A
SERMON
Preach'd
before
the
KING
On
the
13th
of
November
,
being
the
Feast
of
all
the
Saints
of
the
Holy
Order
of
St.
Benedict
.
Qui
non
accipit
Crucem
suam
,
et
sequitur
me
non
est
me
dignus
.
Matth
.
10.36
.
SAint
John
Chrysostom
(
most
Sacred
Majesty
)
speaking
of
the
Devotion
which
the
Church
of
his
Age
expressed
to
the
Memory
of
the
Saints
,
says
,
Nemo
est
qui
nesciat
,
&c.
There
is
nothing
more
known
than
the
Reason
why
the
Faithful
are
invited
to
assist
at
their
Solemnities
,
that
due
Honour
may
be
paid
to
them
who
have
set
before
our
eyes
such
bright
and
glorious
Examples
of
Vertue
,
to
excite
us
to
a
holy
Emulation
of
their
Glory
,
Chrysost
.
hom
.
1.
de
Martyr
.
Imitation
of
their
Vertue
;
Vt
et
illis
debitus
honor
dicetur
,
et
nobis
Virtutis
exempla
,
favente
Christo
,
monstrentur
.
And
if
this
be
the
Sum
of
all
our
Devotion
,
if
this
be
the
end
of
all
the
Honour
we
exhibit
to
the
Saints
,
it
is
a
folly
to
apprehend
Superstition
,
when
the
Service
is
so
reasonable
,
or
to
fancy
dangerous
Consequences
from
Justice
and
Piety
.
For
tho'
we
do
not
rank
this
practice
of
Venerating
the
Saints
among
the
necessary
Duties
of
Religion
,
yet
if
we
desire
to
be
Imitators
of
them
,
1
Cor
.
11.1
.
as
they
were
of
Christ
,
as
the
Apostle
advises
in
reference
to
himself
,
Reason
and
Experience
tell
us
,
the
best
way
to
Copy
out
their
Lives
,
and
express
a
resemblance
of
them
in
our
own
,
is
often
to
contemplate
these
Beautiful
and
perfect
Originals
.
The
Church
therefore
on
these
Occasions
opens
a
double
prospect
to
our
view
;
On
the
one
hand
she
shews
what
they
suffer'd
upon
Earth
;
on
the
other
,
how
largely
they
are
rewarded
in
Heaven
:
Their
Sufferings
,
to
let
us
see
the
rigor
of
their
Tryal
;
the
Reward
,
to
let
us
see
the
advantages
of
their
Triumph
:
to
the
end
that
from
the
prospect
of
their
Combat
,
we
may
draw
Arguments
of
our
Courage
,
Motives
of
our
Sanctity
;
and
from
the
consideration
of
their
Triumphs
,
the
hopes
of
our
Glory
.
These
two
Views
are
admirably
united
in
the
words
of
my
Text
,
where
from
the
Negative
,
Who
takes
not
up
his
Cross
,
and
follows
Christ
,
is
not
worthy
of
him
,
we
learn
,
by
the
Rule
of
Contraries
,
who
is
worthy
of
him
;
He
,
only
he
,
who
takes
up
his
Cross
,
and
follows
his
Divine
Leader
.
Taking
up
the
Cross
therefore
is
the
Noviceship
,
carrying
the
Cross
is
the
Profession
,
not
only
of
the
Monk
,
but
of
every
Christian
;
and
yet
no
more
is
required
of
the
Monk
,
and
yet
no
less
of
the
Christian
.
I
judge
it
therefore
not
improper
,
in
an
Age
where
Piety
is
at
so
low
an
Ebb
,
that
it
has
left
the
Sands
dry
,
almost
without
any
hope
of
covering
them
again
;
where
the
practice
of
Religion
is
not
only
laid
aside
,
but
the
very
Sentiments
of
it
almost
worn
out
of
our
minds
;
where
Christianity
at
its
full
grouth
,
under
Christian
Princes
and
the
shew
of
publick
Exercise
,
is
in
effect
returned
to
its
state
of
Infancy
,
fallen
into
its
primitive
Obscurity
,
and
banish'd
into
Deserts
and
Monasteries
;
while
People
in
the
World
have
indeed
the
Form
of
Godliness
,
assist
at
the
Divine
Service
,
joyn
in
the
Formalities
of
Religion
,
but
remit
the
Power
thereof
,
the
bearing
the
Cross
,
the
pursuance
of
a
penitential
Life
,
to
those
who
have
renounced
the
World
:
I
judge
it
not
improper
,
I
say
,
(
with
your
Royal
Permission
and
favourable
Attention
,
)
to
dispute
the
case
with
these
men
,
and
to
convince
them
from
the
highest
Authority
in
Heaven
and
Earth
,
from
Scripture
and
Fathers
,
and
consequently
from
their
own
Reason
and
Belief
,
that
the
Secular
Person
has
the
same
Obligations
of
tending
to
Heaven
,
as
the
Religious
has
;
that
all
the
Essential
Duities
are
the
same
,
the
Method
and
Condition
the
same
,
Of
taking
up
their
Cross
and
following
Christ
.
I
accidentally
touch'd
upon
this
Matter
the
last
time
I
appeared
in
this
honourable
Chair
,
Serm
.
upon
Redeeming
the
Time
.
and
now
it
is
my
Business
(
I
hope
)
to
give
them
Satisfaction
who
found
it
not
before
.
Let
us
beg
the
Divine
Assistance
,
by
the
Intercession
of
these
faithful
Servants
,
who
are
now
entred
into
the
Joy
of
their
Master
;
but
we
must
apply
our selves
in
a
particular
manner
to
the
Queen
of
Solitaries
whose
blessed
Retirement
was
Crown'd
with
that
Angelical
Address
,
which
deserves
to
be
repeated
by
all
who
share
in
the
fruit
of
it
;
Hail
full
of
Grace
,
&c.
THE
Eloquent
Father
of
the
Greek
Church
,
(
in
his
36
Hom.
)
sticks
so
close
to
the
Letter
of
this
Text
,
that
he
will
allow
it
to
be
taken
in
no
larger
a
sense
than
the
Words
sound
,
Carnem
tuam
morte
affice
&
crucifige
.
Nam
quod
illic
operatur
ensis
,
hoc
hîc
faciat
prompta
animi
alacritas
.
Chrysost
.
hom
.
11.
in
Epist.
ad
Hebrae
.
[
in
hunc
loc
.
]
That
every
one
is
oblig'd
to
live
not
only
in
a
Disposition
and
Preparation
of
mind
to
die
for
Christ
,
but
also
to
provide
for
the
most
painful
Death
,
even
that
of
the
Cross
;
where
he
places
the
Force
not
upon
the
actual
Effusion
of
Bloud
(
for
then
the
Precept
would
not
be
general
)
but
upon
the
practise
of
Mortification
,
and
the
desire
of
Suffering
for
the
Name
of
Christ
.
In
this
Sense
the
Current
of
Fathers
and
Divines
understand
it
;
Particularly
St.
Hilary
and
Euthymius
say
,
it
is
meant
of
our
dying
to
the
World
:
A
Death
St.
Paul
glories
in
our
Lord
he
had
already
undergone
,
Gal.
6.14
.
before
he
had
shed
his
bloud
for
the
Profession
of
his
Faith
;
The
World
,
says
he
,
is
crucified
to
me
,
and
I
to
the
World
:
a
Death
he
frequently
urges
and
inculcates
as
necessary
and
universal
:
As
necessary
;
Rom.
8.13
.
If
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
flesh
,
ye
shall
live
:
where
Mortification
is
expressed
as
the
Conditional
of
Life
eternal
,
Gal.
5.24
.
Si
mortificaveritis
,
vivetis
:
As
universal
;
They
who
are
of
Christ
,
have
crucified
the
flesh
,
with
the
affections
and
lusts
,
the
passions
and
appetites
thereof
:
where
the
Position
is
general
,
and
from
which
none
are
exempted
,
but
they
who
have
no
part
in
Christ
;
Qui
sunt
Christi
.
Now
let
the
Wordling
tell
me
,
he
cannot
support
Mortification
;
and
I
must
reply
upon
him
,
then
he
cannot
be
a
Christian
.
Let
the
Lady
tell
me
,
she
cannot
deny
her self
that
Liberty
and
Indulgence
which
suite
with
her
State
and
Complexion
,
but
I
presume
I
shall
not
be
thought
rude
for
delivering
the
Message
which
the
Holy
Ghost
has
put
into
my
mouth
,
1
Tim
.
5.6
.
and
tell
her
in
the
Apostles
Words
,
She
that
liveth
in
Delights
,
is
dead
while
she
liveth
.
Let
the
Courtier
,
if
he
pleases
,
object
,
he
is
not
yet
prepared
for
works
of
Supererogation
,
he
is
not
ripe
for
Mystick
Divinity
:
but
when
he
is
grown
weary
of
the
World
perhaps
my
Ascetick
Lectures
may
make
him
an
Anchorite
:
But
for
the
present
,
non
omnes
capiunt
verbum
istud
,
all
do
not
take
this
word
,
Matth
.
19.11
.
and
for
his
part
he
is
one
of
them
,
and
hopes
to
go
to
Heaven
an
easier
way
.
An
easier
way
than
by
following
Christ
!
't
is
impossible
:
or
following
Christ
,
and
not
carrying
his
Cross
!
't
is
absur'd
.
Non
est
me
dignus
;
such
an
one
is
unworthy
not
only
of
being
happy
,
but
even
of
wearing
the
name
of
Christian
;
non
est
me
dignus
.
For
you
will
not
find
this
discourse
of
our
Blessed
Redeemer
address'd
to
Anchorites
,
or
spoken
to
drive
people
out
of
the
World
,
or
limited
to
the
Evangelical
Counsels
,
or
importing
nothing
beyond
works
of
supererogation
;
The
very
stile
of
it
speaks
it
a
positive
Command
,
a
Law
without
exception
;
If
any
one
will
come
after
me
,
Matth
.
16.24
.
Marc.
8.35
.
as
St.
Matthew
words
it
;
if
any
one
will
follow
me
,
as
St.
Mark
:
Not
directed
only
to
the
Disciples
,
as
St.
Matthew
seems
to
imply
,
but
according
to
St.
Mark
,
Convocatâ
turbâ
cum
Discipulis
suis
,
calling
together
the
multitude
with
the
Disciples
,
(
the
Antient
Form
and
Method
of
publishing
Laws
)
he
Enacts
this
Penal
Statute
,
he
declares
it
to
the
multitude
in
presence
of
his
Disciples
,
and
and
to
his
Disciples
under
the
Testimony
of
the
multitude
:
Si
quis
vult
me
sequi
:
If
any
one
will
follow
me
,
of
what
condition
or
quality
soever
,
let
him
deny
himself
and
take
up
his
Cross
.
Luk
.
9.23
.
Dicebat
autem
ad
omnes
,
saies
St.
Luke
,
he
said
to
all
present
,
and
by
consequence
to
all
who
to
the
end
of
the
World
should
embrace
his
Doctrine
,
that
no
body
should
be
excluded
,
provided
always
,
he
take
up
his
Cross
.
Such
(
Beloved
Christians
)
are
the
terms
of
our
warfare
,
the
tryal
of
our
obedience
,
the
proof
of
our
fidelity
,
and
the
argument
That
we
have
not
believed
in
vain
.
But
since
it
is
not
in
every
bodies
power
,
as
I
said
before
,
to
fulfill
it
according
to
the
Letter
,
by
carrying
the
Material
Cross
with
his
Blessed
Master
,
or
actually
shedding
his
Blood
with
the
Martyrs
,
we
are
to
learn
from
the
context
the
genuine
and
proper
sense
of
the
Law
.
And
,
to
the
purpose
,
each
of
the
Evangelists
inserts
a
declaratory
cause
:
{αβγδ}
.
abneget
semetipsum
:
saies
St.
Matthew
.
Let
him
deny
himself
,
implying
self-abnegation
to
be
the
Catholick
,
the
universal
Cross
,
to
which
every
one
is
oblig'd
not
only
readily
to
submit
,
not
only
to
bear
it
chearfully
,
but
also
to
take
it
up
voluntarily
,
by
the
Spontaneous
exercises
of
a
mortify'd
and
penitential
Life
.
Tyrants
,
Enemies
,
and
Persecutors
may
force
other
Crosses
upon
our
shoulders
,
but
this
of
self-denial
can
be
laid
on
by
no
body
but
our selves
.
St.
Mark
puts
the
Equivalent
,
Deneget
semetipsum
,
let
him
renounce
himself
,
check
his
appetites
,
and
curb
his
inclinations
,
and
bridle
his
passions
.
In
fine
,
St.
Luke
gives
a
farther
light
,
by
the
addition
of
a
{αβγδ}
,
Let
him
take
up
his
Cross
daily
,
leading
a
dying
life
answerable
to
St.
Paul's
quotidie
morior
,
1
Cor
.
15.31
.
which
gave
the
Holy
Fathers
occasion
to
define
the
life
of
a
Christian
,
Hieron
.
Epis
.
27
ad
Eustoch
.
Anselm
.
In
Epis
.
ad
Rom.
12.
a
daily
Martyrdom
,
tota
vita
Christiani
,
si
secundum
Evangelium
vivat
,
quotidianum
Martyrium
est
.
S.
Aug.
Ser
.
32.
de
Sanct
.
This
indeed
is
a
hard
saying
,
a
harsh
sound
,
it
is
a
thunderclap
to
one
who
has
set
up
his
rest
here
,
or
hop'd
the
profession
of
Christianity
,
did
not
proscribe
and
exclude
all
pursuance
of
pleasures
,
or
had
perswaded
himself
that
an
insipid
Moral
life
which
consists
more
in
not
doing
evil
,
than
in
doing
good
,
never
denying
it self
,
never
taking
up
its
Cross
;
but
on
the
contrary
,
flying
all
that
is
painful
and
troublesome
,
will
entitle
him
to
Heaven
:
This
is
the
word
of
God
sharper
than
a
two-edged
Sword
,
to
those
who
would
faign
believe
that
Jesus
Christ
came
to
send
peace
and
repose
on
Earth
.
Matth
.
10.34
.
But
he
expresly
tells
us
,
he
came
not
to
send
Peace
but
the
Sword
;
a
Sword
which
separates
the
Son
from
the
Father
,
the
Daughter
from
the
Mother
,
forcing
them
from
one
anothers
embraces
,
and
cutting
asunder
the
strongest
ties
of
Nature
and
Affection
,
making
them
forget
their
Native
Country
,
and
their
Fathers
house
,
Psal
.
44.11
.
(
obliviscere
populum
tuum
,
&
domum
Patris
tui
)
to
spend
their
life
in
a
voluntary
exile
,
or
solitude
,
which
is
a
banishment
at
home
.
For
as
one
who
takes
not
up
his
Cross
and
follows
me
,
Matth
.
10.37
,
38.
saies
our
Divine
Leader
,
is
not
worthy
of
me
:
So
he
that
loves
Father
or
Mother
more
than
me
,
does
not
take
up
his
Cross
,
non
est
me
dignus
,
for
he
is
not
worthy
of
me
,
saies
our
Divine
Legis-lator
.
This
is
the
word
,
which
from
the
tender
age
of
Christian
Religion
,
has
peopled
deserts
,
has
turn'd
the
most
frightful
Cavern
into
Oratories
,
has
rendered
the
most
inhospitable
Sands
,
and
almost
inaccessible
Rocks
,
not
only
habitable
,
but
even
delightful
.
This
in
fine
,
is
that
word
,
which
to
the
amazement
of
flesh
and
blood
has
brought
down
the
most
tender
and
delicate
Daughters
of
Sion
to
sit
in
the
dust
,
has
drove
the
most
tender
and
delicate
complexions
to
macerate
themselves
with
Fastings
and
Watchings
,
has
summon'd
the
Courtier
from
his
easie
life
,
and
Princes
to
quit
their
Purple
and
splendour
for
Sackcloth
and
Ashes
.
And
I
am
perswaded
,
were
it
consider'd
in
cold
blood
,
by
the
plurality
of
Christians
,
Nicephor
.
l.
9.
Hist
.
Eccles
.
c
.
14.
Pallad
.
in
Lausia
.
cap
.
25.49
.
&c.
Civitas
in
quâ
plura
erant
Monasteria
quam
prophanae
domus
;
ita
ut
omnes
vici
,
&
omnes
anguli
pleni
essent
Monachis
divinas
landes
decantantibus
.
it
would
soon
convert
our
Houses
into
Convents
,
our
Villa's
into
Monasteries
,
and
reduce
our
Towns
and
Cities
into
the
happy
condition
of
Nitria
,
Memphis
,
and
Thebais
,
where
History
tells
us
,
there
were
almost
as
many
Religious
,
as
inhabitants
.
At
least
,
it
would
inspire
another
use
of
our
Riches
,
than
to
hang
Walls
,
cover
Tables
,
stuff
Cabinets
or
Coffers
;
they
should
be
no
longer
the
nourishment
of
our
Vanity
or
Avarice
,
while
objects
of
Charity
lie
at
our
doors
,
meet
us
in
the
streets
,
or
the
Widdow
and
Orphan
cry
from
the
Garret
,
and
the
Seller
,
that
you
squander
away
in
your
very
Equipage
and
Attire
the
ransome
of
your
own
Souls
,
and
the
blood
of
theirs
;
Sanguinem
animarum
pauperum
.
For
,
Christians
,
mistake
me
not
,
I
did
not
invite
you
to
hear
a
Panegyrick
upon
the
Holy
Monks
,
whose
Festival
we
celebrate
this
day
;
for
tho
the
Renown
of
the
Ancestours
be
the
Glory
of
the
Posterity
,
and
among
the
Ancients
,
the
Son
was
upon
some
occasions
oblig'd
to
commend
the
Parent
,
and
publish
his
Merits
in
an
Anniversary
Harangue
to
the
people
,
yet
this
Roman
vertue
would
savour
of
ostentation
in
a
Christian
,
did
not
the
Scripture
warrant
us
to
praise
glorious
Men
,
Eccli
.
44.1
.
and
even
our
Parents
in
their
Generations
;
&
Parentes
nostros
in
generatione
suâ
.
I
am
sensible
I
might
undertake
this
Province
with
little
appearance
of
affectation
or
vanity
,
since
there
is
scarce
any
one
within
these
Walls
,
or
even
upon
English
ground
who
is
not
particularly
interessed
in
the
Glory
of
the
Benedictine
Order
;
there
is
scarce
an
Antient
Family
,
a
Family
of
note
which
has
not
sent
a
Plant
into
this
Nursery
of
Piety
;
there
is
not
a
Kingdom
in
the
world
,
of
what
extent
soever
,
has
transplanted
so
many
Saints
into
Paradise
,
the
major
part
of
which
,
as
far
as
the
Church
could
take
notice
of
them
,
and
History
could
transmit
their
Memory
,
were
still
of
the
Benedictine
Order
:
There
is
neither
Order
nor
Nation
,
1
St.
Egbert
first
promoter
of
the
German
Mission
,
he
reduces
the
Scottish
Monks
and
Clergy
to
the
due
celebration
of
Easter
,
&c.
2
By
St.
Maur
and
his
Brethren
.
3
St.
Amandus
Apostle
of
Flanders
and
Gascony
.
4
St.
Willebrord
first
Arch-Bishop
of
Vtrecht
with
eleven
others
,
Apostle
of
Holland
,
and
the
adjacent
Provinces
:
St.
Swibert
Apostle
of
Westphalia
,
the
two
Ewaldi
Martyrs
,
Apostles
of
the
Frisons
.
5
St.
Boniface
(
alias
Wilfrid
)
Apostle
of
Germany
,
created
Arch-Bishop
of
Mentz
,
An.
745.
St.
Stephen
Apostle
of
Swedeland
,
St.
Bruno
of
Prussia
and
Lithuania
,
&c.
6
St.
Nicholaus
Anglus
Apostle
of
Norway
,
&c.
7
Spain
reduc'd
from
Arianism
by
St.
Leander
.
V.
Henr
.
Vander
lipe
de
monachat
.
St.
Greg
.
contra
Card
.
Baron
.
&
Abb.
Cajetanum
de
eod
.
V.
Clem
.
Reyner
Apostolat
.
Benedictin
.
Tract
.
1.
demonstr
.
7.
See
the
Testimonies
of
Sanders
,
Harpsfield
,
Card
.
Alan
,
Cotton
,
Selden
,
Spelman
,
Camden
,
ibid
.
pag
.
201.
which
has
sent
out
so
many
Apostles
to
propagate
the
Christian
Faith
;
1
Scotland
,
2
part
of
France
and
Ireland
,
3
Flanders
,
4
Holland
,
5
Germany
,
6
Norway
,
and
almost
all
the
Western
Church
on
this
side
the
Alpes
,
and
7
beyond
the
Pyraenean
,
acknowledge
these
illustrious
Men
,
all
Benedictins
,
and
most
of
them
our
Native
Countrymen
for
the
Founders
,
next
under
Jesus
Christ
,
or
Restorers
of
their
Religion
.
I
need
not
put
you
in
mind
of
your
Relation
to
some
of
these
celebrated
Men
,
I
need
not
mention
a
St.
Austin
,
and
a
long
Succession
of
Arch-Bishops
of
Canterbury
almost
uninterrupted
till
these
latter
times
:
Ex
Regulari
Concord
.
instituta
in
communi
Concilio
Episcoporum
&
Abbatum
sub
Edgaro
Rege
,
Praeside
S.
Dunstano
Archiepisc
.
Cant
.
ex
Edmer
Spicileg
.
edit.
a
Selden
.
Cuncti
decreverunt
ut
Abbatum
&
Abbatissarum
Electio
,
cum
Regis
consensu
&
consilio
,
S.
Regulae
ageretur
documento
:
Episcoporum
quoque
electio
,
uti
Abbatum
,
ubicunque
in
sede
Episcopali
Monachi
Regulares
conversantur
,
si
Domini
largiente
gratiâ
tanti
profectus
inibi
monachus
reperire
potuerit
,
eodem
modo
agatur
,
nec
alio
quolibet
modo
,
dum
ejusdem
sunt
conversationis
,
a
quoquam
praesumatur
.
Si
autem
imperitiâ
impediente
,
aut
peccatis
promerentibus
,
talis
,
qui
tanti
gradûs
honore
dignus
sit
,
in
eadem
Congregatione
reperiri
non
potuerit
,
ex
alio
noto
Monachorum
Monasterio
,
concordi
Regis
et
Fratrum
,
quibus
dedicari
debet
,
Consilio
eligatur
.
Le
decret
du
Saint
Seige
eut
son
effet
,
&
depuis
cet
Cathedrale
(
de
l'Eglise
de
Cantorbery
)
eut
pour
Clergè
une
Communautè
de
Moines
.
L'Archevesque
de
Cantorbery
en
estoit
l'Abbé
regulier
,
&
il
parvenoit
a
cette
double
charge
par
les
suffrages
de
son
Chapitre
,
qui
usa
de
ce
droit
d'Election
jusqu
'
an
regne
d'
Henry
VIII
.
P.
Mabillon
,
Abreg
.
de
l'Historie
de
l'Ordre
liv
.
3.
ch
.
2.
Maihew
Troph
.
Congr
.
Angl.
To
.
1.
pag
.
12.
Or
a
Melitus
the
first
Bishop
of
this
antient
and
famous
City
:
You
know
that
in
the
Gospel
they
begat
you
:
And
thô
the
Sun
of
Justice
did
shine
before
upon
some
part
of
this
Island
,
yet
,
till
the
descent
of
these
Luminaries
upon
it
,
your
Ancestors
,
were
not
call'd
to
this
admirable
light
,
it
was
all
night
to
them
.
And
pray
God
,
this
Remnant
of
their
Posterity
,
which
by
the
favour
of
another
Ethelbert
,
and
of
another
Called
by
St.
Greg
.
Aldiberga
.
Bertha
,
ye
behold
Officiating
at
your
Sacred
Altars
,
may
meet
with
some
part
of
their
success
,
under
such
Illustrious
Examples
;
and
may
we
,
their
unworthy
Children
,
live
up
as
near
to
the
Sanctity
of
their
Lives
,
as
it
is
certain
we
keep
up
to
the
Purity
of
their
Doctrine
.
I
shall
not
speak
of
Men
Famous
in
their
ages
for
great
Litterature
and
consummated
Prudence
,
to
whose
Industry
and
Institution
the
Christian
World
owes
the
first
publick
Schools
and
Universities
,
particularly
the
two
Eyes
of
this
Nation
,
our
two
Equal
Sisters
.
It
would
be
as
tedious
to
relate
,
as
stupendious
to
hear
,
how
many
Emperours
and
Kings
,
Queens
and
Emperesses
this
Order
has
receiv'd
into
its
Bosom
:
How
many
Bishops
and
Patriarchs
it
sent
forth
,
and
even
Supreme
Pastors
,
V.
Arnald
.
Wion
.
Magn
.
Theatr
.
pag
.
1084.
Henr
.
Vander
lipe
Praep
.
Affligenien
.
Haeften
.
ejusd
.
monast
.
praepo
.
in
proleg
.
in
Reg
.
St.
Ben
.
Menolog
.
Benedictin
.
who
Governd
'
the
Church
,
and
fill'd
St.
Peter's
Chair
for
more
than
300
Years
:
An
account
of
these
things
is
to
be
mett
with
in
every
History
,
they
are
known
to
the
learned
,
and
make
but
little
to
the
Instruction
of
those
who
are
not
so
:
They
are
but
the
Fruits
of
their
Labours
,
the
Reward
of
their
Sufferings
,
the
Glory
of
their
Posterity
.
But
I
am
not
designing
a
Catalogue
of
Honour
,
nor
an
Enumeration
of
their
Prerogatives
,
but
your
Imitation
of
their
Vertues
.
Let
us
therefore
take
off
our
Eyes
from
the
Beauty
of
the
Fruit
,
the
spreading
of
the
Branches
,
and
largeness
of
the
Trunck
,
to
consider
the
Root
whence
all
these
perfections
spring
,
which
you
will
easily
agree
with
me
without
much
Disquisition
,
is
their
taking
up
of
their
Cross
,
and
following
Christ
;
but
how
far
this
may
concern
you
,
I
am
going
to
let
you
see
more
plainly
in
my
second
Part
.
SECOND
PART
.
The
H.
Fathers
and
Ecclesiastical
Writers
expounding
that
Oracle
of
our
blessed
Master
,
Matth
.
16.24
.
If
any
Man
will
come
after
me
,
let
him
deny
himself
,
and
take
up
his
Cross
,
and
follow
me
;
generally
found
a
Religious
Institute
upon
this
Text
,
for
without
the
Observance
of
it
,
no
Religious
Order
can
have
a
being
or
subsist
.
Trithem
.
l.
1
in
Reg
.
S.
Benedict
.
And
indeed
the
Three
substantial
Vows
are
divinely
couch'd
,
and
insinuated
in
these
Words
.
If
any
Man
will
come
after
me
,
let
him
deny
himself
;
Self-denial
infers
,
and
chiefly
consists
in
Obedience
:
and
take
up
his
Cross
;
the
greatest
and
properest
Crucifiction
of
the
flesh
,
is
Chastity
:
and
follow
me
,
pauper
pauperem
,
importing
a
divesting
our selves
of
all
Property
,
and
putting
on
a
true
Apostolical
Spirit
,
which
enables
us
to
say
with
them
,
who
in
Act
had
but
little
to
leave
,
Behold
,
we
have
left
all
things
,
because
they
retained
nothing
,
even
in
Desire
.
I
judge
it
unbecoming
this
Place
,
to
go
about
to
prove
the
lawfulness
of
making
,
or
possibility
of
performing
these
Vows
,
which
was
never
questioned
but
by
those
who
had
a
mind
to
break
them
.
They
are
in
effect
but
the
Repetition
,
with
some
Improvements
,
of
what
we
all
make
in
our
Baptism
,
excepting
that
of
perpetual
Chastity
,
which
the
Examples
of
the
Nazarites
in
the
old
Law
,
the
constant
Practice
and
Doctrine
of
the
New
demonstrate
not
only
to
be
possible
,
but
also
highly
commendable
,
compared
by
our
B.
Original
to
the
Life
of
Angels
,
who
neither
Marry
,
nor
are
given
in
Marriage
.
But
you
may
ask
me
,
what
all
this
relates
to
you
,
who
have
neither
given
up
your
Wills
,
nor
your
Liberty
,
nor
renounc'd
the
possession
of
Riches
,
nor
of
Pleasures
as
far
as
they
are
Lawful
.
multum
per
omnem
modum
.
It
relates
to
you
,
not
so
much
as
to
Religious
,
but
very
much
still
.
For
if
you
please
to
call
to
mind
what
I
prov'd
before
,
that
the
Substance
of
these
Words
,
of
denying
your selves
,
of
taking
up
your
Cross
,
and
following
Christ
,
is
a
positive
Commandment
,
tho
the
Extension
of
them
,
the
ultimum
quod
sic
,
to
what
degree
one
may
denie
himself
,
is
but
a
Counsel
,
you
will
find
the
Monk
concern'd
in
them
more
as
a
Christian
,
than
as
he
is
Religious
:
and
I
suppose
as
Christians
you
will
think
your
own
Obligation
equal
to
his
.
For
there
is
no
reason
why
it
should
be
less
,
since
in
Jesus
Christ
there
is
neither
Servant
nor
Freeman
,
but
all
are
equally
call'd
to
an
equal
Burthen
;
only
you
will
find
your
own
share
more
easy
in
appearance
,
but
peahaps
harder
in
performance
.
For
if
you
inquire
of
the
H.
Fathers
the
best
judges
,
because
the
best
practitioners
in
a
Religious
Life
,
if
you
enquire
of
them
in
what
the
Vertue
and
Essence
of
a
Monk
consists
,
they
give
you
no
other
account
,
than
what
the
Scripture
inculcates
to
all
the
Professors
of
the
Name
of
Christ
.
If
S.
S.
Basil
.
Serm
.
3.
Excr.
Basil
say
it
is
the
Duty
of
a
Monk
,
to
be
always
mindful
of
his
End
,
to
rejoyce
in
Hope
,
to
bear
Affliction
,
to
Pray
without
ceasing
,
to
give
Thanks
in
all
things
,
to
detest
Arrogance
and
love
Sobriety
;
it
is
no
more
than
S.
Paul
exacts
of
every
Christian
,
totidem
verbis
.
If
S.
St.
Bern
.
in
spe
.
Monach
.
Bernard
teach
that
a
Monk
must
be
like
Melchisedec
without
Father
or
Mother
,
or
Geneology
,
that
is
dead
to
all
the
interests
of
Flesh
and
Blood
,
our
Blessed
Saviour
protests
that
who
does
not
hate
Father
and
Mother
,
that
is
prefer
his
Service
to
the
Inclinations
of
Nature
,
does
not
hate
even
his
own
Soul
,
Postpone
his
Secular
Advantages
and
Propensions
,
to
this
great
Duty
,
is
not
worthy
of
him
.
If
St.
Bernard
define
one
who
hates
himself
and
loves
Christ
above
all
things
,
Serm
.
15.
de
caend
Domini
.
to
be
a
true
Monk
:
Qui
propter
Christum
seipsum
odit
,
&
super
omnia
illum
diligit
,
verè
Monachus
est
;
yet
this
is
deliver'd
by
our
Saviour
as
the
Definition
of
a
Christian
.
If
St.
St.
Isidor
.
Pelus
.
l.
1.
Ep.
260.
Isidore
Pelusiota
has
reason
to
pronounce
him
a
perfect
Monk
,
si
probus
Monachus
fieri
studes
,
who
lives
not
after
his
own
manner
,
but
will
be
accountable
for
his
Actions
to
a
Superiour
,
this
is
what
the
Apostle
Commands
every
one
,
to
obey
your
Superiours
and
be
subject
to
them
,
for
they
watch
over
you
,
as
being
to
give
an
account
for
your
Souls
,
which
they
cannot
do
if
you
will
not
submit
your
Lives
to
their
Censure
.
If
Humility
,
as
St.
Bern
.
St.
Bern
.
de
ord
.
vitae
.
St.
Machar
.
Hom.
15.
assures
us
,
be
the
chief
and
Characteristical
Vertue
of
a
Monk
,
St.
Macharius
,
(
Hom.
15.
)
marks
it
out
as
the
sign
of
Christianity
it self
,
signum
Christianismi
est
ipsa
bumilitas
,
saies
Macharius
;
suprema
virtus
Monachi
est
ipsa
Humilitas
,
saies
St.
Bernard
.
If
a
Monk
be
justly
esteem'd
dead
to
the
World
,
and
therefore
the
Common
Law
takes
no
more
notice
of
him
,
as
to
any
advantage
,
than
if
he
were
not
in
being
:
So
does
the
Law
of
Christ
suppose
every
Christian
dead
to
the
World
,
so
much
the
very
Profession
of
our
Faith
imports
,
saies
St.
Bern
.
that
we
live
not
to
our selves
but
to
him
who
dy'd
for
us
:
Haec
est
professio
fidei
Christianae
,
St.
Bern
.
Serm
.
de
verb
.
Psalm
.
23.
ut
qui
vivit
,
jam
non
sibi
vivat
,
sed
ei
qui
pro
omnibus
mortuus
est
.
To
be
short
,
if
a
Monk
who
lives
irregularly
in
his
Convent
,
or
casts
off
his
Habit
to
enjoy
what
he
cannot
now
lawfully
use
,
deservedly
forfeits
that
Honourable
stile
:
So
St.
Aug.
in
his
admirable
Book
de
vita
Christiana
ch.
11.
warns
us
not
to
think
him
a
Christian
who
performs
few
or
no
actions
of
Christianity
,
whose
Conversation
is
not
according
to
Justice
,
but
tending
to
wickedness
and
impiety
;
Aug.
de
doct
.
Anist
.
c
.
11.
ne
illum
Christianum
putes
:
And
elsewhere
he
tells
us
,
he
that
is
not
a
Christian
is
an
Anti-christ
;
and
gives
us
a
general
Rule
how
to
discern
true
Christians
from
false
:
He
is
not
a
Christian
who
in
his
Life
and
Manners
is
contrary
to
Christ
:
non
est
Christianus
qui
vita
&
moribus
contrarius
est
Christo
.
The
same
affirms
the
grave
and
Eloquent
Salvianus
:
Christiani
esse
dicuntur
&
non
sunt
,
Id.
in
spec
.
pec
.
c
.
8.
they
are
said
to
be
Christians
but
are
not
so
,
who
by
their
Vices
and
Impurities
render
the
very
name
of
Religion
Infamous
.
So
far
the
Obligation
is
equal
;
let
us
now
see
wherein
it
is
exceeding
,
and
what
is
more
requir'd
of
the
Religious
Man
than
of
the
Secular
.
This
must
be
done
by
comparing
the
Counsel
with
the
Commandment
,
the
special
duty
of
the
Monk
with
that
which
is
common
to
him
and
the
Laick
.
If
it
be
a
Counsel
to
sell
all
and
give
to
the
Poor
;
it
is
a
Commandment
,
Psalm
.
62.10
.
if
Riches
abound
,
set
not
your
heart
upon
them
.
If
it
be
a
Counsel
to
dedicate
ones
self
to
the
perpetual
observance
of
Chastity
,
it
is
a
Command
,
1
Cor
.
7.29
.
qui
habent
uxores
,
tanquam
non
habentes
sint
,
let
the
Marry'd
be
as
if
they
were
not
Marry'd
;
so
great
a
Temperance
and
Restraint
of
the
Affections
and
Passions
is
enacted
by
the
Law
of
Christ
.
Nolite
diligere
hunc
mundum
.
If
it
be
a
Counsel
to
forsake
the
World
,
it
is
a
Precept
not
to
love
it
:
If
it
be
a
Counsel
to
renounce
ones
Possessions
,
it
is
a
Precept
to
renounce
ones
self
:
if
it
be
a
Counsel
to
take
the
Monastick
Habit
,
it
is
a
Precept
to
take
up
the
Cross
,
whatsoever
your
state
and
condition
be
,
to
take
it
up
daily
,
whatsoever
your
Business
or
Imployment
.
So
that
upon
ballancing
the
two
States
,
you
will
find
your selves
infinitely
disappointed
,
you
will
find
the
Life
of
the
World
more
weighty
and
difficult
than
that
of
Religion
;
you
will
find
the
general
Obligations
the
same
,
the
Crosses
more
heavy
and
more
frequent
,
but
your
necessity
of
bearing
them
,
the
very
same
,
with
this
only
diversity
,
that
you
must
touch
pitch
,
and
not
be
defil'd
,
you
must
use
the
the
World
and
be
as
if
you
us'd
it
not
,
you
must
cherish
Creatures
,
but
not
love
them
,
you
must
taste
of
pleasures
,
but
must
not
enjoy
them
:
and
if
it
be
incomparably
easier
to
abstain
then
to
contain
,
so
it
is
by
one
heroical
Effort
to
leap
the
Pale
,
and
escape
out
of
the
World
,
then
to
live
in
a
continual
Jeopardy
,
to
stand
ever
upon
the
Guard
,
to
have
the
sword
at
your
Heart
,
and
the
Knife
at
your
Throat
;
to
tread
the
narrow
Line
upon
the
edge
of
Vertue
so
near
the
brink
of
Vice
:
for
as
S.
Cyril
of
Alexandria
observes
,
He
that
does
every
thing
that
is
lawful
,
shall
easily
slip
into
what
is
unlawful
.
Whereas
the
great
advantage
of
the
Monastick
State
,
is
plac'd
in
furnishing
those
who
embrace
it
with
better
means
to
compass
the
general
End
:
it
strengthens
their
Hands
and
puts
better
Arms
into
them
,
to
fight
against
the
Powers
of
Wickedness
,
it
covers
them
with
a
Shield
of
proof
against
the
most
fiery
Darts
of
Satan
,
it
points
them
out
a
shorter
cut
to
Happiness
,
by
removing
those
Obstacles
of
Piety
which
so
often
occur
in
the
World
,
and
retard
the
course
of
Vertue
,
and
by
filling
up
,
and
levelling
the
Trenches
the
World
had
made
to
keep
us
in
,
and
the
Pit-falls
to
insnare
us
,
that
we
may
walk
both
more
pleasantly
and
more
securely
.
I
know
some
will
be
very
much
surpriz'd
at
this
Doctrine
,
as
having
imbib'd
a
quite
contrary
Notion
of
a
Religious
Life
,
figuring
it
to
themselves
like
a
Prison
,
a
heavy
constraint
and
confinement
,
as
intollerable
to
freeborn
minds
as
Dungeons
,
Fetters
and
Manacles
;
surrounded
with
Terrour
and
Solitude
,
resounding
with
the
strokes
of
Disciplines
,
and
ecchoing
with
the
Sighs
of
unfortunate
People
,
who
out
of
necessity
,
or
perswasion
,
or
force
,
are
sold
to
a
miserable
Servitude
,
from
which
there
is
no
Redemption
.
So
like
Hell
do
mistaken
People
picture
the
living
Representation
of
Heaven
,
the
New
Jerusalem
descended
from
above
,
or
at
least
a
Copy
of
that
glorious
Original
,
a
Transcript
of
the
Life
of
Angels
,
as
far
as
Nature
,
mortal
and
suffering
,
and
surrounded
with
Infirmities
,
can
admit
.
Where
the
Praises
of
God
,
and
the
Service
of
their
Neighbour
is
the
whole
Business
of
the
Inhabitants
;
where
Mortification
is
a
Delight
,
because
desir'd
;
Poverty
is
Riches
,
because
Contentment
;
Obedience
to
the
will
of
another
is
the
greatest
Pleasure
,
because
attended
with
the
greatest
Security
,
and
as
easy
in
the
Practice
,
as
it
is
judg'd
impossible
in
the
Theory
:
where
the
Simplicity
of
the
Diet
contributes
much
to
the
Innocency
of
the
Life
,
of
which
it
is
an
Embleme
;
where
people
,
saies
S.
Austin
,
grow
familiar
with
Death
,
and
so
little
fear
it
,
that
they
can
hardly
refrain
from
desiring
it
,
and
when
that
happy
Hour
comes
,
they
receive
it
with
open
Arms
,
an
expanded
Brow
,
and
a
prepared
Mind
,
having
nothing
to
leave
behind
them
,
but
the
prison
of
flesh
,
no
other
tye
to
break
then
the
Union
between
the
Soul
and
the
Body
,
no
other
Settlement
to
make
then
to
bid
adieu
to
their
exile
,
and
return
home
.
Here
others
will
be
no
less
surpriz'd
then
the
former
,
as
having
been
taught
to
entertain
a
very
different
Opinion
of
Monks
,
as
Men
ignorant
,
idle
and
unweildy
,
devoted
to
their
Ease
,
indulging
their
Appetites
,
and
fit
to
be
out
of
the
World
,
because
they
could
be
of
no
Service
in
it
.
This
Judgment
't
was
fit
People
should
pretend
to
make
of
them
when
they
began
to
covet
their
Possessions
:
when
Avarice
had
opened
their
Eyes
,
it
could
do
no
less
then
discover
them
to
be
wicked
Creatures
,
and
Superfluous
in
Church
and
State
,
and
prompt
these
Illuminate
Zelots
to
rectifie
the
Errours
and
Mistakes
of
their
Ancestors
,
Benefits
arising
to
the
Common
wealth
from
Monasteries
.
V.
Apost
.
Benedict
.
p.
217.
Damages
which
ensu'd
upon
their
Suppression
;
bewailed
by
Learned
Protestants
.
V.
Camden
in
Britan
.
117.
fuerunt
etiam
Regnante
Henrico
octav
.
(
Si
fas
sit
meminisse
)
avitae
pietatis
monumenta
,
ad
Dei
Honorem
,
Fidei
Christianae
,
bonarumque
literarum
propagationem
,
&
pauperum
sustentationem
,
Domus
Religiosae
&c.
Statim
circa
ann.
Henr
.
8.36
.
in
Remp
.
Angliae
Ecclesiasticam
,
quasitorrens
rupto
aggere
irruit
,
qui
Gentis
Ecclesiasticae
partem
maximam
orbe
stupente
,
&
Anglia
ingemente
,
cum
pulcherrimis
Aedificiis
funditús
prostravit
redditus
distracti
,
&
opes
quas
Christiana
Anglorum
pietas
,
ex
quo
primum
Christo
nomen
dedisset
,
Deo
consecraverat
,
quasi
momento
dispersae
,
&
absit
verbo
invidia
,
prophanatae
.
V.
Bp.
Godwin
ad
ann.
1540.
Sr.
William
Dugdale
in
Monast
.
passim
.
&
Hist
.
Warwicksh
.
pag
.
134.
col.
1.
But
it
was
neither
their
devout
&
strict
lives
;
nor
their
charitable
allowances
that
could
preserve
them
from
the
common
ruine
&c.
who
by
near
a
thousand
years
experience
,
found
the
Monks
the
Bulwark
of
Religion
,
and
one
of
the
most
Serviceable
Corporations
to
the
Publick
Weal
.
Poor
Ignorant
Antiquity
was
of
Opinion
,
That
the
first
and
chiefest
concern
of
Government
,
the
very
hinges
on
which
it
depends
,
was
the
Service
of
God
.
From
performing
which
,
with
much
personal
Attendance
,
because
the
multipliplicity
of
Affairs
and
Necessities
of
Life
did
hinder
most
People
,
she
set
Men
apart
whose
sole
Function
and
Calling
it
should
be
to
Pray
for
and
Instruct
the
rest
,
the
Examples
of
whose
Lives
should
sett
a
Beauty
upon
Piety
,
the
stateliness
of
whose
Churches
,
and
convenience
of
Habitation
should
rescue
it
from
Contempt
.
But
these
Men
of
Dissolution
,
finding
large
Barns
,
forgetting
they
were
the
Granaries
of
the
Poor
;
seeing
spacious
Fields
,
never
reflecting
they
were
the
Patrimony
of
Jesus
Christ
;
beholding
Manificent
Edifices
,
never
considering
they
were
Castles
and
Fortresses
against
Errours
and
Ignorance
,
within
which
Walls
they
themselves
receiv'd
,
and
to
which
their
late
Posterity
was
to
ow
it
's
Faith
and
Education
;
seeing
antient
and
well
Furnish'd
Libraries
,
whence
the
greatest
Men
both
in
Church
and
State
have
issu'd
,
and
whither
they
return'd
in
their
Immortal
Writings
:
Never
minding
,
in
fine
,
That
those
vast
Piles
of
Building
were
the
Mausolaeum's
of
their
Ancestors
,
the
surviving
Monuments
of
their
Piety
,
and
the
Repositories
of
their
Sacred
Dust
;
the
Monks
are
to
be
charg'd
with
the
Crimes
of
those
who
Condemn
them
;
and
their
Houses
raz'd
to
the
Ground
,
V.
Sr.
Wil.
Dugdale
Hist
.
Warwickshire
pag
.
148.
col.
1.157
.
col.
2.105
.
col.
1.
&
alibi
passim
.
to
deface
the
Memory
,
not
so
much
of
that
Institute
,
as
,
of
the
Sacriledg
committed
upon
it
.
But
the
loss
of
their
Lands
and
Possessions
was
inconsiderable
to
them
who
had
nothing
their
own
,
who
were
but
the
Dispensers
of
the
Publick
Charity
:
a
loss
more
Calamitous
to
the
Publick
then
to
them
,
and
not
to
be
regretted
by
their
Posterity
,
if
the
same
Hands
which
pull'd
down
their
Houses
had
not
bury'd
their
Innocence
in
the
Rubbage
.
But
this
Posterity
of
theirs
,
which
by
a
special
Providence
of
God
continues
V.
Apostolat
.
Clement
.
Reyneri
Tract
.
2.
ubi
haec
veritas
stabilitur
.
V.
Breve
Pauli
.
V.
Pont.
Max.
ibid
in
Append
.
script
.
8.
&
dat
.
1612.
Item
aliud
Breve
ejusd
.
Pont.
dat
.
1619.
ibid
.
script
.
25.
Item
Bullam
.
Urbain
.
VIII
.
quae
incipit
Plantata
.
dat
.
ann.
1633.
in
Archiv
.
Congr
.
Matth
.
18.18
.
by
an
uninterrupted
Succession
to
this
very
Day
,
through
all
the
Revolutions
and
Changes
which
have
swallowed
up
so
many
other
Ecclesiastical
Bodies
and
laid
them
in
the
dust
,
does
willingly
and
freely
Renounce
all
Titles
or
Rights
which
might
possibly
be
inherent
in
the
Antient
and
the
present
English
Congregation
of
Monks
,
who
ACKNOWLEDG
by
my
Mouth
,
that
the
Alienation
of
their
Lands
,
how
unjust
soever
in
the
beginning
,
and
ensuing
Confirmations
of
it
,
is
now
fixed
by
so
full
and
uncontrolable
Authority
both
of
CHURCH
and
STATE
,
that
they
can
by
no
Law
ECLESIASTICAL
or
CIVIL
,
be
wrested
out
of
the
Hands
of
the
present
Possessours
,
or
their
Heirs
.
The
Church
,
and
,
in
her
Name
,
the
Supream
Pastour
,
hath
quitted
all
Pretensions
,
and
Prays
that
what
she
has
loos'd
upon
Earth
,
may
be
loos'd
in
Heaven
;
and
that
every
one
concern'd
may
enjoy
as
quiet
a
Conscience
,
as
they
do
and
shall
to
the
end
of
the
World
,
for
her
part
,
enjoy
an
undisturb'd
Possession
.
The
Supream
Civil
Magistrate
,
and
the
highest
Court
in
this
Realm
,
have
,
even
with
her
consent
,
pass'd
it
into
Law
,
which
nothing
,
but
the
same
Power
that
made
it
,
can
repeal
.
As
for
the
Monks
themselves
,
they
,
ever
obedient
to
the
Spiritual
and
Temporal
Powers
,
and
tender
of
the
Consciences
of
their
fellow
Christians
,
not
only
willingly
and
without
reserve
,
submit
to
this
double
Injunction
,
but
also
add
a
seperate
RENUNTIATION
of
their
own
.
They
suppose
no
Judicious
Person
will
question
their
Power
to
do
it
,
more
then
a
Conscientious
person
will
question
their
Sincerity
,
that
they
have
actually
done
it
.
That
Eclesiastical
as
well
as
Secular
Corporations
and
Communities
can
Alienate
,
is
certain
And
least
it
should
be
doubted
whether
they
have
made
use
of
this
Power
,
in
a
Case
Prudence
and
Charity
,
and
even
Self-preservation
so
much
require
they
again
SOLEMNLY
PROTEST
,
They
desire
nothing
should
be
restor'd
but
their
REPUTATION
,
and
to
be
thought
by
their
Country-men
,
neither
Pernicious
,
nor
Useless
Members
to
their
Country
.
And
when
I
have
in
view
the
Apostles
of
Religion
in
this
Kingdom
,
the
Planters
,
the
Propagators
and
Preservers
of
it
;
a
Sigebert
,
an
Alfred
,
and
an
Ethelred
,
and
many
others
,
once
Powerful
Monarchs
in
this
Island
,
who
postpon'd
the
Purple
to
the
Cowl
:
when
I
contemplate
a
S.
Erminburga
,
a
S.
Eanfleda
,
an
Editha
,
an
Eleonora
,
with
many
others
,
once
Glorious
Queens
in
this
Island
,
who
prefer'd
the
Humility
of
a
Monastique
Habit
,
and
obscurity
of
a
Cell
to
the
Pomp
and
Splendor
of
a
Court
:
When
I
behold
,
I
say
,
so
many
Royal
Advocates
appearing
in
behalf
of
their
Order
,
I
will
suppose
so
just
a
cause
is
gain'd
,
so
reasonable
a
request
is
granted
.
But
to
conclude
this
Discourse
,
I
must
return
to
the
first
,
in
this
Place
the
third
sort
of
Men
,
who
think
as
much
too
well
of
a
Monastick
State
,
as
the
others
do
too
ill
,
and
would
needs
confine
all
the
serious
Practice
of
Religion
within
the
Walls
of
a
Cloyster
.
Talk
to
them
of
doing
Penance
for
their
sins
,
they
reply
,
That
's
the
life
of
a
Monk
:
Exhort
them
to
Mortification
,
they
send
you
to
Preach
to
those
who
have
renounc'd
the
World
:
Tell
them
of
Fasting
and
Praying
,
and
parting
with
their
superfluities
,
they
cry
,
you
drive
us
to
dispair
.
But
I
must
needs
advertise
these
People
,
that
they
are
engag'd
in
a
more
dangerous
Errour
,
than
the
others
,
who
vilifie
and
contemn
the
Claustral
Life
.
For
those
hope
no
Spiritual
Advantage
from
it
,
and
therefore
stand
upon
their
own
bottoms
:
These
hope
too
much
,
as
if
the
Prayers
and
good
Works
of
other
Men
,
would
exempt
them
from
performing
what
is
so
Essential
to
a
Christian
,
and
indispensable
to
a
Sinner
.
Whom
then
did
Jesus
Christ
threaten
,
unless
you
Repent
,
you
shall
all
perish
?
Luke
13.3
.
Whom
did
he
Command
to
Pray
without
ceasing
?
To
Visit
the
Sick
,
to
Comfort
the
Afflicted
,
to
Relieve
the
Poor
,
to
do
Good
to
those
that
Persecute
you
,
to
Bless
those
that
Curse
you
;
and
,
in
fine
,
to
take
up
your
Cross
and
follow
him
?
If
these
Commands
were
directed
to
all
,
all
who
take
them
not
home
to
themselves
,
are
not
worthy
of
him
.
Unhappy
Men
who
think
any
thing
too
hard
to
compass
Heaven
!
Foolish
Men
who
think
Eternal
Glory
may
be
purchas'd
at
a
lower
rate
!
Childish
Men
,
who
call
this
Doctrine
the
Subject
of
their
dispair
,
which
is
the
only
Foundation
of
their
hope
!
Let
us
not
accuse
the
weakness
of
our
Nature
;
we
have
never
try'd
what
Nature
assisted
by
Grace
can
do
,
what
it
can
support
,
but
we
see
it
in
the
Examples
of
these
Saints
,
once
as
infirm
and
frail
as
our selves
;
they
were
form'd
of
the
same
Earth
,
and
by
the
same
Hand
,
many
of
them
indeed
of
a
better
mould
,
Vessels
of
greater
Honour
,
but
,
to
our
Confusion
,
they
stoop'd
to
Acts
of
Humility
which
the
meanest
of
us
thinks
beneath
him
:
And
one
of
the
Reasons
why
their
Relicks
are
plac'd
upon
our
Altars
,
is
to
put
us
in
mind
,
that
the
persons
we
so
much
admire
,
are
not
above
our
Imitation
.
Let
us
not
alledge
the
inequality
of
our
condition
,
and
the
difficulty
of
acquiring
Vertue
in
a
Secular
and
distracted
Life
,
since
Divine
Providence
has
set
Patterns
for
every
State
within
it
's
own
verge
:
Neither
do
we
so
much
revere
a
Sigebert
or
an
Alfred
in
a
Cloyster
,
as
we
Admire
a
Constantine
,
an
Edward
upon
the
Throne
:
Nor
a
Cunigundis
in
the
Habit
of
a
Nun
,
as
a
Bertha
or
Aldiberga
in
the
State
of
a
Mighty
Queen
.
And
thô
there
are
no
Court-Saints
in
Heaven
,
yet
blessed
be
God
,
there
are
many
Courtiers
;
not
only
a
Cassiodorus
who
abandon'd
it
,
but
an
Ethelred
with
a
Train
of
Nobles
,
thô
but
few
in
every
age
,
who
continu'd
in
it
all
their
daies
,
yet
a
Court
seems
a
Contradiction
,
at
least
a
great
Impediment
to
Sanctity
,
thrô
the
Vanities
and
Softness
(
to
say
no
more
)
which
are
hardly
separable
from
it
,
Ecce
qui
mollibus
,
&c.
Matth
.
11.8
.
The
Camp
too
hath
produc'd
many
Confessors
as
well
as
Martyrs
,
as
well
those
who
took
Arms
for
the
safety
of
their
King
and
Country
,
as
others
who
laid
down
their
Lives
for
Justice
sake
:
Not
only
those
who
quitted
the
Military
for
the
Monastical
Cincture
,
but
innumerable
others
who
arriv'd
to
an
eminent
degree
of
Sanctity
in
that
very
Profession
,
in
which
,
to
the
confusion
of
these
times
,
most
people
loose
what
they
had
acquir'd
before
.
In
fine
,
S.
Paul
tells
us
there
is
a
cloud
of
Witnesses
to
overthrow
and
baffle
our
weak
Defence
,
Court
Arguments
,
and
Popular
Excuses
,
Hebr
.
12.1
.
impositam
habentes
nubem
Testium
.
You
know
a
Cloud
is
not
gather'd
in
a
Moment
,
neither
is
all
the
Rain
or
Dew
which
falls
carry'd
upwards
wards
again
,
and
restor'd
to
it
's
former
Elevation
.
The
Sun
Extracts
and
Sublimates
the
finer
parts
,
and
leaves
the
rest
below
.
So
does
the
Sun
of
Justice
,
he
Raises
every
Soul
according
to
the
proportion
of
his
Grace
and
her
yielding
to
his
Influence
and
following
his
Attractions
:
The
grosser
and
more
sensual
minds
he
leaves
in
the
Earth
they
love
,
and
precipitates
them
whither
their
affections
carry
them
.
Amor
tuus
,
pondus
tuum
,
thy
love
is
thy
weight
,
saies
St.
Austin
;
si
terram
amas
,
terra
es
:
If
you
love
the
Earth
,
you
are
Earth
;
si
coelum
amas
,
coelum
es
,
if
you
love
Heaven
,
you
are
part
of
it
,
and
shall
be
happy
for
ever
in
it
;
which
I
beseech
,
&c.
FINIS
.