
that
he
might
tell
you
what
he
thought
of
your
intended
Pilgrimages
to
Rome
,
Loretto
,
and
such
like
places
.
No
doubt
he
would
inveigh
more
sharply
against
them
,
then
those
into
Palaestine
.
Think
I
beseech
you
upon
his
words
,
and
if
you
be
not
pleased
to
go
along
with
us
;
yet
for
bear
at
least
these
needless
though
expensive
journies
,
and
reserve
your
money
for
some
uses
that
will
turn
to
a
better
account
.
And
so
having
civilly
taken
their
leaves
of
each
other
,
He
and
his
Guide
held
on
their
way
to
that
Holy
place
where
Jesus
himself
now
resides
.
Several
things
they
discoursed
of
,
and
many
good
things
they
did
as
they
went
along
;
till
at
last
having
gained
the
top
of
an
high
hill
(
which
without
some
difficulty
could
not
be
climbed
)
they
met
with
a
knot
of
more
excellent
persons
,
who
recompensed
for
the
tediousness
of
that
company
into
which
they
had
lately
faln
.
The
Spectacle
which
presented
it self
was
no
less
wonderful
then
it
was
new
.
For
there
they
beheld
sundry
Pilgrims
like
themselves
who
had
placed
their
bodies
,
though
in
several
postures
,
as
if
they
never
meant
to
stir
from
that
place
;
unless
it
was
to
be
carried
directly
up
to
Heaven
.
Some
of
them
were
faln
upon
their
knees
;
and
with
their
hands
upon
their
breasts
,
their
eyes
elevated
toward
the
skies
,
and
a
very
smiling
countenance
,
they
seemed
not
so
much
to
ask
as
to
possess
something
that
they
dearly
loved
,
and
for
which
they
rendred
thanks
to
God
.
Others
of
them
stood
gazing
upon
their
tip-toes
;
with
their
mouths
open
and
their
eyes
so
fixed
,
as
if
their
Souls
were
gone
half
way
out
of
their
bodies
to
fetch
in
something
which
they
hungred
to
receive
.
And
others
also
stretched
out
their
arms
to
such
a
length
,
as
if
either
they
saw
that
thing
coming
to
them
;
or
else
they
thought
them
to
be
wings
whereby
they
could
fly
to
that
which
they
lookt
so
greedily
upon
.
For
this
they
observed
after
a
careful
view
of
them
,
that
every
one
directed
his
eyes
the
same
way
;
as
if
they
waited
for
the
very
same
good
to
descend
into
their
embraces
.
And
therefore
these
two
persons
being
not
so
much
startled
as
ravished
at
this
strange
sight
,
thought
it
was
best
for
them
to
do
so
too
;
and
to
try
if
they
could
make
any
discovery
of
that
which
attracted
all
these
eyes
and
hearts
unto
it
.
And
they
had
not
done
so
very
long
,
but
by
the
advantage
of
this
Mountain
,
and
the
clearness
of
the
air
,
and
the
steadiness
of
their
eyes
,
and
the
quiet
and
silence
wherein
they
all
were
;
they
had
a
very
fair
prospect
of
the
Heavenly
Jerusalem
.
Now
(
you
may
be
sure
)
our
Pilgrims
heart
skipt
for
joy
;
and
he
began
to
bless
the
happy
day
which
brought
him
hither
,
vowing
that
it
should
be
markt
in
his
Calender
for
an
Holy-day
as
long
as
he
lived
.
For
he
was
not
only
assured
hereby
that
there
was
such
a
place
,
but
he
discovered
something
of
the
felicities
of
it
;
which
here
met
him
with
a
delitious
entertainment
.
It
did
not
seem
to
be
situate
in
a
Region
like
to
any
that
he
had
as
yet
beheld
;
but
in
one
so
clear
and
pure
that
the
sky
is
but
a
smoky
vapour
in
compare
with
it
.
There
was
no
cloud
that
durst
be
so
bold
as
to
come
within
sight
of
it
;
nor
was
there
any
darkness
that
could
approach
to
sully
its
beauty
.
But
as
there
was
a
perpetual
serenity
about
it
,
so
an
everlasting
day
was
one
of
the
principal
ornaments
of
it
.
The
rayes
of
the
Sun
he
perceived
never
hid
themselvs
from
it
;
if
he
judged
aright
when
by
the
glittering
of
the
place
he
thought
it
all
guilded
with
his
beams
.
But
sometimes
he
conceited
that
the
City
was
all
built
of
such
pretious
stones
;
that
they
supplyed
the
place
of
the
Sun
,
by
those
streams
of
light
which
issued
forth
from
every
one
of
them
.
Nay
the
very
garments
of
the
Inhabitants
(
which
he
could
discern
a
little
)
were
so
glistering
that
they
seemed
able
of
themselves
to
create
a
continual
day
to
those
that
wore
them
.
He
beheld
also
some
winged
people
(
for
such
are
they
that
dwell
there
)
come
flying
from
one
of
the
gates
of
the
City
very
speedily
towards
him
;
who
told
him
that
they
accompanied
him
in
his
journy
though
he
did
not
see
them
:
and
that
they
had
been
at
Jerusalem
to
carry
news
of
his
travels
thither
,
and
to
relate
the
constancy
and
resolvedness
of
his
mind
in
this
purpose
:
and
that
they
were
sent
back
again
not
only
to
wait
upon
him
,
but
to
let
him
know
that
the
Lord
of
the
place
did
wait
very
passionately
for
his
arrival
,
and
would
be
exceeding
glad
in
safety
to
receive
him
.
Into
what
an
ecstasie
he
was
cast
by
this
relation
,
especially
when
he
heard
a
little
whispering
noise
(
for
it
was
no
more
)
of
the
Musick
and
the
melodious
Airs
which
those
Choristers
of
Heaven
make
;
it
is
altogether
needless
to
tell
you
.
His
Soul
was
almost
allured
out
of
his
body
by
this
sight
;
and
was
held
in
by
so
very
small
a
thred
,
that
two
or
three
sharp
thoughts
more
of
that
happy
place
,
would
have
cut
in
two
that
slender
tye
.
He
verily
thought
that
this
was
Pisgah
,
and
that
he
was
gone
up
to
dye
there
.
And
when
he
saw
that
he
must
still
live
yet
he
could
not
but
say
to
his
Guide
,
Let
us
build
us
a
Tabernacle
or
two
in
this
place
;
for
it
is
good
to
be
here
,
untill
those
winged
Ministers
shall
be
at
leisure
to
come
and
fetch
us
away
to
Heaven
.
Surely
,
said
he
,
it
cannot
be
long
before
they
do
us
that
favour
.
Let
us
sit
still
a
while
and
see
if
our
longing
souls
in
the
posture
wherein
they
have
been
,
cannot
invite
them
to
give
us
satisfaction
and
transport
us
thither
.
But
his
Director
(
to
whom
he
ever
used
to
hearken
)
told
him
that
this
was
a
thing
which
a
man
might
rather
fancy
then
desire
.
For
it
could
not
be
permitted
that
they
should
sit
alwayes
gazing
there
;
neither
was
there
any
hopes
of
arriving
at
the
desired
place
,
unless
by
their
own
diligence
in
such
things
as
God
would
have
them
employed
,
they
still
indeavoured
to
creep
nearer
and
nearer
unto
it
.
And
me-thinks
,
added
he
,
it
should
be
sufficient
to
content
you
that
the
rest
of
your
way
carries
the
face
of
such
pleasure
,
and
promises
so
much
ease
and
facility
to
you
in
your
passage
;
as
you
will
discern
if
it
please
you
but
a
little
to
turn
your
eyes
from
your
Journeys
end
,
to
behold
the
path
that
leads
you
to
it
.
With
that
the
young
mans
eyes
began
to
fall
a
little
from
those
lofty
places
whereon
they
had
been
fixed
;
and
to
cast
themselves
upon
the
ground
which
lay
below
under
his
feet
,
in
which
he
was
at
present
to
make
his
abode
.
But
he
did
not
lose
his
pleasure
by
taking
his
eyes
off
from
Jerusalem
;
for
the
rode
which
lay
thither
appeared
now
so
plain
,
so
fair
and
smooth
,
so
free
from
bryers
and
thorns
,
and
all
that
had
molested
and
galled
him
before
,
that
it
proved
the
beginning
of
Heaven
to
him
.
The
Earth
he
saw
was
every
where
loadned
with
so
much
Plenty
;
that
nothing
troubled
him
but
only
that
he
could
not
see
Travellers
enough
to
gather
it
.
On
every
side
of
him
there
were
so
many
beautiful
flowers
;
that
he
could
scarce
tell
whose
invitation
to
accept
,
when
they
seemed
to
desire
to
be
pluckt
by
his
hands
.
The
very
stones
had
lost
the
hardness
and
roughness
of
their
nature
;
and
did
soften
and
smooth
themselves
when
the
feet
of
Pilgrims
came
to
oppress
them
.
And
all
the
way
likewise
was
so
quiet
and
still
,
that
if
a
leaf
wagged
;
it
was
by
the
sweet
breath
of
those
Musicians
which
sate
among
the
Branches
.
One
could
not
speak
so
much
as
a
word
,
but
an
Eccho
from
the
Vault
of
Heaven
would
repeat
it
;
as
if
she
had
a
great
desire
to
learn
,
or
was
much
in
love
with
that
language
.
Yea
all
the
Mountains
which
they
were
still
to
climb
,
seemed
of
so
easie
ascent
;
that
they
differed
nothing
from
the
plain
ground
.
And
the
very
Trees
which
grew
upon
them
were
so
straight
and
tall
;
that
they
seemed
to
lift
up
themselves
above
the
clouds
to
beg
the
Heavenly
Bodies
,
that
they
would
send
their
pure
and
unstained
influences
on
them
before
they
had
lost
any
thing
of
their
innocence
,
and
were
defiled
by
their
passage
thorow
our
unwholesome
Air
to
the
bosome
of
the
Earth
.
Many
a
Mile
one
might
pass
thorow
a
Forrest
of
nothing
but
Myrtles
and
Lawrels
;
under
the
shade
of
which
a
Traveller
might
sweetly
repose
himself
,
and
dream
that
he
saw
the
Crowns
and
Garlands
which
were
wreathing
for
him
in
Jerusalem
.
Every
Wood
also
(
of
which
some
stages
wholly
consisted
)
appeared
like
a
goodly
Orchard
;
where
an
infinite
Variety
of
lovely
fruit
saluted
them
that
passed
thorow
it
.
And
though
the
courteous
Apples
,
with
all
the
rest
,
seemed
to
bow
themselves
to
kiss
the
Pilgrims
hands
;
yet
by
their
fragrancy
one
would
judge
that
they
were
not
of
a
meer
terrestrial
growth
;
but
fed
by
some
invisible
roots
above
,
from
which
they
derived
the
refined
nourishment
of
coelestial
Juices
.
From
the
surplusage
of
which
also
it
was
(
as
one
would
be
tempted
to
think
)
that
the
Balm
and
all
other
Aromatick
Liquors
dropped
;
which
had
no
other
use
in
that
place
but
to
annoint
the
heads
of
them
whom
those
Trees
overshadowed
.
In
short
,
this
way
that
he
had
now
to
pass
,
was
called
by
some
Poetical
fancies
the
Laughter
and
Smile
of
Nature
;
by
others
a
Monopoly
of
Pleasure
;
by
others
a
World
of
Sweets
that
live
in
fair
community
together
,
neither
envying
nor
contemning
one
the
other
,
but
contributing
every
one
to
the
beauty
and
delight
of
the
whole
.
But
none
of
these
names
gave
him
any
satisfaction
,
nor
could
it
please
him
to
hear
it
called
any
thing
else
;
than
the
Entrance
of
the
Paradise
above
.
And
indeed
when
he
came
to
taste
of
the
fruit
,
he
could
not
but
conclude
that
he
eat
of
the
Tree
of
Life
in
the
midst
of
the
Garden
of
God
;
and
when
he
felt
those
distillations
on
his
head
,
he
could
think
of
nothing
else
but
the
Vnction
from
above
.
All
the
things
in
this
description
were
but
so
many
Pictures
whereby
his
fancy
represented
to
him
the
happiness
of
that
life
which
hereafter
he
hoped
to
lead
;
wherein
he
thought
to
find
every
thing
to
his
desire
.
The
difficulties
of
his
Journey
seemed
now
to
be
overcome
;
and
every
step
he
saw
would
bring
him
to
a
new
pleasure
.
There
was
nothing
to
be
done
,
but
what
promised
to
gratifie
him
with
repeated
joyes
,
and
to
reward
his
labours
with
abundance
of
content
in
the
doing
of
it
.
And
there
was
nothing
to
be
suffered
which
threatned
any
harm
;
but
seemed
to
have
lost
it
prickles
and
thorns
,
and
to
court
men
into
its
embraces
.
Now
he
thought
he
should
be
so
happy
as
to
live
more
above
,
and
hold
a
constant
communication
with
Heaven
.
He
expected
to
surmount
the
clouds
wherein
he
had
been
wrapped
,
and
to
live
in
a
purer
light
,
and
enjoy
a
greater
serenity
of
mind
.
Now
he
hoped
to
pass
his
time
in
sublimer
Meditations
;
in
a
steadier
Faith
,
in
a
more
ardent
Love
;
in
more
comfortable
Expectations
;
in
quicker
tasts
of
the
good
things
to
come
;
and
so
in
more
perfect
Peace
and
Joy
in
the
Holy
Ghost
.
In
short
,
he
discovered
on
all
sides
both
present
satisfactions
,
and
future
hopes
;
with
larger
Assurances
also
that
they
would
not
make
him
ashamed
.
Being
thus
then
spurred
by
the
admonitions
of
his
Friend
,
and
the
invitations
of
the
Way
,
on
he
went
again
(
together
with
the
happy
Companion
of
his
Travels
)
sometimes
casting
his
eye
upon
Jerusalem
,
and
sometimes
upon
his
Way
,
which
now
became
more
easie
and
more
delightful
to
him
than
ever
before
.
But
having
descended
a
little
from
the
Head
of
that
lofty
Hill
where
they
had
stayed
thus
long
;
the
young
Pilgrim
observed
that
he
had
lost
that
fair
sight
of
Jerusalem
which
he
so
much
admired
.
At
which
he
began
to
be
surprised
with
a
little
quivering
and
coldness
in
his
Body
;
till
his
Old
Comforter
told
him
that
this
ought
to
be
the
cause
of
no
troublesome
thoughts
.
For
the
whole
way
(
said
he
)
to
that
place
consists
much
of
Hills
and
Dales
;
and
as
now
you
are
going
down
from
the
heights
wherein
you
have
been
,
so
shall
you
advance
again
in
due
time
,
and
be
presented
not
only
with
a
fresh
,
but
with
a
fairer
sight
of
it
.
He
told
him
also
how
impossible
it
was
for
any
Traveller
to
remain
long
upon
those
Mountains
,
where
the
Air
is
so
quick
and
piercing
that
it
would
make
them
quit
their
earthly
Mansions
.
And
withall
he
discoursed
of
the
advantage
of
those
Vallies
and
shewed
him
the
Silver
Brooks
full
of
the
Waters
of
Life
which
ran
in
those
humble
places
;
together
with
all
the
pretty
flowers
wherewith
the
verdant
banks
of
those
streams
were
crowned
.
In
fine
he
represented
to
him
that
they
were
so
far
from
descending
now
into
any
dismall
shades
;
that
they
were
but
going
to
ease
their
minds
with
a
little
variety
in
these
cool
levels
,
which
were
almost
spent
and
exhaled
by
so
long
a
fight
of
Jerusalem
in
those
superiour
Regions
.
Not
omitting
also
to
let
him
know
that
it
was
not
so
impossible
as
he
imagined
to
meet
with
something
of
it
,
in
those
low
Meadows
into
which
they
were
now
entring
;
which
spread
so
goodly
a
Carpet
for
their
feet
to
tread
upon
,
that
the
Hill
which
they
had
left
seemed
to
bow
its
Head
to
look
upon
the
richness
of
it
.
And
thereupon
he
shewed
him
how
those
Crystal
Waters
,
which
he
heard
murmuring
,
and
inviting
his
thirst
to
quench
it self
in
their
streams
,
came
down
from
a
Spring
on
the
brow
of
that
Mountain
where
they
had
lately
been
.
And
can
you
believe
,
said
he
,
that
any
thing
can
flow
from
thence
which
brings
no
tydings
with
it
from
Jerusalem
?
Tast
and
see
if
their
rellish
be
not
such
as
tells
you
from
whence
they
come
,
and
makes
this
place
happy
which
flows
with
such
contentment
.
Believe
not
me
but
your self
(
if
it
be
not
too
much
for
you
to
stoop
down
and
drink
)
that
these
Vallies
are
watred
from
above
,
and
receive
at
second
hand
what
the
more
rising
ground
at
the
first
enjoyes
.
The
Young
man
heard
him
very
obediently
and
soon
satisfied
himself
in
the
truth
of
what
he
said
,
by
tasting
of
the
Waters
,
which
had
a
strong
tincture
of
Jerusalem
.
For
the
Rayes
that
come
from
it
and
beat
continually
upon
that
aspiring
Hill
,
had
indued
the
whole
body
of
it
with
some
of
their
Vertue
,
which
might
constantly
be
communicated
to
the
neighbouring
,
though
lower
places
.
He
was
immediately
inspired
(
I
mean
)
with
a
great
heat
of
Divine
Love
,
in
which
he
found
not
a
little
of
Heaven
.
He
saw
that
Meditation
,
Prayer
,
and
such
like
holy
imployments
do
but
dispose
the
will
to
acts
of
Charity
,
and
doing
good
to
all
,
according
as
God
hath
done
to
us
.
The
clearer
sight
he
perceived
that
any
one
hath
of
the
Glory
to
come
,
the
more
powerfully
is
his
heart
touched
with
a
fervent
desire
and
endeavour
to
be
thus
imployed
.
This
is
the
natural
issue
of
a
right
belief
of
what
Christ
hath
promised
.
There
is
nothing
so
naturally
flows
from
it
when
raised
to
its
highest
pitch
,
as
and
easiness
and
pleasure
in
doing
good
:
than
which
nothing
can
come
nearer
to
the
life
of
them
that
dwell
above
.
He
saw
now
that
Jerusalem
might
be
found
in
the
houses
of
the
sick
,
in
Hospitals
,
and
the
meanest
places
where
Humility
and
Charity
can
find
themselves
any
work
.
If
he
met
with
a
poor
Stranger
that
moved
his
compassion
,
it
was
as
if
he
had
met
with
an
Angel
.
If
any
differences
came
in
his
way
which
he
could
compose
,
it
was
as
if
Jesus
had
spoken
peace
unto
him
.
When
the
Orphans
and
Widows
gave
him
their
Blessing
,
it
was
as
if
he
had
received
one
from
Heaven
.
And
all
this
gave
him
the
greater
satisfaction
,
because
he
was
afraid
he
should
have
met
with
it
no
where
else
,
save
only
on
such
Mountains
as
they
had
newly
left
.
But
yet
I
must
not
forget
to
tell
you
that
there
was
none
for
whom
he
felt
such
a
particular
kindness
,
as
this
person
who
had
so
charitably
conducted
him
and
made
every
condition
so
pleasing
to
him
.
He
had
no
sooner
drunk
off
one
Cup
of
the
waters
named
,
and
began
some
actions
of
Charity
to
others
,
but
he
felt
himself
all
over
in
a
flame
of
love
to
him
.
Whatsoever
he
did
,
the
end
of
it
still
was
to
think
how
much
he
was
beholden
to
his
love
which
had
directed
him
to
this
most
happy
life
of
doing
good
.
One
would
have
thought
by
the
effects
that
it
had
been
such
a
potion
as
they
call
a
Philtrum
which
hath
a
power
it
s
said
to
fascinate
Souls
;
and
draw
them
by
a
sweet
inchantment
to
that
party
who
administers
it
to
them
.
And
to
tell
you
the
very
truth
,
had
not
the
wisdom
of
his
Friend
again
prevented
it
,
this
had
proved
one
of
the
sorest
temptations
which
he
had
hitherto
encountred
;
notwithstanding
all
the
good
counsel
wherewith
with
he
had
been
armed
.
For
as
he
was
wont
to
report
of
himself
,
his
heart
was
so
much
glewed
to
this
Friend
of
his
;
that
sometimes
he
could
not
think
of
Jesus
or
Jerusalem
meerly
for
thinking
of
him
.
He
thought
it
was
very
sad
that
any
one
should
be
too
greedy
of
so
innocent
a
pleasure
;
but
yet
he
fancied
sometimes
that
he
was
,
and
that
nothing
else
pleased
him
but
only
the
society
of
this
person
.
Who
now
therefore
thought
himself
concerned
to
have
a
more
then
ordinary
care
of
his
Patient
,
because
he
had
made
him
sick
;
or
at
least
been
an
occasion
of
his
present
disease
.
And
so
quick
he
was
in
his
Applications
,
that
it
could
scarce
be
called
by
that
name
;
but
by
the
Vertue
of
his
remedies
was
rather
turned
into
a
cure
of
other
distempers
,
which
had
some
root
within
him
.
It
is
not
strange
(
said
the
Old
man
)
that
I
should
creep
so
far
into
your
heart
,
if
you
do
but
consider
how
wide
we
open
our
breasts
to
those
things
which
are
of
great
use
and
advantage
to
us
.
There
was
no
other
cause
but
this
that
made
men
Deifie
certain
Creatures
,
which
they
found
to
be
very
high
benefactors
unto
them
.
Have
you
never
heard
any
body
call
the
Sun
a
Visible
God
?
And
what
was
it
I
beseech
you
that
procured
him
so
many
adorers
,
but
the
sense
that
men
had
of
the
benefit
of
his
fires
;
which
enamoured
them
of
his
beauty
,
and
inflamed
their
love
to
the
height
of
Devotion
to
him
?
Wonder
not
then
at
your self
that
you
perceive
such
a
fervour
in
your
soul
to
me
your
poor
friend
;
whom
you
esteem
(
though
alas
unworthy
of
such
a
name
)
to
be
no
less
then
your
Treasure
.
This
will
justifie
an
high
degree
of
affection
towards
me
.
And
there
is
no
danger
I
'le
warrant
you
,
of
proving
an
Idolatrous
Lover
,
if
you
will
but
let
me
shew
you
how
easily
you
may
make
me
become
what
you
call
me
;
and
improve
this
Affection
so
,
as
to
be
a
very
great
gainer
by
it
.
But
first
I
must
reveal
to
you
this
secret
,
which
you
have
not
hitherto
discovered
;
that
of
this
affection
I
my self
have
a
larger
share
then
yet
hath
appeared
;
yea
,
to
your
own
person
I
have
not
been
so
cold
as
you
may
perhaps
imagine
.
And
yet
I
am
so
far
from
thinking
my self
,
the
worse
for
what
I
feel
of
it
,
that
I
take
my self
to
be
much
the
better
;
and
would
not
for
all
the
world
have
a
less
portion
of
it
then
I
perceive
you
find
in
your
own
heart
.
Now
that
you
may
not
think
I
make
use
of
Rhetoricall
figures
and
launch
out
a
great
deal
beyond
the
truth
;
let
me
beg
so
much
of
your
patience
(
who
as
you
confess
have
imployed
much
of
mine
)
till
I
relate
what
benefit
I
have
found
by
loving
you
.
For
then
I
hope
you
will
think
it
possible
for
your self
to
reap
the
same
:
and
not
be
troubled
for
the
excess
of
love
you
bear
to
me
;
since
thereby
you
receive
no
greater
hurt
,
then
to
become
capable
of
enjoying
a
more
exceeding
advantage
.
And
God
being
the
Chiefest
Good
,
the
highest
object
of
our
Understandings
,
the
satisfaction
of
our
Wills
,
the
Centre
of
all
rational
desires
;
what
greater
commendation
can
there
be
of
Friendship
,
than
that
it
is
apt
to
bring
our
Souls
into
a
fuller
possession
of
this
Beeing
,
who
is
the
cause
of
all
other
,
and
of
all
happiness
?
Will
you
not
confess
that
it
is
a
thing
of
great
Use
,
and
great
Value
;
which
shall
indear
him
unto
you
,
who
is
of
more
use
and
worth
then
the
Sun
or
all
the
World
?
Now
if
you
can
give
any
credit
to
me
,
you
may
be
assured
that
my
Friendship
with
you
hath
taught
me
not
only
that
God
is
Love
,
but
what
it
is
to
love
God
,
better
then
any
thing
else
perhaps
could
have
done
.
And
what
is
this
Love
,
but
as
you
have
often
heard
,
the
whole
Duty
of
man
;
all
that
God
requires
of
us
that
we
may
enjoy
eternal
felicity
with
him
?
This
if
I
can
demonstrate
,
I
suppose
you
will
no
longer
complain
of
an
excess
of
this
excellent
affection
,
which
may
so
easily
be
converted
,
without
much
Art
or
contrivance
,
into
one
so
Divine
,
that
that
God
himself
will
love
it
very
much
.
And
if
you
would
know
by
what
Chymistry
it
was
that
I
turned
this
Baser
affection
(
as
you
are
apt
to
call
it
)
into
that
which
is
so
noble
and
sublime
;
it
will
be
a
matter
of
no
difficulty
to
make
you
understand
it
;
for
there
was
no
longer
operation
in
it
then
this
.
I
used
to
observe
what
it
was
that
my
love
caused
me
to
do
to
you
,
and
that
I
concluded
was
farr
more
due
to
God
.
And
so
it
taught
me
(
1.
)
To
think
often
of
him
and
to
keep
him
in
Mind
;
for
this
I
found
a
necessary
effect
of
the
Friendship
I
have
with
you
.
If
there
be
something
in
your
Idea
that
is
grateful
to
me
,
which
makes
me
to
hugg
it
so
much
and
carry
it
about
with
me
,
then
there
must
needs
be
a
great
deal
more
in
that
Idea
I
have
of
God
,
who
ought
therefore
ever
to
bear
me
company
,
and
to
go
along
with
me
as
my
Joy
where
ever
it
be
that
my
occasions
lead
me
.
And
so
(
2.
)
I
learnt
by
loving
you
,
to
take
a
delight
in
conversing
with
him
,
and
to
embrace
or
rather
seek
all
opportunities
of
frequenting
his
company
.
And
then
(
3.
)
(
For
I
must
not
stay
to
enlarge
these
things
into
long
discourses
,
but
leave
that
for
your
work
)
I
was
instructed
hereby
to
desire
his
acquaintance
more
,
to
thirst
after
an
intimate
familiarity
with
him
,
and
to
be
more
perfectly
united
to
him
.
(
4.
)
To
be
highly
pleased
also
in
him
was
another
fruit
of
this
Amity
;
To
rest
so
satisfied
in
his
enjoyment
,
as
to
want
nothing
to
compleat
my
contentment
.
And
(
5.
)
To
study
withal
how
to
be
pleasing
to
him
;
or
rather
to
be
able
without
any
study
,
by
a
meer
likeness
of
Nature
,
to
do
all
things
agreeably
to
his
mind
.
For
I
must
take
so
much
liberty
by
the
way
as
to
tell
you
,
that
there
is
no
anxious
labour
in
love
,
nor
any
carefulness
to
find
what
is
grateful
to
our
Beloved
;
but
we
have
a
natural
inclination
to
do
just
as
they
would
have
us
.
From
hence
(
6.
)
I
proceeded
to
like
well
of
whatsoever
He
doth
;
and
to
be
pleased
with
all
his
Providences
.
For
we
alwayes
feel
our selves
inclined
to
find
no
fault
with
our
Friends
,
to
interpret
every
thing
to
the
best
sense
;
and
rather
to
excuse
that
which
is
ill
,
then
think
that
they
can
do
it
.
And
(
7.
)
To
receive
all
his
kindnesses
with
a
singularly
great
gratitude
,
as
proceeding
only
from
the
goodness
of
his
own
nature
,
and
not
from
any
desert
of
mine
.
(
8.
)
To
keep
in
Memory
also
his
Benefits
,
and
to
think
of
them
as
I
would
of
the
tokens
of
your
love
;
which
I
could
not
but
look
upon
when
I
did
not
see
you
.
And
(
9.
)
as
for
his
Holy
word
(
which
one
of
the
Antient
Guides
used
to
call
the
Epistle
of
God
to
man
)
I
cannot
but
read
it
as
I
do
your
Letters
,
with
a
great
deal
of
pleasure
and
transport
.
And
(
10.
)
Likewise
I
read
it
over
and
overagain
,
as
I
am
wont
to
do
your
Letters
;
not
being
content
with
a
single
pleasure
;
not
thinking
that
I
can
espy
all
your
affection
at
once
that
breathes
there
.
And
(
11.
)
Do
you
think
that
I
can
live
and
not
long
to
hear
from
him
,
or
that
I
can
be
so
patient
as
not
to
desire
to
see
him
?
No
,
I
am
ever
saying
as
the
holy
Psalmist
,
O
when
wilt
thou
come
unto
me
?
You
have
taught
me
to
contrive
all
wayes
that
I
may
enjoy
him
,
and
to
think
my self
more
happy
in
it
,
then
all
the
world
can
make
me
.
And
(
12.
)
then
I
cannot
but
contrive
how
I
may
most
serve
him
,
and
be
glad
of
any
occasion
which
is
offered
of
so
doing
.
For
you
may
be
confident
I
should
suspect
my
love
,
if
it
did
not
excite
me
to
render
you
all
the
services
that
are
in
my
power
;
and
make
me
study
to
be
able
to
do
that
,
which
is
now
out
of
the
compass
of
it
.
And
(
13.
)
another
thing
for
which
I
stand
indebted
to
your
love
,
is
,
that
I
am
taught
thereby
to
be
very
tender
of
his
Honour
,
and
to
be
troubled
that
any
body
should
speak
evil
of
him
or
do
any
thing
against
him
.
Nay
(
14.
)
Since
you
have
given
me
leave
to
love
you
,
I
find
that
I
am
desirous
every
Body
should
love
him
that
is
so
amiable
in
my
eyes
;
just
as
I
wish
that
you
may
be
acceptable
to
all
and
never
meet
with
any
unkindness
.
(
15.
)
I
have
learnt
also
to
consult
and
advise
with
him
upon
all
occasions
,
and
to
open
as
it
were
my
very
Heart
to
him
.
(
16.
)
And
then
to
be
confident
of
his
help
;
and
to
expect
undoubtedly
to
receive
it
,
whensoever
I
have
occasion
for
it
.
To
which
(
17.
)
if
I
should
not
add
that
I
have
learnt
never
to
be
weary
of
his
Company
,
but
still
to
take
a
fresh
delight
in
it
,
I
should
much
forget
my self
;
for
that
is
a
most
sensible
effect
of
your
Friendship
.
And
(
18.
)
so
is
this
;
To
be
loath
to
part
with
it
,
and
to
hold
him
so
fast
as
not
to
be
willing
to
let
him
go
.
As
also
(
19.
)
To
be
impatient
of
his
absence
,
at
least
not
to
be
so
well
any
where
else
as
I
am
with
him
.
And
(
20.
)
in
fine
,
To
long
ever
to
be
with
him
;
and
to
be
put
into
such
a
condition
that
I
may
never
have
the
trouble
of
parting
with
his
company
,
which
alas
!
in
this
world
I
am
forced
too
oft
to
suffer
.
And
you
need
not
wonder
that
I
have
learnt
this
last
Lesson
by
our
Friendship
;
for
if
you
and
I
could
now
leave
these
pleasant
Plains
wherein
we
are
,
and
strip
our selves
of
this
flesh
;
I
formy
part
would
willingly
consent
unto
it
,
if
I
had
assurance
but
of
this
happiness
;
that
I
should
take
you
by
the
hand
,
and
we
should
wander
up
and
down
in
the
Air
together
.
I
had
almost
forgot
to
tell
you
another
happy
fruit
of
this
passion
,
and
that
is
,
when
I
desire
any
thing
of
him
,
to
leave
it
to
his
choice
and
disposition
;
knowing
that
his
wise
Love
will
do
that
for
me
,
which
is
most
requisite
and
conducing
to
my
welfare
.
Nay
,
more
then
this
I
feel
such
an
inclination
to
you
,
that
I
cannot
but
be
ashamed
if
I
am
not
carried
with
such
a
Natural
affection
unto
God
.
I
did
not
begg
of
my
Will
to
love
you
,
for
I
was
surprised
at
first
sight
with
that
affection
;
and
felt
such
a
propension
to
you
as
the
Iron
doth
to
the
Loadstone
,
which
cannot
chuse
but
be
ravished
and
attracted
by
it
.
From
which
you
may
be
confident
that
now
it
is
out
of
my
Power
to
forbear
to
love
you
;
and
that
it
is
not
a
business
to
be
referred
to
choice
,
but
which
Nature
commands
,
which
will
not
be
disobeyed
or
controuled
.
But
then
me
thinks
my
Soul
cannot
be
so
dull
(
finding
it self
thus
disposed
to
you
)
as
to
stay
to
ask
it self
a
reason
why
it
should
love
God
;
or
whether
it
will
love
or
no.
I
am
forced
to
love
him
,
and
carried
to
him
by
such
a
strong
inclination
as
hath
no
Cause
but
only
Nature
.
At
least
,
this
state
I
am
reaching
after
;
and
it
seems
very
unhandsome
,
that
I
should
be
ever
telling
my self
that
there
is
this
and
that
cause
why
I
should
love
God
:
for
I
would
be
so
impressed
by
him
that
out
of
an
innate
tendency
of
mind
I
might
run
to
him
;
or
rather
might
still
be
with
him
and
have
him
continually
before
mine
eyes
.
I
have
heard
it
,
I
remember
,
affirmed
by
some
,
that
this
Love
of
Inclination
comes
only
from
a
Reminiscence
,
or
calling
to
mind
such
things
as
have
been
before
.
Such
souls
,
say
they
,
have
been
acquainted
in
some
other
World
;
and
they
do
not
now
commence
a
new
love
,
but
only
continue
an
old
.
And
truly
if
I
might
judge
of
the
truth
of
what
they
say
by
the
love
I
find
to
God
,
me-thinks
they
are
not
without
the
countenance
of
some
reason
.
For
my
soul
seems
but
to
renew
an
antient
acquaintance
with
him
.
My
love
to
him
is
so
natural
and
easie
,
that
it
is
just
as
if
once
we
knew
one
another
before
.
It
doth
not
seem
to
be
the
birth
of
an
affection
which
was
not
,
but
only
the
awakening
of
that
which
lay
asleep
.
For
there
are
no
pangs
,
no
difficulty
in
bringing
forth
this
Love
;
but
we
open
our
eyes
and
see
that
glorious
object
which
our
Souls
would
have
,
and
cannot
but
fasten
themselves
upon
.
And
if
I
should
add
an
heap
of
observations
to
these
of
another
sort
,
and
show
you
how
hereby
we
come
to
be
perswaded
of
Gods
Love
to
us
;
and
to
have
such
high
thoughts
of
it
as
to
believe
he
is
ready
to
grant
us
any
thing
that
we
ask
,
to
pass
by
our
faults
,
to
come
and
visit
us
,
to
send
his
servants
the
Angels
to
see
us
,
and
wait
upon
us
,
&c.
and
all
because
he
is
our
Friend
;
you
would
see
a
further
use
of
this
divine
affection
and
be
convinced
that
we
cannot
but
live
uncomfortably
without
it
.
And
indeed
if
any
one
should
think
that
it
is
put
into
our
Souls
for
so
poor
an
End
as
to
tickle
us
with
a
little
pleasure
in
civil
conversation
,
and
to
help
us
to
pass
away
the
time
more
merrily
,
without
any
regard
to
these
Heavenly
uses
;
it
would
be
as
absurd
a
conceit
,
as
to
imagine
the
Sun
was
made
for
no
other
purpose
but
to
colour
the
cheeks
of
our
Apples
,
and
enlarge
the
Sphaere
of
our
Cabbages
.
No
,
nature
will
not
let
us
depress
so
far
this
darling
of
hers
,
to
which
she
is
inclined
above
all
other
things
.
That
must
needs
be
implanted
by
the
hand
of
God
to
which
all
men
have
a
propensity
;
and
since
it
is
very
strong
,
overweighing
all
other
inclinations
;
we
must
needs
think
that
it
was
planted
in
them
to
do
them
some
great
benefit
,
and
to
be
the
instrument
above
all
other
things
of
their
happiness
.
Now
what
is
there
to
which
we
have
a
more
imbred
inclination
,
then
to
love
and
to
desire
to
be
beloved
?
There
is
no
man
but
hates
to
be
alone
,
and
can
as
little
indure
to
be
with
those
for
whom
he
hath
no
love
.
For
still
he
is
alone
,
if
that
be
not
there
.
A
crowd
is
not
company
;
(
as
a
Wise
man
sayes
)
and
Faces
are
but
a
Gallery
of
Pictures
;
and
Talk
but
a
Tinkling
Cymbal
,
where
there
is
no
love
.
Nay
so
natural
is
this
to
us
(
and
withall
so
sweet
)
that
I
believe
there
is
no
man
in
the
World
who
for
all
the
wealth
in
it
,
would
be
bound
to
love
no
body
and
to
be
beloved
of
none
.
He
was
going
on
to
some
further
discourses
on
this
subject
,
when
the
other
cryed
out
,
Hold
,
do
not
wholly
impoverish
this
argument
,
but
leave
something
for
me
to
say
,
who
am
abundantly
satisfied
that
there
is
nothing
comparable
to
this
which
hath
been
the
cause
of
my
trouble
.
I
will
never
blame
my self
more
for
exceeding
too
much
in
this
sort
of
love
.
I
plainly
see
that
Mediocrity
,
which
every
where
else
is
counted
a
Vertue
,
doth
here
become
a
Vice
.
I
am
more
then
converted
by
your
excellent
discourse
.
I
must
turn
Proselyte
to
him
who
said
,
That
he
would
have
the
Affection
of
Friends
appear
rather
a
Passion
then
a
Vertue
:
That
Friendship
hath
nothing
more
excellent
in
it
then
excess
:
and
that
it
doth
rather
offend
in
the
Moderation
,
then
in
its
Violence
and
extremity
.
And
here
he
began
to
invent
all
the
Praises
he
could
of
Friendship
,
which
he
called
,
The
top
and
perfection
of
Love
;
the
Soul
of
the
World
;
the
Spirit
of
Nature
;
the
bond
of
Society
;
the
marriage
and
happy
union
of
agreeing
minds
;
the
life
and
joy
of
mankind
;
the
relief
of
our
sorrows
;
the
Physitian
of
all
our
secret
griefs
;
our
Buckler
in
all
assaults
;
our
Oracle
in
our
doubts
;
the
Governor
and
Tutor
of
a
prosperous
condition
;
the
Comforter
of
a
declining
fortune
;
without
which
the
greatest
happiness
would
be
irksome
to
us
;
and
in
whose
company
the
greatest
affliction
cannot
make
us
miserable
.
He
reflected
also
very
happily
on
this
;
that
it
was
one
of
the
last
things
that
Jesus
himself
did
in
this
world
,
to
make
a
Friendship
between
two
great
persons
,
his
blessed
Mother
,
and
his
beloved
Disciple
.
These
he
remembred
our
Lord
would
have
to
live
together
like
Mother
and
Son
;
which
he
thought
imported
such
a
dearness
between
them
,
as
would
justifie
the
height
of
his
affection
.
And
then
he
cryed
out
,
Thou
O
Divine
Love
,
art
the
nature
of
God
,
the
life
of
Angels
,
the
employment
of
Heaven
!
By
knowing
thee
I
know
what
it
is
that
I
owe
to
God
;
and
I
now
also
know
Jerusalem
better
,
where
they
exercise
the
Noblest
Friendships
.
I
will
never
fear
thee
any
more
;
for
I
see
thou
wilt
secure
my
duty
to
God
,
and
it
will
be
strange
if
my
Neighbours
be
not
better
for
thee
,
who
art
alwayes
instigating
me
to
do
good
.
What
though
I
be
chained
more
to
one
person
then
another
;
you
need
not
think
,
O
sons
of
men
,
that
I
shall
thereby
become
less
charitable
to
you
:
For
my
love
finding
here
a
continual
employment
and
constant
exercise
for
it self
;
I
am
the
more
disposed
and
ready
when
occasion
serves
to
express
it
to
you
all
.
My
retirements
cannot
work
its
decay
;
but
in
the
greatest
privacy
this
friendship
keeps
any
rust
from
growing
over
it
,
and
preserves
it
pure
and
bright
for
the
use
of
others
too
.
I
love
you
all
wheresoever
you
dwell
on
the
face
of
the
whole
earth
.
I
stretch
out
my
hands
to
you
from
one
Pole
to
the
other
;
wishing
I
could
do
you
good
.
And
though
I
cannot
reach
you
every
one
;
yet
my
love
gives
me
the
comfort
of
this
assurance
,
that
God
is
with
you
;
who
as
he
hath
a
greater
love
so
a
greater
ability
to
help
you
all
.
But
his
Guide
who
was
better
acquainted
with
his
duty
then
himself
,
thought
it
best
to
bring
him
out
of
this
Rapture
;
because
he
saw
that
he
would
immerse
himself
too
far
in
the
pleasure
of
this
contemplation
;
and
likewise
thought
it
was
not
safe
to
gratifie
themselves
with
too
much
of
this
Honey
at
once
.
He
prayed
him
therefore
to
lay
aside
this
discourse
a
while
and
to
divert
himself
with
the
observation
of
some
of
those
flowers
and
plants
wherewith
they
saw
the
earth
strewed
as
they
went
along
.
For
sure
,
said
he
,
these
were
not
made
for
us
to
tread
upon
,
nor
only
to
feed
our
eyes
with
their
grateful
Variety
,
or
to
bring
a
sweet
odor
to
our
Noses
;
but
there
is
a
more
internal
beauty
in
them
for
our
minds
to
prey
upon
;
did
we
but
let
them
penetrate
beyond
the
surface
of
these
things
into
their
hidden
properties
.
You
are
a
Christian
it
is
confessed
,
but
doth
that
make
you
cease
to
be
a
Man
?
You
read
the
Gospel
of
our
Saviour
,
but
must
that
give
a
discharge
to
all
our
rational
inquiries
into
the
Book
of
Nature
?
Doth
the
new
Creation
intend
to
destroy
the
old
?
Or
because
we
behold
God
in
the
face
of
Christ
must
we
look
upon
him
no
where
else
?
No
such
matter
;
there
is
a
more
antient
obligation
upon
you
to
study
the
Works
of
God
;
of
which
you
ought
to
quit
your self
while
you
study
his
Word
.
It
is
an
honour
to
the
School
of
Christ
,
when
his
Disciples
are
skill'd
in
all
Wisdom
.
He
is
such
a
Master
as
would
not
have
us
know
other
things
the
less
,
but
the
more
,
by
knowing
him
.
And
so
they
began
to
pry
into
many
curiosities
,
which
several
of
the
Creatures
they
met
withall
presented
to
them
;
not
without
a
great
astonishment
at
that
infinite
understanding
that
was
the
Contriver
of
them
.
And
having
once
tasted
of
this
kind
of
Learning
,
he
often
wished
that
it
was
in
his
power
to
understand
more
of
his
own
Body
;
of
the
motions
of
the
Sun
,
Moon
and
other
Stars
;
with
many
things
besides
in
this
great
Fabrick
;
wherein
he
knew
God
had
hid
great
treasures
of
Wisdom
,
and
ingraven
a
fair
Image
of
himself
.
Yea
,
he
conceived
the
whole
World
sometimes
a
great
Temple
,
and
himself
one
of
the
Priests
that
God
had
placed
therein
to
offer
up
the
Praises
of
all
the
Creatures
,
and
acknowledge
his
Wisdom
,
his
Power
,
his
Goodness
;
which
are
conspicuous
in
the
frame
of
them
.
And
though
he
could
acquire
but
a
very
small
knowledge
of
some
of
them
;
yet
it
was
a
great
pleasure
to
see
that
there
were
many
more
intelligent
Priests
then
himself
and
more
acquainted
with
Natures
Mysteries
;
who
rendred
to
God
continually
better
Praises
,
and
called
upon
all
his
works
in
all
places
of
his
Dominion
to
bless
his
Holy
name
.
CAP.
XXXVII
.
How
after
this
the
Pilgrim
fell
into
a
conceit
that
he
did
not
profit
in
Vertue
:
and
how
his
Guide
rid
him
of
it
.
That
we
must
not
make
too
much
haste
to
perfection
,
but
go
leisurely
in
our
way
.
How
afterward
he
feared
that
he
should
never
hold
out
to
the
end
of
his
journey
.
Of
the
confident
zeal
which
some
men
are
possessed
withall
.
A
beginning
of
a
new
discourse
about
Faith
.
AND
now
would
you
think
after
he
had
gone
thus
farr
that
he
should
be
troubled
with
such
an
odd
fancy
as
this
,
That
he
did
not
profit
at
all
in
Vertue
?
Yet
so
it
was
,
that
one
day
he
seriously
told
his
Friend
,
He
could
not
perceive
that
he
had
done
any
thing
worthy
of
himself
,
or
made
any
proficiency
in
the
School
of
Piety
wherein
with
so
much
care
he
had
been
bred
.
No
,
said
his
companion
?
Nothing
at
all
?
That
is
very
strange
indeed
and
you
must
pardon
me
if
I
tell
you
that
it
is
a
melancholy
conceit
.
For
have
you
overcome
so
many
temptations
and
yet
done
nothing
?
Do
you
love
God
and
your
neighbour
so
much
as
to
have
an
infinite
desire
of
doing
good
and
yet
not
at
all
bettered
?
Have
you
suffered
such
a
long
Martyrdom
and
yet
been
lazy
and
idle
?
Have
you
had
so
many
sights
of
Jerusalem
and
yet
made
no
progress
in
your
journy
?
Was
not
the
last
Prospect
which
you
gained
of
that
place
,
fairer
then
the
former
,
and
did
it
not
seem
nearer
and
closer
to
you
?
How
should
that
come
about
,
if
you
had
stood
still
and
not
gone
forward
towards
it
?
Away
with
these
black
thoughts
which
the
fumes
of
melancholy
and
nothing
else
do
breathe
into
you
.
For
my
part
I
think
you
have
profited
so
much
;
that
I
please
my self
to
look
upon
you
no
less
then
a
Gardiner
doth
to
behold
the
Trees
which
he
planted
when
they
bring
forth
fruit
;
or
a
Father
rejoyces
to
see
the
children
of
his
cares
grown
up
to
the
stature
of
men
and
women
.
I
desire
only
that
you
would
cherish
an
honest
emulation
of
your self
:
and
cast
a
jealous
eye
on
your
own
worth
lest
you
should
not
be
so
good
as
your self
.
Do
but
labour
not
to
come
behind
nor
fall
short
of
your
own
Vertue
;
Do
but
keep
up
close
to
your
own
example
;
and
I
shall
think
you
such
a
proficient
that
I
shall
glory
in
the
name
of
your
Instructer
.
But
for
the
present
,
come
along
with
me
,
and
let
us
refresh
our selves
a
little
in
yonder
fair
Bowling-green
;
that
we
may
excite
those
natural
spirits
which
I
see
are
heavily
oppressed
by
that
grim
enemy
,
I
just
now
named
,
of
all
pious
Souls
.
And
you
shall
soon
see
better
thoughts
in
your
Soul
,
when
you
have
better
blood
in
your
Body
.
With
much
ado
he
perswaded
him
to
consent
to
this
motion
,
and
though
thereby
he
received
some
relief
,
yet
the
same
dejected
humor
too
much
continued
.
For
his
mind
being
strongly
impressed
with
those
conceits
,
they
could
not
so
soon
be
discharged
and
blotted
out
.
Besides
the
continuance
therefore
of
that
exercise
and
the
use
of
some
Physick
;
he
thought
good
at
seasonable
times
more
particularly
to
remember
all
that
the
Gratious
God
had
done
for
him
.
Bidding
him
to
take
great
heed
lest
under
the
guise
of
this
Humility
(
as
it
is
esteemed
)
he
proved
unthankful
for
his
favours
;
and
by
studying
to
depress
himself
,
he
withall
depressed
the
bounty
of
his
goodness
.
He
let
him
know
also
that
the
perfection
which
he
aimed
at
(
the
want
whereof
might
possibly
be
the
root
of
this
new
trouble
)
was
not
to
be
attained
by
such
violent
,
passionate
and
impetuous
motions
,
but
by
leisurely
,
quiet
and
silent
steps
unto
it
.
Did
you
mind
,
said
he
,
the
flowers
as
we
passed
along
,
how
some
were
hidden
in
their
green
Cups
;
others
were
half-born
;
and
the
rest
newly
disclosed
?
Or
have
you
never
marked
the
Rose
how
it
swells
into
small
knobs
or
buttons
;
which
when
they
are
full
grown
,
do
rive
by
little
and
little
until
they
have
discovered
all
their
treasures
?
Suppose
you
should
unbutton
it
as
soon
as
it
swells
,
or
go
about
suddenly
to
rip
it
up
when
it
is
opening
it self
,
would
you
not
endanger
the
spoiling
of
its
beauties
,
and
deprive
your self
of
that
wholly
,
which
you
desire
too
soon
to
enjoy
?
Your
own
case
is
nothing
different
;
and
if
you
will
not
be
content
to
grow
leisurely
,
you
may
miss
of
the
happiness
at
which
you
would
so
speedily
arrive
.
You
must
not
make
so
much
haste
as
I
have
often
told
you
.
You
must
give
your self
leave
to
ripen
;
and
allow
a
fair
time
for
your
proceeding
to
perfection
.
And
in
the
mean
season
be
not
so
unreasonable
as
to
think
you
have
nothing
,
because
you
have
not
all
that
is
in
your
desires
.
It
may
seem
strange
perhaps
at
first
sight
,
but
it
is
certainly
true
;
that
the
desire
of
much
Vertue
may
prove
inordinate
.
Though
you
may
think
that
it
can
never
be
too
passionately
pursued
;
yet
assure
your self
,
your
desires
are
undue
,
when
such
an
affliction
of
spirit
attends
upon
them
,
as
is
wont
to
accompany
the
desire
of
other
things
.
If
the
violence
and
fierceness
of
them
rend
your
heart
;
there
may
be
as
much
hazard
in
it
,
as
there
is
in
tearing
up
a
Rose
when
it
is
in
labour
to
bring
forth
its
leaves
.
That
is
,
you
will
never
be
so
good
as
other
wayes
you
might
;
nor
obtain
so
much
by
your
own
eagerness
as
would
come
of
it self
in
a
course
of
nature
.
I
do
not
intend
to
quench
your
Zeal
,
nor
is
all
this
said
to
make
you
less
fervent
in
your
study
to
become
more
pious
;
or
to
move
you
to
leave
all
to
Gods
Will
without
your
own
industry
.
But
my
meaning
is
,
that
just
as
you
take
order
in
your
worldly
affairs
,
so
should
you
manage
your self
in
those
of
your
Soul
.
We
must
be
diligent
in
the
pursuit
of
such
things
as
are
needful
for
our
Bodies
;
yet
we
ought
not
to
afflict
our selves
with
the
anguish
of
cares
and
fears
,
and
such
like
passions
;
but
quietly
put
the
issue
of
our
labours
into
Gods
hands
,
and
patiently
expect
what
he
will
bless
them
withall
.
Even
so
must
you
bestir
your self
with
as
much
industry
as
you
can
for
the
good
of
your
Soul
;
yet
with
this
condition
that
if
you
cannot
acquire
all
that
you
would
,
you
do
not
suffer
your
heart
to
fall
into
a
fit
of
impatience
,
vexation
,
and
fretting
at
your
present
estate
;
which
must
needs
be
joyned
with
a
great
distrust
of
God
.
By
this
means
while
you
would
avoid
one
fault
,
you
run
into
another
.
And
you
keep
your self
with
such
violent
hands
from
compassing
your
desires
,
that
you
seek
for
Perfection
by
the
means
of
the
greatest
Imperfection
;
and
would
redress
your
disorders
by
constantly
living
in
them
.
You
must
thank
God
therefore
for
what
he
gives
,
and
patiently
wait
upon
him
for
more
when
he
pleases
to
bestow
it
.
And
I
am
apt
to
think
that
Humility
and
Patience
in
the
company
of
our
imperfections
when
we
do
our
best
indeavour
to
out-grow
them
;
is
as
acceptable
to
God
as
the
nobler
Improvements
of
others
that
complain
of
no
such
imperfections
.
For
the
one
is
the
Gift
of
God
as
well
as
the
other
;
and
he
that
gives
them
to
be
without
such
defects
,
gives
you
Grace
to
bear
them
meekly
when
they
cannot
be
helpt
.
I
would
have
you
,
my
Friend
,
not
to
cease
to
follow
the
bravest
Examples
;
and
when
you
cannot
be
Master
of
all
you
desire
,
yet
still
to
continue
your
desire
.
But
be
not
disgusted
at
your self
,
I
beseech
you
,
that
you
are
in
a
state
of
desire
,
and
not
of
perfect
enjoyment
.
Let
not
this
take
away
your
peace
,
that
you
are
not
in
the
foremost
ranks
of
those
that
are
marching
to
Jerusalem
.
Be
not
cast
down
and
sorely
afflicted
within
your self
,
that
you
do
not
advance
so
fast
as
you
would
.
Do
not
follow
your
Saviour
with
a
sowre
heart
,
dejected
looks
,
and
faln
wings
,
as
many
are
wont
to
do
;
who
perpetually
lament
their
faults
,
and
cannot
yet
amend
them
.
But
render
him
most
humble
thanks
that
he
hath
given
you
the
knowledge
of
them
,
and
an
earnest
longing
to
be
without
them
,
and
a
study
to
shake
them
off
;
together
with
good
hopes
that
they
may
be
cured
;
or
that
as
some
go
to
Heaven
in
the
height
of
Vertue
,
so
others
may
accompany
them
with
as
much
as
they
could
possibly
attain
.
All
have
not
the
same
Temper
,
the
same
Diversions
,
nor
the
same
Businesses
in
the
World
;
and
therefore
be
content
with
that
degree
which
your
condition
will
permit
you
to
rise
unto
,
and
resolve
not
to
vex
your self
unreasonably
about
that
which
is
not
in
your
power
to
remedy
.
You
have
often
heard
,
I
believe
,
that
there
is
no
Peace
to
be
had
here
but
by
Patience
.
And
in
my
opinion
he
said
true
who
told
one
of
his
Disciples
;
That
it
is
no
Patience
when
a
man
is
content
to
bear
with
his
neighbour
,
if
withall
he
be
not
content
to
bear
with
himself
.
Not
to
the
end
(
as
I
told
you
)
that
he
should
indulge
himself
in
idleness
,
and
not
strive
to
grow
better
;
but
that
all
the
pains
he
takes
to
be
so
,
should
not
end
in
sorer
pains
and
greater
torments
because
he
is
yet
no
better
.
Many
other
things
he
added
to
the
same
effect
;
and
at
last
prayed
him
,
that
if
he
was
faln
into
such
a
dislike
of
himself
as
to
be
weary
of
long
discourses
as
well
as
of
his
condition
;
yet
at
least
he
would
observe
these
three
things
,
not
unworthy
of
his
notice
,
though
they
were
the
advice
of
Heathens
.
Hecaton
hath
this
saying
.
Askest
thou
wherein
I
have
profited
?
I
have
begun
to
be
a
friend
to
my self
.
Such
a
man
hath
gotten
very
much
.
He
will
never
be
alone
,
but
alwayes
hath
a
good
Companion
with
him
.
And
he
that
is
a
friend
to
himself
,
will
not
fail
to
be
a
friend
to
every
body
else
.
I
believe
you
cannot
deny
,
that
you
might
have
made
this
Answer
to
the
same
Question
.
You
have
begun
to
take
a
great
care
of
your
Soul
.
Nay
,
you
have
a
long
time
made
it
your
business
to
do
it
good
.
And
if
you
ask
other
men
,
they
will
tell
you
;
that
you
are
a
friend
to
them
,
and
have
done
them
also
a
great
deal
of
good
.
How
came
you
to
grow
into
this
familiarity
with
your
Soul
?
What
made
you
to
let
it
have
so
much
of
your
company
?
sure
it
is
a
sign
of
some
proficiency
that
you
are
so
well
acquainted
with
it
.
And
this
brings
to
my
mind
another
mark
of
your
increase
in
Vertue
which
is
visible
even
in
your
complaints
.
It
is
an
argument
(
saith
Seneca
)
of
a
mind
that
is
changed
for
the
better
;
when
it
is
acquainted
with
those
faults
which
it
was
ignorant
of
before
.
To
which
I
may
add
a
third
.
Do
you
not
will
and
will
alway
the
same
things
?
Are
not
those
things
the
matter
of
your
choice
to
day
,
which
yesterday
you
desired
?
This
is
a
testimony
of
your
profiting
,
to
be
constant
to
your self
.
And
therefore
take
heed
I
beseech
you
of
this
sowre
loathing
of
your self
;
for
in
time
it
will
breed
a
dislike
of
your
duty
too
,
and
spoil
your
appetite
to
any
thing
that
is
good
.
While
you
are
inordinately
troubled
that
you
cannot
do
as
you
would
,
you
will
not
do
what
you
can
.
And
in
a
multitude
of
confused
desires
after
a
better
condition
;
you
will
waste
the
time
which
ought
to
be
spent
in
doing
your
best
in
your
present
estate
.
With
these
good
Counsels
and
other
Remedies
too
long
to
be
related
,
he
recovered
the
poor
man
to
a
better
state
of
health
;
and
brought
him
to
conceive
a
better
opinion
of
himself
.
And
yet
his
health
was
not
so
confirm'd
,
but
that
afterward
he
fell
into
a
little
distemper
,
and
languished
under
a
new
trouble
;
very
near
of
kin
to
this
,
and
which
it
brings
to
my
mind
.
It
was
a
great
despondency
arising
from
the
observation
of
some
weaknesses
he
felt
in
his
Soul
,
which
bred
in
him
a
diffidence
and
distust
of
his
own
constancy
;
and
a
fear
that
he
should
never
hold
out
in
his
Journey
,
but
at
last
sit
down
short
of
Jerusalem
.
This
madet
him
exceeding
pensive
,
and
to
go
drooping
a
gread
while
;
because
he
thought
that
every
mile
would
prove
his
last
;
or
at
least
that
he
should
never
be
able
to
travel
so
long
till
he
had
finished
his
course
.
Which
jealousie
discovering
it self
by
some
means
or
other
unto
his
friend
(
though
he
did
what
he
could
to
conceal
it
)
He
was
moved
with
a
great
deal
of
pitty
towards
him
.
And
beseeched
him
earnestly
not
to
let
every
suspition
of
himself
which
started
up
in
his
Soul
,
make
such
a
deep
impression
there
;
before
he
had
advised
whether
there
were
cause
to
entertain
it
or
no.
For
if
you
had
asked
me
about
this
matter
as
soon
as
you
moved
the
doubt
,
I
could
soon
have
made
you
give
your self
satisfaction
;
and
laid
such
a
scene
of
new
thoughts
in
your
mind
,
that
you
should
have
remembred
the
former
no
more
.
For
,
tell
me
,
I
pray
you
,
who
brought
you
thus
far
in
this
long
Journey
wherein
you
are
engaged
?
Was
it
your self
;
or
was
it
some
body
else
?
If
it
was
your self
,
you
know
upon
what
reasons
it
was
begun
;
and
if
they
were
worth
any
thing
,
they
may
make
you
to
go
on
.
And
it
should
seem
also
that
you
have
more
strength
than
you
imagine
,
if
you
have
travelled
so
many
leagues
,
without
any
support
;
upon
your
own
leggs
.
But
I
perceive
you
so
ill
opinionated
of
your self
,
that
you
are
inclined
by
that
if
there
were
no
other
reason
;
to
ascribe
your
happy
progress
to
some
higher
cause
.
Thither
let
us
go
then
;
and
ask
of
God
,
if
he
uses
to
forsake
the
work
of
his
own
hands
;
and
to
lose
all
that
he
hath
done
already
,
for
want
of
doing
a
little
more
.
Will
he
now
forsake
you
,
after
you
have
served
him
so
many
years
?
Will
he
disown
one
that
hath
been
so
long
a
Client
to
him
,
and
still
seeks
for
his
wonted
protection
?
Doth
he
love
his
Friends
no
better
,
than
to
shake
them
off
when
they
grow
old
.
If
I
would
at
all
have
suspected
his
Constancy
,
it
should
have
been
in
the
beginning
of
our
acquaintance
;
and
not
now
that
he
hath
been
tryed
for
half
an
Age.
Was
there
any
reason
at
first
why
he
should
bear
a
good
will
to
you
,
or
was
there
none
?
If
there
was
none
,
then
there
needs
none
to
move
him
now
to
continue
his
Love
.
If
there
was
any
,
then
there
is
a
greater
reason
now
;
because
he
hath
loved
you
so
long
,
and
you
are
also
more
worthy
his
Love
.
Do
him
the
honour
then
that
you
would
do
a
friend
,
to
believe
that
he
is
not
fickle
and
inconstant
.
Or
do
but
justice
to
him
,
and
think
that
he
is
not
unfaithful
,
but
true
to
his
word
.
And
then
as
long
as
your
Lord
lives
,
you
shall
live
also
.
And
he
that
hath
begun
a
good
work
in
you
,
will
perfect
it
no
doubt
till
he
come
to
give
you
his
rewards
.
I
know
you
will
tell
me
that
you
do
not
question
his
faithfulness
and
stedfastness
to
his
friends
;
but
you
have
been
unkind
to
him
,
and
so
have
forfeited
his
good
esteem
and
Love
.
And
let
it
be
so
,
since
it
is
your
pleasure
;
that
you
have
not
behaved
your self
so
gratefully
as
you
ought
:
But
is
he
of
such
a
disposition
,
that
he
can
never
be
won
to
a
Reconciliation
?
I
pray
have
a
care
what
you
say
,
for
fear
you
make
good
men
better
than
God
;
who
are
wont
to
forgive
their
Brother
when
he
repents
,
not
only
seven
times
,
but
seventy
times
seven
.
And
,
say
I
beseech
you
,
hath
he
not
pardoned
you
heretofore
very
lovingly
when
you
humbly
and
obediently
intreated
him
to
pass
by
your
offences
?
When
you
were
one
of
the
World
,
did
he
not
then
draw
you
to
himself
without
your
desire
;
and
over-matched
your
sins
by
his
infinite
,
omnipotent
Goodness
?
What
should
hinder
then
his
kindness
and
clemency
towards
you
,
now
that
you
are
become
a
man
separate
from
the
World
?
If
the
Mire
and
Dirt
wherein
we
wallowed
could
not
hinder
,
but
he
would
needs
take
us
in
his
arms
,
and
place
us
in
his
bosome
;
will
he
shake
us
off
and
throw
us
out
from
thence
,
now
that
we
are
washed
and
made
clean
?
Will
he
not
rather
wipe
off
a
speck
of
Dirt
that
hath
light
upon
us
,
than
cast
us
down
into
the
Mire
again
?
Can
you
think
that
he
who
took
in
strangers
to
his
house
,
and
gave
them
kind
entertainment
;
will
turn
his
Children
out
of
doors
?
After
we
have
done
him
so
many
services
,
and
laboured
for
his
Love
;
will
he
thrust
us
out
in
an
heat
of
anger
,
and
quite
casheere
us
his
family
?
O
absurd
suspition
!
A
jealousie
unworthy
of
such
an
excellent
Father
,
and
unbecoming
Sons
that
have
so
nobly
and
tenderly
been
brought
up
by
him
.
If
you
were
to
treat
with
a
person
like
your self
,
you
must
first
think
him
very
bad
;
or
else
you
would
not
be
so
injurious
as
to
harbour
such
thoughts
of
him
.
You
must
judge
him
very
froward
,
who
will
fall
out
with
you
upon
every
sleight
occasion
;
and
never
return
with
you
into
grace
any
more
.
Do
not
impute
then
a
thing
so
unnatural
unto
God
;
nor
so
much
wrong
his
infinite
Goodness
,
as
to
take
Him
to
be
of
so
harsh
a
disposition
;
that
we
must
never
expect
his
favour
more
,
if
we
chance
but
to
offend
him
.
No
,
if
you
can
but
believe
that
he
loves
himself
,
you
need
not
fear
that
he
should
thus
abandon
you
.
You
have
cost
him
too
much
,
that
he
should
so
easily
part
with
you
.
He
hath
bought
you
at
so
excessive
a
rate
;
that
you
may
be
assured
he
will
not
willingly
lose
you
.
The
breeding
of
you
hath
stood
him
in
so
much
care
;
that
he
will
not
spare
a
little
more
to
keep
you
.
And
if
you
are
thus
secure
of
God's
Love
,
I
pray
tell
me
what
you
think
should
separate
you
from
him
?
Can
you
really
think
that
you
your self
shall
have
a
mind
to
leave
him
,
and
return
back
to
the
World
from
whence
you
came
?
You
cannot
I
am
confident
remain
two
minutes
in
this
perswasion
,
if
you
be
not
forsaken
of
your
Reason
,
and
left
to
the
impostures
of
Fancy
and
wild
Imagination
.
For
what
is
that
can
dissolve
that
league
of
Friendship
that
is
so
solemnly
and
religiously
sworn
betwixt
you
?
Is
there
any
thing
in
him
that
can
disgust
you
,
and
make
him
seem
less
amiable
in
your
eyes
?
Can
you
fear
that
his
conversation
may
grow
tedious
,
and
prove
a
burden
to
you
in
the
conclusion
?
or
what
prejudice
can
you
receive
by
loving
of
him
;
seeing
you
believe
that
All
Good
is
in
him
,
and
that
he
calls
us
to
his
own
Kingdom
and
Glory
?
I
am
verily
perswaded
you
think
that
you
cannot
cease
to
love
me
,
to
whom
you
profess
your self
so
much
beholden
.
And
yet
what
am
I
in
compare
with
Him
;
or
what
obligations
have
you
received
from
me
that
can
be
so
strong
to
hold
you
,
as
those
that
he
hath
laid
upon
you
?
I
may
change
and
not
be
so
good
as
I
am
;
or
not
so
full
of
love
to
you
.
Some
damage
may
appear
that
you
may
be
in
danger
to
receive
by
loving
me
;
which
I
can
never
be
able
to
repair
.
But
there
is
not
so
much
as
a
shadow
of
turning
in
him
.
He
is
alwayes
the
same
Fulness
,
and
the
same
Love
;
infinitely
desirous
of
our
Happiness
.
And
as
for
any
loss
that
we
may
possibly
sustain
for
his
sake
;
it
cannot
be
so
great
,
but
he
can
make
us
a
recompence
for
it
incomparably
greater
.
Do
not
hold
your self
then
in
such
suspition
,
unless
you
can
think
that
you
have
taken
a
wrong
measure
of
him
:
especially
since
you
are
of
opinion
that
you
cannot
but
love
me
to
the
end
;
and
also
have
so
lately
told
me
that
you
was
satisfied
the
love
of
me
would
teach
you
to
love
God
the
better
.
I
should
proceed
to
remember
you
also
that
the
wayes
of
Vertue
which
you
have
to
tread
are
so
pleasant
,
that
you
will
not
be
inclined
to
relinquish
them
and
divert
into
any
other
path
:
and
that
you
can
never
think
sit
so
to
disparage
this
noble
life
,
as
to
leave
it
after
you
have
made
a
very
long
trial
of
it
:
and
that
you
will
not
endure
to
retreat
with
so
much
shame
as
you
will
necessarily
draw
upon
your self
,
by
abandoning
a
course
which
you
have
so
highly
commended
:
All
this
I
say
and
much
more
I
should
call
to
your
mind
but
that
you
seem
to
discharge
me
of
that
trouble
by
the
chearfulness
which
I
observe
to
return
into
your
countenance
.
I
see
that
you
begin
to
believe
that
you
shall
persevere
;
and
that
you
recover
your
antient
comfort
;
That
stronger
is
he
who
dwelleth
in
you
,
then
he
who
dwelleth
in
the
world
.
The
Devil
begins
already
to
fly
from
you
;
and
by
the
light
of
these
truths
we
have
chased
away
the
cloud
that
hung
over
you
.
Carry
them
therefore
I
intreat
you
ever
in
your
mind
;
and
let
me
hear
no
more
of
these
dejections
of
spirit
,
which
are
as
unreasonable
as
they
are
uncomfortable
both
to
your self
and
others
.
I
'le
say
no
more
of
this
matter
,
after
I
have
told
you
a
story
of
an
antient
Pilgrim
in
the
way
to
Jerusalem
;
to
which
therefore
you
had
best
attend
.
It
is
St.
Peter
I
mean
,
who
you
know
had
a
mind
to
walk
with
our
Saviour
upon
the
water
;
which
was
no
easie
thing
to
do
:
and
yet
by
the
power
of
his
Master
was
indued
with
such
a
vertue
as
to
tread
safely
upon
that
yielding
element
.
He
went
a
pretty
way
while
the
face
of
the
water
was
smooth
and
even
;
and
it
seemed
nothing
different
from
the
solid
earth
.
Untill
the
wind
began
to
be
loud
,
and
the
plain
way
upon
the
water
was
turned
into
Hills
and
Dales
,
we
hear
of
no
shrikes
;
but
then
he
cryed
out
and
his
heart
and
his
feet
began
to
sink
together
.
But
was
there
any
reason
to
fear
drowning
after
he
had
walked
half
a
furlong
?
or
to
imagine
it
would
not
bear
him
up
the
next
half
as
well
as
it
had
done
the
former
?
none
at
all
sure
.
The
winds
that
blew
,
and
the
rough
waves
that
began
to
lift
up
themselves
;
were
no
less
subject
to
that
power
which
upheld
him
,
then
the
smooth
and
quiet
surface
of
the
Sea
.
It
was
as
easie
to
walk
upon
a
Billow
,
as
upon
the
still
water
.
The
blustering
wind
had
no
more
power
there
,
then
the
silent
Aire
.
Whence
then
proceeded
this
change
,
that
the
man
who
lately
trampled
upon
the
Sea
and
gloried
over
the
deep
;
doth
now
feel
himself
slip
into
the
bosome
of
it
,
and
is
in
danger
to
be
swallowed
up
by
it
.
The
firm
ground
which
he
thought
was
under
him
,
is
gone
;
and
he
is
left
to
the
mercy
of
the
angry
waves
.
Was
not
the
change
within
before
his
feet
felt
any
?
Did
not
a
violent
fear
lay
hold
upon
him
;
and
did
he
not
let
go
his
hold
of
the
hand
which
before
sustained
him
?
Yes
,
this
was
the
business
.
If
his
Faith
had
been
as
strong
as
once
it
was
,
his
condition
had
been
as
safe
in
the
midst
of
the
storm
,
as
before
it
was
in
the
calm
.
When
this
Anchor
broke
,
the
waters
began
to
suck
him
in
.
They
challenged
him
then
for
their
proper
goods
;
because
his
Faith
was
in
a
manner
already
shipwrackt
:
But
did
his
Gratious
Master
so
part
with
him
?
Would
he
lose
a
servant
because
he
was
weak
,
and
wanted
confidence
in
him
?
Or
did
he
delay
to
help
him
and
only
hold
him
up
by
the
chin
when
all
his
body
was
in
the
deep
?
No
;
when
he
cryed
for
relief
and
beseeched
to
be
saved
,
he
instantly
put
forth
his
hand
,
caught
hold
of
him
and
rescued
him
from
the
jaws
of
death
.
He
only
chides
him
because
he
doubted
;
but
neither
lets
him
sink
into
the
belly
of
the
waters
;
nor
stayes
his
succours
till
he
was
in
greater
need
of
them
.
He
straightway
lends
him
more
power
;
and
chuses
rather
to
incourage
a
little
Faith
,
then
let
him
perish
because
he
had
no
more
.
Now
this
story
methinks
bears
a
great
resemblance
with
that
condition
wherein
you
and
many
more
besides
have
been
.
We
have
a
great
mind
to
go
to
Jesus
and
for
that
end
to
walk
here
in
the
World
as
he
walked
.
But
it
is
very
much
that
we
who
are
so
earthly
and
have
such
ponderous
affections
to
things
here
below
,
should
be
able
to
tread
them
under
our
feet
;
and
keep
our selves
above
the
soft
pleasures
of
the
flesh
into
which
we
are
apt
to
sink
.
This
seems
no
less
a
wonder
,
then
it
was
for
a
body
of
earth
to
walk
upon
the
face
of
the
Sea
,
which
uses
to
swallow
down
such
heavy
things
that
come
into
it
.
Whence
is
it
I
pray
that
we
have
this
strength
,
and
can
lift
up
our selves
above
our
natural
propensions
to
lead
the
life
of
God
?
Is
it
from
our
own
Vertue
?
or
rather
must
we
not
acknowledge
that
we
receive
it
from
that
voice
which
saith
to
us
as
unto
that
Apostle
of
our
Lord
,
Come
?
This
sure
is
the
cause
to
which
it
must
be
ascribed
.
And
it
cannot
be
of
less
efficacy
afterward
,
then
it
was
at
the
first
;
but
when
he
still
saith
,
Follow
me
,
he
gives
a
greater
power
and
force
unto
us
so
to
do
.
But
how
comes
it
about
then
that
you
and
others
begin
sometimes
to
sink
;
or
at
least
to
imagine
that
you
are
falling
into
the
World
;
and
that
the
sensual
life
will
at
last
draw
you
into
its
embraces
again
?
Truly
,
there
is
the
same
cause
of
it
,
that
there
was
in
him
;
and
that
is
Diffidence
.
You
forget
your self
and
distrust
God
;
and
that
works
a
decay
of
the
Vertue
and
ability
that
was
in
your
heart
.
You
regard
more
the
winds
and
the
waves
,
the
difficulties
and
temptations
that
you
are
incompassed
withall
,
then
the
power
and
the
love
of
Jesus
which
attends
upon
you
;
and
so
you
begin
first
to
fear
and
then
to
fall
.
Yet
behold
what
a
loving
and
kind
Master
you
serve
.
He
doth
not
take
this
so
ill
at
your
hands
as
to
let
you
quite
go
;
and
fall
still
lower
and
lower
into
the
water
,
untill
you
be
drown'd
:
But
if
you
look
earnestly
upon
him
and
call
to
him
,
and
intreat
him
to
take
pitty
upon
you
and
not
to
leave
you
;
he
gives
you
his
hand
presently
and
sets
you
in
safety
.
Though
now
you
have
been
very
distrustful
of
his
goodness
;
and
have
fainted
in
your
mind
as
if
he
would
not
regard
you
;
yet
his
tenderness
is
so
great
that
he
bids
me
assure
you
he
will
not
forsake
you
;
nor
fail
to
support
and
help
your
feeble
soul
.
Only
in
his
name
I
must
a
little
chide
you
;
and
give
you
a
gentle
reproof
in
his
own
words
,
saying
,
O
thou
of
little
faith
,
wherefore
didst
thou
doubt
?
I
say
no
more
,
because
I
see
you
are
sorrowful
and
hope
you
will
give
me
no
more
the
like
trouble
.
Indeed
replyed
the
Pilgrim
I
deserve
a
more
severe
reprehension
,
and
you
deal
too
favourably
with
me
when
you
give
me
so
mild
a
rebuke
.
But
I
suppose
you
use
me
thus
tenderly
that
I
may
be
sensible
of
the
gratious
nature
of
our
Lord
;
who
hath
compassion
on
our
weakness
and
is
loath
to
discourage
those
by
any
sharpness
of
his
,
who
are
too
apt
to
invent
over
many
discouragements
to
themselves
.
And
truly
I
am
so
apprehensive
of
his
lenity
and
behold
also
so
great
a
portion
of
it
in
your self
;
that
were
it
not
upon
that
account
,
I
should
again
be
apt
to
stand
in
fear
of
creating
not
only
you
but
him
a
greater
trouble
then
you
are
able
to
bear
.
I
am
you
see
very
foolish
,
alwayes
complaining
and
exercising
your
patience
.
I
have
so
many
scruples
and
little
fears
;
am
so
unconstant
and
wavering
in
my
thoughts
;
so
frequently
sick
and
out
of
order
;
so
forgetful
also
of
your
counsels
;
that
perhaps
by
this
time
you
begin
to
reflect
and
consider
how
great
a
burden
you
have
drawn
upon
your self
by
undertaking
the
charge
of
me
.
And
I
pray
tell
me
sincerely
whether
you
are
not
a
little
weary
of
me
,
and
do
not
wish
your self
rid
of
such
an
impediment
;
for
I
can
scarce
call
my self
your
Friend
any
longer
,
but
your
Trouble
or
your
Burden
.
Tell
me
I
say
,
is
not
this
a
fitter
name
for
me
then
any
else
?
And
can
you
find
in
your
heart
to
own
that
sweet
relation
to
him
any
more
;
who
hath
made
himself
so
unpleasing
on
all
occasions
,
and
nothing
but
disquieted
your
happy
repose
?
I
doubt
if
you
could
see
my
heart
,
and
behold
what
a
seed
of
new
troubles
and
doubts
lodges
there
;
you
would
tell
me
plainly
that
you
shall
never
enjoy
your self
till
you
be
divorced
from
me
.
You
surprise
me
strangely
,
said
the
Good
old
man
,
and
did
I
not
consider
that
you
have
suspected
the
kindness
of
God
himself
I
should
be
so
amazed
at
this
alteration
in
you
as
to
lose
the
use
of
words
and
not
know
what
to
say
to
you
.
Little
did
I
think
that
I
should
ever
have
had
an
occasion
to
answer
such
a
question
as
that
you
propose
;
for
sure
you
never
discerned
that
I
had
a
mind
to
be
separated
from
you
.
And
truly
I
never
discerned
any
such
thing
in
my self
;
nor
have
you
given
me
cause
to
be
less
your
Friend
then
heretofore
;
unless
it
be
by
this
unfriendly
jealousie
,
which
as
I
told
you
a
little
while
ago
I
thought
you
would
never
have
entertained
.
And
since
I
see
it
proceeds
rather
from
an
ill
opinion
of
your self
,
then
any
you
have
of
me
I
recall
that
word
;
and
pray
you
to
believe
that
you
are
as
dear
unto
me
as
ever
;
that
is
my
friend
.
And
what
I
pray
you
is
the
office
of
a
friend
,
if
not
to
relieve
the
wants
of
those
he
loves
;
and
to
bear
those
burdens
with
them
which
they
are
not
able
to
carry
alone
?
If
they
themselves
therefore
by
reason
of
any
heaviness
of
Spirit
,
prove
the
burden
that
he
must
sustain
,
He
will
not
complain
of
it
.
It
is
their
unhappiness
he
knows
both
that
they
are
so
heavy
,
and
are
in
danger
they
think
to
be
a
load
to
him
;
and
He
will
not
let
them
be
more
unhappy
,
by
becoming
heavy
himself
,
and
groaning
under
that
easie
weight
which
they
lay
upon
him
.
Easie
I
call
it
,
because
it
is
a
pleasure
to
do
any
kindness
for
our
friends
;
and
the
pleasure
encreases
proportionably
to
the
pains
that
we
take
in
doing
of
it
.
You
shall
hear
the
Judgement
of
a
Philospher
in
this
case
if
you
please
;
and
of
one
that
loved
ease
more
then
any
of
his
fellows
.
Though
a
wise
man
he
thought
might
be
content
with
himself
;
yet
notwithstanding
he
granted
that
his
happiness
would
be
greater
with
a
friend
.
Of
such
a
companion
he
cannot
but
be
desirous
,
if
it
be
for
no
other
end
,
but
to
exercise
his
amity
;
and
that
so
great
a
vertue
may
not
remain
without
use
.
He
doth
not
chuse
a
friend
(
saith
Epicurus
himself
)
to
have
some
to
assist
him
when
he
is
sick
,
or
to
succour
him
if
he
be
in
prison
,
or
such
necessities
.
But
contrary
wise
,
that
he
may
have
one
whom
he
may
help
and
comfort
in
the
like
distresses
.
For
he
hath
an
evil
intention
that
only
respects
himself
when
he
makes
Friendship
.
And
so
shall
he
end
his
friendship
as
he
begun
the
same
.
He
that
hath
purchased
himself
a
friend
to
the
intent
that
he
may
be
succoured
by
him
in
prison
;
will
take
his
flight
as
soon
as
he
feels
that
he
is
released
of
his
bonds
.
Both
the
chains
shall
be
knockt
off
together
,
those
of
his
prison
and
those
of
his
friendship
.
These
are
the
friendships
which
we
vulgarly
call
Temporary
,
being
made
only
to
serve
a
turn
.
He
that
is
made
a
friend
for
profit
sake
,
shall
please
as
long
as
he
may
be
profitable
;
and
so
they
who
are
in
felicity
see
themselves
inviron'd
with
a
multitude
of
these
followers
;
But
where
the
distressed
dwell
,
there
is
nothing
but
solitude
.
For
such
manner
of
friends
alwayes
avoid
those
places
where
they
may
be
proved
.
It
is
necessary
that
the
beginning
and
the
end
have
a
correspondence
.
He
that
hath
begun
to
be
a
friend
because
it
is
expedient
;
he
that
hath
thought
there
is
a
gain
in
friendship
beside
it self
;
may
well
be
suborn'd
against
the
same
by
the
appearance
and
offers
of
a
greater
gain
.
For
what
cause
then
do
I
entertain
a
friend
?
To
the
end
I
may
have
one
for
whom
I
may
dye
;
whom
I
may
accompany
in
banishment
,
and
for
whose
life
and
preservation
I
may
expose
my self
to
any
danger
.
For
the
other
,
which
only
regards
profit
and
makes
account
of
that
which
may
turn
to
its
own
commodity
;
it
is
rather
a
Traffique
then
Friendship
.
Certain
it
is
that
Friendship
hath
in
some
sort
a
similitude
and
likeness
to
the
affection
of
Lovers
.
Whose
scope
is
neither
gain
,
nor
greatness
,
nor
glory
;
but
despising
all
other
considerations
,
love
it self
inkindles
in
them
a
desire
of
the
beloved
form
,
under
hopes
of
a
mutual
and
reciprocal
amity
.
Thus
he
.
Unless
you
will
number
me
then
among
those
Summer
friends
which
he
speaks
of
;
or
think
that
friendship
in
me
is
feebler
then
it
was
in
Pagans
;
you
must
not
hold
me
any
longer
in
suspition
.
And
indeed
if
you
did
but
know
how
great
a
favour
you
do
me
,
in
letting
me
know
your
griefs
,
and
making
me
the
Witness
of
your
Conscience
,
and
relying
upon
me
for
advice
,
and
thereby
giving
me
an
opportunity
to
serve
you
the
best
I
can
;
you
would
presently
throw
away
all
these
Imaginations
which
the
enemy
of
Souls
,
and
of
Friendship
would
instill
into
you
.
For
my
part
,
I
did
not
so
lightly
and
in
sport
receive
you
into
my
conduct
;
as
that
any
difficulty
or
a
multitude
of
them
should
make
my
employment
tedious
to
me
.
Nay
,
how
can
it
be
irksome
;
when
you
your self
acknowledge
that
the
labours
of
Love
are
all
pleasure
,
and
carry
their
own
rewards
in
them
.
You
may
think
perhaps
that
love
grows
old
as
well
as
all
other
things
,
and
that
time
works
its
decay
and
renders
it
feeble
and
weak
.
Thus
Attalus
was
wont
to
say
that
it
is
far
more
pleasant
to
make
a
friend
,
then
to
have
one
.
As
it
is
more
agreeable
to
a
Painters
fancy
,
to
draw
his
lines
,
then
to
have
finished
the
picture
.
After
he
hath
painted
indeed
he
possesses
the
fruit
of
his
Art
,
but
he
took
pleasure
in
the
Art
it self
when
he
painted
.
Just
as
the
youth
of
our
children
is
more
fruitful
to
us
,
but
their
infancy
is
more
sweet
.
But
assure
your self
I
do
not
live
by
any
of
these
Maxims
.
Friendship
is
like
Wine
;
the
older
it
is
the
better
.
It
grows
more
pure
by
age
;
its
spirits
are
more
disingaged
;
and
it
warms
the
heart
more
powerfully
then
when
it
was
but
new
and
green
.
Nay
,
your
friendship
is
more
pleasant
too
,
whatsoever
you
may
think
;
now
that
it
is
grown
;
then
it
was
in
its
childhood
.
I
enjoy
the
remembrance
of
those
pleasures
and
have
some
new
ones
besides
:
just
as
a
Painter
thinks
on
his
Art
when
he
beholds
the
piece
that
he
hath
brought
to
perfection
.
I
beseech
you
then
if
you
have
any
love
to
me
that
you
will
not
call
in
question
mine
to
you
.
And
if
all
this
will
not
satisfie
you
;
let
me
intreat
you
for
the
Love
of
our
Lord
,
that
you
will
ask
him
whether
I
do
not
love
you
.
I
know
he
is
so
much
a
friend
to
Truth
and
unto
Love
too
(
not
to
say
to
you
and
me
)
that
he
will
do
me
the
favour
to
perswade
you
that
I
do
.
And
therefore
let
not
the
Evil
one
who
loves
nothing
less
then
our
Friendship
,
sow
this
jealousie
in
your
heart
that
I
grow
weary
of
you
.
But
be
confident
that
as
our
Lord
loves
you
,
so
he
imparts
true
love
to
me
;
and
that
if
the
armes
of
these
two
can
do
any
thing
,
you
shall
be
carried
safe
to
Jerusalem
.
And
now
since
I
have
told
you
my
very
heart
,
let
me
know
I
pray
what
further
doubt
it
is
that
troubles
yours
.
It
cannot
be
so
great
sure
that
I
should
not
find
a
remedy
for
it
:
and
you
need
not
fear
that
it
will
procure
me
too
great
a
trouble
;
since
it
is
become
as
you
see
one
of
my
chief
pleasures
to
ease
you
of
your
troubles
.
It
must
be
so
indeed
said
the
Pilgrim
if
you
have
any
pleasure
at
all
:
For
I
live
as
if
I
had
nothing
else
to
do
but
to
find
some
new
occasion
to
perplex
my self
,
that
I
may
be
disintangled
by
you
.
You
think
that
I
am
advanced
a
great
way
toward
Jerusalem
,
and
truly
I
hope
that
I
am
gone
further
then
I
lately
thought
my self
.
But
alas
I
am
nothing
so
strong
,
so
steady
,
much
less
so
wise
as
you
seem
sometimes
to
imagine
.
A
little
thing
you
see
shakes
me
;
and
there
are
lesser
matters
that
you
have
not
yet
been
privy
to
that
put
my
thoughts
into
confusion
.
The
very
puff
of
a
confident
mans
breath
doth
indanger
to
make
me
reel
.
And
though
I
understand
my self
very
well
in
those
things
wherein
you
have
instructed
me
,
yet
the
meer
zeal
and
earnestness
wherewith
some
persons
assault
me
,
when
there
is
no
reason
in
what
they
say
;
is
apt
to
make
me
suspect
and
distrust
my self
,
nay
to
fall
into
a
trembling
lest
all
should
not
be
well
with
me
.
This
you
will
say
is
a
small
matter
and
not
worthy
to
be
called
a
trouble
;
(
and
truly
I
am
glad
and
thank
God
for
your
sake
that
it
is
no
more
)
yet
when
I
give
you
an
instance
of
it
,
you
will
think
I
had
some
cause
to
complain
as
I
did
;
though
not
so
much
as
my
words
in
the
late
passion
wherein
I
was
,
might
import
.
Your
discourse
of
Faith
and
Confidence
in
God
(
for
which
I
am
obliged
unto
you
)
revived
at
first
the
memory
of
my
weakness
instead
of
giving
me
strength
;
and
made
me
think
with
my self
,
Alas
!
I
have
made
it
a
Question
whether
I
have
any
Faith
or
no.
For
to
tell
you
the
truth
,
I
met
lately
with
an
acquaintance
of
mine
(
when
you
were
absent
about
some
business
)
who
would
needs
perswade
me
that
I
was
drawn
away
,
and
was
no
true
Believer
;
because
I
described
Faith
unto
him
in
that
manner
as
you
had
taught
me
.
I
told
him
that
I
was
heartily
perswaded
that
Jesus
was
the
Son
of
God
;
and
that
he
had
taught
us
all
his
Will
;
and
that
he
having
dyed
for
our
sins
,
did
by
the
same
death
confirm
unto
us
great
and
precious
promises
;
and
that
he
lives
and
raigns
in
Heaven
for
ever
;
and
that
he
will
give
eternal
life
to
all
that
obey
him
;
and
that
hereupon
I
was
become
obedient
to
his
voice
,
and
quitting
all
present
enjoyments
,
was
willing
to
follow
him
to
the
death
.
And
yet
after
all
this
he
mis-called
my
Perswasion
by
a
word
which
I
think
he
did
not
understand
;
saying
that
I
was
indued
only
with
an
Historical
Faith
which
would
not
save
me
.
I
explained
that
word
as
well
as
I
could
,
and
told
him
that
a
belief
of
the
History
of
the
Gospel
(
of
all
that
is
related
there
)
when
it
produces
obedience
to
the
Laws
of
it
,
was
Saving
Faith
.
But
he
smiled
at
my
ignorance
;
(
as
he
esteemed
it
)
and
told
me
that
the
Faith
which
justifies
,
and
so
saves
us
,
was
only
a
recumbency
on
Christ
;
an
application
of
his
merits
to
my
Soul
;
with
a
number
of
such
like
phrases
:
the
obscurity
or
lameness
,
or
danger
of
which
,
though
I
represented
to
him
,
yet
would
he
not
yield
a
jot
;
nor
cease
to
importune
me
that
I
would
take
heed
of
the
danger
of
unbelief
.
And
indeed
I
knowing
him
to
be
a
good
man
himself
;
and
he
affirming
that
all
godly
men
of
a
long
time
had
been
of
his
mind
;
and
using
such
confidence
and
vehemence
in
his
words
;
and
sometimes
thundring
also
so
terribly
in
my
ears
the
danger
wherein
my
Soul
was
:
I
must
confess
such
was
my
weakness
,
that
I
trembled
a
little
though
I
knew
no
cause
;
and
was
afraid
that
I
had
been
mis-lead
out
of
the
company
of
so
many
Believers
as
he
told
me
of
.
This
hath
been
a
double
trouble
to
me
;
sometimes
to
think
that
I
should
be
afraid
without
reason
;
and
sometimes
suspecting
that
there
may
be
reason
in
what
he
saith
,
and
my
eyes
so
blinded
that
I
cannot
see
it
.
Now
I
have
opened
my
heart
to
you
very
freely
;
and
I
pray
be
not
angry
that
I
should
doubt
either
of
your
fidelity
,
or
of
your
ability
in
the
instructions
you
long
since
gave
me
.
There
is
no
cause
for
this
Petition
,
said
the
Good
Father
,
I
am
willing
you
should
hear
what
every
body
saith
,
for
then
you
will
see
the
difference
.
It
is
better
a
great
deal
that
you
should
doubt
;
than
that
you
should
blindly
resign
up
your self
to
all
my
dictates
.
I
am
none
of
those
that
love
to
be
believed
because
I
say
it
;
nor
that
raise
the
sound
of
my
voice
,
to
gain
an
advantage
of
them
,
whose
modesty
will
not
let
them
be
so
loud
.
I
will
leave
that
priviledge
to
such
men
as
are
in
need
of
it
,
having
nothing
else
to
serve
them
;
to
some
of
whom
I
doubt
your
acquaintance
is
made
a
Proselyte
.
For
there
are
a
company
of
men
in
the
World
(
as
hath
been
noted
long
since
by
a
Wise
man
)
who
love
the
salutation
of
Rabbi
,
or
Master
;
and
that
not
in
Ceremony
or
Complement
,
but
in
an
inward
Authority
which
they
seek
over
mens
minds
;
in
drawing
them
to
depend
upon
their
Opinions
;
and
to
look
for
knowledge
only
at
their
lips
.
It
is
not
the
Lord
Bishops
(
as
he
speaks
)
but
these
men
,
that
are
the
Successors
of
Diotrephes
;
the
great
Lovers
of
preheminence
.
They
will
be
Lords
over
mens
Faith
;
and
overawe
them
into
a
belief
of
all
that
they
preach
.
None
may
dissent
from
their
assertions
;
unless
he
be
content
to
bear
the
brand
of
an
Vnbeliever
.
It
is
all
one
to
forsake
the
Gospel
,
and
to
forsake
their
Opinions
.
You
leave
Christ
if
you
leave
them
;
and
the
Faith
which
was
once
delivered
to
the
Saints
is
solely
in
their
keeping
.
That
which
makes
them
the
more
usurp
upon
others
,
is
,
that
they
have
the
hap
to
light
upon
such
natures
who
readily
receive
that
which
is
confidently
spoken
;
and
stifly
maintain
that
which
once
they
have
embraced
.
Such
are
men
of
younger
years
,
and
superficial
understandings
;
that
are
carried
away
with
partial
respect
of
persons
,
or
with
the
enticing
appearance
of
godly
names
and
pretences
.
There
being
few
(
as
he
observes
)
who
follow
the
things
themselves
,
more
than
the
names
of
the
things
,
and
most
the
names
of
the
Masters
.
Nay
,
most
do
side
themselves
with
these
Masters
before
they
know
their
right
hand
from
their
left
.
And
they
skip
from
meer
Ignorance
,
to
a
violent
Prejudice
:
from
knowing
nothing
to
an
Opinion
that
they
know
all
things
:
or
at
least
to
a
confidence
that
they
are
not
mistaken
in
what
they
know
.
This
strong
prejudice
is
rarely
overcome
:
for
the
honourable
names
of
Sincerity
,
singleness
of
heart
,
godliness
,
and
the
glory
of
free
grace
being
put
in
the
front
,
and
marching
before
their
Doctrines
;
they
can
never
be
touched
by
those
that
have
a
mind
to
assault
them
,
but
those
Holy
things
will
first
be
thought
to
suffer
a
Violation
.
But
as
I
intend
to
have
nothing
to
do
with
these
Lords
and
Masters
;
so
I
would
have
you
to
withdraw
your self
from
the
thraldom
of
their
subjects
.
I
may
well
be
allowed
to
bid
you
not
to
follow
them
;
seeing
I
would
not
have
you
follow
me
without
reason
.
Exempt
your self
from
the
number
of
those
that
are
sheepishly
led
whither
confident
men
will
have
them
;
or
that
are
hurried
away
with
the
blasts
of
a
furious
Zeal
;
or
that
are
wont
to
tell
voices
,
and
not
to
weigh
them
.
If
there
be
any
thing
that
I
am
to
accuse
you
of
in
this
particular
,
it
is
only
that
which
you
have
confessed
;
that
you
dare
not
(
as
I
also
noted
heretofore
)
trust
your
own
reason
;
and
adhere
to
the
clear
and
well-poized
resolutions
of
your
own
mind
,
if
any
body
raise
a
clamour
against
them
.
There
is
a
certain
Modesty
in
your
Soul
which
is
very
commendable
;
if
it
do
not
betray
you
into
the
hands
of
those
that
are
so
impudent
as
to
out-face
you
.
It
will
do
you
service
if
it
only
restrain
you
from
their
peremptoriness
;
(
which
you
have
as
much
right
to
use
as
themselves
if
it
were
fit
and
decent
)
but
it
ought
not
to
make
you
yield
to
them
,
because
they
are
so
confident
as
to
press
for
your
consent
with
great
earnestness
,
and
without
any
reason
.
Time
I
hope
will
both
embolden
your
Modesty
,
and
also
settle
your
Notions
better
:
making
you
to
see
that
they
excel
the
vain
janglings
,
and
the
loud
noises
of
the
World
,
as
much
as
light
excelleth
darkness
.
And
to
give
you
your
due
,
you
did
well
conceive
and
remember
what
I
formerly
said
,
which
I
do
not
now
recant
.
Still
I
tell
you
that
he
is
a
Believer
unto
Salvation
,
who
being
perswaded
of
the
truth
of
all
that
is
said
of
our
Saviour
,
and
all
that
he
hath
said
in
the
Gospel
,
abandons
all
other
interests
,
and
studies
only
to
be
obedient
to
him
in
all
things
.
Let
them
say
what
they
will
of
Recumbency
and
Reliance
upon
him
,
I
think
this
man
relyes
upon
him
,
and
trusts
him
more
than
any
body
else
;
who
upon
the
meer
credit
of
his
word
is
willing
to
relinquish
all
that
he
possesses
,
for
that
which
Christ
hath
promised
;
to
leave
all
that
he
sees
and
feels
,
for
that
which
is
invisible
.
This
let
us
maintain
to
be
the
most
soveraign
degree
of
Faith
;
which
will
lift
us
up
as
high
as
Heaven
,
when
the
idle
and
lazy
reliance
of
bold
pretenders
will
let
them
sink
into
the
deepest
place
in
Hell
.
CAP.
XXXVIII
.
A
Discourse
with
an
Acquaintance
of
the
Pilgrims
about
resting
on
Christ
for
Salvation
.
The
wilfulness
,
and
unskilfulness
of
some
Guides
in
the
way
to
Jerusalem
.
For
what
end
Christ
dyed
:
and
so
what
it
is
that
our
Faith
is
principally
to
respect
.
That
Christ
is
a
means
to
our
end
:
and
therefore
Faith
must
go
further
than
his
person
.
AS
they
were
talking
thus
together
,
that
very
man
who
was
the
occasion
of
their
discourse
chanced
to
pass
that
way
;
and
being
of
the
Pilgrims
acquaintance
,
joyned
himself
in
company
to
them
.
Who
perceiving
what
the
argument
of
their
present
debate
was
,
and
being
of
a
violent
nature
;
began
with
greater
eagerness
than
ever
to
assert
his
own
prejudices
,
and
was
plainly
impatient
of
any
contradiction
.
He
raised
up
his
voice
to
a
strange
height
,
and
told
them
both
in
flat
terms
that
they
adhered
too
much
to
their
own
righteousness
;
that
they
must
deny
it
quite
,
and
rest
wholly
upon
Christ
and
his
Merits
;
believing
in
him
for
pardon
and
Justification
.
And
indeed
his
tongue
ran
at
such
a
rate
that
the
Father
could
not
get
leave
to
thrust
in
a
word
,
till
he
had
wearied
himself
with
his
own
talk
.
And
then
he
gravely
askt
him
,
Have
you
done
Sir
?
Yes
,
replyed
he
.
Then
,
proceeded
the
Father
,
let
me
intreat
you
to
remember
the
old
counsel
;
Soft
and
fair
.
You
run
a
little
too
fast
,
to
make
any
good
speed
.
And
as
you
make
too
much
haste
in
your
discourse
,
so
you
do
also
in
your
confident
resting
upon
Christ
.
I
grant
you
that
we
must
not
depend
upon
our
own
righteousness
.
But
what
danger
is
there
of
that
when
men
have
none
at
all
?
Let
them
stay
till
they
be
righteous
,
and
then
let
them
deny
it
all
as
much
as
they
can
.
But
to
what
purpose
is
it
to
tell
them
this
before
they
become
good
,
unless
it
be
to
keep
them
from
ever
being
so
?
To
what
end
doth
it
serve
to
urge
the
wickedest
man
in
the
World
to
cast
away
that
which
he
hath
not
?
Whither
doth
it
tend
to
bid
them
throw
about
them
Anothers
righteousness
to
make
them
perfectly
righteous
,
when
they
are
indued
with
none
of
their
own
;
but
only
to
make
them
never
seek
for
any
else
save
that
which
is
cast
over
them
?
The
same
I
say
concerning
your
resting
upon
Christ
for
Salvation
.
Is
there
a
man
that
understands
himself
,
who
will
trust
to
any
thing
else
but
the
Merits
,
Mercy
,
and
Power
of
Jesus
,
who
is
raised
from
the
dead
and
is
able
to
deliver
us
from
the
wrath
to
come
?
But
how
comes
it
about
that
all
men
get
hither
so
very
soon
?
Why
must
this
be
mentioned
as
the
first
thing
that
Faith
hath
to
do
,
and
as
the
only
act
that
will
justifie
a
sinner
?
What
is
the
reason
of
this
Forwardness
,
that
when
men
ask
What
shall
we
do
to
be
saved
,
you
answer
presently
;
Cast
your self
upon
the
Merits
of
Christ
?
For
this
is
your
interpretation
of
the
word
,
Believe
,
by
which
the
Apostle
resolves
that
important
Question
.
Of
what
use
is
this
early
confidence
,
but
only
to
make
men
prove
Hypocrites
;
and
to
slight
the
commands
of
Christ
;
without
observing
of
which
they
may
on
this
fashion
be
justified
?
I
beseech
you
consider
it
well
;
and
let
me
know
by
what
art
it
is
that
men
come
to
climb
to
the
top-bough
,
without
ever
touching
those
that
are
beneath
?
Let
it
be
granted
if
you
please
that
Faith
in
the
Mercy
of
God
is
that
to
which
our
Religion
tends
;
that
it
is
as
it
were
the
very
uppermost
Branch
of
the
Tree
.
But
doth
not
the
tree
put
forth
many
under-branches
,
and
must
we
not
ascend
by
these
to
the
highest
?
There
are
other
acts
of
Faith
then
,
that
must
lead
the
way
,
and
whereby
we
go
up
to
that
lofty
Confidence
;
or
else
it
is
meer
witchcraft
which
sets
us
on
so
high
a
perch
.
Suppose
we
say
that
we
are
justified
only
by
this
Trust
in
the
infinite
pardoning
mercy
of
a
loving
Father
through
his
Sons
blood
.
Let
this
,
if
you
will
have
it
so
,
be
thought
the
only
act
that
Justifies
.
Yet
,
Doth
not
every
body
see
that
no
man
can
reasonably
take
the
boldness
to
look
for
this
pardoning
mercy
,
unless
he
be
made
a
new
man
and
sincerley
obey
the
will
of
God
?
Must
not
his
Faith
(
for
there
is
nothing
else
to
do
it
)
first
produce
such
an
intire
and
uniform
holiness
of
heart
and
life
as
Christ
requires
,
before
he
be
so
confident
?
No
doubt
of
it
,
or
else
it
is
meerly
Presumption
.
It
is
impossible
that
a
mans
relyance
should
be
stronger
,
with
any
reason
;
then
the
rest
of
the
acts
of
his
faith
are
.
And
therefore
should
we
not
speak
of
Faith
in
such
words
as
will
take
in
all
that
it
hath
to
do
:
both
that
which
respects
our
duty
,
as
well
as
that
which
respects
our
benefit
?
Take
heed
I
beseech
you
again
of
a
double
mischief
which
is
very
visible
;
one
to
others
and
the
second
to
your self
.
First
,
beware
how
you
speak
of
Faith
so
loosely
to
your
neighbours
;
in
such
terms
as
they
may
easily
abuse
.
Do
not
say
that
justifying
Faith
is
meerly
a
relyance
on
Christ
for
Salvation
.
For
though
you
mean
well
and
live
better
;
yet
the
wicked
of
the
world
never
understand
this
aright
:
which
is
the
cause
(
if
you
would
know
all
)
that
makes
me
so
zealously
oppose
you
in
this
matter
.
They
all
lay
hold
on
him
,
and
his
righteousness
to
cover
all
the
filthiness
wherein
they
live
.
Though
you
tell
them
that
they
ought
to
love
him
who
hath
dyed
to
procure
righteousness
for
them
,
yet
they
love
their
sins
better
;
and
hope
that
he
will
love
them
never
the
worse
for
it
.
It
is
impossible
to
perswade
an
Adulterer
,
a
Drunkard
,
or
any
such
person
(
great
numbers
of
which
to
my
knowledge
comfort
themselves
in
their
relyance
on
Christ
)
to
become
better
;
unless
you
give
a
better
notion
of
Faith
then
this
.
And
then
for
your self
I
must
warn
you
to
take
great
heed
that
one
piece
of
your
Faith
do
not
outgrow
another
.
Do
not
suffer
it
to
shoot
more
upward
then
it
doth
downward
;
and
to
grow
in
tallness
more
then
in
thickness
and
strength
.
I
mean
,
let
it
not
lift
up
it self
to
heaven
in
assurance
of
Gods
love
,
but
proportionably
to
its
rooting
in
love
and
obedience
to
him
.
Let
it
not
perk
up
in
perswasions
of
Gods
mercy
,
but
as
it
increases
in
strength
and
power
to
do
him
service
.
It
is
a
slender
tree
you
know
,
very
weak
and
easily
broken
;
which
springs
up
so
much
in
length
,
but
carries
no
body
and
hath
not
a
thickness
answerable
to
its
heigth
.
Such
is
the
Faith
that
mounts
up
in
confidence
without
an
answerable
spreading
and
enlarging
it self
in
the
observance
of
all
Gods
commands
;
and
bringing
forth
all
the
fruits
of
a
lively
Faith
.
Nay
it
is
the
very
way
to
despair
,
to
be
thus
forward
.
For
as
those
tall
and
slender
Trees
by
some
strong
blasts
are
apt
to
hang
down
their
heads
and
touch
the
ground
from
whence
they
come
.
So
do
these
high
confidences
in
a
time
of
trial
and
when
men
come
to
see
how
ungrounded
they
were
:
they
are
ready
to
end
in
as
low
a
despair
and
great
distrust
of
all
Gods
mercy
.
Upon
every
occasion
you
shall
see
such
people
cast
into
horrid
fits
if
they
be
at
all
observant
of
their
duty
;
which
they
think
is
some
desertion
by
God
,
but
indeed
.
proceeds
from
the
too
great
forwardness
of
their
Faith
;
which
did
rise
too
high
and
had
not
strength
enough
to
bear
it
up
.
Nay
,
if
they
began
in
this
confidence
,
and
their
Faith
pitched
thus
high
at
the
very
first
;
they
ought
to
despair
of
Gods
favour
till
their
Faith
hath
purified
their
hearts
.
They
must
come
down
again
from
the
top
of
the
tree
,
and
begin
at
the
bottom
,
in
obedience
to
all
God's
Command
.
These
things
with
many
others
seemed
so
perspicuous
to
the
man
,
who
had
a
great
deal
of
honesty
in
him
,
that
his
confidence
was
strangely
abated
.
And
the
Father
making
a
little
pause
;
he
altered
the
tone
of
his
voice
and
modestly
said
,
I
must
ingenuously
confess
that
I
have
been
too
rash
in
opposing
and
censuring
of
you
.
I
am
not
one
of
those
that
will
resist
clear
convictions
and
contest
meerly
that
they
may
not
seem
to
be
overcome
;
but
I
acknowledge
sincerely
that
I
had
too
rude
and
confused
notions
of
things
;
which
precipitated
me
into
this
confidence
of
disputing
with
you
.
Be
not
troubled
at
it
,
replyed
the
Father
,
but
rather
think
your self
happy
that
you
understand
more
then
you
did
;
and
that
you
have
not
lost
but
found
Truth
in
the
midst
of
a
dispute
.
And
since
you
are
so
humble
as
to
confess
some
of
your
faults
;
I
presume
you
will
be
thankful
if
you
are
told
the
rest
.
Remember
it
then
,
that
it
is
very
misbecoming
to
speak
loud
;
to
accompany
your
discourse
with
too
much
action
;
and
to
affirm
any
thing
with
too
great
a
confidence
and
peremptoriness
.
But
know
withall
that
I
easily
pardon
them
and
pass
them
by
;
because
they
are
not
so
much
your
own
as
the
faults
of
your
Teachers
from
whom
you
learnt
them
,
and
many
more
besides
.
These
are
the
least
things
that
many
of
them
are
to
be
accused
of
;
for
there
is
a
certain
wilfulness
(
as
it
seems
to
me
)
that
possesses
their
hearts
;
which
will
not
let
them
exchange
their
unsafe
&
imperfect
definitions
of
Faith
,
for
those
which
are
sounder
and
more
compleat
.
They
are
loath
to
acknowledge
that
they
can
err
,
or
speak
unproperly
.
They
had
rather
defend
that
which
is
badly
done
or
said
,
than
study
to
make
it
better
.
And
as
men
do
in
disorders
of
government
,
they
abuse
their
wit
,
and
study
for
reasons
why
it
should
be
amiss
;
rather
then
how
it
should
be
amended
.
They
will
learn
from
none
unless
it
be
themselves
.
They
will
reject
the
clearest
light
unless
it
shine
out
of
their
own
minds
.
They
would
have
Truth
confined
to
a
party
;
the
very
phrases
of
which
if
you
do
not
accept
,
it
is
enough
to
beget
a
quarrel
.
Be
not
offended
I
beseech
you
at
this
plainness
,
nor
imagine
that
I
intend
to
diminish
your
opinion
of
any
men
that
are
good
;
but
only
to
give
you
Caution
,
that
you
do
not
think
them
to
be
better
then
are
.
You
may
conceive
me
indeed
no
competent
Judge
of
other
mens
discourses
:
will
you
hear
therefore
what
a
very
Wise
man
thought
a
good
while
ago
of
that
manner
of
preaching
which
hath
put
you
in
that
rude
heat
wherein
we
now
saw
you
?
They
give
,
saith
he
,
many
pious
Exhortations
,
and
they
work
of
times
compunction
of
mind
;
but
they
are
not
skilled
how
to
work
a
cure
when
they
have
made
a
wound
.
They
can
make
men
sick
of
their
sins
;
but
are
not
provided
of
efficacious
remedies
to
purge
them
out
.
They
let
them
see
their
sores
;
but
then
they
are
palliated
and
seldome
thoroughly
healed
.
They
know
better
how
to
bring
Souls
to
that
Question
,
Men
and
Brethren
what
shall
we
do
?
than
how
to
give
a
good
answer
,
and
resolve
the
doubt
which
they
have
raised
.
They
make
men
see
they
are
very
bad
,
but
know
not
how
to
go
about
to
make
them
good
.
They
magnifie
Faith
,
and
make
all
the
world
sound
with
the
noise
of
it
;
but
still
men
are
to
seek
what
this
great
thing
should
be
.
They
awake
men
out
of
their
sleep
,
and
make
them
look
and
gaze
about
them
;
but
let
them
see
nothing
of
that
which
they
have
to
take
in
hand
.
They
bid
them
indeed
Believe
,
but
it
is
very
hard
to
know
when
they
do
.
They
have
intangled
Faith
in
Disputes
;
when
it
should
have
been
imployed
in
good
Works
.
They
have
obscured
a
plain
thing
,
in
many
laborious
definitions
of
it
.
They
have
made
it
so
subtill
,
and
to
consist
in
so
nice
a
point
;
that
it
is
a
difficult
thing
for
any
to
see
it
.
They
handle
matters
of
doubt
weakly
,
and
as
before
a
people
that
will
accept
of
any
thing
.
In
the
Doctrine
of
Manners
,
there
is
little
to
be
had
,
but
Generality
and
Repetition
.
The
bread
of
life
they
toss
up
and
down
,
but
break
it
not
.
They
say
in
the
gross
,
that
men
must
live
well
,
but
they
tell
them
not
how
to
live
.
They
bring
not
their
Doctrines
down
to
Cases
of
Conscience
;
that
a
man
may
be
warranted
in
his
perpetual
Actions
,
whether
they
be
lawfull
or
not
.
Nor
take
they
care
to
teach
men
their
lawful
liberty
,
as
well
as
their
restraints
.
To
keep
them
from
superstitious
Observances
,
as
well
as
Prophane
transgressions
.
Nay
,
I
wish
we
could
not
say
that
it
is
the
least
of
some
mens
care
,
to
promote
a
godly
life
.
Faith
is
made
a
thing
that
is
quite
distinct
from
it
.
Good
Works
and
Faith
are
commonly
opposed
in
the
Justification
of
a
sinner
.
The
one
is
thought
to
exclude
the
other
.
And
to
be
justified
,
it
is
said
to
be
necessary
that
a
man
do
Nothing
for
it
.
The
most
that
Christ
can
get
is
by
way
of
Gratitude
,
which
you
know
is
small
or
none
in
bad
Natures
.
At
the
best
they
will
put
him
off
with
desires
,
or
purposes
,
or
an
indeavour
of
a
new
life
;
though
still
these
things
be
ineffectual
.
All
which
is
said
for
no
other
end
,
but
that
you
may
not
have
mens
persons
in
admiration
.
That
you
may
be
at
liberty
to
prove
all
things
,
and
hold
fast
that
which
is
good
.
That
you
may
not
bear
a
greater
reverence
to
Masters
then
you
do
to
Truth
:
which
is
ready
to
become
the
portion
of
those
who
are
more
in
love
with
it
,
then
with
their
party
.
And
since
you
seem
to
me
to
be
one
of
those
,
I
shall
spare
no
pains
to
bring
you
and
Truth
together
.
But
if
you
think
it
needful
I
will
give
you
further
satisfaction
in
this
which
we
have
contested
;
and
make
you
confess
that
there
is
nothing
plainer
then
that
which
I
have
said
of
Faith
in
Christ
.
You
will
gratifie
me
very
much
,
replyed
the
other
,
if
you
will
be
at
the
trouble
to
teach
me
this
lesson
better
.
And
I
am
prepared
already
by
what
I
have
now
learnt
,
to
consider
and
weigh
not
who
,
but
what
it
is
that
I
hear
.
Very
good
,
said
he
again
,
let
me
Catechise
you
then
a
little
,
and
be
not
offended
at
this
common
and
easie
Question
?
Do
you
not
think
that
Christ
came
into
the
World
for
some
end
?
Nay
,
was
he
not
sent
of
God
upon
some
high
design
?
You
cannot
doubt
of
it
,
and
therefore
I
will
not
stay
for
your
answer
.
But
tell
me
,
what
do
you
think
that
great
end
was
?
Wherefore
,
for
instance
,
did
he
dye
and
shed
his
blood
?
Was
it
only
that
our
sins
might
be
pardoned
?
Did
he
bear
the
Cross
,
that
we
might
bear
none
?
Did
he
deny
his
own
Will
,
that
we
might
have
liberty
to
do
ours
?
Is
his
Death
to
excuse
us
from
holy
living
?
Hypocrisie
indeed
thinks
so
:
but
true
Religion
teaches
us
that
the
intent
of
his
death
was
,
by
keeping
us
from
dying
,
to
make
us
alive
to
God
:
By
saving
us
from
execution
when
we
were
condemned
,
to
render
us
honest
men
:
by
denying
of
himself
,
to
teach
us
to
take
up
our
Cross
and
follow
him
.
Will
you
hear
what
they
that
knew
the
mind
of
Christ
have
taught
us
in
this
argument
.
He
that
committeth
sin
(
saith
St.
John
)
is
of
the
Devil
,
for
the
Devil
sinneth
from
the
beginning
:
For
this
purpose
the
Son
of
God
was
manifested
that
he
might
destroy
the
works
of
the
Devil
:
which
is
as
much
as
to
say
that
he
appeared
in
the
world
that
men
might
cease
to
sin
.
And
so
St.
Paul
tells
us
,
That
he
dyed
for
all
that
they
which
live
should
not
henceforth
live
to
themselves
but
to
him
which
dyed
for
them
and
rose
again
:
i.e.
will
come
to
judge
them
as
a
little
before
he
had
declared
.
This
is
the
end
for
which
he
gave
himself
for
his
Church
,
That
he
might
sanctifie
and
cleanse
it
with
the
washing
of
water
by
the
word
,
that
he
might
present
it
to
himself
a
glorious
Church
,
not
having
spot
or
wrinkle
or
any
such
thing
,
but
that
it
should
be
holy
and
without
blemish
.
Nor
is
it
a
slight
and
superficial
Holiness
that
he
intends
;
the
clensing
only
of
the
outside
,
or
the
washing
away
of
some
pollutions
;
but
He
gave
himself
for
us
that
he
might
redeem
us
from
all
iniquity
,
and
purify
to
himself
a
peculiar
people
,
zealous
of
good
works
.
For
,
he
hath
reconciled
us
(
as
it
is
in
another
place
)
in
the
body
of
his
flesh
through
death
,
to
present
us
holy
and
unblameable
and
unreproveable
in
his
sight
.
And
to
say
no
more
St.
Peter
also
teaches
us
,
that
He
his
own
self
bare
our
sins
in
his
own
body
on
the
tree
,
that
we
being
dead
to
sin
,
should
live
unto
righteousness
:
by
whose
stripes
we
are
healed
.
I
know
not
what
sense
Hypocrisie
may
pick
out
of
these
words
,
which
hopes
the
scourges
on
Christs
back
will
save
sinners
from
the
lash
;
and
that
his
death
shall
preserve
them
from
dying
,
though
their
sins
still
live
:
But
it
is
evident
to
them
that
are
sincere
that
the
Apostles
meaning
is
;
our
Saviour
dyed
not
meerly
to
save
us
from
dying
of
our
wounds
,
or
to
take
away
the
anguish
and
torment
of
them
;
but
that
our
Natures
might
be
healed
,
and
made
sound
and
whole
again
.
He
is
such
a
Physitian
as
removes
the
pain
and
the
smart
by
curing
of
the
wound
;
that
easeth
the
part
affected
by
making
it
well
;
that
doth
not
lend
his
Creeple
patient
a
Crutch
to
support
him
,
but
infuses
strength
into
his
feet
and
anckle-bones
,
and
spirits
into
his
sinnews
that
he
may
walk
in
the
wayes
of
Gods
commandments
.
I
wish
there
was
nothing
harder
then
this
to
understand
in
the
Book
of
God
.
It
is
not
a
truth
which
men
cannot
but
which
they
will
not
understand
.
It
is
against
a
corrupt
interest
or
else
they
would
not
resist
it
.
There
is
a
strong
party
in
their
heart
against
this
end
of
Christs
death
,
or
else
there
would
be
no
dispute
about
it
.
The
biass
that
inclines
their
will
is
not
on
the
side
of
this
truth
.
It
contradicts
their
pleasures
,
their
unlawful
gain
,
or
some
such
thing
which
they
are
loath
to
leave
,
and
therefore
it
shall
be
false
though
never
so
clear
in
it self
,
lest
these
beloved
sins
should
suffer
any
harm
.
But
if
there
were
any
honesty
in
mens
hearts
,
if
they
were
void
of
guile
,
they
would
be
able
to
see
this
without
the
help
of
so
many
testimonies
out
of
holy
writ
;
that
it
was
not
a
thing
worthy
of
the
Son
of
God
to
come
and
dye
for
any
less
end
then
to
make
the
World
better
and
render
it
obedient
to
the
Creator
.
For
what
do
you
mean
I
beseech
you
when
you
say
that
Jesus
satisfied
for
your
sins
?
What
was
it
do
you
think
that
he
gave
satisfaction
unto
?
Was
it
not
all
those
Glorious
Attributes
of
God
;
his
Wisdom
,
his
Truth
,
his
Justice
,
his
Holiness
;
saving
the
Honour
of
which
,
he
might
now
pass
by
the
offences
of
returning
sinners
?
Was
it
not
that
the
credit
of
all
these
might
be
maintained
,
and
yet
the
rebels
not
perish
?
That
the
Sentence
might
not
be
executed
and
yet
the
Authority
of
the
Laws
be
preserved
?
There
is
nothing
plainer
then
that
this
death
of
Christ
did
do
great
honour
to
God
in
the
face
of
the
World
;
asserted
his
right
;
gave
countenance
to
his
Authority
;
proclaimed
his
righteousness
and
purity
;
was
a
not
able
testimony
on
his
behalf
against
sinners
;
and
so
there
could
be
nothing
more
powerful
to
move
God
to
grant
a
pardon
to
those
rebels
that
would
submit
to
him
,
since
now
he
should
lose
nothing
by
it
,
but
that
which
he
had
a
mind
to
give
away
,
and
not
demaund
,
viz.
the
penalties
which
they
had
incurred
by
the
breach
of
his
Laws
.
But
is
it
not
manifest
then
that
God
cannot
love
sin
,
nor
be
friends
with
sinners
until
they
amend
?
Did
not
the
death
of
Christ
shew
that
his
nature
is
such
that
he
cannot
indulge
men
in
their
trespasses
?
Is
it
not
apparent
that
it
was
not
fit
to
pardon
even
penitent
and
returning
offenders
,
unless
he
shewed
his
displeasure
at
their
offences
?
Did
he
not
take
care
to
secure
his
Authority
when
he
issued
out
a
pardon
?
There
is
nothing
more
visible
.
And
if
Hypocrisie
had
not
over-run
us
,
and
thrust
true
Reason
as
well
as
Religion
out
of
doors
,
men
would
easily
see
that
Christ
could
not
dye
meerly
to
procure
us
a
pardon
;
much
less
that
men
might
sin
with
more
security
,
and
without
any
fear
of
punishment
.
No
,
natural
reason
tells
us
,
that
men
must
needs
be
hateful
to
God
while
they
are
unlike
him
;
that
all
the
Blood
of
Christ
cannot
wash
them
and
make
them
lovely
,
as
long
as
they
continue
in
actual
rebellion
against
him
.
His
very
nature
is
against
such
men
;
his
Wisdom
is
an
enemy
to
them
.
For
how
should
he
maintain
any
Government
in
the
World
if
he
himself
should
be
the
cherisher
of
Traitors
?
if
he
should
take
care
for
their
protection
,
and
set
up
a
Sanctuary
to
which
they
may
boldly
fly
;
if
he
should
make
the
Altar
of
the
Cross
a
refuge
where
they
may
find
Salvation
and
Safety
,
who
are
the
opposers
of
his
Authority
?
It
cannot
be
that
God
should
be
so
liberal
as
to
give
away
all
his
own
right
.
He
cannot
quit
his
title
and
claim
unto
our
universal
obedience
.
It
is
impossible
that
Christ
by
his
death
should
repeal
all
the
Laws
of
God
,
and
absolve
us
from
our
duty
.
There
is
no
question
he
intended
to
strengthen
them
,
when
he
made
a
relaxation
.
And
when
he
procured
a
dispensation
,
he
did
more
establish
and
secure
that
which
is
not
dispensed
withall
.
It
is
a
rule
of
Reason
,
that
all
exceptions
do
confirm
the
Law
.
They
tell
us
that
it
is
not
to
be
extended
to
any
further
indulgence
.
And
therefore
Christ
dying
that
the
punishment
might
not
be
executed
;
this
is
all
the
remission
that
we
are
to
expect
,
and
not
that
God
should
remit
all
our
duty
to
him
.
It
is
very
easie
if
men
were
well
disposed
,
to
read
at
once
in
the
death
of
Christ
,
the
greatest
Love
of
God
to
us
;
and
the
greatest
Love
to
his
Laws
.
His
Love
to
us
appears
in
that
he
would
for
our
good
,
and
that
we
might
not
be
eternally
undone
,
lay
aside
his
own
right
which
he
hath
to
punish
:
forgive
us
a
debt
which
we
were
not
able
to
pay
:
alter
his
Law
,
and
abate
the
strictness
of
it
;
dispense
with
the
execution
of
the
Old
Law
,
and
make
a
New
one
of
Grace
and
Favour
:
and
that
he
might
do
so
,
and
save
both
us
from
dying
,
and
his
Law
from
contempt
by
our
escape
;
that
he
would
provide
such
a
wise
remedy
as
this
of
his
Sons
dying
for
us
.
Herein
was
his
Love
indeed
manifested
,
and
we
can
never
sufficiently
admire
it
,
that
he
would
have
him
dye
rather
than
us
;
that
he
would
have
him
suffer
that
we
might
be
delivered
.
But
then
this
also
plainly
tells
us
the
great
Love
that
he
bears
to
Holiness
,
to
his
Laws
,
and
to
our
Duty
;
which
he
took
care
should
not
be
injured
by
this
favour
and
remission
.
Though
he
would
not
have
all
dye
out
of
love
to
us
;
yet
he
would
have
one
,
lest
we
should
still
continue
in
the
love
of
sin
.
Though
he
would
not
have
every
one
of
us
suffer
for
the
breach
of
his
Laws
;
yet
he
would
have
Christ
suffer
,
that
we
might
not
take
the
boldness
still
to
break
them
.
This
death
of
his
Son
reduced
things
to
an
excellent
temper
;
providing
that
neither
we
nor
God
might
be
damnified
.
That
we
might
not
suffer
for
what
we
have
done
,
and
that
he
might
not
suffer
by
our
doing
still
the
same
.
That
he
might
be
what
he
is
,
and
we
become
what
we
ought
.
That
the
old
Original
Laws
which
require
our
obedience
might
remain
in
force
,
and
the
rigour
of
them
not
be
executed
for
our
disobedience
.
That
he
might
part
with
some
of
his
right
,
and
yet
recover
all
the
rest
.
In
one
word
,
that
he
might
be
moved
to
let
go
his
right
to
punish
us
,
and
we
not
moved
to
be
careless
in
yielding
him
the
rest
of
his
right
which
he
hath
to
our
hearty
and
constant
obedience
.
I
wish
heartily
that
you
and
every
body
else
would
seriously
consider
this
,
and
not
expect
that
God
should
not
require
your
service
,
and
obedience
:
for
it
is
so
much
his
due
,
that
for
the
sake
of
his
Son
,
he
cannot
part
with
his
right
and
claim
unto
it
.
Nay
,
I
have
a
bolder
thing
to
say
than
all
this
,
and
that
is
:
That
the
Death
of
Christ
is
so
far
from
intending
our
pardon
only
,
that
it
is
not
the
chiefest
thing
that
he
intends
.
Of
the
two
,
the
purifying
of
our
hearts
and
lives
was
more
in
his
design
than
the
forgiveness
of
sin
,
and
this
was
but
in
order
to
the
other
.
So
much
you
may
easily
gather
from
many
of
those
places
of
the
Holy
Writings
which
were
mentioned
before
;
for
though
he
bare
our
sins
in
his
own
body
on
the
Tree
,
yet
it
was
for
this
end
,
this
was
the
ultimate
scope
of
it
,
that
we
being
dead
to
sin
,
might
live
unto
righteousness
.
And
so
another
Apostle
saith
,
He
gave
himself
for
our
sins
,
that
he
might
deliver
us
from
this
present
evil
World
.
By
shewing
his
willingness
to
pass
by
our
faults
,
he
would
move
us
to
acknowledge
them
,
to
repent
of
them
,
and
become
more
dutiful
.
This
must
be
done
before
we
can
actually
receive
his
pardon
and
absolution
;
He
saved
us
according
to
his
mercy
by
the
washing
of
regeneration
,
and
the
renewing
of
the
Holy
Ghost
;
that
being
justified
by
his
Grace
we
should
be
made
Heirs
of
eternal
life
.
Where
it
is
visible
to
them
that
will
not
shut
their
eyes
,
that
his
Mercy
cannot
save
us
unless
we
become
New
Creatures
,
and
that
this
must
go
before
the
Justification
which
we
expect
by
the
Grace
of
God
:
And
indeed
reason
tells
us
that
Christ
must
need
have
more
regard
to
his
Fathers
rights
than
to
our
accommodation
:
and
intend
more
the
reclaiming
of
his
rebellious
subjects
,
than
the
procuring
of
their
pardon
.
Which
is
a
thing
so
apparent
,
that
I
am
ashamed
to
do
more
than
mention
it
.
And
besides
by
this
time
I
believe
you
will
be
ready
to
ask
me
a
question
who
have
asked
you
so
many
,
and
demand
to
what
purpose
have
you
made
this
long
discourse
?
The
Answer
is
ready
,
and
the
end
of
it
is
as
clear
as
any
thing
that
hath
been
said
,
viz.
That
since
justifying
Faith
is
to
have
respect
to
our
Saviour
and
his
Death
just
according
to
the
intention
of
God
in
sending
of
him
;
it
cannot
be
so
little
as
the
casting
our selves
upon
him
for
pardon
of
sin
.
The
former
part
of
this
argument
you
will
grant
me
;
for
we
must
look
upon
an
object
according
as
it
is
proposed
.
Faith
cannot
apprehend
things
otherwayes
than
God
hath
revealed
them
:
it
cannot
receive
the
Son
of
God
in
any
other
manner
than
as
the
Father
gave
him
.
The
consequent
then
,
God
himself
demands
your
assent
unto
;
for
you
see
that
he
had
another
end
,
and
a
far
greater
also
in
giveing
his
Son
for
us
,
than
the
forgiveness
of
our
offences
.
He
gave
him
,
that
he
might
cleanse
and
purge
our
Souls
from
all
filthiness
;
that
he
might
make
us
holy
and
unblameable
in
his
sight
?
Why
do
you
not
then
thus
receive
him
?
Or
how
comes
it
about
that
you
will
not
only
put
this
end
behind
the
other
,
but
also
speak
as
if
justifying
Faith
had
nothing
else
to
do
,
but
to
lay
hold
on
the
merits
of
Christ
?
This
I
am
sure
you
make
to
comprehend
the
whole
notion
of
it
,
for
we
hear
of
nothing
besides
in
its
definition
.
This
is
either
all
the
business
of
Faith
,
or
else
you
do
very
ill
not
to
express
the
rest
.
I
beseech
you
in
the
Name
of
Christ
that
dyed
for
us
,
reform
this
grand
errour
.
Let
your
Faith
be
as
large
as
the
Gospel
it self
.
And
let
this
be
your
principal
care
,
that
it
may
purifie
your
heart
.
When
you
expect
to
be
justified
through
Faith
in
his
Blood
;
purge
your
conscience
from
dead
works
to
serve
the
Living
God
.
And
that
I
may
resume
the
beginning
of
my
discourse
,
and
so
make
way
for
a
speedy
conclusion
,
let
me
ask
you
another
Question
or
two
,
which
seem
to
be
very
pertinent
to
my
present
design
.
If
there
was
an
end
,
and
so
great
an
one
as
you
have
confessed
of
Christs
coming
into
the
World
,
then
what
is
he
but
a
means
unto
this
end
?
He
dyed
,
saith
the
Apostle
,
that
he
might
bring
us
to
God
.
And
by
him
we
believe
in
God
who
raised
him
from
the
dead
,
and
gave
him
Glory
that
our
Faith
and
Hope
might
be
in
God
.
resting
on
Christ
,
and
your
staying
or
leaning
on
him
for
Salvation
?
Is
it
not
manifest
that
this
only
is
insufficient
for
your
purpose
?
that
it
will
let
you
fall
to
the
ground
,
and
leave
you
short
of
your
happiness
?
Is
it
not
plain
that
this
Faith
fixes
it self
where
it
should
proceed
;
and
rests
in
the
means
whereby
it
should
advance
to
a
noble
end
?
There
is
nothing
me-thinks
more
evident
than
that
the
Faith
which
justifies
a
sinner
is
not
that
which
lastly
terminates
it self
in
the
person
of
Christ
;
and
which
doth
not
clearly
and
in
its
own
nature
produce
a
cordial
obedience
to
God
.
Means
must
be
used
and
not
rested
in
.
From
whence
it
unavoidably
follows
that
Christ
himself
and
his
merits
must
not
be
rested
in
as
the
last
end
of
our
Faith
;
but
it
must
go
further
and
beget
an
holy
life
.
Let
us
so
speak
of
Faith
then
,
that
it
may
be
visible
whither
it
tends
.
Let
it
be
seen
at
what
it
aimes
;
and
that
it
designs
more
than
the
casting
our selves
into
the
arms
of
Christ
,
that
he
may
protect
us
from
the
wrath
to
come
.
Learn
I
beseech
you
before
it
be
too
late
,
that
Jesus
cannot
save
a
man
by
a
naked
confidence
in
him
,
i.e.
in
his
person
,
or
any
thing
that
he
hath
done
,
or
can
do
.
All
they
that
think
so
,
reproach
our
Saviour
,
and
make
him
the
advocate
of
sin
,
and
not
of
sinners
;
one
that
shall
save
their
lusts
,
and
not
them
from
the
power
of
them
.
They
stay
in
the
half-way
to
Heaven
,
and
so
shall
never
come
thither
.
They
rest
when
they
should
go
forward
.
They
lean
upon
that
staff
wherewith
they
should
walk
.
They
make
Christ
their
support
only
,
who
should
be
also
their
strength
.
They
cast
themselves
upon
him
,
but
would
not
have
him
carry
them
to
God
and
a
divine
nature
.
They
make
him
to
stand
in
their
way
,
and
not
to
be
the
way
unto
obedience
.
They
render
him
an
enemy
to
God
,
who
shall
keep
his
subjects
with
him
,
and
detain
them
from
their
duty
.
They
content
themselves
with
what
they
find
in
him
,
and
care
not
for
any
righteousness
of
their
own
.
They
rest
satisfied
with
what
he
hath
done
,
and
by
vertue
of
that
do
nothing
themselves
.
And
so
he
that
is
made
of
God
a
means
of
life
,
they
make
to
themselves
a
means
of
death
:
because
they
make
him
indeed
the
End
of
all
,
and
not
the
means
to
our
End
.
CAP.
XXXIX
.
The
joy
which
the
Pilgrim
conceived
in
this
discourse
:
and
how
much
he
applauded
his
happiness
in
having
such
a
Friend
.
The
Serenity
of
his
Condition
after
all
these
Clouds
.
And
how
nothing
troubled
him
but
only
that
he
could
do
so
little
to
testifie
his
love
to
his
Guide
:
who
easily
gave
him
satisfaction
by
shewing
the
true
grounds
of
Friendship
.
IT
is
not
to
be
expressed
what
contentment
the
Man
took
in
this
discourse
,
for
which
he
rendred
him
a
thousand
thanks
:
professing
that
he
had
learnt
a
great
deal
in
a
little
time
;
and
that
though
he
never
intended
less
than
to
become
a
Good
man
by
Faith
in
Christ
,
yet
he
did
not
so
well
understand
till
now
how
to
go
about
the
business
.
But
the
Joy
of
our
Pilgrim
was
far
greater
both
for
this
acquaintance
of
his
,
and
for
himself
.
He
thought
that
all
his
life
would
be
little
enough
wherein
to
thank
him
;
that
he
had
turned
the
mention
of
his
weaknesses
and
frailties
,
into
the
occasion
of
so
great
a
benefit
unto
them
both
.
I
was
going
to
tell
you
(
said
he
,
when
the
Father
had
done
)
that
I
knew
not
whether
I
should
begin
to
thank
our
Lord
or
you
first
for
this
great
kindness
to
me
.
But
I
think
I
need
not
stand
in
doubt
,
for
you
are
so
like
him
,
that
if
I
commend
your
Charity
,
and
render
you
thanks
for
it
;
I
do
a
real
honour
thereby
to
him
.
You
have
been
the
Ease
of
mine
heart
;
the
Guide
of
my
mind
;
the
Pilot
of
my
soul
;
the
security
and
stay
of
my
life
;
my
second
and
better
self
;
my
Tutelar
Angel
whereby
I
have
been
defended
from
innumerable
dangers
.
And
when
I
say
so
,
I
acknowledge
God
to
have
been
all
this
,
who
by
your
hands
hath
imparted
these
favours
to
me
.
I
know
that
I
stand
indebted
to
his
Fatherly
Goodness
for
so
many
Blessings
that
I
know
not
where
to
end
the
account
.
But
for
the
beginning
;
I
cannot
but
next
to
the
favours
his
Son
hath
brought
us
,
place
the
gift
of
your
Friendship
.
You
will
suffer
me
now
sure
to
please
my self
a
little
,
and
to
glory
in
it
;
though
heretofore
you
suppressed
my
thoughts
as
they
were
issuing
forth
.
I
know
very
well
at
what
rate
my
neighbours
esteem
riches
,
and
how
proud
they
grow
if
they
can
shew
you
Gold
and
Jewels
.
But
if
Heaven
had
asked
me
what
Jewel
it
pleased
me
to
be
presented
withall
;
I
would
have
answered
,
Give
me
a
Friend
:
Send
me
an
honest
Friend
.
This
is
my
Riches
,
my
Treasures
,
my
most
precious
Jewel
.
It
is
not
possible
there
should
be
any
thing
given
me
of
equal
value
.
I
am
so
proud
of
it
,
that
it
tempts
me
to
be
vain-glorious
,
and
to
proclaim
to
the
World
how
wealthy
I
am
.
And
if
we
may
judge
of
the
price
of
things
by
their
scarcity
,
am
I
not
in
the
right
?
What
is
there
more
rare
than
this
pure
Friendship
?
Where
shall
we
find
two
men
that
have
one
heart
;
and
love
without
any
interest
?
Must
we
not
go
back
to
the
Golden
Times
,
and
have
recourse
to
the
Age
of
Poetry
,
to
find
such
an
happy
pair
?
What
place
is
not
filled
with
that
old
complaint
,
O
Friends
,
no
body
is
a
Friend
?
There
are
few
hearts
that
are
not
double
;
few
tongues
that
are
not
cloven
.
They
that
are
not
treacherous
are
too
weak
;
and
they
that
are
not
weak
,
yet
are
too
wise
,
to
be
tyed
in
this
Sacred
Bond.
How
can
you
blame
me
then
that
I
think
my self
some-body
now
that
I
am
possessed
of
so
great
a
Treasure
;
which
besides
its
rarity
,
is
to
be
highly
esteemed
for
its
stability
and
lasting
nature
.
It
is
not
subject
to
the
change
of
fortune
,
nor
the
rust
of
time
,
nor
the
violence
of
men
:
nor
can
it
be
lost
by
my
own
negligence
,
for
a
small
care
will
serve
to
keep
a
true
friend
.
Let
others
go
and
beg
of
great
Men
their
favour
:
let
others
glory
in
the
preferment
they
already
enjoy
;
I
envy
not
their
happiness
,
may
heaven
but
please
to
preserve
my
Friend
.
It
is
the
custom
of
many
I
see
to
fetch
the
causes
of
their
felicity
or
unhappiness
from
the
heavenly
bodies
;
and
to
ascribe
what
they
suffer
or
enjoy
here
below
to
some
good
or
malignant
influences
from
above
.
But
as
for
me
I
do
not
think
there
is
any
Planet
so
lucky
as
a
faithful
friend
;
as
on
the
contrary
none
so
malitious
as
a
false-hearted
companion
.
Let
them
who
list
then
observe
the
stars
and
their
favourable
aspects
,
I
will
seek
upon
earth
for
that
which
must
make
me
happy
.
Let
them
observe
how
Jupiter
and
Mercury
look
upon
them
in
all
their
affairs
;
it
imports
most
to
me
to
mark
what
men
I
converse
withall
.
And
you
are
the
person
Sir
whom
I
six
my
eye
upon
and
whose
good
aspect
and
charitable
influence
I
still
implore
.
Do
you
accompany
me
alwayes
in
my
travels
;
be
you
my
Mercury
in
my
journey
;
and
in
this
conjunction
I
shall
not
fear
any
evil
that
may
threaten
me
,
nor
despair
any
more
of
finishing
that
which
is
so
happily
begun
.
This
is
the
sum
of
my
desires
that
you
would
ever
exercise
your
wonted
pitty
towards
me
and
pardon
my
follies
.
For
the
whole
stock
of
comfort
that
I
am
furnished
withall
can
only
serve
for
a
meaner
affliction
then
the
loss
of
your
love
would
prove
unto
me
.
And
yet
I
hope
that
I
shall
not
be
altogether
so
troublesome
to
you
in
the
rest
of
my
journey
;
but
rather
become
your
joy
.
It
shall
be
my
daily
petition
that
I
may
spend
my
dayes
in
that
evenness
and
steadiness
of
mind
wherein
I
find
my self
fixed
by
your
means
.
That
I
may
be
humble
,
and
wait
patiently
upon
the
Lord
,
and
be
of
good
courage
;
believing
that
he
will
strengthen
mine
heart
,
and
that
one
day
I
shall
in
Sion
appear
before
God
.
To
which
good
prayer
the
Father
instantly
said
,
Amen
,
wishing
that
he
might
ever
find
him
in
this
good
temper
,
and
that
he
would
likewise
remember
the
counsel
of
the
Apostle
who
bids
us
Rejoyce
in
the
Lord
alwayes
.
For
there
is
not
a
more
evident
token
and
apparent
sign
of
true
Wisdom
and
profiting
in
Vertue
,
then
a
constant
serenity
and
unconstrained
rejoycing
.
And
truly
,
said
he
,
I
think
I
need
not
do
so
little
as
desire
this
for
you
,
but
may
be
bold
to
turn
my
wish
into
a
confidence
;
for
I
am
apt
to
prophesie
that
after
so
many
conflicts
you
will
go
in
more
peace
to
Jerusalem
.
And
so
it
proved
as
I
have
since
heard
,
and
after
this
he
every
day
had
a
view
of
that
blessed
place
.
The
sky
indeed
was
sometimes
a
little
cloudy
,
which
rendred
the
sight
of
it
more
duskish
and
obscure
;
yet
he
kept
a
calm
in
his
mind
in
his
greatest
dulness
,
and
hoped
for
Sun-shine
dayes
;
which
came
a
great
deal
sooner
,
by
not
raising
a
new
and
thicker
cloud
,
through
the
storms
of
his
own
passions
.
But
I
cannot
say
for
the
present
what
the
ensuing
part
of
their
travels
were
,
my
own
observation
here
having
an
end
.
Only
thus
much
I
observed
before
I
parted
,
that
he
who
once
was
afraid
that
he
loved
his
friend
too
much
,
fell
into
a
suspition
of
himself
that
he
did
not
embrace
him
with
such
an
affection
as
he
deserved
.
And
that
after
all
these
contrary
humours
,
the
temper
of
their
friendship
was
so
excellent
,
of
such
consistency
and
so
well
setled
;
that
as
nothing
could
disorder
it
,
so
nothing
but
death
alone
could
divide
it
;
and
death
it self
they
were
confident
could
never
put
an
end
to
it
.
And
indeed
this
was
the
thing
that
I
left
them
in
expectation
of
,
and
which
they
were
constantly
indeavouring
to
prepare
themselves
for
;
as
that
which
would
not
destroy
,
but
perfect
their
love
.
This
they
often
talkt
of
;
knowing
that
it
would
never
come
the
sooner
for
their
thinking
and
speaking
of
it
.
This
they
lookt
upon
as
a
common
friend
to
both
;
that
would
translate
them
to
those
happy
regions
where
friendship
is
in
its
Kingdom
and
raigns
over
every
heart
.
All
the
favour
they
would
have
beg'd
,
if
it
were
wont
to
grant
any
petitions
;
was
,
that
with
one
stroke
it
would
arrest
them
both
and
carry
them
thither
together
.
And
if
any
body
could
have
made
good
the
Paracelsian
promise
of
spinning
out
the
life
of
man
to
a
length
equal
with
the
clue
of
time
,
and
making
our
vital
oil
of
the
same
durable
temper
with
that
which
feeds
the
Lamps
of
Heaven
;
All
things
were
so
in
common
between
them
,
that
I
verily
think
one
of
them
would
not
have
accepted
of
such
a
courtesie
,
on
condition
to
injoy
it
alone
without
the
other
.
No
,
they
rather
desired
as
I
said
that
the
one
might
not
see
the
other
expire
;
but
that
the
same
hand
might
cut
off
both
their
threds
at
once
,
and
that
one
moment
might
put
out
those
Lamps
which
were
not
willing
to
burn
asunder
.
All
the
wishes
that
our
Pilgrim
made
besides
this
,
was
only
that
they
might
live
so
long
,
till
he
could
give
some
remarkable
proof
of
his
affection
to
his
Guide
.
For
though
he
knew
that
he
loved
him
above
all
things
,
and
could
contradict
even
his
former
wishes
by
dying
for
him
;
yet
it
did
sometimes
a
little
discontent
him
that
he
was
in
no
capacity
to
show
his
tenderness
but
only
by
words
and
protestations
.
Though
the
wisdom
of
his
Conductor
had
stood
him
in
so
great
stead
,
and
he
could
not
well
spare
any
of
it
;
yet
he
was
so
foolish
now
and
then
as
to
think
that
if
he
had
been
less
wise
he
himself
had
been
more
happy
:
Because
then
he
might
have
stood
in
need
to
receive
those
counsels
,
which
now
he
only
gave
;
and
been
requited
for
those
courtesies
,
which
now
he
made
him
a
pure
debtor
for
.
Many
other
benefits
also
that
are
usually
communicated
between
friends
he
found
himself
utterly
destitute
of
all
means
to
confer
;
they
being
either
not
in
his
power
,
or
his
Guide
in
no
need
of
them
.
This
sometimes
raised
a
small
disquiet
in
his
mind
;
and
one
day
I
remember
he
could
not
contain
himself
,
but
he
began
a
discourse
to
this
purpose
,
which
shall
put
an
end
to
this
present
Relation
.
I
should
think
my self
,
said
he
,
the
happiest
man
alive
was
I
but
able
to
correspond
with
you
in
the
duties
and
offices
of
friendship
;
and
were
I
not
constrain'd
to
return
you
only
a
weak
and
fruitless
passion
,
for
that
efficacious
love
which
hath
done
me
so
many
services
.
It
troubles
me
a
little
to
find
that
my
passion
is
as
useless
as
it
is
extream
:
and
as
void
of
benefit
to
you
as
it
is
violent
in
it self
.
It
is
no
less
barren
then
I
doubt
it
may
be
burdensome
;
and
hath
as
little
profit
as
I
see
it
hath
brought
you
much
trouble
.
Though
the
honour
be
very
great
you
have
done
me
in
bestowing
such
a
place
upon
me
in
your
heart
;
yet
I
know
not
sometimes
whether
I
should
not
complain
in
the
enjoyment
of
a
favour
,
which
as
it
was
not
in
my
hands
to
deserve
,
so
I
cannot
possibly
requite
.
True
indeed
it
is
that
I
have
given
my self
to
you
;
but
that
is
no
more
than
strict
Justice
exacts
,
since
I
have
received
your self
as
a
gift
to
me
.
Friendship
they
say
is
a
commutation
of
hearts
;
and
therefore
it
is
but
fit
that
you
should
have
mine
in
room
of
your
own
.
And
yet
alas
!
mine
is
of
such
small
value
,
that
I
doubt
you
will
be
wholly
a
loser
by
the
change
.
Is
there
no
means
for
me
to
do
you
service
,
or
to
rest
content
with
a
will
to
serve
you
?
Cannot
you
either
shew
me
how
I
may
be
useful
to
you
;
or
shew
your self
a
disposition
to
it
in
that
heart
which
I
have
given
you
?
I
should
be
satisfied
I
think
if
you
knew
my
will
as
well
as
my self
.
It
remains
in
your
power
,
not
my
own
,
to
settle
my
mind
in
peace
;
if
you
will
first
believe
I
love
you
,
and
then
set
a
value
upon
that
Love
,
which
you
know
is
the
cause
of
all
well-doing
;
and
ought
not
to
be
blamed
for
want
of
power
.
Very
true
,
said
his
Guide
,
who
laid
hold
of
that
word
,
I
think
that
I
have
found
a
treasure
in
your
Love
;
and
I
will
have
it
pass
for
currant
payment
,
though
it
cannot
express
it self
in
such
sensible
effects
as
you
would
have
it
.
It
is
enough
to
me
that
you
have
such
a
passionate
affection
for
me
;
though
it
could
never
find
the
means
to
do
any
thing
,
but
only
tell
me
how
hearty
it
is
.
I
am
pleased
with
the
intentions
and
desires
which
you
have
to
do
me
any
good
.
It
is
an
extraordinary
contentment
to
me
to
contemplate
the
imaginations
which
are
in
your
mind
of
what
you
would
do
for
me
;
could
power
be
courted
by
your
will
to
come
and
joyn
it self
unto
it
.
They
are
the
Vulgar
who
call
nothing
benefits
,
but
what
they
can
feel
with
their
fingers
.
It
is
the
portion
of
gross
Souls
to
be
insensible
;
unless
your
courtesies
,
to
come
at
their
hearts
,
pass
through
their
hands
.
The
purer
and
more
refined
Spirits
touch
the
very
Souls
of
their
Friends
,
and
feel
the
kindness
which
lyes
in
their
breasts
.
They
are
so
subtil
as
to
see
a
courtesie
while
it
is
so
young
,
as
to
be
but
only
in
design
.
They
touch
it
before
it
be
cloathed
in
matter
,
or
have
passed
beyond
the
confines
of
thoughts
.
They
meet
it
in
the
first
rudiments
,
and
embrace
it
while
it
is
only
in
meaning
and
drawn
in
the
imagination
.
They
receive
these
inward
acts
of
Love
as
most
pure
and
spiritual
;
being
separate
from
all
the
terrestrial
part
which
affect
the
vulgar
minds
.
And
in
one
word
there
is
not
any
thing
dearer
to
them
than
those
motions
of
the
Soul
,
which
finding
nothing
they
can
do
correspondent
to
their
own
greatness
and
force
;
do
terminate
in
themselves
.
They
are
pleased
to
see
them
stay
there
and
go
no
further
;
because
there
is
nothing
fairer
than
themselves
to
be
met
withall
,
wherein
to
end
and
rest
.
Do
not
depretiate
your
affection
therefore
,
nor
vilifie
it
in
that
manner
you
are
wont
;
as
though
it
were
not
worthy
my
acknowledgement
.
Do
not
tell
me
any
more
that
it
is
no
valuable
Love
which
doth
not
serve
our
Friends
:
for
this
service
depends
upon
occasions
;
and
they
depend
on
an
higher
Being
,
and
are
only
in
the
dispose
of
Providence
.
All
that
I
can
be
beholden
to
you
for
,
I
have
received
already
from
you
;
and
for
the
rest
,
if
it
could
be
bestowed
,
I
must
make
my
acknowledgements
to
something
else
.
Be
contented
then
that
you
give
all
that
is
in
your
hands
;
and
that
if
it
were
in
them
to
make
occasions
,
you
would
still
let
those
be
wanting
,
which
most
of
all
prove
a
friend
.
Nay
let
me
tell
you
,
I
am
so
favourable
in
my
opinion
to
your
affection
,
and
so
apt
to
give
it
the
best
advantage
;
that
I
am
not
yet
resolved
,
but
there
may
be
as
much
nobleness
in
the
handsome
acknowledgement
of
a
kindness
,
as
there
is
in
the
conferring
of
that
which
deserves
such
acknowledgement
.
But
besides
all
this
,
let
me
ask
you
a
Question
(
for
I
am
resolved
to
ferret
this
scruple
out
of
the
bottom
of
your
heart
)
should
you
not
love
me
unless
I
had
done
you
benefits
?
Tell
me
the
truth
;
is
there
any
great
dearness
think
you
created
in
peoples
hearts
towards
each
other
by
this
means
?
For
my
part
I
have
often
found
the
observation
true
;
that
the
remembrance
of
benefits
wears
out
of
mens
minds
,
as
grief
doth
out
of
the
heart
of
afflicted
persons
;
from
which
every
moment
steals
a
part
.
Time
hath
power
over
the
one
as
well
as
the
other
;
and
it
diminishes
the
affection
which
is
the
fruit
of
favours
,
as
it
doth
the
sorrow
which
is
produced
by
losses
and
calamities
.
Nay
,
so
little
power
have
benefits
to
make
a
friend
,
that
they
sometimes
make
a
foe
.
There
are
some
men
,
the
more
they
owe
,
the
more
they
hate
.
A
little
debt
makes
a
man
a
debtor
,
but
a
great
one
makes
him
an
enemy
.
What
is
it
then
that
produces
a
durable
Friendship
?
Nothing
sure
but
worth
and
desert
;
together
with
the
agreeableness
of
a
person
to
our
humour
,
and
his
resemblance
to
our
disposition
.
The
impression
which
these
make
can
never
be
blotted
out
.
Time
which
wipes
away
the
remembrance
of
benefits
,
can
never
efface
the
sense
of
worth
and
merit
.
We
alwayes
carry
in
our
minds
the
amiable
perfections
,
and
accomplished
qualities
of
worthy
persons
.
We
alwayes
think
of
those
who
have
touched
our
inclinations
by
their
agreeable
nature
.
And
I
appeal
to
you
whether
you
could
refuse
me
your
Love
,
though
you
were
not
so
much
beholden
to
me
as
you
now
acknowledge
.
And
whether
all
the
kindnesses
in
the
world
would
produce
a
Friendship
with
me
,
if
you
saw
not
something
else
to
woe
your
affection
.
No
,
no
,
my
Friend
,
it
is
Gratitude
,
not
Friendship
which
is
the
proper
effect
of
benefits
.
They
ought
to
dispose
us
to
suitable
returns
,
and
an
hearty
acknowledgement
;
but
they
cannot
oblige
us
to
entertain
him
for
a
Friend
who
is
bountiful
toward
us
.
They
may
possibly
make
our
Friendship
grow
,
but
they
cannot
beget
it
.
They
may
give
it
some
nourishment
,
but
they
cannot
produce
and
bring
it
forth
.
It
depends
upon
an
higher
cause
,
it
owes
its
Original
to
some
nobler
thing
;
to
that
from
whence
all
benefits
and
good
offices
ought
to
come
,
I
mean
a
great
love
and
a
sincere
affection
;
which
if
deserts
be
not
wanting
,
is
more
powerful
to
move
than
all
the
gifts
in
the
world
;
and
is
able
without
them
all
to
tye
us
fast
to
a
worthy
person
.
Be
so
just
then
to
your self
and
to
me
,
as
to
think
that
I
am
your
Friend
;
though
you
do
not
bestow
those
benefits
on
me
which
you
desire
;
since
they
can
serve
only
(
as
I
said
)
to
make
me
thankful
,
but
not
your
Friend
.
I
esteem
you
very
highly
for
your self
,
and
upon
the
account
of
your
own
proper
worth
,
which
I
am
sure
doth
put
me
into
the
next
disposition
to
be
your
Friend
.
And
since
you
have
added
to
your
own
desert
,
a
very
great
Love
to
me
;
that
cannot
but
compleat
it
,
and
make
me
perfectly
yours
.
This
Love
alone
hath
been
thought
sufficient
to
make
a
Friend
;
and
indeed
is
more
powerful
than
any
benefits
.
According
to
that
of
Hecaton
;
Wouldst
thou
know
how
to
get
a
Friend
?
I
will
shew
thee
,
and
thou
shalt
use
neither
Medicament
,
Herb
,
or
Inchantment
to
produce
the
affection
thou
desirest
.
If
thou
wilt
be
beloved
;
Love
.
When
Vertue
then
and
it
have
made
a
league
;
and
shews
it self
in
a
subject
whose
qualities
also
are
worthy
to
be
embraced
;
its
force
must
needs
be
irresistible
,
and
leave
us
no
power
to
withstand
its
desires
.
The
poor
Pilgrim
remained
astonished
a
while
at
the
kindness
of
this
discourse
:
And
finding
himself
overwhelmed
with
the
weight
of
such
Love
,
was
fain
to
strive
very
much
to
recover
a
power
of
making
this
short
reply
unto
it
.
I
am
utterly
ignorant
,
said
he
,
what
worth
it
is
that
you
ascribe
to
me
,
which
hath
brought
me
into
your
good
esteem
,
and
obtained
me
the
noble
title
of
your
Friend
.
I
see
that
I
please
you
,
but
I
know
not
what
it
is
that
should
give
you
that
pleasure
.
I
find
my self
very
happy
;
but
what
hath
advanced
me
to
this
felicity
I
cannot
define
.
And
truly
since
it
is
your
will
to
have
me
so
,
I
will
not
be
too
busie
and
curious
in
examining
the
causes
of
my
good
fortune
;
nor
will
I
seek
to
lessen
my
worth
,
lest
in
so
doing
I
should
upbraid
you
with
a
bad
foundation
of
your
Love
.
No
,
I
will
rather
think
I
am
worth
something
,
than
render
your
judgement
nothing
worth
.
I
will
think
of
my self
as
you
would
have
me
,
that
you
may
not
seem
to
be
mistaken
.
There
is
nothing
else
can
make
me
of
any
value
;
unless
it
be
that
I
had
the
wit
to
judge
of
the
deservings
of
such
a
person
as
your self
.
It
is
a
mark
they
say
of
some
sufficiency
to
be
able
to
discern
an
able
person
from
a
flashy
wit
.
It
is
a
note
I
have
heard
of
great
wisdom
to
chuse
an
excellent
Friend
.
By
this
I
am
told
a
man
is
known
to
others
,
and
I
have
little
else
whereby
to
know
my self
.
This
is
the
chiefest
thing
that
makes
me
see
I
am
not
so
unfortunate
as
I
thought
.
I
perceive
I
am
worthy
of
some
esteem
,
because
I
had
the
judgement
to
set
such
an
esteem
upon
your self
.
For
I
must
needs
confess
that
though
your
favours
could
have
imposed
a
greater
necessity
upon
me
of
loving
than
you
will
allow
;
yet
I
feel
that
I
am
not
beholden
to
them
for
my
Inclination
to
love
you
.
That
is
something
more
antient
than
any
benefits
you
can
bestow
;
and
depends
only
on
your
own
merits
.
And
let
it
not
be
judged
an
amplification
to
say
,
that
they
are
so
great
,
that
they
will
not
leave
it
to
my
choice
either
whether
I
will
love
you
or
no
,
or
how
much
I
will
love
you
;
but
they
constrain
me
to
love
you
as
much
as
I
can
.
It
is
a
constraint
indeed
to
which
I
am
very
willing
,
there
being
no
violence
offered
but
of
what
my
own
judgement
is
the
cause
:
yet
it
is
irresistable
;
and
I
can
never
be
of
any
other
mind
,
nor
have
a
will
to
dispose
of
my
affections
otherwayes
.
Nay
I
cannot
for
my
life
but
think
that
your
favours
are
a
part
of
your
deserts
;
and
that
there
is
something
peculiar
in
them
to
merit
mine
affection
.
They
flow
purely
from
your
own
goodness
,
and
owe
not
themselves
so
much
as
to
my
entreaties
.
You
have
not
put
me
to
the
trouble
of
begging
your
kindnesses
,
but
they
ran
to
me
of
their
own
accord
.
I
did
but
ask
;
and
you
were
pleased
to
open
your
heart
,
and
make
me
a
liberal
gift
.
I
did
but
shew
my
need
;
and
you
instantly
inriched
me
with
your self
.
And
ever
since
I
have
not
had
so
great
a
care
to
conceal
my
griefs
,
as
you
have
taken
to
find
them
out
.
Nor
have
you
suffered
my
troubles
to
speak
,
before
you
saw
them
in
my
looks
.
All
your
favours
likewise
have
flowed
so
freely
from
you
,
that
there
was
no
hope
they
should
return
again
.
They
have
brought
me
a
great
deal
of
happiness
,
but
could
not
be
thought
to
come
to
fetch
any
to
him
that
sent
them
.
This
adds
exceeding
much
to
the
esteem
I
have
conceived
for
you
.
This
will
ever
make
me
to
propound
you
as
the
pattern
of
an
excellent
Friend
.
And
if
I
were
now
to
dye
,
it
would
be
one
of
the
last
words
I
should
speak
to
those
that
love
me
.
Remember
that
those
will
be
your
worst
enemies
;
not
to
whom
you
have
done
evil
,
but
who
have
done
evil
to
you
:
and
those
will
be
your
best
Friends
;
not
to
whom
you
have
done
good
,
but
who
have
done
good
to
you
.
The
End
.