an example of this grace of meekness in some of our own sex; to which it seems more properly, at least more necessarily, to belong than to men.

The Submiss's countenance (said the Chief) seems in mine eye to promise the satisfaction of your desires, most honoured Moderator, if she might be admitted to bear a part in this exercise.

I have been much troubled (said the Guardian) in mine own mind, that both she and the Obedient have been so long left out from that whereunto they ought to have been compelled: I

pray therefore, let us not lose the advantage of this occasion to bring them in. And in regard the first attempt cannot be so perfect, let them have the liberty for a while of telling their stories as they can ; I mean, without the expectation of any preface or application from them: so they be to the purpose, it shall suffice. If they cannot truly be cast into the rank with other, they shall serve apart as auxiliary supplies upon special occasion that may happen.”Ibid. p. 759. “Part of Seventh Conversation. St. John the Evangelist.

Dec. 1631. The remembrance of the former day's pleasure having carried up most of the family (though after a dinner of more than ordinary cheer) into the sisters' chamber; the Guardian (seeing himself and only one or two more left in the diningroom) said smiling to his mother, Madam, you may now see that young people may be brought to take as great delight in things good and profitable as in others which are vain and useless. For I do not think any gamesters were hardly ever more earnestly bent

their play than our family are upon their stories. I beseech you therefore let us keep them no longer from beginning by their waiting for our coming. Thereupon going up, they found the company (that is, the strangers) ready, talking of what they had heard, and sharpening their appetites for what they were to hear. And the sisters, having notice given them, instantly appeared. Then the Cheerful (to whom the guidance of this day's exercise fell)


began by singing of the following hymn, which, as the former, was also played on the viol.

The Hymn.


Teach us by his example, Lord,

For whom we honour Thee to-day;
And grant his witness of Thy word

Thy church enlighten ever may.


And as beloved, O Christ, he was,

And therefore leaned upon Thy breast,
So let us also in Thy grace

And on Thy sacred bosom rest.

Into us breathe that life divine

Whose testimony he commends :
About us cause Thy light to shine,

Light which no darkness comprehends.

And let Thy everblessed Word

Which all things did create of nought,
Anew create us now, O Lord !

Whose ruin sin hath almost wrought.

Thy holy faith we do profess;

Us to Thy fellowship receive.
Our sins we heartily confess :
Thy pardon therefore let us have.

And as to us Thy servant gives

Occasion thus to honour Thee:
So also let our words and lives

As lights and guides to others be.

[Then follows an epitome of St. John's doctrine of love compared with the parallel practice of St. Paul. imperfect.]"

“Part of the eighth conversation. Holy Innocents. 28 Dec. 1631.

The guidance of this day's exercise falling on the Patient, she arose and sang the following hymn.


That rage, whereof the psalm doth say,

Why are the Gentiles grown so vain ?
Appeared in part upon this day,

When Herod had the infants slain.


Yet, as it saith, they raged in vain,

Though many innocents they slew.
For Christ they purposed to have slain,

Who all their counsels overthrew.

Thus still vouchsafe Thou to restrain

All tyrants, Lord, pursuing Thee !
Thus let our vile desires be slain,

That Thou in us mayst live more free.

So whilst we yet enjoy our breath,

We of Thy love our songs will frame;
And with these innocents our death

Shall also glorify Thy name.

In type those many died for One,

That One for many more was slain.
And what they felt in act alone,

He did in will and act sustain.

I "Duo quippe sunt martyrii genera, unum in mente, aliud in mente simul et actione. Itaque esse martyres possumus, etiamsi nullo percuti.

Lord grant that what Thou hast decreed

In will and act we may fulfil,
And though we reach not to the deed,

From us, O Lord, accept the will.” [Then follow some remarks on the day “considered as a counterpoise to the many delights and satisfactions which this good time useth to afford the flesh.”]

Part of the ninth conversation. Dec. 29, 1631.

Song by the Submiss.


O happy you, that have subdued

The force o' th' world's desire !
And into th' fort of solitude

For safety do retire.


You fled from freedom so supposed,

In straitness freedom find,
Because true freedom is inclosed

I' th' circuit of the mind.

entium ferro trucidemur. Mori quippe a persequente, martyrium in aperto opere est : ferre vero contumelias, odientem diligere, martyrium est in occulta cogitatione... Joannes namque nequaquam per martyrium vitam finivit, sed tamen martyr exstitit: quia passionem, quam non suscepit in corpore, servavit in mente."-Greg. Hom. XXXV. in Evang. post med. Cf. Ejusd. Dial. iii. 26. “Habemus in beato Stephano martyrii simul et opus et voluntatem : habemus solam voluntatem in beato Johanne; solum in beatis Innocentibus opus."— Bern. Serm. in Nativ. ss. Innocentium, § 1. (i. 794). See Pseudo-Cypr. de dupl. Martyrio, Aquin. Summ. 3tiæ Partis Suppl. quæst. 96. art. 6. § 3, Cornel. a Lapide on Matt. ii. 16, Isid. Origg. vii. 11. § 3, and the Christian Year (Holy Innocents”). Peter of Blois distinguishes martyrdoms in sanguinis effusione, in carnis maceratione, in proximi compassione (Bibl, max. patr. xx. 1446 G.) The division into in habitu and in actu is found in Primasius and Ambrosius Ansbertus (ib. x. 314 B. seq., xiii. 522 D.). Elsewhere, passio and compassio (ib. xiii. 364 F.) patens and latens, in carne and in spiritu (ib. xx. 1270 F. seq., xiii. 484 D. seq.).

The World and Fortune you deprive

Of doing you despite:
Dead unto men, to God alive,

Which gives life true delight.

4. That so saith God, which I affect,

I will withdraw apart, And tell unto it in effect

The secret of My heart.

5. Think then, you who retired live,

For God's dear love and dread, His Love your souls the thirst doth give

Retired lives to lead.

6. So that with Him you may confer,

When sole yourselves you deem: And so alone less never are

Than when alone you seem.

7. Faith of your fort is governor,

Love is lieutenant there, Hope is the ordained officer

The ensign for to bear.

8. Contempt of wealth is treasurer,

Who works no guile for gain ; Corrupting dross ne'er enters where

He humbly stoops to reign.

| Scipio's saying in Cic. Off. iii. § 1, Rep. i. $ 27.

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