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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.
Teach us by his example, Lord,
For whom we honour Thee to-day;
Thy church enlighten ever may.
And as beloved, O Christ, he was,
And therefore leaned upon Thy breast,
And on Thy sacred bosom rest.
Whose testimony he commends :
Light which no darkness comprehends.
Which all things did create of nought,
Whose ruin sin hath almost wrought.
Us to Thy fellowship receive.
Occasion thus to honour Thee:
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 ?
When Herod had the infants slain.
Yet, as it saith, they raged in vain,
Though many innocents they slew.
Who all their counsels overthrew.
All tyrants, Lord, pursuing Thee !
That Thou in us mayst live more free.
We of Thy love our songs will frame;
Shall also glorify Thy name.
That One for many more was slain.
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.
In will and act we may fulfil,
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 !
For safety do retire.
You fled from freedom so supposed,
In straitness freedom find,
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.).
Of doing you despite:
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.