1. Meditation. Of the creation of the World.

1 COnsider how God, whereas he was of himself essentially Being, and ever most blessed, the Quintessence ofall good being reconcentred into his indivisible Essence, by the necessity of the first and highest contradicti­on, pressed with an intimate weight and act of his bountie, flowed forth, and in a manner squeezed himself into whatsoever is besides.

2. Consider, how admirably and [Page 2] fully he powred forth and ordain­ed the nature of the Universe, with­out any matter to be presupposed, and without any help of additionall assistance: how conveniently he tied together all its parts, according to his eternall wisedome, and so fitly accommodated them, that nothing did superabound, nor was there any thing that could be desired, wanting.

3. Add to these, the immensity of the Creature, set in array almost with an infinite extension beyond the reach of all humane understand­ing, which yet in all its hugeness fals away, and sinks into the abyss as it were of nothing, in comparison of its Creator; who if it had been con­formable to his free purpose, and the most absolute counsels of his wise­dome, could in the very twinckling of an eye, have as infinitely excee­ded this his mighty work, as that doth surpass and exceed an invisible atome, which by a perpetuall divi­sion is even ready to passe into no­thing.

[Page 3] Conclude then, what kind of dis­position and affection thy soul ought to bear towards God: whether thou comparest the excellent infinity of his nature to thy self, but a contemp­tible part of his meanest work; or that thou dost contemplate the force and height of his wisedome, piercing and passing through what is deepest in creatures; or that thou labourest to weigh, and adore, the most per­fect and holy wayes of his bounty: lest thou be included in the dam­nation of that blindnesse of men, who knowing God, do notgive un­to him honour and glory.

2. Meditation. Of the Fall of the Angels.

1. COnsider how, when God had placed innumerable ar­mies of celestiall Spirits in the high­est part of his admirable Fabrick, of which every one, even to the ve­ry last, in naturall excellency, and [Page 4] fulness of Being, exceeded the whole materiall Sphear of Creatures; and that besides all this, they were ele­vated by supernaturall gifts to a con­versation and acquaintance with God himself: neverthelesse, whereas a main multitude of them, proud of that beauty which was given them, forgot their Creator, and took final content in themselves; he in the twinckling of an eye plucked them down, all fettered in the cables of hell, and for ever shut them up in the lowest and basest dungeons of corporeall putrefaction, and by an irrevocable sentence, deputed them to intolerable and eternall punish­ments, without any the least hope of pardon, and this for one onely sin, committed in a moment. So that those princes and powers of the Heavens, and commanders of the Universe, through obstinacy of sin­ning, became haunters of darknesse, and ugly creatures, more weak and unworthy then the most contempti­ble man alive.

[Page 5] Conclude; if God would not spare so excellent a nature, and the very prime grace of his world, and work, but in a most severe and eter­nall judgement, changed it into so deformed a vilenesse, for having committed but one sin; what hope is there left for thee, a contemptible slave of flesh and bloud, if for the love of dung and mud thou shalt despise thy Creatour, and cleave to sin? Whilest it is permitted, whilest thou hast time, shake off thy drow­sinesse, and fear, and pacifie that Lord, who is jealous of his honour.

3. Meditation. Of the Creation of Man.

1. COnsider, how that God, when he had built up the ad­mirably cunning Architecture of the corporeall World, at length for­med thy Parents, and in them thy self, as a finall end of so fair a work. The body he fitted out of the com­mon [Page 6] Elements with a more then usuall comelinesse: deprived indeed of such naturall fences and assi­stance, wherewith other creatures are born; but of so great use and ser­vice, that it might well stir up the envy of the rest of the creatures, every one in their own kind, whe­ther we respect its beauty, commo­dity, or pleasure.

2. Consider besides, how pro­fusely he bestowed all those things which are round about us upon man; how the East unto the West, the South unto the North, as if they were Villages depending upon a great City, do expose one to the other their native commodities in a full market. The vast depths of the Sea unknown to man, cannot secure the Fishes; no more then the huge spaces of the sp eading convex can protect the flying Foul: the strange profundity of earth and waters, hea­ped upon them, preserves not those Gems and Metals which are hid within their bowels. Look about [Page 7] thee, and see how the whole world, as great as it is, doth serve thee by proportionate particles of it self.

3 Add now unto these, the glorious day, and the beautifull night, the in­terchangeable course and season of the year, and times, which are chain­ed together for thy use, with a more strict and severe bondage, then if they advanced, or made their stops onely at thy beck and command­ing pleasure.

4 But above all things, ponder well the commanding soul, in whose eye the rest, though so great, are but base and triviall, how with a never-rest­ing motion it tends, and grasps at the Crown and Fountain of all things, and leaving whatsoever is besides at such a despicable distance as cannot be imagined, reposeth in him alone, who is to this our Uni­verse, an unfathomable and incom­prehensible Universe.

Conclude; if what thou art, thou hast received; what ever thou art, must be returned back to him again. [Page 8] If thou hast received the service of all things about thee, through all, and in all, his will alone is to be observed. If those things whereof thou canst not reach the knowledge, by his command do attend upon thee; whatsoever is under the power of thy understanding, let it serve him. And lastly, if thou art created lesse then he alone, do not through a degenerate basenesse, suffer any creature to have dominion over any of thy affections.

4. Meditation. Of originall Iustice.

1. COnsider; whereas the way by nature appointed to com­mence to Beatitude was obscure, hard and incumbred, both by reason of the senses giddinesse, wandering rather any way, then keeping to the right; as also, through the weak­nesse of the understanding running [Page 9] astray into errours, labyrinths, and mazes without end; as likewise, through the yoking of the will with flesh and bloud, and plunging in the same; and that few, or none at all, did seem able to force a way through; lastly, the commensuration of our perfect good, compared to the poverty of our meannesse, was such, that even in possession it might be neglected by a perverse and ill­tainted affection: Goodnesse it self was not satisfied, untill he cast into the new-created soul seeds of his very self in the native vastnesse, and made it fruitfull with the Divinity it self, that it might germinate and spring forth into the proper and naturall possession of it self, which should captivate and swell up all the capa­city of affection with an overflow­ing fulnesse, accomplish an imme­diate access for us unto him, by an uninterrupted adhesion of Faith, Hope, and Charity, and procure a joyfull and pleasant way to Blisse, [Page 10] both by intellectuall, and temporall successefulnesse.

2. Adde, the brooks of grace, which were derived upon the ser­vile powers of the soul; the discourse guarded, that it might not any wayes fail; the motions of the unruly and floating sensuality made gentle, and pacified; the ruines of the decay­ing body prevented; and the jour­ney of both portions made smooth to pass unto Eternity.

3. What need is there to men­tion the blessed aspect of the rest of the world, the tractable condition of beasts, and the bounty and prone­nesse of the earth to be manured, inviting man to command its obe­dience?

4. Wonder at the ministeries of celestiall Spirits, and those Princes of concealed glory being sent to take the charge of thee, who are not onely thy companions, but in a manner servants for thy profit.

Conclude, that how much thou art lesse then all the mercies of [Page 11] God, pouring himself out beyond that which thy nature demandeth, beyond his own Ordinance and appointment; so much, if thou wilt be gratefull, thou oughtest to erect thy self above thy self, and what thou art able: and chiefly remem­ber, that whatsoever true good­nesse is in thee, it is all above thee. Be wary, lest forgetfull, thou arro­gatest any thing to thy self, or e­steem thy self any thing, or judge any man, or undertake to do any thing of thy self, being mindfull of thy own poverty, and the di­vine greatnesse.

5. Meditation. Of the Fall of Man.

1. COnsider, how our want of Spirit did cast us forth with confusion, out of that eminent height of Glory wherein God had placed us. He gave unto Adam a helper, in whom he should have loved Gods and his own simili­tude; but he, through a foolish con­cupiscence, and sensuall, became a deserter of the divine command­ment, and betrayed himself to ba­nishment, and perpetuall miseries, with so many, and such infinite ages of his posterity.

2. Consider, how death is born with us; and that the fore-runners of it are in a manner worse then death it self, diseases, griefs, and afflictions daily pressing them­selves upon us; wrapped up in ig­norance, as in the clouts of our In­fancy, [Page 13] in the very noon-day of our actions we grope and are amazed, we are hurried into precipices of all kinds, with an unbridled and stor­my affection, being neither able to obtain, nor so much as acknow­ledge truth and felicity, which ly­eth inticing us even at our very feet, untill the short day of this mortall light being suddenly finished, we are cast forth in a full floud into an eternall night of unspeakable mis­chief.

3. Where are now the heads of those Monarchs and Emperours, who made the world to tremble? Where are those martiall armies of mighty Conquerours? Where are the cunning and crafty fetches of State Polititians? Where are those soaring wits of Philosophers, which comprehended the secrets of Heaven and Earth? Where are those admirable works of Artifi­cers, that have proved nothing im­possible for industry to perform? Where is the vigorous perswasion [Page 14] of Oratours, or the alluring sweet­nesse of Poets? Through the mor­sell of one apple, for the pleasure of a moment, being intangled in the boggs of Hell, they live, and are lusty onely to torment them­selves.

Conclude, in how great humi­lity and care we must live, in the expectation of so strict an account of Justice, and so many dangers, in which whole ages of people have been shipwracked, and cast headlong into the bottomlesse depth of eternall perdition.

6. Meditation. Of Sin.

1. COnsider, that a sin is com­mitted as often as the soul is drawn away by an affection of any thing from the desire of that which is its true good, unto which it is essentially and naturally incli­ned.

2. Sin therefore, as much as it hath from sinfulnesse, is contrary to Nature; as heat is an enemy to water: it is a disease of the soul, and weakens it in the operations which are connaturall unto it; it is a blemish, deforming her beauty.

3. Again, sithence reason was given to us as a Governesse, and aimeth at nothing else then what is absolutely best to be done, all things being considered; it is ne­cessary that he who runs astray [Page 16] from it by sin, doth by so doing fall into mischiefs; and by how much thesin is more grievous, by so much are the mischiefs more grievous into which he falls.

4. Now because the desire of that which is according to reason is fundamentall, and in a manner established in the soul, and there­fore cannot be extinguished; it is necessary, that the soul of a sinner remain divided against it self, al­wayes wavering and inconstant.

5. Moreover, whereas this de­sire is in that part of the soul which knows it self, & follows her own motions; it is necessary that the life of a sinner be subject to continu­all pains, griefs and miseries, be­cause that something alwayes hap­pens contrary to the mind and ap­petite.

6. Lastly, since whatsoever thing besides doth therefore breed torment, because it produceth an ill affe­ction, that is, grief; but sin is in­trinsecally the worst of affections; [Page 17] it is therefore necessary, that among all mischiefs sin is the most singular and chief.

Conclude, how horrible and grievous the mischief is, in which thou and the world art drowned through Adams sin. Arise there­fore up with thy whole strength, and free thy self with the utmost endea­vours of thy soul.

7. Meditation. The effects of Sin.

1. COnsider, how many and how gt mischiefs sinne hath brought upon mankind, in all parts both of the body and soul: what a grosse darknesse it hath brought up­on the understanding: so that in naturall things, what the world is, and the celestiall globes, what the constitution of the earth is, upon which we tread, very few know any thing that is worth the knowledge. [Page 18] But concerning God and the Intel­ligences, which have no bodies, be­sides those things which are taught us by faith, we believe mere dreams.

2. What should I speak, how wholly ignorant we are of humane actions, and what belongeth to our very selves? What is past, we hear not; that which is to come, we are by no means able to comprehend; those very things which are present, which we our selves touch, and which in some fashion compell us not to be ignorant of them, we not­withstanding penetrate them not. No man can tell what he knows, nor whereof he is ignorant, how able, or how weak: what will not an undertaker promise, being in ve­ry deed of himself able to bring no­thing to perfection?

3. Now if we but look upon the miseries of the body; From whence arise so many strifes and conten­tions, and such losses of the goods of Fortune, but sometimes through negligence, and at other times [Page 19] through rashnesse or overmuch co­vetousnesse? From whence are so many wars and slaughters, and the threads of so many mens lives cut asunder in one day? From whence are so many become maimed, and creeples, [...]ffected by mutual wounds? From whence are the swarms of so many of the rest of diseases; where­of some are common and naturall? This man gets a Feaver by his in­temperancy, another a Pleurisie by his immoderate labour: besides par­ticular torments of the intralls ap­propriate to particular vices; the Dropsie or the Gout through too much drinking; the venereall In­fection, or the running of the reins, which pursue impure lusts. How great a part of Man-kind are in­tangled in these calamities? and their contagion spareth not even such as are most innocent.

Conclude with an acknowledge­ment of, what a strange monster it is that encompasseth thee: cry out, and roar at the sight of it, [Page 20] and with the whole extent of thy power labour to shake off all in­cumbrances, and free thy self, and thine.

8. Meditation. Of Death.

1. COnsider, how the last end of the foresaid effects of sin is death, which in one moment, in the very twinkling of an eye, ravish­eth away all that which in the whole course of thy life was most amiable, and with which thou wert most ac­quainted; as the food and delights of thy taste, the vanities of thy gar­ments, the curiosities of thy eyes and ears, the pleasing inticements of smell and touch, thy Palaces, Farms, Honours, Dignities, Pow­er, Friends, Wife, Children, the body it self, and all the bodies inte­riour affections: so that there re­mains to thy self thy soul alone, and [Page 21] that all naked, which before thou didst hardly take notice of by some obscure reflexion.

2. Which soul moreover is wea­ried with the weight of terrene affe­ctions, and chained with corpore­all phantasmes, trembling with the ignorance of it self, & of such things as are presently to come upon it, a­stonished with the unknown ac­count of life, torn away by violence from the embracement of the body, ignorant of all things, and fearing the worst.

3. To all this is joyned the ex­treme torment of that sad hour: for if the losse of our liberty or substance, if the departure for a few dayes from the place of our friends or their com­pany, if the extension or cramp of the sinewes, if the dissolution of any sensitive particle causeth such into­lerable griefs, that the greatnesse of the sense of it doth sometimes take away sense it self: of what a strange nature will that hour be, when bit­ter death at once shall divide us [Page 22] from all these, without any the least hope of returning.

4. Adde, what will make that houre more grievous, the love of that which we must loose, the de­spair of recovery, the foul consci­ence of the sins we have committed, and the horrour of future punish­ments.

5. But that which is of exceeding terrour, is, that no hour or moment of our life is free from death: in the morning who can promise to him­self to see the evening, or at the eve­ning who can promise himself the next morning? A cup of water, a morsell of meat, the biting of some beast, an intemperate exercise, and some things by the onely fight of them do break asunder the brittle thread of our life. We are the scorn of all chances; the slip of a foot, the errour of a hand, a stone falling down, and infinite other accidents do force us from our lives.

Conclude, that sin is abolished by a just fear of death, acknow­ledge [Page 23] it to be the cause of all thy mi­series, and that the onely remedy is to abstain from it, and continually to kill it in thy body.

9. Meditation. Of a damned Soul.

1. COnsider, a Soul oppressed with terrene and corporeall affections when it is separated from the body, with what horrible pains and miseries it is intangled and affli­cted.

First of all, because it is in no manner able to obtain those things which it pursues with her chief affe­ction; honours, for example, plea­sures and the like, the time for the injoying whereof is now past.

2. Besides, she is tormented with her desires, which are contrary, and fighting among themselves, when as one of the contraries which she coveteth cannot be had, [Page 24] nor consist with the other.

3. Besides, that all these desires com­bat, and mortally disagree with that inbred appetite of good according to reason, which she carries with her in her very substance, the most vehe­ment above all her desires, and ne­ver possibly to be rooted out.

4. Furthermore, that it cannot pos­sibly but see the greatnesse of that which is true beatitude, both accord­ing to her nature, and grace like­wise; which are all lost, and to be despaired of: nor yet can it despise it when it is seen.

5. Adde to these, that infinite fewell of envy and impatience, to see the glory of them who waged the same warre with them in this life, with like, or perchance worse con­ditions, yet now injoy eternall fe­licity.

6. On the contrary side, she can­not be ignorant of the vanity of those vilegoods, which the soul hath preferred before blisse; which being most base, flying away for all eter­nity, [Page 25] and irrecoverable, forsake her still most eagerly gaping after them; yet she, transported towards them with the whole activity and violence of a free soul, with a greater force then what is heavy descends, then fire burns, or the Sun runs the ring of his circumfe­rence, is without restraint perpetu­ally pined and maugred.

7. And which is the grievousest thing of all, the fleeting passage of time being over once, and ever, with an unchangeable and unvari­ed activity, roaring it cries out, and ever shall cry; nor shall be able to fail or die, being insufferable, and execrable to her self, to heaven, to Saints, to the damned also, and all creatures besides; being become an eternall monument of the Divine anger, and of a creatures base­ness.

10. Meditation. The torments of a dam­ned Body.

1. COnsider, that since all grief and malady of the Body, proceeds out of the strength and activity of the Soul, it is necessarily consequent, that the very sufferings of the body shall be infinitely more vehement after its resurrecti­on, when as the soul being free from the necessity of a body, doth act her operations by her full self; and the body being altogether sub­ject to the same soul, without any mixture of contrary, or repugnance, without measure doth receive the impressions of the soul, by the whole capacity of the subject, how great soever it be.

2. Again, the phantasie will then be infinitely more powerfull to create strange and most fearfull [Page 27] images, which will fill and over­whelm the man with an instant terrour, and anguish most presen­tiall, and round besieging, not con­cerning some one object onely, but together about all those objects which with abomination it detest­eth. The appetite also, like to a kind of infinite Ocean, will over­flow with a deluge of unbridled motions, beyond all imagina­tion.

3. Ponder now seriously in thy soul the miserable pains of the Gout, Colick, Stone, and all other diseases, the distension and con­vulsion of the nerves and sinews, and whatsoever torments the mis­chievous cunning of cruell tyranny hath found out: and suppose them all to be applied to thy whole bo­dy, and to every particle of the same, chiefly to those wherein thou hast been ingratefull to God, and heaped up the treasure of Gods wrath; and yet be certain, in all thy deepest Meditations, thou art far [Page 28] short of the truth of things, nor canst once imagine what horrible torments shall throughly pierce, and settle in a damned body.

4. Contemplate further the vex­ing power of the eternall fire, and above other miseries, the horrid presence and behaviour of the most hideous ministers of the divine pu­nishment.

Conclude, whether the experi­ment of such an eternity can please thee: remember in what continu­all danger of the same thou dost live; thy own actions, and very light occasions are driving thee on, and drawing thee into it, unless thou beware.

11. Meditation. The condition of Adams Po­steritie after his Fall.

1. COnsider, how notwithstand­ing that most heavie pu­nishment, [Page 29] whereby all mankinde was banished out of the delights of Paradise, and the unhappy memory which Adam and Eve did incul­cate continually to their children, both of the happiness which they had lost, and what they did in the present suffer; the first parents of mankind were scarce dead, when as all their posterity, without order and shame, rebelled against God, and Nature, so much, that of infi­nite thousands of them, whereunto they were encreased, there was scarce one just man found, upon whom the mercy of God might ex­tend it self, without an injury com­mitted against his Iustice: for the Senses infected with originall corruption, and thereby taken up with exteriour Objects, did not per­mit the soul to return to internall things, and the consideration of her self; and the forcible necessities of hunger, thirst, cold, and such like ac­cidents, known by experience, by use, and continuall custome, did [Page 30] sooner ensnare the soul with perni­cious affections, then they could by ripeness of years, and reason, take a just care of themselves.

2. Presently, the example of the Parents leading to worldly appe­tites, appeared unto the children a sufficient guide and authority. Thus a forerunning deluge of iniquity, ushered in those waters, that over­whelmed the whole world; a dread­full monument of the misery of sin.

3. And yet notwithstanding all this, men were not herewith admo­nished, although the witnesses of so grievous a punishment remained still a live, but were deservedly dis­persed for their pride; and a part, through a totall forgetfulness of the naturall light of reason, de­served to be exterminated with fire and brimstone, not one native in­habitant of a great Region, being found worthy of mercy.

Conclude, what grace and favor hath been shewn to thee by God, [Page 31] who of his only bounty hath drawn thee forth out of so universall and contagious a mischief, and the causes of so great a misery.

12. Meditation. Of Gods Mercy to the Jewes.

1. COnsider, how that God, when he had declared by experi­ence, that malice was so deeply rooted in man, that it was in vain to seek to keep him within bounds with examples of severity, and that the knowledge of God did dege­nerate into gross superstitions, and that by this means the seeds of ver­tue did quickly degenerate into horrid barbarisme; he resolved to discover in the second place, if knowledge were not wanting, whether the appetite would rest qui­etly under the conduct of reason, and thereupon made choice of one [Page 32] man, and constantly instructed him with benefits, for three generations, establishing them in his love, and surcharging them with promises; and when this seemed to be done abundantly, he sent his heirs into Egypt, where they suddenly increa­sed into a vast Nation.

2. And now they were no less then six hundred thousand fighting men, when he sent to them a Law­giver with prodigies and wonders, such as no memory of man did ever see the like: and further, him­self pronounced a Law with his own mouth, before the whole peo­ple, in terrour and exceeding maje­sty, and did labour to imprint it in their hearts and memories, both with benefits and threats, with pu­nishment of the Egyptians, and those Nations which he overthrew, and utterly rooted out in their sight; as also with their own sufferings, whom, in fourty yeares, their chil­dren being placed in their steads, he changed, that there might not remain [Page 33] among them such as should re­member the Egyptian impurities; by giving them miraculously their meat and drink, their garments, and their victories, a moderate tem­perature being given night and day, by a cloud and fire, exceeding pro­mises of his protection being like­wise assured to them for the future, if they would but observe his Law.

1. Conclude, in admiring the all-bounty of God, and his care in cultivating mankind, how he doth as it were labour about it.

2. Again, conclude, how great the misery of our kind is, how deeply rooted, that it is not suffici­ent to be learned, nor to know the Law of God; but the greatest la­bour is to manage the appetite. What pains must thou take, that by continuall Meditation thou may­est renew the memory with the thoughts of our Christian Professi­on, and deeply imprint it, urging the affection to remain! For what [Page 34] chanced to all these people, if thou dost but mark it, thou shalt also observe the same to be in effect acted in thy self.

13. Meditation. Of Gods continued mercy, and Mans misery.

1. COnsider, how God brought the Nation of the Iewes, a Law being given unto them, into a Countrey which flowed with milk and honey. How he esta­blished their politicall government with his own hand, in which every one should eat of his own Vine, and rest under his own Fig-tree; where there should be no exactour, no molester among them. He insti­tuted also so many Festivall dayes, years, and times, and such ceremo­nies, that by reason of them it might seem impossible to have fallen from the fear of the Divinity.

[Page 35] 2. All which notwithstanding, they fell away, and revolted from God, and were according to the quality and degree of their offence, chastised by those Nations which bordered upon them: and when they returned to God, Comman­ders were given them to wage their warrs, and minister justice, which were neither perpetuall, nor very eminent: but when their re­volts, and fallings from God be­came more frequent, and that their scourges were thereupon more grie­vous, which they would not ac­knowledge to be due unto their crimes, but attributed them to the or­der of their Common-wealth, which had yet been instituted by the Di­vinity it self; Kings were granted, both David most valiant in warre, and Solomon most wise in peace; under whom as they lived in grea­ter glory, so also in greater misery, being famous in warre, but mise­rable; being glorious in peace, but slavish; reaping out of their own [Page 36] devises, vain ostentations in lieu of the reall blessings of peace, a­bundance, and justice.

3. Presently, by reason of their state and condition, ten Tribes fell to idolatry, and the other two followed after, infected with their contagion: neither did the Pro­phets sent by God, with God his own eloquence and wonders, pro­fit any thing; but necessary it was they should be cast forth to the Assyrians and Babylon.

4. Not withstanding, God brought them back again repen­tant, in a small number, and as it were for the last remedy subjected them to the temporall rule of Priests and Scribes, expecting in a man­ner, that themselves would have been kept in their duties by the bait of temporall honour, and that at least for the worlds sake, they should have retained the common people in the true service of God. And when they also looked onely upon temporall things, he raised [Page 37] up the Pharisees, and other Regu­lars, with the shew of abstinence from worldly commodities, whom yet ambition and avarice did quickly blind and overthrow.

Conclude, that there was no­thing more behoving, or that God in a manner could have done to his Vineyard. See what a care is ne­cessarily to be had to thy soul, and how nothing is sufficient without the speciall assistance of God within thee. Remember that humi­lity and earnest prayer unto God, with watchfulnesse, and continu­all care, and labour, is to be joy­ned together; and that it is never fit for thee to think thou hast done enough, or that thou art secure, whether thou art sollici­tous for thy self alone, or that the charge of others be committed to thee.

14. Meditation. Of Gods mercifull Re­demption.

1. COnsider, how God, when other remedies did fail, was forced to the extremity of all boun­ty; so that he communicated the bounty of his very self, really and identificatively uniting the self­same in one Person with the hu­mane nature: for neither had the all-goodnesse satisfied it self, if it had been never so freely bestowed by participation, when as it might be done essentially, and entitative­ly; nor when it saw humane na­ture by its misery thrown down in­to such a state, as it seemed there­fore to deserve so great a commise­ration and pitty, because no other remedy could be sufficient, could very goodnesse contain it self, but that it must spring forth, where [Page 39] there was a possibility to be good.

2. Adde moreover, that the or­der of the rest of the works of the Divine wisedome did require, that among the second causes, there should be some firm principle of those qualities, which it caused perpetually and constantly to a­bide in humane nature: but of Grace, and like supernaturall gifts, seeing they are participati­ons of the Divine Essence accord­ing to its properties, there was found no root, or stedfast foundation out of the Divine Essence to perpe­tuate those; therefore in humane nature by a connaturall root, it was necessary that God should become Man.

3. But otherwise also, when as the order of Grace was in such manner to exceed inferiour substan­ces, as to equall them amongst themselves, and sometimes to ex­alt the lower above the higher; there was no principall cause, nor sufficiently authorizing so great [Page 40] an innovation, besides God him­self the Creatour of all things.

4. And moreover, to receive an alien nature to his own, without a confusion of those natures, was the onely work of existency subsisting, and by consequence not of a re­ceived or restrained being.

5. What should we say more­over, but that the master and tea­cher of the secrets of the divine knowledge and wisedome, could not be, but he that did compre­hend them, and to exact of a rea­sonable creature, accustomed to the evidence of axiomes, and de­monstrations, a belief unmove­able, must be of such an one, whose authority should be more un­changeable, then nature it self, and both the one and the other proper to God alone?

6. Besides, this Oeconomy of the world, was to be governed and perfected by the ministeries of An­gels, both of good, and bad, and an innovation of the order of the [Page 41] Universe to be added where it was needfull; and therefore without doubt the work proper to the Com­mander of this great Universe, and the absolute Lord both of corpo­reall and intellectuall substances.

7. Lastly, the load of sin by a mixture of supernaturalls, with the weight of the Deity added unto it, was increased so immensely, that vertue, had it not been ennobled by the Person of God added to it, would not have been able to over­match it.

15. Meditation. How God became Man.

1. COnsider, how God vouch­safed to become Man, not declining his weakness and infir­mity; how he underwent hunger and thirst, and the like maladies of nature, not refusing pains and griefs inflicted from without, not [Page 42] calumnles nor reproaches, not contempt nor infamy, neither last of all the inbred warre of the sen­sitive appetite against reason, being in an agony through trembling and fear, through sadness and wea­riness.

2. Chiefly, because indeed all these things are not evils, nor dis­agreeing to the Divine nature, since they are the works of his hands, and he cannot hate any thing which he hath made: again, because they could not reach to the Deity, although they pressed upon God in his humanity. But as the Sun in the dung-hill, and God, who is in hell by his essence, is neither defiled, nor ofless account, by rea­son of the filthiness and horrour of the place: So in like manner doth the God-head neither suffer pains nor contempt, through the miseries of the humanity, although in a more sublime manner united to it.

3. Adde to these, that all things which happened unto Christ were [Page 43] in very deed main good things, and most of all to be desired: For as to a Musician, to sing, and to a Ma­thematician, to learn or teach; so is it also exceeding good, and de­lightfull for a vertuous man to ex­ercise himself in the substance of vertue. Now God by election and vertue, put himself upon all acti­ons and passions.

4. Besides that, he descended to present himself a Master most per­fect, and therefore to give reall examples of that whereunto his words did invite; and to leave for us the way of true vertuetrod forth by his own foot-steps.

Conclude, in like manner, to esteem none of those things, which reason and order perswade to be done, to be too low, or un worthy of thy person, especially if thou art in office, and perceivest some that are under thee slow in performing their duties: be mindfull that it is thy part, with a helpfull hand, by thy own example, to pluck the [Page 44] scruples of vain Opinions out of the paths of them that are lesse wise.

16. Meditation. Of the Preparation for the coming of our Sa­viour.

1. COnsider, that God to be Man is a work of so great excel­lency, that whatsoever is in the world besides is not undeservedly directed to this end. For this was created the Heaven, and Earth, and Seas, the Sun and Stars, the my­riads of Angels, and the infinity of Men, eternized by mortality ne­ver failing to be repaired, and whatsoever is contained in these, or belongs unto them.

2. For this end was permitted the rupture of the Celestiall Hie­rarchies, by the rebellion of no mean part of them, and that all [Page 45] ourstock was to be damned in one lump.

3. For this the whole Earth, by the degrees of the fore-running Monarchies, was collected to ad­vance the Roman greatness, that the Trumpet of the Gospell might reach through all the world, and rouze them up, as it were with one sounding, when it should rore out from the tops of the Roman hills. For although the Romans gained but a small part of the world with their Armies, yet they had made a passage into all the rest of the Na­tions of the Earth, where they had no command, by their cove­tousness and luxury.

4. For whenas the Grecian wits were made to serve the Ro­man power, a crafty and outra­gious lewdness left nothing unat­tempted, which might corrupt the manners of men. Then were the wicked superstitions of the whole world gathered together, and pra­ctised; whole ages spent in the [Page 46] prodigall effusion of civill, and ackinded bloud; a Traytorous apprehension of Innocents; a vi­olent robbing of guests and friends; prodigious lusts; new kinds of cruelty; and whatsoever was most wicked, the same was most in honour and price.

5. The Family of Abraham, Gods wisedome being in a man­ner consumed, with providing of so many sorts of remedies, and his bounty in suffering their sins, was in such a state, that a very few, but those the most chosen seeds of Vertue, remained, which were to be dispersed into the rest of the world, & there taking root and fructifying, were to leave that unhappy people abandoned, and given up as desperate unto the power of darkness.

6. Moreover, the fame of the coming of the Messias had alrea­dy, both by ancient and new O­racles, stirred up the expectation of the whole world. The land of [Page 47] Iury, not onely by the mouths of so many Prophets, by the Law and Ceremonies; but also by the Acts of the Patriarchs, and by the turns of their own Common­wealth, did prophesie it. The Sibylls, and the Druides, and the answers forced from the Devills, promised the same grace; and the whole compasse of the world be­came such in Civill Orders, under­standing, and government, as might compell, in a fashion, the divine bounty to this sublime work.

Conclude, how true a saying it is, that all is for the elect, and worketh for their good: God hath so ordained it, and it is thy fault if it be not so for thee. Adore God made man, praise the wisedome of the Creatour, acknowledge what he hath conferred by so great a bounty unto our stock, in Christ, and to us, if we be his followers.

1. Meditation. Of Faith.

COnsider, thatwhere­as God is Truth it self, by his very own Essence, and not by any other thing, it is more impossible for him to be deceived, then for fire to be cold; and to de­ceive, then for fire to cool: what­soever therefore is said by him, the same is more certain, and necessari­ly true, then that which is seen by sense, or demonstrated by the un­derstanding.

Conclude, when it is manifest that any thing is said by God, that it is foolish to doubt of it, or to sup­pose [Page 50] any reasons, though they seem never so evident, can have any truth in them, or to think them to be any other then deceitfull.

2. Meditation. Of the Church.

1. COnsider, how absurd a thing it is for God to give a Law, or a Doctrine, and not to leave a means how those whom he would have to know and observe it, should come to it; but more especially whereas Christ our Lord taught i [...] with so much labour and grief.

2. Again consider, that the testi­mony of the Catholick Church is more then humane: For that so many Congregations of men, divi­ded by such distance of places, and long succession of times, among so many changes of State, even to this day, should agree that these very Articles were delivered unto them [Page 51] by Christ and his Apostles, could not be brought to pass by any hu­mane force.

3. In like manner, whereas in the same Church there was, and ever shall be, men flourishing in all Sciences and Arts; that this Do­ctrine notwithstanding, was never found contrary to any humane Sci­ence, Art, or either profit or plea­sure, it could not proceed from the wit or invention of man.

4. That the same Doctrine, when as it contains so many Te­nets, and they opposite to those dis­ordinate affections by which men are enslaved, and of which a rea­son can no wayes be given out of their proper principles, and yet grew up in no age by armes, or by force, and subdued men both wise and vo­luptuous; and that for so many ages it hath possessed so large a king­dome, exceeds the industry and force of man.

5. Lastly, that in all Ages there should be continuall miracles, (if [Page 52] there be any belief to be given to humane History) and that these should be in this Church, and in her alone; it could onely be the work of God.

Conclude, when thou under­standest that the Catholick Church doth testifie, that she received some Article from God by a suc­cession of Doctours, to behave thy self in the same manner, as if thou didst hear the same from God thy self, and that thou canst not doubt, or admit any disputes concerning the same Article, without prejudice of the Divine Truth.

3. Meditation. Of the Supremacy of the See of Rome.

1. COnsider that, as in the natu­rall body of any living crea­ture, it is necessary one part should be constituted from whence life [Page 53] should be derived into the rest, and which being corrupted, the rest also presently do fail: So also we com­monly see it practised in the morall body. And this is the King in his Kingdome, the Senate in an Ari­stocracy, and the Generall in an Army. The very same hath Christ our Lord done in the Church, having set the Roman among the Churches, and the Successour of Saint Peter among the Pastors; whom he con­firmed with his own Prayer, and promise, that the rest might be strengthened by him.

Conclude, that thou art not to expect that the whole Church should testifie to thee that it hath received such a Truth from God, which thing is either impossible, or very hard; but if the Seat of Peter teacheth that it hath received any thing of Christ, delivered to her by his hands, do thou captive thy understanding, and doubt not at all, but that Jesus Christ spoke it: dispute nothing, nor doubt any thing; although [Page 54] thy fortunes, although thy body, and thy life were to be delivered up for it.

4. Meditation. Of Gods goodness.

1. COnsider, that God is good­ness it self, that is to say, a collection of all Goods which can be desired, or wherein we can possi­bly delight. For certain it is, that whatsoever is good cannot be e­stranged from goodness: as also, nothing that is not good can possi­bly be found in goodness it self.

2. That he is an infinite one, since nothing that is not good can be in it, by which it might receive a bound or limitation. A greater good therefore, then which can be either loved, or desired by us as it deserves to be: And that the pos­session, and fruition of this God, is promised to us by himself; and [Page 55] unless we fail our selves, shall be perfected by him.

Conclude therefore, with what vehemency of affection, what love, what fervour, we ought to be trans­ported towards him. How we ought to esteem nothing, in com­parison of him. How we ought to think of nothing else, endeavour nothing else, but that we may arrive at this good: to pursue that with all our soul, with all our strength: and when we shall throughly perceive our own weakness, and that we desire it nothing in such manner as is fit, how ought we to languish, and to pine away in the pursuit of it?

5. Meditation. Of Hope.

1. COnsider, that since it is the part of goodness to make good, as it is of heat to warm, [Page 56] and that God is very goodnesse it self; it can in no wise fall out, but that he, wheresoever, and when­soever any good can be done, should will it, with a kind of ne­cessity of his goodnesse; and by how much the greater the good is which is to be performed, with so much the greater inclination, and fervour, be carried unto it, and that by so much the more it should suf­fice to obtain it, onely not to re­sist it. Wherefore so that thou co­vetest the chief good; do but de­sire it ardently, and make thy self capable of it by not interposing the obstacle of sin, and certain­ly thou shalt obtain what thou wishest for.

Conclude, that thou wilt extend thy self with thy whole soul, as to a thing certain, and not to be doubted of; for a heart that fluctu­ates and wavers towards its good, is displeasing to God. Do not be terrified with any difficulty what­soever, being certain, by how much [Page 57] greater the difficulty is, by so much the more shalt thou find God ready to assist thee, against whom no­thing can resist: onely love, and be confident; the rest remit unto him, who is as it were compelled with as great an inclination to do thee good, as he himself is his own goodness.

6. Meditation. Of Charitie.

1. COnsider, that we love them by compulsion of Nature, in whom we perceive those vertues, which either our selves have, or which we do wish we had; and the greater those vertues are which re­side in those whom we love, and by how much they are more ingrafted in them, so much also is the love greater, and stronger which is pro­created in us.

2. See therefore how that what­soever [Page 58] thou canst desire, the same is to be found in God, in all its kind more noble then in any crea­ture. Dost thou desi e know­ledge? he is all wisedome. Forti­tude? he is all power. Nobility? he is the Fountain and Origine of all being. Pleasure? he is his own; that is to say, the living and perfect fruition of all good. If you desire to know how all these are in him, they are all his very substance, and his substance is his very being, or to be: and as being it self cannot but be; so impossible is it, that God should be destitute of any one of these perfections.

Conclude, with what hearty affe­ction God is to be beloved, and blush at thy self, to see, how him whom once thou didst view be­having himself in a gallant man­ner; yea, one whom thou didst never see, but onely heardest him praysed, by one to whom thou ga­vest credit, or of whom thou hast read in History after his death; [Page 59] nay, and I may adde also, even such a man whom thou certainly knowest never to have been at all, nor to have done any of those things which thou admirest, some fabulous person, which thou readest of in books, or beholdest onely acted upon a Theatre; and yet thou so lovest him, as to afford him high affection, praysing his deeds, fearing his dangers, rejoycing in his prosperity, and weeping at his misery. But that God, whom thou knowest to be such by reason, and a sure Faith, thou shouldest love so seldome, so coldly, with so great difficulty, and yet notwith­standing, applaud thy self as if thou hadst done well.

7. Meditation. Of Gods Love to Man.

1. COnsider, that nothing is more naturall, more reasonable, more due, then that he who loveth, should be beloved again: but to Gods love, whether in affection or effect, that is to say, in the commu­nication of himself, or his goods, there is not any thing compara­ble.

2. For his affections, they are as great as himself, since whatsoever he applies himself to love, he em­braceth it with all himself, and with all the whole necessity of his Es­sence. His love is also most free in the beginning of his affection, seeing we as then were nothing, nor could it any wayes be thought wherein we could be profitable to him. And in fine, that very love in him, was the vigour, the opera­tion, [Page 61] and the communication of those goods which we possess.

3. Again, it was he who be­stowed upon us all good, not one excepted. First of all, he made us his image and likeness: that as he is the very Fountain and universall state of all Being; so we by our un­derstanding, should be a kind of Store-house, & Compendium of all Being too. As he, by his will and good pleasure, absolutely governs all things; so we also should use all externall things for our own profit, the most holy Virgin his Mother not excepted; that the Elements, and their Inhabitants, the Heavens, and the holy Spirits that govern them, should serve us, and that nothing should hurt our souls, in which part we are amiable, but our selves; and our selves ought not, although the whole world, and whatsoever is in it should fall away to nothing.

4. Last of all, he was in no wise sparing of himself; but as the Church sings with Saint Thomas,

5. Adde moreover, that he did not bestow all these things in com­mon, being careless of thee, but he designed them for thee in person, pointing out thee by name. Thee he did know, better then thou dost thy self? Thee he loved; to thee he communicated the riches of his goodness; to thee he made himself servant.

Conclude, that thy spirit ought to fall into an extasie as thou consi­derest these things, and that the mar­row of thy soul, and thy very life should breath it self forth into flames, and violent throbs of love towards him that loveth thee so much.

8. Meditation. Of Love to our Neighbours.

1. COnsider, thy neighbour to be of the same nature as thy self, bearing equally the image of God, alike capable of beatitude, and of all other goods, & of God equally beloved; who, howsoever good, or great, the things be which he posses­seth, thou art nothing the poorer, but rather the richer, if he use them well; who in all likelyhood the less of good he hath, will be so much the more hurtfull to thee; who was also bestowed upon thee, that thou mightest do him good, and in him worship, and love God, and seeing thou canst not be profitable to him in himself, thou mightest in some manner as it were recompence his love, and bounty in a member of his; and by how much the more thou shalt be carefull to profit him, [Page 64] by so much without all doubt thou shalt profit thy self.

1. Conclude, how many, and how great the obligations are, which thou hast for to love thy neighbour; that thou dost boast in vain of love, if thou dost not love thy neighbour; how absurd a thing it is, to wish a mischief to him whom thou canst not hurt; and how farre more absurd it is, to neglect and abuse the occasion of salvation, and good which is granted to thee; but extremely most absurd it is to hurt thy self, that thou mayest prejudice ano­ther.

2. Desire therefore, that thy neighbour may have all that is good, and more heartily, the greater. If he useth some things amisse, yet do not envy him, but wish him more, that by accession of good, he may be thereby taught to use the other better. Above all things strive to render some of Gods benefits to him, and by so doing, draw from [Page 65] him greater benefits towards thy self.

9. Meditation. Of our duty towards our Parents.

1. COnsider, that thy Parents were given unto thee, that by their means thou shouldest in the first place have all goods of na­ture, then the gifts of discipline, as­ter this government, when thou wert now able to dispose of thy self, and last of all the goods of For­tune. Since therefore from them it is that thou hast all things that are good, see what thou canst repay them that be considerable.

2. Weigh moreover how that thou art a certain particle of them, cut off naturally from them, and that thy obligation towards them is not grounded in the abstracted consi­deration of reason, neither can any [Page 66] wise perish, as having its foundation rooted in thy very substance. Thou art flesh of their flesh, and bone of their bones.

3. Lastly, ponder how deserved­ly God promiseth long life to such as honour their parents, because they that are ingratefull to those of whom they have received life, do not deserve it: and that Christ our Lord did cast up, and deliver the whole account of his life to be, that he might perform the will of his Father.

Conclude, when as thou art not able to render what is due, thou re­mainest alwayes obliged to endea­vour what thou art able. That nei­ther any injury, nor ill will of thy Parents ought at any time to pro­voke thee either to negligence, or revenge. But if they are trouble­some unto thee, endure it with patience, and thou shalt have a great reward: hold thy selfever rea­dy to execute all good offices to­wards them.

10. Meditation. The duties which we owe unto our Countrey.

1. COnsider, that the thing which is called thy Countrey, is a collection of men, which begin­ning in thy self, by Parents, kin­dred, and alliance, is derived unto familiars, friends, neighbours, fel­low-citizens, and to all such as are contained under the same politicall government. So that the good or bad of them, doth breed to thee, or thine, either thy profit or disprofit. See therefore, that what benefit so­ever thou hast received from thy Parents, those same, and more, thy countrey hath bestowed upon thee; and whatsoever obligation thou hast to thy parents, thy countrey maketh a greater claim to it. Thou art a part, thy countrey the whole. Thou art a subject, thy countrey superiour.

[Page 68] 2. Adde moreover that what proportion there is between an in­finite and a finite, the same consi­deration is to be made of a thing in common, in relation to the particu­lar. Therefore the good of the com­munity is esteemed as a divine good, because it is accounted unlimited, both in time and number: but the consideration of thy country unto thee, is as much as of all mankind, since it is but by chance that thou hast communication with any others beside.

3. Gather from hence, the piety, obedience, and reverence which it behoveth thee to bear towards thy countrey: if it be unjust towards thee, endure it; if it persevereth, forget it, and study nevertheless to render all good for evill: never seek revenge, but if it acteth wickedly, remember it doth not belong to thee to punish it: be not brought about under any pretence to endeavour any thing against it, but endure all with pa­tience, knowing certainly, if it be [Page 6] ill with that, it cannot be well wit [...] thee: but chiefly confess thy utmo [...] care that thou mayest be profitabl [...] unto it, remembring that Christ ou [...] Lord, although he came for th [...] salvation of all mankind, yet he scarce ever passed the bounds of his own countrey, that is to say, the Nation of the Jews.

11. Meditation. Of Obedience.

1. COnsider, that whereas there is no other difference of a Law and the command of a Supe­riour, then that the Law proceedeth without passion, and upon serious advisement, but the superiour with a more present efficacy, and less to be contemned; who ever is subject to them, and neglects either the one or other, he is guilty of the breach of the common welfare, for which pur­pose they were ordained; he con­tradicts [Page 70] himself, since for the most part, the power is approved by them that are to be ruled by it; he vio­lates his own promise, in that he promised to observe them, when he became one subject to them he offer­eth violence to the justice of his Su­periour, for if the Superiour hath the right of commanding, he is mani­festly unjust who doth not obey him; and a greater injustice it is, then that whereby the right of a pri­vate man is infringed. He is ob­noxious to Gods judgements, be­cause he hath not done as he com­manded, by reason he hath con­temned his vice-gerent, because by an usurped priviledge, wherewith he hath exempted himself de facto from man, he hath reserved and made himself obnoxious to Gods imme­diate judgement.

2. Lastly, he ought to give an account for every mischief arising out of his Act, whether it be by a relaxation of government, or by scandall given to others, or by offen­ding [Page 71] Superiours, or by those pu­nishments, which of themselves, or by accident, are derived upon him. Nor doubt, but on the contrary side, as great as these miseries are, so great, nay, far greater are those goods which are reserved for those, that do observe the Laws and pre­scripts of their Superiours.

Conclude, to esteem no law, nor command of thy Superiour, as of light moment; but with thy whole heart, with a ready and chearfull will, embrace and observe even what shall seem hardest to thee.

12. Meditation. Of Obedience to Superiours.

1. Consider, how it is from thy Governours, and Superiours, that thou dost possess thy own in peace, justice, and commodity pro­portionable to thy state; that thou canst provide, and be helpfull to [Page 72] thy self, and (if such be thy condi­tion) that being nothing solicitous of food, rayment, or other necessa­ries, thou attendest onely to what shall be for thy souls and bodies encrease and delight.

2. Consider moreover, that thy Governours are already perfect, no: having any need of thee, who also if they would live, and attend onely to themselves, others would provide for them. That they be such, to whom thou canst bring no great good, nor profit, nor do any great mischief. In the mean time, they omitting the care of their own, are solicitous for thee; for thee they la­bour, it is thee that they esteem as one of their children, nor have any thing more in their intention, then to make thee better then themselves.

3. Again, consider that they are wise men, of greater age, skill, and experience, and know more what belongs unto their cha [...]ge then thou dost: and have many helps to find that out, which thou wantest. That [Page 73] the rewards of their labours which they expect in this world, are late, and light, nor comparable to their labours; and if they were great, since they proceed not from thee, they do no wayes diminish thy debt. That the account which they are to give unto God, is hea­vy, since they must not onely an­swer for themselves, but for thee also, and thy actions. That the pu­nishments are severe which are threatned against those that do ill; and that in this life also, there is not a more perillous action, then the government of men.

Conclude, to have a reverend and gratefull mind alwayes to­wards them, not to judge of their actions rashly, but to embrace, or at least patiently endure them, as proceeding for the most part out of their love towards thee. Lastly, to endeavour thy self, that thou mayest be such, that they shall have no cause to deal with thee, and govern thee othe wise then with [Page 74] love, and good will. If any thing that is sharp, or not so vertuous as should be, proceeds from them, to remember, that to suffer some dis­commodities, among many profits, is not considerable; That if they do otherwise then well, we must pardon them as men, but we must be indebted to them for whatso­ever is well done, as to friends.

13. Meditation. Of Liberalitie and Gratitude.

1. COnsider, that it is a greater happiness (as our Lord himself witnesseth) to give, then to receive: therefore it is the part of a noble mind, if it be compelled through the necessity of humane condition to receive any thing of another, to be carefull to restore it perfectly back again; but if he cannot, yet to acknowledge it in­genuously, [Page 75] and to publish it abroad.

2. Gratitude also for a benefit received, doth intice and draw forth a second, if the benefactour bears a noble heart; but with him that is base, it satisfies, and stifles clamo­rous complaints.

3. Again, there is not a reproach more odious, then that of a benefit received with ingratitude; from whence it proceeds, that accord­ing to the imperiall constitution, a curtesie done might be revoked, if ingratitude were proved.

4. Moreover, God among other causes by which goods are to be acquired, hath placed the prayers of the poor, that, as it were out of the nature of the thing, he would blesse those, for whose prosperity the poor make supplication to him. Therefore he that receives a bene­fit with obligation, or hopes of prayers to be offered for the bene­factour, is absolutely bound to pray for him; and if he doth it not, the mischiefs which shall happen to the [Page 76] benefactour will be imputed to him.

Conclude, gifts are prudently to be asked, and accepted, to wit, when necessity compelleth thee; when they are received, they are to be acknowledged and com­mended; and if there be any thing wherein thou canst profit thy bene­factour, it is to be done with dili­gence. This is the condition of be­nefits, that if thou hast done any, thou shouldest esteem them as lit­tle: but if thou hast received them, esteem them as great. Last of all, when you can return nothing else, endeavour in your prayers to God to obtain all good for those that have conferred any benefit upon you, do it fervently, and earnest­ly; and in the first place take care thy prayers may be such, as shall be to God acceptable.

14. Meditation. Of Rash Iudgement.

1. COnsider, how a judgement is called rash, when with­out sufficient ground thou con­demnest another of a crime: which to do, first of all is unjust, as well because thou dost occasion a pre­judiciall conceit, and hurtest the fame of thy neighbour in thy self; as also, that by reason of such judgement, thou art ready to treat him as a guilty person, if occasion offered it self.

2. It is also an act of impru­dence, because it determines of a thing that is hid, without any suffi­cient argument; and a token of a corrupt affection concerning the same crime: for men who are in­nocent, esteem others as harmless also; but those that are guilty, think all men like themselves.

[Page 78] 3. It is also more often false, then true; for it is a thing manifest, that the seeds of vertue are so fixed in mans nature, that for the most part they cannot be rooted forth. Whence it was that when as Elaas thought himself alone, there were seven thousand besides. So in Ni­nive also, there were 100000. of innocent persons. Nay, for the most part all men, in a cause that importeth not their own interests, do embrace vertue.

4. Lastly, whosoever it is that sins, he is the bondman of God, and it belongs not to us to judge of him, but unto God; and therefore when as we judge another mans slave, we make our selves obnoxi­cus to Gods judgements.

Conclude, to suspend thy judge­ment in a matter that is uncertain, and to i [...] c [...]e to think the best of e­very one. For every one is presumed to be good, untill the contrary be manifest: although because thou knowest not whether he be good [Page 79] or bad, to expose thy self that he may do thee a mischief, be no part of wisedome; but for every thing else to be ready to do good, to hear, and to speak well of him.

15. Meditation. Of Detraction.

1. COnsider, that the Fame of Man, among all the goods of Fortune, if it be not better then the good of Fortune, is a thing most precious, and highly to be esteemed: And therefore that the injury of him who taketh it away, is more grievous then that of him who shall take away money.

2. Besides the damage is in a manner irreparable, as well, be­cause it is hard to a man for to con­tradict himself; as also, because the speech is scattered among those whom thou knowest not, canst not bring together again, nor [Page 80] will believe thee although thou cat­est thy own saying.

3. Moreover, that whether thou speak without any intention of hurting, it is a manifestation of a corrupt and wicked soul, to be de­lighted in the commemoration of anothers sin; or that thou thinkest the fame of thy neighbour to be any obstacle to thee, it is the part of a base and narrow mind, to de­sire to grow up more by another mans fault, then by thy own ver­tues.

4. Adde to these, how many persons thou drawest along with thee, to be companions in the mis­chief: because men for the most part do willingly discourse of o­ther mens faults, and scatter them abroad among themselves.

5. Nor think thy self excusa­ble, if thou detract from any with­out any passion, or sign of passion, but as it were out of commisera­tion; for the malice is so much the more grievous, and it behoved [Page 81] thee to have taken so much the more heed, in as much as thou wert less subject to passion.

Conclude, to keep a door of cir­cumstance before thy lips, and to speak nothing of another without mature deliberation; since that eve­ry word drawes afte it a long train of sins. Hate therefore all detra­ction, and be not delighted with the commiseration of detractours, which is to no avail.

16. Meditation. Of Slanderers.

1 COnsider, peace, and friend­ship to be certain publick goods, because the nature of them is to extend not to one alone, but to many. Adde, that there is no fruit more pleasant in mans life, then that of friendship, and that with­out peace, man injoves nothing of his own in quiet, nor doth any [Page 82] thing of that which he possesseth yield him profit.

2. Again, consider, that discord arising out of light beginnings, en­creaseth without measure: for when as once an ill impression is made upon one or both parties, all the others actions, though done with a good intention, are taken in the worse part, and are themselves corrupted. To this may be added, that he who soweth discord crea­teth mischief for himself, and his friends, who had a good opinion of him; for had they not been his friends they would not have afford­ed any credit to him concerning that other who should have been a friend.

Conclude, how deservedly a de­tracting whisperer, and his charm­ing noise is detestable to God and man, being an enemy of the divine Grace, and Nature it self. Stop thy ears to those who speak ill of any one, but chiefly of thy friends. Specially if thou hast any thing a­gainst [Page 83] thy friend, carefully seek the means, that without offence thou mayest reveal it to him; and there­by know what he is able to say in defence of himself: and if thou findest any calumny imposed upon him, ever afterwards beware of him, who wittingly and willing­ly created it. Shun both him and his discourses, give no ear unto him, because thou mayest be cer­tain most hainous mischiefs by his means do hang over thee.

17. Meditation. Of good Works.

1. COnsider, as it is the nature of heat to warm, so is it or good to do good; wherefore by how much the more any one par­takes of it, so much the more ar­dently is it necessary he should be moved to act accordingly.

2. Again, consider, that pro­fit is not to be looked after in do­ing good: for if a brute beast per­fects his actions agreeable to his nature, and that the soul it self doth perform the delightfull ope­rations of the senses, without any further end; how unworthy a thing is it, that the same should not have [Page 85] a will to follow those operations which are proper to her self, with­out regard of profit?

3. Adde, that by how much a reasonable soul is more noble then that of beasts, by how much more efficacious, by how much more universall; by so much her ap­petite and delight ought to be more vehement in goods that are conna­turall to her self, then in those that appertain to sense.

4. Besides, the life of him is most sweet, and exceeding pleasant: not alone for the goodness it self of vertue; but also in that it maketh the praises, and congratulations of those that receive the benefit to be perpetuall, that their as­pects and countenances are sweet, and cheerfull, their vowes, of hap­piness; the encountring of men is on every side gratious; no sad­ness, nor repentance for any thing committed: besides other infinite pleasures.

5. At last, it is the most ready [Page 86] way to honour, power, and wealth: because all desire he should be exalted, from whom they ex­pect both justice, and goodness; every man willingly treats and deals with him; every man em­braceth him heartily and freely, as faithfull in all occasions; every man in his affairs puts confidence in him.

Conclude, that thy perpetuall study ought to be to do good to thy neighbour, especially to such as are in necessity: and blush to think how a Prince believed he had lost that day, wherein he had not bestowed some Act of Grace; whereas thou art still seeking out of thy bounty some advance of profit for thy self, neither art moved with the example of God himself.

18. Meditation. Of Government.

1. COnsider, how Offices were ordained by the institution both of God and Man for the common good, and therefore a greater Charity is required of those that are to be advanced to Offices, then of other private men; Christ our Lord signifying this, when he said to Peter, Dost thou love me more then these?

2. Again, consider, it is a work more then humane to govern men; whereupon Princes are instiled with the Title of Gods. More­over, since it is the propertie of wisedome to dispose in order, to arrange and keep in order wise men, is an affair of the highest, and mastering wisedome, and a work approaching to God. And therefore ample honours and re­wards [Page 88] in the sight of God and men, are due, and to be given unto those that are placed in govern­ment, to every one in his order.

3. Again, they are obliged, who are set in Office, to give an account for all that evill, which through their negligence, shall chance to those who are under their government and charge, their labours are to be more heavy, and more continuall, then other mens whatsoever. So that when there is any need, they ought with their ex­amples to tread out the path, where in their subjects should follow, in whatsoever laborious, or contemp­tible exercise. Their faults also in themselves are more grievous, and more exposed to view, nor can they by any mean sly hid.

4. Besides these, the fault which in them appears but as light, draws after it a chain of many and migh­ty mischiefs. And lastly, the pu­nishment, and dishonour of those, who carry themselves negligently, [Page 89] are intolerable, and of all most horrible.

Conclude, that an Office is a thing worthy, and to be wished for, but not to be demanded; since thou knowest not how thou shalt manage thy self in it. Nor yet is it to be refused, when God, accord­ing to the judgement of those whom it concerneth, shall impose it upon thee; because it is a great good; nor mayest thou doubt of Gods assistance, nor refuse it with­out sin, when he shall be pleased to call thee up to it. If thou art set in Office, tremble to think with what love and care thou must la­bour for thy self, and others, and what miseries pursue sloath. Stir thy self therefore up, and go on, and never rest secure.

19. Meditation. Of Scandall.

1. COnsider, that it is necessary for them who profess a spe­ciall charge and love of souls, not onely to abstain from those things which are evill, but from those al­so which carry any shew of it; for he that doeth any such thing, with desire of a temporall commo­dity, induceth his neighbour who is not sufficiently able to judge, to imitate what is bad, or blasph me his good.

2. In the first place therefore, he woundeth his soul, diminisheth Gods honour, diverts men from his service, defileth his own repu­tation, and that of others, who are of like profession, he hinders the profit that should proceed from their Ministery; and all these are cast behinde, for the pursuance of [Page 91] some base gain, or despicable plea­sure.

3. Adde, that the thing which he doth, for the most part is not without sin: for whereas humane actions ought to be estimated not according to the principles of Me­taphysicks▪ but by the morall judgement of a prudent man; not every thing which to a subtile dis­course, but which is congruous to humane conversation, is approved just and right.

4. Besides the damage for the most part of our neighbour, and a disturbance of the Common-weale, which happen out of the bordering vice, do also ordinarily proceed from such like actions. Where­fore the end for which sin is prohi­bited is found in them, and there­fore it is hard to finde how they should be innocent, and free from all vice.

Conclude, that thou must live plainly and uprightly, and that thou wilt avoid not onely such [Page 92] things as of themselves are naught, but also those which carry a face of badness; and that thou wilt no less beware of those things which are generally esteemed wicked, then of those which are truely so indeed.

20. Meditation. Of Rashness.

1. COnsider him who desireth any thing, how he is trou­bled, and in affliction, untill he injoyeth what he desireth: besides, he is disquieted, full of cares, and burthen some to himself, and others, whiles he is finding out the means how to compass what his unbridled concupiscence proposeth unto him; and for the most part to be igno­rant, and to over-value the thing that he desireth; and when he hath it, to esteem it nothing, as taught by experience, that there was no­thing [Page 93] to be desired in it: but in the interim he is tormented with a large measure of solicitude, labour and pain. But the greatest folly is, that heplaceth his affection in that, which resteth in the power of ano­ther man, unto which either he can by no means come, or otherwise it must be obtained with loss and painfull displeasures.

2. Lastly, when as the peace of mans life consisteth in the injoy­ment of all that which he desireth, but this can onely chance two manner of wayes; either by being secure to obtain whatsoever thou desirest, or by desiring nothing, nor other way then is in thy power to obtain; since the first way is im­possible, and the other track is in thy own power, it is manifest, the totall felicity of humane life is con­stituted in a moderate appetite.

Conclude, to watch carefully over thy soul by inclining thy af­fections to the best, and withdraw­ing them from opinionative im­pressions [Page 94] and motions, knowing that good and evill is placed in thy self, and whether thou shalt live a happy or a miserable life.

21. Meditation. Of Martyrdome.

1. COnsider, how that among all things that are terrible, the most terrible thing is Death, and unto which the other miseries of our life are onely steps. What great fortitude therefore is it, to make a change of life which is most plea­sant, into death to be suffered by torments? and this not in the fury of war, nor the transporting ardor of a passion, nor through inevita­ble necessity; but with a quie: minde, with a constant delibera­tion, life being offered, all those that are nearest perswading to the preservation of it, when it would be an honour, and profitable to re­tain [Page 95] it, and that it would be thought wisely done.

2. How great a gain is that act of Faith, whenas all thy senses denounce infallibly, that they, and all those things which they delight in, are come now to their period; that Countrey, Parents, Friends, Honours, Pleasures, Wealth, Pow­er, and whatsoever else, to which thou hast been accustomed, shall from henceforth be-sted thee no­thing; and again, of what is to come they cannot speak, or promise any thing: yet relying upon the promise of such things as appear not at all, to be nothing afraid to forsake, and cut off those things where with thou art acquainted, to­gether all, in one moment?

3. What great charity is it, in the twinckling of an eye, to cast away all these dear and cordiall delights, whereof thou art or could­est be possessed, and all thy hopes of the same, and thy self especial­ly, for whom all the rest of those [Page 96] amiable things are ordained, and from whence they do assume the reason of being amiable, for the love of him whom thou hast never seen, nor heard of by any, that could say they saw him?

4. Lastly, how high an act, and of how great Religion is it, to offer up thy self, and all that is thine in one holocaust to God, for a testi­mony to Kings, that he is God, whose commandments are to be observed, the commands of men being contemned when ever they are contrary to them? What a heap also of high honour is yielded up unto God, and what kind of con­ceit will Nations frame of him, when they shall perceive his ser­vants to hasten to all the greatest miseries in the world, rather then transgress the least of his Commandements?

Conclude, with what honour they are to be reverenced, with what admiration they are to be worshipped, that do these things: [Page 97] and with what fervour thou art to labour that thou mayest be found worthy of so great an honour.

22. Meditation. Of Perseverance.

1. COnsider, that the misery which perseverance endureth can­not be grievous, for what is grie­vous is short: how shamefull is it therefore, and reproachfull, to be overcome onely as it were by con­tinuance of time, and importunitie of matters of little moment?

2. Besides that, the inconstant man condemneth himself, either for that he inconsiderately did begin, or that he now without just cause doth leave off: both of them the part of an unwise man, and who is not master of his own actions. More over, he is scorned by all men, nor hath any one any good esteem [Page 98] of the event of what he under­taketh.

3. Adde to these, that for the most part he loseth the reward of the labours which he hath past, which were greater then th [...]se to come, because the greatest difficul­tie is in the beginning; as also great hopes, and near at hand, for light ensuing difficulties.

4. Again consider, that nature her self, and whatsoever doeth well, acteth better by perseverance then force; and that those things more throughly penetrate the soul, or any other externall matter, which are imprinted sweetly, and by custome, then those that are applied by a sud­dain change: for that alwayes which is violent is corruptive, and contra­ry to nature.

5. Lastly, weigh, how that all and every opposition against which per­severance resisteth, are but light, nor can come upon thee but one at one time; from whence it proceeds, that unlesse thy minde be troublesome [Page 99] in the thoughts, and remembrance, in the things themselves there is no­thing that deserveth either flight or fear.

Conclude, not to change that good which thou hast timely un­dertaken; for not the beginnings, but the end of the Action is crowned. Not to fear difficulties, before they set upon thee, and thou shalt find them much lighter: for they terrifie more in the amuse­ment of our fancies, then when they are present. Cast thy thought upon our Lord, and fearing no­thing, proceed with constancy and alacrity. Goe on, and do some­thing dayly, and take care onely for that which this day is to be done, and taken care for.

23. Meditation. Of the Observation of Order and Discipline.

1. COnsider, that those things which are constituted of number, whatsoever it be, and whe­ther it be found to proceed from God, or men, the form and essence of them all is order. From whence it comes to passe, that he that touch­eth but one link of order, shaketh the whole chain of the body. Now the order of a Community is the observance of the Rules and Ordi­nances.

2. Again, other goods, as those of Vertue, Science, and the rest, are in themselves but particular goods, and of their own nature to be effected in singular persons, and but by accident in more; onely Or­der of it self is the good of the whole Community. Besides, whatsoever [Page 101] is in the Community, it, either alto­gether, or as far at least as it is com­mon, proceedeth from order, or by means of that it is perfected.

3. Adde to these, how a little er­rour encreaseth in any good by rea­son of the Community. Dost thou lose one quarter of an houre? in a Community it is so many houres, as there are four Persons numbred in it. Dost thou take away one dish of a halfpeny? it increaseth sudden­ly unto pounds. What should I but adde, how a Community is for the most part neither of a certain number, nor a limited time? Into what an infinite mischief therefore doth a little, and an errour in the beginning as it were contempti­ble, spring forth on a sudden, if the least liberty or oppression be brought in?

4. Then weigh, if any one either by example, or other occasion doth hurt to a Community, of how great a discommodity is he bound to the restitution, when as out of justice, [Page 102] the superiour is obliged to command order to be kept, and the inferiour is bound to observe it: for Order of it self is the proper object of publick justice, and who concurreth to the fact, is obliged to the whole da­mage.

Conclude, if thou art a superiour, to take care that Order be observed with all rigour; and if thou art in­feriour, to be watchfull, as far as it lies upon thy part, that discipline be not neglected: if a mitigation be at any time to be made, to use it so, that it passe not either for an exam­ple, or scandall to discipline, and but rarely to think the same necessa­ry, and to admit it with great wari­ness, and to put more confidence in the judgement of thy superiour, then in thy own, and at all times to fear thy own inconstancy.

24. Meditation. Of Courage and Constancie.

1. COnsider, that the rewards of the life to come are such, that they cannot be compared either with the joyes or miseries of this life; for they do exceed, as an infinite ex­ceeds a finite, as intellectuall things do sensuall, as spirituall do corpo­reall, and as eternall are preferred before momentary. Adde more­over, that the present labours are seasoned with many comforts, with the peace and joy of a good consci­ence, with the success it self, with the glory of a great fortitude, with comforts sent down from God, with the favour of men, and their ready assistance, and the confusion of our adversaries.

2. Again, if thou reflect thy eyes upon the life of the rest of men, how much more intolerable labours shall [Page 104] you see undertaken for lighter re­wards? Look but upon Souldiers, Saylors, such as labour in the Mines, or the life of Slaves, how it is passed over without ease, or comfort of bo­dy, or of soul, or the hope of vain­glory, or a little coin.

3. Yea also, contemplate those miseries which are to be endured, if thou seekest to avoid the labours of Vertue: What passions, brawls, en­vy, ill will, detractions, dangers: so that thou shalt be troublesome, and burdensome to thy self. But what follows the period of this short life, who is able to express?

Conclude, to harden thy face to the undertaking of labours, seeing how foolish a thing it is for the fear of a little pains, or present dif­ficulty, to ingulf thy self into these unspeakable & intolerable miseries. Know that labour is naturall, and will be made delightfull by cu­stome. Shake off therefore thy drowsiness, and remember thy self to be a man, a comparer of what [Page 105] is past with what is to come; nei­ther doubt of the victory, if you dare but undertake the battell.

25. Meditation. Of Passionate Desires.

1. COnsider, that it is setled in us by nature, to will and desire to do all things according to rea­son; so that not the least childe can endure it to be said that he acts in passion; but by how much a man is more pressed with passion, by so much the less will he suffer himself to be perswaded that he is so. But when we perceive another man do­ing any thing in passion, we slight him, and laugh him to scorn.

2. Moreover, passions do drive us contrary wayes, and leade us a­long in an uncertain, and giddy course of life, and precipitate us head­long into vast mischiefs, through in­consideration of circumstances, and [Page 106] the effects which it brings along with it. Of it self it is painfull, in effects it is worse. Passion discovered makes its master obnoxious and ea­sie to be played upon by the man that is wise, who having searched out his humours by the proposition of those objects which in pas­sion he coveteth, or hateth, drives him along, how, and which way he pleaseth. Lastly, Passion is no other thing then a portion of folly.

3. Adde the mischiefs of the sin into which it drives us, the loss of spirituall goods, and the falling in­to the punishments which are known by revelation.

Conclude, with all thy strength, and thy whole endeavour, to watch, that thou mayest understand unto what passions and desires thou art subject; that thou mayest reprove and represse at the first their force and motions; that incessantly thou mayest fear, and search all thy works with Lanthorns, before thou doest them, and whiles thou art doing [Page 107] them: being sure, that so far as thou shalt profit in this exercise, so far thou mayest be secure of thy actions, and of a life without blame.

26. Meditation. Of humble submission to the Divine Providence.

1. COnsider, that whereas God is good, and constituted the Universe of good things, it is con­sequent that all things good are knit together, and do mutually usher in one the other, and have their causes certain, and rightly ordered. But evils do fall in, as it were by acci­dent, without any determinate cau­ses, and without order. Therefore is it necessary, that to whatsoever good, although temporall, as ho­nours, power, riches, pleasure, the passage must be more efficacious, and secure by Vertue, then by Vices; but [Page 108] unto evill, the tract is full of thorns, and there is no constant methode: neither to temporall goods, can any high-way be made by doing ill.

2. Adde, whereas those things are onely properly our deeds, which one designes to do by knowledge, foresight, and resolution; and that the meanest action of a man can­not be totally ordered by him, be­cause no man hath any perfect knowledge in every circumstance concurring to the action, as it is ma­nifest to him that considers it: we must therefore depend upon God in all, and every act, and circum­stance. And therefore how foolish is it to think to govern kingdoms, and to bring unto perfection great affairs, without the Patronage of God, or contrary to his pleasure?

Conclude, not to be confident of any action, before thou dost see it fi­nished, and brought to perfection; because there are many things in it whereof thou never did it consider: nor yet to glory in it when it is done; [Page 109] for all that which is thy share in it had never brought it to perfection. Neither must thou presume of any vertue whatsoever, or grow inso­lent over others, because those are not sufficient to do the work which are the end of them: from whence it comes to passe, that we perceive the actions of the weakest coun­sell reach oftentimes, and attain the conclusion, when those, that are most cunningly proposed, do fail of the purpose. Nor must we run a­stray, to obtain any effect by sin; nor believe that any mischief can be atchieved by force of wit. Nei­ther must thou be exceedingly so­licitous of such things as are far off, nor hinder another mans good, although a far off thou conceivest he may be prejudiciall unto thee.

27. Meditation. Of Prayer.

1. COnsider, that whereas the soul hath two movers, the sense and the understanding; whereof the sense is ever open, and moved by her objects, and by frequent stroaks draws the understanding to he o­pinions, and the will to her affe­ctions: it is clear, that except the understanding draws away her self by Meditation to the contrary veri­ties, and the will by prayer to pious and right affections, from sensitive impressions; it cannot be avoided, but that becoming carnall, and worldly, we should be quite estran­ged from the true goods of the soul.

2. Again, seeing God, through the necessity of his goodnesse, affects nothing more then to com­municate his gifts, and we are not otherwise capable of them, but by [Page 111] our understanding, and will, right­ly disposed; which is done by Me­ditation and Prayer; and that by them we are capable of all good whatsoever: know certainly that there is nothing in Gods Treasure, which by force of Prayer may not be drawn forth and applied to thee.

3. Lastly, since Meditation and Prayer is nothing else but an illu­mination of the understanding con­cerning the most eminent and clear verities and most of all necessary; and a fitting of the will to the greatest goods, most of all to be de­sired, and exceeding naturall; it followeth, that nothing can be found more sweet, nothing more delightfull, nor any thing to which thou mayest more con andy ad­here then to these two.

Conclude, the exercise of Prayer ought to be dayly, most diligent, most necessary; to be esteemed, and practiced as a thing more excellent then any other businesse. But that thou oughtest to esteem for Prayer, [Page 112] all that which hath the fruit of Pray­er, to wit, the ascertaining of the un­derstanding, and the preparation of the will in things concerning thy salvation.

28. Meditation. Of Humilitie, and Reve­rence to God.

1. COnsider, how thy soul by the benefit of Sciences, gathers into her self the wholestock of being, by infinite chains of an infinite number of consequences: and how those things which are contrary in themselves, are not onely in the soul together, but also agreeing, so that one thing cannot be separated from another.

2. Weigh therefore, if that there should meet together in a center, in­to one entity, not by collection of parts, but simplicity of substance, all that, not onely of this Universe, [Page 113] whereof so little is comprehended by us, but whatsoever possibility, and fruitfulnesse of being is poured forth, through spaces not to be ima­gined by us, of Eternity, Immensi­ty, and sublimity, by an indissolu­ble verity of essences, so that also every one should remain singu­lar, and indivisible notwithstand­ing, in the simplicity of the highest formality; weigh, I say if thou canst, of what sort, hownoble, and high, that being should be, how by an o­riginall necessity of being, it is the principle and fountain of all, how it is a superabundant stock of ful­ness of good, & for the injoying where­of all things subsist. And when thou canst ascend no further, cal him God.

3. Adde, that he is the All of all things, that thou and thine proceed from him, are sustained by him, and preserved from falling into nothing.

Conclude, with what amazement, with what terrour thou oughtest to be taken and strucken with the view [Page 114] of his greatness, and the lightning of his glory: with what profound humility, abjection, and plunging of thy self into the abyss of thy own nothing, it behoveth thee to present thy self before his divine eyes: thou, an invisible Atome drept from his works, who themselves, as great as they are, seem infinitely less then nothing, being compared to their Creatour.

2. How much is it fit thou shouldst not endure that any thing should be compared with him, or be vouch­sased any honour at all when he is mentioned? And with what im­mense gratitude art thou bound to restore, and offer up thy self, and thine, which were originally his, and belonging to his service more justly, then any slave to his lord, or he that hath received a benefit, to his benefact our? And value in the first place, that he vouchsafeth to receive thy self of thy self.

29. Meditation. Of heedfull Attention to Gods Inspirations.

1. COnsider, that whereas God acteth all things which he doeth by his knowledge, and his will; and that every thing, with all its parts and powers, was made by him: it is consequent, that he knows them all, and perfectly comprehen­deth the effects of them in them­selves.

2. Lastly, whatsoever is done through the whole Universe, he hath, as it were, the History of it written in the Tables of his own Eternity, that not the least dust can be divi­ded, not one sand grow together, not a drop of water, not a leaf of a tree can fall without his will and knowledge: whatsoever he willeth is most efficaciously performed, and wheresoever he [...]lleth, there [Page 116] most infallibly it faileth.

1. Conclude, not to be scandalized, or sad, for whatsoever shall come to pass, besides thy own sins; being certain, that since it proceeds ac­cording to the counsell of him that is all wisedome, tempered with per­fect goodnesse, it cannot, all things considered, but be best of all, that it should so come to pass.

2. Again, never go about a long time before to consult and be soli­citous concerning thy future life and actions: since every plot of thine is uncertain, and doubtfull, whether it will be for good or bad, since thou dost not throughly fore­see even what is before thy eyes.

3. Attend to God alone, that thou maist do thy duty in whatso­ever he commands or counsells thee: but think that he commands that, which now not to be done is wick­ed; & to counsell that, which accor­ding to thy present knowledge, and power, seems to thee fit to be done, without any passion, or corrupt af­fection. [Page 117] Neither be thou afterwards solicitous, whether it succeeds or not, being secure, that wisely, ac­cording to thy Conscience, thou didst undertake it, and as it was sitting for thee: but alwayes stand vigilant, and full of regard in the sight of him that doth see thee, and thine; whether outwardly by any opportunity, or inwardly by any inspiration he offer thee any thing, that thou mayest not omit it; and more especially, that thou mayest not attempt that thing which might dis­please him.

30. Meditation. Of the Reverence due to Saints.

1. COnsider, that those blessed Spirits which in joy God, are the friends of God, seeing his face, and talking with him, as one friend is wont to discourse with a­nother, knowing all the reasons of his Providence, partakers of all the secrets of the wisedom of God, as to whom he hath revealed all that he hath heard from his Father.

2. Again, consider that they are the most perfect and noble among creatures; the treasures of wise­dome and science; having the ful­nesse of Sanctity, and Goodnesse naturally, in a manner, rooted within them; elevated above their nature, and the excellency of any possible creature; they are deiformd, full of God himself, and unchange­able [Page 119] by an unspeakable participation of his Eternity.

3. Moreover, they are establish­ed in grace, and as it were in like power, by God: for as he would communicate to us the goods and benefits of Nature by naturall cau­ses, for the manifestation of his bounty; so he made choice of these, to communicate and bestow morall goods at their intercession. So much more mighty then upon the earth, by how much more they do superabound in Charity.

4. Consider them lastly to be such, as have endured a hard com­bate before they attained Glory: those that have remained in temp­tations with Christ, for whom the vast compasse of the World was made, and ages have run their race.

Conclude, they are to be ho­noured according to the state of their eminency, and dignity: that they are to be reverenced, and pray­ed unto, according to the power [Page 120] and grace which they have with God: that they are to be imitated in their vertue, and abiding of battels, for which they were given to be examples to thee. If thou inquirest how much; more then wise men, more then those that are powerfull, or princes, more then thou canst do, or invent; because their digni­ty is more then that thou canst suffi­ciently admire.

31. Meditation. Of Devotion to our B. Ladie.

1. COnsider, that the blessed Vir­gin was so farre a cause, that God should be Man, as our Mothers are that we should be living, and mortall: And that Jesus did owe unto his Mother, as he was Man, as much in proportion for that benefit, as we do to ours, in that we have a being from them. O wonderfull and inexplicable greatness!

[Page 121] 2. Again, it was granted to her by God, that out of her purest bloud, she should give matter, and nou­rishment unto Christ; that she should take care of him in his in­fancy. Nay, moreover, she recei­ved power over him, as well for cor­rection, as direction: for this is a mothers power, and she was truly a mother.

3. Adde that, although a mother after her son is come to the age of freedome, and emancipation, cea­seth to be greater then her son by right, and in princes is absolute­ly subject: notwithstanding, the authority, and reverence, and power, which she hath by grace, and good will, in a good child remains nothing lesse then it was formerly, as long as she behaves her self wisely.

4. Out of which Considerations behold, as fervently as thou canst, the unspeakable dignity, and pow­er of the mother of God. And adde, whereas God distributeth his gifts [Page 122] according to the quality of those that receive them, and that the qua­lity of his mother was without com­parison, or measure; he must have powred upon her the fulnesse of dignity, power, grace, and eminen­cy, not in a higher degree of the same nature, but in a manner more noble, and large, by the whole kind and nature of it.

Conclude, that thy reverence and devotion, though it ought to be in a more high degree unto the rest of the Saints, then towards any o­ther creatures in what power soe­ver they are seated; yet must it be notwithstanding particular: when­as to the most blessed Virgin, there is due a devotion perpetuall, univer­sall, continuall, in such manner in­feriour to the worship of God, as that it must not yet be separated, but as it were concomitant, or ac­companying it, and in a sort lesse in the essence alone, in the circum­stances almost equall, as due to her, who by grace and favour reigneth with him.

32. Meditation. Of the daily Sacrifice of the Catholick Church.

1. COnsider, that whereas a sacri­fice is the consumption of some creature, without our own profit, for a testimony that we acknowledge God to be the fountain of all being, and from whom are both our selves, and all that is ours; that he is the end, for whom all things are, and to whom we direct our selves, and what is ours; that he is Lord of life, and death, of bodies, and of souls, and according to whose will, all things are, or are not: it there­fore ought only to be offered unto God, and by consequence is the principall act of religion and san­ctity, which we can possibly set forth.

2. Adde moreover, that it is a gift, by the oblation whereof our prayers [Page 124] are rendred more acceptable unto God, and more efficacious; whe­ther it be, that our soul is more lifted up when we bestow any thing, or that it requireth a proportion of humane prayer.

3. But the Christian sacrifice is the most noble, the life of the man God being the offering, in compa­rison of which, the whole world is nothing, full of infinite mysteries, and beyond understanding: as that the host sacrificed should not re­main dead; that a quantitative body, whole, with its figure, should exsist in every particle of an alien quanti­ty; that a substance should be pre­sented under other likenesses, and that they should subsist in it after a manner impossible to be uttered.

4. To conclude, this sacrifice is not of the Priests alone, but of every one in the Catholick Church, who, ex­cept they be carelesse, may offer it up by the hands of the Priest, for themselves and theirs, as much as he himself can do it, yea, although [Page 125] he should be unwilling to it.

Conclude, what a rashnesse, ne­gligence, slothfulnesse, nay, and infidelity it is, to be present at an act the only most religious, and most holy, the most mysterious, and the greatest of all others, lastly, wherein in a manner the whole sub­stance of advantage in a Christian life doth consist, without attention, or affection; either for custome, or by command; and in the mean time to have the mind absent, and wan­dring in other thoughts.

33. Meditation. The frailty of the Body.

1. COnsider thy body, how it con­sists of an element which is heavy, burthensome, and unpro­fitable, depressing thy soul, and hindring thy actions, abounding with numberlesse excrements, which are not only troublesome, but also filthy, and to be cast out of sight.

2. As many members as thou hast, so many are the seats of severall dis­eases, occasions of thy sufferings, and springs of thy griefs. Read but the books of Physitians, and it will prove a miracle in a manner, that in so great a multitude, and such an easie accesse of sufferings, any one should be possibly free. Moreover, how great is the grief and torment of them, how tedious are they to thy self, and to such as live with thee, [Page 127] we can hardly attain to speak it, no nor to think it.

3. Again consider, what a needy creature thou art: look upon thy garments, how many trades have there been imployed in making them up? from how many creatures, herbs, elements, and countries have they been fetched? are those any thing fewer that are gathered toge­ther for thy food? Then for medi­cines? as also for the building, and furniture of thy house? If any part of the world were wanting, thou wouldst be destitute of some of these: so that the whole world is necessary, and conspires together for the relief of thy person.

4. Moreover, the vertues of the bo­dy, how little praise deserve they? Beauty serves but for other mens eyes, thou receivest no fruit thereof. Besides, of what great frailty is it? obnoxious to age, diseases, casual­ties; nothing more of substance, then a shadow, or a dyed light, that in what it resides it would [Page 128] be a labour to find out.

5. The strength of a beast, unto thee, whose honour it is with wit to subdue the strongest things, will turn neither to vertue nor to profit, since thou must give place to the vigorous force of a little engine or vise, to an horse, oxe, or the like creature. As for nimblenesse, it is but a toy, and a commendation of vagabonds, who expose their bo­dies to sale for other mens pleasure: and for what else serveth it for the most part, more then to make thy self servile, and a game for others to look upon, being compared to a Monkey, or some little bird?

Conclude, it is unworthy a man to glory in the body, or esteem it of any value.

34. Meditation. Of the miseries of the Soul.

1. COnsider, how thy soul may be rather said to be admitted to the sight, then the participation of what is good unto her: how misera­ble & unhappy is she how subject to all the maladyes of the body? If the body grieves, if it rejoyceth, if it be hot, or cold, if it suffers any the least discommodity; the soul doth not only suffer with it, but is also tedi­ous to her self, and strugleth along, being intangled, and unprofitable in the performance of her own a­ctions.

2. Moreover, with how many passi­ons is she vexed, and in a manner rent into pieces, when as the itching desire of pleasure allures one way, the swelling ambition of honour inticeth the contrary, the hope of gaining wealth perswades another, [Page 130] envy a fourth? Thus passion oppres­seth her, when through rashnesse she thinks not of it, and afflicteth her also, when she doth think of it, and hurries her away from the very thought. Hence it is that she feign­eth matters most easy, to be impossi­ble, and things impossible, to be most easy, and carrieth and scattereth miserable man among precipices, and rocky passages.

3. But that which is the accom­plishment of misery is this, that the whole universe of creatures sufficeth not to exalt her to the beatitude she is born to: and when as all other things enjoy for the most part their end, & not any considerable part are deprived of it; the greatest part of man alone is intangled and wrap­ped up in miserable punishments, and torments, which cannot be comprehended by thought, and a few of the remainders only are sa­ved: whereas notwithstanding, be­yond the contributed service of all the bulk of corporeall creatures, [Page 131] and the Celestiall Hierarchy; God employed himself for almost four and thirty years together, and by a death most cruell, by Sacraments of a stupendious efficacy, and in the chief place, by an eternall presence of himself in the chief of them, made himself the minister and instru­ment to help and bring him to sal­vation.

4. Now as for the excellencies of the soul, what are they? For science, thou hast none; or so little, that by how much the more thou knowest, so much the more is thy grief, by knowing better the multitude of those things whereof thou art igno­rant, which are infinite in respect of those whereunto thy knowledge is arrived; nor is there any one work of God, no not the least dusty a­tome, whereof thou canst attain to a perfect knowledge.

5. As for thy vertue, thou canst ne­ver be secure; in every moment thou art ready to be proud of it, and loose it: and for the snares of the [Page 132] Devil, they are infinite, and past finding out by means of which they would snatch it from thee every mo­ment, but only that God restrains him beyond thy strength.

Conclude therefore, not to wax insolent, but to bewail thy misery; since it is truly such, as thou canst never acknowledge, or bewail it sufficiently enough.

35. Meditation. Of the knowledge of ones self.

1. COnsider, how unworthy a thing it is, when of thy self thou art worth nothing, therefore to value thy self because thou thinkest another hath lesse. And then, where­in is it that thou excellest another? In beauty? Thou canst not enjoy that which thou canst not behold. In strength or nimblenesse? It is the commendation of beasts. And [Page 133] how fraile also are these things, which chance, or a disease will take from thee? neither canst thou be sure of it to morrow: which being also anothers gift, is not to be at­tributed to thy praise, but to his that bestowed it.

2. But they are the dowries of the mind wherein thou art excel­lent: thou art a Philosopher, a Di­vine, thou teachest great matters. I pray God thou doest, and not cracking things uncertain for cer­tain, being deceived thy self, de­ceivest thy Scholars, acting the part of a blind guide to such as are blind already.

3. Art thou skilfull in affairs of Commonweals? 'Tis a businesse very dangerous, changeable every hour, never constant, and whereof there can be no certainty. Lastly, art thou profitable to many, being excellent in any art? Weigh, how the name of profit is a name of servitude throughout all things, and therefore art thou lesse then [Page 134] those to whom thou art profita­ble.

4. Observe therefore, that natu­rally thou dost estimate all things that are thine at too high a value, and dost depresse what belongs un­to others too low, and that others proceed in the contrary; and thy worth is to be apprised, by how much others value thee.

5. Adde, that there can be no u­tility without use; and how many, and how necessary are those things for thee, which do not depend up­on thee, that thy utility may be use­full.

6. Again, whatsoever thou con­siderest not, it is not thy self, but God, and nature which work and effect it by thy means. See then, that thou canst not consider the least part, and in a manner nothing of the things that are to be done. The most part thou dost by habit, that is, naturally; in what thing there­fore is it that thou preferrest thy self before others?

[Page 135] Conclude, to value thy self as thou art of thy self, and not to mingle thy self with the condition and judgement of others.

36. Meditation. Of Covetousnesse.

1. COnsider, that abundance of the goods of fortune is sought for to supply the needinesse of na­ture; but it happens contrarily, that he that hath more, is more needy: for the poor man seeks only to beg a penny, the rich man looks after a pound, a Prince after millions. Wherefore there is nothing that satisfies the appetite, except a man sets a measure to himself, which in the beginning he may excellently do. In the mean time man runs on his course, and looseth this present life in affliction, and labour, that after some years he may live hap­pily; which years he knows not [Page 136] whether he shall live to see them: and if they do come, yet are they shorter then those that are passed, and in which he cannot enjoy him­self, and he hath lost more by his folly.

2. And after riches are obtained, a greater care is necessary for the conservation of them: for thou hast more servants, for whose actions thou art a surety before God, and men. In the mean time they with their whole endeavours study to spend wastfully thy goods, as much as lies in their reach, or as much as thou dost not carefully keep from them: so that the care of keeping them is greater then the labour to attain them. And after this, where is the fruit, when as thou hast no­thing but thy food, and raiment, o­thers eat up the rest, thy eyes look­ing on, and seeing how they de­vour thy wealth, who will be most ingratefull towards thee?

3. But let it be granted, they are good upon whom thou bestowest [Page 137] thy goods; yet they cannot be cho­sen without care, nor without care can thy goods be dispersed among them: and it is impossible but thou shouldest take many that are not such, and of those others thou canst be in no wise certain.

4. Besides, by how much thy wealth is more eminent, thy state is so much more hard, and dange­rous: they move the greedy appe­tite of more, and more mighty ones, and provoke them to lay more trea­cherous snares against thee, and are defended with more labour and care.

5. Lastly, with how much study and care they are obtained, and kept, with so much grief and pain they are lost, and so much also is life more miserable without them, and death also when they are to be forsaken.

Conclude, to set a bound to the desire of wealth, that thou maist wish for no more but what may be conveniently obtained, and kept [Page 138] with such labour, and care for change, that life may not be grie­vous to thee; for the rest to make use of life, and enjoy it, that this day thou maist serve God, being no­thing solicitous for food or rai­ment.

37. Meditation. Of Carnality.

1. COnsider, that whereas car­nall copulation is an action which by its nature belongs unto the whole substance of man, and is making of a man, seeing it is a de­cision of a certain the most pure, and elaborate substance, extracted out of all the parts of a living crea­ture by a secret force in nature, there cannot be any deordination in it, but it must be a most grievous sin.

2. Adde, that when as the injury which is done by the fornicatour to [Page 139] his own, and the body of his confe­derate, is contrary to an inclination of nature inbred, and not subject to him that hath it; and again, in that it is committed not against any one part in speciall, but against the whole person; the offence hereby becomes more hainous, then if it were against justice, or then if it were the cutting away of some member of the body.

3. Adde also, that the action is excessive momentary; as if one should gurry down large quantities of drink at one swallow: that it is most undecent; so that there is no man so filthy, that can endure to commit it in presence of another; nay, there are some beasts that will not suffer themselves to be seen: that it is not of any value or ho­nour, but a thing appertaining to brute beasts, capable of no praise; nay, originally to insensible plants. And lastly, if Boetius may have credit, it is a pleasure not to be dis­cerned; whenas those wretches who [Page 140] commit the crime, know not in what part they feel it, nor of what kind it is; insomuch, that it is not comparable to one smack of the tast, and is more discerned by the itch­ing then the act: and yet notwith­standing this very thing is the ori­gine of in numerable mischiefs, and an insnaring labyrinth beyond ex­pression; for this time, which is so precious, is lost among jealousies and griefs, the soul pines away with bitternesse, same and honour is neglected, friends are lost, for­tunes dissipated, the body weakned, and cast into most horrible disea­ses, and torments, the conscience is vexed, God is rejected with ha­tred, and the whole man consumes away, soul, body, and substance, becoming vile, and contemptible to his very self.

Conclude, to observe watchfully, to esteem nothing as of light mo­ment, that leads unto this misery, nor willingly to enter, by manner of sport, into dalliance of this so [Page 141] great a mischief, by means whereof man is easily debased, and in a sporting folly is utterly undone, in the sight of God, himself, and the world: abhorre the very appear­ance, and suspect the remotest al­lurements of the flesh, assuring thy self thou canst only get the conquest by flying.

38. Meditation. Of the State of Wedlock.

1. COnsider, that whereas the love of man to his wife is the most strong, and constant, among all animall affections; it is necessa­ry, the inconveniences arising from thence, should also be most grie­vous. If thy wife be a fool, if a scold, if proud, or infamous, or slug­gish, thou hast made thy self a slave to a most cruell prison: and how small a number are free from such like vices? or how canst thou be suf­ficiently [Page 142] cautious, not to light upon some one that is such?

2. But let it be granted, that she is the best that may be; yet art thou no longer at liberty to choose thy friends, and familiar companions: thou art tyed and must perforce en­dure those who are of your mutuall alliance, of what condition soever. If thou lovest thy wife, all thy mi­series are doubled, because thou dost licence fortune to sway over thee in two bodies; nay, every misery in­vades thee with advantage, because thy own sufferings grieve thee for her sake.

3. Adde, with what affection, and how perpetually must thou serve her: thou must sit at home, pleasures must be set aside, duties o­mitted, and those sweet societies are to be broken off to which thou wert accustomed. Then if thou hast no children, thy house is solitary, thy bed unfruitfull, thy thoughts full of tedious emulation, and thy endea­vours seem unprofitable. But if thou [Page 143] hast children, thou must dread their infancy, have a watchfull care over their vouth, and provide for every age. By a communication of affecti­ons, thou art so many times mise­rable, as thou numbrest so dear pledges. And who can promise thee they shall be good? if they are unfortunate, if wicked, if ungrate­full, if foolish, if deformed, they must not be cast away: before thine eyes thou must perpetually bear the burthen of thine own folly.

4. All these, if thou diest before them, thou forsakest them being needy, and orphans. If they passe out of the world before thee, thou hast obtained a mournfull old age. Whichsoever happens, with what a torment of thy bowells art thou di­vided, and as it were torn away from so dear pledges? What should I speak of the attentive care of thy substance, whereby to nourish and enrich them? It is necessary, that the soul which descended from hea­ven, should be enslaved to dirt and [Page 144] to beasts, and that precious leasure which was due to the considera­tion of heaven, must be imployed upon dung.

5. But perchance these miseries may not fall upon thee. See if ninety of a hundred are not drowned in these difficulties; and it is by grace from above, and not the force of thine own wisdome, if thou avoi­dest them. But thou through cou­rage of thy mind, canst passe through all, and never burn in the midst of the surnace. A likely matter, since thou couldst not warrant thy self being free, but voluntarily didst run into the danger.

Conclude, if thou art free out of necessity, to blesse God, and live contented; if it be by choice of free will, to pray unto God to pre­serve it; being mindfull, how it is folly to accuse fortune, if being fair­ly admonished, thou perishest through thy own willfulnesse.

39. Meditation. Of Gluttony.

1. COnsider, how short the de­light of meat and drink is, how it passeth in the twinckling of an eye, how slight it is, that except a man useth attention, he cannot observe it, and whensoever he hath attentively tasted a thing, he can rarely judge of it, except he have experience; how vile and infa­mous it is, that man for the most part will blush to acknowledge that he is led by it, and those kind of people are most contemptible, whom we term Parasites or Smel­feasts.

2. In the mean, how disho­nourable is it, rising from the table to turn himself presently to sleep, or to discharge his belly over a close stool, and to be impotent in duties belonging to his calling, [Page 146] and wearisome to himself? How uncomely is it to expresse any affe­ction to good chear? What shall I say of the crudities, and nausea­ting of the stomach after a feast, and of the diet also to be observed for severall daies, if no disease en­sue?

3. Now he that hath got a cu­stome of it, what is he good for? he casteth away his honour, forsa­keth his friends, is made a scorn to his enemies, a dishonour to his pa­rents, subject to idlenesse and sloth, and prone to all kind of wickednesse.

Conclude, to use such a mean of meat and drink, as may serve for health and action: if thou exceed­est the usuall measure, let it be done to that purpose, that thy spirits may become more lively, and not be oppressed, and made sluggish: bridle thy mouth with reason, that by observation thou maist know what doth good, how much doth hurt, how much overloads: and [Page 147] thus with giving of thanks ac­cept what God shall provide for thee.

40. Meditation. Of Drunkennesse.

1. COnsider, that the peculiar deformity of drunkennesse consisteth, in that the reason weak­ned with too much drink is com­pelled to serve the domineering ap­petite, so that a drunkard is truly a beast, nay, so much worse, as it is a thing more deformed, for to make reason a slave, then that it should be altogether wanting.

2. Weigh considerately the com­portment of a drunkard, in his words, in his eyes, in his motion, in his face; how confounded and different is he from himself, and e­ven ridiculous to children?

3. The life moreover of a drun­kard is a shop of brawls and slaugh­ters; [Page 148] he never passeth out of his house that he is not alwaies subject either to do some mischief, or suffer it, for what he acted when he was in drink, remains to be satisfied for when he is sober.

4. Add, that he is much weak­ned in the operations of his under­standing, he betraies secrets, he tattles out his appetites, and disco­vers his designs, and actions, he is tracked out by all men, he is dis­cerned, he is scorned; he is also un­fit for the duties of a common life: how many mischiefs through drun­kennesse do fall upon a souldier, a mariner, or whosoever it is that hath any businesse of weight or moment committed to his charge? In truth who is there that will com­mit any slight matter to the care of a drunkard, since it is certain, that he will in his drink either betray the businesse, or spoil it by being circumvented?

5. Lastly, the life of a drunkard is base and odious, ingratefull to [Page 149] ones familiars, dishonourable to parents, infamous to all, and by custome usually arrives to that height of turpitude, that neither rea­son, nor body, can execute the or­dinary functions of humane life.

Conclude, to abominate so filthy a kind of vice, and abhorre the company of drunkards as of so many beasts: when any occasion of drinking offers it self, if thou canst not avoid it, be thou the last, and trembling avoid every stroke: know assuredly, that there is poi­son contained in every cup that is drunk with excesse; shun therefore what thou art able every glasse that is coming towards thee, untill there creeps in some occasion whereby thou canst privily slip from the rest who are disturbed with drink. Thou canst not perswade a beast to drink more then is neces­sary; esteem therefore him unwor­thy of thy company, nor to be ac­compted a friend or kinsman, who induceth thee to the like.

41. Meditation. Of Anger.

1. COnsider, that anger is a de­sire of revenge; revenge, a part of justice, to wit, that he may suffer evil, who hath done evil, which is an act of reason; anger is therefore so much the more de­formed, when it strayeth from rea­son, by how much it is naturall for it to be joined with it.

2. Again, anger is joined with grief: he therefore brings grief upon himself, who cherisheth his anger. See now, how senselesse it is, when­as another hath done thee an inju­ry, that thou shouldst therefore frame and create a new scourge for thy self. He therefore who is angry re­joyceth his enemy, and completes his desire, which was, that he should bring u pon himself misery and grief: but he who ispatient, in that [Page 151] very thing is a conquerour, since he hinders that his enemy cannot heap a mischief and sorrow upon him; for other miseries are therefore mi­series, in that they sad the soul.

3. Farther, a man that is angry is an impediment also to himself: for whiles he betrayeth the mind that he hath to do a mischief, he both makes his enemy wary to pre­vent it, and that he also, disturbed with his own passion, sees not what is needfull to be done to effect his purpose.

4. But for a wise man, with whom should he be angry? for he that commits the mischief doth it either justly, and then it is an un­just thing to be angry for it; or through ignorance, and then it is unbeseeming a wise man, for to wish any hurt to another, for any thing which was done by chance, or through ignorance: or lastly, out of passion, or through an evil af­fection; whom it is fit we should pitty, for if it had been well with [Page 152] him, he had never done the injury; but being in a passion for the time, he was a beast: and as you are not angry with a dog, or a bear, so neither is it a thing becoming to be angry with such a man. But he that hath contracted an irrationall affection is so much worse then a beast, by how much he is more per­severantly and more deeply the same, that a passionate man is for a short space.

5. Adde to these, the turpitude of an angry man in his countenance, in the headlong rashnesse of his mo­tions and gestures, not seeing what is fit to be done, speaking things unworthy himself, vexing himself, and hindring that very revenge which he most of all desireth. Last­ly, anger is also hurtfull and causeth diseases in the body.

Conclude, to embrace meeknesse, and not to give the reins of reason to so unbridled, and inconsiderate an affection: when thou seest one angry, view, and consider in him, [Page 153] how in thy anger thou art wont to behave thy self, and learn to be vertuous by the consideration of the foulnesse of another mans vice.

42. Meditation. Of Learning.

1. COnsider, how that among those actions which are not vertues, and yet may be vertuous­ly used, some of them do perfect o­ther things, and some of them, man himself: and of those, some cultivate the body, and others the soul of man, in that wherein the soul is lord, and excellent above other things: and these necessarily excell all others, as much as the soul excel­leth the matters of the others.

2. Adde, that whenas man is man, by reason of his soul, those a­mong men ought to be most emi­nent, who take the care of instru­cting [Page 154] the soul: whence it is, that na­turally men do out of their hearts admire, and honour cordially such as are learned, and scorn the foo­lish that are rich; nay, they do moreover willingly believe, and submit themselves to the learned, as greater then themselves: from whence the Governours of Com­mon wealths are addicted to learn­ing, and are accompted to know more then other men: neither can wealth, nor abundance be wanting to those that excell in power, except they despise them.

3. But the whole life of such as practise arts, and sciences, how much doth it excell others? their pleasures, purged from lees, are purely tasted; whenas corpo­rall delights, disturbed with a tu­mult of passions, and sensible alte­ration, make that themselves can­not be known. They are constant and persevering; but the corporall passeth presently into lothsomnesse, and disdain. They are more easily [Page 155] obtained, because they stand in need of fewer instruments, and those more ready at hand This life brings neither diseases to the body, nor detriment to fame, nor to our friends any defect of duty: nay ra­ther it exhorts, and furnisheth us where with to avoid all these incon­veniences.

4. Lastly, it is quiet, and free from infinite troubles, because it doth not mingle it self with such things, for the obtaining whereof strifes, and cares do besiege the life of man, with so much importunity, and by labours chained together draw it along in misery. But if we will cast our eyes upon such busi­nesses, she playeth the great mistress, & by superiour discourses of a high­er strain, doth rule and order them,

Conclude, to give thanks unto God, that he hath placed thee in such a rank of men. Resolve to use thy utmost endeavour in that Vo­cation, and to be fixed in that [...] whereon thou are pitched; to [...] [Page 156] those who are hardned with such blindnesse, that they can neither ac­knowledge thy happinesse nor their own vilenesse, and think themselves wise, whiles they attempt to se­duce others, and bring them to their condition.

43. Meditation. Of the study of Theology.

1. COnsider, that the perfe­ction of a humane soul consisteth either in this, that it self is made a partaker of those consi­derations which are of the highest rank and order, or that it extends its own to such things as are inferiour to its self; of the which, the first comes by contemplation, the other by action: and for both these ends sacred Theology doth most emi­nently instruct it.

2. For it reacheth to the highest contemplation of God, and those [Page 157] spirituall substances which are next unto him; it treateth also of the be­ginnings, the end, substance, or­der, and constitution of all things; it considereth the operation, provi­dence, and command as well of God, as of spirituall substances, and of all kind of action which is proper unto man, and from whom neither the meanest of things can ly hid, nor the greatest escape his capacity: it is Theology that frameth, and re­gulateth the principles, and the Ar­chitectonick Idea.

3. Moreover, the profit of it is such, that it confirmeth our faith, governs our manners, and exempts a man from the servitude of pinning himself upon anothers judge­ment, concerning those things which become and are proper to man as man. But its eminency is such, that the Divine is alwaies to be called to counsell to advise what is to be done, and to give his approba­tion in all other Arts and Sciences whatsoever, especially such as are [Page 158] the most excellent among others.

4. It teacheth such as sit at the helm to govern kingdomes, and states, what is lawfull, what is ho­nest, and what is necessary to be done. It instructeth the Lawyer how his own principles are to be under­stood, and how far they are to be extended. To the Masters of fami­lies, to Citizens, to Merchants, in one word, to all men when they are in deepest consultation concerning themselves, and their affairs, it is necessary, and the Princesse of acti­on; it is honourable before all men, tis admirable, and to be esteemed with reverence.

Conclude, in no wife to shew thy self unthankfull to the divine mer­cy, who hath vouchsafed thee so great a benefit: but when thou hast considered to what a dignity he hath lifted thee up, contend in humility, and the returning of a gratefull soul, that he may not repent him of so great a benefit, but that he would bestow upon thee that favour with [Page 159] perseverance to gather the desired fruit.

44. Meditation. The excellency of the State of Priesthood.

1. COnsider, that a Priest is pla­ced in the midst, between God, and his people, to carry and offer up the oblations of the people unto God, and bring down those graces which God shall please to bestow upon his people. And out of the former consideration he hath assigned unto him two offices: for he is as a Master to instruct, and direct the people in those things wherein they are to behave them­selves in their duty towards God; by which dignity and title, he excel­leth all the professours of other sci­ences and arts, and is seated upon the top of all honour whatsoever, which may be had from humane [Page 160] science or vertue, and consequently is to be preferred before any pri­vate person, in all kind of eminen­cy; with whatsoever science or ver­tue he shall be adorned, by reason of his dignity.

2. Besides, he is set to be an Over­seer of the solemn devotions of the people: and therefore seeing the ob­ligation of the people towards God, is greater then any other ob­ligation towards themselves, their country, or their parents; it is clear, no other office in the Common­weal, whether it be of Judges, Com­manders, or Kings is, or can be comparable to the office of Priest­hood.

3. Moreover the businesse which Priests do deal in, since it is of the soul, and an eternity of salvation, or misery, which are infinitely high­er and of more concernment then those goods which are administred, and taken care of by others; it is therefore to be esteemed a great per­versenesse to accompt the Priest­hood [Page 161] any other then the supreme dignity.

4. Now on the other part, con­cerning the Priests communicating of the mercies of God to man, it is a certain dignity which cannot be ex­pressed, & not otherwise to be com­pared to other men, then as the Sea to rivolets, or the Sun, or the whole element of fire to one of our little fires; because those supernatuall gifts of God are to be received uni­tedly in him, which are particular­ly to be divided among the people, according to the diversity of mea­sure whereof every one is capable; and this is not in such things as ac­company our nature, but in the di­vine nature, by an effusion of the fulnesse of its very essence and per­fection, overflowing the world, by vertue of the holy Ghost, through, and after Christs passion.

Conclude, to what great and high an excellency thou art called: doe not be sluggish, but chearfully follow God who calls thee, and he [Page 162] will make thee able for thy vocati­on: cast thy self upon him, but let it be thy whole self, with all the lati­tude of thy heart, because so great an honour requires more then all: follow him confidently, yet not trusting in thy self, but in him; for gifts of such a nature are not of mortall birth, or of humane condi­tion, but spring from God.

45. Meditation. Of the Mission of the En­glish Seminaries.

1. COnsider, what obligation thou undergoest for the un­dertaking of that work which is de­stined for thee. First of all, thou hast bound thy self with an oath, which is a greater obligation then if thou wert only tyed by a vow, for a pro­mise is strengthened by an oath, as it is manifest in the very promises of God: for in a vow thy faith and [Page 163] truth is obliged unto God, which is to be kept for the reverence thou ow­est unto him; but in an oath the very truth of God is engaged, to be observed with the same reverence.

2. Thou dost moreover incurre the obligation of justice, receiving thy sustenance upon this condition and contract, that thou wilt assist with thy labours and endeavours thy Country in extreme want of men that are fit (which is to say, of such who are esteemed so, by them to whose care the nation it self is committed) to help her in spiritualls, that is to say, in the chiefest and extremest necessity; which obligation doth necessarily prevent, and make void every vow of a thing that is not compatible with it.

3. Thou art also bound by of­fice; which bond is far more noble then any private obligation of ones self, for it proceeds forth of an in­tention of a common good, which is more eminent then any private [Page 164] profit, and it implies the authority of a superiour, for what is done by office is done by command. Since therefore publick authority excells by far, private power, it is a sin more grievous to act contrary to a pre­cept, then contrary to a private pro­mise.

4. Adde, that it is the command of such a superiour which thou hast not chosen to thy self, nor hath the people by any naturall power gran­ted them by God among the gifts of nature imposed it upon thee; but whom God, and Christ our Lord by a speciall decree of his wisdome hath ordained, and commended to be obeyed.

5. Moreover, which way the ob­ligation of charity doth bind other men, it ties thee first, and strongest, since the aforesaid obligations do not dissolve it, but encrease it, and strain it closer. If therefore it be lawfull for Monks for charity sake to leave their Cloisters, and de­sarts, how much more art thou [Page 165] bound not to forsake thy station, and preferre private profits, or ease, before the Church of God?

Conclude to go on with what thou hast undertaken, neither to be called aside with vain fancies, and aliene hopes, from the office which is imposed upon thee, nor to har­bour any tentation of this kind.

46. Meditation. The Charge of a Seminary Priest.

1. COnsider, how that God or­dained the life of man in such a manner, that the perfection of charity may be had in any state; yet notwithstanding he appointed one to be more fit then another, for the obtainment, and exercise there­of; whom therefore we call more perfect, because charity is the form of perfection. See now in what de­gree your state is placed; and if so [Page 166] be that you look upon the imploy­ment whereunto you are called, the highest speculative action is to E­vangelise, that is, to be the Ma­ster of such as contemplate: the pra­cticall, is to govern souls: both of them the chief works of charity, to teach the ignorant, and correct sin­ners. But to administer the Sacra­ments is an office altogether divine, not to be placed among humane a­ctions.

2. If you look upon the condi­tion of your life, it is to be among dangers, where you alwaies ought to be prepared to lay down your soul for your friend; amids poverty, and necessity, that temporall gains may be alwaies accompted as dung, if you will rightly execute your Commission and Charge.

3. If you look upon your State, yours is such, which out of a per­fect contemplation, and possession of charity, extendeth it self to the care of your neighbours, the a­ction it self now not hinder­ng, [Page 167] but encreasing charity.

4. If you look into the obliga­tion wherewith you are bound, there cannot be a greater thought of among men. To God you are tied with an oath, as great a bond, as conscience hath any; to your neigh­bour, in piety; to your Country in the knot of humane necessity, in comparison of which the rest are to be despised.

5. In the consideration of your Office, you have the common good for your end, the highest, and most efficacious motive of a free a­ction.

6. You are lastly bound with the necessity of a precept, seeing you set forth to execute the work in obe­dience to the Pastour of the Uni­versall Church, then which there is none to be found in the whole earth more honourable, or of more obli­gation, whilst you do persevere in the obedience of your Pastour, whose very authority is derived from God by speciall ordination. Since [Page 168] therefore the order of charity is to be greater, in those things unto which there is greater obligation, it is not to be doubted but that your labours are bedewed with the prime myrrhe of charity.

Conclude, that whatsoever are the greatest goods among men, are bestowed by God upon you: that it is not to be neglected, but that you must labour with an earnest care, that you may shew your self a wor­thy Minister.

47. Meditation. Of the dignity of a Priest.

1. COnsider, of how much digni­ty it is, and honour, to have received the administring of God himself, although it be only for ho­nour sake, to bear him in your hands, to have him in your power, to give him to whom you will, and to deny him to whom you list. See, [Page 169] how the Priest hath received that which is not granted to the Angels, nor was ever lawfull for any but only to his blessed mother. See, how not only men, and Monarchs, but the Angels also fall prone before the knees of a Priest; not only to adore God in his hands, but also to reverence such power granted unto men. For without doubt it is a certain degree above their dignity, and senting of the infinity of the Divinity.

2. Adde moreover, of what great power it is to sit a judge of men, not as concerning strifes and inju­ries, but as of their very persons; what they have done unbeseeming God, and themselves: judging it not by proofs, and allegations, but by the simple truth, and a view of the very spirit of the man himself. Of how much sovereignty is it, that the counsellours of Kings, and those that deal in mysteries of State are obliged to speak nakedly, and clearly, before them, and to conceal [Page 170] nothing; to accuse themselves, and to undergo as well the orders, as the punishments which the Pr [...]st will impose upon them. And how great dignity is it that God doth not open, if the Priest doth shut, or loose, if there be any thing that he doth bind; that he hath put the kingdome of heaven in a manner into his hands, that he may bestow it upon such as he judgeth worthy, and keep him away whom he belie­veth unworthy.

3. These are things that are wonderfull, and of a fearfull alti­tude, and admiration, which we may yet in no wise doubt of, except we dare to reprove Christ of false­hood, and infidelity. And is there yet any one so foolish, that can think any thing besides this to be sublime, any thing else to be ho­nourable, or to be esteemed in hu­mane dignities?

Conclude for to strive with all your strength to obtain befitting vertues, as knowledge, prudence, [Page 171] and the love of God, and your neighbour: and knowing what is committed to your charge, contemn all things, besides what may con­duce, or hinder you from the better performing of it. Be all wholy re­lishing of God, nor defile your self with secular affairs, which, since they are by so much inferiour, are very unbeseeming you and your calling.

48. Meditation. The difficulties of the Se­minary Priest in exe­cuting his charge.

1. COnsider, specially, the charge that lies upon you: for it is commanded that you both make them good that are sinfull, and keep them so when you have made them. Of which the first requires that you remove the heart and mind of ano­ther, from those goods whereof he [Page 172] hath a strong conceipt, to new ones; a businesse that is the hardest of hard things. And I adde, from goods of such a nature, that we see them with our eyes, and our senses; to such as are invisible, of which we can nei­ther bring experience, nor perceive any sensible argument, or footstep, and they most opposite, and disso­nant to those whereof we have the present possession.

2. Neither are you to deal by il­lustrious miracles in an apostolicall manner, which of their own force are able to move and shake a mans heart; but by reasons scarcely in­telligible, and authorities to which they give no credit.

3. Nor are you to convince a na­tion which is yet rude, & unfashio­ned, and thereupon amuzed with a new splendor of reason shining up­on them, or the curious strangenesse of such things as are denounced un­to them; but rather, with men that are hardned, who have formerly fal­len from the true faith, who have a [Page 173] brawny heart to repulse your ar­guments, and who by perpetuall cu­stome, are bred up, to believe that you are not to be believed, and how the things whereto you perswade them, are but mere impostures.

4. But now, when they are brought to goodnesse, neither can you nurse them up, and keep them in with civile laws, nor with eccle­siasticall discipline, nor with any outward splendour, or profit, as it were with milk, untill they should grow more ripe: but you have all the weight of humane diligence, and power, pressing backwards, and leading contrary waies. And you are to work by means that are purely spirituall, and not intelligi­ble: which very thing, of what la­bour and difficulty it is, he doth not understand, who hath not had experience.

5. Adde to these, the incommo­dities of your person, your dangers, I say, and persecutions continuall, and when it shall please God, ei­ther [Page 174] a prison, or death. Oftentimes you shall have no certain home to put your head in, nor scarce a friend to whom you will not be accoun­ted troublesome, if you make your accesse to his house. Your poverty is to be endured, and dissembled; and when there is wanting for your self, you must yet be giving some­thing to others. Your adversaries are both abroad, and at home: and if you have gained any thing, there will be those who will lay perpetu­all snares for you, and backbite you. Others who are no waies better then you, will carry themselves insolent­ly, and have many to help them: they will domineer and abound, who yet professe the contrary, when you are in want, who justly might enjoy those things, and do suffer in very deed what others do avoid by professing to suffer them.

Conclude, if you favour any thing of matters which are celesti­all, to march on with courage in [Page 175] the path of life, and to strive to en­ter by the narrow gate. Do not through pusillammity or feeblenesse of courage, or any other fault of yours, commit any thing that may make God esteem you unworthy of your calling; bearing well in your mind, that the rewards are great, both of comfort in this life, and of beatitude in the next, which wait for you.

49. Meditation. Of receiving the Blessed Encharist.

1. COnsider, thou art to receive into thy heart and body thy God, and that he comes unto thee as great, and as glorious as he is ac­customed to be seen by the heavenly inhabitants, the conduit, and foun­tain of being, essence, and of all goodnesse. How high is he? how glorious? how holy? how good? [Page 176] how abundant? and how strong? how almighty? and how wise? how rich? how pious? how mer­cifull? how every way to be ho­noured, and wholy desireable? such, and so great, doth the Son of God come to thee, and in the Son the Father, and in both the holy Ghost, one, and true God, alone immor­tall, alone working wonders, a­lone good; the same thy creatour, who hath bestowed upon thee the least of things, as well as the grea­test; whatsoever thou hast, or art; whatever thou hast had, or hast been; or shalt have, or shalt be. He is thy preserver, from whom as a beam, or ray from the Sun, thou perpetually dost spring, and flow, who to repair the ruins of thy na­ture, falling away into a nothing, enriched thee with heaven, and earth, and all those things that are n them. For thy benefit it rains, and is fair; for thee hath he prepa­red the Summer, and Winter, Spring, and Autumne. Look round [Page 177] about, what thou dost eat, with what thou art cloathed, what those things are that defend thee from the distemper of the air, and protect thee from the violence of ene­mies; what thou dost spend for the solace of thy senses, or dost take as medicines for thy health: thou shalt see the East, and West, the South, and the North, the surface of the earth, and the very bowells thereof, the waters, and the air, moreover the ages that are present, and to come, by Gods command (who co­meth to harbour himself with thee) have conspired together for thy aid, and service.

2. Adde moreover the mini­string spirits for the salvation of the Elect, and the watchfull eye of God moving all things, not sparing him­self in Christ, in this banquet.

Conclude, with a trembling, and horrour of thy entire soul, and bo­dy; with the whole fulnesse, and submission of all thy affections; with the most inward, and most se­cret [Page 178] searching, and cleansing of thy conscience; with a most enflamed, and efficacious love, to receive, em­brace, bind fast, and keep so much of goodnesse, so much of grace, and felicity, streamed down by our Lord into thy bosome; and convert thy self towards, and into it, with all thy whole strength and endea­vour.

50. Meditation. Of the most Blessed Sa­crament.

1. COnsider, that Jesus Christ comes unto thee, to be perso­nally received in this Sacrament, in whom the fulnesse of the divinity doth corporally dwell, to whom the holy Ghost is given without measure, who is the head, and foun­tain, and the worthy fulnesse of grace, science, and of all gifts and vertues.

[Page 179] 2. He it is, that is the Generall, sent by God into this world per­fectly to bring it into subjection under God. He is the executor of the divine providence, to perfect all his Counsell. He is the full, and u­niversall dispenser of his vertues, and graces. He is the Prince of men, and angels, and the supreme head. He is at the last day to be the Judge, both of the living, and the dead, and who is to dispose of re­wards, and punishments, according to the rate of their merits.

3. Again, it is he, who when he was God most blessed, took upon him the form of a slave, and wailing sent forth his first voice: for thee he did partake of the miseries of flesh, and bloud, voluntarily suffering hunger, thirst, cold, heat, anguish, grief, fear also, and anger, sadnesse, confusions, emulations, envy, trea­cheries, dangers, infamy, reproa­ches, threats, and death it self, for thy sake.

4. He, who for thy love, powred [Page 180] forth the overflowing assaults of nature by a deadly sweat of bloud upon the earth, so preciously wate­red. He, who was contented for thee to be apprehended, after the manner of malefactours, to be drawn along, accused by false witnesses, to be un­justly judged, to appear before judges of all sorts, and to be made a scorn unto souldiers, servants, and contemptible slaves. He, who being innocent, blushed not to be whip­ped, to be crowned with thorns, to be covered with a robe of derision, to bear a reed in his hand with which he should be beaten, and to be offered up a scorn to the ungrate­full people, though all in vain, to appease their causelesse envy. He, who was willing to carry a crosse upon his shoulders, to be nailed un­to it, to be deputed among the wick­ed, to drink vineger, and gall; and the discipline of thy peace being fi­nished, to undergo the divorcement of soul, body, and the last drop of his bloud, that thou mightest be spared.

[Page 181] Conclude, what a banquet, what a charger of dainties, what an one, and how rich a potion of all health, hath God mingled for thee with his own hand? O unworthy man, if thou makest thy accesse with a luke-warm, or negligent affection! and how much more, if thou neg­lectest to come at all?