THE FIRST MEDITATION. VVhat man is according to his body.

1 COnsider first, these words of the Scriptu­re Formauit Deus hominem de limo ter­ra; God formed man of the slyme of the earth. The earth is the lowest and basest of [Page 2]Elements, euer trodden and trampled with the feet of men and beasts; but mud, slime, or clay is so low and foule, as both men and beasts flie and auoyde it, knowing how euery light touch thereof defileth: yet of this earth, of this clay, how foule, how slimy soeuer, are formed and framed the tallest, the stoutest, and most beautifull bodies of the greatest Monarchs, and Ladies of the world: nay durt and clay are more noble, then such bodies, if antiquity be a signe of nobility: Vt quid superbis puluis & cinis? vt quid superbis? vvhy art thou proud thou dust and ashes: vvhy art thou proud? be ashamed, seing all the world knoweth thy beginning, be as ha­med I say, to carry thy selfe so bigge, so splen­didous, as if no lesse then gold and precious sto­nes were the ingredients of thy being: paint it ouer as much as thou pleasest, it is but earth, but durt and slime: vnlesse thou will perhaps say; tis true, Adam was no better, being framed of the clay of the earth; but I not soe, being begot­ten of another fashion, and complexion: poore gallant, deceiue not thy selfe; for the manner of thy begetting is so foule that the name, nay the lightest thought of it, defileth the purest minde, so that our B. Sauiour refused none of our mi­series, but onely that; and the matter so horrid, so foule, that all other dung is pleasant and gratefull in respect of it; nay we dare not in discourse giue it a name, for our owne shame & others offence.

Conclude hence with thy selfe neuer to boast [Page 3]nor grow proud of thy strength, comelinesse & beauty, nor of thy ancient stock and nobility, since the ground worke of all is euer clay and durt, or if thou wilt needs striue further, thou wilt find for the fountaine-head iust nothing, Nam ex nihilo omnia: for all are out of nothing. Hence beginne a true knowledge of thy selfe.

2. Consider secondly, what mans body is in the wombe, in the cradle, and in the rest of its life: I cannot imagine any prison so darke, so straight, so loathsome, as the wombe of a wo­man, in Which the child is inclosed, & enwrap­ped in most foule, bloudy and matterous skin­nes or membranes, for no lesse, then nine whole moneths; so straighned & pressed, that neither hand nor foot can he stirre or moue: his food, the filthy menstruous bloud of his mo­ther, a thing so nasty, and poisonous, as that what soeuer it toucheth, it infecteth, like the plague or lepry; such is his house, such his diet. Now at his birth, ô how miserable, how poore, how naked? couered onely with a thin but most foule and bloudy net; out of which being vn­cased, the first thing must be done, is to wash it, ere it can be well touched or viewed: and then so weake and seeble, that it can neither moue, not helpe it selfe; all that it can doe, is to cry and bewayle the generall miserie of man kind; and in this estate, accompanied with a thousand more miseries, and dangers, it passeth its cradle & infancie. Being growne vp to mans estate, I will grant it thee, let it be the strongest, [Page 4]fairest, and best tempered body, thou wilt or canst imagine (which yet is granted to verie few) thou shalt find it but a painted wall, or a sepulcher pargetted with chalke, white without, but within more stinking, then any dunghill, more foule, then any puddle; witnes the filth, that continually flowes from all its conduits & pores, witnes the sweetest meats, no sooner, eaten, then turned to the loathsomest froth or ordure in the world &c.

Conclude as formerly a true iudgement of what thou art, and imprint it so in thy mind, that it may euer check all rising fancies to the contrary.

3. Consider thirdly the condition of mans body after death; the soule being once departed, behold how pale, how starke, how griesely the body remaineth, how gallant and faire soeuer it formerly had beene; a man can hardly see or touch it without a certaine horrour of mind: no sooner stiffe and cold but presently it beginnes to corrupt & smell, hence is that great hast and bustling of its dearest friends and kindred, to heaue it soone out of doore, and lay it low vn­der ground, for feare of infecting the aire, and causing pestilence; whereas a dunghill may lie for weekes behind the doore without offence, and in the streets a dead dog or cat without much annoyance. Consider now the graue, its second wombe; some what larger, I confesse, then the former, but in other respects I see no great choice; as darke, as foule, as that, besides [Page 5]swarmes of wormes & maggots for our restles bedfellowes: ô were it but opened after some twenty dayes, what a sight, what a sent should we haue; let him, that can, expresse it. It is sayd that a certaine Tyrant tyed dead bodies to the quicke for a torment': surely he was Master in that blacke art, for the embracements of snakes, and the kisses of toades are farre more tolerable, then those of mans carcasse halfe corrupted.

Conclude, neither to esteeme, nor pamper thy body, sincé it is all at last but foôd for wor­mes: remember allwayes the words of our ho­ly mother the Church; Memento homo quod puluis es, & in puluerem reuerteris: Remember ô man, that thou art dust, & into dust thou shalt returne. If dust be my beginning, and dust my end, what doe I deceiue my selfe or others, as though I carried about mee some rich cabi­net of pearles, or pretious stones? when being opened, I am found so stinking a puddle.

THE SECOND MEDITATION. VVhat man is according to his soule.

1. COnsider first, how that, if thy body were originally clay and durt, thy soule, be­fore God created it, was iust nothing, that is, a pure priuation of all being, and of all those things which accompany a being: ô who can describe vnto mee, what or where this no­thing is? It is neither in heauen, hell, nor earth, [Page 6]nor in any of the vnknowne worlds; it differs more from the least sand, the least moat in the sunne, then the heauens vast orbes from an em­mot, then the infinity of God from the least of his creatures, for here at least we find something to ground a comparison; but nothing? good Lord what can be made of it, but iust nothing? vnlesse thy omnipotent hand descend power­fully into its abysse, and draw thence this my soule into a noble, spirituall, and intellectuall substance, little lesse then the Angelicall, nay representing thy owne immense Essence? but couldest thou merit or procure this thy being from his hand? ô nothing lesse, for nothing can say and doe nothing: it was his gratious bounty and liberality, that freely bestowed this being vpon thee, otherwise thou wouldest haue re­mained for all eternitie as thou wast, nothing; nay should God but for one minute withdraw from thee his conseruing hand, in that very same instant wouldest thou fade away into thy owne habitation of nothing: bragge hence for­ward vaine man of nothing, but thy owne, that is, of thy nothing in being, & againe vanishing into nothing.

Conclude and say with the Apostle, Quid ha­bes, quod non accepisti, si autem acceperis, quid gloriaris? VVat hast thou, that thou hast not receiued? and if thou hast receiued, vvhat doest thou glorie, and vpon this bottemlesse ground of thy nothing lay the pure foundation of thy spirituall building; for all besides is not thy [Page 7]owne, but giuen, but lent by thy Maker.

2. Consider secondly how true that sentence of the Wiseman is; Corpus, quod corrumpitur, aggrauat animam, & terrena inhabitatio depri­mit sensum multa cogitantem: the bodie, that is corrupted burdeneth the soule, & the earthlie ha­bitation presseth dovvne the vnderstanding, that thinketh many things. And marke how many wayes this is true; first, at her first vnion with the body shee is defiled & spotted with originall sin­ne, & so subiect to all the miseries both tēporall, & eternall, which spring from that source: then for the first eight or nine yeares, in what, J pray, doth the soule of a child differ from that of a beast, in any exteriour action or discourse? Af­ther that pretious iewell obtained, the vse of reason; who is able to recount the darknes, ig­norance and errours of our vnderstanding? the backwardnes of our will to good, & pronenesse to ill? the distractions and failings of the memo­rie? the tempestuous stormes & conflicts of the inferiour powers, both irascible and concupis­cible? and the poore soule, like a boat betwixt two waues, tossed and beaten from the one to the other, from loue to hatred, from hope to feare, from ioy to griefe, from anger to pusilla­nimitie &c. hardly settled or quiet for a mo­ment; and these waues of passions bring her at last, not to know what shee would haue; this euery one will feele in him selfe, more or lesse, if he will sincerely examîne and ponder his in­ward dispositions and daylie inclinations, hither and thither.

Conclude and frame a true conceit of the state and condition of thy poore soule, dwelling in the midst of so much ignorance, and amongst so many passions all violently drawing the contra­ry way: then humble thy selfe before the diuine maiesty, and begge of him, Vt imperet fluctibus, & mari & fiat tranquillitas magna; that he vvould command the vvaues and the sea, and that there might ensue a great calme. That the poore passenger our soule, perish not at last in soe terrible and neuer-ceasing stormes.

3. Consider thirdly the miserable condition of a soule, ouer which the beastly lust of the sen­suall part hath once gotten the dominion; how she is led in fetters from sinne to sinne, from lust to lust, contrary to her owne actuall reason and iudgement; nay often with a certaine abhorring and griefe, to doe what shee is compelled vnto, to goe whether shee is dragged by her slauish, but now all-mastering appetites: so that there is verified, what S. Paul sayth; non quod volo bo­num, hoc ago, sed quod odi malum, illud facio. Not the good vvhich J vvill, the same doe I, but the ill vvhich I hate, that I doe. O most deplorable con­dition! haue you seene or heard of a Lady, noble, beauteous, rich, heire apparent to her fathers kingdome, deliuered ouer to a slauish varlet, to be commanded, domineered & crossed in euery thing, nay bound and dragged by her slaue, to vvhat shee most abhorreth and hateth? truely I haue neuer heard of the like case: and yet so it passeth with a poore soule, once giuen ouer to [Page 9]her passions, a noble spirit, faire as the Angells, marked with the character of God, heire to the kingdome of heauen, subiected to a base, car­nall, and hellish slauery. O quis me liberabit de carcere corporis huius? O vvho shal deliuer me from the prison of this bodie. This is the condi­tion of our soule, comming into this house of clay; and this is her liuing in it: but vvhen she must goe forth againe, vvhat thinke you then? vvhat griefe, to be plucked from her old com­panion the body, and together from all her old acquaintance and commodities of this vvorld? and vvhat a strangenesse, to vvander into an vn­knowne, an vnheard of Region? but vvhat a horrour to be presented to the iudgement seat? vvhat trembling at so heauy an accusation of all her life? and vvhat anguish in expecting, vvhat the doome and sentence vvill be? if at length it come of eternall damnation, vvhat then, sad vvretch? vvhat then, poore caytife?

Conclude to looke about, vvhile time serues, and first to regaine the dominion ouer our pas­sions; next vvith humble feare to secure our sal­uation: for vvhat greater folly, then not to pro­uide for a certaine danger?

4. Consider fourthly, or rather conclude out of the former considerations, both of thy body and soule, both their beginning & ending; con­clude I say, and settle vvith thy selfe, once for all, a true, sincere, and cleare knowledge of thy selfe: for rest most assured, that this knowledge is the onely ground and foundation of a ver­tuous [Page 10]life; the readiest vvay to know God, and the most efficacious meanes to loue him; and the vvant of it, the high vvay to all perdition: settle therefore first vvith thy selfe this iudge­ment; that by thy body side thou art originally clay, then a painted masse or muck hill, lastly a companion and food of vvormes; and by thy soules side, first iust nothing, priuatio entis; a priuation of being. Next defiled vvith sinne; and subiect to most slauish passions; lastly God knowes, vvhat her lot and destinie vvill bé. Hauing thus humbly, yet truely iudged of thy selfe; next, desire or at least suffer all others to thinke & iudge the same of thee: for it vvere great folly, nay hypocrisie, to desire all men, to thinke and speake as vvee doe in other matters, and in this onely to bee of a different opinion, both of vvhat vvee are, and vvhat vve esteeme our selues: doe therefore this, and thou hast gotten true humility; that is, a true knowledge of thy owne basenes, and a de­sire, that all others should, know and vote thee for such: & so art thou armed to double proofe; first against all invvard rebellion of pride, vaine glorie and selfe conceit, vvith a, Quid ha­bes quod non accepisti; vvhat hast thou that thou hast not receiued? Next, against all out­ward assaults, both of flatterie and contempt; for neither can others contempt depresse thee below vvhat thou art, nor their praise and flat­terie raise thee, to vvhat thou art not. And this humilitie is the more solid, because common [Page 11]to all creatures, being grounded not on sinne, or other casuall imperfections; but vpon the pure and simple nothing of ourselues, and the all things, vve haue from God: this therefore humility, the Saints, the Angells, the Virgin Mary, nay our B. Sauiour according to his hu­manity, had in most high degree: and there­fore let vs neuer bee ashamed to imbrace it, and really to practice it?

THE THIRD MEDITATION. Of the miseries of mans life.

1. COnsider first both the shortnes and vn­certainety of mans life: make the lon­gest a hundred yeares (and yet not one in a hundred thousand doth attaine thither) vvhat is that compared to Eternitie? not so much as a moment, or the twinkling of an eye; looke backe on vvhat is passed, and thou vvilt scarce find a dreame, a shadow: but stay; out of these hundred yeares, vve must yet cut of a large share, first the time of childhood, vvherein it cannot bee sayd, vvee liue like men: then the time of sleepe, a full third part vvith most men, of the sayd hundred; next vve may vvell cut of the latter part of old age also, vvhich is not vita, life; but labor labour, and dolor, griefe; and senex an old man: you know is bis puer: vvice at child: J dare not discount all the time vvhich is comonly lost or ill spent, least J [Page 12]should leaue nothing, and yet it may very vvell bee done. The Wise man compareth it to a sha­dow, to a post riding by, to a ship vnder full saile, to a bird vpon the vving, to an arrow from the bow; Sic & nos nati continuò desiuimus esse. Soe vve alsoe being born, forthvvith cea­sed to be. Yet vvere this shortest moment of life but sure and certaine, some small comfort might be fancied: but alás! nothing in the vvorld stands so ticklish and vncertaine; daylie chances teach vs sufficiently, vvhat ground vvee stand vpon: Neque diem neque horam scimus. Neither the day nor the hour doe vve knovv.

Conclude therefore to play both a good Mer­chant. and a good souldier: a good merchant in prouiding rather for Eternitie, then for this present moment: a good souldier, in keeping a vigilant sentinell vpon this our Castle, least the enemie assayle vs, as commonly he doth, vna­vvares, or a sleep: ô take heed, for on this mo­ment depends Eternitie.

2. Consider secondly the frailtie of our life, noe glasse more brickle, no flovver sooner bla­sted: a cold, a vvind, a vvarme Sunne, the pricke of a pin, the bite of a vvorme, a great griefe, nay the excesse of a sudden ioy are suffi­cient to take avvay the breath and life of the strongest man in the vvorld: hovv oft doe vvee heare this and that man suddenly fallen dead? or going healthy and sound to bed, found in the morning vvithout life or motion? and yet noe skill of Physitians can tell hovv, nor vvhy? Hovv [Page 13]vvell did the Prophet cry out? Omnis caro foe­num, & omnis gloria eius, sicut flos campi; All flesh is grasse, and all the glorie therof as the flovver of the fielde. Faire and beautifull to be­hold, but blasted and vvithered vvith the least puffe of vvinde.

Conclude from hence the desperate folly of most men, that vvake and sleep soe confidently in mortall sinne, hauing noe more betwixt them & hell then the slender thread of a life so fraile; farre madder certainely, then hee that should hang by a haire ouer a sulphurous fire-pit, and yet not endeauour to free himselfe thence: mad­der I say, because the fall into hell hath noe re­turne. Walke therefore alwayes in the feare & grace of God, that when soeuer this thread shall breake, his holy hand may sustaine & support our poore soules from soe hideous a precipice & downefall into the eternal dungeon of hell.

3. Consider thirdly how full of miseries, disasters & calamities is this our life, how short soeuer; from the cradle to the graue, what doe wee euery where behold, but obiects of miserie? what doe wee heare, but either wranglings and complaints one of an other? or the groanings of euery one vnder his owne burden? no man con­tent with his owne estate, but all in perpetual motion to seeke rest & content, where it is not to be found. Let vs see and heare S. Aug. in the 20. chap. of his Meditations: how can we call this a life, in which we liue? which humours so alter, griefes weaken, heates drie vp, the aire in­fects, [Page 14]meates oppresse, fasting quaileth, sports dissolue, sadnes consumeth, cares rend asunder, quiet security destroyeth, riches puffe vp, po­uerty abateth; youth lifts on high, old age boweth downe, infirmity breaketh: and after all this, what succeeds, but furious death, the full point and period of all her delights? so that fitly may it be tearmed, a liuing death, or a dying life. And yet, good God? how doe men passe by all this? with what little feeling doe they drinke vp these bitter potions? nay like spiders disem­bowell them selues to weaue a thinne net to catch flyes.

Conclude with thy selfe, to seeke thy content and happines, not in this life, so miserable, so fraile, so short; but in the eternall life, where neither force, nor chance, nor durance of time can bereaue vs of it: and so let all our cares and toyles here be directed to the blisse, and happi­nes, that there wee hope for.

THE FOVRTH MEDITATION. VVhat man is according to his morall, or spirituall Being.

1. COnsider first, that if man be nothing of himselfe, but all from God according to his naturall being; truely it is farre more euident, that his spirituall and supernatu­rall Being is from God alone, after a more spe­ciall and immediate manner: all grace, all ver­tues, [Page 15]all gifts supernaturall are so purely & freely from the liberall hand of God, so independent from any merit or desert of nature, that not all the wisdome of Philosophers, strength of Giants, power of Kings and Emperours, not whatsoeuer art or force the whole world can apply, are able to merit, or fetch downe from heauen the least graine or degree of grace, faith, hope, charitie or any other super­naturall vertue; so that euery one must say with S. Paul, Gratia Dei sum id, quod sum. By the gra­ce of God I am that vvhich I am. Nay, which may more humble vs, beggers can cry & begge for an almes, but poore man can neither begge nor cry, no neither wish nor desire the least su­pernaturall grace or vertue, vnlesse God of his owne pure goodnes, doe first, moue, stirre, and helpe him to doe it: Non sumus, quoth S. Paul, sufficientes cognitare aliquid ex nobis; tanquam ex nobis; sed Deus est, qui operatur in nobis & velle & perficere pro bona voluntate. VVe are not suf­ficient to thinke any thing of our selues, as of our selues, but it is god that vvorketh in vs both to vvill, & to accomplish according to his good vvill.

Conclude and settle in thy soule a full perswa­sion, that all thy good is from God, both in the desire, in the obtaining, and in the conseruing thereof; acknowledge thy continuall depen­dance of him, and thanke him for all gifts be­stowed on thee.

2. Consider secondly, how according to S. [Page 16]Augustine wee are, not onely, what wee are, by the grace and gift of God, but also what wee are not; that is to say, all the ills wee want, all the sinnes wee haue escaped, is from no strength or worth of ours, but from the sole gracious prote­ction of God; for as the same S: August. most truely sayeth, there is no sinne so great, no cri­me so horrid, that any one man hath commit­ted, but any other man whatsoeuer may as easely perpetrate and commit the same, or greater, if God with-draw his all-succouring hand from him, and leaue him in puris naturalibus vvi­thout grace, to him selfe. This at first sight may seeme strange; yet most true, if we consider, how all men are framed of the same clay, all equally spotted with originall sinne, and conse­quently equally subiect to the like infirmities; this thou shalt perceiue, if thou examine well thy naturall inclinations, sudden pushes, and interiour motions to diuers sorts of vices, besi­des what outward occasions may vnawares bring vs into.

Conclude, that according to this doctrine, all the sinnes, all the crimes, which thou hast seeue or heard in the world, nay all which thou canst imagine possible, fall all within the spheare or compasse of thy weakenes, and ere now thou [...]adst been guilty of most or all of them, had not god preserued thee: ô what acknowledge­ment dost thou owe him? what humilitie? what thankes giuing?

3. Consider thirdly, what a poore worme [Page 17]man is, compared with God almighty: what is one drop of deaw to the vast Ocean? what one graine of sand to the huge earth? surely almost nothing: if then this same Ocean, this same earth, with the immense orbes of the heauens, together with all the number and vniuersality of creatures; in a word, the whole created ma­chine, compared with God, be but as a drop to the Ocean, as a sand to the earth; what J pray, dost thou expect to be, in comparison of God? who in respect either of this world, or of that of Angells, art so small a portion, so already vpon the point of nothing; surely thou canst not but confesse thy selfe, a meere nothing, a consumed, vndiscernable atome, before that vast immen­sitie and diuinitie of God. O how true? Substan­tia mea quasi nihil ante Te Domine. My life is as nothing before thee ô Lord.

Conclude out of all, what hitherto hath been considered, two principall points, or resolutions, which may stand by thee at all occurrences, and vpon all occasions: the first is, to carry alwayes before thy eyes, but especially when thou co­mest to pray, or to speake before God, that wonderfull greatnes and excesse of maiestie, aboue thee and all other creatures; and so with most profound humility and reuerence, to stoop euer before him, as a poore slaue before a Mo­narch; and to tremble, as a moat before the Sun­ne. The second is, that whatsoeuer abilities or perfections thou art endowed with, as of strength, health, beauty, nobility, vnderstan­ding, [Page 18]knowledge, vertue, nay working of mi­racles &c. thou neuer for these conceit thy selfe before an other, that wanteth them; because now thou knowest, that all proceed from God alone, when, how, and to whom he plea­seth. These two points will keep our soule in equall poise, neuer to rebell against God, nor to exalt our selues aboue our neighbour

THE FIRST MEDITATION. Of the deformitie and multitude of the sinnes of men.

1. COnsider first, that neither earth, nor hell it selfe, hath a monster so foule, so vgly, as is any one least mortall sinne: this is made cleare, first by the sad effect it wrought in the Angells, creatures so noble, so beautifull, so curiched with all giftes, both of nature & grace; [Page 19]yet for one onely mortall sinne, and that also onely consented to in mind, not put in execu­tion, were in a moment, in the twinkling of an eye, turned eternally into most foule diuells, monsters so vgly, that the very sight of any one of them, is sufficient to strike dead the stoutest Gyant: what effect, doe wee thinke, may sinne haue in man, durt and clay? if it blast so foulely the starres of heauen. Secondly, as mans soule giueth life and being to the body, so grace is the supernaturall life of our soule; behold then how foule, how starke, how horrid a thing mans body is, dead without a soule; and be sure, that a soule without Gods grace, is farre more foule, stinking and hideous, worse then any toad or spider in the sight of God and his Angells.

Conclude, and begin at length to conceiue a true horrour of mortall sinne, which hetherto thou hast set so slight by: and to lament the mi­serable estate of poore blind worldlings, who glittering so outwardly, feele not their owne in­ward stench, and filthinesse, Sed bibunt sicut aquam, iniquitatem. But drink iniquitie as it vvere vvater.

2. Consider secondly, that a soule in mortall sinne, is compared to a castle or citie seized on, spoyled and sacked by a bloudy enemie. Sicut ciuitas, quae vastatur & desolatur sicut in vasti­tate hostili. As a cittie that is vvasted, and made desolate as in the spoile of enemies. A soule, in the state of grace, shineth as beauteous, as the face of an Angell, is adorned and enriched with all the [Page 20]graces, vertues and gifts of the holy Ghost; the adoptiue daughter of God; the true spouse of Christ; the Temple of the blessed Trinitie; the throne of the eternall Salomon; the seat of the diuine wisedome; sister to the Angells; heire apparent of heauen; a glorious Queene in her princely robes. But see the deplorable change, the sad alteration, caused in her by a mortall sin­ne, consented vnto; instantly the holy Ghost, with all his gifts, leaueth her; the Angells fly away from her; Christ with his holy Mother & Saints forsake her: and therewith the diuells come tumbling in, and take possession of her: behold her now poore, wretched, infirme, ri­fled of all, foule as a diuell, become the vvhore of Satan, the dunghill & puddle of swine &c.

Conclude to haue a care of the purity of thy soule, seeing it importeth thee no lesse, than to liue with Christ, or the diuell, in heauen or in hell: which depend on these two estates: of being in grace, or in mortall sinne.

3. Consider thirdly the multitude & number of thy sinnes: count the yeares, the moneths, the weekes, the dayes, thou hast liued; and thou wilt find them farre short of the number, thy sinnes will amount vnto; for, Septies in die cadit iustus: Seuen times in the day doth the iust fall. passe ouer briefely, and in generall, yet not sine amaritudine animae tuae, vvithout the bitternesse of thy soule, the whole course of thy life; next, the powers of thy soule, and senses of thy body, and see, which of them hath happily been free [Page 21]from offending God: then the vse of the holy Sacraments, if thou haue neuer sinned against those diuine conduits of grace, at least by so ma­ny relapses into sinnes, againe and againe con­fessed & pardoned. Lastly how many hast thou drawne into sinne, either voluntarily or by thy ill example; see here vvhat a swarme of other mens sinnes occasioned by thee, come vpon thy head! and when all this is done, be sure there are many yet behind, either vnknowne or forgott­ten; so that our daylie cry must be, ab occultis meis munda me Domine, & ab alienis parce serue tuo. From my secrett sinnes cleanse me ô lord, and from other mens spare thy seruant.

Conclude truely to humble thy selfe before the diuine maiesty; and seing vve haue so often offended him, let vs as often and earnestly begge pardon of him: and, as yet neuer a day passeth vvithou some sinne, so let neuer a day passe wi­thout a new and speciall sorrow for the same.

Consider fourthly, thy present daylie sinnes, and imperfections, since God hath freed thee from those grieuous ones of thy life past, and called thee particularly to serue him: and thou vvilt soone vvonder at thy owne frailtie & mise­rie: first marke, how little thy loue is of God al­mighty; J speake not of an imaginarie loue, vvhich vve may frame to our selues of God, but of a reall and actiue loue vvhich saith little, and doth much; how cold vve are to please him? how seldome doe vve preferre in effect his holy vvill before our owne appetite, commo­ditie, [Page 22]& pleasure? see in particular vvhere, when, and how oft, thou hast really done it, or rather not done the contrary; and vhen thou hast hap­pily done so, obserue vvell the imperfections, the coldnesse, the by-intentions, that haue crept into the best of thy actions: how little profit haue vve made of his bounteous benefits? and how slack to follow his holy inspirations and callings? Secondly, see what thy carriage is, towards thy neighbour, vvhom Christ hath commanded thee to loue, as thy selfe; is this so really in effect? dost thou neuer vvrong, offend nor scandalize him in vvords, in rash iudge­ments, in deed? art thou in all things obedient to thy Superiours, louing to thy equalls, care­full and gentle towards, thy inferiours? hovv many of vs can say halfe this vvithout a great preiudice to truth, and our conscience?

Conclude and aske pardon of God, and thy neighbour, for the small loue shevved to either; and purpose, yet vvith humilitie and feare, to amend thy carriage tovvards both really and effectually.

5. Consider fiftly, hovv thou standest vvithin thy selfe; hovv full of proper vvill & loue, hovv vvedded to thine ovvne iudgement & opinion; hovv vvith obstinacie thou art ready to main­taine and make good, vvhatsoeuer thou hast erroneously or vnaduisedly spoken or done: vvhat little mortification interiour and exte­riour: hovv full of pride, vaine glorie, presump­tion, boasting, ease, delight, gluttony &c. [Page 23]examine vvell thy thoughts, affections and de­sires, vvhether they commonly goe, vvhether they are carried; for there surely lyeth thy summum bonum, thy greatest good, thy trea­sure: marke againe thy vvords and conuersa­tion, hovv vaine, hovv inconsiderate, hovv oft svvaruing from truth; thy tongue, hovv little mortified or bridled, but euer vvagging. Lastly sift thy deeds and good vvorkes, and thou shalt find a great deale of chaffe amongst them, a great many imperfections. But aboue all obserue the boyes-play, thou dost vse in the performing of thy good purposes and desires, both of prayer and other things, euery day nevv purposes, and no soouer made, but bro­ken, forgotten, or let slip; and in this vveauing and vnvveauing, this vvinding vp vvith one hand, and vnvvinding vvith the other, passeth avvay the vvhole time of our life.

Conclude to settle in thine vnderstan­ding a true iudgement of thy selfe, as thou art at present; and thou shalt find no great matter to boast of: make at length a manly resolution once for all, to amend thy faults, and to serue god constantly: but doe this vvith great humility, for feare, least this purpose vanish avvay vvith all the former.

THE SECOND MEDITATION. Of the grieuousnesse of sinne, as it is an offence of God.

1. COnsider first, that the malice and defor­mity of the least mortall sinne is infi­nite, that is, vvithout limit or compa­rison foule and horrible; and that by reason of the infinity of God, the person offended. A blovv or affront giuen to a pesant, is an offence, but small; to doe the like to a Citizen, is greater; to a gentleman, greater; to an Earle, Duke, Prin­ce farre more enormous; but to a King, or an Emperour, novv it seemes to exceede all the limits, all the bounds of humanity. What then shall vve say of an affront, an offence done against almighty God? vvho is euery vvay infi­nit and boundlesse, in maiesty greatnesse, no­blenesse, povver, beauty, riches, vvisedome, goodnes &c. cértainely, as hee in himselfe is in­finitely vvorthy of all reuerence, loue, obedien­ce; so, vvho soeuer doth mortally offend him, doth vvith most infinite and boundles blame offend against all those his titles and respects.

Conclude, and stand amazed to see vvhat little accoūt vvordlings make of a mortall sinne, and so committ them vvithout number or re­morse, Bibentes sicut aquam, iniquitatem: drin­king iniquitie as it vvere vvater. But resolue thou vvith thy selfe, to be vviser, than to offend [Page 25]the infinite wisedome of God; what a malice is it to contemne infinite goodnes? what a base­nes, to slight infinite noblenes? but what a fren­zie, to strike at boundles maiesty? and what a madnes, not to feare omnipotencie?

2. Consider secondly the particular ingrati­tude and disobedience of mankind aboue all other creatures: no creature in the world hath receiued halfe the fauours from God, that man hath; and yet none of them all, euer offendeth God, but onely man. To them God is onely a Creatour, a Conseruatour, a Gouernour; but to man, he hath shewed himselfe also a Sauiour, a father, a friend, & whatsoeuer else can oblige or force loue: and yet all the vast heauens; the Elements, Earth and Sea with all the beasts, fish, & fowle contained in them, most prompt­ly and readily obey euery becke of their Crea­tour; and that with such an vnresistable propen­sion, that sooner will they sinke into nothing, then swarue from the least of his commands: onely proud man, more obliged to obedience than all, lifteth vp his head against him, brea­keth his commandements with facilitie, con­tradicts his will, to comply with his owne plea­sure and appetite. But thoú wilt say, other crea­tures of necessity doe, what they doe, so that they cannot gaine say or offend; but man is in­dued with free will, and so may resist. Alas! this increaseth his ingratitude; to abuse so noble a gift against the giuer; and to dishonour his Creatour in that very thing, which he bestowed [Page 26]on him, to honour and serue him, in a more no­ble way than the rest. Conclude, and when any temptation assayleth thee, say; hold, what dost thou man? toades and snakes offend not god; & darest thou offend him &c.

3. Consider thirdly the goodnes, the loue, the clemency, the benignity, the mercy, the sweetnes, the tendernesse, with which our good God doth gouerne, cherish, and maintaine vs all in generall; besides what he hath, & daily doth for thee & mee in particular, worthy euery ones ponderation and gratitude: consider these, I say, and surely if wee haue any feeling in vs, wee shall neuer will fully offend or spurne against so great, so good a Lord; In quo viuimus, mouomur, & sumus. Jn vvhom vve liue moue and be. But if any heart be found so stony, as not to relent at so great a fire; let him lift vp his eyes, and be­hold before him Christ Iesus, his Sauiour, stret­ched and nailed vpon the crosse, bathed in his owne bloud, & teares for thee; struggling with the agonies of a most horrible and opprobrious death; and crying out from that height to all faithfull soules, that they would take heed of sinne; that is, spare to crucifie him continually, who hath once most willingly died for them. O what a shame, what a confusion is it for men? who so easily tread vnder feet, and defile the bloud of Christ with their daily sinnes and abo­minations.

Conclude thou to be none of that number, but wîth true sorrow and contrition, for what [Page 27]is past, seriously to amend thy life for the future; and that out of gratitude to God & thy Sauiour, seeing that sinne doth so much offend him, and let this his complaint of vngratefull children, serue thee for an antidote; Haeccine reddis Domi­no, popule stulte & insipiens? nunquid non ipse est Pater tuus, qui fecit te, possedit & creauit te. These things doest thou render to our Lord thou foolish and vnvvise people? is not he thy father that hath made thee, possessed and created thee?

4. Consider fourthly, the monstruous trea­son, and affront done against God in euery mor­tall sinne: for vpon the coming of a temptation, God almighty on the one side, placeth himselfe before the soule, with all the titles and obliga­tions, that shee hath to loue and serue him, of Creatour, Redeemer, Spouse &c. offering her his loue and friendship for euer, promising her heauenly and eternall rewards, if now she will not forsake him, but keepe his law. On the other side the deuill with his slights, and deceits offereth her some little and base toy or other, of a small interest, puntillo of honour, of a beastly delight &c. The sinfull and wretched soule considering and hearing, what both allead­ge, at length with horrible impietie turneth her back to her God, her Sauiour, and adoreth the deuill, reiecteth Gods friendship, despiseth his promises, renounceth heauen, & in stead of all, maketh choyce of that interest, that delight, for her finall end and happinesse. O accursed frenzy! ô vnheard of treachery of a miscreant wretch!

Conclude with the profoundest humility, shame, confusion and sorrow thou canst for the oftentimes thy soule deceiued, blinded, begui­led, hath committed this so horrible a treason, and made this desperate trucke: with a solemne protestation, neuer to commit the like any more.

THE THIRD MEDITATION. Of the hatred God beareth to sinne.

1. COnsider first, how not withstanding the great loue, that God beareth to men in generall, and the true amitie, hee hath with the iust and deuout: yet let the iustest man in this world, nay the greatest Angell or Saint in heauen (were it possible) commit but one of the least mortall sinnes; God at that very instant, declareth himselfe his bitter enemy, casteth him out of his fauour, and banishing him from his right to heauen, condemneth him to the gallies and slauerie of hell. So that it is a common phra­se of Scripture, to terme sinners the enemies of God, and God their enemy; what can be more fearfull and terrible, then for a poore caytife to haue omnipotent majestie his angred enemy? & consequently all creatures both of heauen and earth, most ready and forward to take reuenge of their Creatours wrong, and nothing, but a becke of his is wanting, to put it in sudden exe­cution; according to that: Et pugnabit cum illo [Page 29]orbis terrarum contra insensatos. And the round vvorld shall fight vvith him against the senslesse. O miserable wretch, how canst thou looke? how canst thou breath? surrounded with so many potent and enraged enemies. Farre better were it, quoth S. Anselme, to liue in hell amongst the deuills, in the grace and fauour of God, than in all the pleasures of this world, in his enmitie and disgrace.

Conclude with admiration of Gods patience and longanimity with thee in thy sinnes, when all creatures crying for reuenge against thee, and ready to take it, he alone, the party offended, hath so often held their hands, and his owne: thanke him; repent in time; and take heed, how thou puttest thy selfe in like danger any more; for he is Patiens redditor. A patient revvarder.

Consider secondly the hatred God beareth to sinne, by the rigorous and fearefull chastising of the same. And first, in the Angells that fell; crea­tures by nature most noble, in dignity next to their Creatour, adorned with all supernaturall graces and vertues: yet for one onely sinne of pride, and that but once onely consented to in minde, they were in an instant, without a mo­ment of repentance granted, cast for euer from that happy state, into the flames of hell, turned into foulest deuills, and made an eternall subiect of Gods reuenging wrath. O eternall God, who will not feare thy anger and indignation? Se­condly in our first parents Adam and Eue, crea­ted with originall iustice, endowed with all [Page 30]graces, Lords absolute of the whole world, pla­ced in a Paradise of delights, cast out by Gods [...]ustice, made subiect to a corporall and spirituall death, and to the calamities, which wee all feele, & cannot helpe: and for what? for the ea­ting of an apple, which God had forbid him. And, which is most terrible to thinke, for that one sinne, not onely they, but all their of-spring, that is, all men without any new & actuall sinne of their owne, haue been, are, and to the worlds end shall bee borne to the same doome of death and miserie.

Conclude first, with most humble thankes to the diuine goodnes, for sending his onely Sonne to redeeme thee out of so great a miserie, and danger of greater in the next world: se­condly tremble to thinke of a sinne; least Gods heauy hand light vpon thee, with a sinall ven­geance once for all.

3. Consider thirdly the paines of hell which exceed all comparison, all imagination; yet all due to one mortall sinne, by the diuine iustice most exact and vpright. God is of most infinite compassion and mercy, as all his workes doe te­stifie; and yet he hath heart, to see a poore soule, created by himselfe, and redeemed with the bloud of his onely Sonne, lie howling and gnashing her teeth in those eternall flames, without euer hauing the least pitty of her [...] nei­ther will that moment euer come, that he will remit her the least of her paines; but after mil­lions of millions of ages, will be as fresh in his [Page 31]anger, as the first day he threw her into that pit­tilesse gulfe. O terrible indignation! that can endure so long in a heart so mild, sweet and no­ble: or rather; ô most deadly malice of mortall sinne, that can cause and stirre vp such an end­lesse wrath! But these are his enemies, you will say, & are duely punished: see then the soules of Purgatory, his friends, his future courtiers; who, set a side eternitie, suffer equall torments to tho­se of hell; and yet the sinne is pardoned, the guilt blotted out, onely full satisfaction hath not been made.

Conclude, what wee are to expect at Gods hands, whether foes or friends, if we sinne against him: and be not so mad, so desperate, as world­lings commonly are; who thinke sinne, but a trifle, a fleabite, that can be wiped of with a wet finger.

4. Consider fourthly; that nothing doth so much expresse the great hatred God beareth to sinne, as the death and passion of Christ, a per­son of himselfe of infinite dignitie, holines, and innocency; and consequently beloued of his Fa­ther with infinite loue, Et in quo sibi bene com­placuit: And in vvhom he vvas vvell pleased. Not-withstanding, hauing taken vpon him the discharge of our sinnes, see with what rigour the diuine iustice handled him; and although the least drop of his sacred bloud, was a super­aboundant satisfaction for all, yet his heauenly father, that man might practically see, how he detesteth sinne, he would haue him suffer all the [Page 32]tormēts, he did, with a most ignominious death on the crosse amidst theeues and villaines; Prop­ter peccata populi mei percussi eum: for the sinnet of my people haue I striken him. So that, not onely Pilate & the Iewes were the authours of our Sa­uiour his death, but also the iustice of his Eter­nall father, to reuenge himselfe vpon sinne.

Conclude with a timely feare for thy sinnes: for if Christ our suretie hath payed so deare, what shall the transgressour himselfe expect? & if in the greene and innocent wood the fire of Gods wrath take such hold; what will it doe in the drie stubble of sinfull soules?

THE FOVRTH MEDITATION. Of the malice of sinne by the dammages it brin­geth to the sinner.

1. COnsider first, what a soule doth loose by a mortall sinne; to wit, the grace and friendship of Almighty God, the ver­tues and gifts of the holy Ghost, an inestimable treasure; and faith and hope, which remaine, lie dead, void and vnprofitable. She loseth the title of the daughter of God; the fatherly protection, that he hath of the iust; the title & right to the kingdome of heauen; the gracious robe of san­ctitie with which the holy Ghost had ve­sted her. She looseth the reward for all the good workes done in the whole course of her life; and remaineth spoiled of all, poore and na­ked: [Page 33]in a word she looseth God, that is, all that can be sayd good, and remaineth like an other Job, couered from head to heeles with an vni­uersall leprie, hauing nothing to sit on, but a dunghill of her owne foule crimes; nothing left her, to scrape her vlcers, but a broken shard of free will, which, though not destroyed by sinne, becometh notwithstanding most feeble, weake and subiect to euery blast of her enemie.

Conclude with a strong hatred against sinne: for seeing, that all creatures doe naturally hate that, which hurteth or wrongeth them, is it not great reason, that man abhorre the monster of sinne? which is onely able to bereaue him of his last end, and eternall felicitie; a dammage, which all the world beside cannot doe him.

2. Consider secondly, vvhat the soule getteth by a mortall sinne, that is, vvhat mïseries she fal­leth into: first she selleth her selfe, and that, at a very vile and low rate, as a slaue to the deuill & to sinne it selfe; Qui facit peccatum, seruus est peccati: he vvho committeth sinne is the seruant of sinne: turned hereby from a pleasant garden, that Angells delighted in, to a dunghill, a puddle, for swine to wallow in; from a retiring chamber of the holy Ghost, to a den of Basilis­kes & dragons. Secondly she incurreth the sen­tence of death and eternall damnation, which is giuen in the instant that the sinne is commit­ted; and although by penance it may be recal­led, yet no man is fully certaine, that euer it is recalled: a fearefull case to be sure of the sinne, [Page 34]but not sure of the pardon. Thirdly, sinne is a disease incurable, for nothing lesse then Gods omnipotencie can euer cure or remedie it; so that, who sinneth, of himselfe remaineth eter­nally in it, vnlesse God most powerfully free him: and who knoweth, when and how oft, God vvill doe so? Finally a sinne seldome co­cometh alone, but bringeth others, either with it, or after it.

Conclude with an humble acknowledgement of Gods mercy tovvards thee, vvho hath so long suffered thee vvith patience, and so oft pardoned thee thy sinnes: and resolue to doe true and se­rious penance for vvhat is past, and to liue more vvarily he reafter, and to beare a constant ha­tred to sinne, bereauing vs of so much good, & heaping on vs so many euills.

3. Consider thirdly, or rather out of vvhat hath beene hetherto considered of the malice and hurt of sinne, settle in thy soule this most true and necessary conclusion; tovvit that all the creatures of the vvorld ioyntlie, cannot doe thee so much harme, as one onely and least mortall sinne: so that, although all the men in the vvorld should conspire to afflict thee; all the fiercenes of tygers assaile thee; the poison of ad­ders & toades infect thee: nay though all the Angells of heauen, and deuills of hell, vvith a large and generall licence from God Almighty, should ioyne in one, to doe thee al the hurt, their vvit and povver could reach vnto; yet could they not touch thee so to the quicke, nor hurt thee [Page 35]so much, as thou, poore soule, doest thy selfe, by consenting to one mortall sinne: for all these haue no povver ouer thy vvill, by vvhich alone thou adhearest, or flyest from God, thy last end and onely good. And is this the vttermost? no, for I say further, that God Almighty him selfe, vvith all his omnipotence, cannot hurt or an­nihilate thee so much, as doth one mortall sin­ne: vvonder not at this; for all that God can in­flict on thee, is but paines, torments and pu­nishments, vvhich are all lesse euills, then the euill of sinne. So that S. Anselme esteemeth it better, to be in the paines of hell vvithout sinne, then vvith it in the glorie of heauen; according to that Ecelesi 28. Vtilis potius infernus quàm il­lud. Hel is more profitable then it. Conclude the­refore Malorum omnium maximum esse pecca­tum, sinne of all evills to be the greatest. And he our greatest enémie, that causeth it in vs, that is our selues.

4. Consider fourthly, for the auoyding also of veniall sinnes; that they also doe truely and really offend God Almighty, as it appeareth, both by that he admitteth no man into heauen vvith them, and also punisheth them so terribly in the flames of Purgatorie. Ueniall sinne, al­though it destroy not charitie, yet it vveakeneth and cooleth the feruour, she other vvise vvould shevv in all our actions: it is like a misty & darke some cloud, that obscureth the brightnes, gra­ce, and beauty of our soule: it hindreth the ins­pirations of the holy Ghost from vvorking; it [Page 36]dulleth the spirit and feruor of prayer; it lea­ueth the soule feeble, drovvsie and in a certaine lethargy, benumming, as it vvere, her povvers and vitall parts. Finally vvhich is vvorst of all, veniall sinnes dispose to mortall, according to that Qui negligit parua, cadet in magna: he that neglecteth sinall faults, vvill fall in to great ones: for it is almost impossible, that, who setteth light by veniall sinnes, should not fall into mortall.

Conclude therefore, carefully to auoyd all manner of sinne; and like a loyall seruant to thy Lord, to forbeare, not onely great sinnes, for vvhich he may turne thee out of doores, but al­so any the least thing, that may displease him, or make him frowne at thee: or like a true friend, that vvill not in the least matter disagree, or contradict his friend, and know that a veniall sinne ought not be committed to gaine the vvhole vvorld, or to saue all the infidells and sinners in it. This is most true, and yet how few doe practically thinke so?

THE FIRST MEDITATION. Hovv much it importeth vs to prepare in time for death.

1. COnsider first, that as nothing is more certaine, and ineuitable, then death; so nothing is more vncertaine, and vn­knowne, then is the day and the houre of it: for the first; the rule is generall without exception, that all must once die; neither the mother, nor the Sonne of God haue beene exempted from this law. So that, the houre will once come to me, that am now young, healthy and lusty, in which I must for euer bid adieu to this world & all that is in it: once will the day come, whose night I shall neuer see; or the night, whose mor­ne will neuer shine vpon me. Neither can this day or night be farre of from the youngest of vs; for death comes by the post and most common­ly when least expected: as the rich man in the Gospell, hauing hoarded vp for many yeares, & intending nothing but a merry life; receiued suddenly the sad tydings, Stulte, nocte hac ani­mam tuā repetent à te: thou foole, this night they shall require thy soule of thee. Death therefore is [Page 38]shortly most certaine; but when? what yeare? what day? what houre? J will tell you: the yeare, the day, the houre, a man least expects, or feares it; & when he is making greatest proiects for a long life: and this is all the certainety I can tell you; and the comfort J can giue you, is, that death cometh like a theife. Wherefore

Conclude to follow our Sauiours counsell, Semper vigilate, quia nescitis diem neque horam: vvatch allvvaies, because you knovv neither day, nor houre. be sure it will come, be therefore sure also to looke for it daylie.

2. Consider secondly, the sad case of mortalls; who of death know nothing, but that once it will come, but when; but where, but how, it is altogether concealed from them: whether it will be sudden, or foreseen; naturall or violent; by fire, water, or sword; by the fall of a tile, pricke of a pin, slippe of the foot, or any other of those million of chances, which happen in the world euery day. O how disastrous & dangerous are these sudden claps! But suppose thy good hap bring thee to thy bed, with the assistance of thy friends, the succour of Physitians & the comfort of the holy Sacraments (for neuer hope to ex­ceed this) canst thou yet tell me what thy infir­mitie will be? whether long or short? gentle or sharpe? cleanly or noysome? bereauing thee of thy wits, or giuing thee time and abilitie to dis­pose of thy soule, estate and familie? nothing lesse; no strength, no riches, no wit or learning, can helpe any man to the knowledge of the least of these.

Conclude therefore, that seing thou hast no priuiledge or Carta de securo, letter of safetie, aboue thy fellowes, to be euer in a readines for all houres, all chances, to purge and cleanse thy soule of what is past; & for the future, to liue so, as thou wouldst wish to haue liued, when death comes; & doe nothing now, that thou wouldest then repent to haue done.

3. Consider thirdly, that death being so cer­taine and the time, the place, the manner so hid­den and vncertaine; yet some comfort would it be, if it might be twice done, that if a man should erre the first time, he might learne his lesson the better against the second: but alas▪ we can die but once, and howsoeuer that happen, well or ill, no lesse then an vnchangeable Eter­nity depends vpon it: if well, tis well; but if ill, no retraiting backe, no redresse vnder the abso­lute power of God: which way the tree falleth, when it is cutt downe, there it remaineth for euer; & if it fall to the North of hells scorching colds and flames, dying in mortall sinne, no­thing remaines but eternall torments without pittie, patience or ease. O momentum, à quo d [...] ­pendet tam longa aeternitas! ô moment, on vvhich depends soe longe eternitie!

Conclude and conceiue great feare of that dreadfull moment, on which so much depends & which so few consider or prepare for, till it be too late; vse thy best endeauours, to gett per­fect this lesson of dying well; that thou be not out, when thou comest to putt it in practice: and [Page 40]if thou likest my counsell, allot at least one day in the weeke to this purpose, dedicating all thy prayers, actions and deuotions of the sayd day to God Almightie for a happy death, and com­mending thy selfe to the B. Virgin Marie, thy Angell Guardian, and other thy especiall Pa­trons, that they assist & helpe thee at that houre: this hath beene the practice of many Saints.

4. Consider fourthly the great, yet generall errour of men; who thinke then, when they are sicke and like to die, to doe great acts of deuo­tion, as loue of God, sorrow for their sinnes, strong purposes of amendment &c. but alàs! how wee deceiue our selues? beleeue me, wee shall be so farre then from gaining any thing a new, that I pray God, the best of vs all may retaine then, and hold, vvhat he hath gotten in his life and health time. Obserue what thou art able to doe in matter of deuotion, if thy head ake, thy teeth paine thee, or any other small indisposi­tion trouble thee: and then tell me, what thou art like to doe, when a mortall anguish comes vpon thee, and the pangs of death inuade thee, with all the troope of griefes, feares, and desola­tions, which are vsuall at that time. O delusion of the Deuill! and iust also permission of God! for why or how should a man gaine that, at the houre of death, which, he hath all his life time slighted and neglected? why shall he haue his iournie pence, that neuer put his hand to worke, till the sunne was setting? No, no, deuotions, good workes, prayers and the like done in [Page 41]health, they are secure and of great esteeme, & will stand by vs, euen at the houre of death; when God knowes how wee shall otherwise helpe our selues; or vvho else vvill helpe vs: for commonly in what estate sicknes findeth vs, in the same death carrieth vs hence.

Conclude to follow the counsell of the Wise man, Quodcunque facere potest manus tua, in­stanter operare, quia nec opus, nec ratio, nec sapien­tia, nec scientia erunt apud inferos, quo tu prop [...] ­ras. VVhatsoeuer thy hand is able to doe, vvorke it instantlie; for neither vvorke, nor reason, nor vvi­sedome, nor knovvledge shall be in hell vvhither thou dost hasten. & beg instantly of God for his grace, to dispose & prepare thy soule in time for that last houre.

THE SECOND MEDITATION. Hovv Terrible and fearfull Death is.

1. COnsider first, the terrour & feare, that naturally seizeth on man, vvhen his death is nigh, & knocketh at the doore; that is, vvhen the infirmitie seizeth on all the vi­tall parts; vvhen the Physition forsaketh him; vvhen his friends, if any truely such, be at hand, tell him, he must novv die; and finally vvhen the sicke man himselfe is at length fully persua­ded, that he must presently seaue this life; part soule from body; and passe from this habitation of men into an vnknowne & vnheard of region. [Page 42]This feare is so generall, that the greatest Saints, nay the Saint of Saints our Blessed Sauiour vvas not free from it. Caepit timere, taedere & moestus esse: he began to feare, vvaxe heauie, and sad: and the Philosopher defineth Death, Terribilium om­nium terribilissimum. Of all dread full things the most terrible. Yet vvordlings in their health and iollities doe little feare death; both because they euer thinke it farre of, and neuer consider vvhat it is; but vvhen they see it present at their beds-head, then they sing another song.

Conclude to meditate oft vpon death, and daylie, as it vvere, to expect it, for Tela prauisa minus feriunt; foreseene darts hurt the least: and children are lesse frighted at a beare or lion, vvhich they often see. Make also many acts of Resignation, vvillingly to accept and admit of death, vvhensoeuer God shall send it thee; for these good acts vvill at that time bow and con­forme thy will to thy Creatours.

2. Consider secondly the extreame griefe & sadnes, which those vvill feel at the houre of death, vvhose affections are sett vpon the things of this vvorld, vvhen they shall see and feel their departing from this life, and all that they loued in it, neuer for all eternitie to returne againe: vvhen that long a dios: adieu, must be giuen to the vvhole vvorld; vvhen hereafter, there shall be no more day nor night, sunne nor moone, spring nor autumne, friends nor kindred nor ac­quaintance; no more riches, offices, dignities, sports, braueries nor iollities: all must be left [Page 43]behind, nothing saued or carried vvith vs: but most of all thinke vpon the sad & heauy fare­vvell, vvhich the soule is forced to giue the bo­dy, her most ancient and indiuiduall friend, si­ster and companion, borne and bred together, partakers of one anothers counsells, actions and fortunes; & novv, like to runne the same doubt­full doome of Eternitie: this it vvas, that made King Agag cry out; Siccine separat amara mors? doth bitter death thus seperate? and the Wise man to say: O mors, quàm amara est memoria tua, homini pacem habenti in substantijs suis? O death hovv bitter is thy memorie to a man that hath peace in his riches.

Conclude vvith a timely resolution and cou­rage to disaffect and vvithdravv thy selfe from these vvordly baites of riches, honours, pleasu­res: & especially to mortifie thy body and cut short all disordinate loue towards it; for so shall the soule, vvhen the time cometh, be more free from these cloggs, to flie vpvvard to her Crea­tour; & the body vvill be more vvilling to part vvith so sharpe a Mistres.

3. Consider thirdly, that vnspeakeable an­guish and confusion of the poore soule at the point of her departure, to see her selfe at the brinck and entrance of Eternitie, an endlesse abysse of durance, an Ocean, to vvhose yonder shore the poore sayler neuer reacheth; and yet most doubtfull of her lott; vvhether it vvill be damnation, or blisse: ô vvhat feare, vvhat hor­rour vvill it be, to see herselfe so nigh, so long, [Page 44]so endles an age? not knovving, vvhether it must be of life, or death. Then are our eyes sett vvide open, to see, both vvhat Eternitie is, and also vvhat a moment, shadow, and dreame our passed life hath beene: then shall we wonder and groane, both for hauing endangered the lott of Eternitie, for a life so short, for delights so base; and also, for falling so late into the rec­kning of time, so precious, yet so idly spent; & yet in vvhich so much might haue been gained. O what vvould vvee then giue for one of those dayes, which now wee so slightly passe ouer, and spend in vanities, idlenes or vvorse; and if vve had it; how well and holily vvould vve spend it?

Conclude to be prouident, while time is, and to spend it, as then vve vvould wish: follow our Sauiours counsell, to worke while the day la­steth, for vvhen the night of this life is come, it vvill be too late.

4. Consider foúrthly, vvhat frights vvill then assaile poore man, euen now forced to appeare before the dreadfull barre of Gods iudgement seat; vvhere all the thoughts, vvords, and deeds of the least moment of his life, shall be exami­ned, and accordingly rewarded, without fauour, appeale, or dilation. O vvhat an army of sinnes of all sorts, great & small, vvill then shew them­selues before the eyes of our memorie, many of vvhich vve now little esteeme or remember; & like vipers of our owne breasts, cry vpon vs, that they are our brood, and therefore vvill not leaue [Page 45]vs, till vvee come together before the high Jud­ge: & alas, vvee cannot hinder them from going vvith vs, because vve are sure, vvee once com­mitted them, but not sure they are forgiuen vs: this it is, that must be tried at the sayd barre. On the other side; see how the deuill inuadeth vs with all his skill and force, knowing this to be the last cast; some he tempteth with despaire, others with presumption, others with impatien­ce, but most hee deludeth with the hope of yet recouering, and that then they vvill performe a serious, and perfect repentance &c.

Conclude firmely these three good purposes: first carefully now to flie all sort of sinne, which onely at that houre can torment vs: secondly to worke now a perfect pennance for all thy sinnes past, vvhile time and health serueth: finally to serue God now faithfully, and as thou oughtest; and to procure before-hand the ayd & assistance of the blessed Angells and Saints.

THE THIRD MEDITATION. Of the soule and body novv separated.

1. COnsider first, the condition of mans body after the soule hath left it; dead, stiffe, cold, pale, vgly, heauy as a logge; hasting so fast to corruption, that the great hast the best friends make to heaue it out of doore, can hardly preuent a sensible stench & ill smell: finally so horrid, that not many are to be found, [Page 46]who dare sleep a night, I will not say, in the same bed with it, but in the same roome onely: and wee read of a tyrant that ioyned dead bo­dies to the quick, for the greatest torment hee could inuent. But how is it treated by its dearest friends, father, mother, vvife, or child? a teare or two may be shed out of tendernesse, but most commonly for fashion or proper interest; and presently a graue made, a vvinding sheet, and it may be a coffin prepared; carried out of doores, layed in the hole, the earth vell trodden and bea­ten dovvne: a requiescat, God haue mercie on his soule: and a dios: a dieu. And who hath more than this? now in the grave, vvhat companions, but swarms of maggotts and wormés what con­dition, but of a loathsome corruption? and fi­nally what end, but of earth and dust, from whence it came?

Conclude with a true desire of mortification and pouerty: to vvhat purpose are riches and brauery, vvhereas a poore sheet must be our last liuery?

2. Consider secondly, the difference be­tweene the body and soule now parted & tra­uelling diuers wayes, according to their nature: the body immediatly tendeth to corruption; but the soule remaineth eternally, as long, as God shall be God: the body dead & vncapable of ioy or paine; but the soule capable of both, and sure of one for all eternitie, the body is carried to the graue, vvell accompanied vvith kindred and friends; but here the soule is forsaken of all; and [Page 47]poore silly creature is to vvander all alone through darksome and vnknowne Regions, & euery where besett & rounded vvith most cruell and fierce high vvay-robbers, to vvit legions of deuills the inhabitants of those fearefull shades. O vvhat vvould the poore soule then giue for a good and faithfull guide, & tvvo or three good companions to assist her? tis true, she neuer wan­teth the presence of her good Angell; but alás! that vvill comfort her but little, vnlesse her other company be futable, to wit her workes & deeds done in this life; if these be good; ô then she passeth merrily vnder the vving of her Guardian but if bad, then all is eternally lost.

Conclude seriously to prouide good compa­ny against that sad time, & haue a care to shake of ill company in time: next labour to make friends, the B. Uirgin, thy good Angell, and other Patrons.

3. Consider thirdly, the great difference that is betwixt the death of the iust, and that of sin­ners: of these it is sayd, mors peccatorum pessima: the death of sinners is verie ill: but of those; Pre­tiosa in conspectu Domini mors Sanctorum eius: Precious in the sight of our lord is the death of his saints. A sinner at that houre hath all the afore sayd causes of feare, without any ground of com­fort or ease: and I speake not onely of great sin­ners, of vvhom vve may say, Quod iam iudicati sunt; that they are allreadie iudged. Whose case is totally desperate and terrible; but of weake and feeble Christians also; such as the world is [Page 48]full of: vvhat feares, doubts, and tremblings vvill these suffer, whether they shall be saued or no; ô what would they giue for a little se­curity? but suppose they haue this; then pre­sently they fall into the most vnsufferable paines of Purgatorie, vntill the last farthing be payd: and ô Lord how long will that be? But a iust and holy man, ô how resigned, how desirous, how secured of eternall blisse! how comforted with the presence of his Sauiour, the ayd of the B. Virgin, Angell Guardian &c. and fi­nally how willing to passe from his former toyles to a present rest? from the miseries of this world to the now appearing ioyes of heauen?

Conclude now diligently to prouide for what then thou wilt so much lament, if thou want it, as reioyce, if thou haue it; to wit a liuely hope of thy present saluation: and no­thing in heauen or earth can secure thee this, but a holy and vertuous life: let this finally be thy daylie prayer: O bone Iesu, illumina oculos meos ne vnquam obdormiam in morte; nec di­cat inimicus meus, praeualui aduersus eum. O good Iesus illuminate mine eyes, that I sleepe not in death at any time, nor let my enemie say, I haue preuailed against him.

THE FOVRTH MEDITATION. Of the particular Iudgement after death.

1. COnsider first, that the greatest terrour of death ariseth not so much from death it selfe, as from the iudgement, that followeth at its heeles: the time therefore of this iudgement is the first instant or moment, af­ter the soule is parted from the body: in vvhich the vvhole cause is punctually and iuridically concluded and sentenced, as if it vvere a processe of a hundred yeares: vvherein the accuser and accused shall stand at the barre; the charge ma­de vp, the plea and answer receiued; proofes ta­ken, vvitnesses examined, and a finall and defi­nitiue doome and sentence pronounced: and no vvonder, for the Judge is both omnipotent in power, and thence commandeth all at a beck; and also infinite in vvisedome, and hence sear­cheth the deepest secrets of hearts. The place of this iudgement is cōmonly thought, to be that, vvherein a man dieth; so that God being im­mense and euery vvhere, raiseth in that very place his inuisible seat, before vvhich the poore soule, scarce yet out of the body, suddenly ap­peareth.

Conclude hence tvvo things: the first a great feare and care of that moment, on vvhich eter­nitie immediately dependeth, neuer to be reco­uered, neuer recalled: the second, that vvhereas men ordinarily die or may die in the house, [Page 50]chamber nay bed, vvhere they liue and sleep; neuer to dare to commit any sinne therein, but euer te looke on them, as the place of iudge­ment: & vvho dare offend at the barre?

2. Consider secondly, hovv suddenly the poore soule is bereaued and forsaken of all her friends; for all leaue her at deaths doore, none can goe to the barre vvith her; none there plead for her; onely her Angell-Guardian presenteth her before the Iudge, and the Deuill presently follovveth at her back; and layeth home her charge to the full, not sparing the least vvord, vvorke or thought of all her life; but charging & exaggerating euery thing; and produceth two infallible vvitnesses for vvhat hee sayth, to vvit the Iudge himselfe, the knovver of all secrets, & the guilty conscience of the soule accused: on the other side the good Angel pleadeth & allea­geth for her, vvhat possibly he can, as both the good vvorkes she hath done, as also the sorrovv and repentance she hath had of her sinnes. O! vvith vvhat anguish standeth the poore creature expecting the eternall doome of miserie, or happines? vvhat vvould she giue novv for a dramme of repentance, to giue a generall an­svver to the Deuills accusations? and vvhat for a pound of good vvorkes for her Angell to bring in, and to vveigh dovvne the scale?

Conclude vvith a most serious and strong re­solution, to sett all things against this moment; first by crossing the black booke of sinne, by a true repentance & confession; next to augment [Page 51]and adde daylie to the booke of good vvorkes: Age, age nunc, charissime, quidquid agere potes: doe novv, my beloued Brother, doe novv vvhat thou thou canst. Quoth Thomas a Kempis.

3. Consider thirdly, hovv terrible a thing it is, to enter into iudgement vvith God almighty, vvho is of infinite purity, sanctitie, and perfe­ction: hence King Dauid cryed, out, Non intres in iudicium cum seruo tuo Domine, quia non iusti­ficabitur, coram te omnis viuens: enter not into iudgement vvith thy seruant, because noe man li­uing shall be iustified in thy sight. hence S. Paul trembling sayd; Nihil mihi conscius sum, sed non in hoc iustificatus sum, est enim Deus qui iudicat. I am not guiltie in conscience of any thing: but I am not iustified herein, for he that iudgeth is god. For first the sinnes vvhich vve account light, and most veniall, vvill appeare in the eyes of god, great, foule and hainous: doe not holy men here vvith vs esteeme sinnes great and heauy, vvhich vvordlings thinke either very small, or nothing at all? doth not a curious paynter find a fault, a blemish, vvhere others thinke all per­fect, and compleat? vvhat estimation then, thinke vvee, vvill the infinite holines of God haue of the least of our sinnes? what spotts and defects will that diuine paynter finde in this our mould of clay and dust? Next, he will sift so na­rrovvly our iust & good vvorkes, that very fevv of them will be found perfect and cleare in his eyes; but full of selfe loue, by-intentions and other imperfections.

Conclude to worke thy saluation vvith feare and trembling; neuer to presume of thy good deeds, nor to slight and lessen thy ill deeds: re­membring alwayes, that God is the iudge of both, in vvhose presence the heauens are not pure.

4, Consider fourthly these fiue qualities of our iudge at that day: the first is, that hee is the par­tie offended and iniured by our sinnes, vvho is novv to take his owne reuenge of the guilty: ô vvho vvill not tremble to be iudged by him, whom hee hath offended? Secondly, hee is most wise and able to search the very depth of our hearts, and to ballance aright euery thought, vvord and deed. Thirdly he is omnipotent, so that no man can stop his hand, no man resist his vvill. Fourthly he is supreme soueraigne: no power created or increated aboue him, & hence his sentence is finall, & vvithout appeale. Lastly, hee vvill come then so full of vvrath and indig­nation against the vvicked, that if all heauen & earth should ioyne in petition for the least sin­nes, that were, he would remaine inexorable and immoueable.

Conclude vvith thy selfe this necessarie and vvholesome resolution: that vvhereas on the one side, the Judge is most terrible, and most inexo­rable; on the other, the cause to be iudged of the greatest importance and consequence, that can be imagined: resolue, I say, euer to liue in feare of the Iudge; euer to secure thy cause vvith the greatest diligence thou canst.

Consider fifthly, how after that the whole plea is concluded, the Judge pronounceth the defini­tiue and eternall sentence of life or death: if of death, he casteth the foule soule from him, with an vnspeakable disdaine and cursse neuer to see the glorie of his face any more: then the good Angell deserteth and forsaketh her also: goe, ac­cursed wretch, that hast despised my counsells; and reiected all the remedies, I haue vsed for thy saluation; goe with this thy black guardian, & now eternally thy sad companion: & lastly the sayd deuills laying hold on her, impetuously throw her into the pit of hell, for euer and euer. But if the sentence be of life, then the Iudge with an amiable, countenance, inuiteth her to the euerlasting ioyes of his Kingdome; the deuill flyeth away conquered & confoun [...] ded: the good Angell taketh her by the hand, & accompanied with many more leadeth her to the pallace of eternall blisse; or at least, vvith comfort depositateth her in Purgatorie for a time, till the diuine iustice be satisfied.

Conclude with this prayer of S. Augustine: ô Lord my God, chastize me now, while this life dureth, vvith all the rigour, thou pleasest; tor­ment me in all my senses and members; burne me, quarter and cut me, vvhat vvay thou vvilt; in my health, in my honour and fame, in my goods and in whatsoeuer els; on condition that at the day of iudgement thou pronounce sentence in my fauour,

THE FIRST MEDITATION. Of the signes and vvonders that shall forerunne the last day.

1. COnsider first, what the terrour of that day will be, by what the old Prophets haue sayd of it: & first, harken to Isaias c. 13. Vlulate quia propè est dies Domini; crudelis & indignationis plenus, & irae, furorisque ad po­nendam terram in solitudinem; & peccatores eius conterendos de ea. Hovvle ye, because the day of our Lord is nere; cruel, & full of indignation, & of vvrath, and furie to bring the land to a vvilder­nesse, and to destroy the sinners thereof out of it. Next Ioel cryeth our, as vvanting a tongue to expressé his feare: A, A, A, dixi, quia prope est dies Domini: vlulate in monte sancto meo, quia ve­nit [Page 55]dies Damini, quia prope est dies tenebrarum & caliginis, dies nubis & turbinis: ante faciem eius ignis vorans, & post eum exurens flamma, a facie eius contremuit terra, motisunt caelt, sol & luna obtenebrati sunt, & stellae retraxerunt splen­dorem suum, & quis sustinebit eum? A, A, A, be­cause the day of our lord is at hand: hovvle in my holie mount, because the day of our Lord cometh; because the day of darkenesse, and of mist is nere, the day of cloude, and vvhirlevvind; before the face thereof a deuouring fyre, and after it a bur­ning flame; at his presence the earth hath trem­bled, the heauens are moued, the sunne and moone are darkened, and the starrs haue vvithdravvne their shining; and vvho shall susteyne it? Neither doth Sophonias speake in a lovver straine: Iuxta est dies Domini magnus, vox diei Domini amara, dies irae, dies illa, dies tribulationis & angustiae &c. The great day of our Lord is nere; the voice of the day of our Lord is bitter; that day, a day of vvrath, a day of tribulation and distresse &c. And note, that all call it diem Domini, the day of our Lord; for till then all are the dayes of men, to doe and say vvhat they please; and our Lord is silent and seemeth not to take notice of any thing: but vvhen his day cometh, then Loquetur vt parturiens, dissipabit & absor­behit simul. He vvill speake as a trauailing vvo­man, he vvill dissipate and svvallovv vp toge­ther.

Conclude with these holy Prophets, with S. Hierome, and other Saints to get and conserue in, [Page 56]thy breast a wholesome feare, of that terrible day which may on all occasions serue thee, as a bridle from finne.

2. Consider secondly the terrible signes, mi­series and disasters, vvhich forerunné and pre­pare for the day of iudgement. First great tu­mults, and warres, nations against nations, and Kingdomes against Kingdomes: then earth quakes, plagues and famines: next, the perse­cution of Anti Christ, vvhich our Sauiour sayth, shall be the greatest tribulation, that euer was. After this the heauens shall tremble, the Sunne grow darke, the moone be couered with blood; inflamed comets, like flakes or balls of fire, shal sall from the skie. The aire in a horrid confu­sion, rumbling with windes, tempests, thun­ders, lightnings and fire-bolts. The sea roaring with hideous stormes, swelling amaine aboue the earth, as ready to swallow all at once? and then as fearefully falling back into the abysse of the Ocean. The wild beasts leauing for terrour the woods and desarts, and with lamentable cryes and howlings flying to houses, villages & townes for shelter. And what doth poore man doe all this while, for whom all this feast is made. Arescentibus hominibus prae timore, men vvithering for feare: quoth Christ, wann, pale, and dried vp for feare, terrour, and anguish not knowing which way to turne or helpe themselues.

Conclude to follow the counsell of the Ec­clesiastes: Memento Creatoris tui in diebus iu­uentutis [Page 57]tuae, antequam veniant dies, in quibus dicas, non placent: antequam tenebrescat sol, & luna, & stella. Remember thy Creator in the dayes of thy youth, before the dayes come, in vvhich thou maist say they please not; before the sunne and moone, and starres be darke.

3. Consider thirdly the reasons of this gene­rall suffering of all creatures. The first, that as, vvhen man the lesser world, is to be dissolued, hee suffereth those cruell fits and conuulsions of his whole body and soule; so this greater world or vniuerse drawing to its last & fatall period, cannot but feele the same shakings: her eyes, that is, the Sunne and moone must needs grow darke: her brest, that is, the earth and sea must heaue and swell; and her armes and leggs, that is, heauen and earth cannot but tremble with thunder & earth-quakes. The second, for that the losse and damnation of men created to glo­rie & redeemed with the bloud of Jesus Christ, is a thing so worthy of pitty and sorrow, that the Deity it selfe were it subiect to such passions, would grieue and lament their disaster, and the­refore his will is, that all creatures lament and mourne for them. The third, for that all crea­tures both of heauen and earth which now ser­ue and attend, by Gods commandment mans profit and pleasure, must then stand vp, & fight for their God against his sinfull & vngratefull creatures, according to that. Et pugnabit cum illo orbis terrarum contra insensatos. And the round vvorld shall fight vvith him against the senslesse:

Conclude two things, the first, a feeling feare & sorrow for the ruine of so many noble soules? the second, a horrour to thinke that God him­selfe with all his creatures shall one day reuenge the wrongs, he now patiently beares, and for­beares from the hands of sinners.

Consider fourtly, what the end will be, where such terrours fore runne: at last there shall come an vniuersall deluge of fire, so great, so violent, that it shall carry and destroy all before it, without rubbe or resistance: then shall be turned into ashes all the vast buildings and Pa­laces of the world; then shall all the rocky bull­warkes, and marble pillars fall to dust: then shall all the riches, gold, siluer, diamonds, and pre­cious stones vanish into smoke and ayre: then shall dye all men and beasts of the earth, ayre & sea: then finally shall cease, and be at a stand all the motion of the heauens, of Sunne, moone & starres, & whatsoeuer on them depends. Behold, this is the finall end, the fatall period of this so much beloued, so much adored world; thus fa­deth all its glorie, pompe, riches, pleasures; and forfaketh its courtiers, when they haue most need of helpe, ô glittering shadow! ô pain­ted bubble!

Conclude out of all, to follow our Sauiours counsell vpon this very matter Luc. 21. Atten­dite vobis, ne fortè grauentur corda vestra in era­pula & ebrietate & curis huius vitae; & superue­niat in vos repentina dies illa; tauquam laqueus enim superueniet in omnes, qui sedent super faciem [Page 59]omnis terrae. Uigilate itaque omni tempore orantes, vt digni habeamini fugere ista omnia quae futura sunt, & stare ante filium hominis Looke vvel to your selues, lest perhaps your hartes be ouercharged vvith surfetting, and drunkennesse, and cares of this life; and that day come vpon you sodenly; for as a snare shall it come vpon all that sit vpon the face of all the earth. VVatch therefore, praying at all times, that you may be accounted vvorthie to escape all these things that are to come, and to stand before the sonne of man.

THE SECOND MEDITATION. Of the generall Resurrestion and comming of the Iudge.

1. COnsider first, how the world being fi­nished and reduced into the foure first elements; an Archangell shall sound the trumpet, and raise his voice with a Surgite mortui, & venite ad iudicium: rise you dead and come to iudgment. A voice so shrill, that it shall be heard ouer the whole world, nay pierce the highest heauens and the deepest hell: and so powerfull also, that all the soules, that euer were created, shall suddenly, without de­lay, obey the call; and vniting themselues euery one to her owne proper and indiuiduall body, shall all meet in the Uale of Iosaphat. O the om­nipotent power of our great God! which is able to raise such a multitude of bodyes, so many [Page 60]wayes, so many ages agoe consumed and tur­ned into a thousand changes; so that not the least bone, nerue, or sinew shall be wanting to any one. And what an admiration will it cause in the sonnes of Adam, to see such a multitu­de together, all of the same and equall condi­tion, without any difference of poore or rich, master or seruant, king or subiect; except onely that of the good and bad, which shall be won­derfull and eternall?

Conclude to obey now with prompt dili­gence another like summon of S. Paul the trumpet of the holy Ghost: Surge qui dormis & exurge à mortuis, & illuminabit te Christus: rise, thou that sleepest, and arise from the dead: and Christ vvill illuminate thee. Rise from sinne and sensuality to a vertuous and spirituall life, which is the first resurrection, that so the se­cond may be to thy comfort and ioy.

2. Consider secondly the happy condition of the good and pious soules in this resurrection & reunion with their bodyes, which shall arise most glorious, immortall, impassible, more be­autifull then the starres, more resplendent then the Sunne. O with what ioy and content will the happy soule enter into such a body? what embraces, what congratulations will there passe betweene so sweet a couple? blessed be thou my body, will the soule say, for helping me to gaine this glorie, by submitting thy selfe to mortifica­tions, fastings, disciplines, and other acts of pe­nance; most iust it is, that thou partake of my [Page 61]glorie and happines. Behold the bodyes of Mar­tyrs, rent, torne, burnt, deuoured by wild beasts &c. now more shining, then any orientall pearle, more florishing and glittering then any Rubie; more solid & impassible, then any dia­mond. See also those of Confessours, Virgins, Doctours, so beautifull, so glorious, that no tongue is able to expresse it. O happy penances, austerities, afflictions, which haue deserued so great glorie and immortalitie!

3. Consider thirdly the altogether contrarie condition of the damned: their bodyes immor­tall, tis true, but onely that they may suffer im­mortall torments: foule, black, filthy, heauy as lead, rotten and stinking, as when halfe corrup­ted in the graue: so that tis none of the leastpai­nes for the soule to enter and be shut vp for euer in so loathsome and horrid a dungeon. What desperation, what curses and execrations will passe betwixt these two vnfortunate & wret­ched companions? Accursed body, quoth the soule, that to feed, pamper and pleasure thee, haue cast both my selfe and thee into these euer­lasting torments: nay rather thou accursed sou­le, quoth the body, that hauing the rule and power ouer me in thy hand and knowing my naturall and prone inclination to sensuality, didst not gouerne & subiect me as thou oughtest to the rule of reason and pietie. These and such like are to be their morning and euening salu­tations for all Eternitie.

Conclude which of these two states & con­ditions [Page 62]thou dost like best; for now free leaue is giuen thee to chuse either: I thinke no man will consult much vpon the choice: wherefore re­solue to rule, mortifie, and subiect the passions and appetites of thy body in this life, that in the next they may be a comfort and blisse, one to the other: and whensoeuer the body shall offer to rebell, checke it with representing the two states of the next world.

4. Consider fourthly the terrour & maiesty of our. B Sauiour, coming to iudgement: first shall appeare in the ayre the standard of the holy crosse, to the comfort of the good, and terrour of the wicked: next shall come all the nine Qui­res of Angells in their orders, and all the Pa­triarchs, Apostles and Saints both of the Old and New Testament; last with most infinite splen­dour & maiesty shall appeare the Sonne of man Christ Iesus, like an other Salomon with his blessed Mother seated on his right hand; not then to begge for sinners, as now she doth, but ioyntly to condemne those, who would not make vse of her intercession. O what a ioyfull fight will this bee to the iust, and those that are already secured of their saluation? but how ter­rible to the wicked? the flames of hell are more sufferable, then the inflamed countenance of the angry iudge: then would they, if they could, hide themselues in rockes and caues, in the center of the earth, in hell it selfe, rather then abide this encounter: then will they cry to the mountaines and rockes; Cadite super nos, & [Page 63]abscondite nos à facie sedentis super thronum, & ab ira Agni, quoniam venit dies magnus irae ipso­rum. Fall vpon vs, and hide vs from the face of him that sitteth vpon the throne, and from the vvrath of the lambe, because the great day of theire wrath is come.

Conclude seriously to embrace the vertue of of humility; for this it vvas, that raised our Sa­uiour to this dignity of iudging: begge of him this vertue, and that he vvill haue mercy on thee at that day.

5. Consider fiftly, how at command of the Iud­ge, the holy Angells passe through all that vast multitude, chüse and picke out the good & iust from among the bad; & place them on the right hand of the iudge, leauing the rest on the left; neuer to meet or liue together any more for all Eternitie. O vvhat furie, vvhat confusion and enuy vvill possesse and torture the soules of the vvicked, especially those of Princes, Potentates, and rich persons in this vvorld, to see themsel­ues so contemned, and the poore and simple so exalted? then vvill they groane and cry out: Hi sunt, quos habuimus aliquando in derisum & in similits. dinem improperij: nos insensati, vitam illorum aestimabamus insaniam & finem illorum sine honore: ecce quomodo computati sunt inter fi­lios Dei, & inter Sanctos sors illorum est? ergo er­rauimus a via veritatis &c. These are they whom vve had sometime in derision, and in a parable of reproch: vve senselesse esteemed their life madnes, & their end vvithout honour behold hovv they are [Page 64]counted amongst the children of God, and their lot is amongst the saints? vve therefore haue erred from the vvay of truth &c. On the contrary, vvhat ioy and content vvill the good haue, to see themselues so honoured by God and his An­gells, in the sight of the vvhole vvorld, that is heauen, earth and hell.

Conclude to bend all thy endeauours in this vvorld, that thou maist deserue to be placed on the right hand, at that great meeting: nothing vvill so enrich thee then, as voluntary pouerty now; nothing so exalt thee then, as humilitie, Nam qui se humiliat, exaltabitur: becauso euerie one that humbleth himselfe shall be exalted: learne therefore pouerty and humilitie.

6. Consider sixthly, how presently vvill be o­pened the booke of consciencés, vvherein shall appeare to all, that are present, that is, to all the Angells and men both good and bad, that euer haue been created, the thoughts, vvords, and deeds of euery one in particular; so clearly and distinctly as if all vvere vvritten in their fore­heads, or in the beames of the Sunne. What glo­rie and honour vvill it be to the iust, to haue all their good vvorkes come now to light, vvhich in this vvorld they laboured to hide, and con­ceale in humble silence: and although their sin­nes shall be exposed to view, yet they shall be so adorned and accompanied vvith holy [...]penance, that it vvill rather turne to their honour, then any sort of shame or confusion. But not so vvill the sinnes of the wicked, but vgly, deformed, [Page 65]and in their owne shape: ô what confusion, es­pecially for those, vvho liued here in sacred dig­nities, or in esteeme and repute of holy and ver­tuous, to see then layed open all their hipocri­sies, deceits, and other enormous crimes?

Conclude to haue a great care, what thou wri­test here in this sayd booke, for euen so shall it there appeare, if gold, gold; if inke, inke; & be sure of our Sauiours saying, Nihil absconditum, quod non manifestabitur: there is nothing hid, vvhich shall not be made manifest. Jt is therefore more vvisedome to refraine altogether from what thou wouldest not haue knowne, then by doing it, to expose thy selfe to a certaine confu­sion and shame.

THE THIRD MEDITATION. Of the forme of Iudgement and the sentence that follvveth.

1. COnsider first, how the account here to be made, and the examination to be ta­ken will not be done in grosse, and in generall termes onely, as some may imagine; summing vp the great sinnes and leauing out the lesser: but it will be most exact and in par­ticular of euery thought, vvord, and deed, as it shall appeare in the booke of consciences, and more in the great Register of God and booke of life. This our Sauiour forewarneth in the 12. of S. Mathew: Dico autem vobis, quoniam omne [Page 66]verbum ociosum, quod locuti fuerint homines, red­dent racionem de eo in die iudicij. But I say vnto you that euery idle vvord that men shall speake, they shall render an account for it in the day of iudgement. This made holy Iob euer tremble at the thought of this day, Quid faciam cum sur­rexerit ad iudicandum Deus? & cum quaesierit, quid respondebo illi? non enim potero ei respondere vnum pro mille: vvhat shall I doe, vvhen God shall rise to iudge? and vvhen he shall aske; vvhat shall I ansvver him? for I can not ansvver him one for a thousand: and againe; Si fortitudo quae­ritur; robustissimus est; si aequitas iudicij, nemo audet pro me testimonium dicere: if strength be demauned, he is most strong: if equitie of iudge­ment, noe man dare giue testimonie for me: So that his finall resolution [...]s, Si habuero quicquam iustum, non respondebo, sed meum iudicem depre­cabor. All though I haue any iust thing, I vvill not ansvver, but vvill beseech my iudge.

Conclude thou to doe the same, and to make now a rigorous and exact examen of all thy a­ctions, and this In amaritudiue animae tuae: in the bitternesse of thy soule, for this onely preuention is able to saue thee; for as S. Paul sayeth, Si nos met ipsos di judicaremus, non vtique iudicaremur; if vve did iudge our selues, vve should not he iud­ged, To our shame, viz: or hurt. This holy Da­uid obserued, and then prayed vnto God; Feci iudicium & iustitiam, nou tradas me calumnian­tibus me. J haue doue iudgement and iustice, deli­uer me not to them that calumniate me.

[Page 67] 2. Consider secondly; that the first question & interrogatory will be, how we haue imployed our soule, with all her powers created to Gods image, & redeemed with the bloud of his onely Sonne: and how our body vvith all its members, giuen to execute the externall acts of vertue. The second, what, vse and profit wee haue made of all the gifts of God, both naturall and superna­turall; of the life, health, strength, and vnder­standing, he hath giuen vs: of all the fauours and graces bestowed on vs; of all the illumina­tions: inspirations and mouings to good: of all his benefits, and Sacraments, where vvith he euer fed vs; and finally of the precious bloud of his dearest Sonne, vvith vvhich he redeemed vs. The third, how vve haue complied vvith the obligation of the state, he hath placed euery one in, as that of a scholler, of a Religious man, of a Priest, of a Prelat &c. Now thinke vvhat a large & heauy charge vvill be layed to euery one, and how many vvill be able to cleare themselues.

Conclude, hovv necessary it is to haue our eyes open, and to obserue vvell, vvhat vve say, doe, & thinke: and daylie to beseech our Iudge, to haue then mercy on vs; for now he vvill heare vs for then, but then he vvill be inexorable.

3. Consider thirdly how the examinations taken, and the processe concluded; the iudge cometh to giue the last and definitiue sentence, vvhich vvithout appeale shall stand for Eterni­ty: and first turning himselfe towards the iust vvith a most amiable countenance, inuiteth [Page 68]them vvith: Uenite benedicti Patris mei, possi­dete paratum vobis regnum à constitutione mun­di. Come ye blessed of my father, possesse you the kingdom prepared for you from the foundation of the vvorld. O what comfort, vvhat ioy, vvhat glorie vvill this be to the iust, to see themselues novv setled and secured in the Eternall blisse & fruition of God? and againe vvhat confusion, & raging enuy to the vvicked, to see their old ac­quaintance, friends and Kindred so exalted, & honoured vvith the company of God and his Angells, and themselues reiected, contemned, cast out? Against vvhom the Iudge vvith sire in his eyes, and terrour in his countenance, thun­dereth out this horrid doome: Discedite à me maledicti in ignem aternum, qui paratus est dia­bolo & Angelis eius. Get ye avvay from me you cursed into sire euerlasting, vvhich vvas prepared for the deuil, and his Angels. O good God, whe­ther shall they goe, vvhen they goe from thee, their God, their Creatour, their Redeemer, their last end and Su [...]num bonum? there chiefe good, and finall happinesse.

Conclud vvith a twofold resolution; the one, to spare no labour now, nor yeeld to any diffi­culties, for the securing and gaining to thy selfe the happy sentence of the iust: the other, neuer to separate thy selfe here from Christ by mor­tall sinne, least then he doe the like to thee for euer.

4. Consider fourthly, how the sentence is no sooner giuen, but put in execution; for the earth [Page 69]will suddenly open, & swallow vp at once all that confused masse of damned men & diuells; Et clausa est ianua, and the gate is shut, neuer more to be opened for Eternity. What doe we thinke, will those a thousand-times vnhappy creatures doe, finding themselues shut vp body and soule in the darksome dungeons of hell, without euer hoping for any ease redresse or re­medy, as long, as God shall be God? then will they rent & teare themselues, out of despaire & madnesse: then will they curse their father and mother, kindred and whole world: then will they blaspheme God and all his Saints: then shall they cry for death, but find no other then this neuerdying. O swetest Iesu, who didst hang on the crosse for me; chastise me here, as thou pleasest, but free me then from such a damna­tion. On the other side, the earth leueled into a Paradise, and the Sunne, moone & starres set in order, shall Christ mount the skies, rounded with all that blessed company: where sorrow neuer enters, nor ioyes cease.

THE FIRST MEDITATION. Of the paines of Hell in common.

1. COnsider first, that as it is said of the ioyes of heauen. Nec oculus vidit, nec auris audiuit, nec in cor hominis ascendit, quod praeparauit Deus diligentibus se; neither the eie hath seene nor eare hath heard, neither hath it as­cended in to the hart of man, vvhat God hath prepared for them that loue him. So of the paines of hell it may be as truely sayd, that neither the eyes nor heart of man can conceiue or ima­gine them. Some risen from death, and others in visions haue seen them, who affirme that all the tortures and torments imaginable in this world, are but toyes and trifles in respect of the least of those, and that they had rather suffer all these together till the day of iudgement, then the least in hell for a day. Diuines define beati­tude a perfect, and neuer-ending state of all that is good, without the least mixture of ill, or con­trariety: if damnation therefore be the opposite state and condition, it must needs be an euer­lasting deluge of all that is ill, without the least glimpse of good, ease or comfort; a chaos of all [Page 71]miserie, and a totall priuation of good. The af­flictions of this world, come but one by one, & after a time end, at least vvith death, but the paines of hell come all together, and endure for eternitie.

Conclude and conceiue a wholesome feare of hell, which may withdraw thee from sinne, which onely can bring thee thither: and won­der at the blind securitie of worldlings, fea­ring the sting of a gnat and laughing at the fire of hell.

2. Consider secondly, a poore sick man bur­ning with a pestilent feauer, together with an vniuersall paine through out his whole body; his breast on fire, his head rent a sunder, his eyes ready to fly out. his teeth raging, his sides pier­ced with stitches, as with swords or kniues; his feet, and ioynts racked with the gout; & finally his heart euen bursting with anguish: and hee crying out for one drop of water to coole his tongue: vvhat heart vvould not relent and melt with compassion of such a sight? And yet this poore creature might haue some mixture of ease and comfort; as a bed to lie in, a friend to comfort him, and grieue for him; a good con­science to ease him, and a vvill resigned to God: finally, that these torments vvould once end, at least with death. But in hell are millions of tor­ments together without the least fancie of comfort: for his bed a fiery cauldron of lead & brimstone; for his companions, tormenting de­uills; his soule racked with sinne, his will in a [Page 72]perpetuall hatred of God: and finally without all hope that euer his paines shall end, or relent.

Conclude seriously, to doe for the auoyding of these torments, what thou or any prudent man vvould, to free himselfe from the sad con­dition of our sick man: vvhich if thou doe, thou mayst be confident and secure.

3. Consider thirdly, that God in all his attri­butes is infinite, and as vvee may say, euery vvay a God; as in vvisedome, in povver, in goodnes, in mercy, in iustice: hee is a God as vvell in hell, as in heauen; as vvell in chastising the obstinate, as in revvarding the penitent: noe vvonder then if S. Paul sayd, Horrendum est incidere in manus Dei viuentis; it is horrible to fall into the hands of the liuing God. Who onely hath povver and skill to punish the foulenesse of sinne, as it deserueth. By the vvorkes of his mercy here, vvee may measure, vvhat vvill be the effects of his iu­stice then: by his mercy vvee see his onely Son­ne become man, exposed to torments & death for vs; by his mercy he pardoneth the greatest sinnes, for the least act of true sorrovv; by mer­cy he expecteth, and re-expecteth the conuer­sion of a sinner to the last gaspe, neuer leauing to inspire & inuite him therevnto: vvhat novv can vvee thinke his iustice, his anger, & vvrath vvill be tovvards the obstinate and impenitent? certainely to reuenge his Sonnes death, and his ovvne contempt, most grieuous and terrible.

Conclude a timely repentance out of these vvords of S. Paul; An diuitias bonitatis eius, & [Page 73]patientiae, & longanimitatis contemnis? ignoras, quoniam benignitas Dei ad paenitentiam te addu­cit? secundum autem duritiem tuam & impaeni­tens cor thesaurizas tibi iram in die ira, &c. dost thou contēne the riches of his goodnesse, & patience; & longanimitie, not knovving that the benignitie of God bringeth thee to penance? but according to thy hardnesse, and impenitent hart, thou heapest to thy selfe vvrath in the day of vvrath &c.

THE SECOND MEDITATION. Of the exteriour paines of hell.

1. COnsider first, the description of hell out of holy Job: Terra tenebrosa, & operta mortis caligine; terra miseriae, & tenebru­rum, vbi vmbra mortis, & nullus ordo, sed sempi­ternus horror inhabitat. The darke land, that is couered vvith the mist of death: the land of mise­ri [...] and darknesse, vvhere is the shadovv of death, and noe order but euerlasting horrour inhabiteth. A vast, darke and hideous caue, below in the bowells or center of the earth, so shutt vpon all sides, that no beame of light, or breath of ayre hath euer entered there: all filled with a thick & most stinking flame of brimstone, like a fornace of burning glasse, Iron, or other such mettall: a pond or lake of fire, as the Scripture calleth it, which by diuine power tormenteth euen spirits and soules. A caue full of horrour, stench and darknes; for that fire lighteth no further, then to [Page 74]torment the sight with vgly shapes & figures: nothing is there to be heard, but the insulting clamours of the tormentours, and the shrikes, cryes, howlings, gnashing of teeth, curses and blasphemies of the poore tormented prisoners, smothered & crouded vp in those eternally tor­menting flames.

Conclude to liue alwayes in feare of this dun­geon; and at the assault of sinne, asswage the re­bellion of thy passions with this demand of Isaias: Quis poterit habitare cum igne deuorante? quis habitabit cum ardoribus sempiternis? vvho can dvvell vvith deuouring fyre? vvho shall dvvel vvith euerlasting heats? and resolue, neuer to aduenture the fire of hell till thou canst suffer thy finger in the flame of a candle.

2. Consider secondly, how euery sense shall haue its particular torment and paine: the eye shall see nothing but the shapes of Deuills, and other horrid spectacles, fleeting vp and downe in those shady and darksome flames. The eare shall euer resound with cryes, groanes, how­lings, gnashing of teeth, cursing of one an other, & blaspheming of their Creatour. The tast shall be tormented with an vnspeakable hunger and thirst: neither hath the rich glutton obtained yet that drop of water to coole his tongue, which hee hath so long begged of his father Abraham. Besides this, the Scripture sayth; they shall be drenched with the bitternesse of wormewood & the gall of dragons. The smell shall be alwayes filled with most noysome stenches & pestilent [Page 75]smells. But the touch, that last and generall sen­se, shall be continually tossed betwixt the two extremes of heat & cold, fire and yce; a torment not to be conceiued: next the bitings of serpents and adders, the scorpion-stripes and lashes of the deuills, and the heauy and pressing load of chai­nes and shackles, shall neuer cease, nor giue one minute of respite.

Conclude to attend a little, & giue eare to the confused lamentations of those wretches; ô ac­cursed tongues, that shall neuer vtter but blas­phemies! ô miserable eares, that shall neuer heare but groanes and howlings! ô eyes, ô bo­dy, that shal neuer see, neuer feele, but eternall miseries for so short pleasures &c!

3. Consider thirdly, that as good company is a great comfort to men in affliction, so nothing is more miserable, then odious, insulting & ha­tefull companions. See then, how thou canst passe eternity in company of Deuills, inueterate enemies to mankind; reuenging and wreaking on him the hatred they beare to God; and vpon the damned at their full and pleasure, hauing them vnder sure hold, as gally-slaues. Moreouer the hatred, that the damned there beare one the other is vnspeakable; no respect there of per­sons, blood, kindred or acquaintance; all blas­pheme God and his Saints, and curse, rent, and teare one another; subjects their Princes, chil­dren their parents, wiues their husbands: and especially those, that haue sinned here together, and been the occasion of their mutuall damna­tion; [Page 76]ô what rancour, vvhat bitternes, what gall will they spit at one the other? and yet must needs be fellowes and companions for eternity: ô miserie, that shall neuer see the face of a friend to pitty him!

Conclude to be a louer and procurer of peace to thy vttermost endeauour; Sic enim filius Det vocaberis: for soe theu shalt be called the sonne of God. And be sure to contract no friend ships at all, but grounded on true and fincere, vertue and loue of God; for that all other are in themselues both fickle and vnconstant, and in the end turne to iealousies, discontents and hatred: let vs the­refore loue now, that wee may loue euer.

THE THIRD MEDITATION. Of the interiour paines of the soule.

1. COnsider first, that the interiour anguish and torment of a soule in hell, is wi­thout comparison greater, then all tho­se of the body; though but few can imagine it so. First therefore, the vnderstanding vvill be imployed in nothing but in false and erroneous iudgements of God and his iustice, condemning him of partiality in damning them and sauing others; of cruelty in punishing them so grie­uously for so small and light sinnes; of hatred al­so and ill vvill, in not giuing them grace to re­pent, as easily he might; and a thousand other blasphemous iudgements, vvithout rest or ease. [Page 77]Next the memory representeth euer, & compa­reth the passed pleasures vvith the present tor­ments; the breuity of those, vvith the eternall durance of these. Hence proceedeth that Vermis conscientiae, qui nunquam moritur: the vvorme & remorse of conscience vvhich neuer dies: which is a despitefull & raging despaire, a repentance & sorrow vvithout truit; a fad and sullen me­lancholy, considering vvhat they haue lost, and for vvhat they haue lost it; and the oportunities, they had not to lose it, but to haue gained and secured all vvith little paines; seeing on the other side, that others of their friends & compa­nions haue made vse of Gods fauours, and gai­ned vvhat they haue lost: hence they burst out into an enuy against their companions, rage and fury vvith themselues, and curses against all they know.

Conclude to lay hold on time, & Gods grace, vvhile thou maist haue it; & aske god pardon for thy negligence hetherto, in losing so much.

2. Confider secondly, how the vvill is obdu­rate & obstinate in the affection of sinne; tossed vvith a thousand desires, not able to accomplish any one, hating and bitterly cursing her God & Creatour, vvhom she vvas made to loue and blesse; enuying him & his Saints their beatitude & glory: and vvishing nothing more, then that she could pull God dovvne from his throne of maiesty: but seeing herselfe inferiour to such a reuenge, all her rage and fury falleth on her owne head. The inferiour and sensitiue appetite [Page 78]is miserably rent asunder with whole troopes of most violent, and withall contrary passions, as of feares and frights, sadnesse, hatred, fury; enuy, longings, & heauy despaires of obtaining any thing. The fancy and imagination are per­petually posessed with a thousand horrid specta­cles, monstrous shapes, and vgly shadowes of wilde beasts, dragons, lions, &c. so that, the whole soule is a hell to her selfe, and by these in­teriour disorders her owne cruell executioner.

Conclude, for the auoyding of these mise­ries, to imploy thy will here in the loue of thy God; to bridle thy appetites and subdue them to reason; and to accustome thy imagination to pious and holy obiects: for as wee doe here ha­bituate them, so shall they doe or suffer in the next world.

3. Consider thirdly, that all the torments hitherto mentioned, are nothing in compari­son of the Paena damni, that is an eternall priua­tion of our last end, for which wee are created, & to which our nature carrieth vs, like a stone to the center: a perpetuall banishment from the face of God, the essentiall obiect of beatitude; from the court of heauen & the company of the blessed Angells & Saints. O if wee could appre­hend aright, what it is neuer to see God, our vniuersall and infinite good, the ayme and butt of all our desires: and whose want consequent­ly, must needs be an infinite euill, a priuation of all, that can be imagined good: and if this be such a paine for all in generall, what will it be [Page 79]for Christians, who by faith haue had a greater knowledge of this good, and by hope haue been nigher vnto it? and how far greater for Prelates, Priests & Religious men, who by their sacred functions and vowes haue, as it were, rasted so­mewhat of this sweet, and whose hands Quasi contrectauerūt de verbo vitae? haue as it were euen handled of the vvord of life, a thousand hells, ac­cording to saint Chrysostome, ioyned in one, cannot parallel this onely separation from the sight of God.

Conclude therefore to lose all, and to be de­priued of all, rather then of God: pray that all the miseries of this world and torments of the next, may come vpon thee, so thou may escape this one; Fac me, Domine, tuis semper inhaerere mandatis & à te numquam separari parmittas. Amen. Make me, ô Lord, allvvayes to abide in thy commaundements, and neuer permit me to be seperated from thee, Amen.

4. Consider fourrhly, that how grieuous soeuer the torments are, yet some small com­fort would it be, if either there were any respi­te, or discontinuance of them; or at least, that once they would haue an end: but alas! neither is in hell to be expected; any truce, or cessation of torments, no nor change but to a greater tor­ment: neither doth here, as in other things, vse and custome any way asswage the smart, or obdurate the senses against the paines; but after ten hundred thousand yeares of suffering, the feeling will be as fresh & sharpe, as it was the [Page 80]first day or houre. But, which is most fearefull of all to thinke on, the durance of them shall be for euer and eternall without end; as long as God shall be God, shall these paines endure in their full vigour & strength; this shall the dam­ned know & neuer cease to thinke on. O feare­full Eternitie, who can comprehend thee? who can looke beyond thee? count ten millions of yeares for euery starre in the skye, for euery moat in the Sunne, for euery sand in the sea; & shall these tormenrs then come to an end and expire? ô nothing lesse: they shall then beginne afresh and runne ouer the sayd millions a mil­lion of times for euer.

Conclude to imprint well in thy memory this eternity, it will arme thy patience in the way of vertue, and against the short pleasures of sinne.

5. Consider fifthly, or rather conclude out of what hath hitherto been considered; first a strong resolution to prepare for this day of eter­nitie, that neuer hath night: first by purging thy soule from all mortall sinne by true penance & confession; for hell can swallow nothing, but what is infected with mortall sinne: this done, and all secured for what is past; then carefully prouide for the future by mortification and the practise of a vertuous life; hauing alwayes be­fore thy eyes, the eternity of paines on the one side; and this will strengthen the against the la­bours and difficulties of vertue; & on the other fide, how few there are, that escape them; Multi vocati, pauci electi: many are called, fevv [Page 81]dect. This vvill worke in thee a watchfull fea­re: were there but one in ten thousand to be lost, how should I feare, lest I should be that man? Secondly, wonder and admire the stupid negli­gence of most Christians, who beleeuing that euery mortall sinne carrieth to hell, yet commit them with that facility as they doe; and liue ne­uerthelesse securely without feare!

THE FOVRTH MEDITATION. Of the paines of Purgatorie.

1. COnsider first, that as the place of Pur­gatory is next doore to hell, so all the exteriour and sensible torments are wholly the same, excepting the durance of them: so that the greatest tortures of this world are nothing in comparison of those. And al­though the interiour powers are all setled, and well ordered; the vnderstanding setled in the light of faith; the will inflamed with the loue of god: the imagination & the rest all quieted: yet the present restraint & banishment from the fight of God, and the company of his Angells and Saints correspondeth, and (setting apart Eternity) in some sort afflicteth more inten­sely, then the Paena damni the priuation of our last end, doth those in hell: first, because these holy soules, hauing by faith a cleare apprehen­sion of Gods perfections, and by charity a most intense loue of his Goodnes; and by conse­quence a most longing desire to be with him, [Page 82]and enioy him, doe from hence suffer an vn­speakable anguish and paine, to be so detained from him: secondly, because they know not certainely, how long this will endure; it may be for a hundred yeares, it may be till the day of iudgement.

Conclude to frame a different iudgement of the paines of Purgatorie, them worldlings doe? who thinke, if they escape hell, that the rest is but a fleabite: endeauour also to auoyd veniall finnes, & to labour to satisfie for all here, at a farre eafier rate, then it can be done there.

2. Consider secondly, the rigour of Gods iustice, in chastising so terribly sinnes so light, so veniall, as we esteeme them; and this in the damned of hell, would be no such wonder; for they are his enemies, and obstinate in their ha­tred against him; but these poore and holy sou­les are his friends and faithfull seruants, resig­ned in all things to his blessed will; nay with a wonderfull resignation actually thanking him, as much for this his iustice & heauy hand vpon them, as for the glory and blisse he will shortly giue them: and yet such is his hatred to all sort of sinne, that for no former seruices done him, for no respects of present or future amity, will he abate the least puntillo of his iustice, Sed sol­uent vsque ad vltimum quadrantem. But they shall repay the last farthing. Verily, setting apart the passion of our Sauiour, in no other thing doth appeare so much, either the seuerity of Gods iustice, or the enormity of sinne, as [Page 83]in the torments. these poore soules endure in Purgatory.

Conclude chiefly two things; the first, a right apprehension of finne, how light so euer it seeme; with a resolution to auoyd all, as much as thou canst, & to satisfy here for them; for beleeue it, a penny here will goe further, then a pound in Purgatorie. The second is, to assist and satisfie for the holy soules by prayer and good workes, what thou canst; for it is most gratefull to God, most profitable to thy selfe, & comfortable to them, who allwayes cry; Mise­remini mei, miseremini mei, saltem vos amici mei. Haue mercie vpon me, haue mercie vpon me, at the least you my friends.

THE FIRST MEDITATION. Of the glory of heauen in common.

1. COnsider first, how it is in vaine for vs to hope, that we can frame here a true conceit of the ioyes of heauen: for the Scipture telleth vs, Quod oculus non vidit, nec auris audiuit, nec in cor hominis ascendit, quae praeparauit Deus ijs, qui diligunt illum: that neither the eie hath not seen, nor eare hath heard, neither hath it ascended in to the hart of man, vvhat things God hath prepared for them that loue him. If we cannot fully apprehend the least paine of hell or Purgatory, being borne, bred and inured so to miseries; how shall wee fancy the ioyes and glories of heauen, hauing so little a smacke of them here? yet let vs see, what by discourse we can reach vnto. God almighty is infinite in all his astributes, in Majesty, in iusti­ce, in power; but his mercy, goodnes, lebera­lity, and bounty ouerswell, as it were, the ban­kes, and exceed the rest; Misericordia eius super omnia opera eius; his mercie is aboue all his vvor­kes. If then his iustice has ordained such tor­ments for his enemies; what banquetts, do wee thinke, will he make for his friends, where the Father, Sonne & holy Ghost concurre to honour them? that is, where goodnes giueth, wisedome ordaineth, & omnipotency putteth in execution? againe if by the cost & price of a [Page 85]thing, vvee guesse at its worth; what shall vvee thinke heauen to be, which hath cost the life & blood of the onely Sonne of god? & which also must cost such paines for men to obtaine it?

Conclude to raise vp thy desires and endea­uours that vvay, and let heauen be the But of thy labours.

2. Consider secondly, the definition of Beati­tude, viz. Status omnium bonorum congregatione perfectus: A perfect state replenished vvith all good. A permanent & consistent being for euer, and euer, furnished & replenished vvith, all that can be imagined good or delightfull; without the least mixture or blemish of ill, feare, or dis­content; a generall and vniuersall good, filling brimfull the vast capacity of our affections and desires, and securing from all vvant, or feare of change. The dignities, honours, and delights of this vvorld, vve imagine them great and emi­nent, vntill vve haue them; but vve lay no soo­ner hand on them, but I know not how, all the former esteeme of them suddenly vanisheth, & and the soule remaineth hungry and vnquiet as before; S. Austin giueth the reason: Fecisti nos Domine ad Te, & inquietum est cor nostrum, donec requiescat in te: thou hast made vs naturallie tend to thee, and our hart is neuer quiet vntill it rest in thee: which is onely obtained in the state of beatitude; where as the Psalmist sayes, Inebria­buntur ab vbertate domûs tuae, & torrente vo­luptatis tuae potabis eos: quoniam apud te est fon [...] vita &c. They shall be inchriated vvith the plen­tie [Page 86]of thy house, and vvith the torrent of thy plea­sure thou shalt make them drinke: because vvith. thee is the fountaine of life. &c.

Conclude with most humble thankes and gratitude to our good God, who before wee were borne, hath prepared for vs such gloryes & delights; & let our humble prayer euer bee. Vt non perdat iniquitas nostra, quod pro nobis fecit bonitas sua: that our iniquitie may not fru­strate, vvhat his goodnesse hath performed for vs and remember, that vvho vvill reserue himselfe for the pleasures of heauen, must not cloy him­selfe with these here below, for they are inconsistent.

THE SECOND MEDITATION. Of the essential Glory of the Soule.

1. COnsider first, that the essential beatitude of the soule consisteth in a most perfect, pure, and amiable vnion with God; that is, in a cleare vision of his essence, attributes, & perfections, by which the soule is transformed into God, deified, or made God by participation; Scimus quoth S. Iohn, quoniam cum apparuerit similes ei erimus, quoniam videbimus eum sicuti est. We knovv that vvhen he shal appeare, vve shal be like to him, because vve shal see him as he is. Haue you seene glasse or iron in the furnace, so penetrated and incorporated with the fire, that in heat, in splendour, in colour, and all [Page 87]other qualities, it seemeth no more it selfe, but all flame and fire: so the soule by this spirituall and intellectuall vnion with god, is thoroughly penetrated with the splendours of the diuine essence, no more now herselfe, but a second Demi God. Hence it is that the soule resteth so full, so satisfied and securely contented, hauing within and without her the well-head, or Ocean of vniuersall good and blisse, neuer more to want, neuer more to feare.

Conclude with wonder and admiration of Gods infinite bounty and liberality, to raise a poore and fraile creature, whose origen was no­thing, whose being a blast, to that heigth, and dignitie, that the omnipotency of God him­selfe, cannot mount her to a higher state or degree.

2. Consider secondly the happy functions of the three powers of the soule; the vnderstanding, will, and memorie: the vnderstanding seeth most clearely the diuine Essence, and nature with all its attributes and perfections, of Infi­nity, Eternity, Immensity, Omnipotency &c. Next is layed open to her view that most hid­den mysterie of the B. Trinity; how one God subsisteth in three Persons; how the Sonne is from eternity begotten of his Father; and how the holy Ghost without generation proceedeth from both: then the mysterie of the Incarnation is discouered, how one person can subsist in two natures &c. Finally all the secrets of our faith; all the wondrous workes of God, both of nature [Page 88]and grace; all his now hidden iudgements of prouidence, predestination &c. shall be then with infinite delight knowne and penetrated. Hence the will of necessity is inflamed and set on fire with a most ardent and feruorous loue of God, as of her father, benefactour, friend, espouse, & what so euer other title she can in­uent. Now the memorie is drowned in God: as in an Ocean of delights; neither can she thinke of any thing, but of God: looking backward, she seeth all the benefits, he hath done for her; and how she hath escaped, where others haue peri­shed; and that by his grace onely: looking for­ward, shee seeth nothing but eternall conti­nuance of felicity: ô happy soule!

Conclude to imploy here, as much as thou [...]anst, these three powers in the like actes by faith, loue, and contemplation; so to begin a heauen in this world, & continue it in the next: Videre & amare, amare & laudare, laudare & laetariin saecula saeculorum. To see and to loue, to loue and to praise, to praise and to reioice for euer.

3. Consider thirdly the excessiue bounty of our good God, who giueth his seruants in re­ward of their loyalty, as much as he is able to giue; that is, himselfe fully and clearely, as he is in him selfe; that is, Bonum infinitum, vltra quod, nec est, nec dari potest aliquid. An immence ocean of goodnesse, surpassing all Imaginarie li­mitts. Blessed bee all his creatures be his good­nes; which would not haue our felicity boun­ded within the compasse of any thing, vnder [Page 89]himselfe. What shall we here say or thinke? the Angells of heauen, those so noble powers, so celestiall princes, haue no other obiect of their blisse, then this: nay, what doe I speake of An­gells? God himselfe, the B. Trinity, Father, Sonne and holy Ghost, haue no other ioy or blisse, but in themselues; and the very same es­sentially and substantially haue wee: and can wee doubt but what sufficeth to make God, & his Angells blessed, will also suffice to make men happy? verily a silent astonishment will speake more in this place, then can all the ton­gues of heauen and earth together. Finally note out of S. Thomas, how our dearest God is who­ly ours: Se nascens dedit socium, conuescens in edu­lium, se moriens in pretium, se regnans dat in prae­mium. In his hirth making himselfe our compa­nion, in his last supper our food, in his death our Redeemer, in heauen our revvard. And shall not wee be altogether his, in life and death, In tem­pore & aeternitate? In time and eternitie.

Conclude with an humble oblation of thy selfe, to be euer his; and conceiue an ardent de­sire, to see and enioy that soueraigne beauty of his diuine Essence; to which nothing doth more neerly dispose, then purity of heart; Beati mun­do corde, quoniam ipsi Deum videbunt. Blessed are the cleane of hart, for they shal see God.

4. Consider fourthly two conditions more of this felicity, which make it perfect & com­pleat; viz: that it is to endure for all Eternity, as long as God shall be God; and neuer to grow [Page 90]tedious or wearysome, as the pleasures of this world doe; but is alwayes new, alwayes fresh. O what a secure and setled ioy doth it cause, to thinke and know, that this happy state shall neuer haue an end? after millions and mil­lions of yeares, I am as farre of from the pe­riod of my ioyes, as at the first houre, I entred into them: those that cannot conceiue, what this is, let them reflect, what a cooling blast it is to the greatest Monarchs of the world, in the height of their glorie, to thinke that all this must be left, God knoweth how soone; but by death infallibly; and what would they giue for the security of a hundred yeares? ô beati qui ha­bitant in domo tua Domine, in saecula saeculorum laudabunt te: ô hlessed are they, that dvvel in thy house, ô lord, for euer and euer they shal praise thee. Againe, the diuine Essence is so infinite in beauty and delights; that the more, and the lon­ger the soule doth behold it, the greater content she receiueth, and the more doth shee desire to behold it; so that there is, Sitis absque paena: thirst vvithout paine, because the thirst is euer satis­fied; and againe, Saturitas sine fastidio; abun­dance vvithout cloying; because that doth a-new whet and refresh the appetite.

Conclude with a manly resolution, to scorne the fraile and muddy delights of this world, which are no sooner had, but both leaue vs, and cloy vs: too base for so noble a soule, capable of a ioy, that shall neuer end; and yet euer content and fill her to the brim.

THE THIRD MEDITATION. Of the glory of the Body.

1. COnsider first, the wonderfull liberality God vseth towards his seruants: for not content to raise the soule to so great a degree of glorie, as shee is capable of, and hath deserued; he doth also for her sake and respect, glorifie her body too, which did rather hinder and decline the poore soule from heauen, by her grosse inclinations and sensualityes, then any way aduance her thither. This was, that he pro­mised to Abraham, to wit, that he vvould not onely blisse his sonne Isaac, his true and legiti­mate heire, but also he would haue an especiall care of Ismael, begotten on a slaue; because he was a thing belonging to him. So because the body belonged to his seruant, as well as the sou­le, he doth also raise it out of the dirt, & place it amongst the Princes of glory: ô what power is this that can clense and purge so stinking a puddle, as our body is, and bring it to such splen­dour & brightnes, as those great Courtiers and Grandees of heauen disdaine not, to admit it to their company, and giue it a seat amidst their Thrones. This is, what the Prouerbe sayes: Om­nes domestici eius vestiti sunt duplicibus; all his houshoulds are clothed vvith duble. All his ser­uants haue double Robes of glory, one of the soule, another of the body.

Conclude to get here the full mastery and do­minion ouer thy body; and especially endeauour to purge it, Ab omni gula & luxuria; from all gluttonie and luxerie. for nothing is more odious in the sight of Angells, then these two swinish vices; and consequently nothing more defiling the soule, and making it vncapable of their company; and nothing more gratefull, then temperance and chastity.

2. Consider secondly the foure dotes, or gifts bestowed on the body, to wit, Clarity, Sub­tility, Agility and Impassibility. Clarity consi­steth in a beauty and splendour, farre surpassing that of the starres or Sunne; more bright then pearle, more transparent then any chrystall or diamond; so that the whole anatomy & frame of the body, as veines, ioynts & arteries, appeare and reflect most glorious to the eye. Subtility maketh the body seeme more like a spirit, then body, more subtill, then the ayre, or beame of the Sunne; so that it can penetrate any stone or mettall, neuer so grosse and hard, without rup­ture or diuision. Agility or swiftnes is so great, that no eagle, no arrow, no not the Sunne can come neere it; rather like the cast of an eye, or glance of a thought, it flyeth at the becke of the soule, millions and millions of leagues in a mo­ment, without stop or wearynes: by this, though heauen be neuer so wide, the Blessed conuerse one with an other, as in the same roome. Impas­fibility is an immortality, free from death, and infirmityes, from paine and toyle hunger and [Page 93]cold &c. euer vigorous, healthy & sound: and all these for all eternitie. Pardon blessed Angells and flaming Cherubins, that such carcasses may stand amongst you without shame and confu­sion.

Conclude with infinite thankes to our good God for such surpassing priuiledges: & resolue to suffer and beare whatsoeuer shall befall thee, patiently and couragiously, knowing. Quod non sint condignae passiones huius temporis ad futuram gloriam. That the passions of this time, are not con­digne to the glorie to come.

3. Consider thirdly that the delight of the fiue corporall senses shall not be there wanting, as some may feare; but shall be in a farre higher degree: for what a ioyfull and glorious obiect shall the fight haue in the beauty of those hea­uenly Palaces, whose twelue gates are so many precious stones, whose walls and pauement are of burnishd and pellucid gold? then the glo­rious bodyes beautified with the foure radiant qualities, as before, and aboue all the humanity of our Sauiour Iesus Christ, what gracious splendours, what delightfull Rubyes from those wounds will it display on all sides? Expect not for the like in this grosse and foggy climate be­low. Now for the eare, those sweet conuersa­tions one with an other, that perpetuall mu­sicke and narmony of the diuine prayses, euer resounding and redoubling in the Empyriall regions, none can conceiue them, or who is in possession of them. The smell shall euer be re­freshed [Page 94]vvith most sweet and fragant odours proceeding both from the place, & more from the glorious bodyes: neither shall the senses of tasting and touching, hovv grosse and base so euer they are, vvant their proper delight; hea­uenly dewes shall steep them all in pleasures according to their nature.

Conclude to mortifie here thy senses, that there they may the more freely drinke. De flu­minis illius impetu qui laetificat ciuitatem Dei. Of the violence of that riuer vvhich maketh the titie of God ioyfull.

THE FOVRTH MEDITATION. Of the glory of the heauenly Pallaces, and of the company, or inhabitants there.

1. COnsider first, that because wee cannot conceiue the excellencies, and beauties of the heauenly Ierusalem, as it is in it selfe, and as the blessed find it; therefore the ho­ly Scripture and Fathers, to whet and sharpen our dull apprehension, doe describe it vnto vs by the similitude of those things, wee haue here in most esteeme and admiration; as riuers, me­dowes, trees, groues, flowers, gold, precious stones and the like. So S. Iohn recounteth, how God shewed him a most-glorious City, whose walls were most high and large, all of precious stone, consisting of twelue deepe foundations ingraued with the names of the twelue Apost­le [...]; and as many gates, euery one of a distinct [Page 95]precious stone; with an Angell at euery one for Porter. The streets were paued with most pure and transparent gold, like-crystall: no need there of Sunne or moone, Quia claritas Dei illumi­nat eam, & lucerna eius-est Agnus: for the glo­rie of God doth illuminate it, and the lambe is the lampe thereof. From whose seat streameth forth a large crystall riuer; on whose each banke are planted stately trees of life, bearing each moneth new fruit; Et folia ligni ad sanitatem gentium. And the leaues of the tree for the curing of the Gentiles. A thousand fountaines of fragant bal­same, and springs of sweetest hony; no winter, nor summer, but a perpetuall spring and au­tumne conioyned; &c. what so euer thy fancy can imagine.

Conclude to direct thy voyage to the finding out of this so rich a City: behold a little the in­dustry & toile vsed in the voyages to the Indies, both east and west; and be ashamed to see Chri­stians so eager for the Indies, and so slow for heauen, being yet more sure by faith of these ri­ches, then of those.

2, Consider secondly the glorious inhabi­tants and company of this heauenly City: first the Angells are Millia millium, & decies centena millia Thousandes of thousandes, and tenne hun­dred thousand. That is innumerable, all contai­ned in three Hierarchies, and diuided into nine quires, differing each from other, as in nature, so also in degree of glory. Secondly the number of men, S. Iohn confesseth, cannot be told; [Page 96] Vidi multitudinem magnam, qua numerari non potest; I savv a great multitude vvhich can not be numbered. these are intermingled among the Angells in higher or lower degrees, according to their merits: and the B. Virgin mother of God seated aboue all the Angells, as highest in her merits and prerogatiues. All these, as well men, as Angells, are most noble, most illustrious; all of the blood Royall; all sonnes and heires of the most high God; and consequently all Kings, with crownes of gold on their heads: all most wise, most holy, most prudent, and vvithall most affable, louing and courteous. But aboue all the loue and charity they, from the highest to the lowest, beare one another, is most admi­rable, most vnfained, most constant, as though they had all but one heart, one vvill, one soule: hence the ioy and content of each one is increa­sed & redoubled as manyfold, as he hath friends; that is, as there are blessed soules or Angells in heauen; for according to S. Austin, euery one reioyceth as much at the glorie of an others as at his owne; calculate this, if thou canst.

Conclude, if thou desire to dwell vvith such friends, to imitate their vertues? first their vnion and conformity to the vvill of God: next their loue and charity one to an-other; obeying our Superiours, louing our equalls, reioycing at the good of all, as our owne; content with our owne lot and place, vvithout enuying of others &c.

3. Consider thirdly, or rather conclude out of vvhat hath been sayd, to forsake vtterly the [Page 97]drosse of earthly pleasures, & to reserue thy ap­petite for that heauenly and eternall banquet. O soule of mine, vvhat dost thou? vvhether dost thou vvander thorough the land of Egypt, pic­king stravves, and drinking of puddle-vvater; vvith so great toile and svveat of thy brovves? vvhat dost thou stand scraping of dunghills for old raggs, vvhich cannot couer thy nakednes? lift vp thy head, and looke to heauen-vvards; there lieth that hidden treasure, thou so gapest after. Doth thy heart defire pleasures? there one­ly doe they flovv in full measure: doth long life, doth health please thee? there onely is life im­mortall, and health impassible: doth beauty al­lure thee, or abundance, or melody, or friend­ship, or noble and good company? seeke them vvhere they are, In terra viuentium; in the land of liuing. not in this desert, Et valle morientium. And vaile of fading mortalls. Doth honour, glo­rie or riches most prouoke thy appetite? all there are Princes & Kings, & tread vpon gold & pre­cious stones. Finally vvilt thou be free from paines, quit of feares, and secure from vvants? onely immortality can arme thee to proofe a­gainst all. Quare insidientur Daemones, quoah S. Austin, frangant corpus ieiunia, premant carnes vestimenta; labores grauent, vigiliae exiccent, cla­met in me iste, inquietet me ille vel ille, frigus in­curuet, conscientia murmuret, calor vrat, caput doleat, pestus ardeat, infletur stomachus, palles­cat vultus, infirmer totus; deficiat in dolore vita mea & anni mei in gemitibus, ingrediatur putre­do [Page 98]in ossibus meis & subter me scateat; vt requies­cam in die tribulationis & ascendam ad populum accinstum nostrum. VVherefore let the deceits of deuills molest me, the rigour of fasts vveaken my bodie, the austeritie of hearclothes pinch my flesh the tiresomenesse of labours grieue it, the conti­nuance of vvatching drie vp its naturall moisture; let this or that man trouble me vvith invectiue clamours, let the violence of cold bend my limmes, let my conscience murmur, let the heat scorch me, let my head ake, my brest burne, my stomach, be inflamed, my face vvax pale, let me all be infirme, let my life decay for sorrovv, and my yeares for gronings, let rottenesse enter in my bones and svvarme vnder me, that I may rest in the day of tribulation, and ascend to our girded people.

THE FIRST MEDITATION. Of the conueniences of the Incarnation.

1. COnsider first, that the mystery of the holy Incarnation vvas most conuenient for the honour & glory of God himselfe; first because most conforme and agreable to his nature; vvhich being Summa bonitas, most surpassing goodnesse, is also, Sui summè communicatua, most free in communicating it selfe, and in this mystery vniting mans nature to the diuiue per­son, hee hath in a manner communicated him­selfe to all creatures, Nam homo quoad aliquid est omnis creatura. For man in somethinge parti­cipates of euerie creature. Secondly the sinne of man vvas infinite, because against infinite Ma­jesty; and so the satisfaction vvas also to be infi­nite; but hovv should this be done? God vvas [Page 103]infinite, but being the person offended, could not satisfie; man had offended, and so vvas to sa­tisfie, but being finite and limited, couldnot doe it sufficiently, that is infinitely: here the diuine vvisedome making one of God and man, sound out a vvay, that man might satisfie, and God giue to the satisfaction infinite vvorth. Thirdly, by this Mystery all the diuine attributes & per­fections haue appeared more, then by all the creatures besides: but most of all, his mercy & iustice haue here met in one; for vvhat greater iustice, then that the sonne of God should pay vvith his blood and life for the sinnes of men? and vvhat greater mercy, then that men should enioy and offer to God this price as their ovvne, and satisfie him there vvith?

Conclude vvith admiration of his vvisedome, and loue of that goodnes, vvhich hath been so bountifull tovvards thee: and here at the begin­ning offer thy selfe vvholly and sincerely to his vvill and seruice.

2. Consider secondly, hovv much this My­stery hath conduced to the honour and profit of mankind; for vvhat greater honour, then that a man should be truely & substantially God, ado­red and serued of all creatures? that all other men should be truly brothers of God? that men and Angells making vp one church, and one quire, the Prince & head of both should be, not an Angell, but a man? that the Creatour, Re­deemer and Iudge of all things, should be a true and reall man? ponder this seriously, not as a [Page 104]fancy or conceit, but as a reall and solid truth. Now the profits and vtilities, that haue hence acrued vnto mankind, what memorie can summe them vp? or what tongue can vtter them? in a word, man by this mystery hath been redeemed from the slauery and subiection of the diuell, & all miseries temporall and eternall following thereof; and is adopted the sonne of God, heire of heauen &c. Secondly we haue, in God made man, a present remedy and cure for all our passions and distempers: for vvhat can better cure our pride, than his humility? our bra­uery and couetousnesse, than his pouerty? our fury, than his patience? our rebellion, than his obedience? finally, our coldnes, and hardnes of heart, than his so tender & inflamed loue of vs &c.

Conclude with this sentence of S. Leo: Ag­nosce, ô Christiane, dignitatem tuam, & diuinae consors factus naturae, noli in veterem vilitatem degeneri conuersatione redire. Acknovvledge, ô Christian, thy dignitie, and being novv made a companion in christ of the diuine nature scorne through a degenerous conuersation to debase thy dignitie, and through sinne to returne to thy for­mer vilenesse. Haue a horrour to defile thy na­ture with sinne, which God hath so honoured and vnited to himselfe.

3. Consider thirdly, that vvhen two parties haue been long and old enemies, to bring them into a true setled peace and amity, such a Media­tour must be found out, as is most powerfull [Page 105]with both sides, and also most trusty and faith­full to both; without suspicion of inclining more to one than the other, God almighty and man­kind had been at long variance and enmity, euer since the sinne of Adam; and a Mediatour could no where be found; God was the offended, man the offender; the Angells had little acquaintance with men, and depended totally of God; and so might haue deliuered man wholy ouer to Gods vvrath and iustice: when behold beyond expe­ctation steppeth forth Christ Iesus, true God, & true man, and consequently a Mediatour vvi­thout exception; for who more powerfull, more faithfull and carefull of the honour of God, then the onely sonne of God? and vvho more trusty in the cause of men, then hee who is man him­selfe, and Filius hominis? the sonne of man. Su­rely if any may be vvithout suspition trusted in his owne proper cause, Christ must needs be so; for consisting himselfe of both natures, the busines on both sides must needs be his owne proper cause.

Conclude vvith gratitude to the diuine vvise­dome and goodnes, for inuenting a vvay and meane so equall and honourable for both sides, though so costly to our dearest Mediatour: and and resolue from hence forvvard not to rule and square thy actions according to thy owne ease and commodity, but only as it shall appeare conducing to Gods glorie and honour, how contrary soeuer is proue to thy selfe.

THE SECOND MEDITATION. Of the Annuntiation made to the Virgin Mary.

1. COnsider first, the miserable and sad con­dition of the vvorld at that time; all but the little corner of Iury, vvas totally possessed and swayed by the Diuell; all Europe, Asia, Africa, and the most vast America knew nothing but Idolatry, and adoration of stocks, stones and diuells, slaughtering and sacrificing vnto them one an other; nay men forsooth vvould be also adored for Gods? as for other sin­nes and enormities, they were so in fashon amongst all, that euen amongst the Romans, the more ciuill and politick people of all, there vvas hardly a vice, but authorised by some godhead or other. Now in Iury where onely the true God was adored, it is lamentble to read in Io­sephus, how it vvas oppressed by the Romans; rent asunder by Herod and by sectaries, by hy­pocrisie, couetousnesse, pride, ambition; and vvhat not? Behold euen then, vvhen noe man sought, or thought of their remedy and salua­tion, but rather studied how to offend God more and more; euen then I say, vvas our most good God commiserating from heauen our miseries, and prouiding in that highest Consistory of the B. Trinity for a speedy remedy; which vvas, that the Eternall Word should become man: blessed be euer his goodnesse.

Conclude vvith most humble thankes to his diuine Maiesty, first in generall for this his mer­cy to mankind; and then in particular for thy selfe; calling to mind, how oft vvhen thou hast been plunging thy selfe into all sort of sinne, euen then hath his goodnes been protecting thee from further euill, and procuring meanes for thy saluation.

2. Consider secondly, how forthwith the Angell Gabriel was dispatched from the highest heauens to carry the decreed embassages: but to vvhom? to the Empresse, thinke you, of Rome, to some great Queene, Princesse, or La­dy, noble in blood, and famous for riches and pompe? nothing lesse: harken to the Gospell: Missus est Gabriel Angelus à Deo, in ciuitatem Galileae, cui nomen Nazareth; ad Virginem de­sponsatam viro, cui nomen Ioseph, de domo Da­uid, & nomen Virginis, Maria. The Angel Ga­briel vvas sent of God into, a citie of Galilee, cal­led Nazareth, to a virgin despoused to a man vvhose name vvas Ioseph, of the house of Dauid, and the virgins nam vvas Marie. To a low & humble Maid, espoused to a tradesman, liuing in the poore village of Nazareth; preferred in the eyes of God before all, for her puritie, hu­mility, and vertue. To this Uirgin therefore being at midnight in her deuotions, appeareth this glorious Angell, and vvith low reuerence saluteth her vvith these three titles of honour: haile full of grace, our Lord is vvith thee, and blessed art thou amongst vvomen: at vvhich [Page 108]the Uirgin being troubled kept her selfe in si­lence and expectation, of vvhat vvould follow: her trouble vvas not the sight of an Angell, for that vvas not vnusuall to her; but the high titles shee heard giuen her; Cogitabat qualis esset ista salutatio, she thought vvhat manner of saluta­tion this should be. Farre aboue her most hum­ble thoughts,

Conclude to enrich thy selfe vvith vertues, vvhich onely can make thee noble in the sight of God: but chiefly to imitate the B. Virgins hu­militie, which will cause a trouble in vs, not a tickling, vvhen we are praised.

3. Consider thirdly: the wonderfull esteeme and tender care, the B. Virgin had of her purity and chastity, vowed and offered to God Al­mighty: for hauing vnderstood by the Angell, that shee was chosen to be the Mother of God, and that shee was to conceiue and bring forth the onely sonne of God; at what doe we thin­ke, did shee demurr? at the Angells promise, or at Gods omnipotency? nothing lesse: but, vvith a Quomodo fiet istud quoniam virum non eognosco? hovv shal this be done; because I knovv not man. She onely desired to know, how her virginity might be secured; how shee could ioyntly be a Mother and a Uirgin: shewing her selfe readier to forgoe the dignity of being Mo­ther of God, then the least way to blast, or taint her purest flower of chastity. A rare paterne for all those, that liue vnder the banner of Virginity or chastity. Wherefore being secured & satisfied [Page 109]by the Angell, that the holy Ghost vvould ouer­shadow and protect her from all heat of sensua­lity: shee presently falling vpon her knees, and bowing downe her head, gaue her humble con­sent in these words: Ecce ancilla Domini, fiat mihi secundum verbum tuum. Behold the hand maid of our Lord, be it done to me according to thy vvord.

Conclude vvith humble and harty thankes to the B. Virgin for this her happy consent, on which depended the Redemption of man: begge of her also, that shee will obtaine for thee of God her sonne, a pure and cleane heart, a zeale and care of chastity, like that of hers; and be asha­med, that so small and light occasions can ouer­throw thy constancy, as vsually they doe.

4. Consider fourthly the most heroike ver­tues of the B, Uirgin in this passage: her faith of this most high mysterie, and that shee should remaine iointly both a Mother and a Uirgin: her hope and confidence of Gods promises: her ardent loue of God, and charity towards man kind her perfect obedience and resignation to the Diuine will in all things, with a Fiat mihi seeundum verbum tuum. Be it done to me accor­ding to thy vvord. But aboue all her most admi­rable humility; that after the great titles and res­pects giuen her by an Arch-angell; after she saw herselfe exalted to the greatest dignity that Gods omnipotency could raise a creature vnto, to wit to be true and naturall mother of God, shee was yet so farre from being puffed vp with [Page 110]pride and selfe conceite, that prostrating her sel­fe below all creatures, shee assumed no other title then. Ancilla Domini, the hand maid of our lord. The hand maid and slaue of our Lord; which, as holy Fathers affirme, shee euer vsed in all her life, and no other.

Conclude to imitate to thy vttermost these her vertues, both Theologicall and Morall; and of all the morall, chiefely that of her humility, which she had in most esteeme; as also her sonne Iesus Christ. Let thy heart and mouth euer vse this saying: Seruus tuus sum ego Domine, & fi­lius aucillae tuae: I am thy seruant, ô lord, and the sonne of thy hand maid: let this be euer thy An­tidote against all assaults of pride or vaine glorie. Learne therefore the conditions of being a true and loyall slaue: first he is to be totally his Lords, all his labours, all his gaines, all his endeauours are for his Lord, nothing for himselfe: secondly he serueth not onely his Lords person, but all his children, seruants, and family, a slaue, a drudge to all, beaten and contemned of all: and yet if loyall, hee beareth all with patience & cheerfullnes. Till thou comply with this, thou art not truely Seruns Domini tui; the seruant of thy lord.

THE THIRD MEDITATION. Hovv the Sonne of God vvas made man in the vvombe of the Uirgin Mary.

1. COnsider first, that no sooner had the Virgin Mary giuen her full consent with, Fiat mihi fecundum verbum tuum; be it done to me according to thy vvord; when the holy Ghost framed of her most pure and virginall blood, a mans body, though in quan­tity small and little, as others vse to be; yet in quality most perfect, that is, with all its mem­bers, and senses as compleat and exact, as after­wards he had: then created he in it a most ex­cellent soule, and withall tooke this humanity consisting of a body and soule, and vnited it to the eternall Word hypostatically and personally: whence results this Catholike verity: God is truely man, and the Virgin Mary is truely Mo­ther of God. And thus was celebrated in the wombe of the Virgin Mother, that wonderfull vnion and matrimonie betwixt the sonne of God and humane nature, a knot so strong and indissoluble, that death it selfe could neuer loose or cut it a sunder; Quod enim semel assumpsit nunquam deposuit. For vvhat he once assumed, he neuer deposed. What vnderstanding can here conceiue, or tongue expresse the acts, affections, and raptures, which possessed and transported the soule of the B. Virgin in this passage? The Diuines hold for most probable, that with a sin­gular [Page 112]priuiledge shee saw clearely the diuine Es­sence, and the mysteries wrought in her, as the Angells and Saints now doe in heauen; and so no doubt shee excelled them all in knowledge and loue.

Conclude with the affections of admiration, loue and thankes-giuing: salute the B. Uirgin with the parabien of her new dignity of Mother of God: & offer thy selfe for her perpetuall ser­uant hence forward: and be sure the best seruice, thou canst doe her, is to imitate her vertues, es­pecially those three of charity, purity and humi­lity, the chiefe gemmes of her diadem.

2 Consider secondly, how the humanity of our B. Sauiour at the very instant of his concep­tion & vnion with the Word, was in the highest degree endowed with all the gifts of nature, grace, and glorie: his soule in cleare vision and fruition of the diuine essence, his body, though litle, yet euery way perfect, both in naturall and subernaturall gifts, except those of immortality and impassibility, both most due vnto it, as well for the dignity of his person, as also for the glory of his soule, which should haue redoun­ded to the body: but he would haue it both mor: tall and passible, that he might suffer and die for man. This is the head of Angells and men, Ex cuius plenitudine omnes accepimus. Of vvhose ful­nesse allvve haue receiued. This is the King and Emperour of all that is without God; into who­se hands the Father hath deliuered all power, to dispose at his pleasure of heauen, earth and [Page 113]hell; Data est mihi omnis potestas in calo & in ter­ra. All povver is giuen to me in heauen & earth. That is the high Iudge and searcher of hearts Qui iudicaturus est viuos & mortuos. VVho is to iudge both the liuing and the dead. This is the end or Finis. of all Creation and Predestination; for whose sake all things are made; for whose ho­nourall the elect are predestinated; Omnia ve­stra sunt, quoth S. Paul, vos autem Christi: Chri­stus autem Dei. All are yours, and you are Christs and Christ is Gods. This finally is the high Priest and Mediatour betwixt God and man; Deus homo, compendium omnium mirabilium Dei. God and man, the compendium of all gods vvonders.

Conclude with all the affections, thy heart can find, without feare or scruple of attributing to much vnto him. Adore him with all the An­gells of heauen: giue his humanity the parabien of this new dignity of vnion with the Deity: & offer thy selfe as his most humble slaue, to wate vpon him, and serue him, as long as he shall liue vpon earth.

3. Consider thirdly, how that most noble & glorious soule of thy Redeemer, at the instant of her creation and vnion with the Word, ca­sting the eye of her vnderstanding round about, found her selfe inclosed and steeped in the Diui­nity, as in an Ocean of blisse: for her obiect of beatitude she hath the Godhead clearely seen, and securely possessed; for her being or subsi­stence she hath no lesse, then the Diuine perso­nality; [Page 114]for her companion, in the same being, no lesse then the Diuine nature: for her Father the first person, the second for her spouse, the third for her loue and ioy: Intus, feris, sursum, deorsum, vndique & vndique Deus. VVithin and vvithout, beneath, and aboue, and euerie vvhere God. Who can conceiue those her adorations, humiliations, thankes giuing to God, for draw­ing her so graciously from one extreame of no­thing, to the other of the highest Being possi­ble? what loue of God? & thence what hatred to sinne? what loue of man? and what compas­sion for his losse? and knowing it to be his Fa­thers will, what ready offerings of himselfe? what large promises to doe, to suffer & die for mans saluation? and this out of pure gratitude to God for his fauours, loue and pity to man, so beloued of God: and hatred to sinne and hell, enemyes to God: so that from the beginning to the ending all is God in Christ.

Conclude to ioyne with thy Sauiour in than­kesgiuing to God, for all the prerogatiues and fauours bestowed on him, and by him on thee Offer thy selfe freely and really to his seruice; Paratum cor meum, Deus, paratum cor mium, vt faciam voluntatem tuam. My hart is readie, ô God, my hart is readie to doe thy vvill.

4. Consider fourthly, how soone our sweetest Sauiour began to comply with his Fathers com­mand, and his owne promise, to suffer for man­kind: being shut vp for nine moneths in the darke wombe of his mother, not able to moue [Page 115]or stirre himselfe, bound hand and foot; vnable to see, heare or vse any other sense: which in other infants is no paine; because they want the vse both of sense and reason; but in our Sauiour, who had most persectly the vse of reason, it must needs be a great paine and affliction of mind, as it would be to any other perfect man. O how truely is it verified in him, Nescit tarda moli­mina Spiritus sansti grace? the grace of the holie Ghost knovvs noe delayes in its vvorkes, he alone could thinke himselfe able to suffer, ere he was able to be borne: to teach vs a good lesson, not to shuffle & driue of from day to day the cōplying with our obligations, and good purposes, as commonly wee doe. Behold againe & conceiue, if thou canst, how this great Giant, whom the heauens cannot containe, in respect of whose greatnes the whole created machine is but as a moat in the Sunne, is himselfe shrunck vp into this little point of a child, a moat, an atome; thus is Immensity become a point, and the cir­cumference a center.

Conclude two principall things, the one to mortifie and cut short thy appetites & libertyes betime, making all other pretences giue place to Gods seruice: the second, the higher thou art in place or dignity, to hum [...]le thy selfe so much the more; according to the counsell of the Wise man, Quanto magnus es, humilin te in omnibus & coram Deo inuenies gratiam. The greater thou art, humble thy selfe in all thinges, and thou shalt find grace before God.

THE FOVRTH MEDITATION. Hovv the Mystery of the Incarnation vvas reuealed vnto S. Ioseph.

1. COnsider first, how some moneths being passed, it could no longer be concealed from S. Ioseph, but that his Spouse was with child: Who can conceiue the griefe and perplexity, which oppressed the pious soule of this holy man? on the one side, the signes grew day lie more and more so euident, that at last they could beare no excuse, on the other side, he vvas so secured and satisfied of her sanctity, chastity and other rare vertues, that he could not force himselfe to censure her innocency: what should he doe? accuse her he durst not liue with her he could not, being against the law: Cum esset iustus, being a good and iust man, he resolued to leaue her, and seeke his liuing in the wide world: a rare reso­lution, to take vpon himselfe the punishment, rather then dishonour or disquiet his neigh­bour: a rare meecknes, to fall into no ex­postulation or hard termes with her: in a case that so highly touched his honour. The B. Vir­gin could not but perceiue his griefe by his loo­kes and sighes; and knew very vvell the reason of it, and how iust it was on his side vvhich you may be sure grieued her to the heart, honou­ring and louing him so tenderly, as shee did: [Page 117]yet shee would not disclose any thing of the di­uine secrets, but remitted all to Gods goodnes and prouidence.

Conclude with great compassion of this holy couple; and wish thou couldst afford them any comfort; resolue to imitate this rare vertue, of not iudging or speaking against the honour of thy neighbour, presuming vpon euidence, which God knowes, how seldome wee haue: lastly not to disquietthy neighbour for thy owne commodity.

2. Consider secondly, how true that saying of the Psalme is; Multae tribulationes iustorum, sed de omnibus his liberabit eos Dominus: Many are the tribulations of the iust, and out of all these our lord vvill deliuer them, God almighty doth vse to send great afflictions to his best and most beloued seruants; and vvhen all seemeth to be lost and past remedy, then cometh he in, and in a trice cleareth vp all stormes, and reduceth the sunne of comfort. So it happened with holy Jo­seph; for Haec eo cogitante, as he vvas thus thin­king, and finding no way to solue and quiet so conuincing doubts, an Angell vvas sent vnto him, to reueale vnto him the Mysterie of the Incarnation; to testifiie the innocency of his Spouse, Noli timere accipere Mariam Coniugem tuam; Feare not to take Mary thy vvife. And to constitute him chiefe Tutour, nay foster-Father of the onely Sonne of God: a charge of greatest confidence and dignity vnder heauen. What amazements possessed the holy man, at such [Page 118]vvonders and mysteries? what ioyes enlightned and ouerflowed his heart, to find so great inno­cency, where he most desired it? vvhat gratitu­de and thankes to God, for so great a dignity? hovv vvith confusion in his heart, shame in his countenance, and teares in his eyes, did he goe to the B. Uirgin, and aske her forgiuenesse for the suspitions and iealousies, he had conceiued of her &c. where these two Seraphins of the earth fell into new thankes and prayses of the Diuine prouidence and goodnesse.

Conclude to receiue aduersities, which vvay so euer they come, as from the hand of God, & as speciall pledges of his loue tovvards thee; and recurre vnto him vvith humility & confidence for the redresse of them. Congratulate with this holy couple for the ioy and comfort which God hath sent them; and offer thy selfe most ready to their seruice.

THE FIFTH MEDITATION. Of the rare sanctity of the B. Virgin, and Saint Ioseph her Spouse.

1. COnsider first, that if it be true, as it is most true. that according to the charge, office and place. to vvhich God Alinighty raiseth a man, he doth proportionably bestovv vpon him his gifts and graces, fit for the executing and complying vvith the sayd dignity: it must follow most certainely, that no creature of this world [Page 119]hath or shall ouer attaine to the perfection and sanctity of the B. Virgin and S. Ioseph: for none haue, or euer shall come nigh the dignity of their place and calling. For first the Virgin Mary, vvas euer ioyntly a Virgin and Mother: (Priui­legium Mariae quod nulli dabitur) A Priuiledge of Marie, vvhich shall be giuen to no other. And Mother of the true and liuing God, conceiuing him really in her vvombe, bringing him forth, feeding him at her brest, treating him as her child, her Sonne; and he againe euer calling her Mother, obeying and respecting her for such. O cui aliquando Angelorum distum est, Mater men es tu? To vvhom of the Angels vvas it euer said, thou art my mother. S. Ioseph also hath two wonderfull titles; true and reall Spouse and hus­band of the Virgin Mother of God, and conse­quently her head and Superiour, and so reue­renced and honoured by her: next the chosen Tutour and Nutricius, the foster father, of the Sonne of God, and his esteemed Father; so called by the Euangelist and the Uirgin Mother her selfe; and no doubt but Christ also common­ly called him Father, respecting and seruing him no lesse, then if he had been so really & naturally.

Conclude to frame and settle in thy minde a true opinion and esteeme of these two Sera­phins of the earth; and neuer doubt to attri­bute vnto them, whatsoeuer is not Essential to God, but may be communicated to creatures: offer thy selfe for their deuout seruant and [Page 120]praise and thanke God for their sanctity & dignity.

2. Consider secondly the happines S. Joseph had to be the first man, that saw the Sonne of God incarnated and borne in the shape of man; who tooke and lulled him in his armes; who led and carried him in his bosome many a time; and as oft kissed that diuine face, In quem desiderant Angeli prospicere: on vvhom the Angels desire to looke. vvho hath earned bread for the Sonne of God and for his B. Mother, vvith the labour of his hands, & sweat of his brovv. Finally taught him to speake, vvho is Verbum Patris; the vvord of God the father. Taught him the trade and art of a Carpenter, vvho is Artifex & fabricator mundi; the artificer and maker of the vvhole vvorld. Gouerned, ruled and bred him, as his Father, Master, and Tutour. On the other side he vvas obeyed, followed and vvayted on by our Sauiour, no lesse, then vve see other pious children doo their parents. Behold if thou canst Ioseph sitting at the head of the table, as Lord & Master of the house, vvith the Virgin Mo­ther by his side, and the Sonne of God vvayting at table, bringing and carrying of, vvhat vvas ne­cessary &c. to the infinite confusion of his pa­rents, and the astonishment of Angells. Novv vvho can conceiue the inward gifts and vertues, vvhich this Diuine child instilled into the boso­me of this his father, at all times & occasions? vvhat illustrations? vvhat raptures? vvhat ar­dours? doubtlesse no vertue vvas vvanting, [Page 121]vvhere the source and first spring of all vertues vvas an Attendant and scholler.

Conclude te imitate this holy Patriarch as thy speciall patron in two things; the one is, to serue and doe for the seruants of Christ, vvhat­soeuer shall lie in thy power at all occasions; re­membring his vvords, Quod vni ex minimis meis fecistis, mihi fecistis. VVhat you did to any one of my least you did to me. The second, to haue a vvonderful zeale & care of purity both of minde and body: for beleeue it, hell is not so foule and displeasing to the company of Iesus, Maria, Io­seph, as is the least taint of vnchastity.

3. Consider thirdly, the innumerable & vn­speakable graces, priuiledges, and prerogatiues of the B. Virgin Mary. First her naturall com­plexion of body vvas most beautifull and rare, and the composition of her mind most setled & perfect; so that shee strucke modesty and reue­rence into any that be held her. Next for her su­pernaturall gifts; shee vvas conceiued vvithout the spot of originall sinne, vvhich all the chil­dren of Adam are subiect to: hence followed that shee vvas free from Fome peccati, all in ward motions, and inclinations to sinne. And that in­ward vvarre, vvhich vvee all feele & groane vnder; so that her inferiour parts vvas euer at the becke of her vvill and reason. Then vvas her soule filled brim-full with grace, charity, and all the vertues and gifts of the holy Ghost: nay soe singularly confirmed vvas shee in grace and sanctity that shee neuer committed the least [Page 122]veniall sinne in all her life: a rare vvonder, that a humane creature in a fraile and mortall body, should in so many incident occasions neuer erre, neuer offend in the least word, thought, deed or motion interiour or exteriour; but all ruled with reason, and leuelled to the will of God. Againe no soouer conceiued, but endowed vvith the perfect vse of reason, actually to know & loue God, & these acts shee neuer intermitted in the vvhole course of her life, but vvhether vvaking or sleeping, shee vvas in a perpetuall act of the knowledge & loue of God: & hence followed an augment & increase beyond imagination, of grace, charity & sanctity in her soule; farre sur­passing the sanctity of all the Saints & Angells together, as Diuines doe hold: see how vvor­thilie the Angell saluted her Plenam gratiae, full of grace, aboue all other creatures.

Conclude with àdmiration, thankes-giuing, and vvhat else thy deuotion to the B. Uirgin Mary doth afford.

4. Consider fourthly, that besides all the titles & prerogatiues of the B. Uirgin, these two are most singular and proper vnto her: the first, that all the gifts of grace and glorie, vvhich come from God, come to vs all Mediante Maria, by her incercession: Totius boni plenitudinem, quoth S. Bernard, posuit Deus in Maria, vt proinde si quid spei in nobis est, si quid gaatiae, si quid salutis, ab illa nouerimus redundare. God hath placed in Marie the abundance of all vvhat is good, that thereby if vve find in our selues the least either of [Page 123]hope grace, or spirituall health, vve might ac­knovvledge her as from vvhom they all proceede. So that as God the Father will haue all our prayers and petitions sealed or signed vvith the name of his onely Sonne Per Dominum nostrum Iesum Christum; through our Lord Iesus Christ So God the Sonne will haue all our petitions to him presented and disparched by his Mother: hence S. Anselme vvas not afraid to say, Velo­cior nonnunquam est salus inuocato nomine Maria quàm iuuocato nomine Iesu; non quod illa poten­tior sit (nam per illum ipsa potens est) sed quia matrem vult filius sic honorare. That vve some times find a readier graunt of our demaunds as­ked in the name of Marie, then of Iesus, not that she is more povverfull then him vvho is the source, of all her abilities but that the sonne would by this prerogatiue honour his mother. The second, that a great signe of ones predestination or reproba­tion, is his deuotion or neglect of the Virgin Mary, S. Anselme; Sicut omnis, ô beatissima, à te auersus, & à te despectus, necesse est vt intereat; ita omnis ad te conuersus, & à te respectus impos­sibile est vt pereat: as it is necessarie, ô blessed Vir­gine that he vvho looseth thy fauour, should vvith it loose his eternall saluation, soe it is impossible that any in thy fauour should perish. And S. Bo­nauenture; Qui dignè coluerit illam, iustificabi­tur, & qui neglexerit illam, morietur in pecca­tis suis: the grace of God vvill sanctifie that hart, vvhich vvorthilie serueth thee, and he that ne­glected thee shall die in his sinnes as a punishment [Page 124]of soe dangerous a neglect. And then concludes thus; Non solum in te peccant, ô Domina, qui tibi iniuriam irrogant, sed etiam qui te non rogant. It is a sinne against thee, ô ladie, not onlie to abuse thy dignitie in derogating, but likevvise not to vse it in demaunding.

Conclude, as thou hopest for the fauours of God, & as thou tenderest thine owne saluation, to settle in thy soule a constant and solid deuo­tion towards the B. Virgin Mary; not a verball and outward show onely of deuotion, as many vse, but a true and solid one, vvhich consisteth in an vnfained imitation of her vertues; especially of her burning charity to God and man, her pu­test chastity in mind and body, and her lovvest humility: imitate these and then confide in her, as in a most louing Mother; for she hath two breasts, the one of fauours & graces for the iust, the other of pity and mercy for sinners.

THE FIRST MEDITATION. Hovv our Sauiour vvas borne in Bethlem?

1. COnsider first, hovv God hauing promi­sed by his Prophets, that his Sonne, the Messias, should be borne in Bethlem, he moued now the Roman Emperour, by his edict to command all forthvvith to repaire vnto the City or place of their origen or of-spring, and there to register or enroll themselues, as his sub­iects and vassals, paying also a peece of mony for tribute: hence S. Ioseph and the B. Uirgin being both of the Royall stock of Dauid, repai­red forthwith to Bethlem the ancient place of Dauids birth: so svveetly doth the diuine pro­uidence order things, that vvhat hee hath so fir­mely determined, yet seemeth to succeed by chance. See the humility of the Sauiour of the world; vvho, yet vnborne, disdaineth not to offer tribute as vassall to a terrene King: see the obedience of Ioseph and Mary, that is the Fa­ther and Mother of the Sonne of God, vvithout delay or excuses (hovv many so euer they might lavvfully haue made) taking this long & trou­blesome iourney; to teach vs humilitie & obe­dience [Page 126]to our Superiours, hovv bad & vnvvorthy so euer they bee. See these holy trauellers, vvhat toile and discommodities they endure, being so poore as they vvere; our Lady great vvith child; the iourney long, of foure dayes trauell; the ti­me rigorous, being the depth of vvinter and cold; the vvayes full of people; lodgings hard to be found &c.

Conclude to imitate on all occasions these vertues of humility & obedience, vvithout feare of dishonouring, forfooth, thy person or digni­ty: then compassionate these poore pilgrims, & offer thy selfe vp, their seruant, that is, ready to trauell or labour in any thing vvhich shall be to Gods honour, and theirs: in the interim offer all the actions and labours of thy present place, of­fice, or condition.

2. Consider secondly, hovv coming to Beth­lem, vveary, vvet, and benigted; and seeking for a lodging, all the tovvne could or vvould af­ford them none: alàs the King and Queene of heauen are poore, vvithout mony and atten­dance; and so are at euery doore freely and re­gardlessely cast of, and bad, Bee gone; vvhereas the gallants of the vvorld, and amongst them most horrid sinners, are before their face inui­red and conducted in vvith cap & torch. Hovv ad literans literallie, is it novv verified, In propria venit & sui eum non receperunt? he came into his ovvne, and his ovvne recei­ued him not. Hovv many of his linage and nighe kindred vvere the first, that cast him of? [Page 127]vvhat shall they doe? or vvhèther shall they goe to shelter themselues from the rigour and vio­lence of a winter night? But stay; holy Ioseph after long search, hath found out a caue, a sta­ble, or stall, on the out-side of the towne-wall; a very commodious lodging, you may be sure; for as yet in all that throng of people, noe man had taken it vp for their horse or asse. O diuine Sauiour; hovv doth thy voluntary pouerty and want of all things confound our ease, intempe­rance, and excesse in our apparell, diet and bed? at home in Nazareth, thy mother, though poore, yet could not want some accommoda­tion, of a fire, a bed, a stoole: but here thou wilt find nothing but a manger.

Conclude with shame and sorrow for thy owne ease, indulgence and pampering of thy selfe: if thy meat or drinke be not iust to thy palate, all the house shall heare of it; if thy bed be not vvell made, or thy sleep disturbed, what grumblings the next morning? ô Christian sou­le, for shame looke vpon thy Sauiour, and his Mother in the stable of Bethlem. Aske also humble pardon for the thousand of times, that he hath knocked at thy heart for entran­ce, and thou hast reiected him, and entertained sinne and vanity.

3. Consider thirdly, how the B. Virgin en­tring into the stable, & knowing how nigh her time was at hand; presently conceiued, that that was the place, which the Eternall Wisedome had chosen for his entrance into this world, the [Page 128]stable his palace, and the manger his Salamons bed or couch: wherefore cleansing it, as well as they could, they sat them downe to a short rest. When behold after a while the Uirgin Mo­ther, finding in her soule new and sudden ioyes, and a heauenly sweetnes in her heart, so great and ouerswelling, that knowing her houre was come, at the point of midnight shee cast herselfe vpon her knees, with eyes, heart, and hands lif­ted vp to heauen, raised aboue her: selfe in diuine contemplation, and being altogether in bur­ning flames of loue, behold shee seeth lying be fore her on the ground a child, naked & trem­bling vvith cold; more cleare than the starres, more bright than the Sunne; falling from her vvombe, like ripe fruit from the bough, vvi­thout touch or spot of her Virginall integritie; as the ray of the Sunne passeth the glasse without hurt, and with new lustre. Shee quickly taketh him into her armes, vvith a most feeling affe­ction, both of respect and loue; respect, as to her God and Creatour; and so kisseth his seet; of loue, as to her true and naturall child & Sonne, and so layeth him betweene her breasts, che­risheth his cold face with her owne, wrappeth him in the poore clouts, shee hath &c. awake ô my soule, awake, and consider these things, as thou canst, for all vvords fall short of ex­pression.

Conclude vvith all the affections of thy heart together, for here are motiues for all; of ioy, for thy Redeemer is borne; of compassion, for he [Page 129]weepeth; of contrition, for thy sinnes are the chiefe cause of his teares; of well comes to him, & congratulations to the Virgin Mother, Virgo ante, in, & post partum. A Virgine before, in, an after her bringing forth. Offer thy selfe a fresh to Iesus, Maria, Ioseph; for now they may haue need of thee, if thy carriage make thee not vn­worthy.

4. Consider fourthly, and behold him layed in the manger, vpon a little hay or straw, be­twixt an oxe and an asse; terd and swadled vp in poore and course bindings, yet so strongly, that he can stirre neither hand nor foot, without his mothers helpe: ô who hath tyed vp this mighty Giant? who hath contracted this vast immensi­tie beyond heauen and earth, into the narrow compasse of a manger? is not this the Sapientia Dei, quae extendit se a fine ad finem? the incom­prehensible vvisedome of God, vvhich reacheth from end to end? the Aeternum & coaequale ver­hum Patris? vnde ergo adeò extenuatum, ade [...] abbreuiatum? the coeternall, and coequall vvord of the father? hovv therefore becomes it soe con­tracted, soe extenuated? is not this as man, the Emperour of the world, the commander of life and death? and who feedeth the birds of the aire? how then so poore, so abiect, so in want of sustenance? is not this he, vvho is so high, as none can be aboue him? and now againe so low, as no man beneath him? vvhat force or art hath brought together these two ends, so ex­treme and distant? truly nothing but the force [Page 130]of goodnes, and the art of loue: Quid violen­tius? quoth S. Bernard; triumphat de Deo amor: quid tamen tam non violentum? amor est. VVhat more violent then loue? it triumphes ouer God: & yet vvhat lesse violent? since it is loue. The loue of thee and the desire of thy saluation haue vvrought these wonders: and yet (ô blind vn­gratitude!) more there are that vvill not be­lieue them, then the belieuers, that render due thankes or gratitude for them.

Conclude to be most gratefull to the diuine goodnes, Non verbo, sed opere, not in vvord onlie but in deede. By imitating thy Sauiours lowli­nesse, humility and pouerty: remember, that his bands and restraint pay for thy liberties and wanderings: thanke him for it, and giue him no further occasion for the like.

THE SECOND MEDITATION. Of the Angells & shepheards ioy at our Sauiours birth.

1. COnsider first, how true that saying of our B. Sauiour is, Omnis qui se humiliat, exaltabitur; euerie one that humbles himselfe shall be exalted. For the supreme and Eternall Father, being vvonderfully pleased at this his Sonnes extreame humility, caused pre­sently all the Citizens of heauen to honour and solemnize this birth day of his onely Sonne and Heire, Sicut in ortu primogeniti Regis: As in the [Page 13]birth of a first-begotten of a Kinge. And as S. Paul sayes, commanded all his Courtiers and Gran­dies to adore him for their Lord and Master: vvhich they all most promptly and humbly per­formed, descending inuisibly vvith all their Hie­rarchies and Quires vnto the stable and manger of Bethlem; vvhere this great Infant-Prince lay; vvhere bowing full lovv their tall heads with singular humility, reuerence, and loue, they acknowledge, sweare, and adore him for their highest God of glory, and sole Monarch of the created vniuerse: ô how the eagle-sighted Cherubins shrinke vp, confessing their ignoran­ce in respect of his wisedome and knowledge? how the Seraphins flaming in the loue of God, esteeme themselues ycie and frozen in respect of his charity? how doe the Thrones stoope; the Powers tremble &c. and all begin here with Celestiall melody their Christmas Caroll of Gloria in Altissimis Deo &c. Glorie in the highest to God &c.

Conclude and enter in after all the Angells & Princes of glorie; yet with leaue of the Uirgin Mother thy Lady; and prostrating thy selfe at the feet of thy young Lord, acknowledge him, for thy Lord, thy God, thy Sauiour; and thy selfe for his creature, his vassall, his seruant: thanke and blesse both him and his Father for his natiuity, so humble, so poore; and lastly say Amen. to all the Angells prayses: remem­bring that he is not borne for them, Sed prop­ter nos homines & propter nostram salutem. [Page 132]But for vs men and for our safetie.

2. Consider secondly, how the holy Angells going from the stable, where they found and adored their God become man, began thence forward to treat more familiarly with mankind, as their friends, and companions, which for­merly they seldome or neuer did; but alwayes in thunder, terrour and maiesty: and with good reason, seeing our nature is now nigher allied to the Godhead then theirs. But stay; to vvhom are they hasting so at midnight to giue these ioyfull tidings? to the Kings or Potentates of the world? ô no; they giue noe audience at that time of night? noe entrance, but to their plea­sures, ease and sleepe: to the great clarkes and polititians? nothing lesse: they are all too busie in their plots, wiles and circumuentions: and ge­nerally all full of pride, presumption, wanton­nes and ease; and so most vnworthy both of the message, & the Messengers. They goe to poore, simple, innocent shepheards, vvatching and guarding their flocks vvith labour & diligence; and so most fit and prompt to receiue the com­fort of this heauenly message, and to find out the Sauiour of the vvorld in a cottage, stable and manager, places and termes vvell knowne to their vocation.

Conclude two things, if thou desirest the vi­sitation of Angells and heauenly tidings or in­spirations: the first, to empty thy heart from the affections of honours, riches, and pleasures; and to weane thy body from ouer much sleepe, [Page 133]ease & gluttouy, vvhich quitte choake vp the plants of vertue: the second, to be euer carefull and vvatchfull ouer the charge, which God hath put thee in, be it great or small: and then neuer doubt but God vvill inspire thee, and his Angells assist thee in all thy endeauours.

3. Consider thirdly, how these poore and de­uout shepheards had no sooner heard the good tidings of the Sauiour of the world borne in Bethlem, and laid in a manger; but presently cutting of all delayes & excuses, that very night hied themselues thither: Et venerunt festinantes, & inuenerunt Mariam & Ioseph & infantem po­situm in praesepio. And they came vvith speede, & they found Marie, and Ioseph, and the infant laid in the manger. Where giuing first account to S. Ioseph and the B. Virgin how they vvere sent thither by an Angells voice, to adore their little God, and new-borne Sauiour; vvith leaue they crept to the manger, and vvere the first that in this vvorld beheld that diuine face, In quam de­siderant Augeli prospicere: on vvhich the Angells desire to looke. O vvith vvhat humility did they kisse his feet? vvith vvhat heartinesse did they thanke him for his coming, to redeeme the lost vvorld? vvith vvhat deuotion did they offer him their poore and small gifts, a cheese, a loafe of bread, or a dozen of egges? vvith vvhat feeling did they pity his hard, needy & poore estate? & finally vvith vvhat diligence did they labour to helpe and comfort him, fetching vvood, making a fire, stopping vp some breaches against the [Page 134]vveather &c. ô hovv gratefull vvas this their ser­uice to the diuine child? how vvas hee pleased? how thankefull for it? how did hee reward and send them away vvith their hearts brim-full of ioy and heauenly light? Et reuersi sunt Pastores glorificantes & laudantes Deum. And the she­pheards returned, glortfying and praysing God.

Conclude to follow Gods inspirations & cal­lings vvith promptnesse, shaking of all sloth & tergiuersation: and vvhat thou dost doe or giue for God almighty his sake, though neuer so small, though a cup of vvater, doe it vvith a rea­dy heart and sincere intention.

4. Consider fourthly, these last vvords of the Euanhelist; Maria conseruabat omnia verba haec, conferens in corde suo. Marie kept all these vvords, conferring them in her hart. The most Sacred Virgin ioyned hence forward in one both the parts and exercises of Martha and Mary: as Mar­tha, that is a true and louing mother, shee vvas most carefull and watchfull ouer her little son­ne, swadling & vnswadling of him, giuing him the breast, lulling him a sleepe, &c. ô vvith what reuerence, humility, & loue did shee performe these things? shee neuer tooke him in her ar­mes, but first falling on her knees, shee adored him as her God; shee neuer gaue him sucke, but on her knees; shee neuer vvrapped him vp, but kissed his feet. Neither did all these functions any way hinder, but rather increase the contem­plations of Mary: vvhen the diuine child vvas sleeping or sucking, then vvas shee Conferens [Page 135]in cerde suo, comferring them in her hart, compa­ring the two extreames, vvhich encountred in these mysteries: as first, the immensity & ma­iesty of her Sonne vvith his present litlenes and vveaknes: his celestiall Palace, and throne vvith the stable and manger: the reuerence the Angels did him, vvith that of the poore shepheards pre­sently following: vvhat the Prophets had said of him, to what shee now saw: these vvith others vnspeakable, vvere her hourely conferences.

Conclude to imitate the B. Virgin and her spouse S. Ioseph, in both these vvayes; so that thy function or charge hinder not thy contem­plation and meditation, but let both runne to­gether. reflect and be ashamed, vpon what light occasions and pretences, the first thing left off or omitted are thy meditations; the least toy is sure to be preserred before them: ô for loue, shame, or our owne good, let vs amend this sloth: let God be first serued, and our soule first fed.

THE THIRD MEDITATION. Of the Circumcision of our Sauiour.

1. Consider first, how our Sauiour though euery vvay free from the law of Cir­cumcision, yet hee vvould vndergoe it, out of the desire hee had to suffer for man; and to giue him example, how hee ought to obey, and comply vvith Gods lavv; and not, as wee vse to doe, seeke all excuses, cases, and escapes [Page 136]wee can to auoyd it. Behold S. Ioseph vvith the knife in his hand, trembling to giue such a blow: the B. Virgin her heart pierced vvith griefe, her eyes swimming in teares, yet vvith inuincible courage offering her naked Sonne to the knife: and the infant himselfe, well kno­wing the bitternes of the stroke, feared it won­derfully, and yet ioyntly would haue them giue it. Which no sooner done, and his most pure and precious bloud running all about him; as on the one side hee cryed out bitterly, vvith teares and sobs, as other infants vse to doe, so on the other side hee manfully bore it and offered it to his Eternall Father, as a pledge, that one day hee vvould pay in the same coine the last drop in all his body. Who can conceiue here the tea­res and compassion of his parents? how his mo­ther wrapped him in her armes, laid him to her breast and bosome? ô my Sonne, quoth shee, my Lord, my God, my Spouse; suffer quietly, what thou hast voluntarily vndergone; Nam verè sponsus sanguinism tis mibi es &c. For thou ar [...] a blouddie spouse to me &c. as thy deuotion shall serue.

Conclude two things; the first, vvillingly to suffer soem what for thy owne sinnes; seing thy Sauiour beginneth so soone to shed his bloud for them: the second, to obey most promptly the diuine law vvithout tergiuersation or excu­se; as also to comply vvith all the obligations of thy state and condition, whatsoeuer it cost thee; seing it hath cost Christ his bloud to doe it.

[Page 137] 2. Consider secondly, the admirable charity and most profound humility of our B. Sauiour in this act of Circumcision: his charity both in shedding his precious bloud at eight dayes old, whereas the promise and contract, as J may say, vvith his Eternall Father, vvas onely to doe it at thirty three vpon the Crosse: as also in taking on himselfe the smart, paine, and shame of cir­cumcision, to free his Church and faithfull peo­ple from so heauy a yoke; and that holy Baptis­me so sweet, so easy, should succeed in its pla­ce; so that, like the Pelican, hee wounds him­selfe to feed vs; and as a louing nurse takes the purge to cure the child: blessed be euer such loue, such charity. Now his humility farre ex­ceedeth here, that of being whipped, crowned & nailed to the Crosse; for all those vvith vvhat­soeuer els, may happen to innocent men; but circumcision is the badge, the Sanbenite of a Iew, that is, a sinner, instituted by God him­selfe to that end; and to that onely end vsed and plied by that his people: so that our most pure and innocent Sauiour by this act of Circumci­sion in fact acknowledged himselfe like other infants In similitudinem peccati, or like a sinner: a thing point blanke opposite both to his di­uinity and also humanity, as vnited to that person. In his Incarnation hee became man; in his natiuity a poore man; but in the Cir­cumcision hee put on the linery of a sinfull and vvicked man: Obstupescite Cali super hoc. Be asto­nished ô ye heaue us vpon this.

Conclude vvith shame in thy face, & teares in thy eyes, to condemne thy wonted pride and hypocrisie, that is, to be a sinner in thy life and actions, and yet to scorne and swell, if any man call or esteeme thee so: turne to thy Sauiour with humility, desiring at least not to be estee­med better then thou art; and with loue in la­bourlng to giue him content in all things, what so euer it cost thee; and in hauing a most tender care and zeale of his honour in all occasions.

3. Consider thirdly, that although our B. Sa­uiour freed vs, and ended in himselfe the cere­moniall and carnall circumcision: yet he would haue vs imitate him, and practice in our selues the spirituall one, which is called Circumcisia corais. The circumcision of the hart. He shed his bloud for vs seauen seuerall times; in his cir­cumcision; in the garden, where he sweat bloud; when scourged at the pillar; when crowned with thornes; when stripped on mount Calua­ry, where all his wounds bled a fresh; when he was nailed on the Crosse with foure nailes: and lastly when his side vvas opened vvith a lance, vvhen his last bloud came forth mixed vvith vvater. These are the Septem host [...]a: the seauen vvell heads, whence the 7, Sacra­ments and all other graces flow into the lap­pe of the Church. These are the seuen Cir­cumcisions, he vvould haue vs imitate; the first in our exteriour senses; the second in the inte­riour, especially in those two of Anger & Con­cupiscence; the third in our proper and selfe; [Page 139]vvill; the fourth in the stubbornnesse of our vn­derstanding; the fifth in our temporall aboun­dance, to helpe our neighbour; the sixth in all our vanities, riots, and superfluities: the last in the very middle of our heart lancing & opening a passage for all grosse and noxious humours to runne out at and thus pure and holy, to enter our selues amongst the familie and true children of our B. God and Sauiour.

Conclude to circumcise and purge thy selfe two wayes; first by thy owne hand, in morty­fying and bridling all thy passions, appetites, and disordinate affections; secondly, in bearing vvith patience, vvhat crosses so euer shall fall vpon thee by others, vvith vvhat intention so euer they doe it, good or bad.

THE FOVRTH MEDITATION. Of the most holy name of Iesus.

1. Consider first, how true it is, Qui se humi­liat, exaltabitur; he that humbles himselfe shal be, exalted. For vvhereas the Sonne of God did cast and abase himselfe so low in the act of circumcision, as to suffer the marke or brand of a sinner to be imprinted on his virginall body: presently his Eternall Father would honour and exalt him vvith the name of Iesus, that is the Sa­uour or Redeemer of sinners; to giue all the vvorld to know, how farre his most innocent sonne vvas from being a sinner himselfe; so far­re; [Page 140]that he onely vvas able to pay and satisfie for all the sinnes of the vvorld. And againe this na­me of Iesus vvould he haue preferred before all his other names and titles; and so authorised, esteemed and reuerenced of all, both men and Angells; Vt in nomine Iesu omne genu flectatur, terrestrium, caelestium & infernorum; that in the name of Iesus euery knee bovve of the celestials, terrestrials and infernals. Men and Angells with loue and reuerence; the deuills vvith feare and trembling. O vvith vvhat ioy & spirituall sweet­nes did Ioseph & the Virgin mother pronounce first this most delicious name; saying. Iesus is his name; as vvell knowing in the excellencies and grandezas included therein: & the Angells, no doubt, present made lovv reuerence & obey­sance at the first sound thereof. But aboue all the holy Infant accepted this name vvith greatest ioy and content, thanking and promising his [...]ternall Father, to comply entirely vvith the obligations it brought vpon him, vvhat labour and paines so euer it should cost-him.

Conclude euer to vvorship & reuerence this holy name of Iesus vvith all thy heart, tongue and knee: thanke the Eternall Father for all the honour he hath donne his Sonne by this name; and begge of him, thou maist euer feele the svveetnes and vertue of it in thy heart.

2. Consider secondly, hovv derectly our B. Sauiour complyed vvith the obligations of this name of Iesus; for his vvhole life and death vvas ordained to nothing else, but to our good and sula­tion; [Page 141]well may he be compared to the Lig­num vitae, the tree of life specified in the A­pocalyps; Per menses singulos reddens fructum suum, & folia ligni in sanitatem gentium; ren­dring his fruite euery month, and the leaues of the tree for the curing of the Gentiles. Where vvee find the trunke, the fruit, the leaues: The Tree or trunke vvas of life; for in his life he taught vs, by his death he redeemed vs, vvith his resurrection he receiued vs, in his ascension and sitting at his Fathers right hand, he pleadeth and secureth our salua­tion, and is our Iesus: The fruit came euery mo­neth, that is continually through the vvhole yeare; for he neuer ceased day nor night, slee­ping nor waking, to contriue and perfect our sal­uation; for this he fasted, watched, prayed, trauelled, rounded incessantly sea and land, poore, needy, bare-foot, and euery vvhere per­secuted, slandered, calumniated; and all this to shew and proue himselfe our Iesus. The leaues were Salus gentium, the health of nations: for how many thousands did he heale, both corporally and spiritually, wheresoeuer he vvent? his vvords raised the dead to life, a glance of his eye turned sinners to Saints; the touch of his hand cured all infirmityes; the spittle of his tongue cured the blind; the hem of his garment slopped the fluxe, in fine; Virtus de illo exibat, & sanabat omnes; Virtue vvent forth from him, and healed all. his sacred huma­nity had not a leafe, a thought, a motion, but [Page 142]was to vs health and Jesus; though to himsel­fe paine, sweat and bloud.

Conclude vvith humble, yet hearty thankes vnto this thy Iesus for all: confide in him in all thy aduersities and say; Ecce Deus Saluator meus, fiducialiter agam & non timebo: Behold God is my sauiour, I vvill doe confidentlie, and vvill not feare. Let health, life and all faile me; Ego tamen in Domino gaudebo & exultabo in Deo Iesu meo: Yet vvill I be glad in my lord, and reioice in Iesus my God. Resolue also to comply vvith the obligations of the names thou bearest, of Christian, Scholler, Priest, Superiour, or subiect &c.

3. Consider thirdly, that this name of Iesus, Est nomen super omne nomen: it is a name aboue all names. Infinite are the titles and names of our Sauiour, both as God, and as Man; as God, the Lord God of Sabaoth, the God of hosts, Ie­houa, omnipotent, most fearefull, most terri­ble: as man, Christ, Emanuel, admirabilis, Consiliarius, fortis, Princeps pacis &c. Emanuel, that is God vvith vs maruelous, counseler, strong, Prince of peace &c. But forgetting, as it were, all his other titles, he hath exalted this of Iesus aboue all; in this doth he glory, this he receiued at the first shedding of his bloud: this did he fixe ouer his Crosse, vvhen he triumphed ouer death: this doth he keepe now in heauen: and this shall come thundering before him at the day of iudgement: to this alone doth he com­mand all heads to incline, all knees to bow; with [Page 143]the sound of Iesus doth he comfort the hearts of his faithfull in their aduersities, and most at the houre of death; with this doth he raise the dead; that is, sinners to pardon and grace; with this doth he rout and dispell all the foule legions of hell and his enemies; finally, Non est aliud nomen sub caelo datum hominibus, in quo oporteat nos saluos fieri. There is noe other name vnder hea­uen giuen to men; vvherin vve must be saued. The reasons why our Sauiour doth himselfe glory so much in this name, and will haue vs to reue­rence it so much, may be two, the first is his loue to men, for Iesus signifying the Sauiour of men, keepeth vs in memorie of his infinite charity towards vs: the second, because it is not a name descending to him from his Ancesters, or giuen him by chance, but atchieued by his owne va­lour, and the cost of his bloud, and so hee trium­pheth by it ouer his enemies.

Conclude to glory, reioyce & conside alwaies in this most sweet and delightfull name of Ie­sus; haue it euer in thy heart vvith loue, in thy mouth vvith respect, in thy knee with re­uerence.

4. Consider fourthly, that as Christ, that is, the Sonne of God, become man, containeth in himselfe as in store-house all the perfections both of God and all his creatures: so doth this name of Iesus as a compendium or epitome in­clude all the other names both of his godhead and manhood: for Iesus signifieth the Sauiour of men; now to be such a Sauiour, first he must [Page 144]be true God, that is Eternall, Omnipotent, Infi­nite, Immense &c. all these therefore doth the name of Jesus containe: againe that he might merit and suffer for vs, he vvas to be also true man; and not onely that, but a man also most wise, most holy, most innocent, iust, humble, patient; and aboue all most sweet and louing: & as a man to haue perfect health, hee must be sound in euery lim and member of his body; so to be a perfect Sauiour, as ours vvas, he must be endewed vvith all sauing qualityes & per­fections: he must be therefore our Father, our Pastour, Master, King, Priest, Espouse, Friend &c. and all these doth this sweet name of Iesus import: so that, who nameth Iesus, nameth God and Man, that is, all perfections, all ex­cellencies created and increated.

Conclude, to settle in thy heart a singular de­uotion to the name of Jesus vvith S. Paul, vvho nameth it in his Epistles aboue fiue hundred ti­mes, and his head being cut of, yet kept the name of Iesus in his mouth; with S. Ignatius in whose heart it vvas found written in letters of gold; and with all, that euer haue been deuout and holy soules: secondly doe all to the honour and glory of this holy name: Omne quod facitis, quoth S. Paul, in verbo, aut in opere, omnia in nomine Domini Iesu Christi. All vvhat soeuer you doe in vvord or in vvorks all things in the name of our Lord Iesus Christ. Thirdly confide aboue all things in this name Quodeumque petierilis Patrem in nomine meo, dabit vobis: vvhat soeuer [Page 145]you aske the father in my name, he will giue it you. in all occasions, in all necessities say with S. An­selme: O bone Iesu, propter honorem nominis tui, esto mihi Iesus, & salua me. O good Iesus for the honour of thy name be to me a Iesus, & saue mee.

THE FIFTH MEDITATION. Of the adoration of the three Kings.

1. COnsider first, the great loue and care, that our good God hath of vs: the Sa­uiour of the world was no sooner bor­ne in the stable of Bethlem, but presently he sent out his messengers to call vnto his know­ledge and seruice all sorts of people; an Angell to the Iewes, a starre to the Gentiles: but who gaue eare to this message? who followed this calling? ô how fearefull is that sentence, Multisunt vocati, pauci verò electi: many are called, but fevv elect. But three poore shepheards from Jury, and but three Wise men from the East: & yet the starre was seen and wondred at by many more; and the shepheards also told many more in Jury, that the Messias was borne. See the speed, zeale, and resolution of these deuout Princes; in thirteen dayes, and those short and troublesome, in the midst of winter to post ouer so long and vast a iournie: to enter into for­raine Dominions without licence, and vvithout feare to proclaime a new King borne to the Ie­wes, in the midst of Ierusalem, in the very [Page 146]court and face of Herod, the bloudiest Tyrant, that euer liued, and euer quaking at the sound of a successour; and vvho afterward for feare of one, killed his owne Sonne: then to make, no stay in the viewing of that most ancient and fa­mous City, but hied them presently to Bethlem, as they vvere directed.

Conclude to imitate these holy Kings, as well in following readily Gods callings and in­spirations, vvithoutregard of vvordly respects or difficulties; least thou proue one of the Vocati sed non electi: one of the called, but not one of the elect: as also hauing once embraced the vvay of vertue, to follow it vvith all diligence, zeale, & feruor, vntill thou find thy Christ: ô vvho can tell me vvhat vve lose sometimes by our sloth, & tepidity in our prayers, meditations, and com­munions?

2. Consider secondly how departing from Ierusalem towards Bethlem, the starre re-appea­red, and led them to the stable of Bethlem; vvhere casting forth greater light, new rayes, & splendour, gaue them to vnderstand, that they vvere at their iourneys end; Et grauisi sunt gaudio magno valdè: and they reioyced vvith ex­ceding great ioy: but as their ioy vvas great, so no doubt their vvonder and astonishment was nothing lesse, to see how farre otherwise things outwardly appeared, then they had hitherto imagined; they thought to haue found a new­borne King, most powerfull, most rich; sump­tuous in his palaces, courtiers and seruants; [Page 147]and therefore they vvent first to Ierusalem the regal City, vvith Vbi est qui natus est Rex Iu­daeorum? vvhere is he that is borne King of the Ievves? but here vvhat doe they find? Intran­tes domum (vvhich vvas a stable) inuenerunt puerum cum Maria matre eius, entring into the house they found the child vvith Marie his mo­ther, a young maid vvhich a child in her armes; for it is not mentioned that S. Ioseph vvas there: ô vvhat vvould humane iudgement, vvhat vvould the great Sages & Politians of the vvorld haue thought here? marry haue torned their backs, and thought them selues deceiued: but not so these holy and truely Wise men; they gaue more credit to the diuine calling, then to humane reason; & so entring saluted most hum­bly the Uirgin Mother; gaue her account of their calling, & all that had passed at Ierusalem, and by the way; begged leaue of her, that they might adore that her little Infant, vvhom they acknowledged for their God and Creatour &c.

Conclude to thanke God daylie for calling thee to the Catholike faith, by the starre of his holy grace & inspirations: next take heed of cu­riosity in matters of faith; for belieue it, they fol­low not the rule of shallow reason or policy, but a more hidden and higher straine; so that, Qui serutator est maiestatis, opprimetur à gloria. He that is a searcher of the maiestie shall be oppres­sed of the giorie.

3. Consider thirdly how these deuout Prin­ces, and the first pllgrimes of the holy land, [Page 148]hauing obtained licence to make their adora­tion; presently opened their coffers and rich treasures, vvhich they had prouided; and pro­strating themselues at the Infant Jesus his feet, acknowledged him for the true and liuing God; for the soueraigne King of the vvhole vniuerse; and for a true mortall and passible man; & the­refore offered themselues vnto him, as creatu­res vnto their Creatour, as slaues and vassalls to their Soueraigne; and as seruant to wait and as­sist him in his necessities: which also they sig­nified by the gifts they offered; for the Incense signified their adoration of him as God; the Gold, their tribute, as to a King: the Myrrhe to comfort and strengthen him as a mortall man: Aurum, thus, myrrham, Regi (que) homini (que)ue Deo­ (que)ue dona ferunt. Gold, incense, and myrrhe they present to a King man, and God. The diuine Jn­fant spoke not vnto them with outward voice, but in his countenance he shewed his ioy and content; and in their hearts he spoke a new language vnto them, filling them full vvith the three spirituall gifts correspondent to theirs; to vvit faith, hope, and charity: by faith; as in a cloud of incense, they saw the vvhole, mysterie of the Incarnation vvith the rest of our holy faith: by hope; as in the bitternes of myrrhe, their expected mans redemption by his death & passion: and by the purest gold of charity their soules vvere inflamed and vnited vnto him.

Conclude to make after them thy adoration in like sort; and vvith gifts of thy heart, not vn­like, [Page 149]offer him the incense of faith and religion; the gold of loue and piety; the myrrhe of pe­nance and mortification: & if thou doe this fee­lingly, and sincerely, thou vvilt find him Lar­gum remuneratorem. A large revvarder.

4. Consider fourthly the vnspeakable ioy & content, vvhich the diuine Infant Iesus concei­ued in his soule, to see so timely fruits of his In­carnation and Natiuity: for in these three men vvas principiated the calling of the Gentiles to saluation; the conuersion of the vvhole vvorld; the confusion and dispossessing of the Deuill of that vniuersall tyranny, he had so long borne ouer poore man; thence the infinite glory of God, conquering the deuill and vvorld in his Saints and Martyrs of all sorts: no man can ex­presse this his ioy, but himselfe, vvho onely knowes the true value of soules, and the loue his Eternall Father beareth them. The B. Virgin also and S. Ioseph bore a great share in this his ioy: ô with what Iubilees of her heart, vvhat inflamed thoughts, vvhat vvatry eyes, did shee blesse, thanke and prayse the Eternall Father, for that now the clouds of iufidelity began to dis­perse, and the light of Gods knowledge to ex­tend it selfe beyond Iudea, ouer the face of the whole earth: that now began the Reigne and Kingdome of her Sonne, so long since foretold by the Prophets, and lately promised her by the Angell.

Conclude & ioyne thy selfe vvith Iesus Maria Ioseph, and adde one hearty Amen, to all their [Page 150]praises, and thankes giuen to God: and know that this is the Christ-masse day of vs Gentiles; vvherein Christ began to leaue the blind Iewes, and passe ouer to vs: receiue him vvith an hum­ble heart, vvelcome him vvith all loue & grati­tude: and take heed of losing him againe, as the Iewes did; and as many Christians alse doe of all estates; for noe state can secure any man.

5. Consider fifthly, how these holy Kings hauing performed their homage and offerings, and taking leaue of the B. Uirgin and S. Ioseph, vvith great humility & reuerence, leauing their hearts behind them in the stable, began their re­turne and iourney homeward: when it was re­uealed vnto them, that they should not returne by Jerusalem to Herod, as he had requested them for his owne vvicked ends, and they had promi­sed, but take an other vvay, as they did: & being returned home, tooke also an other vvay and course of life: forsooke their crownes and esta­tes to practice and imitate the better the humi­lity and pouerty, they had seen in their new­borne Sauiour; and so went vp and downe those vast countries, preaching and communicating to those blind, and barbarous people the great & heauenly mysteries, they had seen; vntill at length for the sayd truth, they lost their liues, & receiued the glorious and neuer-fading crownes of martyrs. In all vvhich vve may plainely see the vvonderfull prouidence, care, and loue, that God hath of those, vvho totally cast themselues into his hands, seeking onely to serue and please [Page 151]him; Veré in manibus suis portabit eos, ne vnquam offendant ad lapidem pedem suum; he vvill truly beare them in his hands, least perhaps they knoch theire feete against a stone; as he did these holy men, vvho sincerely aod deuoutly sought him.

Conclude to cast thy selfe, & all that thou hast into the hands of his diuine goodnes; & be con­fident he vvill neither faile, nor forsake thee, if thou first forsake not him and his commands: resolue also now to vvalke an other vvay then formerly, since Christ hath been pleased to call and place thee so night about him; take heed of returning to thy old vomit, lest he cast thee off, and quite forsake thee.

THE SIXTH MEDITATION. Of the Purification of the B. Virgin Mary.

1. COnsider first, how forty dayes being ex­pired, the law commanded the woman to repaire vnto the Temple in Ierusalem, there to be purified, and to offer her first borne Sonne vpon the Altar, as a tribute and duty to God Al­mighty: but vvhat vvas this law to the B. Virgin or her Sonne? vvas either shee defiled in the childbirth, or he borne a slaue? see and imitate this obedience and humility of the B. Uirgin: her dearest Sonne vvould be circumcised, and so take on him the badge of a sinner, vvho came to redeeme all from sinne: his Virgin Mother [Page 152]vvould now be purified, as other vvomen, by vvhich she lost in the vvorld the opinion and esteeme of a Virgin; & vvas held no better then other married vvomen: and yet she vvas the first that set vp the banner of Uirginity, she that de­murred vpon this point onely of the Angells message, she that vvas more ready to leaue to be the mother of God, then to endanger the least staine of her purity: she finally, whose singular title vvas to be, Virgo ante partum, in partu, & post partum: a Uirgine before in, and after her bringing forth. Who can now, but her selfe, con­ceiue the profoundnes of this humility, that not vvithstanding all these respects, she had to her virginity, and no obligation at all to this law of purification; yet she vvould obey it, and so lose vvith the vvorld the reputation of a Virgin? ô how like her Sonne Sine peccato, sed non sine si­militudine peccati? VVithout sinne, but not vvi­thout the likenesse of sinne? but vvee, how vnlike to either? Qui cum peccatores esse volumus, tales haberi aut apparere non volumus? vvho vvill be sinners, and yet vvill not that vve appeare soe?

Conclude to accompany them in spirit vp to Ierusalem: embrace the vertue of humility; be not as hamed to be esteemed, at least vvhat thou art; if thou canst not yet ouercome thy selfe fur­ther; resolue also to comply with the law of God, and those of thy obligation, vvith a free, large & franke heart, scorning as vnworthy of a noble soule, this shuffling & hackling vpon euery toy, as afraid to ouer doe.

[Page 153] 2. Consider secondly, how leauing the stable of Bethlem, a rich store house for all that should deuoutly visit it; they tooke their vvay to Ieru­salem: vvho can expresse vvhat passed in the breast of the diuine Infant Iesus, when he came vvithin view of that euer rebellious City? vvhat contradictions, affronts, persecutions he vvas to suffer of that vngratefull people? now he saw himselfe enter into it in the pious armes of his Mother; but then dragged and haled by the fury of his enemies: certainely vve may piously thin­ke, that he began now to weepe ouer thet mi­serable place, as afterward wee read he did. Co­ming thither, and entring into the Temple, there met them old Simeon, a iust and holy man, sent thither by the instinct of the holy Ghost; vvho had promised him, that he should see the Sauiour of the vvorld, ere he died: here he met him, adored him for his Soueraigne and God; vvith the Virgin Mothers leaue tooke him in his armes; and full thereby vvith new light in his vnderstanding, new heat in his breast, lifting his aged face to heauen, full of deuotion, ioy, and raptures, like the dying swan, celebra­ted his owne funeralls vvith a, Nunc dimittis seruum tuum Domine; novv thou dost dimisse thy seruant, ô Lord; vvalking on in this procession with Iesus in his armes, till he came to the ho­ly Altar. This is that procession, yearely repre­sented by the Church on Candle-masse-day; and the most solemne that euer vvas made on earth, if you consider the persons in it.

Conclude with a new deuotion to this holy Mysterie, and to the parties therein specified: be confident, as old Simeon was, of Gods promises, but so, as thou also be euer a loyall & faithfull obseruer of his commandements: finally, when­soeuer thou entrest the Church, to meet thy Sa­uiour, doe it vvith the faith, deuotion and zeale of this good old man.

Consider thirdly how coming before the Al­tar, the B. Virgin receiued of old Simeon her beloued Sonne, and falling on her knees offered him vpon the Altar vnto his Eternall Father, due vnto him by both the titles of his and her Primogenitus; first borne sonne; and vvithall dra­wing forth a paire of turtles or pigeons, gaue them vnto the Priest, according to the law, to signifie vnto vs, that although Christ offered on the Crosse, or on the Altar in sacrifice, be an offering of infinite value; yet it will little a vaile vs, vnles vvee ioyne therevnto our owne good vvorkes and satisfactions. But vvho can here ex­presse vnto me the spirit and deuotion, either of the Mother o [...] the Sonne in this passage? the Mother laying him on the altar, quitted & gaue vp her right she had in him, vnto the Eternall Father, well knowing the [...]ue, and vvorth of vvhat she offered; yet begging notwithstanding vvith all humility & submission, to returne him vnto her, if it were his pleasure; that the might both serue him, as his true hand-maid, & nurse him as his mother. The Sonne, how willingly and contentedly did he lye on the Altar? as the [Page 155]first gratefull sacrifice, that euer vvas offered to Fis Father, and as a figure of the Altar of the Crosse, whereon he was to be offered In holocau­stum vespertinum: as an euening holocaust: here is fulfilled that of the Psalme, Holocaustum & pro peccato non postulasti, tunc dixi, ecce venio. Holocaust and for sinnes thou aidst not require, then said I behold I come.

Conclude, whensoeuer thou seest thy Sauiour offered vpon the Altar, to offer thy selfe also vvith him; thy heart, thy affections, thy good workes; that thorough his worth, and value of his merits, thou also maist be an acceptable oblation in the sight of God: ioyne also vvith the B. Virgin in her prayers and deuotions; that so her Sonne Iesus may the sooner heare and grant thy desires.

4. Consider fourthly, how here is verified the saying of the Psalme: Suscopimus Deus mi­sericordiam tuam in medio templi tui: vve haue receiued thy mereie, ô God, in the middes of thy temple: for God the Father by the Priest, his publike Minister deliuered vs againe his onely Sonne from of the Altar of the Temple; vvhere the Virgin Mother as our procuratresse recei­ued him in our name before vvitnesses old Si­meon, Ioseph, and the holy vvidow Anna; so that the act vvas publike, solemne, and euery vvay authenticall, and an act not of pure gift and donation onely, as fomerly in the Incarna­tion it vvas, vvhen was verified that, Sic Deus dilexit mundum vt filium suum vnigenitum da­ret; [Page 156]Soe God loued the vvorld, [...] that he gaue his ouly begotten sonne; but an act also of sale or buying; for the B. Uirgin ere she could recouer him of the Priest, gaue him in his hand fiue sicles, that is ten shillings, for him; otherwise he had remained there a sacrifice to his Father. Blessed for euer be the goodnes, the sweetnes, the loue of our Iesus; that giueth vs leaue to tal­ke in this sort of him, and yet with truth: that hath ginen himselfe vvholly ouer to be ours, for our good, our saluation, our blisse; so that when vvee offer any things of his vnto his father, wee offer nothing, but what goodnes hath made ours. Reioyce ô my soule, and take possessionf of so great treasures; Intra in thesauros Domini tui. Entre into the treasures of thy Lord.

Conclude vvith most humble thankes to all the parties, that concurred in this sale and deli­uery of thy dearest Sauiour; and especially to the Lambe, that vvas bought and sold, Quia voluit. Because he vvould. The surest way to en­ioy him, is the vnion and exchange of hearts with him; deliuer vvhatsoeuer thou art vnto him, and thou art secured of whatsoeuer he is, or can doe for thee: then maist thou say, Dile­ctus meus mihi, & Ego illi. My beloued to me, and I to him.

5. Consider fifthly how the solemnity being ended, and the B. Virgin full of ioy and heauen­ly comfort, ready to returne vvith holy Joseph and her little Iesus, to dwell in her owne home at Nazareth; behold old Simeon inspired by the [Page 157]holy Ghost, began to declare vnto her the con­tradictions, persecutions, and roproches, which that diuine child vvas to suffer in the vvorld, and especially in that vngratefull City: Sed & tuam ipsius animam pertransibit gladius; and thine ovvne soule shal a sword pearce; the sword to wit of compassion, griefe & sorrow for his so vnde serued sufferings. O diuine vvisedome! Quàm inscrutabilia iudicia tua & inuestigabiles vitae tuae? hovv in comprehensible are thy iudgements, and thy vvaies vnspeakeable? what necessity was there, that these obiects of griefe should be fo­retold to thy most innocent Mother so long be­fore hand? vvas it not sufficient, that then, when they vvere to happen, her sorrowes should [...]ell according to the measure of her loue, that is, beyond all measure? but that she should liue alwayes vvith this corrosiue of her heart; with this bitter worme wood in her palat; to infect and blast the ioyes and delights she must needs enioy in thy heauenly presence and company? can either her loyalty towards thee euer faile, that she may deserue a check: or thy loue to­wards her slacken, that she need merit it euer a­new by her anguishes for thee? ô nothing lesse; both vvere grounded vpon a surer foundation, then to faile: it vvas nothing but the effect of his loue towards her; and therefore he vvould liken her in all things to himselfe: that is, as he passed not a minute vvithout a most fresh & piercing memorie of his future passion so she also should neuer looke on his diuine face, vvhich reioyceth [Page 158]both heauen and earth; but presently she should see there his afflictions and her owne griefes & feares.

Conclude to contemne all the prosperities, & iollities of this life, and to embrace aduersities, vvhich vvay soeuer they come, as speciall gifts and pledges of Gods loue towards thee and re­member, that in this thou shalt liken, thy selfe to thy B. Sauiour, and his Virgin Morher, the Lady and Mistres of thy heart.

THE FIRST MEDITATION. Of our Sauiours flight in Egypt.

1. COnsider first, how truely it is sayd of our Sauiour Christ, In laboribus à iuuentu [...]e [Page 159]mea: in labours from my youth. You haue feen the pouerty and nakednes, in vvhich he vvas borne; witnes the cold and ruinous stable of Be­thlem: but now they are come home to Naza­reth little also and poore, yet better, because at home; and welcomed by their friends and kin­dred: S. Ioseph falleth to his trade, to earne bread for his houshold, the Sonne and Mother of God; the B. Virgin settleth and accommoda­teth vvith in doore, a poore houshold stuffe for a quiet life at least, how sparing so euer. When behold a sudden & fearefull voice of an Angell, at midnight, rouseth Ioseph out of his sleep, vvith a Surge & accipe puerum & matrem eius, & fuge: arise, and take the child, and his mother and flee: but vvhither; ô Lord? to Bethlem againe? noe, you vvere there amongst your kindred and vvell vsed. To Ierusalem the royall City? no, Qui in domibus Regem sunt, mollibus vestiuntur. They that are in Kings houses are clothed in soft garments. To the furthest countryes of the East, to the late three Kings. nothing lesse; but Fuge in Aegyptum; flee into Aegypt. that barbarous nation, that oppressed you so long, and made you slaues a nation, that euer hated a lew, & vsed him cruelly; thither must be your banishment, till you heare further from me. O vvho can expresse the fright of pore Joseph? the affliction of the B. Uirgin, vvhen shee saw him come halfe distracted vvith feare to tell her of it? and yet the sudden resignation of both to the vvill and command of God?

Conclude to vnderstand at length & embrace willingly and promptly the vvayes and exerci­ses, vvherewith God doth vse to traine vp his best seruants; not suffering them to fasten a foot in the ease and commodities of this vvorld; but raise their hopes euer vpward to himselfe: re­member what Christ hath told thee; Non est seruus maior Domino suo; si me persecuti sunt & vos persequentur. The seruant is not greater then his maister; if they hane persecuted me, you alsoe vvill they persecute.

Consider secondly, vvith vvhat hast they de­part away before day, without taking leaue of their neighbours and kindred; vvithout making any prouision for their long iourney; vvithout leauing order about their house or furniture, for­cibly left behind; all vvhich vvould haue cost other gossips a fornights time: but this holy couple take care for nothing, but to saue their best iewell, that is, Jesus Christ from the hands of his enemies; for the rest they remitted all to Gods prouidence; Execunt de domo sua & de cognatione sua, they goe forth out of theire house, and out of theire kindred. And take a long iour­ney of twenty dayes, at least, ere they enter into Egypt, going the nighest vvay; but farre lon­ger, trauelling as they did, (as it is thought) tound about, thorough the same desart, by vvhich the Israelites had anciently passed; for feare, lest going, through peopled places, they should be descryed and stopped. Ponder novv vvho can, the toile, vvants and discommodityes [Page 161]incident to such a way, so long, so barren; and to such trauellers so poore, so vnprouided, so ha­stened with feare. O my soule compassionate at least, the B. Virgin vvith her Sonne in her armes so oft in the day tired, vvearied and siting dow­ne; S. Iosephs care also and anguish for a bit of bread in the day, and a poore lodging in the night. O potent Infant, Lord of heauen and earth; couldst not thou vvith one of thy millions of miracles for the freedome of others, haue now freed thy parents from all these miseries?

Conclude vvith a most tender compassion of these holy pilgrimes; vvishing from thy heart thou couldst doe them any the least seruice: le­arne of them to breake through all naturall affe­ctions, obligations and commodities, vvhen any thing of the seruice and vvill of God comes in thy vvay: and hauing once receiued thy Christ into thy breast, fly rather into a thousand Egypts and slaueries, then hazard to lose or be robbed of him.

3. Consider thirdly; how being at length ar­riued in Egypt, we may well say, that though their iourney vvere at an end, yet their labours and discommodities began a fresh: for if in Be­thlem amongst their owne nation and kindred they found no better entertainment than a sta­ble for their lodging: vvhat comfort, may vvee imagine, could they find in a nation barbarous, infidell, and a peculiar enemy to that of the He­brews? ô my soule, open thine eyes and thou thalt see great and large matter of pity and com­miseration, [Page 162]in the space of seuen or eight yeares, vvhich, as it is thought, this their banishment endured S. Ioseph getting some small cottage or roofe to couer his head in, fell presently to his trade of carpenter, to earne daylie food for the Sonne and Mother of God: neither vvas the B. Virgin idle, but vvith her heauenly modesty, humility and gracious be hauiour, gaining fa­uour vvith the grauest matrons of the place, got of them some worke to spin, sow, or the like; vvherwith she holpe to feed and cloth her little Iesus; vvho, as he increased in age, doubtles in­creased also their ioy and comfort vvith his bles­sed company: and gained amongst the neigh­bours more loue and esteeme by his more then Angelicall sweetnes and demeanour.

Conclude to accompany in spirit & deuotion this diuine family of Iesus, Maria, Ioseph; offe­ring and wishing thou couldest stead them in any thing: and learne of them such humility, modesty and mildnes of carriage that thou maist liue vvith, nay gaine vpon the fiercest and most vntamed dispositions, and vvay vvard­nes that, can be.

4. Consider fourthly, how the bloudy Herod vvith neuer heard of cruelty and rage, hauing massacred all the Infants of Bethlem, and the places round about; nay, to be sure, his ovvne Sonne also; and yet missing of his intent, which vvas amongst so many, to kill Christ, fell after­wards into infinite miseries and diseases so that vvith despaire he killed himselfe, and died euer­lastingly. [Page 163]When the Angell returning to Ioseph, bad him take the child and his mother and re­turne home into the land of Jsrael; Defuncti sunt enim, qui quaerebant animam pueri: for they are dead, that sought the life of the child. Ioyfull ti­dings for all, and for little Iesus himselfe, when his parents told him of it. See how they goe to take leaue of their neighbours, and those to whom they had been any vvay beholding: than­king them for the courtesies receiued of them, and humbly asking pardon, if they had any way offended or molested them: ô vvhat heart so frozen, as vvould not be inflamed? vvhat eyes so stony, as vvould not melt into teares; at the thankes & farevvell of such Saints? no doubt but many vvere heartily grieued to lose their com­pany; many conducted them to the tuwnes end, many gaue them some almes, to helpe them on their vvay: and vvas there none, thinke you, that kissed little Jesus vvith melting soules & filled his apron or pockets, vvith some small knekes or plummes? surely I cannot belieue, but that he had in so long time wonne vnto him the hearts and soules of many.

Conclude to leaue Egypt, that is thy vicious and inordinate affections and passions; that thou maist goe vvith thy Christ, thy Jesus, into the land of promise, take heed thou bee not left be­hind. Fly ambition, nothing vvill bring thee sooner to ruine; Deus enim superbis resistit, humi­libus autem dat gratiam. For God resisteth the proud, and giueth grace to the humble.

THE SECOND MEDITATION. Hovv our Sauiour vvas left in Ierusalem, and found in the Temple.

1. COnsider first, how the B. Virgin and S. Ioseph returning from the feast of Ea­ster; for vvhich they vsually vvent vp to Ierusalem euery yeare; our B. Sauiour, beeing now some twelue yeares old, remained behind; vvho, the one supposing him to be in the com­pany of the other, missed him not, till they came to their first nights lodging; vvhere finding him not, nor amongst their kindred and acquain­tauce; how, doe you thinke, did these tvvo Che­rubins, set to couer and guard the Arke of God, looke one vpon the other? vvhat amazement, what anguish, vvhat desolation oppressed their hearts? and if according to the quantity of loue, be also the measure of griefe, vvho can explicate or imagine the sad plight of his sacred Mother? sure that shee had lost her dearest Iewell, but why, where, & hovv, most vncertaine: ô how did shee (and S. Ioseph also) passe that night in prayers, teares, and sighs for her beloued? and before day hovv did she say, Surgam & quae­ram quem diligit anima mea; I vvill rise, and I vvill seeke him, vvhom my soule loueth. but alas! Quaesiuit & non inuenit, he hath sought him, & hath not found, through all the vvayes, lodgings and streets of the vast City of Ierusalem. Novv [Page 165]shee feared, Simeons prophecy vvas come vpon her; and that this vvas that svvord of griefe, should passe her thorough. one vvhile she feared some secret enemy had carried him avvay; an other vvhile, that he had absented himselfe for some misdemeanour, fault, or vnvvorthines of hers &c.

Conclude vvith a most tender compassion of this distressed couple: pity the poore Uirgin, novv tired, and not able to dravv her legges af­ter her; vvithout meat, drinke, or sleepe, for two dayes and nights, together; and yet hourely vvith lesse and lesse hope of finding him, than at the beginning: vvish from thy heart [...], thou couldst giue her any good tidings of her sonne, and learne of her to beare vvith patience and re­signation all afflictious and discomforts, vvhich God shall giue thee.

2. Consider secondly, how our B. Sauiour foresaw very vvell the great griefe, his absence vvould cause in the tender heart of his mother, and felt in himselfe no doubt, a most filiall com­passion and pity for her: yet vvith diuine mag­nanimity & courage, he vvould both leaue her for a vvhile in all those anguishes of à comfort­les mother, and also breake himselfe of the na­turall affection and duty of a Sonne; to leaue vs a perfect example, that flesh and bloud is not to be respected, when the honour of God, & the spirituall profit of our neighbour calleth an other way. O my soule, stay now in Ierusalem, in the temple vvith thy Sauiour, follow him [Page 166]close, and lose him not for a vvorld: see vvhat he doth these three dayes, vvhere he eateth, vvhere hee sleepeth Behold him all the day vpon his knees in the Temple in prayer & sup­plications to his Father; farre short was Salo­mons solemnity, and dedication to this, Quia plus quàm Salomon hic: Because more then Salo­mon here: at the euening he goeth about beg­ging a peece of bread for his supper: ô at how many doores might he suffer a repulse, or a cold, God helpe thee? At night, he either reti­reth himselfe into some hospitall for lodging, or lyeth, it may be, vvithin the Churchporch vpon some bench or stall: and yet he it is, vvho fee­deth and clotheth the beasts of the field, & the birds of the aire; Panis hominum & Angelorum. the bread of men and Angles.

Conclude to imitate thy sweetest Sauiour, in his pouerty, humility, and feruency of prayer: offer to his Eternall Father, vvhatsoeuer he hath done, or suffered for thee, in satisfaction & ac­complishment of vvhatsoeuer thou comest short in: let nothing take place in thy heart of Gods seruice and the good of thy neighbour.

3. Consider thirdly, how the third day the Scribes and Doctours of the lavv meeting toge­ther in the Temple to conferre vpon points of the holy Scripture; our B. Sauiour came amongst the rest of thy young people, and children, to heare and learne. Here he began to aske que­stions, and reply vpon the Doctours answers, vvith such vigour, prudence, and vvisedome, & [Page 167]yet vvith such medesty and humility; that as by the one he astonished the greatest Clerkes, so by the other he rauished the hearts of all that vvere present. And vvhat may vve imagine vvas his dispute vvith them? it is not specified; but vve may vvell presume, that it vvas to open their eyes to see and acknowledge the true Messias: let vs therefore suppose he asked them; vvhen the Messias so long promised vvould come, for the computation of Daniels vveekes vvas novv ended; and the Kingdomes scepter vvas passed from the tribe of Iuda: vvho vvere to be his pa­rents, poore or rich vvhat kind of Kingdome vvas his to be: in temporall riches, power and lustre; or in spirituall gifes, pouerty, meeknes & humility: vvhat vvere those Kings, that some yeares past came from the East, and enquired for the King of the Iewes newly borne; & vvhat vvas become of that King? finally vvhatsoeuer they answeréd, he shevved them: clearely out of the Scriptures and prophecies, that the Mes­sias vvas already come, vvould they haue seen it.

Conclude vvith ioy and comfort of heart to see thy young Master begin to display the rayes of his heauenly light and truth: begge of him, that he neuer leaue thee in darknes, as he left those Doctours and Scribes.

4. Consider fourtly, how the distressed, and novv hopelesse Uirgin, hauing in vaine vvande­red for tvvo dayes and a halfe in the search of her most beloued; shee came at length into thee [Page 168]Temple, to make her prayers and deuout com­plaints both to him and his father: vvhere ca­sting vp her eyes, shee savv him in the midst of the Doctours, arguing & disputing vvith them. O my soule neuer thinke to couceiue the ioy, comfort, and nevv life, that suddenly reuiued & dilated the heart of this euer glorious Virgin: for as farre off as thou art from the degree of loue shee bare him, so farre vvilt thou euer come short, either of the sorrow shee suffered in his absence, or the ioy shee felt in his presence: yea some vvill preferre this before that vvhich shee had at his resurrection, because of that shee had a certaine hope and confidence, but at present shee knew not, vvhat to hope or thinke. Behold how shee embraceth and huggeth him; Inueni quem diligit anima mea, tenebo & non dimittam. I haue found vvhom my soule loueth I vvill hold him, and vvill not let him goe. Harken to her sweet and amorous complaint: Fili, quid fecisti nobis sic? ecce Pater tuus & Ego dolentes quaereba­onus Te. Sonne, vvhy hast thou soe done to vs? be­hold thy father and I sorrvving did seeke thee. Tell vs dearest Lady, how comes S. Ioseph to be his father, and yet thou a Virgin Mother? noe humility but thine, could euer stoope so low, as to honour thy dearest spowse vvith the ob­scuring of thy purest virginity in the opinion of men.

Conclude to imitate in euery point this search of the B, Virgin, whensoeuer thy Sauiour shall seeme to absent himselfe from thee: that [Page 169]is, first to see and be sorry, for vvhat thou maist haue offended him in; then let thy search be vvith humility and perseuerance: thirdly com­plaine vnto him with a lowly confidence; Vt quid Domine posuisti me contrarium tibi? factus sum mihimetipsi grauis &c. vvhy hast thou set me contrarie to thee? I am become burdenous to my selfe &c. lastly seeke him in the Temple, In domo orationis, in the house of prayer. And thou shalt soone find him, In medio cordis tui. In the midds of thy hart.

5. Consider fifthly our Sauiours answer vnto the complaint of his parents: Quid est, quod me quaerebatis? nesciebatis quia in his, quae Patris mei sunt, oportet me esse. VVhat is it that you sought me [...] did you not knovv, that I must be about tho­se things vvhich are my fathers? Which although those great Doctours vnderstood not, supposing none other to be his father, but Joseph, as the B, Uirgin had styled him; yet he gaue hereby plai­nely to vnderstand, that his true and naturall Fa­ther vvas he in heauen; vvhose seruice therefore vvas to be preserred before all respects of carnall parents, selfe ease, and content, or any corporall commodities vvhatsoeuer. O if vve could once learne this lesson perfectly of our Sauiour; to doe in all things his vvill, as he did his Fathers, and not our owne, how happily and contented­ly should vve liue, euen in this vvorld? Hauing said thus vvith a diuine maiesty, and a sweet frowne, he presently yeeldeth himselfe vnto his Mother, and with prompt obedience and hu­mility [Page 170]goeth home vvith her: and by the way recounteth, no doubt, vnto her, the reason of vvith drawing himselfe from them in that sort: the dispute he had vvith the Doctours in the Temple; & how he had passed those three dayes and nights; promising her vvith an all-rauishing grace and sweetnes, neuer more to leaue her in the like manner: and how vvarilly did this chance & her loue force her to looke vnto him euer after, vvell knowing the treasure shee had, or lost in him?

Conclude vvith two resolutions; the one to direct thy ayme and intention, according to the vocation, God hath placed thee in, really and sincerely to comply vvith his vvill and pleasure; and prefer this euer before all other respects: the other; that hauing by Gods mercy recouered once his grace, vvhich thy sinnes had lost thee, looke to it more vvarily for the future; such treasures are not so easily recouered.

THE THIRD MEDITATION. Of our Sauiours education at Nazareth vntill his Baptisme.

1. COnsider first, how vvee find nothing vvritten of our Sauiour from his age of twelue to thirty. but onely that he went to Nazareth vvith his parents, and vvas subiect and obedient to them; Et proficiebat sapientia, & gratia, & aetute apud Deum & homines. And [Page 171]he proceeded in vvisedome, and grace, and age vvith God and men. So that in preaching & tea­ching the vvhole Euangelicall law and doctrine, he spent but three yeares, and thirty in the pra­ctice of humility and obedience; to teach by a most efficacious example all those, that pretend to be preachers and teachers, to lay first in them­selues the deepe and sure foundation of true obe­dience and humility; vvithout which no other vertues are secure; and all science and eloquence but a blast of vvind. Nay S. Paul seemeth to re­duce all the merits of Christ, vnto these two onely vertues: Humiliauit semetipsum, & factus est obediens vsque ad mortem, propter quod & Deus exaltauit eum &c. He humbled himselfe, and vvas obedient vnto death, for the which thing God alsoe hath exalted him &c. For his obedience and subiection: ô how different is the present proctice of the vvorld? how many skip into the pulpit, and leape into the chaire, before they know the A. B. C. of these, or other vertues? how many are there, vvho for thirty yeares of prelacy or command, can count three of true humility or subiection to their superiours? and yet Christ being the Creatour of all things, and monarch of the vvorld, obeyed for thirty yeares a poore Virgin and a simple tradesman; and vvould be a Master, and gouernour but three.

Conclude vvith confusion in thy heart to see, how promptly thy Sauiour hath obeyed his in­feriours and creatures, and how scantly and im­perfectly thou dost the same to thy Superiours [Page 172]and Prelates: resolue at length seriously to ground thy selfe in true obedience and humi­lity, Omni humanae creaturae propter Deum, to euery humane creature for God, ere thou venture to be a Prelat or Teacher: purposing from hence forward in things indifferent, to doe rather the vvill of others then thy owne.

2. Consider secondly, how great & wonder­full vvas the humility of our B. Sauiour; vvho being a person of that dignity, as he was; whose knowledge comprehended all, that vvas in hea­uen and earth and penetrated the secret of all hearts; vvhose vvisedome and prudence excee­ded that of men and angells, whose power vvas ouer life and death, vvithout controll, in fine, vvhose gifts and graces were all in the highest degree: yet he could and vvould hide & couer all these talents, for so many yeares together, vvithout euer opening his mouth or stretching out his hand to preach, teach or correct any one: but in all his conuersations behaued himselfe like an honest simple young man, as others of his age and vocation; & vvas esteemed no other­wise of his kindred and neighbours: nay some, who had heard the vvonders of his birth and in­fancy, and had thence conceiued great hopes of him; now as farre sleighted and contemned him, seeing him not incline himselfe to any sort of learning or higher straine of conuersation, than the trade of a Carpenter and poore Mechanick. Schollers, I doubt not, vvill easily conceiue, how great humility and mortification this [Page 173]was: for vvho of vs all, J pray, that is entred the alphabet of any science, or pretendeth any other qualitie of esteeme, can vpon the least oc­casion hold his tongue or conceale it? neither thinke that our Sauiour vvanted occasions to shew himselfe, vvhere he daylie saw so much ignorance of men, and sinnes against God.

Conclude and learne this sort of humility chose rather to be a hearer then a talker, a schol­ler then a teacher, as farre as thy state permitteth: at least giue place to thy betters and equalls to speake before thee: trie this a while, and then tell me, if it be a mortification or no.

3. Consider thirdly, the daylie exercise and ocupation of our Sauiour, from his child hood vpward to the estate of a man; & thou vvilt find a most large and delicious field of spirituall sweetnes & deuotion. His parents vvere poore, and without any seruant; see then vvhat fell to his lot to doe, and doubt not, but he did most di­ligently all whatsoeuer could be expected from a most obedient and humble child: as, to couer the table, to sweepe the house, make the fire, waite on his parents, goe on errands, and the like; vvhich thou needest not be ashamed to consider in particular, as he vvas not ashamed to practise them for thee; and to that end inspired and willed his parents to command and treat him, as others vse to doe. Being now growne bigger, he takes the harchet and saw in hand, and vvorkes as a prentice to Ioseph, not for re­cteation or complement, but with full iourneys, [Page 174]and daylie toile, to helpe his parents to earne their bread; and S. Ioseph being dead, then was he to vvorke harder to maintaine his mother. Stand ô my soule, and vvith all the Angells and Povvers of heauen, behold vvith amazement this great and Primus fabricator mundi, the chiefe maker of the vvorld, swearing now to make a house, a stoole, a forme: this great Pastor who feeds the birds of the ayre, subiect himselfe to Adams curse, Comedens panem suum in sudore vultus sui. Eating his bread in the svveat of his face.

Conclude vvith shame of thy owne pride, who being a poore worme, and for thy sinnes vvorthy of no higher place then the bottome of hell, expectest nothing lesse, then to be waited on, and treated vvith all respect and esteeme; scorning to put thy hand to any thing, that may any vvay disparage thy bloud forsooth, breeding or authority: ô for shame at least, shake of such presumption, looke vpon thy Sa­uiour, and sure thou vvilt neuer bristle thy fea­thers, as thou dost.

4. Consider fourthly, how our Sauiour in­creased in age, vvisedome and grace before God and men: in age he truly and really increased, by the same degrees as others doe; but of vvisedome and grace he vvas euer full, and so could not in­crease in them; yet he vvent daylie shevving them more and more in his carriage, conuersa­tion and outward exercises: as the Sunne is euer the same in greatnes and lustre, in himselfe, [Page 175]yet be giueth more heat, and sheweth more light at noone, than in the morning or euening. Ovvho can consider his sweet conuersations in the day time? and those rayes of diuinity, which at times fell from him, and rauished the hearts of all? or his prayers and contemplations in the night? and all to teach his children, that is, all true Christians to labour alwayes to increase & goe forward in the vvay of piety and vertue; De virtute in vircutem vsque ad domum Dei: from vertue to vertue vnto the house of God, for, Iu­storum semita quasi lux splendens, procedit & crescit vsque ad persectam diem. The path of the iust. as shyning light, proceedeth euen to perfect day. To goe back in our spirituall exercises, is a most dangerous case and hardly to be recoue­red; as greater is the fall from a high place, than from a plaine: againe it is well knowne, that it is impossible here to stand still; Recedit enim, qui non proca. iit, & qui non pretendit melior fieri, desinit esse bonus. For he goeth back vvho doth not proceede, and vvho doth not pretend to be better, leaues of to be good. If therefore vvee can neither stand still vvithout going back; not goe back vvithout danger of vtter ruine, vvhat remai­neth, but that all, vvho hope for saluation, striue euer forward?

Conclude to doe so seriously, both to imitate thy Sauiour, and to secure thy owne saluation, but see thou doe so, Tam coram Deo quàm ho­minibus; as vvell before God as men; that is, both inwardly in thy conscience, & out vvardly [Page 176]in thy actions, and good-example: pray most heartily to thy Sauiour, that he vvill giue thee his grace to doe so

5. Consider fifthly these vvords; Et mater eius conseruabat omnia verha haec in corde suo: and his mother kept all these vvordes in her hart: for the most vvise and prudent Uirgin obserued most diligently all the actions, vvords, and pas­sages of her Sonne, vvel knovving from vvhom, and to vvhat end they proceeded; & laid them vp in her heart, to dispense them aftervvard to the Apostles, and the Church, as it should be ne­cessary. Who can consider almost any thing, vvhat passed betvvixt her and her Sonne for the space of thirty yeares, liuing and conuersing euer together, both day and night, vnder the same roofe, and at the same table? how oft did shee passe whole nights by his beds side in con­templation, to see him sleep, vvhose eye euer vvatcheth ouer the vvhole vvorld? how oft did shee sit at table in a dumbe suspence, to see him feed of her dish, vvhose sight iustaines the An­gells? how many houres did shee passe vvith him in most sweet and familiar discourse? asking him a thousand questions and receiuing from him as many instructions of the highest myste­ries and secrets of heauen: vvhat continuall ad­miration did shee siue in, to see alwayes before hee eyes these two, extremes ioyne and meet in so sweet a harmony, the dignity, to vvit, of his person, vvith so lowly and humble carriage & be hauiour &c.

Conclude to liue euer in the company of ihy Sauiour and his B. Mother, that is in contem­plation of their actions and vertues, ioyntly with imitation; and shou shalt be sure of a thousand illuminations and comforts. Study also to lay vp in thy heart and memory, vvhatsoeuer thou shalt heare, read, or see good, and for thy spiri­tuall profit; and then in time of need thou art sure to find a store.

6. Consider sixthly, how our Sauiour being now towards twenty nine yares of age, he com­municated vnto his parents, how the time of his preaching, teaching and redeeming the world vvas nigh at hand; and this vvith more particu­larities to old S. Ioseph, now about seauenty yeares of age; because he vvas not to liue to see and be a party in his sufferings, as the B. Virgin vvas; but to passe ouer and rest vvith his fore fa­thers in Abrahams bosome. O vvith vvhat fee­ling and teares did the good old man heare these things? vvhat pangs did he feele to part vvith his sweetest Iesus and Mary? and yet vvith vvhat conformity to the will of God? how did he aske them both forgiuenes and pardon for the offen­ces he might haue done them, and the small ser­uice he had performed for them? ô my soule thinke and discourse a little, vvhat might passe betwixt three hearts so inflamed and vvounded vvith mutuall loue and tendernes; and I know thou canst not, but by he thine eyes in teares of compassion. The old man dravving to his end, vvith hands & eyes sixed on his present Sauiour, [Page 178]and begging of him his last benediction and ple­nary indulgence, gaue vp most sweetly his hap­py soule into his hands: vvhich he receiuing sent it presently by the hands ef many Angells into the resting place of the old fathers: and vvith his his owne hands & the helpe of the Virgin Mo­ther, shrowded the holy and virginall body, and vvith the accustomed rites and mournings laid it in it's graue &c.

Conclude vvith the best affections thy deuo­tion can afford thee: begg of all three, that they vvill be by thee at the houre of thy death: and receiue thy poore soule into their protection; conceiue a speciall deuotion to S. Ioseph for doubtles it cannot but much auaile and profit thee.

THE FIRST MEDITATION. Of the Baptisme of our Sauiour Christ.

1. COnsider first, how the time being at length come vvhen this sunne of iu­stice, so long hidden and eclipsed, vvas to disclose himselfe and send out his rayes to on­lihhten and vvarme the darke & frozen vvorld; before his departing from Nazareth, he gaue an account of all to his B. Mother; thanked her for his education and paines taken vvith him, asked her leaue and licence to leaue her for a vvhile; and no doubt, but as a loyall sonne, asked her motherly blessing, and as her Lord and Crea­tour, gaue her a thousand of his, vvith as many embraces and mutuall farevvells, full of tender loue and dewy eyes on both sides. O my soule, take thou also leaue of the B. Virgin and follow thy Sauiour; and neuer feare of her very good leaue. See thy Lord goe forth poore, pennilesse and barefoot (for in that sort he vsed to preach) a long iourney of foure dayes, to the riuer Ior­dan; vvhere his Precursor S. Iohn vvas prea­ching pennance and baptising all sorts of sinners: & being come thither, he adioynes himselfe, as one of them, to publicanes, souldiers, murde­rers, theeues and such like gentlmen; harkens, to S. Johns preaching, and is ready, like a true conuertite, to doe publike pennance, and then be vvashed by him from all his sinnes. Heauens! [Page 180]vvhat hath so humbled that Eternall Majesty? vvhat hath defiled that spotles sanctity? thy sin­nes, ô my soule, amongst the rest.

Conclude to follow thy Sauiour one step higher in imitation of his vertue: but be sure to begin as he doth, vvith one step lower of humi­lity, and beare thankfully if thou be slandered, or accused of any thing, being in thy selfe inno­cent; for thy Sauiour vvill now be esteemed an actuall and vvilfull sinner; one step more then originall.

2. Consider secondly, how our Sauiours tur­ne being come, he vuclothes himselfe, enters into the riuer of Iordan, asketh of S. Iohn to be baptized and washed from all his sinnes, pro­mising to doe pennance for all, hovv many and grieuous foeuer. O most innocent lambe? hovv strange is this thy language? and yet hovv true? strange, for hovv can sinne be thine, vvhich is so opposite to thy nature, and displeasing to thy person? and yet most true; for all the sinnes of the vvorld are laid on thy shoulders, and are thine, to beare, to vvash, to satisfy: vvash him therefore, ô Baptist, from head to feet, or rather vs in him: But he by, diuine instinct knovving vvho he vvas, all amazed and astonished, cried out, Tu venis ad me baptizari? thou comest to me to be Baptized? thou, the Sonne of the liuing God Sauiour of mankind? most innocent lam­be, Qui tollis peccata mundi? vvho taketh avvay the sinnes of the vvorld? thou, vvho didst san­ctifie me in the vvombe, & vvho art to institute [Page 181]a baptisme of the holy Ghost? to mee a poore creature, thy slaue, Et filius ancillae tuae, and the Sonne of thy hand-maid, conceiued in sinne and subiect to it? shall I be esteemed a Prophet, and thou a sinner? or shall I lay my hand vpon that head, In quo reconditi sunt thesauri sapientia Dei? in vvhom all the treasures of God the father his wisedome and knovvledge are hidde? neuer vvill I doe such a thing: neither vvould he euer haue done it, had not our B. Sauiour commanded him to it: Sine modo, sic enim-decet nos implere omnem iustitiam: suffer me for this time; for soe it becometh vs to fulfil all iustice. And vvhat? but, I must Implere omnem gradum humilitatis, fulfil the vtmost degree of humilitie, and thou omnem obedientiam. all obedience.

Conclude to learne this holy iustice; that is, imitate thy Sauiours humility, in acknovvled­ging and doing penance for thy sinnes: practise S. Johns obedience, in submitting thy iudge­ment vvithout dispute, thy vvill vvithout relu­ctance, to vvhat soeuer Christ by him selfe or Ministers shall command thee.

3. Consider thirdly, hovv our Sauiour co­ming out of the riuer, and falling to prayer, pre­sently the heauens open, the holy Ghost co­meth dovvne like a doue; and sitteth ouer him; and his Eternall Fathers voice vvas heard, Hic est filius meus dilectus, in quo mihi complacui: this is, my beloued sonne, in vvhom I am vvell pleased. In vvhich passage are figured vnto vs the vvon­derfull effects of our holy Baptisme; in vvhich [Page 182]are inuoked and concurre all the three persons of the B. Trinity; the holy Ghost cometh downe, Et diffunditur in cordibus nostris; and is povvred into our harts. And of God the Sonne it is said, Hic est qui baptizat in Spiritu Sancto: he it is that baptizeth in the holy Ghost. By this the hea­uens are first opened, and men made heire to blisse. See moreouer the effects of holy prayer: it is that Penetrat & rumpit caelos; penetrateth and pearseth the heauens. Prayer calleth downe the holy Ghost into our soules, openeth our ea­res to the voices and inspirations of God the Fa­ther, and raiseth vs to be vvorthy children of God, In quibus sibi complaceat. In vvhich hee may be pleased. See finally, hovv God doth neuer faile to exalt the humble and lowly: Christ vvhen he vvas borne in a stable, vvas reuerenced by Angells, and adored by Kings: when circum­cised, had the name giuen him. Quod est super omne nomen: vvhich is aboue all names. When crucified betwixt theeues, had both earth and heauen to mourne for him: and now vvhen baptized like a sinner, vvas honoured vvith the presence of his Father and the holy Ghost.

Conclude againe to humble thy selfe in this vvorld Omni creaturae propter Deum, to euery creature for God, that he may afterwards exalt thee In die illa: in that day: resolue also to follow the exercise of prayer, and especially mentall prayer; bend all thy forces to profit therein, as thou hopest for heauenly comfort, and the visi­tation of the holy Ghost.

THE SECOND MEDITATION. Of the Fast & Temptation of our Sauiour.

1. COnsider first, how our B. Sauiour no sooner baptised, but he enters into the pennance, he had promised to doe; & so betakes himselfe into a vast and barren desart, vvhere amongst will beasts and birds of the ayre, he passed forty vvhole dayes vvithout euer ea­ting or drinking, in perpetuall prayer & morti­fication: if thou aske vvhy, since neither his vir­ginall body could deserue such rigour, nor com­pany any vvay hinder his contemplation and re­collection? the reason is now giueu in his Bap­tisme, both to satisfie in himselfe for thy sinnes, and by example to moue thee to doe also some­vvhat for thy selfe. O happy desart vvheresoeuer thou art, sanctified by so diuine an Hermit. holy caue, the bed chamber of our heauenly Salo­mon, rude and cold in thy selfe, but mollified now and warmed by the ardent sighes of his in­flamed breast Blessed ground, vvhich serued for his bed and couch, and thrice happy stone on vvhuch his sacred head reclined vveary & heauy; full oft vvast thou bedewed vvith the salt teares that so oft came trickling downe his cheekes. O soule of mine, more barren than that desart, more hard than those stones, if thou canst not afford one pious teare to vvarme his naked and frozen feet; if thou canst not breathout one [Page 184]sigh for his sake, vvho doth both vveep & sigh so much for thee.

Conclude to enter into the desart of pennance vvith thy Sauiour; helpe him to satisfie for thee, that is, helpe thy selfe by like mortification to ioyne his vnto thee, and make them fruitfull: but first be baptised, that is, vvashed and clean­sed from thy sinnes. Scimus enim quod peccatores Deus non exaudit; vve knovv that sinners God doth not heare, that done, make no dilations, for present satisfaction is more pleasing and secure.

2. Consider secondly, how our B. Sauiour seeing himselfe so much honoured by the voice of his Father, and appearing of the holy Ghost flies presently into the desart, both to auoyd the flatteries and acclamations of the people, as also vvith the increase of Gods fauours, not to neg­lect & slack, but rather increase also the rigour and austeritie of a vertuous life; and this not for himselfe, Sed vt nobis relinquat exemplum, vt sequamur vestigia eius. But that he might leaue vs an example that vve may folovv his steppes. Soe this most humble and meeke lambe of God conuersing and liuing amongst the vvild beasts of the vvoods; and certainely vvith more quiet and content would he haue passed for all his life, then liuing amongst men, to see and beare vvith their bestiall vices and abominable sinnes and blasphemyes; had not his presence, doctrine & example been necessarie for our amendment & saluation. Blessed be this his sweetnes and gent­lenes [Page 185]to suffer and conuerse vvith sinners: and Blessed be his charity and goodnes, in preferring alwayes our saluation before his owne content; in sparing no labour, or toyle how difficult so euer, vvhence might result any good of ours. O my soule, if vve could vice versa againe but doe and say as much for him, his honour and content.

Conclude two things, first to flie withall the strength of thy hart, all praise and flattery of men; and be sorry at least, that thou canst not feele in thy selfe this dislike: Magnam, quoth Thomas of Kempis, habet cordis tranquillita­tem, qui laudes nec curat, nec vituperat. He en­ioyes a great tranquilitie of mind, vvho neither cares for nor discommends but is indifferent to hu­mane praises. The second, to imitate thy Sa­uiours meeknes and gentlenes in words & car­riage, that thou maist liue vvith the fiercest and wildest men that are.

Consider thirdly, how our Sauiour to teach vs in himselfe, the vvay to a vertuous and cele­stiall life, makes his first entrance by fasting & prayer: for fasting keepeth downe the body, & prayer raiseth vp the mind. His fast vvas most ri­gorous, for in forty dayes and nights he tasted not a bitt of bread nor drop of vvater; yet his prayer vvas so ardent, and his mind so raysed in continuall contemplation, as both holy fathers, and Diuines doe thinke, that in all the said time, he felt not the hunger and vvant that his body suffered; Sed postea esuriit, but aftervvards he [Page 186]felt both hunger, feeblenes and weaknes of body. So doe these two vertues of fasting and prayer concurre to the aduancing one the other, for fasting lifteth vp prayer to her full pitch, and prayer maketh fasting easie and insen­sible, as it hath been verified in many thousand of Saints: bel [...]eue it, ô Christian; this is the vvay to vertue and life euerlasting; for both a like labour in vaine, as well he who hopeth to ouercome his other vices and bad inclinations without mastering his Gula, his gluttonous desi­re, and appetite by fasting; as vvho thinketh to make his fasting fraitfull or tolerable vvithout diligent prayer and meditation; Nam spiritus viri sustentat imbecillitatem suam: for the spirit of a man sustaines his vveaknesse: & take cou­rage, for though neuer so vveake of our selues, yet Omnia possumus in Deo qui nos cenfortat [...] VVe can doe all things in God vvho comforteth vs.

Conclude, as thou euer hopest to attaine to a vertuous and spirituall life, to seeke no other inuentions nor by-paths, but to follow this high and beaten vvay that Christ and his Saints haue trodden before thee, of fasting and prayer; let vs be ashamed, that the eldest of vs, is yet so farre from either; from fasting, as that vvee murmure at euery displeasing bit; from prayer, as that e­uery toy can easily carry vs from it; if not meere floth it selfe.

4. Consider fourthly these vvords of the E­ [...]angelist. Accedens ad eum tentator dixit ei: the tempter approching, sayd to him, this Tentator or [Page 187]tempter is the deuill, per antonomasiam; by excel­lencie, as one may say, hauing hesides the long ex­perience of thousands of yeares, foure principall qualities, that make him Master in this black art: the first, is the exquisite skill & knowledge he hath, of our naturall dispositions, inclina­tions and desires; the second, his vvonderfull, power, to vvhich all the power of this world is not comparable: the third, his inueterate malice against mankind, the fourth, his neuer-vvearied sedulity, diligence and sagacity to worke his owne ends, to apply his snares in due time, and on fit occasions, and neuer to be wearied vvith repulses, nor tired out vvith durance of time: This Tentator or tempter therefore hauing ma­ny yeares vvatched about our Sauiour, now at length catcheth hold of his hunger, Dic, vt la­pides isti panes fiant, commaund that these stones be made bread. Seeke thy food by some mordi­nate and vnusuall vvay: but being repulsed by the confidence vvee are to haue in Gods proui­dence; he presently trieth him vvith presump­tion, bidding him throw himselfe downe from the steeple, vvith trust that God would preser­ue him: but reiected againe, and seing him to be a man not of ordinary valour ond vvorth, to be catched with smal baites; behold he offereth him the Empire of the vvhole world, for one bend of his knee vnto him: & note how at first he offered nothing but stones, but finding resistance, an empire vvas too little; so doth he proportion his baites according to the vvaters he fisheth in.

Conclude to liue in great feare of this so pow­erfull, so cunning and malitious an enemy; ne­uer thinke thy selfe secure, take heed of giuing him any the least occasion; and flie euer vnder the vving of thy Sauiour for his succour and defence.

5. Consider fifthly, and note these three or foure points vpon this matter: the first is, that the deuill neuer tēmpted our Sauiour, vntill he entred into the desart to liue a hard and austere life; and then he vrged him to turne stones in­to bread: so doth he with vs; as long as vve liue at our ease and pleasure, he troubleth vs not, but letteth vs saile on vvith a pleasant gale; but if vve once turne about, and looke towards hea­uen, presently he setteth vpon vs, and persuadeth vs to turne stones into bread, that is our hard & austere beginnings into our former ease and de­light. The second; he tempted not our Sauiour, till he savv him with hunger and desire of meat; so it is, vvere it not for our appetites and desires, the deuill could hardly find a vvay open to enter vpon vs; Unusquisque tentatur à concupiscentia sua ahstractus & illectus: euery one is tempted of his ovvne concupiscence, abstracted and allured: see therefore, how much it behoueth vs to beare all our affections free and aboue terrene obiects. The third, the deuill tempted our Sauiour to precipitate him selfe from the highest pinnacle, and to prostrate himselfe before him: so doth he treat with vs, that vve throw ourselues head long from the highest top of grace, and Gods [Page 189]fauour to the bottome of hell & despaire; adore him or other creatures in stead of our Creatour; for in euery mortall sinne so it really passeth; and to obtaine his end, he letteth little by lying or promising impossibilities; for if he be catched in them, he vvill neuer bluch, so he can catch first poore soules in his snares.

Conclude to enter vpon a vertuous life stout­ly and vvith courage: to bridle thy appetites & inordinate desires: not to beleeue the Deuills flatterings, promises or fawnings, lastly, to thanke thy dearest Sauiour for shevving thee the vvay hovv to resist and vanquish him; as also for breaking his force first vpon his ovvne sa­cred person.

6. Consider sixthly, hovv vvhen the Deuill rose to that height of pride, as to demand ado­ration, our meekest Lord could brooke him no longer; but vvith a Uade Satana, Deum tuum a lorabis, & illi soli seruies, a vant Satan, thy God shalt thou adore, and him onlie shalt thou serue, sent him packing vvith confusion & des­paire: and the holy Angells came visibly round about him; and presently adored him for their true Lord and Master, to the greater confusion of the Deuill; and sung him some glorious hymne for his victorie ouer that great and fear­full Golias. Learne hence my soule vvhat to doe in the day of battle & temptation, if thou yeeld. the good Angells fly away vvith sorrow, and the deuills grin and laugh ouer thee; if thou fight valiantly, the deuill is confounded, the Angells [Page 190]are reioyced and keep thee company. Et mini­strabant ei, and ministred vnto him that is, they brought him somewhat to cat, a piece of bread and a jarre of water, to relieue his feeble and ouertired body: see the wonderfull temperance and decencie vvith vvhich he taketh this small repast: ô creep in amongst the feet of the blessed Angells, Vt comedas de micis, quae cadunt de men­sa Domini tui: that thou mayst eate of the crum­mes that fall from the table of thy lord & maister. And runne thence vvith speed to giue tidings to the B. Uirgin of her long-wanted and looked­for Sonne; relate vnto her all what hath passed, vvhat he hath done and suffered since his depar­ting out of her doores.

Conclude to fight euer stoutly against temp­tations, vvith great confidence in thy Sauiour & his holy Angells: prouide thy selfe vvithsome fit sentence against the temptations thou most fea­rest, either out of holy Scripture, or els vvhere, they will serue like so many two edged swords, to strike thy enemy thorough.

THE THIRD MEDITATION. Hovv our B. Sauiour called his Disciples and his conuersation vvith all sorts of people.

1. COnsider first how our B. Sauiour after thirty yeares humility, pouerty and obe­dience; after a Baptisme in the vvaters of Jordan; after fourty dayes fast and prayer, and [Page 191]the triple temptation of the Deuill ouercome; thinking himselfe, in our manner of speech sufficiently armed and prepared for all encoun­ters, comes forth at length into the field, to fight against the great Goliah of sinne and ignorance, to plant his new and heauenly doctrine in the vvorld, and by his owne death to redeeme man­kind. A perfect example for all those vvho aspi­re to the preaching of Christs word & the con­uersion of soules, how to prepare themselues at home and vvithin themselues ere they venture out to so dangerous and hard a combat. See how our Sauiour goeth about to gather vp disciples, vvith vvhich to found and begin his Apostoli­call Colledge and Semmarie, Andrevv & Peter, Iames & Iohn, Mathevv &c. vvhere tvvo things are to be noted: the one, the quicke and ready obedience, vvith vvhich they all follovved his call, leauing suddenly all they had, & follovving him: the other, that he called none vnto him, but poore ignorant and simple fishermen, or the like, Stulta mundi elegit Deus vt confundat sapientes, & infirma vt confundat fortia: the fo­lish things of the vvorld hath God chosen, that he may confound the vvise, and the vveake things that he may confound the strong. These are the Cerethi and Phelethi of our King Dauid, the day­lie life-guard of our great Salomon; the great counsellours & polititians, that the Sonne of God chose to reduce the rebell vvorld to obe­dience and loyalty.

Conclude to follow promptly thy Sauiours [Page]vocation and inspirations; and that thou maist be worthy te be called into his Colledge & com­pany, be a true Deuote to humility, pouerty & sincerity: lastly vvhen thou art admitted, venture not out to the field, vntill thou hast prepared & armed thy selfe to proofe by penance, fasting, prayer, and ouercoming thy three enemyes, the flesh, vvorld and deuill.

2. Consider secondly how it is sayd of our Sauiour Cepit Iesus facere, & docere: Iesus began to doe and to teach: his life and conuersation vvas a perfect mirrour and patterne of all vertue and sanctity, for he vvas Sanctus Sanctorum: the Saint of Saints: his outvvard conuersation vvas not vvith those corporall austerities and rigours as S. Iohn Baptist and other Saints haue vsed; nei­ther are they the essentiall part or perfection, but onely helpes therevnto; neither were they conuenient for our Sauiour, vvho coming to teach, cure and conuert all sorts of people, vvas to accommodate himselfe to all companyes and places, But the essential perfection vvas in him Tamquam in fonte & centro, as in its sountaine and centure, as humility, meeknes, patience, pouerty, temperance, sweetnes &c. O discite a me, quia mitis sum & humilis corde: O learne of me, because I am meeke, and humble of hart: but aboue all, his inflamed and burning loue and zeale of the honour of his Eternall Father, and the curing and sauing of poore soules; for this did he labour both day and night; for the fin­ding of this lost sheep, vvere bent all his [Page 193]thoughts and endeauours; for this vvere his trauells by sea and land, from city to city, from people to people, thorough heat and cold, raine and snovv, poore, hungry, euer on foot and those also euer bare: ô how oft did he sit downe vveary and tired! how oft vvas he benighted in the cold fields without shelter or reliefe!

Conclude since now thou art an Apostolicall disciple of Christ, to ground thy selfe here with true vertues, but aboue all in humility and chari­tie; and vvhen thou shalt be sent to thy poore country, thinke not of thy ease & commodity: but know that thou art sent to goe thorough thick and thin vvith danger of health, vvealth, life and all, and this for the least soule that there liueth.

3. Consider thirdly, the terrible opposi­tion and contradiction the world made against our Sauiour in this enterprise, in his good name, honour and life: in his owne towne at the very beginning they layed hands on him, and would haue throwne him ouer a great steep to breake his neek: his owne kin­dred once vvould haue tied him vp for a foole or madman: in Iury how oft vvould they haue stoned him to death; so that once he fell into this sweet expostulation vvith them, Multa bona opera feci vobis, propter quod horum vnltis me lapidare? many good vvorkes haue I done to you, for vvhich of those vvorkes vvil you stone me? In Samaria they vvould not [Page 194]receiue him, nor giue him a nights lodging: the Geraseni Gerasens begged of him to leaue their country, preferring the safety of their hogges before his company. O my soule how oft hast thou done the like, preferring thy foule & hog­gish pleasures before his sweetest presence? how oft did they call him glutton, tipler, friend & companion of Publicans, vvhores and base people; profane, wicked and breaker of the Sab­both day: at length Samaritan, (vvhich is now as much as Iew) coniurer, vvitch; Daemonium habet, & in Beelzebub Principe daemoniorum eijcit damonia: he hath a deuil, and in Beelzebub the Prince of the deuils he casteth out deuils. And vvhatsoeuer els rancour and malice could in­uent and spit out against him: all vvhich our most humble and meek Lord bore vvith patien­ce; nothing could vveary him or make him de­sert his enterprise.

Conclude to imitate thy dearest Master: hast thou entred the lists of vertue? expect then en­counters, oppositions, blowes from all sides, friends, foes, and kindred: but resolue to stand to it, for in this spirituall combate two thingss are most certaine and rare, first that the victour shall neuer be defrauded of his laurell; next he is sure to be victour, vvho doth not willingly lye­downe and yeeld.

4. Consider fourthly the speciall and singular care and sweetnes our B. Sauiour shewed vpon all occasions to poore and helplesse sinners, not onely in receiuing and cherishing them vvith [Page 195]gentlenes and charity, vvhen they came them­selues vnto him; but also in seeking all occasions to meet and treat vvith them, to allure, cure, & conuert them: for this end he went oft amongst them to their meetings and feastings, without being inuited and called; in so much that the Pharisees, a precise and puritane sect of the Ie­wes, vvere scandalized thereat, and vvilled his disciples to put him in mind, how it little besee­med his person to frequent such company, ea­ting and drinking vvith publicans and sinners: vvhereat out Sauiour presently rase vp vvith these vvordes, Non est opus valentibus medicus, sed malè habentibus; those that are vvhole neede not the Physicion hut they that are ill at ease, &, Non veni vocare iustos sed peccatores: I came not to call the iust but sinners. And vvithall exten­ded his discourse more at large vvith the para­bles of the shepheard seeking his lost sheep, and bringing it home on his shoulders; the vvoman also hauing found her lost Dragma, or grote and calling together her goships to reioyce with her: and lastly of the Father receiuing vvith open armes his prodigall Sonne, vvho hauing spent all, returned home a beggar, vvas welco­med and feasted: lastly, vvith these vvordes he concluded his sermon: Dico vobis quod ita gau­dium erit in caelo super vno peccatore paenitentiam agente &c. I say to you that soe there shal be ioy in heauen vpon one sinner that doth penance, &c.

Conclude vvith most humble & hearty than­kes to thy Sauiour for his goodnes towards [Page 196]poore sinners, and towards thy selfe in particu­lar, for hauing so often inuited thee, inspired thee, called thee to amendment, and how oft hast thou reiected all his visits? and contristated both him & the Angells of heauen? ô returne yet at length vvith humility & a sincere resolution, and he vvill not reiect, but embrace thee.

5. Consider fifthly, how to shew the loue & care he had of sinners; he tooke Mathew a Pu­blican and vsurer into the Colledge of his A­postles, and made him moreouer an Euange­list: let no sinner then despaire how great soeuer, to mount vnto perfection through his grace. Zacheus a Prince of Publicans had but a desire to see him, and presently our most sweet Lord inuited himselfe to his house and made him a Sonne of Abraham, Magdalene a famous & pu­blike sinner came creeping vnto him; he recei­ued her, suffered her to touch, vvash and kisse his feet, to the great offence and scandall of the proud Pharisee; from vvhose slanders he defen­ded her, pardoned in publike her sinnes, & sent her avvay so great a Saint, as all knovv. But the conuersion of the Samaritan vvoman is most svveet and delightfull; a vvoman of base & lovv condition, & of a vvorse life, hauing been mar­ried to fiue husbands, and novv liuing vvith one, that vvas none of her owne: our B. Sauiour like a cunning fowler of soules, lay vvatching for her at a vvelhead in the heat of the day; began to parly vvith her, and by little & little drew her on so farre that shee threw downe her pitcher, [Page 197]and ran into the Citie, a preacher and Euange­list to her people. Finally he defended the poore vvoman taken in adultery, absolued her, & sent her home free from sinne and death: he pardo­ned the theefe at the last gaspe on the Crosse: in fine his generall proclamation for all is; Venite adme omnes qui laboratis & onerati estis, & ego reficiam vos. Come to me all that labour, and are burdened, and I vvill refresh you.

Conclude to runne vnto this fountaine of sweetnes, vvhensoeuer thou findest thy selfe de­filed vvith sinne; but runne vvith humility and confiden ce: be also euer diligent and vvatchfull to helpe poore sinners to their conuersion: no­thing is more gratefull to Christ; Docebo iniquos vias tuas; & impij ad te conuertentur. I vvill teach the vniust thy vvayes, & the impious shall be conuerted to thee.

THE FOVRTH MEDITATION. Of the miracles & doctrine of our Sauiour.

1. COnsider first, how as the fruit of the tree in Paradise gaue life, and the leaues health to the nations; so, though our B. Sauiours principall end, and intent vvas to giue life & saluation to soules, yet the aboundan­ce of his goodnes spread out his leaues also to the health of the body, vvith such prodigious miracles, that surpasse all vnderstanding and lan­guage: Let vs consider these two points; the [Page 198]first is the number of them, vvhich S. Iohn af­firmeth to be so great, that if all vvere vvritten, he thinkes the vvhole vvorld could not hold the volumes: see the Scripture, and at euery step vvee shall meet vvith the lame, the blind, the deafe, the leprous, the dumbe, the dead, the possessed, all perfectly cured, raised, freed; Quia virtus de illo exibat & sanabat omnes. Because vertue vvent forth from him, and healed all. The next is the benignity, facility and prompt­nesse vvith vvhich he did all this; little need of intreating, let him but know the griefe, and the cure vvas at hand: his mother sayd no more, but, Vinum non habent, they haue not vvine, and pre­sently the vessels of vvater vvere turned into vvine: the leprous man had no sooner sayd, Do­mine si vis, potes me mundare, Lord, if thou vvilt thou canst make me cleane. But suddenly: Uolo, mundare: I vvill, be thou made cleane: the Cen­turion, could hardly say; Domine puer meus iacet in domo paralyticus. Lord my boy lieth at home sick of the palsey. When he vvas cut off, Ego ve­niam, & curabo eum. I vvill come, and cure him. S. Martha and Magdalen sent to him; Domine quem amas, infirmatur, Lord he vvhom thou loueth, is sick: With vvhich he presently came vnto them. Blessed of all creatures bee such bo­wells of mercy and sweetnes.

Conclude to praise and thanke him euer for this his heauenly benignity and readines to doe vs good, and to cure our infirmities: resolue also to imitate thy heauenly Master, to doe freely & [Page 199]nobly for the good of thy neighbour, either spi­rituall or temporall, vvhat thou art able, without any proper interest and respects, and without so much intreating and vvoing.

2. Consider secondly, how farre different is the charity of our dearest Sauiour, from that of men to one an other; vvee fly, excuse & shrinke our shoulders at euery thing, that is asked vs, though neuer so easie for vs to doe; though ne­uer so necessary for those that aske; but our B. Sauiour, as he neuer differred the petition of any, Nec expectare fecit oculum pauperis; nor hath made the eye of the poore to expect; so he many times out of his ouerflowing loue, preuented the very asking: as vvhen seeing the paralyticke lying at the pond-side called, Probatica, without helpe or hope of cure, hee asked him if he vvould be cured; and presently sayd vnto him, Tolle grabatum & ambula: take vp thy bed, and vvalke; Againe, moued vvith the teares of the sad vvidow of Naim, for the death of her onely Sonne; hee bid the hearse stand, called vp the dead youth to life and deliuered him to his now­astonished & ioyfull mother; to the great vvon­der & applause of all the people. So he tooke an other paralyticke, prostrate before him, by the hand and sent him away sound and lusty. So in the vvildernes he twice fed thousands of poore people, that followed him, vvith that miraculous multiplying of fiue loaues and two fishes: vvith many more, vvhich are not knowne or specified, to his owne infi­nite [Page 200]glory, and comfort of poore creatures.

Conclude vvith great confidence in this thy so good and liberall a Sauiour; for know, that his charity and loue to man is still the same, euer most ready at thy call in all necessities, both temporall and spirituall: heare him complaine; Sum, inquit, diues; à me tamen nemo quicquam postulat: sum misericors, nemo tamen fidem in me collocat: petite & accipietis. I am, quoth, he rich, and yet no man demandeth any thing from me; I am mercifull, and yet no man placeth his trust in me; aske and you shall receiue.

3. Consider thirdly the doctrine of our diui­ne Master, In quo reconditi sunt omnes thesauri scientiae & sapientiae Dei. in whom are all the trea­sures of knovvledg and vvisedome hidde: and first the excellency thereof; for on the one side it is most plaine and cleare to the lowest vnder­standing; so that now euery poore vvoman knoweth more of God and his perfections, then euer did Plato or Trismegistus: on the other, it is so profound and full of hidden mysteries, that the highest vnderstanding of men and Angells reacheth not halfe way: it's compared to the sunne, by vvhich all things are seen, and it selfe neuer fully in the face; to the riuer of Nilus, vvhose vvaters ouerflow the bankes of the Church; but the vvell-head neuer fount out, ne­uer knowne: to the vast Ocean, thorough who­se waues vvee saile, but see neither depth nor end. Next ponder the perfection of this doctri­ne, which is not to fill the braines vvith vaine [Page 201] chimeras, the heart vvith pride and the tongue vvith tatling, as humane sciences commonly doe; but it storeth the vnderstanding vvith solid mysteries, and filleth the soule vvith all vertues; Domine, verba vitae aeternae habes, Lord thou hast the vvords of eternall life, quoth S. Peter; the Precepts teach the high vvay to heauen; the counsels raise to a more Angelicall pitch; both, though they seeme rigorous in their cōmands, yet are most sweet in the obseruance: for so sayth our Sauiour; Iugum meum suaue est & onus meum leue. My yoke is sweete, and my burden light.

Conclude with most humble thankes to the Eternall Father for sending vs such a Master, to teach vs the way of life: resolue to learne & pra­ctise his doctrine; take it for [...]erne of all thy actions, as S. Francis did; at lea [...] as farre as thou art table; Et inuenies requiem anima tuae; thou shalt find rest to thy soule. Attend euer to the holy Scripture vvith humility and reuerence, & thou vvilt finde new comforts in thy soule.

These follovving must beginne to be read on Sexagesima Sunday at night.

THE FIRST MEDITATION. Hovv our Sauiour is sold by Iudas; and taketh leaue of his Mother.

1. COnsider first, vvhat an iniurie it vvas to our B. Sauiour to be sold to his enemyes by his owne disciple; and that for thirty pence: Si inimicus meut male dixisset mihi, susti­nuissem vtique; if myne enemie had spoken euil to me, I vvould verilie haue borne it; but thou, my beloued Apostle, Dux meus & notus meus; my guide and my familar; vvho liued and slept together, and eate our bread at the same table; this seemes to surpasse all measure: vvere it not, that the vilenes of the price yet goeth further: ô Iudas, couldst thou set the Sonne of God at no higher a price then that of a common slaue? vvhy, he bought thee and vs allvvith the price of his bloud. But how came Judas to fall into so desperate a treason? see vvhether a passion, not at first resisted, carrieth a man: his couetous­nesse made him first steale for himselfe out of [Page 203]the common purse, vvhich he kept; at last in­creasing made him sell his Master, to get thirty pence; and afterward to hang and damne him­selfe. Now vvhat face, what colour could he put vpon so horrid a fact, as to sell this Paschall Lambe to those bloudy wolues; that is; his owne Master to his publike enemies? vvhat reasons could he alleadge? forsooth, that he was vveary of his company, because he broake the law; kept not the Sabboth; kept company with publike sinners, glutrons, drunkards, vvhores, Publicans &c. vvas a coniurer, blasphemer, and made himselfe for all this, the Sonne of God: ô Judas! how against truth, and thy owne con­science dost thou blaspheme? but all is there good and holy, the bargaine is made, and the mony payed: and Iudas returnes home to his Masters company; followes him, and speakes him faire, as though nothing vvere done; as though his Master knew nothing of it.

Conclude to take heed of thy passions at the beginning; sleight them not, neglect them not trust not to any dignity, thou art placed in, none higher then an Apostle-ship, from vvhich Iu­das fell; examine thy selfe vvell, it thou haue neuer sold thy Sauiour for lesse, then he did; for a thought, or for a rotten pleasure.

2. Consider secondly how the time being come, that our B. Sauiour vvas to enter into the last and most terrible combate of his passion; & to take his last leaue and farewell of his most deare Mother; he takes her a side, and begin­ning [Page 204]a most solemne and sad discourse; first as a most gratefull and humble Sonne thanketh her for all the loue and care, she hath shewed him in his education and breeding; and for the bread he hoth eaten at her table: then declareth vnto her, how the time appointed him by his Eter­nall Father to accomplish the redemption of mankind, vvas come; how he vvas novv to goe to Jerusalem; there to be taken prisoner by the treachery of his ovvne disciple Iudas; to be falsly accused, condemned, hanged on a Crosse be­tvvixt tvvo theeues &c. all vvhich he vvas most vvilling to vndergoe, because it vvas his Eathers vvill, and for the good of men; and desired her to doe also the same, and to conforme her vvill to Gods, as he did. And vvith this he embraced her most tenderly; asked and gaue a mutuall blessing; tooke his leaue and left her; but in what case, expect not to haue it vvritten or expressed; for he his more dull then lead, vvho cannot ap­prehend somewhat and more stony then flint, vvho cannot drop one teare: but to vvade into the depth it selfe, as it vvas, not the tallest Cedar of Libanus; nor Angell of heauen can doe it.

Conclude therefore; euery one for himselfe, vvith that sorrow, teares and compassion, that such a story deserues; and both Christ and his B. Mother shall inspire.

3. Consider thirdly here for all that shall fol­low in our Sauiours passion; that as on the one side the sorrow, griefe and anguish vvhich the B. Virgin suffered at euery passage and station [Page 205]of her Son's Tragedy, vvas the greatest that euer hath or shall oppresse a humane heart, and exceeded onely by that of her Son; able a hun­dred times, not onely to dismay and put her by her selfe, but also quite to bereaue her of her life: so on the other side, her modesty, courage, and comportment vvas such that being euery vvhere present, and oft an eye-vvitnes of vvhat passed; yet she neuer shewed the least vveaknes, feare, or imperfection in the vvorld. Her griefe proceeded from her loue, vvhich being by all titles the greatest, that euer vvas, increased her sorrow in like proportion: her constancy and fortitude was supernaturall, grounded in that her totall resignation and conformity to the vvill of God: this vvas so great and intire, that duubtles had God so commanded her, she vvould vvit­hout the least flinching or pusillanimity, like an other Abraham, haue sacrificed him vvith her owne hands; that is, scourged, crowned & cru­cified him; although euery thorne and naile vvould haue pierced her tender heart, more then her Sonnes flesh. O how oft did she vse the prayer of her Sonne in the garden, and cry out to the Eternall Father? Pater mi, si possibile est, transeat à filio tuo & meo calix iste, verumtamen non mea, sed tua voluntas fiat. My Father, if it be possible, let this chalice passe from mine & thy sonn, but yet not my vvill but thine be done.

Conclude to accompany the Virgin Lady in this her sad pilgrimage to mount Caluary, vvith true sorrow; compassion and teares; but with as [Page 206]full a resignation also of thy selfe to God, In tom­pore & aeternitate: in time and eternitie: take heed thou increase not her Sonnes torments, & her griefes by sinne; for this it is, that pierceth more to the quicke both their hearts, then all the nailes and thornes of his enemies.

THE SECOND MEDITATION. Of his last supper & vvashing of feet.

1. COnsider first, how our B. Sauiour ac­companied vvith his Apostles, went to Ierusalem; and entred into a house pre­pared for him, Canaculum grande stratum: A spatious and vvell furnished dining-roome, fit and capable of the great mysteries, vvhich vvere to be vvrought in it: for here he eate his last Paschall supper: here he instituted the most B, Sacrament: here after his resur­rection he appeared to his Disciples: here came downe the holy Ghost vpon them all: here was sayd the first masse, and raised the first Christian Altar. Entring here, his first vvords were: Desiderio desideraui hoc Pascha manducare vobiscum antequam patiar: vvith desire I haue desired to eate this Pasche with you before I suffer: to shew the long and earnest desire he had to suffer for our redemption: blessed be that breast, vvhere such loue did harbour: vvhen he saw the Paschall Lambe lie rosted on the table before him; ô how did he see himselfe in this figure, [Page 207]lying on the table of the Crosse before his Eter­nall Father, the true Lambe, Qui tollit peccata mundi, vvho taketh avvay the sinnes of the vvorld, flead vvith the knife of the diuine iu­stice, and rosted in the flames of his owne chari­ty? But harken vnto his most iust and amorous complaint; Amen dico vobis, vnus vestrum me traditurus est: Amen I say to you one of you is about to betray me; ô Iudas how dost thou looke? how dost thou not sinke vnder the table, at such a thunder-bolt? ô how true is it, Pecca­tor cum in profundum venerit, contemnit? a sinner vvhen he shal come into the depth of sinne, con­temneth? he stirreth not, but vvith the rest of the most innocent and fearefull Apostles durst aske; Nunquid ego sum Rabbi? ô Iuda tu dixisti; is it I Rabbi? ô Iudas thou hast said. Yea thou art he; but repent, and be sorry; and I vvill yet forgiue thee.

Conclude to prepare in thy soule a Coenacu­lum grande a great refecterie for thy Sauiour; that is, a free and noble heart; but let it be stra­tum; cleane from filth and adorned vvith gra­ces, take heed no Iudas enter, he vvill spoile the quiet & sweetnes of thy heauenly banquet.

2. Consider secondly, how the Paschall sup­per being ended, and vvith it all the figures and ceremonies of the old law; and our Sauiour in­tending to ordaine and institute the Sacraments and rites of his new law; to shew the dignity of them before those others; and the different re­uerence, they required; see the solemnity [Page 208]wherewith he beginnes: Sciens quia omnia de­dit ei Pater in manus & quia à Deo exiuit & ad Deum vadit, surgit à caena, & ponit vestimenta sua, & cum accepisset linteum praecinxit se, deinde mittit aquam in peluim & capit lauare pedes dis­cipulorum &c. Knovving that the Father gaue him all things into his handes, and that he came from God, and goeth to God, he riseth from upper, and laieth a side his garments, and hauing taken a tovvell, girded himselfe, after that he put vva­ter into a bason, and began to vvash the feete of the disciples &c. Where he hath recommended vnto vs three vertues, most necessary for the vse of these his diuine Sacraments; that is, purity or conscience, humility and charity; the first he signified in the washing his disciples feet, saying; Qui lotus est, to wit from great sinnes, non indi­get, nisi vt vt pedes lauet, sed mundus est totus, He that is vvashed, needeth not but to vvash his feete but is cleane vvholy. From all vvhat so euer: the other two he practised himselfe in the highest degree. Behold, my soule, the Sonne of God, the Monarch and Master of the vvorld, lying at the feet of poore fishermen, vvashing and vviping them vvith those hands, that had done so many miracles; that made both heauen and earth; and vvith the powers of heauen stand astonished at such a spectacle; againe his burning loue and charity vvould not admit a seruant, a boy to helpe him in this act, all must be done by his owne hands, that belonged to our good and example: Discite à me quia mitis [Page 209]sum & humilis corde. Learne of me, because I am meeke, and humble of hart.

Conclude neuer to come to the holy Sacra­ment vvithout some speciall exercise of these three vertues, of purity of conscience, of pro­found humility and sincere loue, both of God and thy neighbour; then maist thou come con­fidently ad mensam Domini tui. To the table of thy Lord.

3. Consider thirdly, how the holy & zealous S. Peter seeing his Lord and Master cast him­selfe at his feet to vvash and vvipe them, all amazed and affrighted, drew backe his legges and cryed out; Domine, Tu mihi lauas pedes? Lord, doest thou vvash my seete? thou my Lord and Master? thou, vvhom lately by the reue­lation of thy heauenly Father, I haue publikely confessed to be the Sonne of the euer liuing God? Thou to me a poore vvorme, and vile sinner farre too vnworthy to doe the like office to thee? Bee content and yeeld, quoth our Sa­uiour; Quod facio, nescis modo, scies autem po­stea: that vvhich I doe thou knovvest not novv, hereafter thovv shalt knovv. No, no deare Lord, vvhat soeuer it be, J care not; Non laua­bis mihi pedes in aeternum. Thou shalt not vvash my feete for euer. Our Sauiour seeing Peter so hot, and out of humility to forget his obedien­ce; vvith a gentle yet piercing frowne sayd; Si non lauero te, non habebis partem mecum: If I vash thee not, thou shalt not haue part. vvith me. Where at poore Peter, as one thunder-strooke, [Page 210]shrinkes vp his shouldyrs, & boweth downe his head vvith, Domine non tantum pedes meos, sed & manus & caput; Lord, not only my feete but allsoe my hands and head; all what thou wilt good Lord, rather then lose or displease thee. A most deuout passage and containing two necessary lessons; the one that our duty and obedience towards our Prelates and Superiours must not be broken or omitted for any pretence or colour of priuate or publike good, no not vertue it sel­fe; for vve see S. Peters humility could not ex­cuse him: the second, that vpon the least notice, that vvhat vvee doe offends God, presently vvee surrender our selues and fly back vvithout any more excuses or disputes.

Conclude to learne and practise these tvvo vvholesome lessons, as thou hopest to haue a share vvith Christ: see & marke the daylie occa­sions thou hast to vse either one or both of them.

4. Consider fourthly, hovv our most hum­ble Sauiour vvith the bason in his hand, and tovvell about his middle, passing on from S. Pe­ter to the rest, found in euery one the like ef­fects of admiration, humility and obedience; vntill he came to the traytour Judas; vvhere be­sides some dissembling perhaps, and false hear­ted complements, he found nothing, but a sinke of sinne and treason; a rock of obstinacy & ma­lice: noe vvaters so chrystall-cleare, as can cleanse him; no bathes so vvarme, as can mol­lify him, See the Lambe of God, vvith more [Page 211]humility, doubtles, than ordinary, prostrate at this traytours seet, vvashing, vviping & kissing them, to the astonishment of heauen & earth; and vvith bedeawed eyes speaking thus vnto his benummed soule: ô Iudas, friend, disciple, and Apostle of mine; vvhy vvilt thou persist in thy malice and treason? Quid feci tibi, aut in quo molestus fui? vvhat haue I done to thee, or in what haue I bene trovvblesome? or rather, Quid non feci pro te? vvhat haue I not done for thee? I haue made thee my Apostle; giuen thee power to doe miracles; cast out diuells &c. Et si hac parua sunt, adijciam tibi multò plura: and if these are litle I vvill add far more, onely repent and saue thy soule: feare not, I shall suffer for thee & all the vvorld; but vvhy by thy treason, and dam­nation? thou heardest vvhat I sayd euen now,; Va homini illi per quem filius hominis tradetur. vvoe be to that man, by vvhom the Sonne of man shall be betrayed. But all in vaine; the Traytour feeles nothing: Daemonium surdum, caecum & mutum. A deafe, blind and dumme deuil.

Conclude to imitate thy sweetest Sauiour; in vvinning thy enemies by sweet and amiable meanes: heare vvhat he sayes: Exemplum ded [...] vobis, vt quemadmodum ego feci & vos facitatis: I haue giuen you an example, that as I haue done, soe you doe all soe: next take heed of an obdurate heart: all the deaw of heauen is hardly able to mollifie it: pray to thy Sauiour daylie: Animo irreuerenti & infrunito ne dederis me. Giue me not ouer to a shamelesse and foolish mind.

THE THIRD MEDITATION. Of his instituting the B. Sacrament & prayer in the garden.

1. COnsider first, how true are those vvords of S. Iohn, speaking of our Sauiour pre­paring himselfe for the instituting of the most B. Sacrament of his body and bloud; Cum dilexisset suos, qui erant in mundo, in sinem dilexit eos; vvhereas he had loued his that vvere in the vvorld, vnto the end he loued them: that is, shewed greater signes and gaue greater pledges of his loue at the end, then euer before: let vs for the present ponder onely these two points: the first, vvhat he gaue & left vvith vs; vvhich vvee shall also finde to be two things, so great and superexcellent; that heauen and earth are capa­ble of no more: the one is his true and reall body vnder the shape of bread, his true & reall bloud vnder the shape of wine; vvhere vnto is annexed his Diuinity, and in a vvord the whole B. Trinity, or vvhat soeuer is contained in him as God and man: the other is a full absolute power to all Priests good or bad, wise or simple, vvhen, vvhere: and as oft, as they please, to con­secrate the same body and bloud, and giue it to vvhom they please, good or bad. O you holy Angells, enuy vs not. The second is, vvhen and vvhy he left vs this holy Sacrament; vvhen did he it? but vvhen the high Priests and Iewes [Page 213]were plotting his death; when Judas vvas betray­ing him; when his Apostles with all the world vvere ready to runne avvay and forsake him: fi­nally, then vvas he preparing a banquet for vs, vvhen vve vvere preparing vvhippes, thornes & naises for him: and vvhy, ô most louing Jesus? Haec, quoth he, quotiescumque feceritis, in mei memoriam facietis; these things as often as you doe them you shal doe them for the commemora­tion of me. The greatest signe of an ardent louer is, vvhen he desireth to be beloued againe: no­thing but this doth our Sauiour require of vs for all that he hath done and suffered for vs: Fili, praebe mihi cor tuum. Sonne, giue me thy hart.

Conclude to thanke thy Sauiour daylie for this inestimable Sacrament: and for the power, he hath giuen to Priests to consecrate it: repay him in the coyne, he requireth: that is, loue for loue, heart for heart.

2. Consider secondly, how our sweetest Sa­uiour hauing communicated all his Apostles, & Iudas gone about his villany: he maketh vnto them a very large & most heauenly sermon, set dovvne by S. Iohn in foure longs chapters: and most sweet to any deuout soule, that shall read it: euery sentence is a flame, and euery vvord a sparke of that loue-burning furnace of his diui­ne breast: taking his last leaue of his deare and best beloued Disciples; and comforting their vveake and heauy hearts: Filioli, modicum vobis­cum sum; Litle children, a litle vvhile I am vvith you; farewell, for I am going to my Father: but [Page 214]bee not grieued, it is for your good, to prepare you a place in heauen; to send you the holy Ghost; nay I vvill not leaue you orphans, but I vvill come againe and take you to my selfe: in the meane time, aske my Father vvhat you vvill in my name, and he vvill giue it you; for my Fa­ther loueth you tenderly, and so doe I also; and the holy Ghost and vvee vvill all come, and liue vvith you to the end of the vvorld; and if you be persecuted and grieued, know that your griefe shall be turned into ioy; and you shall doe mira­cles and vvonders greater than euer I haue done. I haue much more to say, Sed non potestis por­tare modò: pacem meam relinquo vobis, pacem do vobis: But you can not beare novv: my peace I leaue to you, peace I giue to you. Farewell dearest children; and take this command as my last will and testament: Mandatum nouum do vohis, vt diligatis inuicem; sicut dilexi vos, vt & vos dili­gatis inuicem: in hoc cognoscent omnes quia disci­puli mei estis, si dilectionem habueritis ad inuicem: surgite, eamus hinc. A nevv commaundement I giue to you, that you loue one an other: as I haue loued you, that you alsoe loue one an other; in this all men shall knovv that you are my disciples, if you haue loue one to an other: arise let vs goe hence.

Conclude vvith all the tendernes, loue and teares that thy heart & eyes can afford thee: loue him, that is, keepe his commandments, and aboue all his last, that is, loue thy neighbour, keepe mutuall charity, vvhatsoeuer it shall cost [Page 215]thee; deceiue not thy selfe vvith pretences, but looke truly in thy heart, and if thou find not there this loue, thou art not Christs disciple.

3. Consider thirdly, how our B. Sauiour ha­uing at length ended his sermon; he lifted vp his eyes to heauen, and made a long and most deuout prayer to his Eternall Father, both for his disciples then present, and also for all that should beleeue in him to the end of the vvorld Vt omnes vnum sint, sicut tu Pater in me & ego in te. That all may be one, as thou Father in me, and I in thee. This done, he led them out into the garden of Gethsemani, a knowne place to the Traytour, because he oft vsed to repaire thither vvith his Disciples. Behold my soule the Lambe of God, walking now amidst his disciples and friends, shortly to returne the same way bound and dragged by his vvoluish enemies: behold him enter the garden, the field and place of battle: our first Adam vvith the abuse of his li­berty lost vs all in a garden: our second Adam, to restore vs all vvith the losse of his owne li­berty, enters also a garden: but as farre different from the former, as the fruit they both yeelded: that with it's sweets brought vs to death this vvith it's bitternes restored vs to life. Here leauing the eight behind, vvith Sedete hic & orate: sit you here, and pray. he goeth a little fur­ther vvith those three, that had seene his glorie on mount Tabor, to be also now vvitnesses of his bleeding anguish in the garden of Gethse­mani: to these commending more earnestly, [Page 216] Sustinete & vigilate mecum, stay and vvatch vvith me; he betaketh himselfe to prayer, the onely shield in the day of battell, the surest helme in a stormy and boistrous sea.

Conclude to accompany thy Sauiour in this sad passage vvith compassion, teares and sorrow; but aboue all vvith prayer; take heed of vvhat happened to the Apostles & to that valiant Pe­ter, vvho because they slept, vvhen they should haue prayed, ran away, vvhen they should haue fought and dyed vvith him, as they had promi­sed. O take heed; purposes are to little purpose, vnles backed and strengthened vvith prayer.

4. Consider fourtly, how our B. Sauiour dis­closeth vnto these three disciples, the torrent of griefe, feare and anguish, vvhich oppressed his tender heart; Caepit contristari, pauere, taedere & maestus esse; He began to feare, to be sorie heauie and sad. Which hitherto he had repressed, that he might comfort and encourage them: but now, ô my trusty and beloued disciples; Tristis est onima mea vsque ad mortem; my soule is sorrovvsull euen till death; that is, vvith a griefe, that now presently vvould strike me dead, did I not preserue my selfe for the future torments, that is, vvith a griefe, that shall en­dure till my death, vvithout the least sparke of comfort or relief. Dearest Lord, vvhat sudden storme in this? is not thy soule glorious! & can­not shee then dispell these clouds, & quiet these thy inward troubles? yes, she is both glorious, and can doe it; but now she doth quite aban­don [Page 217]the inferiour part to all her naturall passions and feares, to suffer the more truly and feelingly for vs: and so consider him hence forward in all his passion, as a pure man, weake, tender and delicate of complexion: and so, as desirous of company, a thing naturall to griefe and feare; he sayd vnto them Sustinete hic & vigilate me­cum: stay here and vvatch vvith me: what did the poore Apostles thinke, to heare this new language from their Master? how did they loo­ke to see him tremble and all in a cold sweat? certainely their vveake hearts vvere all in a con­fusion, and their griefe burst out into a floud of teares.

Conclude to keepe them company with a true and louing compassion of thy dearest Sa­uiours affliction: thanke him most humbly for discouering this his tribulation, vvhich being invvard, would otherwise not haue been know­ne, and so haue lost the due thankes, vvhich all Christians owe him for it, as being suffered for them.

5. Consider fifthly the fortitude and coura­ge, vvith vvhich our B. Sauiour tooke from the company of his disciples, a naturall comfort to griefe; Auulsus est ab eis; he vvas pulled away from them; and falling prostrate on the ground before his Eternall Father, cried out; Pater mi, si possibile est, transeat à me Calix iste; my Fa­ther, if it be possible, let this chalice passe from me. this vvas the cry of the inferiour part, trembling at the future torments; but presently checked by [Page 218]the Superiour, least it might prooue inordinate, vvith, Uerumtamen non mea sed tua voluntas fiat: but yet not my vvill, but thine be done: this he repeated three times, for three vvhole houres at least, vvith the humility, instance & feruour, as vvee may imagine: yet hee made notvvith­standing two interruptions, to visit his three disciples, & see how they behaued themselues, but found them both times alseep. O my soule, how carefull and sollicitous is thy Sauiour for thy saluation, but how drowsie and carelesse art thou? Behold him in the saddest plight, that euer happened; going and coming betwixt his Fa­ther and discipless there petitioning for his owne griefe, & here solliciting their good and saluation; but can get not hearing on either side: left and forsaken of all, in a solitary place, in a darksome night, in the deepest anguish of an af­flicted soule. Till at length; an Angell from hea­uen appeared to comfort him. O my God! is it come to that passe, that an Angell must come to raise vp that head, and cheere vp that face, In quam omnes Angeli desiderant prospicere? On vvhich all the Angels desire to looke?

Conclude vvith the affections, thy deuotion shall giue thee: striue to imitate thy Sauiour in two things, in his humility perseuerance and resignation in his praying: and also in care and vvatchfulnes, first for thy owne saluation, and next for theirs, who are vnder thy charge,

6. Consider sixthly, vvhat kind of comfort this vvas, that the Angell brought him; it is not [Page 219]expressed, but by the effect it had in him, vve may be certaine, it vvas no other, than that his Fathers pleasure and last command vvas, he should die on the Crosse for the redemption of man: for, Faitus in agonia, quoth S. Luke, prolixius orabat, & factus est sudor eius sic [...]t gut­tae sanguinis, decurrentis in terram. Being in an agonie, he praied the longer, and his svveat be [...]a­me as droppes of bloud trikling dovvne vpon the earth. Who hath euer heard of a sweat like this, of drops so thick, so great, and those not of vva­ter; but of purest purple bloud, trickling dovvne a pace, not on his face or garments, as vsually, but round about from all his body, to the very ground vvhereon he lay, Decurrentes in terram. Trikling dovvne vpon the earth. If his body suf­fered thus, vvhat pangs then, vvhat agonies did that his noble and tender soule, endure from vvhose sole anguish those showers of bloud streamed through his body? in our griefes and feares the bloud recoiles from the outward parts to the heart; but here the heart of our dearest Ie­sus is so pinched and pressed, that it spouts forth it's best and vitall bloud vpon the ground: pressed, I say, on the one side vvith the naturall feare of so crueell and ignominious a death; and on the other, vvith a vehement desire to obey his Fathers vvill, and redeeme man; & so great vvas the violence, so strong the impression of the Superiour part vpon the inferiour to make her stoope and pronounce these foure words, Non mea sed tua voluntas fiat; not my vvill but [Page 220]thine be done; that it cost her a mortall agony & a shower of bloud.

Conclude at least vvith a drop or two of tea­res, if thou canst repay thy Sauiour in no better coine: ô thanke him for that sinall consent for that, Fiat voluntas tua, thy vvill be done, on vvhich depended our eternall happines; by vvhich he bought vs of his Father, and sealed the contract wirh his bloud; by vvhich finally vvee are pardoned & receiued into fauour. Bles­sed be our bleeding Iesus for euer.

7. Consider seuenthly the reall causes, that so oppressed the heart of our stoutest Dauid, and laid flat on the ground the strength of our Sam­son: the first vvas the liuely representation of his imminent death vvith all the torments, igno­minies and scoffes he vvas to suffer; so that vve may truly say, that he suffered all his bitter pas­sion twice ouer; once by the hands of his ene­myes, & once by his owne; that is, by his cleare imagination of all at once, vvhat in the execu­tion came but successiuely. The second vvas, a distinct knowledge and sight of all the sinnes of the vvorld, from the beginning to the end, how little or great so euer; & that all this black scroll vvas now laid to his charge by his Father, to be crossed and cancelled vvith the last drop of his bloud. Most innocent Lambe! hell doubtlesse vvith all its furies, could not affright thy soule like one of those monsters. The third vvas, to see the little vse and fruit, the very Christians vvould make of all his labours and sufferings; [Page 221]but most blind, vngratefull, & obdurate, would rather turne this hony into their poison; Et con­culcare sanguinem Agni; and tread vnder foote the bloud of the lambe. Then endeauour thereby to vvorke their owne saluation. These vvith many others, like a fierce squadron of enemies assailed at once his noble and tender heart, and made it dissolue into sighs, groanes, an not tea­res, but streames of bloud.

Conclude ô Christian soule with a true feeling and hatred against sinne, the sole cause of all thy Sauiour's miseries, and thy owne: againe, hate ingratitude, Quae exsiccat ossa; vvhich dryeth vp the bones; make good vse of his pas­sion, for thou canst not please him better. Lastly prouide in time for a good death; for if in Christ, Et in viridi ligno haec fiunt, and in the greene vvood those things be done, to vvitt, these feares, these agonies: In arido quid fiet? in the dri [...] vvhat shall be done? vvhat vvill a poore sinner doe at that houre? how will he looke? vvhether vvill he runne?

THE FOVRTH MEDITATION. Of our Sauiours being taken prisoner.

1. COnsider first how our B. Sauiour, ha­uing after so long and bloudya combate vanquished all feare and pusillanimity, riseth from the ground vvith his face and eyes swolne and inflamed, his vhole body and gar­ments [Page 222]in gory bloud, Et rubicundi sicut calcan­tium in torculari: and red like those that treade vvine in the presse. But vviping and clearing vp his countenance as vvell as he could hee vvent to his discipls, vvhom againe he found asleep, little thinking in vvhat case their deare Master had been: but he vvas now so farre from chiding them, that as a most tender Father he sayd: Dormite iam & requiescite. Sleepe novv and rest. But thou sweetest Iesu, Quando dormies? quan­do requiesces? vvhen vvilt thou sleepe? vvhen vvilt thou rest? vvearied, toiled and congealed in thy owne bloud, when or vvhere vvilt thou repose? no more sleep, no more rest for thee, but In ara Crucis, the last sleep of death on the hard bed of the Crosse. But behold Iudas thy Apostle, thy disciple is come as Captaine to a band of souldiers vvith clubs, bills and swords; and of­fers thee a most false kisse, vvith Aue Rabbi: haile Rabbi: strike this Goliath dead, ô Dauid, confound these Philistine troopes, ô our Sam­son: nothing lesse: our Sauiour vvith a setled & vndaunted courage goeth forth to meet him, receiueth the kisse, with, Amice ad quid veni­sti? Iuda osculo filium hominis tradis? friend vvhere to art thou come? Iudas, vvith a kisse dost thou betray the Sonne of man? J know and haue told thee vvhat thou comest for: thou hast betrayed me; be yet ashamed, and repent, and J vvill forgiue thee, and as a friend receiue thee into my fauour and grace.

Conclude with admiration & hatred of such [Page 223]obduratenesse, vvith feare of so desperate an estate; with loue also & considence in the good­nes of thy Sauiour how much soeuer thou hast offended him; for he denieth his friendship to none, vvho offered it to Judas. How oft hast thou betrayed thy Sauiour with a kisse in coming vn­worthylie to the blessed Sacrament; for he that doth so, inuiteth Christ in amongst his enemies.

2. Consider secondly, how our B. Sauiour, to shew that no force vvas able to take him; had he not freely and of his owne will de­liuered himselfe; he vvrought by his om­nipotent hand no lesse then fiue miracles in this passage. The first, that although they had. seen Iudas kisse him, vvhich vvas the signe agreed on, yet he blinded them so, as they for all that knew him not; for asking them, Quem quaeritis? vvhom seeke ye? Their answer vvas, Iesum Naezarenum; Iesus of Nazareth; not knovving, that it vvas he vvho asked them; and this happened not once but tvvice: the second, that at these tvvo vvords, Ego sum, I am he, like men thunderstruck, they all reeled backvvard, and fell flat on the ground; and there had remained, had he not raised them againe vvith a second, Quem quae­ritis? vvhom seeke ye? ô vvho shall be able to stand the thunder of his voice at the day of iud­gement, that Ite maledicti, goe ye cursed, if these tvvo vvords so mildly vttered throvv dovvne troopes? The third vvas: the curing vvith a touch [Page 224]of his blessed hand the eare of Malchus, vvhich the sword of valiant Peter had cut of. The fourth, that none yet durst lay hands on him, but stood like dogs at a bay, vntill after a large discourse vnto them, and complaint that they came vnto him as to a thiefe, he gaue them leaue in these words, Haec est hora vestra & potestas tenebra­rum: This is your houre, and the povver of darke­nesse; yet not vvithout the condition (& this vvas the fifth miracle) that they should not touch any of his disciples; Si ergo me quaeritis sinite hos abire. If therefore you seeke me [...]et these goe their vvayes.

Conclude vvith ioy and thankes to thy Sa­uiour for this his glory; vvith humble gra­titude [...] for deliuering himselfe so freely into his enemies hands for thy redemption: begge of him that he vvill neuer let thee fall into such obduratnesse of heart as these blind men did; vvho, for all so many miracles done before their eyes, vvent on vvith their vvic­ked entreprise.

3. Consider thirdly, how no sooner had our B. Sauiour deliuered himselfe vvith those words, Haec est hora vestra & potestas tenebrarum; this is your houre, and the povver of darkenesse; but like so many rauenous & hunger y vvolues they rushed in vpon him; and such vvas their fury and multitude, bore him ouer to the ground, vvhere they buffetted him, kickt him, & pulled him by the haire of the head and heard; Concul­cauerunt me inimici mei, quoniam multi bellantes [Page 225]aduersum me; myne enemies haue troden vpon me, because they are many that vvarr against me; ô vvhat clamour;, vvhat shouts, vvhat op­probrious out cryes did they make! Sicut exul­tant victores capta preda: as conquerors reioyce after a pray is taken, & presently, seast he should slip from them, as before he had often done, they cast great ropes about him; one, as S, Ber­nard contemplates, about his neck, another about his middle, vvith his hands noosed be­hind him. O you Philistines feare no more our Sampson, his Dalila hath betrayed his strength into your hands; a hempen twist vvill hold him. Thus they dragge him away thorough thick & thin; now running, now falling, now stum­bling in the darke, without a hand to helpe himselfe, or vvithout a friend to lend him one: ô you Apostles, vvhere are you! vvhat is beco­me of your valour, your loyaltie, your promise? all gone, all vanished, and he alone In medio ini­micorum suorum, in the midst of his enimies, Is carried to the slaughter like an innocent Lam­be, for them and all the vvorld, vvithout ope­ning his mouth, or once complaining.

Conclude from hence forward to follow thy Redeemer from stage to stage, from Iudge to Iudge, vvith prayer, loue and compassion, but euer remember vvho he is and the dignity of his person, Judge him not by his present condi­tion, vnles it be to see, how low he stoopeth for thee.

THE FIFTH MEDITATION. Our B. Sauiour is brought before Annas and Caiphas.

1. COnsider first, how the first Iudge before whom our innocent Iesus was presen­ted, vvas Annas Father in law to Cai­phas, high Briest of that yeare; because he was a man of dignity and his house lay in their way: behold this proud Priest sitting in his chaire, and vvith sweelling pride and content, asking of the King of Maiesty and Judge of the vvorld, im­pertinent questions De discipulis & doctrina eius: of his disciples and of his doctrine: our Sauiour vvith his eyes on the ground and his hands tied behind him, answered nothing touching his disciples; for vvhat should he say of them? ac­cuse them he vvould not, and praise or defend them in this last action he could not: but for his doctrine he raised vp his head and voice, and sayd, Ego palàm locutus sum mundo &c. Quid me interrogas? interroga eos, qui audierunt &c. I haue openly spoken to the vvorld &c. vvhy aske you me? aske them that haue heard &c. And it is obserued that our diuine Master in all his passion seldome or neuer made answer to any but in the behalfe of truth or his doctrine. But here a vile seruant standing by, vp vvith his sist, and gaue him a blow ouer the face, vvith, Siccinè re [...]pondes Pontifici? ansvverest thou the [Page 227]high priest soe? to the great content and laugh­ter of all present, but to our meeke Lambe a great paine and greater affront: yet he replied no more, but Si malè locutus sum, testimonium perhibe de malo; si autem bene, quid me caedis? If I haue spoken ill, giue testimonie of euil; but if well, vvhy strikest thou me? and this also in defence of his former vvords.

Conclude to stand vp euer for the Catholike faith & doctrine of thy Sauiour; ne [...]er hide thy head, neuer spare thy voice when or howsoeuer thou shalt be questioned about it; and what buf­fets soeuer thou shalt suffer for it, answer no otherwise than our Sauiour did; and how soeuer the vvorld laugh at thee, comfort thy sel [...]e with this promise of thy Lord, Qui me coufessus fue­rit coram hominibus, confitebor & ego eum co­ram Patre meo. Euery one that confesseth me be­fore men, I alsoe vvill confesse him before my Fa­ther.

2. Consider secondly, how from thence he was hurried to the Pallace of Caiphas the high Priest, Vbi Scribae & Seniores conuenerant; where the scribes and auncients vvere assembled. All vvith a longing desire to see before them this new prisoner, and vvith a full resolution to ma­ke him away by right or by vvrong: and there­fore at his very entring after a scornfull vvelco­me fell presently to the examining of witnesses; but because they could find none true, they con­tented themselues vvith false ones, Multi testi­monium falsum dicebant aduersus eum; many [Page 228]spake false vvitnes against him; yet all in vaine, for such vvas the innocency of our Sauiour, that euen false vvitnesses could conclude nothing against him, Quia non erant conuenientia testi­monia eorum, for theire testimonies vvere not con­uenient, but contradicted one the other, vvhich euen made their galls burst vvith rage and enuy; so that the high Priest rose vp in a storme, as­king him vvhy he answered nothing to all these testimonies! But to vvhat, proud man, to what? make first thy testimonies agree, hovv false soeuer, and then demand an answer. Whe­refore he tries another vvay, Et adiuro te, quoth he, per Deum viuum, vt dicas nobis si tues Chri­stus filius Dei. I adiure thee by the liuing God that thou tell vs if thou be Christ the Sonne of God. Our Sauiour out of reuerence to this Father, & in defence of such a mystery, wouchsafed his answer, and sayd: Tu dixisti: thou hast said: 'tis true; but one day you shall see the Sonne of man coming in the clouds vvith maiesty and terrour: whereat, out of zeale forsooth, they rent their garments, and cried out, blasphemy, blasphe­my! giue sentence, vvhat doe you thinke of him? At illi, vvithout more adoe, dixerunt, Reus est mortis. But they said he is guilty of death.

Conclude thou to cry out to the contrary with all the Angells of heauen: Dignus es, Do­mine, accipere virtutem & diuinitatem & hono­rem & gloriam & benedictionem, Thou art vvor­thie, ô Lord, to receiue povver and diuinitie; & [Page 229]honour, and glorie, and benediction. Thanke him for receiuing this so not onely vniust but also il­legall sentence of death for our sake; and take euer great heed of opposing the known truth out of passion or any other pretence.

3. Consider thirdly, how this illegall sentence had an execution as illegall; for all vvith vnheard of barbarisme and cruelty laid presently hands on him, and like furies of hell more then men, showred vpon him all manner of blows, blas­phemies and affronts: vvee may reduce them to these foure heads. First, they spit in his face, and disgorge their filthy fleame on that diuine for­ehead, vvhere beauty and maiesty sits: ô my soule, vvhat canst thou thinke? men seeke a dunghill, or by-corner to spit in, but these de­uills find no other sinke, then that face, in which the Angells are delighted. Secondly, they buffet, kick and strike him vvith merciles rage; and he, vvith his hands tied behind him, not able tovvard one blow, wipe his face, or helpe him­selfe: heare vvhat he saies by Isaias: Corpus meum dedi percutientibus & genas meas vellenti­bus, faciem meam non auerti ab increpantibus & conspuentibus in me. I haue geuen my bodie to the strikers, and my cheekes to the pluckers: I haue not turned avvay my face from the rebukers, and spitters. Thirdly, they couer and muffle his face vvith some dish-clout; and then at euery blow aske him in scorne; Prophetiza nobis Christe, quis te percussit? Prophecie vnto vs, ô Christ, vvho is he that strook thee? These vil­laines [Page 230]hide that face, vvhich the old Prophets cried out to see; Ostende faciem tuam & salui eri­mus. Shevv thy face, and vve shall be saued. Fourthly, they pulled him by the haire & beard, vvith a thousand other as namelesse, as shame­lesse affronts: vvhat shall vv [...]e more admire? the meeknes, patience [...]nd fortitude of our heauen­ly Sampson, or the madnes & frenzy of these Sa­tanicall Philistins?

Conclude, as on the one side thou can'st not choose, but detest their malice, and adore thy Sauiour's patience and magnanimity; so on the other, to beare vvith like patience, vvhat iniu­ries shall befall thee; and to take heed hovv thou ioynest vvith these villaines in affronting thy Sauiour; beleeue it, euery mortall sinne strikes him ouer the face, and spits at him more than all the Jewes did.

4. Consider fourthly, that none of all his tor­ments, scornes and abuses pierced his tender heart nigh so much, as did the vtter losse of his disciple Judas, and the most dangerous fall of Peter. Iudas for the gaine of a little money, lost his Master, his life, his soule, nay and money too; for Proijciens in templo abiens laqueo se su­spendit. Casting it dovvne in the temple he vvent and hanged himselfe vvith an halter. How many in the world for the like drosse doe daylie the same, and come to the same end? sell their Sa­uiour, his faith, his grace; and at one clap lose all, and gaine hell and damnation. Peter, vvho had receiued more fauours, than all the rest; [Page 231]vvho like a Giant had vaunted that if all forsoke him, yet he neuer; vvho had been vvarned more than once, to take heed; vvho had he knowne it, had doubtlesse runne the traytour Iudas through vvith his sword: yet now he growes cold, stands by the fire, and at the voice of a silly maid, once, twice and thrice, denyes, sweares and damnes himselfe if euer he knew the man: strange, that he should not now know him, for vvhom, but euen now he had fought and cut of Malchus his eare neither could the cock's crowing make him remember himselfe; till his sweetest Master amidst his furious tor­tures' sent him a glance of his eye, and vvith one ray opened his vnderstanding, and warmed his breast anew; so that, Exiens foras, fleuit amarè; going forth he vvept bitterly. Not onely then, but all his life time from the cock-crow till morning, euer vvatering his aged cheekes in penance.

Conclude to take heed by the example of these two Apostles, the one for euer lost, the other hardly recouered: take heed, I say, in vvhat estate soeuer thou art, of couetousnesse of any vvordly things, and of presumption on thy owne strength: then feare a fall most, vvhen thou shalt fancy thy selfe most secure Finally learne of S. Peter to doe penance for thy sinnes, and to thanke thy Sauiour for the million of times, he hath raised thee, dead and drow­ned in sinne.

5. Consider fifthly, vvhat a night our sweet­est [Page 32]Sauiour passed amongst those his vnsatiated enemies: for about midnight the high Priest with the Princes and Pharises going to take their rest, left him amongst the rout to vse him at their pleasure; who out of their owne cruelty and malice, as also to please their Masters, fell afresh vpon him vvith all their furie and rage. O vvho can tell, vvhat our dearest Lord endu­red all this sad night? S. Luke passeth them ouer in these foure vvords: Et alia multa bla­sphemantes dicebant in eum: And blaspheming many other things they said against him. And S. Hierome affirmeth, that all will not fully be known till the day of iudgement. Yet sit by him a vvhile, my soule, and contemplate on the one side the fury, rage, and basenesse of these mini­sters of the deuill; and on the other, thy Lord's inuincible patience, grauity and charity, euen then praying Pro persequentibus se. For them that persecute him. After a vvile step ouer to thy La­dy, his most afflicted mother, (vvho no doubt had quickly tidings of the state her Sonne vvas in) and see, if thou canst, the vniuersall eclipse and oppression of her soule, the flouds of her eyes, the sighs and groanes of her breast, the cryes she made to heauen for him; Pater si possi­bile est, transeat à filio tuo & meo Calix iste; Fa­ther if it be possible, let this chalice passe from thine and my Sonne; yet vvith the same resignation; Non mea sed tua voluntas fiat. Sic plorans plora­uit in nocte, & lacrymae eius in maxillis eius; non est qui consoletur eam ex omnibus charis eius. [Page 233]Not mine, but thy vvill be done. Soe vveeping she hath vvept in the night, and her teares are on her cheekes; there is none to comfort her of all her deare ones.

Conclude to accompany thy Lord and Lady some part of this sad night in vvatching, prayer and compassion: offer all, that both suffered, to the Eternall Father for all thy hidden and vn­known sinnes, wrapped vp in the night of thy owne negligence and carelessenes: begge light from these two morning-stars to see them, amend, and satisfie for them.

THE SIXTH MEDITATION. Our Sauiour is brought before Pilate and Herod.

1. COnsider first, how early in the mor­ning, the high Priest and the Princes of the Iewes meet in a full counsell, no­twithstanding their late going to bed; & vvhat to doe, but to satisfie their ovvne malice, & ex­tinguish the light of the vvorld? so it is, the wic­ked are farre more vvatchfull and industrious to obtaine their vvicked ends, than the children of God to obtaine theirs. Our Sauiour is againe brought to the barre; the same question asked againe; Si tu es Christus, dic nobis; if thou be Christ, tel vs: and the same answer returned, that he vvas: vvith that, all rose vp against him as a man conuicted by his owne confession: Et [Page 234]surgens omnis multitudo duxerunt eum ad Pila­tum. And all the multitude rising vp, led him to Pilate. But vvhy did they carry him to Pilate a Gentile and Roman Gouernour? vvhy did they not stone him themselues for blasphemy, as aftervvard they did S. Steuen? for noe other rea­son, but their malice, to haue him die on a Crosse, a death so infamous, that they themsel­ues could not inflict it; a death onely for famous theeues, murderers and malefactours. See by this, their rancour against this most innocent Lambe of God: see how he is hurried away to Pilate's house at the further end of the city, abo­ue a mile and a quarter; haled thorough the streets vvith showts and cryes; that now all vvas discouered; that he had confessed himselfe a blasphemer, cheat and inchanter; and for that, the vvhole Councell resolued to deliuer him ouer to the Gentiles &c.

Conclude to follow thy Sauiour this third stage to Pilate, and at length count them all, and thou shalt find almost ten miles, that he vvent from thursday euening till friday noone. Take pity of his vvearied limmes; & vvish it lay in thy power to ease him; but aboue all take heed of increasing his paine, by sinne, sloth and in­gratitude.

2. Consider secondly, how the King of glory, Iudex viuorum & mortuorum, the Iudge of the li­uing and of the dead, stands bound before a petty Gouernour; and the Princes and chiefe of his owne people stand for his accusers; but behold [Page 235]the processe: Pilate demands vvhat they haue to say against that man: they thinking to beare all ouer vvith a kind of scorne; Si non esset hic ma­lefactor, non tibi tradidissemus eum. If he vvere not a malefactour, vve vvould not haue deliue­red him vp to thee. Wee haue already examined and condemned him, vvhat needst thou aske any more? but vvhen Pilate vvould haue parti­culars, presently new ones were inuented: this man disquieteth the people; forbids tribute to be pay'd to Cesar, and makes himselfes King of the Iewes. O shameles men! did not he persuade the people to obey euen you, such as you are, because you sate in the chaire of Moyses? did not he command all, Dare quae sunt Caesaris Caesari, to giue the things that are Caesars, to Cae­san, and payd for himselfe and Peter? did not he fly, when the people vvould haue made him their King? how many stand there present, that can giue you the lie in all these things? But though our Sauiour answered not a word, euen to the great admiration of the President, yet the force of truth is so great, that he beleeued nothing, what they sayd; onely hee stuck at the vvord, King; and asking our Sauiour about it, receiued full satisfaction, and laboured to to free him.

Conclude to imitate thy Sauiour, vvhen thou art falsly accused, to hold thy peace, or to an­swer briefly and quietly; and hauing done, that, to commit the rest to the diuine prouidence, & force of truth it selfe, vvhich will, in spite of all [Page 236]her enemies, at length put forth and appeare, to God's glory and thy justification.

3, Consider thirdly, how Pilate seeing the malice of the Iewes, to free himselfe of their importunity, sent our Sauiour away to Herod, as one belonging to his iurisdiction of Galilee. O my soule follow thy Sauiour this fourth stage; see how they hale him againe thorough the streets, vvith shouts and cryes to Herods pala­ce; vvho vvas most glad of his coming, & soone gaue him audience; asking him a hundred im­pertinent questions, and offering him no doubt great fauours, if he vvould but doe some mira­cle before him; for to that end he had long since much desired to see him▪ on the other side the Iewes stood alleadging, all they could inuent, against him, that Herod vvould put him to death; Stabant Principes Sacerdotum & Scribae constanter accusantes eum. The cheefe priests & the Scribes stoode constantly accusing him. But our Sauiour vvould not ansvver one vvord, either to their accusations, as most false, or to Herod's allurements, as most vaine and idle; and he a most bloudy Tyrant, and incestuous adulterer, vvho had killed S. Iohn Baptist, & kept his bro­thers vvife. Whereat in a rage, Spreuit illum cum exercitu suo, & illusit indutum veste alba. He vvith his armie set him at naught, and he mocked him putting on him a vvhite garment. O you Cherubins of heauen, vvhat thinke you of this? the Eternall Wisedome of God, clothed in a fooles coat, scoffed, kickt and abused for a foole [Page 237]thorough the vvhole court and streets this one­ly title vvas vvanting to all the rest, of a sinner, blasphemer, Samaritane, necromantick &c.

Conclude vvith thy Sauiour to learne to hold thy peace, vvhen vaine curiosity is the obiect of discourse; and if thou be called foole or idiot for thy paines, looke back vpon Iesus-Christ, and it is impossible it should grieue thee: remember his rule; Non est discipulus super Magistrum, nec seruus super Dominum suum: si patrem familias Beelzebub vocauerunt, quanto magis domesticos eius? The disciple is not aboue the maister, nor the seruant aboue his Lord: if they haue called the good man of the house Beelzebub, hovv much more, them of his houshold?

4. Consider fourthly, how our Sauiour with the new title and liuery of a foole vvas brought back againe to Pilate; and this is the fifth stage; vvherein, no doubt, followed after the B. Vir­gin accompanied vvith S. John and the other holy vvomen; & vvas present at all vvhat passed hereafter; but in vvhat plight of griefe and sor­row, let euery pious soule conceiue of it, what shee can; and accompany in spirit and deuotion the mother of God in these passions and fune­ralls of her onely Sonne; Filius vnicus matris suae. The onlie Sonne of his mother. But Pilate inuented now a new vvay to deliuer him: he had in prison one Barabbas for raising sedition and committing murder in the City a notorious and infamous malefactour; and being to set one free at Easter, vvhom the people should aske, [Page 238]made sure they vvould neuer aske such a fellow: vvherefore; Quem vultis vobis dimittam? Ba­rabbam; an Iesum qui dicitur Christus? VVhom vvill you that I release to you, Barabbas, or Iesus that is called Christ? here the principes Sacerdo­tum & Seniores, the cheefe Priest, and auncients, persuaded the people to aske Barabbas: Quid igitur quoth Pilate, faciam de Iesu? Crucifigatur. VVat shall I doe then vvith Iesus? let him be cru­eified. O dearest Lambe of God, vvho can con­ceiue the feeling of thy tender heart, to see thy selfe so reiected and abased by that blind and vn­gratefull people, after so many benefits, mira­cles and cures bestowed amongst them? these they vvho vvould haue made thee King, vvho cryed but sunday last, Hosanna in excels [...]s, bene­dictus qui venit: Hosanna in the highest, blessed is he that cometh: Now worse than Barabbas, Opprobrium hominum & abiectio plebis. A re­proch of men and out cast of the people.

Conclude neuer more to repine, if any be pre­ferred before thee in honour, vnderstanding or vertue: for besides that it may be true, euer re­member that Barrabbas vvas preferred before Christ: begge of him, that he vvill neuer let thee fall into such blindnes and vngratitude of beart, as to praise him in the morning and offend him before night.

5. Consider fifthly, how Pilate vvondered at the vnheard of malice of the chiefe Priests, and blindnes of that people, to preferre such a pu­blike villaine, as Barabbas, vvho had deserued a [Page 239]hundred deaths, before Christ, in vvhom nei­ther he nor they could finde the least colour of a fault; and so, partly out of a naturall honesty, partly because his vvife had vvarned him, Nihil tibi & iusto illi, haue thou nothing to doe vvith that iust man; but chiefly Because God by him, in spite of all his roaring enemies, vvould declare to the vvorld the innocency of his dearest Son­ne, behold how Pilate and the Jevves contest: they cry: Tolle hunc & dimitte nobis Barabbam; quid enim mali fecit, Dispatch him, and release vs Barabbas: vvhy, vvhat euill hath this man done; quoth Pilate; see, I haue examined him before you, and can find nothing: no nor Herod, as you see, to vvhom I remitted him: Crucifige, crucifige eum, Crucifie, crucifie him: quoth they: but he; Nullam causam mortis inuenio in eo: I find noe cause of death in him: vvhat haue you more to say against him? Corripiam ergo illum & di­mittam: at illi instabant vocibus magnis postu­lantes vt crucisigeretur & inualescebant voces eo­rum. I vvill correct him therfore, and let him goe: but they vvere instant vvith loud voices re­quiring that he might be crucified, and there voices preuailed. O innocent Lambe, how doe these rauenous vvolues thirst thy bloud? vvas it euer heard, that the Judge should stand vp and protest the innocency of the accused; and the ac­cusers vvithout shame stand barking like dogs; kill him, kill him, vvithout alleadging of any the least crime?

Conclude with ioy of heart and hearty thanke [Page 240]to God for the honour he did his Sonne, & thy Sauiour before the face of all his enemies, then vvhen he seemed most forsaken of all: conceiue also a neglect of vvhat the vvorld shall cry a­gainst thee; and a confidence in God, that he vvill defend thee, if thou [...]ee innocent, vvhen thou shalt bee most oppressed.

THE SEVENTH MEDITATION. Our Sauiour is scourged at a pillar.

1. COnsider first, the most vniust procee­ding of Pilate, who knowing the ma­lice of the Iewes, and publikely profes­sing the innocency of our Sauiour, yet to satisfie their cruelty, caused him to be most cruelly whipped; a punishment so ignominious, that it vvas inflicted on none but slaues, thieues and vvhores; and a Roman citizen could, for no cri­me vvhat soeuer, be liable to it: and yet the Sonne of God, to free vs from the gastie stripes of hell, vvould subiect himselfe vnto it. Behold therefore, my soule, how foure fierce tigers lay hands on this Lambe of God, strip him of his clothes, tie him to a stony pillar hands and feet, naked as he vvas borne, vvithout a ragge to couer him from shame or cold, in publike vview and scorne of all the people; and then cry out to the powers and dominations of heauen, to come downe, to couer, defend or reuenge this their vniuersall Lord, as they did afterward [Page 241]diuers of his Saints in the like streights. Who can apprehend the confusion, that couered the heart and face of our dearest Iesus, when he saw his Angelicall body, made by the hands of the holy Ghost, and borne of a Seraphicall Virgin, lie open and euery vvay exposed to the view and scoffing of those villaines? and vvhat did then his Uirgin Mother feele in her heart, and shew in her countenance? Verè operuit confusio faciem vtriusque. Confusion hath trulie couered both their faces.

Conclude on the one side vvith sorrow, but on the other vvith infinite thankes to thy Sa­uiour, vvho vndergoes this shame, to satisfie for thy shamelesnesses; and suffers this naked­nes, to gaine for thee the robe of grace: say to him vvith S. Bernard: Quantò pro me vilior, tantò mihi charior. The viler he hath made him­selfe for me, the dearer he shall be to me But aboue all fly all acts of vnchastity, Per illam en [...]m reno­uas nuditatem Redemptoris. For by it thou re­nevveth the nakednesse of thy redeemer.

2. Consider secondly, how hauing tied him fast and sure, not able to stirre hand or foot, they begin to thunder vpon is blessed back & shoul­ders vvhole peales of stripes, lashes & scourges vvithout measure or number; Fabricauerunt suprà dorsum meum peccatores & prolongauerunt sulcum suum; sinners haue builded vpon my backe; and they haue prolonged their furrovvs, That is; plowed and harrowed vpon my back and now, the bloud comes spouting forth on all sides, [Page 242]drops a pace on the ground, and Tanquam san­guis Testamenti, as the blood of the testament, besprinkles the people standing round about: yet the blowes increase, the vvounds grow vvi­der, and the flesh opens to the very bone, and entralls; till at length all comes to be but one sore, from neck to heele, A planta pedis vsque ad verticem non est sanit as. From-the sole of the foote vnto the toppe of the head there is not health. See, Christian soule, see how thy Iesus stands as immoueable, as the pillar, to vvhich he is tied; not able to auoid or ease himselfe of one blow, but onely to shrinke vp is shoulders, & lift his eyes to heauen for comfort: When presently they turne him on the other side, and vvith fresh vvhippes and hands left him not till they had made him all ouer a perfect vlcer; Quasi lepro­sum & percussum & humiliatum. As it vvere a leper, and striken of God, and humbled. O diuine and princely bloud, how frankly and prodigally art thou shed, Sicut aquae in plateis? as vvaters in the streetes: how art thou trampled vnder the feet of those hangmen? as though thou vvert not more vvorth than a thousand vvorl [...]s: & as though thou vvert not the licour, Ad saluandas gentes. To saue all nations.

Conclude to shed at least a teare or two, to mingle vvith this thy Creatour's bloud; so of both to make the mixture of that balsame, that must cure and seare vp all those gaping wounds of thy soule; but especially those tvvo of pampe­ring thy flesh in riot and luxury, vvhich now costs so deare.

[Page 243] 3. Consider thirdly, that this flagellation of our Sauiour vvas vnto him a most grieuous tor­ment; so that he himselfe neuer speaketh of his passion, but maketh euer mention of it, as one of the principall parts: and this for many reasons; as first for the number of stripes vvhich as it hath been reuealed, exceeded fiue thousand; & those laid on by foure most cruell villaines, with three sorts of whips; as rods, twisted cords or bull's nerues, and little chaines of iron. Second­ly, because Pilate caused him to be scourged to appease the furious hatred of his enemies, so that it could not but be most cruell, according to the proportion of their rage: but most of all for the tendernes of his most virginall and delicate bo­dy, of complexion more sensible than the body of any little childe; and now also tired out with a bloudy sweat and vvatching, trauells and tor­ments of the night past: yet his ardent loue of vs so farre exceeded all, that to leaue vs a most co­pious redemption, he bore these most willingly, and was most ready to receiue them all ouer a­gaine and againe, if it had been required. O insi­nite goodnes and charity, deseruing a gratitude and correspondence farre different from that vvee vvretches returne thee! stirre vp thy selfe, ô Christian soule, and desire at least to doe or suffer somewhat for this thy all-suffering Lord.

Conclude vvith a feruent desire to suffer for Christ, in vvhat vvay soeuer it shall please him, in body or soule, honour or fortune; and be sure the greatest fauour God can doe thee in [Page 244]this vvorld, is to giue thee matter and grace to suffer for him: honour therefore from thy heart his holy Martyrs and Confessours, who in thy poore country and els vvhere, Lauerunt stolas suas in sanguine Agni, & dealbauerunt eas. Haue vvashed their robes, and made them vvhite in the blood of the lambe.

4. Consider fourthly, how these hangmen, tired at length, cease; and vntying our Sa­uiour's hands and feet from the Pillar, there leaue him helplesse to helpe himselfe; but ah! how helpelesse? how vnable to moue or stirre? bathed all ouer in his gory and congealed bloud, harrowed as it vvere vvith vvounds and sores; and trembling with vvearines and cold, vvi­thout a hand to vvash his vvounds or stanch his bloud, vvithout any to reach him his clothes & couer him from the cold; vvith bruised armes and vvearied knees leaning himselfe against the cold and hard pillar. Runne now vnto him, ô Christian soule, how sinfull so euer; for neuer shalt thou find a fitter opportunity; offer him thy back and shoulders to leaue and rest his vvearied limbes on, or any other poore seruice thou can'st afford him. See him creeping to the corner, vvhere his clothes vvere throwne, and putting them all on, as vvell as he can, euen to the fooles coat, vvhich Herod had bestowed on him: ô dearest Jesu, vvhat doe these course and vvoollen clothes doe, but stick and cleane to thy sores, and so keep thee in a continuall torment? vvho doubteth of this, let him put any vvoollen [Page 245]ragge vpon the least sore he hath; and he shall quickly feele how true this is? so that the vl­cers he now beareth, goe increasing euery mi­nute▪ and vpon euery touch vntill his death.

Conclude vvith all the compassion thy soule is capable of; or, if thou find thy heart so stony, looke about, and find out his afflicted Mother, standing at a distance yet vvithin view of this bloudy spectacle, & she vvill teach thee to la­ment and grieue: thanke him for this flood of bloud, shed for thee; and turne thy anger, not vpon his executioners, but on thy owne foule sinnes.

THE EIGHTH MEDITATION. Hovv our Sauiour is crovvned vvith Thornes.

1. COnsider first, the vnsatiable fury of these ministers of hell: one vvould haue thought the past scourging a sufficient punishment for innocency: but now they vvill crowne him for King forsooth; neuer vvas a cruelty so barbarous heard of: they hale him into the Praetorium, the Pallace, or Court of Audience, Conuocant totam cohortem; they call together the vvhole band; violently strip him againe of all his clothes; set him on a bench or stoole; throw about him some purple ragge; twist a wreath of long, hard and sharpe thornes; clap it on his sacred head; put in his hand for scepter [Page 246]a cane or reed; bow their knees before him with a scornefull, Aue Rex Iudaeorum, Egredi­mini filiae Sion; Haile King of the levves Goe fortth ye daughters of Sion. all Christian soules; Et vi­ [...]dete Regem vestrum in diademate, quo coronauit eum mater sua, and see your King in the Diademe vvhervvith his mother, that is the Synagogue, In die desponsationis suae, hath crovvned him in the day of his despousing, with his Spouse the Church. But, vvhat can vvee first admire? what first lament? the Deuills monstruous inhumani­ty, or our Iesus his prodigious charity and pa­tience? the ripping vp of his former vvounds? the renewing of his nakednes? the piercing of the pointed thornes into the middle of his brai­nes? or the scoffes, ieeres and shouts, vvith vvhich they treated him? let euery one conceiue and bewaile, what he can, and yet all together shall neuer reach vnto the thou sandth part of vvhat here passed.

Conclude as thou hopest one day to see him in his glorie, and to adore him there vvith the foure and twenty Seniours, not to forsake or neglect him now: accompany him vvith com­passion and imitation; be not one of those, Qui regnare cum Christo volunt, non pati: who would reigne, but not suffer vvith Christ: but heare S. Bernard; Non decet sub spinato capite membra esse mollia & delicata: Soft and delicate members becomes not a head, crovvned vvith thorness: suf­fer as he doth, if thou meane or hope to reigne with him.

[Page 247] 2. Consider secondly at leasure, and imprint in thy soule the image and Idea of thy dearest Lord, seated on this throne of scorne; and see, vvhether exceedeth in cruelty, his torment or ignominy: being placed on some bench or foot­stoole amidst a vvhole troope of souldiers; his face full of shame and consusion; his eyes swim­ming in teares for all the vvorld; an old ragged cloake ouer his shoulders, rubbing his green wounds, vvithout couering his nakednes from shame and colo; a crowne of piercing thornes on his head; guesse at this torment, by the touch of a pin or needle on the temples or sinews of thy head, if thou dare not pierce it deeper; a reed in his hand for scepter, vvith vvhich euer & anon they presse and beate downe the thornes into his head; Et percutiebant caput cius arundine; And they smote his head vvith a reede. Where­vvith the bloud came trickling downe afresh on his face and neck: his enemies saluting him by turnes vvith scoffes, buffets & spitting againe in his face; vvhich before being more beautifull than the sunne, vvas now all bruised, bloudy, defiled vvith spit and durt: and he, his hands being tied, not able to vvipe or ease him selfe: vvhen thou hast viewed him vvell in this sort, then turne thy eyes vpward, and see how he sits in heauen Ad dexteram Patris, adorantibus An­gelis; Adored by Angels at the right hand of his Father; and hauing compared these two ex­tremes.

Conclude to adore him, loue and praise him, [Page 248]as much here In Praetorio Pilati, In Palats pal­lace, as there, In Palatio Caeli; in the court of heauen; for, Quantò pro me vilior, tantò mihi charior. The more vile he hath made him­selfe appeare for me, the dearer is he to me: Lend him also a few teares of compassion, lest thou proue more stony & vnhumane than these barbarous souldiers, or the furious Jewes.

3. Consider thirdly, how Pilate, confident now that the rage of the Iewes would be al­layed; and their malice glutted at such a specta­cle, led him forth by the hand as he vvas, and from some eminent place shewing him to the people sayd, Ecce homo; behold the man, you so much feared vvould rise vvith the Kingdome, trouble and captiuate you all: feare him no more for such, but rather take pity of him, as of a man of your owne country, flesh and bloud. But they; Crucifige, crucifige eum: Crucifie, cru­cifie him: ô cry of hellish fiends and not of men! Take him you, quoth Pilate, and crucifie him; Ego enim non inuenio in eo causam: For I find noe cause in him: Wherefore say and doe, vvhat you vvill, I am resolued to set him free: vvhereat they cryed out vvith open throats; Si hunc dimit­tis, non es amicus Caesaris. If thou release this man thou art not Caesars friend. What now poore Pi­late? vvhat vvilt thou novv doe? if thou free the most innocent Sonne of God, thou shalt be no more Cesar's friend vvho can conceiue some­vvhat of that griefe, vvhich pierced the heart of our dear est Sauiour, to see himselfe so banded [Page 249]against by his ovvne but most obdurate & vvret­chedly vngratefull people? hovv he pleaded also vnto them his Ecce homo; loe the man; promised and sent vnto them by his Eternall Father, to re­deeme and teach them the vvay to saluation: he vvho hath done so many miracles, cured all their diseased, and preached vnto them the vvord of life &c.

Conclude thou also vvith tvvo Ecce homo's; loe the man's; the one to God the Father, repre­senting vnto him this his disfigured Sonne, that looking fast vpon his passion and merits, he may vievv thee vvith mercy: the other to thy afflicted Sauiour, that for the sad case, his loue hath put him in, he vvill looke vpon thy vveak­nes cure thy vvounds made by sinne, and giue thee strength to imitate his sufferings: take heed of a Ievvish obduratenesse; take heed, thy sinnes cry not against him a nevv Crucifige, Cru­cifie him.

THE NINTH MEDITATION. Hovv our Sauiour is sentenced to death, and carrieth his Crosse.

1. COnsider first, hovv Pilate ouercome at length vvith the vvearilesse importunity of the Ievves, and vvith the feare of losing the sauour of his Prince, placed himself in the iud­gement seat; and yet euen there his conscience accusing him, made one weake reply more, [Page 250]saying; Ecce Rex vester; loe your King. But they no way relenting; Tolle; tolle, crucifige dum: Re­gem vestrum crucifigam? Non habemus Regem ni­si Caesarem. Avvay vith him: shall I crucifie your King? vve haue no King but Caesar. Then Pilate calling for water, and washing his hands before all the people, made this last protestation for himselfe and the innocency of Christ: Inno­cens ego sum à sanguine iusti huius; vos videritis: I am innocent of the bloud of this iust man; looke you to it: But they, ô blind and desperate nation! tooke this dread curse vpon themselves & their children yet vnborne: Sanguis eius, super nos & super filios. nostros. His bloud be vpon vs, & vpon our children. Then Pilate pronounced sentence, by vvhich he set Barabbas free, Iesum verò tra­didit voluntati eorum, vt crucifigeretur: but de­liuered Iesus to the vvill of them to be crucified; in this one act committing two most foule in­iustices; the one in setting a thiefe and murderer at liberty, the other in condemning vvhom he and all the vvorld know to be most innocent, & also a great cruelty, in deliuering him to the will and pleasure of his bitter enemies, vvho, you may be sure, reioyced and exulted not a little thereat. But ô see thy Sauiour vvith vvhat humi­lity, charity and silence he heareth and receiueth this sentence, as most necessary, as most iust; not from Pilate, but aboue from the decree & plea­sure of his Eternall Father.

Conclude vvith humble thankes to thy sweetest Iesus for this sentence; which as it freed [Page 251]Barabbas then from a temporall death, so it freed all mankind from an eternall one: inuoke this his bloud also vpon thy soule, not to thy condemnation, but to free it from the sentence of eternall death, so oft incurred.

2. Consider secondly, how this sentence vvas as cruelly put in execution, as pronounced: for presently Barabbas vvas set at liberty; and a most heauy Crosse of some fifteen foot long, vvith greatnes proportionable to beare a man, vvas layed on the shoulders of our dearest Sa­uiour, vvith two theeues more to keep him company. OB. Iesus, vvhat is this familiarity & affinitie, thou hast vvith theeues? a thiefe sold and betrayed thee; as to a thiefe they came vvith clubs to take thee; à famous thiefe was put in ballance with thee, nay and preferred before thee: now two theeues accompany thee, and are to hang by thee; Et cum iniquis deputatus est, And vvith the vvicked he vvas reputed. Come all deuout soules, and view vvith attention this procession or last progresse of your Redeemer and King of glory. A cryer leads the vvay pu­blishing aloud the crimes, murders, treasons and blasphemies of this neuer heard of malefa­ctour; and ô how truely? for Posuit super eum Deus iniquitates nostras: For God put vpon him our iniquities: then follow the vvhole band of souldiers to guard his person: next the hangmen vvith ropes, ladders; nailes, hammers &c. after goeth or rather creepeth our sacrifice. our Isaac, vvith a thiefe on each hand, all bruised, bloudy, [Page 252]and torne, vvith a massy beame on his back, and a crowne of thornes on his head, dragging it forward step by step: his heauenly Abraham aboue him vvith the svvord of iustice and fire of charity ready to sacrifice him: lastly, round about him all the Psiests, Elders, Scribes & people cur­sing, reuiling and scoffing at him; besides the multitude of all nations then at Ierusalem, as it is thought, aboue a hundred thousand.

Conclude to follovv also thy Sauiour this his last stage or Catastrophe: But seeke out the B. Virgin, S. John, and the other holy vvo­men, to keep them company, vvith like af­fections to theirs.

3. Consider thirdly, hovv our B. Sauiour ha­uing vvith vnspeakable toile and torment, car­ried his Crosse tovvards a mile through the streets, novv stumbling, novv falling, alvvayes groaning vnder the vveight, and staggering at the kickes and blovves they gaue him to hast him forvvard; at ledgth falleth flat dovvne, not able vvith all their haling, kicking and pulling, to rise any more, or cary it a foote further. O svvetest Iesus! vvhat shall a poore and sinfull soule say here vnto thee? Quaerens me sedisti, see­king me thou hast a [...]t dovvne. Or rather, ceci­disti lassus, redemisti crucem passus: vvearie thou hast falen, and by vndergoing the burden of the Crosse, thou hast redeemed vs: 'tis not the vveight of this peece of timber, that oppresseth thee, ô no, thou sustainest the vvhole vvorld vvith thy litle finger; 'tis the vnsupportable vveight of [Page 253]my sinnes, that lay thee so along: Quid faciam tibi ô custos hominum? vvhat shall I doe to thee, ô keeper of men? giue me thy Crosse, and I vvill carry it vvith Cyrenaeus after thee; Vel tollam crucem meam & sequar te, or I vvill take vp my Crosse and follovv thee, as thou hast comman­ded me: in the meane time, I vvill accompany thee vvith my teares amongst those deuout vvomen, that followed thee, and to vvhom thou saydst; Filiae Ierusalem, nolite flere super me, sed super vos ipsas flete, & super filios vestros; quia si in viridi ligno hoc faciunt, in arido quid fiet? daughters of Hierusalem vveepe not vpon me, but vveepe vpon your selues, and vpon your children; for if in the greene vvood they doe these things, in the drie vvhat shall be done? If this body more fresh and green than the trees of Paradise, feele so much this nipping vvinde of persecution; how vvill your trunkes, dry and rotten vvith sinne, seele and endure the allscorching flames of hell?

Conclude to vveep and bewaile thy Sauiours, burden, that is, thy owne sinnes, and those of the vvhole vvorld; and take heed, how thou layest more vveight on his shoulders; but re­solue rather to ease him, of vvhat he already beareth; that is, take vp his Crosse after him, and beare it for his sake, Quicumque te anga­riauerit, aut tibi eam imposuerit; VVhosoeuer vvill force thee, or put it on thee; for to this onely end he hath laid it downe.

THE TENTH MEDITATION. Hovv our Sauiour is nailed on the Crosse.

1. COnsider first, how being'arriued at length at mount Caluary about mid­day, in the case vvee may imagine; it seemes, that the malice and rancour of his enemies increased vvith his torments: for the first thing they doe, is, to mixe gall in the cup of vvine and myrrhe, vvhich vsually vvas giuen to comfort and hearten those, that vvere to dy: ô Tygers and not men? vvell did Moyses say of you: Uua eorum, vuafellis & botri amarissimt; fel draconum vinum eorum: their grape the grape of Gall, and the clusters most bitter; the gall of dragons their vvine: but vvhat did our mee­kest Sauiour doe? Cùm gustasset, noluit bibere; vvhen he had tasted he vvould not drinke; that is, he tooke as much, as vvould torment his tast, tougue and palate, but vvould not vvithall receiue the comfort it might afford his vveake stomack: that is, to cure vs thoroughly, he would suffer in euery part purely vvithout ease to the rest. Next they violently strip him againe starke naked, Nam nudus pependit in ligno; for he hang naked on the crosse: ô vvho can expresse or conceiue the horror of this torment? his in­ner garment vvas by this time congealed to his flesh and vvounds, and the crowne of thor­nes vvas fast to his head, and intangled vvith his [Page 255]bloudy and clotted haire: yet both are pulled off vvith mercilesse rage, and the crowne vvith no lesse clapt & pressed on a new: all his wounds are opened againe and bleed a fresh; the cold aire pierceth him thorough and thorough; and new shame before such a multitude confoun­deth his diuine face: ô see him, vvhile the Crosse is preparing, falling on his knees vvith his ar­mes crossed, and offering himselfe to his Eter­nall Father In holocaustum vespertinum, an euen­ing holocaust, to appease his wvrath against mankind &c.

Conclude to kneel downe by him, and make the same oblation: to drinke the bitter Chalice of his passion vvith him, vvhich thy sinnes haue made more bitter then gall: and to imitate his extreme pouerty and nakednes, not a ragge nor leafe of a tree to couer him.

2. Consider secondly, how the Crosse lying flat on the ground & all things in readines, they lay our dearest Redeemer stretched out vpon it; and first spreading out his vvearied armes, and driuing sharp and grosse iron nailes thorough the palmes of his hands, fasten them to the vvood; then pulling downe his leggs to the length, doe as much for his sacred feet; and all this, vvith such violent cruelty, that t'is thought vvith stretching and pulling, they mightily strained his vvhole body, and disioyn­ted it in many parts; according to that, Fode­runt manus meas & pedes meos, & dinumeraue­runt omnia ossa mea. They haue digged my han­des [Page 256]and my feete they haue numbered all my bones. O Christian or any humane soule, vvhat can'st thou here thinke, say, or doe? did'st thou euer feele any nerue, sinew or veine contracted or pierced but vvith, a pin? or a bone, neuer so small; or ioynt displaced? or did'st thou euer see it in an other? tell me then, vvhat cries, vvhat shriekes, thou madest, vvhat restles paines and tortures thou suffered'st: and what vvere all that to this torment of thy Sauiour; vvhose hands and feet, vvhere all the sinews, veines, and bones concurre, are bored thorough vvith nailes of a finger thick? ô view it vvell, if thine eyes vvill giue thee leaue; thinke on it, if the affright di­stract thee not. Runne to thy bleeding Sauiour, vvho calleth on thee vvith these vvords: Surge, & veni amica mea, speciosa mea, columba mea, in foraminibus petrae, in cauerna maceria; lectus no­ster floridns, arise, and come my friend, my beau­tifull one, my doue, in the holes of the rock, in the holovv places of the vvall, our bed is slorishing, vvith the red bloud that vvaters this bed of my Crosse &c.

Conclude to make good vse of this occasion; enter into these caues of the rock, that are open­ed for thee; and shelter thy selfé here, vvhenso­euer the storme of temptation shall inuade thee; chouse this Crosse for thy bed, pillow, or couch to rest thy wearied soule on.

3. Consider thirdly, how hauing fast nailed him on the Crosse they begin vvith forkes, hal­berds and ropes to raise him in the aire: ô vvhat [Page 257]shouts, cries & blasphemies made his enemies, vvhen he appeared ouer the peoples heads? but vvhat affrights, sighs and teares ouer vvhelmed his dearest Mother & other deuout friends? At length, they let the foot of the Crosse fall into the hole made for it, and so fasten it straight vp in the aire: Et sicut Moyses exaltauit serpentem in deserto, ita exaltatus est filius hominis & filius Dei in Caluario: And as Moyses exalted the ser­pent in the desert, soe hath the Sonne of man and Sonne of God bene exalted on Caluarie: but with such new torments, that all hitherto vvill seeme but trifles: his body now hangs poised in the aire, and it's vvhole vveight on his pierced hands and feet, vvith a new and continuall renting open of the said vvounds; vvith a horrour and trembling of his vvhole body, vvhich now is become the chiefe torment to it selfe. Et factus est sibimetipsi grauis. And he is become burdenous to himselfe. O now crucified & tormented Iesu, how doe all things conspire to thy torture? thy Father hath forsaken thee, thy mothers presen­ce pierceth thy heart; thy enemies shouts ama­ze thee; thou thy selfe, thy owne body doth most of all torment thee; Nec habes vbi caput reclines, nor hast thou vvhere to repose thy head. But vpon thornes; nec vbi manum aut pedem fi­gas, nor vvhere to fasten thy hand, or foot, but on piercing nailes. O vos omnes qui sititis venite ad aquas, ô ye all that thirst, come ye to the vva­ters, put your mouths to these foure riuers or conduits, vvhich streame from Paradise, Ad [Page 258]irrigandam vniuersam terràm. To vvater all the earth. Runne and vvash your leaprie into snow in the bloud of the Lambe.

Conclude with all the compassion of thy sou­le and teares of thy eyes; and vvish at least, that it lay in thy power any vvay to ease thy tormen­ted Sauiour, or his afflicted mother; remember the hard & flinthy stones opened at his passion; and yet how many be there in the vvorld; and Christians too, that neuer drop one teare for him, or scarce thinke on him?

4. Consider fourthly, the infinite charity of our Sauiour, and no lesse malice of his enemies; he amidst his torments cryes out; Pater, dimitte illis, quia nesciunt quid faciunt; Father forgiue them, for they knovv not vvhat they doe; they grin and shake their heads at him, Vah qui do­struis templum Dei; salua te ipsum; si filius Dei es, descende de Cruce; Vah thou that destroyeth the temple of God; saue thine ovvne selfe, if thou be the Sonne of God, come dovvne from the crosse; and this not onely the souldiers and common people, Sed & Principes Sacerdotum illudentes cum Scibis & Senioribus dicebant, alios saluos fe­cit, seipsum non potest saluum facere; si Rex Israel est, descendat nunc de Cruce & credimus &c. id­ipsum autem & latrones, qui crucifixi erant cum eo, improperabant ei: In the like manner allsoe the cheife Priestes vvith the Scribes and auncients mocking said, he saued others; him [...]elfe he can not saue; if he be the King of Israel, let him novv come dovvne from the crosse and vve vvill beleeue &c. [Page 259]and the selfe-same thing the theeues alsoe that vvere crucified vvith him, reproched him vvi­thall: this is the musicke of our Salomons bed chamber In die despensationis eiu?. In the day of his despousing. Obserue notwithstanding and reioyce to see how in despight of all, his Eter­nall Father proclaimes him for the true Messias, and the King of those very Iewes, that murder him; by causing Pilate to put ouer his head in three languages, that all nations might read & know it, this his title; IESVS NAZA­RENVS REX IVDEORVM; IESVS OF. NAZARETH THE KING OF THE IEVVES. neither, doe they what they could, vvould he alter a letter of it. Againe nature by her sufferance acknowledgeth him for her soue­raigne Lord and God; and in token of her griefe to see him so treated by man, breaketh open her bowells, renteth her hardest rocks a sunder, & hideth her face in a darke Eclipse for three houres space; the religious Temple also ren­teth her sacred vaile from top to bottom, not able to beare the horrid sacriledge, nor heare the fearefull blasphemies, that her owne Priests committed and powred out, against her God, her manna and Arke of her Testament.

Conclude to ioyne vvith the Angells of hea­uen in thy Sauiours prayses, vvhilst his ene­mies curse and scoffe him: and in mourning with dame nature, and all good soules whilst his enemies exalt and reioyce at their imagi­ned victorie ouer him.

These follovving must begin to be read on Saterday night the Eue of Passion Sunday.

THE FIRSTH MEDITATION. The consideration of some circumstances.

1. COnsider first, and lifting vp thy eyes see vvho he is, that there suffers; & againe; looking downeward, see for vvhom he suffers. He vvho suffers vvhat thou hast hitherto seen, is true God and true man; as God, besides the common attributes of the diuinity, he is the second; person of the B. Trinity, the Eternall Word of the Eternall Father, equally reueren­ced, praysed and adored vvith him by all crea­tures vvhatsoeuer &c. As man, he is absolute Lord and King of the vvhole vniuerse, as vvell of the Angells aboue, as of men and all below; vvith full power ouer life and death at his plea­sure; heauen and hell are in his hand, Data est ei omnis potestas in coelo & in terra: All povver is giuen him in heauen and earth: this is that power which diuines call Potestatem excellentiae, the excelling povver, by vvhich he disposeth of all the treasures of heauen at his vvill: his body framed by the holy Ghost in the vvombe of a purest Virgin, vvas the most tender and best complexioned, that euer hath or shall be: his soule at the first instant full of all knowledge, grace, and glory; called therefore, Sanctus San­ctorum, ex plenirudine cuius omnes accepimus, The holie one of holies, of vvhose fulnesse all vve haue receiued, not onely men, but Angells: fi­nally [Page 262]his authority and esteeme among the peo­ple so great, that the like vvas neuer seen in Is­rael. But for vvhom doth he fuffer? for man onely a poore crawling vvorme; for his friends, but not onely; for his enemies also; nay for tho­se, that stand barking at him; finally for thee alone, no lesse, but euery vvay as fully and as willingly, as for the vvhole vvorld; Qui dilexit me & tradidit semetipsum pro me. vvho loued me, and deliuered himselfe for me.

Conclude vvith astonishement and admira­tion, to see this great change of these two ex­treames; Nouissimi primi & primi nouissimi: the last the first, and the first last: God fallen to the lowest abysse of miserie; Opprobrium & abiectio plebis; A reproch of men and outcast of the people; and man raised to the highest of hapines; Filius Dei viui & haeres regni: The Sonne of the liuing God, and heire of his kingdome: poure thy selfe out into teares for thy sufferring God; and into humble thankes, as much for thy selfe, as for the vvhole vvorld, by him redeemed, exalted, dei­fied.

2. Consider secondly; how as S. Thomas & all diuines teach, the paines both exteriour and interiour, vvhich our Sauiour suffered in his passion, vvere the sharpest and greatest that euer vvere suffered in this vvorld: although thou hast seen them hitherto one by one, yet resume them here againe all together, from Gethsema­ [...]to mount Galuarie? no part of his most deli­cate and tender body hath escaped its particular [Page 263]and terrible torment; A planta pedis ad verti­cem capitis non est inuenta in co sanitas: From the sole of the foote vnto the toppe of the head there is found noe health therein: againe he suffered in his fame, by false vvitnesses, and ignominious titles of seditious, foole &c, in his honour by the scoffes, mockings and shames, they vsed him vvith. But now what he suffered interiour­ly in his soule, no soule but his owne can feel or expresse; Secundum magnitudinem amoris, est & doloris; According to the greatnesse of his loue, the more vehement is his griefe; he loued, honoured and reuerenced the God-head vvith an immen­se and incomparable loue; how then did it grieue and oppresse his noble heart to see alto­gether all the sinnes of the world passed, present, and to come, like an army of foule Giants ban­ding and scorning the Diuinity? how did he feell the eternall losse of those million of millions of poore soules, tumbling hourely into hell flames? againe, the loue he bore his B. Mother vvas vvithout comparison, how then did her griefe for him, increase his for her? how did these two fiery coales, inflame and kindle one the other? say no more, my soule, but looke onely and contemplate them both present by thee, him hanging on the Crosse vvith his eyes cast downe vpon her; and her standing at his feet; but vvhe­ther looking vp on him or no, I know not.

Conclude to get first a perfect loue of thy Sa­uiour, and then thou vvilt easily be a partner in his griefe: desire heartily to suffer somevvhat [Page 264]for him, in thy fame, honour, goods, body, & soule; vvho hath suffered in all at once for thee. Fixe thy selfe at the foot of his Crosse, & neuer depart thence.

3. Consider thirdly, from whom or at whose hands he suffered all this; reflect and thou shalt find, that he hath suffered from all sorts of peo­ple; Jewes, gentils, great and small, Princes and plebeians; some accusing, others iudging, others executing, all crying out; Tolle, tolle, crucifige, crucifige: avvay, avvay with him, crucifiè, cru­cifie him; from his Apostles; the one betraying him, the other forswearing him, all flying and leauing him: from the presence of his B. Mo­ther, though vvithout her fault, vvhose sight and sorrow pierced his very heart, and redou­bled all his paines: from his ovvne body, vvhose vveight on the Crosse caused and increased his torment beyond measure; finally from himselfe and his Eternall Father, both forsaking him, & both the chiefe and originall causes of all this; he by his free vvill, and his Father by the sword of his iustice: so that the vvhole vniuerse con­curred and conspired his death; but not one creature afforded him the least helpe or com­fort. Considerabam ad dextram & videbam, & non erat, qui cognosceret me: I looked tovvard the right hand, and savv, and there vvas none that vvould knovv me: ô forlorne and forsaken Ie­su; how all are at thy left hand to afflict thee? none at thy right, to pity thee? ô vvhat a case wast thou in, vvhen this vniuersall desolation [Page 265]made thee cry out to heauen; Deus, Deus meus, vt quid dercliquisti me? My God, my God, vvhy hast thou forsaken me? Sweetest Sauiour, giue a deuout soule leaue to aske thee the same que­stion; Vt quid dereliquisti teipsum? VVhy hast thou forsaken thy selfe? his answer is; Vt nunquam derelinquat te gratia mea. That my grace may neuer forsake thee.

Conclude vvith a strong resolution, grounded on a sincere loue, neuer to side more vvith tho­se, that persecute thy Sauiour; that is, with sin­ne and ingratitude; for onely these two can now reach and offend him, vvhere he is siting at his Fathers right hand. If thou find thy selfe sad & comfortles, recurre to thy Sauiour on the Cros­se; and be confident, that either he vvill com­fort thee; or, vvhich is to him more accep­table, giue thee his grace to sit by him, and keep him company.

4. Consider fourthly the manner our Sauiour suffered Ex parte sua, of his side, that is, the rare vertues he practised and left drawne in purple and sky colour, as vvee may say, In carne sua, in his flesh. As patterns and samples for all his faithfull children: and to begin vvith that, vvhich vvas the first source and spring of the rest, his ardent loue and charity to doe and suf­fer for vs: ô my soule, thou hast at leasure seen and pondered all the vvonders, he hath done, and all the persecutions he hath suffered in thirty three yeares; and those he now feeleth, hanging before thee on the Crosse; all tokens [Page 266]of excessiue loue: but couldst thou looke into that burning furnace of his diuine breast, thou would'st find there such a fire of loue and cha­rity, Quam nec aqua Oceani possent extinguere, nec flumina passionum vmquam obruere: which neither the vvaters of the sea can extinquish, nor the floods of passions euer ouervvhelme: euer rea­dy to suffer a fresh all, and more, ouer and ouer, againe and again. Next his infinite humility in exposing his Maiesty to such abasements and contempts; and perfect obedience, Vsque ad mortem Crucis, euen to the death of the crosse, to comply vvith his Fathers command. Then his vvonderfull patience, meecknes and silence; Tanquam ouis coram tendente se non aparuit os suum; ita vt miraretur Pilatus valdè; As a sheepe before his shearer did he not open his mouth; soe that Pilate marueled much; vvithout the least contradiction or answer for himselfe: his for­titude and perseuerance most inuincible till the end, till he had conquered death, sinne and hell: his iustice and mercy, in taking on him and paying so to the full our ransome; his pouerty and contempt of the vvorld in the highest de­gree &c. vvithout end or limit.

Conclude to follow the steps of thy Soue­raigne Lord and Master: ô if thou could'st once get & keep one sparke of his loue in thy breast; how it vvould season all the actions of thy life? how it vvould inflame thee to suffer for him, as he hath done for thee? hovv it vvould naile thee to his Crosse hands and feet? Tota vita [Page 267]Christi, quoth the deuout Kempis, crux suit & martyrium: & tu quaeris requiem & gaudium? erras, erras, st aliud queris quàm pati tribula­tiones. The vvhole life of Christ is a crosse and martirdome, and doest thou seeke rest and ioy? thou errest, thou errest if thou seekest any thing, but to suffer tribulations.

THE SECOND MEDITATION. Pious questions and answers vpon the Passion.

1. THe first point, and first question: vvhy did our B. Lord suffer himselfe to be tied vvith cords, and haled vvith ropes like a thiefe? Answer: Adam in Paradise com­mitted theft, eating the fruit vvas none of his owne, but forbidden him: for vvhich the Deuill had all his posterity tied vp like theeues, in the cords of sinne and damnation: to breake these bands, he that is incomprehensible, vvould be comprehended, and he that is liberty it selfe, tyed vp like a thiefe

Kisse these bands, my soule, & pray that they may tie vp thy vnderstanding and affection in the knowledge and loue of thy Sauiour.

The second question: vvhy did he suffer him­selfe to be accused with so many false vvitnesses? Answer: no man is so iust, but the Deuill vvill find enough to accuse him in, at the day of iud­gement: vvherefore this our supreme Iudge vvould take now on himselfe vniust and false ac­cusations, [Page 268]that vvee might then be secured from those iust and true ones. Thanke thy Redeemer, my soule, and that thou maist be the better se­cured at that day, follow now his example, and beare false calumnies and accusations vvith patience.

The third question: vvhy did he neuer make answer to any of them, being so false, and so oft vrged against him? Answer: falsity is of that na­ture, that nothing can so easily consute it, as si­lence; no vvay so facile to discouer a ly, as to leaue it to it selfe; let it alone, & you shall soone see, how it vvill vanish into smoke, and truth thine like the sunne; Nam magna est veritas & praeualet. For truth is povverfull, and doth pre­uaile. Learne from this example of thy most pa­tient Sauiour, a rare and compendious method, how to end contentions, answer iniuries. and discouer lies: and conclude vvith most humble thankes to thy Redeemer for all.

2. The second point, and first question: vvhy vvould our deare Lord suffer his diuine face to be spit on, and mufled vvith a dirty clout? An­swer: Adam in eating the forbidden fruit, did first spit as it vvere in the face of his Creatour, contemning his command; and at the same in­stant the deuill bespit and defiled the soule of him, and all his, vvith the muck of sinne: next he aimed at the forbidden knowledge also Boni & mali, of good and euil, and vvas presently struck blind vvith ignorance and errour, our Redeemer therefore had his face defiled & muf­fled, [Page 269] Vt nos à tenebris & sordibus, in quas nati su­mus, peccato sc: & ignorantia, liberaret: that he might free vs from the darknesse, & vncleanenesse to vvitt sinne and ignorance, in vvhich vve are borne: ô my soule take heed of spitting in thy Sauiours face vvith the Iewes; take heed of co­uering his face of mercy from thee.

The second question: vvhy would he be trea­ted and reiected for a foole? Answer: to quell & quench in vs the heat and vaine curiosity of knowing more then belongs vnto vs, inherited also from Adam's vaine hopes; Eritis sicut dij, scientes bonum & malum: you shall be like Gods, knovving good and euill: for if the originall Wi­sedome of the Eternall Father, from vvhence floweth all knowledge in heauen and in earth, be once esteemed foolery; how shall man euer swell or be proud of his knowledge? But vvoe to vs poore bubbles, swelling euer vvith a puffe of selfe conceit till vvee breake our selues.

The third question: vvhy vvould he suffer Barabbas, a thiefe and murderer, to be preferred before him? Answer: to giue vs vvarning, how to make our choice, on vvhich depends life or death: Adam erred preferring a creature before his Creatour, and died for it: the Ievves erred, preferring the Prince of thieues before the Prin­ce of Angells, and vvere destroyed for it: take heed, ô my soule, thou prefer not sinne before grace, thy pleasure before thy duty, least eternall death be thy doome.

3. The third point, and first question: vvhy [Page 270]vvould the Sonne of God be scourged & crow­ned vvith thornes? Answer: remember the tr [...] ­ueller, that vvent downe from Jerusalem to [...] ­richo, Et incidit in latrones, qui despoliauerunt eum & plagis impositis abierunt semiuiuo relicto: that sel amongst theeues, vvho allsoe spoiled him, and giuing him vvoundes vvent avvay leauing him half-dead: this is he vvhom our good Sa­maritan comes to cure; and so he applyes his ovvne vvounds to the curing of his; he maketh a bath of his precious bloud to recouer his gas­ping soule; Nam anima Christiani in sanguine Christi est: For the life of a Christian is in the blood of Christ: hee is crowned with thornes & woun­ded in the head, to mitigate the temptations that neuer cease to prick and sting our weake, imagination: he is stripped of his ovvne clothes, and couered vvith purple, vvith a cane in his hand; Ut nos deponamus veterem hominem qu [...]: corrumpitur, & indunmas nouum qui sicundum Deum creatus est &c. That vve may lay avvay the old man, vvhich is corrupted; and put on the nevv man, vvhich according to God is crea­ted &c.

The second question: vvhy vvould this Prin­ce and Lord of Angells, be now accompanied vvith none but theeues? answer, to abate and confound the pride of that old thiefe Lucifer, who stole man from Paradise & a great part of the Angells from heauen: but now the wheel is turned; he is the lowest and foulest of deuills, & man placed among and aboue the Angells.

The third question: vvhat doe the three Crosses of mount Caluary signifie? Answer; that on the left hand signifieth the state of wicked men; vvho how iocund so euer they seeme outwardly, yet their restles conferences sing vvithin an other tune: that on the right hand sig­nifieth the state of penitents; vvhose Crosse is contrition and satisfaction: that of our fauiours in the midst is the state of the perfect, vvho also neuer want their Crosses, as long as they liue in this vvorld. Embrace my soule, the foot of this Crosse, vvhereon thy Sauiour hangs, this is the high vvay from mount Caluary to Ierusalem; from sinne to grace; from grace to glory.

THE THIRD MEDITATION. Of our Sauiours death and buriall.

1. COnsider first; and giue care to the last lesson or sermon, vvhich thy diuine Ma­ster maketh vnto thee from the chaire or pulpit of the Crosse, consisting of seauen vvordes or sentences vttered as he hung in the last torment or agonie of death. The first vvas, vvhen all the vvorld vvas banding, scoffing, and spitting their malice and venome at him, then vvas his soule in a furnace of charity, sparkling forth pity and compassion for them, vvith Pa­ter ignosce illis, quiae nesciunt quid faciunt: Father forgiue them, for they knovv not vvhat they doe: ô mellifluous Jesu! hovv can this be? hast not [Page 272]thou yet done sufficiently to make them know thee? remember vvhat thou didst once say of them; Nunc autem excusationem non habent de peccato suo: but novv they haue no excuse of their sinne. But ô! Omnis peccator ignorans, & nescit quid facit; euerie sinner is ignorant, and knovves not vvhat he doeth; vvhom 'he offendeth, vvhat he offendeth, vvhat he loseth, and vvhe­ther he runneth. The second vvas, vvhen Damas the good thiefe astonished and conuerted at the former vvords and vnheard-of charity; repre­hending his companion, accusing himselfe, de­claring the innocency of Christ, and turning vnto him vvith, Memento mei Domine dum ve­neeis in regnum tuum; Lord, remember me, vvhen thou shalt come in thy Kingdome: receiued this sentence of eternall blisse; Amen dico tibi quia hodie mecum eris in Paradiso: Amen I say to thee: this day thou shalt be vvith me in Paradise: ô happy thiefe, vvho by this plenary indulgence. A culpa & à paena From both crime, and punish­ment dve there vnto, hast carried avvay the preuiledge from all the Patriarks, Prophets and Saints of the old law, to leap ouer Purgatory and Limbus immediatly into Paradise & glory: and hadst by thee at thy death Iesus and Mary, thy Redeemer and his mother.

Conclude two things; the one to conne and learne this new lesson vvith all thy endeauours to vvit, then to forgiue and pray for thy ene­mies, vvhen they are actually persecuting of thee; the other, to turne to thy Sauiour vvith [Page 273]humility and confession of thy sinnes, vvith a, Memento mei Domine in hora mortis meae; re­member me, ô Lord, in the hour of my death; and to his mother vvith, Ora pro nobis nunc & in hora mortis. Amen. pray for me novv; & in the hour of death. Amen.

2. Consider secondly how, Stabat Mater do­lorosa, iuxta crucem lachrymosa, dum pendebat fi­lius; The dolefull mother stood by the crosse vvee­ping, whilest her sonne hung thereon; couered ouer with an Ocean of afflicting agonies; suffering all & more in her soule, then did her sonne in his body; so that with more aduantage might shee say that of the Apostle, Christo crucifixa sum Cruci; vvith Christ I am nailed to the crosse and that also with three nailes, the one of loue in the highest measure, the other of griefe, propor­tionable to the loue; the third of conformity and resignation, Fiat voluntas tua: thy vvil be done. so that, Viuo ego, iam non ego viuit verò in me Christus. I liue, novv not I: but Christ liueth in me. But her dearest Lord and Sonne looking downe vpon her griefe and solitairnes, and his beloued disciple S. Iohn by her, sayd vnto them, Mulier ecce filius tuus, ecc [...] mater tua: vvoman behold thy sonne, behold thy mother: the Apostle was well content, Et accepit illam in suam; and he tooke her to his ovvne; but ô the dolefull mo­ther, how could shee like the change? the disci­ple for the Master? the Sonne of Zebedeus for the Sonne of God? how could shee take this last farewell; her owne sonne gaue her, and bequea­thed [Page 274]her to an other? hauing thus taken his leaue of his mother, he turned himselfe to his Eternall Father, Et exclamauit voce magna: Deus Deas meus vt quid dereliquistime? and he cryed vvith a loude voice: my God, my God, vvhy hast thou forsaken me? mee, thy onely and naturall Sonne? Vt quid? vvhy? for what, or for whom? for sin­full and vngratfull man? who will hardly euer thanke thee for it; nay many take hence an oc­casion to offend thee more: but, be it so deare Father; let me be forsaken by thee, so thou ne­uer forsake them.

Conclude to vse this same cry to God in all thy temptations; and beg his ayde and assistance for the respect of what his onely Sonne suffered in being now forsaken by his Father, and also for what his B. Mether felt, in being left by her Son­ne, and, put of to an other; and know, that wee may novv more boldly call her our Mother, then before, for her Sonne hath bequeathed her to vs all in S. Iohn, & shee beareth to all the loue of a mother.

3. Consider thirdly, hovv our dying Sauiour hauing hung on the Crosse some three houres, sayd, Sitto: I thirst; tvvo great and vehement thirsts did he suffer, the one corporall, for ha­uing fasted so long, spent all the bloud of his bo­dy, & moisture of his stomack, and passed so many torments and trauells how could there chuse but follow a parching drouth thorough all his body? and it vvas fitting vve should know it, as vvell as the rest of his torments, to shew [Page 275]our due gratitude for it: but the other and greater thirst vvas spirituall in his soule for our good & saluation, and that all the vvorld would come and drinke Ad sontem aquae viuae passionis, At the fountaine of the liuing vvater of his pas­sion. But ô the cruelty of sauage beasts! they giue a gasping and dying man nothing, but foure vineger to quench a consuming thirst; Et siti mea potauerunt me aceto: in my thrist they gaue me vinegre to drinke: but yet more cruell sinners, vvho instead of pious gratitude, giue him nothing but the gall and vineger of sinne and vvickednes. Our meekest Lord hauing taken this piercing draught, as one vvell refreshed and satisfied, sayd, Consummatum est; it is consum­mated: that is, perfected and consummated is the whole worke of mans redemption; the figures and prophecies of the old law are fullfilled; the papers, writings & accoumpts of siue thousand yeares with the diuine iustice are quitted and cancelled with my bloud; finally the whole Oe­conomy, for which I came, is now ended with my life. Happy that soule that at the houre of death can truely say, Consummatum est, it is con­summated: or, cursum con [...]ummaui, fidem seruat [...]e &c. I haue consummated my course, I haue kept the faith &c. I haue complied with the obliga­tions of my estate and calling.

Conclude to beg of thy Sauiour for this tor­ment he suffered, that he will quench in thee the heat & drouth of thy carnall sensuality; & giue thee that other of spirit, Vt sitiat anima tua [Page 276]ad Deum fontem viuum. That thy soule may thirst after God the living fountaine. Beg of him also and his B. Mother, that at the houre of thy death thou may with joy and comfort say, Con­summatum est, it is consummated.

4. Consider fourthly, how the houre being come, that he vvould permit death to seize vpon him; and by the separation of those two indiui­duall and inseparable companions his body and soule, perfit so the worke of our redemption; listing vp his oppressed head and vvatry eyes to heauen, Clamans voce magna ait: Pater in ma­nus tuas commendo spiritum meum; & inclinato capite tradidit spiritum & expirauit: crying with a loude voice, said: father into thy hands I com­mend my spirit; and bovving his head, he gaue vp the ghost: stay a vvhile, Christian soule, stay from thy iust groanes & teares, vvith vvhich I knovv thy breast and eyes are full, thou shalt presently accompany in this his hopeles, com­fortles and sonneles mother; see in the meane vvhile and knovv, that the thundering sound of this his last cry vvas heard dovvne to the abysse of hell, and made all these infernall spirits flit vp and dovvne vvith horrour and affrightment, and runne deeper into their dungeons, to hide themselues: it penetrated Limbus, & gaue those vvearied soules a ioyfull alarme of their freedo­me; it mounted also to heauen, vvarning the Angells to prepare their voices and instruments to sound his triumph & victorie ouer all his enemies. Yet (ô svveetest Jesu) least men should [Page 279]feare, as most iustly they might, that he vvent avvay angry or vvrathfull from them, he incli­ned and turned dovvne his head and eyes vpon them, to offer them the kisse of peace; his ar­mes open to receiue them; his feet nayled not to flie from their approches; finally his vvounds all open, that vvee may enter into his shelters & forts euery vvay, and hide our selues there In die belli; In the day of vvare.

Conclude neuer more to lift vp thy head a­gainst God, since thy Sauiour hath inclined his his to death in obedience to his Father, and lo­ue to thee: thanke him anevv for all that he hath suffered from the garden of Gethsemany to this moment: and neuer thinke thy selfe truely his, till thou suffer vvillingly somevvhat for him.

5. Consider fifthly, hovv our blessed Redee­mer had no sooner giuen vp the ghost, with an Humiliauit seipsum vsque ad mortem, mortem au­tem Crucis; he humbled himselfe vnto death, even the death of the crosse: but his Eternall Father be­gun presently to exalt and magnify his name: hence the sunne grew darke; the earth trem­bled; the stones cracked; the graues opened; the vaile of the Temple rent from the top to the bottome; the people vvent home knocking their breasts; the Centurion with many more were conuerted, & publikely confessed him for the Sonne of God; Verè filius Dei erat iste: indeed this man vvas the sonne of God; when Longinus had with a lance opened his side, true vvater & [Page 280]bloud came gushing out: vvhence proceeded the Catholike Church, Mater viuentium: Mother of the liuing: and the seauen Sacramentall Con­duits of heauenly graces. Finally his disciples who before hid themselues Propter metum Iu­daeorum; for feare of the Ievvs; and treated vvith him onely by night, novv boldly shew their fa­ces, & Ioseph ab Arimathea intrauit ad Pilatum & audacter petijt corpus Iesu: Ioseph of Arima­thea vvent in to Pilate, and boldly asked the bodie of Iesus: Nicodemus came also vvith an hundred pound of precious ointments & aromatick spi­ces. O what nevv rancour and hatred did these things beget in the hearts of his enemies the Iewes, to see all their malice consumed in vaine & turned to his greater honour; so that, Sagitta paruulorum factae sunt plagae eorum; Childrens arrovves are made theire vvoundes.

Conclude thou with joy and exultation of heart, to see the iust glory of thy Sauiour begin to shew it selfe: thanke heartily his Eternall Fa­ther for it: and learne hence to be confident in his sweet prouidence; whatsoeuer stormes of aduersity ouerwhelme thee.

Thursday night and Friday morning nothing is read. On Fryday night read for Saturday.

6. COnsider sixthly, how Ioseph, Nicode­mus & S. Iohn vnnailed the sacred body of our Redeemer from the Crosse, [Page 281]and with all reuerence and deuotion laid it once more in the armes and lap of the sacred Virgin Mother. O vvhat soule can imagine, or tongue expresse the teares, sighs and anguish of her af­flicted heart? Enter, ô faithfull soule, and falling at the cold and bored feet of thy Sauiour, ac­company these last and funerall teares of the B. Lady, S. Iohn, S. Mary Magdalene and the rest: ô vos omnes, qui transitis per viam, videte si est dolor similis, sicut dolor noster. ô all ye that passe by the vvay, attend, and see if there be sorovv like to our sorovv. From hence beginneth that most solemne Procession of his buriall to the new Tombe of Ioseph, In quo nondum quisquam positus fuerat. VVherein neuer yet any man had beene laid. Hither vvas brought the sacred Corps richly embalmed, vvrapped in fine linnen, & accompanied, as it beseemed the Sonne of God, vvith his owne Mother, those holy and noble personages of men and vvomen, and vvith all the Angels of heauen, sent dovvne from their great Lord in mourning vveeds, Et in planctu, sicut plangi solet in morte Primogeniti. And to performe those funerall obsequies, vvhich are vvont to be performed in the death of a first-be­gotten. Finally they lay him in his graue, adore him, and with new floods of teares, & speechles sobbes taking their last leaue; Aduoluūt lapidem ad ostium monumenti; and they rolle a stone to the doore of the manument: and returne in compa­ny of the sad Lady Ad sanctum coenaculum. To the holie refectorie.

But stay thou here a while, my soule, Et se­dens foris ad monumentum plora, and sitting vvi­thout at the monument vveepe, the death of thy God, the anguish of thy Lady & Mistresse vvith thy owne solitarinesse. Next, Recogita in ama­ritudine animae tuae, Recount in the bitternesse of thy soule. All vvhat thou hast seen passe Ab horto Gethsemani ad sepulchrum: from the Garden of Gethsemani to the sepulcre: make vnto thy selfe Fasciculum Myrrhae, a bundle of myrrhe. of these three ingrediens; the cruelty and malice of the Iewes, the enormity of sinne; and the ouer­swelling charity of thy Lord and Sauiour.

THE FIRSTH MEDITATION. Of our Sauiours Resurrection.

1. COnsider first, how our Redeemer no sooner gaue vp the ghost vpō the Cros­se, but his most powerfull and glorious soule, vnited to the Diuinity, tooke her way di­rectly towards the place called Limbus Patrum; a [...] hollow and darksome Caue vnder gro­und, next doore, as I may say, to the hell of the damned; where were kept in prison and sad mourning all those pious soules, who de­parted hence in grace, & had suffered in Purga­tory what paines were due to their sinnes; but could not yet enter heauen, till the generall rau­some was paid by Christ. Hither now went his glorious soule, accompanied with millions of Angells crying out before him to those darke Iaylers; Aperite portas, Principes, vestras, & in­troibit Rex gloria: Open your gates, yee Princes, and the king of glorie shall enter in: which like thunder put them all to flight & eternall confu­sion; and so, Conterendo portas aereas & vectes ferreos confringendo, by destroying the gates of brasse, and by breaking the barres of Iron, he en­tred triumphantly, Inter mortuos non solum liber [Page 285]sed & liberator. Among the dead not only free, but theire frceer. O sweetest charity, and most pro­fonnd humility! charity, in going downe in per­son to deliuer those poore prisoners, whereas his omnipotent word vvould haue serued, or twel­ue legions of Angells at his command: his hu­mility, in vouchsafing to visit in person those foule and base dungeons, and remaine there almost forty houres. The Apostle taketh notice of it; Quod autem ascendit, quid est nisi quod & des­c [...]dit primum in inferiores partes terrae? that he ascended, vvhat is it, but because he descended al­soe first into the inferiour partes of the earth. As­signing his ascension for an effect of such hu­mility.

Conclude vvith ioy in thy heart for thy Lord's victory ouer death and hell: striue to imi­tate his humility, in vvhat state and dignity so euer thou bee; and his charity, in seruing his ser­uants and children vvith thy ovvne hands, not putting it of to others, as vsually vvee doe.

2. Consider secondly, hovv our all glorious & triumphant Lord, entring into those darke­some dungeous, vvith the splendour of his pre­sence turned them all into a lightsome Paradise, & gaue vnto those pious soules the full & bea­tificall sight and vision of his Diuinity. O vvho can conceiue this sudden and great change from one extremity to another; from so many thou­sand yeares of mourning and expectation, to a secure Eternity of ioy and blisse? See old Adam & Eue come forth out of their fiue thousand [Page 286]yeares inprisonment, and, as yet halfe blus­hing, cast themselues at their Sonnes and Sa­uiours feet, vvith a publike confession of their ovvne fault, and of his grace and mercy. Behold the rankes of Patriarchs, Prophets, Priests, Kings and Martyrs, all in their due orders fal­ling at his feet, in loyalty and homage, as to their supreme Soueraigne; and singing vvith full Quires: Dignus es Domine Deus noster, accipere gloriam & honorem, & virtutem, quia redemisti nos Deus in sanguine tuo, ex omni Tribu & lingua populo & natione &c. Thou art vvorthie, our lord, to receiue glorie and honour, and povver be­cause thou hast redeemed us ó God in thy blood, out of everie tribe and tongue and people and nation &c. On the other side, who can apprehend the ouersvvelling ioyes, contents and iubilees of our Sauiour's glorious soule, to see such sudden & copious fruit of his death & passion? ô how vvell doth he thinke all bestovved? Pro eo quod laborauit anima eius, videbit & saturabitur: & dispertiam et plurimos, & fortium diuidet spolia. For that his soule hath laboured, he shall see and be filled, and I vvill distribute vnto him verte ma­ny, and hee shall divide the spoiles of the strong.

Conclude to ioyne vvith these glorious soules in the praises of thy Sauiour: vvish them all a thousand ioyes vvith Eternity of blisse: beseech thy Father Abraham & the rest, to remember vs, labouring yet in the toiles of this mortall & dangerous passage.

3. Consider thirdly, hovv it is most credible [Page 287]& in a manner not to be doubted but the soules in Purgatory also, vvere partakers of this ioyfull solemnity; and vvith a plenary indulgence vvere freed all Ab omni poena: from all paine. For hovv could our svvetest Iesus doe lesse, In die hac iucunditatis eius & laetitiae cordis, in this day of his mirth and ioy of hart, then apply the yet al most vvarme bloud of his death & passion to all that vvere any vvay capable of it, as the ho­ly soules of Purgatorie vvere? Angells therefore are sent thither, who svveep cleare those fiery caues of that pious fevvest; & conduct them all to the glory of Limbus. But did the Hell of the damned and those lovver dungeons feele noe alteration to the so nigh presence of our trium­phant Dauid? surely they did; but of shame, con­fusion & greater torment: O see and laugh, my soule, at the great Goliath, Lucifer, vvith all those Princes of darknes sinking dovvne into the lovver abysses, Tanquam à facie fulguris: As at the presence of thunder: ô hovv doe they groa­ne to see, hovv are they deceiued in procuring so malitiously and violently his death; of vvhom it is sayd and novv verified; O mors, ero mors tua, & morsus tuus, iuferne. O death, I vvill be thy death, and thy bite, ó hel. The like horrour felt the damned soules, and aboue all that of Iu­das, and the wicked Theefe; who fell from so high a dignity, and so nigh and inuiting an oc­casion of Eternall blisse & happines.

Conclude thou vvith ioy and iubilee of heart for thy Sauiour's glory; for the good soules deli­uery, [Page 288]and for the confusion of hell and the De­uill: but yet vvith feare for thy selfe: for the bloud of Christ, hovv efficacious soeuer, doth not wash obstinate and peruerse soules: ô trust not to any dignity or vocation vvhatsoeuer; but, Gum timore & tremore operare salutem. VVith feare and trembling vvork thy safetie.

4. Consider fourthly, hovv our Blessed Re­deemer hauing oft sayd, that he vvas to be three dayes & three nights in the bovvells of the earth, and that he vvas to rise the third day; such hast he made to comfort his afflicted Mother, and novv hope lesse Disciples; that he reduced the vvhole time into lesse than forty houres, to vvit from Friday three a clock, that he died, to Sun­day foure in the morning: when accompanied with all those happy soules, he left those Infer­nall caues robbed and sacked of all, and taking his course directly to the holy sepulcher, found there his sacred body, in the same manner, as it had been laid there on Friday-night, all bloudy, rent and torne. The glorious soules adore it vvith all due reuerence, & poure themselues out into nevv admirations, thankes-giuings, and praises: but the holy Angells bring together from all places the sacred bloud, that had been spilt, and other relikes belonging to the integrity of his body; & his most triumphant soule en­tring into it, and shaking of the ointments and linnē, vvith which it vvas buried, clotheth it vvith new immortality, and gifts of glory, more bright and resplendent than a thousand sunnes; [Page 289]the wounds glittering beyond all diamonds or precious stones: & thus he rose from his three-dayes sleep, penetrating all obstacles, and vnper­ceiued of the Guards.

Conclude to be present in spirit at this so­lemnity of the Resurrection, Quae facta est pro­pter iustificationem nostram: which was done for our iustification but remember to shake of first all carnall and vvordly affections, in vvhich thou hast hitherto laine buried in the sepulcher of sinne and vice.

5. Consider fifthly, how at our Sauiour's ri­sing a great earth-quake vvas made, and Angells in glittering shapes remoued the stone of the se­pulcher and vvith terrour amazed the souldiers, vvho vvere set to guard it. But our Lord vvent straight to mount Caluary, vvhere the holy Crosse yet stood; vvhich all the Angells & soules present reuerenced and adored, as the royall and victorious standard of the vvorlds redemption: and he in the same place, vvhere he had on the Friday before prayed and offered himselfe as a holocaust to his Eternall Father, now vvith his face and eyes erected to heauen, giueth him im­mortall thankes for the glorious victory be­stowed on him ouer the vvorld, the Deuill, death, hell, & all his enemies; applying to him­selfe the vvords of the Patriarch Jacob, vvhen he returned rich and prosperous from Mesopota­mia: In baculo meo, vvith my staffe (of this Crosse towit) transiui Iordanum istum I passed ouer this Iordain (of my bitter passion) & nunc [Page 290]cum duabus turmis regredior, and novv vvith tvvo troupes I doe returne (of Limbus and Pur­gatory) rich in that his possession, prosperous in the successe, & glorious in the victory; Con­uertens planctum suum in gaudium sibi. Turning his lamentation in to ioy. Finally to secure vs, that he rose not for himselfe onely, but for vs also; & to giue vs also a new pledge of his liberality and omnipotency, he commandeth those soules vvhose graues opened on the Friday, to goe take vp their bodies in glory and immortality; who afterward appeared to many in Jerusalem, and at the ascension by a singular priuiledge, moun­ted vvith him to heauen.

Conclude to imitate thy Sauiour, Qui resur­gens ex mortuis tam non moritur: vvho riseing from the dead, novv dieth not, ô my soule, Exua­mus veterem hominem cum actibus suis, Let vs put of the old man vvith his actes, and putting on the nevv robe of grace, let vs neuer dye more by sinne, but liue euer to glory.

THE SECOND MEDITATION. Of our Sauiours apparitions.

1. COnsider first, how doubtles, the first ap­parition our Sauiour made, vvas to his afflicted Mother, though the Euange­lists speake not of it: but because her feast of ioyes is at hand, vve vvill differre this point till then, as more proper. The next apparition the­refore he maketh, is to sinners, S. Mary Magda­len [Page 291]and S. Peter, and first to her, as the vveaker sex. S. Iohn describeth the most sweet passage in his twentieth chapter: how Maria stabat ad menumentum foris plorans: Marie stoode at the monument vvithout, vveeping: how two An­gells appeared in vvhite, & said vnto her; Mu­lier, qrid ploras? vvoman vvhy vveepest thou? but she; Quia tulerunt Dominum meum, & nescio vbi posuerunt eum: Because they haue ta­ken avvay my Lord, and I knovv not vvhere they haue put him: presently shee saw Iesus at her back, but knew him not: vvho asking the same question; Mulier quid ploras? quem quaeris? vvo­man, vvhy vveephest thou? vvhom seekest thou? shee not naming her beloued, supposing all the vvorld must know him; Si tu sustulisti eum, di­ [...]ito mihi, vbi posuisti eum, & ego eum tollam: If thou hast caried him avvay, tell me vvhere thou hast laid him, and I vvill take him avvay: ô the presumption of loue, Cui nihil videtur dif­ficile; to vvhom nothing seemeth hard; & vvhat if he vvere In praetorio Pilati, in the court of Pi­late, or nailed againe on the Crosse? Ego eum tollam: I vvill take him avvay. Our sweetest Jesus could hold her no longer in suspence, but said, Maria; Marie, and shee, Rabboni my Lord and Master, and vvith her vvounted bold­nes fell at his feet; but he forbad her vvith. Nol [...] me tangere, vade autem ad fratres meos. Doe not touch me, but goe to my brethren. O sinners, des­paire no more of your Sauiour's goodnes; see a vvoman, De qua septem daemonia eiecerat, out of [Page 292]vvhom he had cast seuen deuils. now the first in fauour, and sent as an Apostle. Euangelizare gaudium magnum quia surrexit Dominus. To Euangelize great ioy, because our Lord is risen.

Conclude not to thinke thy selfe in the fa­uour of Iesus the lesse, for hauing been a sinner, if thou find in thy heart, true loue of him; for he it is, Qui non venit vocare iuslos sed peccato­res: & qui nunquam despicit cor contritum & hu­miliatum. VVho did not come to call the iust, but sinners: and who doth neuer despise [...] contrite and humble hart. O happy soule, that can make knowne her beloued more by the heart, than by the mouth, more by worke than by vvord!

2. Consider secondly, how S. Peter vpon the newes the holy vvomen brough of our Lord's resurrection, ran vvith S. Iohn to the sepulcher and not finding him there, returned, Secum mi­rans, quod factum fuerat: maruelling vvith him­selfe at that vvhich vvas done. When Iesus met him on the vvay, all in glory and splendour: ô vvho can expresse this encounter? S. Peter fell vvith shame, confusion, and teare [...] at his Ma­ster's feet, for his late sinne yet fresh in his me­mory; not able to speake a vvord; but vvith sighs and sobbs expressing his sorrow and re­pentance: but our most svveet and indulgent Lord bad him rise, and comforted him vvith these [...]r the like vvords: Pan tecum, noli timere, Ego um, dimissa sunt tibi peccata tua confirma fratres tuos: ô Iesu, quàm magna est multitudo dulcedinis tuae erga peccatores paenitentes? Peace [Page 293]he vvith thee, feare not, it is I, thy sinnes are for­giuen thee, confirme thy bethren: O Iesu, hovv great is the multitude of thy svveetnesse tovvards penitent sinners? Next, but the same day, he appeared to the tvvo disciples on their vvay to Emmaus; asked them the nevves, expounded to them the Scriptures; vvalked vvith them till tovvards sunne-set; vvas their inuited & forced guest; and in breaking of bread discouered him­selfe and vanished. O, quoth they; Nonne cor no­strum ardens erat in nobis dum loqueretur in via? vvas not our hart burning in vs vvhiles he spake in the vvay? And hovv could it othervvise bee, ô holy disciples? Iesus vvas in your company, in your mouth, in your heart; and hee is all loue, fire and heauenly charity.

Conclude vvith nevv confidence in the mer­cies of Jesus; for he cannot cast off, vvho confide in him, though it vvere Iudas himselfe, so he become repentant: remember and make vse in all thy necessities, of those vvords of the two Disciples; Mane nobiscum Domiue, quoniam ad­uesperascit & inclinata est iam dies. Tarrie vvith vs, ó Lord, because it is tovvard night, and the day is novv farr spent.

3. Consider thirdly, how the same day of his Resurrection, in the euening our Sauiour ap­peared to all his disciples together: and againe the eight day after, when S. Thomas was also present: he entred in vpon them, the doores being fast shut Propter metum Iudaeorum, For feare of the Ievves, and standing in the midst [Page 294]of them, saluted them with, Pax vobis, nolite timere, Ego sum. Peace be to you, feare not, it is I. They all affrighted and amazed, as if some spirit or ghost had come amongst them, beleeued no­thing lesse, than that it was their Master; then, he shewed them his hands & his feet, and bid Thomas, more incredulous then the rest, put his fingers into his wounds and his hand into his side: called for some meat and eate with them, as he was wont; till at lenght he won credit, and they beleeued in him, and S. Thomas cried out, Dominuus meus & Deus meus. My lord, and my God. A passage, which sheweth most clear­ly the most tender care and loue of Iesus; and how blind and wretched all mortalls are wit­hout him; Sine quo nihil possumus facere. VVit­hout vvhom vve can doe nothing; Finally redou­bling his Pax vobis, peace be to you, and brea­thing vpon them, hee said; Accipite Spiritum sanctum, Receive ye the holy ghost. With full power to forgiue sinnes: and presently be­stowed vpon them the dignity of Apostles; Sicut misit me Pater, & Ego mitto vos. As my Father hath sent me, I alsoe doe send you. Where obserue, that our good God to shew the franknes and freenesse of his gifts, bestoweth them then vpon vs, when wee are least disposed and most vn­worthy of them; as it now happened to his weake disciples.

Conclude first, neuer to rely vpon thy owne strenght or worth; for nothing more stoppeth the current of God's bounty and mercy: next to [Page 295]be euer most prompt to his holy visits and inspi­rations, which way soeuer they come, from friend or foe: ô how many admonitions of his doe wee let slip euery day: and esteeme them ei­ther as not from God, or as not made to vs?

4. Consider fourthly, how as our B. Lady was the first in loue and consequently in sorrow for her Sonnes passion and death; so doubtlesse vvas she the first in the visits and ioyes of his re­surrection. The dolorous Virgin, after the bu­riall of her Sonne, had retired her selfe into her priuate Oratory with heauy heart & flowing teares, for the losse and absence of her beloued; yet with a most firme faith and vndaunted hope of his resurrection the third day. O how did shee count the dayes, the nights, the houres, the minutes? especially towards the Sunday-morning, hovv did she labour with her cries to raise this sleeping Lion; with, Exurge gloria mea, exurge Psalterium? Arise my glorie, arise Psalter? when behold, her dearest Lord, her God, her Sonne, full of glory, full of splendour & maiesty, and no lesse full of loue and sweet­nes, enters in vpon her, and salutes her by the name of louing, deare & gracious Mother, be­hold thy onely Sonne in the Eternall robes of glory, neuer more to suffer, neuer more to die, Et mors illi vltrà non dominabitur? Death shal no more haue dominion over him; and withall he embraceth her in his armes: ô my soule, where wilt thou begin? or vvhat can'est thou fancy or conceiue of these ioyes, iubilees, embraces, loo­kes, [Page 296]kisses and soliloquies of our Jesus and Mary? ô how, Secundùm multitudinem dolorum consola­tiones laetisicant animam eius? According to the multitude of griefes doth consolations make her soule ioyfull? conceiue vvhat thy deuotion affor­deth, for all vvords lose here their significa­tion.

Conclude vvith nevv ioy in thy heart & coun­tenance, vvith nevv congratulations to thy Lady and Mistres In hoc Festo gaudiorum eius: in this feast of her ioy: if thou find not thy heart really ioyed and comforted; looke backe and thou vvilt find the reason to be, because thou vvert not feelingly sorrie in her griefes & afflictions: and both proceed of vvant of true loue.

5. Consider fifthly, hovv our glorious Sa­uiour came not alone and vnaccompanied to vi­sit his mother; but like a Conquerour of death and hell, or like vvealthy Iacob returning from Mesopotamia, cum duabus turmis Limbi & Pur­gatorij, vvith twotroopes of Limbus and Purga­torie, all novv blessed and glorious soules: and yet all prostrate themselues before the Queene of glory, vvith great reuerence, humble than­kes, and ioyfull congratulations; reuerence to the dignitie of her person, thankes for the great share shee bore in the vvorke of their redem­ption, and congratulations for the common ioy of their Redeemers Resurrection; in vvhich also shee bare the chiefest part. Behold first old Adam & Eue blushing yet almost for their fault, and blessing this their daughter, vvhich [Page 297]had turned their Eva Eve into Aue: All haile: see next old Abraham, Moyses, Dauid & Isaias, with all the troupes of Patriarks, Iudges, Kings and Prophets, all with their diuers salutations & greetings, but vvith one loue and respect: lastly but not last in vvorth or place, cometh her dea­rest spouse S. Ioseph, John Baptist, old Simeon &c. neither may vvee thinke that the presence & musicke of Angells vvas vvanting, which vvan­ted not in the stable of Bethlem: finally all is blisse, ioy, and heauenly iubilees.

Conclude to enter in last of all, and prostrate at the feet of thy Soueraigne Lady giue her the para bien vvith a Regina coeli laetare alleluya: Re­ioyce thou queene of heauen alleluia: happy thou if thou can'st get admittance into such a Para­dise: learne humility and purity, for these are the two keyes that giue entrance to the Palace, vvhere Jesus and Mary liue.

THE FIRST MEDITATION. Of the knovvledge of God by affirmation.

1. COnsider first, that to frame in our vn­derstanding an image or Idea of God Almighty, vvee must proceede, as a painter vseth to doe, vvhen he intendeth to paint or draw any perfect image or picture: for first, he seeketh our from all parts, tempereth and pre­pareth the purest and rarest colours of all sorts, that he can; then vvith his best skill and finest pensill layeth them on vpon a smooth table, vn­till by little and litle he bring his intended vvor­ke to perfection. So must vve, casting the eyes of our consideration through out this vvhole visi­ble vvorld, gather vp all the rare colours or per­fections, the diuine prouidence and goodnes hath imprinted in it; and vvith curious labour lay them vpon the table of our vnderstanding; to-vvit the cho [...]cest perfections of all creatures, vvithout the drosse and imperfections, that run­ne mixed in them. And vvee shall find a double Idea of our greatest God; the one, In ordine ad se; in relation to himselfe; Tovvit that he is, a subsistent being, life, beatitude, eternity, good­nes, beauty, vvisedome, power, sanctity &c. the other, In ordine ad creaturas, in relation to [Page 299]creatures; a Creatour, Conseruer, Gouernour. Father, King, Sauiour, Glorifier &c. and all these most refined, most pure in him, vvithout the least imperfection.

Conclude with reflexion vpon this Idea of thy God, thou hast framed, and giue him a double homage, the one of praise due to his greatnesse; the other of thankes-giuing, due to his good­nes; and rayse thy heart to an ardent contempla­tion of both in one, for in him all is but one.

2. Consider secondly, and raise thy thoughts a degree higher; for this first draught is but grosse and corpulent: seeke out therefore vvith thy vnderstanding all the celestiall and superna­turall gifts of grace and glory of all the Angells and Saints both of heauen and earth; the soa­ring vvits of C [...]erubins, the flaming breasts of Seraphins, the longanimity of the Prophets, the power and vigour of the Apostles, the fortitude of Martyrs, the purity of Uirgins, the patience of Confessours &c. but aboue all, vvhat perfe­ctions soeuer are contained in the two modells or abridgements of the diuinity; towit in the humanity of Christ and his B. Mother; rumi­nate & pause on as many of them, as thou canst; and at length looking vp from vvhence these ri­uers flow, thou shalt find that great & boundles Ocean of the Diuinity, flowing & ouer flowing Totius faciem Paradist; the face of all Paradise; concentricating in the indiuisible point of his owne being, the quintessence of those perfe­ctions, vvhich his liberall goodnes hath disper­sed: [Page 300]vvhere againe no imperfection hath admit­tance; and the excesse so great, that hence our B. Sauiour sayd, Nemo bonus uisi solus Deus. No­ne is good, but onlie God.

Conclude to contemplate this second Idea of thy God vvith humility, reuerence and loue: vvhatsoeuer thou findest admirable in the Saints, raise vp thy soule, and admire it in Gods vvhatsoeuer vertue thou louest in the Saints, loue and seeke it in God; A quo omne bonum descendit. From vvhom all good descendeth.

3. Consider thirdly, how Deus est illud, quo maius cogitari non potest; God is that, then which nothing can be thought greater; nothing higher, seeing therefore, that mans vnderstanding can mount to conceiue him euery vvay infinite, eue­ry vvay immense, vvithout end or limitation, it followeth that he is really so in himselfe; for o­therwise mans capacity vvould be greater, than the Being of God; that is, the brooke higher than the springs the cre [...]ure greater, than the Creatour. Hence it followeth that his Being is infinite, independent of al [...], and all depending of him: that he is eternall vvithout beginning or end, variety or mutability: that his greatnes is immensity, comprehending heauen and earth, like a granie of sand, and he comprehended of none: that his marefty is terrour it selfe, in whose presence the earth doth quake, and the pillars of heauen doe tremble: that his power is ommpo­tency, doing vvhat he please, and his evill resi­sted by none: that his iustice is in rigour infi­nite, [Page 301]not sparing his dearest friends, nor highest Seraphins, if they offend him: finally, Vsque­quaque magnificus, terribilis; & quis poterit stare in conspectu Dei huius? On all sides magni­ficent and terrible, and vvho can stand in the sight of this God?

Conclude to liue in perpetuall feare & trem­bling of so great a Maiesty: neuer dare to appeare before him, but vvith thy knee, head and heart cast to the ground: ô poore vvorme:! how dare vvee lift our eyes before such Soueraigne [...]y? or our hands against omnipotency? Consigè, Do­mine, timore tuo carnes meas. Pearse my slesh, ô Lord, vvith thy seare.

4. Consider fourthly out of the same princi­ple, the more louely and delightfull attributes of our good God; and thou shalt finde them all, I may vvell say, more then infinite: infinite is his vvisedome, to vvhose sight are present all possible things; infinite his prouidence, stretch­ing from the highest Angell to the smallest lea­fe, that falleth from the tree: infinite his truth [...]verity, impossible either to deceiue or be de­ceiued: infinite his amorous and radiant beauty, on vvhich feed and surfet all creatures, and he himselfe: his riches and glory haue no bound, Gloria & diuitiae in domo eius: Glorie and riches in his house: his sanctity more cleare, then a thousand Chrystals: his clemency, benignity, noblenesse, liberality &c. Quibus maius cogitari non potest. Then vnhich greater can not be ima­gined. But his goodnes, his sweetnes, his loue; [Page 302]his mercy, Super omnia opera etus; aboue all his vvorkes; infinitely surmounting all imagina­tions: his goodnes it is, that maketh him poure himselfe out so vpon his creatures, Et solem suum facit oriri super bonos & malos: and ma­keth his sunne to rise vpon Good, and bad; his sweetnes it is, that rauisheth the soules of all, that treat vvith him: his loue it is, that cheri­sheth his little one more than the tenderest Fa­thers or mothers: his mercy it is, that so oft for­giueth, and so patiently suffereth all sort of sin­nes and iniquities: finally our God is Undique speciosus & totus desiderabilis. Most beautifull, and most to be desired.

Conclude to poure thy heart forth in the loue of so, both louely and louing a God: hate vvhat he hateth, that is, all sinne and impurity: loue vvhat he loueth, that is, all vertue and sanctity.

5. Consider fifthly, how hauing brought in­to this Idea of thy God all the refined perfe­ctions of nature, grace, and glory; and placed in all these an infinite eminency, Qua maior cogit ari non potest; then vvhich a greater can not be imagined; yet thou art infinitely short, of vvhat God is in himselfe; and therefore striue no further vvith conceits or inuentions; but reflect and behold at leasure, and as it vvere at a stand, the picture thou hast already framed: as simple men vse to gaze at a sight, they vnder­stand not: behold, I say, and gaze vvith humble simplicity on this vast Ocean of Maiesty, of greatnes, of beauty, of sweetnes, of povver. of [Page 303]wisedome, of soueraignety &c. and presently opening: all the wings of thy affection, poure forth thy soule in loue, prayse and ioy: loue, my soule, this Summum bonum, this chiefest good, this vnicum amabile; this onlie thing to be loued: and seeke no more abroad by scantlings, what here thou hast and mayst still enioy altogether: prayse, my soule, this sole object of prayse & honour; inuite all the Quires of Angells and Saints to sing Canticum nouum Domino; A nevv Canticle to our lord; and answer thou with a lowly Amen: reioyce & congratulate with him, that he is, as he is, euery way insinite, euery way boundlesse in his perfections.

Conclude carefully to preserue in thy heart & memory this liuely image of thy God; let nei­ther sinne blot it euer out of thy heart; nor vai­ne fancyes of creatures blemish or obscure it in thy memorie: Intus est bonum tuum, ne foris queras. Thy good is vvhithin thee seeke it not vvithout.

6. Consider sixthly, or rather conclude out of the former considerations, to harken to and follow the counsell of our B. Sauiour; Perfecti estore sicut Pater vester caelestis perfectus est: Be you perfect, as alsoe your heavenlie Father is per­fect: and of his Apostle; Vt simus imitatores Dei sicut filij charissimi. That vve may be follovvers of God as mest deere children. Wee haue seene how our great God doth with infinite aduantage fill vp all the names & titles, wee can giue him; so that when wee call him good, wise, powerfull [Page 304]&c. he is not onely fully, but infinitly good, wise, and powerfull: thus in proportion may and must wee comply vvith the names & titles vvee beare, either of subiection or superiority. God is our Creatour, our Father, our Gouer­nour, our Master; hence wee must alvvayes beare him the subiection of a creature, the loue & obedience of a sonne, the duty of a vassall, the vvillingnes and promptnes of a disciple: a­gaine, what command vve beare ouer others, as of a Father, a Superiour, a Master, a Prelate, let our first & chiefest care be to comply entirely vvith vvhat those names signifie and oblige vs to, finally vvhatsoeuer denominations vve haue or pretend, of equality, fellovv-ship, or cohabi­tation vvith others, or of any vertuous state and calling vvee professe, consider and ponder vvell, vvhat they import, and either cast them of, or make a firme purpose to fill them vp, not Nomi ne tenus, in name onlie, and blast of a sound one­ly, but Reipsa & veritate: in realitie: bearing euer before thy eyes the paterne and Idea of thy most perfect, holy and immortal God.

THE SECOND MEDITATION. Of the knovvledge of God by negation.

1. COnfider first, these vvords of the great S. Denis; In diuinis negationes sunt verae, affirmationes incompactae. VVhiles vve speake of God, negations are true affirmations [Page 305]incompacted. Wee haue follovved hitherto the vvay of the painter, and added colours to colours of the rarest perfections of all creatures; but rai­sing our soule to a higher pitch of contempla­tion, and reflecting on the Idea, vvee haue ma­de, vvee find it Prorsus incompactam; all together incompacte: so full of created shadovvs, spots & blemishes, that vvee are yet afraid to ack­novvledge it for the true pourtraiture of that incomprehensible Majesty: not but that the purenes and quintessence of the sayd perfections is really & substantially in God; but that, both as they are in creatures and also in our weake vnderstandings, they are most short and vn­worthy of his insinite Greatnes; and conse­quently the very names vnfitting to be attribu­ted vnto him: so that the sayd holy Doctour concludeth; Dei, inquit, neque est sensus, neque phantasia, neque opinio, neque nomen, neque ser­mo. VVe can attaine, qnoth he, to the knovvledge of God neither by corporall sense, phantasie, opinion, name or speeth. What way then, or what reme­die haue wee? shall wee adde the superlatiue de­gree, and vse the epitheton of super; more as su­perbonissimus, superiustissimus, supersubstantia &c. More then most good, more then most iust, mo­re then substance &c. 'tis true, this way is very good and higher than the former; but yet being an affirmatiue, it is euer incompacted, and car­fieth some taint of a creature with it, and so faileth to expresse fully the Diuinity.

Conclude, since thou hast lost as it were thy [Page 306]former Idea, in qua tibi adeò complacuit, in vvhich thou hast bene soevvell pleased, to hum­ble thy selfe, and with lowest submission to ado­re him, whom thy weake sight cannot behold; neither let this trouble thee; but reioyce rather, that thy God so surmounteth all thy imagina­tion.

2. Consider secondly, how failing of our ay­me in the way of a painter, our next step is to imitate the caruer or statuarie, and by negation to cut of from God Almighty all the perse­ctions, conceits & vvords of creatures, hovv compleat soeuer they seeme to be: so that, as vvee are bound to say that God is neither sunne, nor moone, nor starre, nor fire, nor ayre, nor man, nor any other liuing thing of those here amongst vs, by reason of the imperfection vvhich those vvords import; so vvee may also freely say, that he is neither, Ens, nec substantia, nec vita, nec intellectus, nec bonitas, nec sapientia, nec potentia, nec pulchritudo &c. Neither being nor substance, nor life, nor vnderstanding, nor goodnesse, nor vvisedome, nor povver, nor beautie &c. If vvee consider the sayd perfections, as they are apprehended by vs, or expressed in our ho­mely language; for as S. Thomas teacheth, all our conceits and vvords, of vvhat kind soeuer, Afferunt secum imperfectionem, vel partis, si sint abstracta; vel compositionis, si sint concreta; Bring vvith them an imperfection, either of part, if they be abstracts, or composition if they be com­pounds; and so both vvayes incompacted and [Page 307]incompetent to God: but if vvee vvill consider the sayd perfections as they be solely in God, so they are farre surpassing the sphere Conceptuum & nominum nostrorum, of our cōceipts and names.

Conclude with an humble acknowledge­ment of Gods vnconceiued greatnes; and cry out vvith holy Iob. Ecce Deus vincens scientiam n [...]stram: Behold a God exceeding our knowledge: open all the affections of thy soule, to admira­tion, ioy, loue, and prayse; for this way shall wee sooner comprehend him, than by any force of vvit or curious speculation; loue reacheth further than knowledge.

3. Consider thirdly, how thou art come at length so farre in the quest or search of God, that thou hast altogether lost him; and if one should aske vs; vvhat finally God is, if he be no­thing of all those things vvee apprehend? vve must needs answer, that truely vve know not. Neither must vvee therefore be diffident or dis­comforted; for that vvee shall find by a feeling experience, vvee know more, and conceiue more sublimely of our great God, by this way of ignorence, than by all the metaphysicall and quaint conceits of our vnderstanding: although vvee lose our sight in the sunne, yet euen blin­ded vve see as in a cloud the vvonderfull excesse of light he hath ouer all others: this is the Nebu­la in qua habitat Deus; the cloud vvhich God in­habiteth; and in vvhich Moyses conuersed with him so familiarly Facie ad faciem, sicut solet ami­cus cum amico suo; Face to face as a friend is [Page 308]vvont to doe vvith his friend: vvhich S. Paul calleth Lucem in accessibilem, light not accessible, and S. Denis, The [...]l [...]giam mysticam, mysticall di­uinitie, or cognitionem Dei per ignorantiam: the knovvledge of God by ignorance: ô happy igno­rance, and cleare blindnesse! nay vvee haue vvords also fitly expressing this our ignorance; as infinite, immenses ineffable, inuisible, incom­prehensible &c. vvhich by remouing from God all the imperfections of creatures, leaue him in the aforesaid cloud and inaccessible light.

Conclude vvith humble prostration to adore the diuine and inaccessible Maiesty of thy God: but vvith thy face couered and eyes shut, as the Seraphins doe; that is, in suspension, admira­tion, loue, ioy, prayse and content, that the God thou dost beleeue and trust in, is so great, so farre surmounting all the vnderstanding of men and Angells.

4, Consider fourthly the infinite distance or disproportion vvhich is betwixt God Almighty and any one of his creatures, or of all together: God is Ens a se, that is euery vvay subsistent and independent; Eus immensum, immense, including all vvithout extension; Ens aternum, eternall, vvithout beginning, end, or change: take now on the other side all this inferiour and celestiall globe, how vast soeuer it seemes, together vvith the vvhole Angelicall nature; and first, vvhat is all but Ens ab alio, an insubsistent entitie, han­ging and depending In tribus digitis Dei, poten­tia, scientiae, & bonitatis? Of the tree fingers of [Page 309]God, to vvitt povver, knovvledge, and goodnesse? so that if any one of these slip, in an instant all falls into nothing: secondly all is, Ens limita­tum; limitated, greater farre is a star to heauen, a drop to the Ocean, a sand to the earth, than is all together to the immensity of our great God: finally all is, Ens momentaneum, mometarie, compared to his Eternity, millions of ages, and Aeuum Angelicum, an Angells d [...]ration, is but the twinkling of an eye, a moment, an instant to his indiuisible and euery vvay permanent du­ration. Come now proud man, and compare thy selfe vvith God: Quota pars hovv litle a part art thou of this vniuerse, in being, in ex­tension, in darance? not a moat in the Sunne, not a graine of sand, not an instant of an instant of durance: vvhat art thou then to Ens subsistens, immensum, aeternum? A subsi [...]tent, immease, and eternall entitie? say truely and say, Non ens. No­thing,

Conclude, that as the best vvay of knovving God, is that of negation, so the best vvay to know thy selfe, is an other negation: vvhere­fore as thou hast remoued from God all posi­tiue and affirmatiue vvords or denominations, Propter excessum; by reason of his excesse, so re­moue the same from thy selfe, Propter defectum: by reason of thy deficiencie: And be confident, that this is the onely vvay to vnite these tvvo extreames together, God and thy selfe.

THE FIRST MEDITATION. Of Gods goodnes tovvards his Creatures.

1. COnsider first how Bonum est diffusiuum & communicatiuum sui; Good is commu­nicatiue of it selfe: God therefore being summè bonus, most good, doth communicare seip­sum summè, most communicate himselfe; that is, all vvayes possible to his infinite vvisedome, and the capacity of creatures; & more to that vvhich is Magis bonum fieri. To participate more. And here vvee must obserue three vvonderfull ex­cellencies of this diuine and vnlimited goodnes: the first is, that although to doe good be most naturall to him yet it is also most franke & free, vvithout any necessitie or coaction, but meerly [Page 311] Quia vult, because he vvill: the second is, that he doth it, vvithout any selfe respect or proper interest, but purely, as vve say, to doe good; for neither can any creature yeeld him profit, not he himselfe any vvay better himselfe, being in himselfe euery vvay full and infinite: & this is, Deum omnia facere propter solam bonitatem suam: that God doth all things for no other reason then is ovvne goodnesse; that is, his owne nature onely, vvhich is Goodnes, moueth and inclineth him to doe good. The third excellency is, that he doth all good, vvhere and vvhensoeuer he can; ô how he vvatcheth all occasions, and oppor­tunities to poure forth his blessings vpon vs, and as it vvere to discharge his swolne breast & full hands amongst vs? and ô how little doe word­lings looke vpward, prepare or make themsel­ues capable, of those blisses, vvhich, if they but open, vvould fall into their mouths?

Conclude to make thy selfe capable of all, by taking awayy the obstacle of sinne, and by an ardent desire of them, for onely these two things are requisite & suffice. Be good also, that is, imitate thy God in all these three wayes; doe good to all frankly & freely, for God's and goodnes sake onely; seeke out all occasions for it, expect not they should knock, nay breake downe thy doores before thou admit them in.

2. Consider secondly, that as, Ex fonte Para­disi egrediebantur quatuor fluuij, Out of the spring of Paradise. Issued sovver rivers, diuiding themselues into the foure parts of the vvorld; so [Page 312] Ex fonte huius bonitatis diuinae, out of the spring of this divine goodnesse, proceedeth the perfe­ction of the vvhole vniuerse, diuided into foure degrees of being, Corporeum, vegetatiuum, sen­sitiuum, intellectuum: Corporall, vegetatiue, sen­sitiue, intellectiue: as first, the vast heauens, ele­ments, and mixts; secondly, the trees, plants, and flowers; thirdly, all sort of beasts, birds & fishes; fourthly, all the Angelicall Quires & Hierarchies. Pause a vvhile and consider the greatnes, and varietie of natures and qualities of euery degree, & yet the concord and harmonie of all together: & then reflect vpon thy selfe, ô man, & thou shalt find thy selfe none of all those; but an abstract, & abridgement of all to­gether; a Microcosme or lesser vvorld; vpon vvhom therefore the diuine goodnes hath mo­re copiously poured it selfe out, then vpon any other of his vvorkes; Cui dedit esse cum inanima­tis, viuere cum plantis, sentire cum animalibus, intelligere cum Angelis. To vvhom he hath giuen to exist vvith inanimate creatures, to liue vvith plants, to exercise his corporall senses vvith liuing creatures, to vnderstand vvith Angels; & conse­quently man onely is capable of all the benefits, gifts, and blessings, both corporall and spirituall, vvhich God's goodnes, propt by omnipotency, can bestow vpon the vniuerse; for to euery one of the other degrees somevvhat is vvanting. What follovveth then, but that man alone is as much bound as all the rest together, and more than any one, to thanke, prayse, and loue the [Page 313]fountaine from vvhence he flovveth.

Conclude to doe so, and be no more vnmind­full or vngratefull: but returne him also foure sorts of loue: Ex toto corde, from thy vvhole hart, for thy corporall being: Ex tot a anima, vvith thy vhole soule, for thy vitall being: Ex omnibus viribus, vvith thy vvhole povver, for thy sensi­tiue being: Ex tota denique mente, lastlie vvith thy vvhole mind, for thy Angelicall and spiri­tuall being. Tandem ex omnibus simul propter omnia simul: and at last vvith all together for all together: that is, for thy selfe, vvho art all.

3. Consider thirdly, hovv the bottomelesse goodnes of our God not satisfied vvith bestovv­ing vpon vs the gifts of nature, poureth forth streames of an higher qualitie; and those also foure, by vvhich vve participate the very being, nature and substance of God. The first is that of Grace, to vvhich is adioyned charity vvith all the gifts of the holy Ghost. By this Grace, vvee that by nature are nothing but slaues and Massa damnata, A condemned Masse, are truely made the friends and sonnes of God; Diuinae consortes natura, partakers of the divine nature: and hei­res of heauen. The second is that of glorie, by vvhich vvee are eternally deified, and penetrated by the diuine essence, as hot iron by fire; and herein consisteth our incommutable ioy, blisse and content. And these two are common to men and Angels: but now, leauing Angells, behold how he exalteth man, Et deliciatur cum filijs hominum; and delights to be vvith the Son­nes [Page 314]of men: The third degree is that of the per­sonall vnion of the Sonne of God vvith humane nature, by vvhich it is most true, that God is man, and man is God; and so our nature moun­ted beyond all that is created. But is this the height, the Non plus vltrà, and vtmost, of this endlesse Ocean of goodnes? truely no, for being to her selfe infinite, [...]he is not satisfied vvith her vnion to one onely man, vnlesse she doe also spread her selfe to all and euery one; that is, In infinitum extensiuè; vvith an illimitated ex­tension: and this she doth in the most B. Sacra­ment, vvhich is the fourth degree, vvhere the true being and natures diuine and humane, are really and alike giuen to euery one, great and small.

Conclude, ô my soule, vvith an extasie of ad­miration, loue and thankes giuing; Redeant flumina, vnde exierunt; exierunt per bonitatem, redeant per gratitudinem; Let the floods returne from vvhence they flovved, they fl [...]vved by good­ness [...], let them returne by gratitude; loue vvas the origin of all, let another loue reduce them to their origin.

4. Consider fourthly, before vvee come to more particulars, these three circumstances common to all God's benefits great and small. The first is, vvho is he that bestoweth so freely his blessings vpon vs; for the dignity of the gi­uer doth much increase the estimation of the gift; let a King giue but a toy, or trifle, vvhat esteeme, brags and boasts are made of it. But [Page 315]our benefactour is no lesse than the infinite Ma­iestie of our Soueraigne God, vvhom all creatu­res adore vvith ttembling, and thinke themsel­ues happy if he vouchsafe but a glance of his eye vpon them: vvhat value then must his vnualua­ble benefit be of? The second is, on vvhom so great a Lord bestoweth so rich gifts; and thou shalt find him to be man, that is, by nature a poore and vile vvorme, by sinne an enemie, & by ingratitude a monster, a viper, gnawing out the bowells of the diuine Goodnes; nay vsing the very benefits as instruments to offend the Benefactour. The third is the manner; that is, no merit or desert on our side, but rather obsti­nate and peruerse vndeserts; but on God's side an infinite liberality, franknes, sweetnes and loue, vvairing on all occasions to doe vs good; vvishing vs euer capable of more and more: fi­nally euer striuing Vincere in bono suo malum nostrum. To surpasse our vvickednesse in his ovvne goodnesse. O vvhat heart so hard, as cannot loue such loue? or so vngratefull, as can forget such goodnes? or so shamelesse, as can spurne at such a benefactour?

Conclude vvith loue, vvith gratitude, vvith shame for thy hitherto neglect, or rather blind­nes in all: settle vvell these three circumstan­ces in thy memory; of, by vvhom, to vvhom, and hovv the benefit is done; and thou shalt neuer vvant matter of reuerence, humility and gratitude.

THE SECOND MEDITATION. Of the benefit of our Creation.

1. COnsider first, that what is nothing can both doe and deserue nothing; thou therefore; that so many yeares agoe wert nothing, couldest neuer haue made thy selfe, nor deserue that an other should make thee: by vvhom therefore, and vvhy came I to this something? by thy God and Creatour; not for any necessitie he or the world had of thee, but out of his meere bounty and liberalitie. Ponder, ô my soule, if thou can'st, the distance that is, first betwixt something and nothing, Ens & non ens; next the aduantage, that man hath aboue all other insensitiue and senstiue creatu­res; and thou shalt find the first to be infinite, and the second little lesse; as farre as immortali­tie exceedeth mortalitie, eternitie short time, or reason grosse sense. And then fall downe and kisse the feet of thy bounteous Creatour, who hath made thy something an intellectuall and immortall being, and imprinted in thy face the true image of himselfe. Behold what a stately Castle thy body is, both for beauty and strength; the rare proportion & harmony euery member, ioynt and nerue keepeth with one another and with the vvhole: then thy soule, a most beau­tious Lady and all-commanding Empresse, ru­ling and gouerning the vvhole Microcosme as [Page 317]she pleaseth. Finally, God hath giuen thee both these sound and entire, Mentem sanam in corpo­re sano. A sound mind in a sound bodie.

Conclude, besides thy customary thankes and gratitude, to looke vpon vvhose image thou art, and returne Quae sunt Dei Deo, The things that are Gods, to God, that is, all that thou art, body & soule; begging also, Vt perficiat in no­bis opus quod operatus est. That he would accom­plish in us that work vvhich he hath vvrought.

2. Consider secondly the end for vvhich God at first created man; and thou shalt find a tvvo fold end, both most noble and excellent, the one naturall, the other supernaturall; the first is expressed in Genesis, Vt praesit piscibus ma­ris, & volatilibus caeli, & bestijs, vniuersae (que) ter­rae, omni (que) reptili quod mouetur in terra: That he might haue dominion over the fishes of the sea, and the foules of the ayre, and the beasts, and the vvhole earth and all creeping creatures that move vpon the earth: That is, to be grand Lord & Soueraigne of all that is crea­ted, to kill, slay and vse all as he pleaseth: and although by sinne he hath lost much of the obedience vvhich creatures ovve him, in pu­nishment of his disobedience towards the com­mon Creatour; yet his dominion and right is the same, and the most of creatures doe vvillin­gly & obediently serue him: great certainly is this dignity & vvorthy of all gratitude, vvere it not so surmounted by the second & principall end: vvhich is to be heire apparant of the King­dome [Page 318]of heauen: that is, to see God, loue God, and praise God in company of all his blessed Angells, to liue in his house, sit at his table, eat of the same dish that he doth, drinke of the sa­me cup of glorie, and vveare the same robe of immortalitie vvith him: this vvas his first inten­tion, this still his greatest desire, that all men should attaine vnto: for this he made our soule so spacious, so capacious, that nothing vnder God can euer fill or satisfie her appetite: for this he continually giueth his grace and assistance; so that Culpa sua perditur, quicunque perditur. VVhosoever is lost, is lost through his ovvne fault.

Conclude tvvo things, the one, to conserue entirely thy dominion ouer creatures; let none command thee, nor thy affections, but thy Creatour: the other, to haue & conceiue noble and high thoughts; aime at nothing lesse then God; esteeme earth and heauen vvithout him belovv thy ambition, & not vvorthy of thy ac­ceptance.

3. Consider thirdly, that as God created man for himselfe, that is to enioy him as his last end; so he created all the rest from heauen downeward for man onely, for his necessity, commodity, recreation: for neither he, nor his Angells stand in need of any of these things. Looke then about thee, and see whatsoeuer is in heauen, aire, sea, or earth; and thou shalt find all conspiring to thy sustenance, commo­dity or delight; & therefore thy fatherly God made and created them all before man, that all [Page 319]might be ready at his first entrance to receiue, serue, and churish him; euery one vvith his seue­rall dishand liuerie: and vvhen thou hast vvell pond [...]red this in euery particular, then list vp thy eyes a little higher, and behold, the loue, the care, the sollicitude, as vvee may torme it, with which sty de [...]rest Father prepareth and furni­sheth this great pallace f [...] thee; not by any in­feriour steward, but vvith his owne hand Plan­tauit Paradisum veluptatis: he planted a Para­dise of pleasure: ô see him, my soule, vvith ad­miration and vvonder, how he pondereth and vvergheth euery thing in particular, as he ma­kes it; the heauen vvith it's lights; Et vidit quod esset bonum; and he savv that it vvas good; the earth vvith it's fruits and beasts; Et vidit quod esset bonum; and he savv that it vvas goed; the are and sea vvith all the fowle and fish therein; Et vidit quod esset bonum: and he savv that it vvas good; finally, when all vvas finished, with a new reflection he considered all together; Vi­du (que)ue cuncta quae fecerat & erant valdé bona, & he savv all things vvhich he had made and they vvhere verie good, for the vse, to vvit, and plea­fure of man, for vvhom they vvere created.

Conclude two things, the one to make vse of creatures, as God hath created them; that is, so farre as they conduce or further thee in the ser­uice of God: the second to doe vvith like loue and diligence all things, vvhich any vvay tend to his honour and seruice.

THE THIRD MEDITATION. Of the benefit of our Conseruation.

1. COnsider first, that Conseruation is no­thing lesse than a continuall Creation, a per [...]etuall sustaining of the being, once giuen; and consequently an action of the same power, vvisedome and goodnes, as the first crea­tion; but more to be esteemed and gratified, by how much more it is, to giue continually the same thing, than to giue it but once: by how much more it is to preserue one euery moment from salling back into nothing, than to draw him but once out of nothing. Ponder here a little, my soule, the boundlesse goodnes of our greatest God and Father. The vvhole machine of all that is created dependeth more on the least beck of his will, than doth the shade on the bo­dy, or the light on the sunne: let him but stop one moment his concourse, and in the same moment, if not sooner, all vvhatsoeuer from the highest Angell to the lowest atome of the sunne, vvill fade and vanish, not into dust, but into nothing: yet, notwitstanding this, and the infinite offences vvhich daylie prouoke him, he could neuer find in that his sweetest heart to an­nihilate the least creature, he hath made; but sustaineth all in their being; and most patiently expecteth sinners, vvhen they vvill returne vn­to him: ô see how he hath protected thee in thy [Page 321]Mothers vvombe, in thy infancy, in the whole course of thy life to this instant: see how he hath followed thee, vvhen thou runnest from him to thy owne ruine: how he bore vvith thee, when thou most impudently didst prouoke him to thy destruction, &c.

Conclude two things: the first is a continuall and most profound humilitie Sub potenti manu Dei: vnder the povverfull hand of God: the next is a feare; but let it be filiall, to offend so dread a Soueraigne, iointly vvith so deare a Father; In quo semper viuimus, mouemur, & sumus. In vvhom vve allvvaies liue, moue, and be,

2. Consider secondly, that all creatures not onely depend of God for their life and being, but also for euery action, thought, word, and deed they doe; for euery twinkle of the eye, euery breath they draw; for none of all these can once be done without the immediate & speciall con­course and assistance of God; nay from him all must first begin, and vvithout him cannot end; Ipse enim dat incipere & persicere: For the origin and accomplishment of each vvorke is his Gift: so that at the very instant, that God should vvith­draw or stop his helping and concurring hand, all things in the vvorld, how strong, how swift soeuer, vvould suddenly stop and stand like a marble statue, immoueable: this being most true. see then and behold if thou can'st, the in­finite vvisedome and povver of thy Creatour, extending himselfe at once to all the actions and motions of the vvhole vniuerse; Nam nec folium [Page 322]in terram cadit sine Patre vestro; For a lease doth not fall vpon the ground vvithout your Father, yet all vvith that quietnes and facilitie, as if he had but one thing or rather nothing to doe; Omnia mouens, immobilis ipse: mouing all things he remaines immouible: but his goodnes, vvho can admire and praise enough? so ready, so pun­ctuall, so constant, that he neuer yet hath failed his astistance to the least of his creatures, as if he vvere Causa prorsus coacta & necessaria: a cause alltogether forced, and necessarie: see in thy selfe, if euer thou hast sound him vvanting to the least motion of thy finger, or breath of thy nostrills, euer since thou vvast conceiued to this instant; nay in those very actions, by vvhich thou didst heauily offend him.

Conclude vvith shame in thy face and confu­sion in thy heart, to see hovv little thou do'st concurre vvith the motions and inspirations of thy God; vvho is so punctuall vvith thee; hovv little thou follovvest his vvill, vvho hath as it vvere tred himselfe to thine: ô my soule, let it be othervvise for loue or shame.

3. Consider thirdly, hovv thy good God held it not sufficient for the conseruation of man, that the vvhole corporall frame of this vvorld should attend and serue him, as the heauens with all the planets, the aire, earth & sea vvith all be­longing to them: but his command and plea­sure also is that his Angells guard and defend him: Omnes quoth S. Paul, administratorij spi­ritus sunt, missi propter eos qui haereditatem ca­piunt [Page 323]salutis. They are all mimstring spirits, sent for them vvhich shall receiue the inheritance of saluation. O vvho can vvorthly conceiue or ac­nowledge so great a benefit? so sweet a proui­dence? that such noble Princes by nature grace, and glory, the immediate attendants before the throne of the most B. Trinity, Courtiers of those Eternall Pallaces, Et commensales Dei, ca­ting at the same table vvith God, and feeding on the same food vvith their Creatour should be sent downe as Guardians to so poore a vvorme as man? ô man! how can'st thou euer harbour a thought of pride ouer thy fellows, if thou pon­der vvell the abasement of these Celestiall spi­rits to thy seruice? Euery Kingdome then hath his speciall Guardian; so hath also euery com­mon wealth, Prouince, City, Church, Colled­ge, Monasterie, Community: so hath euery King Prince, Gouernour, and Prelate: finall so hath eucry particular man from the highest to the lowest, from the Court to the gallie; from the instant of his birth to the seat of iudgement; euer present, euer by his side, protecting him from his raging enemie, the deuill, and procu­ring for him all good possible.

Conclude, whereas God hath appointed all treatures of thy seruice and assistance, to returne thy selfe and all to him and his seruice, by loue and obedience; but let it be thoroughly. Toium pro toto: all for all: breake not thou the order of the vniuerse, which is; Vt omnia vestra sint, vos autem Christe, Chri [...]tus autem Dei. That all [Page 324]might be yours and you Christs and Christs Gods

4. Consider fourthly the words of the Psal­me; Angelis suis Deus maudanit de te vt custo­diant te: ô quantam, quoth S. Bernard tibi debet hoc verbum inferre reverentiam, afferre deuotio­nem, conferre fiduciam; reuerentiam pro praesen­tia, deuotionem pro beneuolentia, fiduciam pro cu­stodia? God hath geuen his Angels charge of thee; that they keepe thee: ô hovv much reuerence ought this vvord to strike into thee hovv much devotion ought it to stirre vp in thee, hovv much confiden­ce should it produce in thee; reverence for the pre­sence of such a guardian devotion for his Good­vvill, and confidence on his custodie? who can re­count the great and innumerable benefits, that euery one of vs receiueth, euery houre & minu­te, from the assistance of our good Angell? Dia­bolus tanquam leo rugiens circuit quaerens quem deuoret; the Deuil as a roaring lion goeth about, seeking vvhom he may devoure; and from so great power and malice who can defend vs, but our euer present Guardian? when wee sleepe, he watcheth ouer vs; when vvee vvake, he goeth vvith vs in all our busines, both by sea and land: vvhen vvee sinne, he sorrovveth; yet leaueth vs not, but vseth all his endeauours to restore vs to the friendship of God: when vve doe penanes, he reioiceth, and helpeth vs, vvhen vve doe, any good or pray, he presenteth our vvorkes and pesition to the throne of God: fi­nal [...]y at the houre of death, and at the iudge­ment [Page 325]seat, vvhen the deuill is most violent a­gainst vs, then is our faithfull Guardian most follicitous for vs, protecting vs at death, and pleading for vs at the barre. Et quid sub tanto cu­stode timeo? fidelis est, prudens est, potens est, quid trepido? And vvhat doe I feare vnder the prote­ction of soe great a Guardian? he is faithfull he is vvise, he is povverfull, vvhy doe I tremble?

Conclude tvvo things, the first, great reue­rence, loue, and respect to thy holy Angell; be alvvayes present vvith him, as he is vvith thee: consult vvith him in all thy busines, and follovv his inspirations: the second is, a great confidence in his patronage; Quoties vrget tent [...]tio, &. tri­bulatio immines, inuoca custodem tu [...]an, ductorem tuum, adiutorem tuum; inclama eum & dic; Do­mine salua nos, perimus. As often as a temptatien vrgeth thee, and any tribulation is at hand call vpon the Guardian thy guider thy helper, inuoke his aid vvith, an ó lord saue us, vve perish.

THE FOVRTH MEDITATION. Of the benefit of our Redemption.

1. COnsider first, how all manking being lost in the sinne of Adam, was bereaued also of all hope of redresse or euer reco­uering the fauour of his Creatour; for the diui­ne iustice would no way be satisfied, without an infinite satisfaction; & that among creatures was no way to be had: so that nothing remai­ned [Page 326]but a miserable bondage vnder the deuill and sinne in this world, and as certaine and sud­den a passage to eternall torments in the next: ó ponder this a little with thy selfe, my soule; and then casting thy eyes vp to heauen, see how little it imported God Almighty or his Angells, whether thou vvert saued or damned; neither being more or lesse blessed by thee, see againe how iustly God might haue left thee in thy damnation, as he had done the deuills; and what couldest thou haue said to it? or if casting thee of, as he had done them, he had created so­me new creature, more loyall in his seruice, and worthy of his fauour? But suppose, as it was, that out of pure mercy & goodnes he was pleased to forgiue thee, and restore thee to his fauour; a word, a thought of his, had it not suf­ficed? it vvas sufficient to create both thee and the vvorld: or could he not haue sent an Angell or Seraphin vvith full povver? must he needs come himselfe? must he needs send his onely Sonne? O felix culpa, quae talem meruit habere Redemptorem. O happie sinne vvhich hath deser­ved such a Redeemer.

Conclude vvith raptures of admiration & lo­ue of such goodnes, svveetnes, & mercy: next inuite all creatures to thy aid to praise and blesse him: lastly put an higher price vpon thy selfe, than hitherto: sell no more thy soule for the fleshpots and onyons of Egypt; she is vvorth the life of the Sonne of God.

2. Consider secondly, how seing he vvould [Page 327]come himselfe in person for man's redemption, he might haue come with the authoritie, splen­dour and dignitie that beseemed his sacred and royall person accompanied with all the Powers and Princes of heauen, receiued by all the Kings and states of the vvorld; and vvith one command of his mouth enforce the Deuill to deliuer vp his prisoners, and hye himselfe away to the dungeons of hell; this had been both suf­ficient for our redemption, & yet honorable for our Redeemer: ô but the diuine iustice vvould haue satisfaction vvhich consisteth In actu ali­quo paenoso; In some painfull act: let it be so, ād vvas not I pray, one teare of his, one sigh, or pricke of his finger satisfaction infinite; and consequently sufficiēt for a million of vvorlds? vvhy then such vnheard of humilitie, pouerty, misery, affliction, persecution, shame, and scorne, from his cradle to his Crosse? Quare vir dolorum, & in dolori­bus à iuuentute mea? VVhy a man of sorovves, and in afflictions from my youth? stay a vvhile, my soule, vpon this point, and hauing ponde­dered vvell the effect, looke about for the cause: to doe good, bestovv benefits, disperse his bles­sings amongst his creatures, vvee all knovv it proceeds from his infinite goodnes; but for the doing of this, to suffer in his honour, person & life, as he did, this surpasseth all the bounds of goodnes; and hath no other cause, but the ouer­flovving of his loue euen aboue his goodnes.

Conclude to correspond vvith thy Sauiours loue, but let it be, first not in complements, but [Page 328]in reall vvorkes; next not at thy ease, Saluo, as they say, labore & honore; vvithout labour or losse of honour; but vvhat svveat or bloud soeuer it cost thee; and this voluntary also, not onely forced.

3. Consider thirdly, hovv the fountaine-head being full, there vvanted yet the pipes and conduits to conuey the riuer of grace into our soules: & here also our Redeemers svveetest prouidence, at his ovvne charges, vvithout any cost of ours, prouided seuen conduits or spouts, all running from the vvell-head of his passion, full fraught vvith diuersitie of heauenly graces, according to the seuen-fold necessities vvee are subiect to in this life; and all so easy and facill for vs; that of our part nothing is required, but an emptie vessell of good disposition, & the put­ting our mouth to the conduit; nothing but, Aperies os tuum, & implebo illud. Open thy mouth and I vvill fill it. Consider & see with loue & gratitude, ô Christian soule, what reme­dies thy Christ and Sauiour hath prouided for thee: first being borne a slaue of the Deuill, by Baptisme thou art regenerated a Sonne of God: but being yet a child, poore and weake, by Con­firmation thou art made a valiant souldier: art thou faint with hunger and thirst? behold a banquet is prepared for thee, the same vvhich the Angells and God himselfe feed on, Comedi­te & inebriamini amici mei: Eat and be inebria­ted, my friends: art thou sicke or vvounded to death? see the medicine of penance euery where [Page 329]at hand: art thou assailed by thy enemy at the houre of death? Extreame vnction is proffered thee: so is Order for thy gouernement, and Ma­trimony for thy weaknes.

Conclude with infinite gratitude to thy Sa­uiour, call all the creatures of heauen and earth to thy ayde, Quia nomen Domini laudabo: For I vvill praise the name of my lord: osser thy selfe for his perpetuall and domesticke slaue, to serue both him and the children of his familie, for him.

THE FIFTH MEDITATION. Of the benefit of our Vocation and Iustification.

1. COnsider first, how Gods benefits, as they goe on multiplying in number, so they increase no lesse in their worth and greatnes: what would our creation and all the rest haue auailed vs, but to our greater dam­nation, vnlesse we had been called, and by Bap­tisme planted in the lap of the Catholike Church? O my soule, looke about thee; and see how many soules were created at the same ti­me with thee; and how many of them fell a­mong infidells, Iewes, Turks or Hereticks? nay thy owne fell into a country, where fiue thousand to one are Hereticks; and yet it hath been thy good hap, with a fevv more either to light on Catholike parents; or which is more, being once plunged in the filth of heresie, to be [Page 330]povverfully dravvne out, and placed in the clea­re light of the Catholike truth: ô vvhat had be­come of thee, poore vvretch, if thou had'st beene left for euer an enemy of thy God, a ves­sell of sinne, & a slaue to the Deuill and damna­tion? then see, vvhat thou art by holy Baptisme, a Sonne of God and his Church, Spouse of the holy Ghost, & fellovv-heire vvith [...]esus Christ, of the Kingdome of heauen. And not onely this, but by a speciall vocation to the state, thou art in, a domestick seruant, In domo Dei, & Iesu Chrisii; in the house of God, and of Iesus Christ; chosen, not onely to saue thy selfe, but also to cooperate vvith thy Sauiour and his Apostles for the saluation of others, thy brethren, kin­dred and country.

Conclude vvith most humble thanks to thy most good and liberall Creatour: conceiue a loyall purpose to serue him faithfully, and let thy studie be, to conserue thy selfe, vvhere thou art, and also to bring others to the same port of saluation.

2 Consider secondly, how the benefit of iusti­fication surpasseth yet all the former, as farre as heauen surpasseth hell; or the state of grace the foulenes of sinne: let vs ponder here three points: first, by the least mortall sinne vvee lose the vvhite robe of innocency, vvith all the other titles of grace, and claimes to glory, and fall vn­der the sentence, of eternall damnation: suppose then thou vvert scorching in hell fire, as iustly thou mightest be, and millions of others are for [Page 331]lesse sinnes, than thine; and that God, of pure pitty, should end an Angell to free thee then­ce, and giue thee an houres time for pe­nance; vvhat profound and harty thankes vvouldst thou giue him? vhat vnheard of penan­ce vvouldst thou giue him? vvhat then? did'st thou thinke it a lesse mercy to be kept from falling into hell, so iustly thy due, than to be dravvne out from thence? thinke on it vvell, and thou wilt find it othervvise. Secondly, all the former benefits come from God freely vvith­out any rub on our sides, but this comes from a God offended to his actuall and bitter enemies: thirdly hee must begin the friendship, and in­uits vs vnto it; for vvee poore vvretches looke neither after him nor our selues, but post on to hell. Ponder, my soule, these points; and see vvhat father could so oft forgiue his child, as thy sweetest God hath forgiuen thee; sought thee round about the vvorld, and finding thee at hell doore, hath brought thee backe to his sa­uour and grace.

Conclude vvith humble sorrovv, and thankes for vvhat is past; and for the future vvith loue & trembling feare, neuer dare to prouoke thy dea­re God more, least at length he let thee slip for euer out of his hand.

THE SIXTH MEDITATION. Of the benefit of Predestination.

1. COnsider first, that although no mans predestination be certaine vnto him, yet euery one is bound to hope it, as he is bound to hope his owne saluation; this therefo­re supposed, ponder these three chiefe points of this benefit: the first, that not onely all other be­nefits hi [...]herto specified, vvere of little value and short durance without this of predestination; but that all vvhatsoeuer, doe flow from this, as from the first source and fountaine; and so by consequence is greater and more to be acknow­ledged and thanked than all the rest. The se­cond, that this benefit is not onely older than the rest, but as ancient as Eternity, or God him­selfe; so that vvhen he begot his eldest Sonne Ie­sus Christ, in the same instant he adopted thee for his brother, companion and fellow-heire of heauen among the Angells and the rest of his Saints: O amor antiquus! ô bonitas aeternal ô aun­cient louel ô euerlasting goodnesse! how long be­fore I vvas, hast thou had me in thy memorie? loued me as a father? and prepared heauen and earth for my habitation? and placed thy dearest Sonne Iesus our head, Captain and Prince of this thy Celestiall monarchy? O veritas antiqua quam sero to cognoui? & quàm tardè te amaui, bonitas aeterna? ô auncient truth hovv late haue [Page 333]I knovvne the? and hovv slovv haue I bene in lo­uing thee, ô euerlasting goodnes? the third, that although, so few are chosen and drawne out of the generall masse of damnation, yet he vvould haue thee to be one of these few; and vvhy but meerely of his ovvne accord, good vvill & loue toward thee.

Conclude vvith all the humility, thankes and loue thy heart can afford thee: call vpon all thy fellow Elect to thy aide, and making vp one quire, begin now that song of thankes, vvhich here after shall endure for euer, Sub vno capite Christo Iesu. Vnder one head Christ Iesu.

2. Consider secondly, that vvhere as no man is certaine of his Predestination, nor, for all he can doe, euer shall be in this vvorld; yet many foolishly and most vnprofitably vex themselues about that point, vvhich belongs not to them; and in the meane vvhile are totally carelesse & neglectiue in their duty to God, their neigh­bour, and themselues; for vvhich they haue cer­taine and expresse commands; and vvithout the obseruance of vvhich they may be sure they shall neuer be saued; as on the contrary neuer damned, if they comply vvith them: a great temptation of our enemy; but manfully to be repelled by this consideration: as it is certaine, that God ab aeterno from all eternitie hath set downe and decreed vnchangeably our last lot, so it is no lesse certaine, first that thou shalt neuer want sufficient grace for thy saluation; secondly that thou shalt neuer be damned, but by thy [Page 334]owne fault; and thirdly, that it is in thy owne hand to saue thy selfe, if thou vvilt: all theses howsoeuer hard to be explicated, are in them selues as infallibly true and vnquestionable, as is the first of Gods decree, to vvit all a like certaine by faith. Humbling therefore our selues to things vve vnderstand not: let vs leaue to God vvhat belongs to him, and on our parts follow S. Peters aduice, Satagamus vt per bona opera certam nostram vocationem & electionem facia­mus; haec enim facientes non peccabimus aliquan­do; Let vs labour, that by good vvorkes vve may make sure our vocacion, and election: for doing these things vve shall not sinne at any time; and vvithout sinne vvee shall neuer be damned.

Conclude a strong resolution to comply with thy duty in all points; and then resigne thy selfe totally body and soule to the vvill of God In tem­pore & aternitate; in time and eternitie; yet begging of him, that he neuer permit thee to offend him: and take these acts for the surest signes of thy saluation.

3. Consider thirdly, that not onely all the common benefits of which we haue spoken hitherto, but also the particular, bestowed on this and that man, flovv and proceed in the E­lect from that first source of Predestination. Looke about thee therefore, my soule, and con­sider what thy most louing Father hath done for thee in particular; first in thy naturall being, as vvell what thou hast of good, as what thou wantest of euill: a body sound & healthy, a sou­le [Page 335]perfect in her powers and senses: thy birth of honorable parents, thy education in corporall sufficiency, and in the schoole of learning; thy fame vnspotted, and thy honour preserued &c. the euills thou wantest are vvithout number; see how many lame, sick, mad, base, vnlearned, miserable, disgraced, are in the vvorld; and so many benefits hast thou receiued, in that thou art neither all nor any of them: Nul­lum enim malum vni hominum accidit, quod alteri accidere non potest. For noe evill hap­peneth to one vvhich may not happen to an­other. Next the supernaturall gifts of grace, hovv many inspirations, illuminations, occasions, commodities, examples, counsells, and helps to vertues hast thou receiued? againe hovv many sinnes hast thou been preserued from, vvhich are euery vvhere daylie committed before thine eyes? & vvhence all this, but from the sweetnes of thy heauenly father? Nullum enim peccatum vnus homo committit, quod alter committere non potest. For noe sinne doth one committ vvhich sa­me an other may not committ. Besides all these, the hidden and vnknowne benefits as well natu­rall, as of grace; as well of good, as from euill; no man can count them, but the giuer himselfe, and yet all stand to our account.

Conclude to returne all these benefits from whence they proceeded; that is, to the honour, loue and seruice of the diuine goodnes: call on all creatures to thy aide to prayse and blesse him for euer; and take heed of abusing the benefits against the giuer.

THE FIRST MEDITATION. Of the Ascension of our Sauiour.

1. COnsider first, how our Blessed Sauiour, hauing for the space of forthy dayes af­ter his Resurrection daylie, and almost hourely visited his dearest Mother; and re­paying her forty houres of griefe and sorrow for his death, vvith fortie dayes of sweetest ioy and heauenly content, he at length appeared vn­to her, with new rayes of beauty and maiesty accompanied with the blessed soules of her ni­ghest friends & kindred; and after some amo­rous discourses, as before his passion, so now againe beginnes to take his leaue of her; shewing her both the necessitie of his going and also of [Page 337]her staying for the comfort of his new-growing Church. The heauenly Virgin, as she could not but feele a glance or two of tendernes and griefe for parting with such a Sonne, so being most prompt and resigned to his will and pleasure; fell presently, first into the amorous embraces of a mother with her dearest Sonne; and then as a creature at the feet of her Soueraigne Lord and maker. See my soule and contemplate, as farre as thou art able, the affections that passe betwixt them; as also the rest of her friends, who all salute her with lovv reuerence, and take their leaue and farevvell.

Conclude to prepare thy selfe vvith all dili­gence possible, that thou maist assist vvorthylie at this great solemnitie: and knovv that the best prepatation is, puritie from sinne, and a soule full of loue and resignation to the vvill of thy Lord & Sauiour.

2. Consider secondly, hovv the same day our B. Sauiour at dinner time appeared to all his Apostles and disciples; sate dovvne and eate vvith them; and then told them, hovv that day he vvas to ascend into heauen to his Eternall Fa­ther: and because he savv the hearts of his poore children, no doubt, quite daunted at such heauy tydings, vvee may vvell suppose he repeated againe those three reasons, he alleaged in the sermon of the last supper to the same purpose: the first, Si diligeretis me, gauderetis vtique quia vado ad Patrem, quia Pater maior me est. If you loued me you vvould be glad verily, that I goe to [Page 338]my Father because the Father is greater then I. O svvetest Iesus, vvho can doe othervvise than hartily reioyce and be glad at thy honour & ad­nancement, vvhich thou hast bought at so deare a rate? but is not thy going also for our good, as all the rest of thy life hath herherto been? the second; Vado parare vobis locum, & iterum ve­niam & accipiam vos ad meipsum: I goe to cleare the vvay, and open heauen gates shut vp by sin­ne; then at the houre of your death vvill I co­me, and take you to me, and place you in the eternall mansions. O memento mei Domine cùm veneris in regnum tuum. O remember me, ô lord vvhen thou shalt come into thy kingdome. The third; Expedit vobis vt ego vadam; si enim non abiero, Paracletus non veniet ad vos: si autem abiero, mittam eum ad vos: It is expedient for you that I goe: for if I goe not, the Paraclete shall not come to you: but if I goe I will send him to you: novv of vvhat importance vvas the coming of the holy Ghost, none knevv better than the A­postles, taught by the late experience of their ovvne vveakenes.

Conclude vvith most humble resignation to the vvill of thy Sauiour, and although he order all things for thy good and saluation, yet respect thou nothing so much, as his honour and con­tent; and therefore reioyce vvith him in this triumph of his glorious Ascension.

3. Consider thirdly, hovv, His dictis, eduxit illos in Bethaniam, in montem qui dicitur Oliueti; These things being said, he brought them forth in­to [Page 339]Bethania, to the mountaine vvhich is called elivet; making his choice of the same place to begin the glorie of his triumph, vvhere he had lately begun the combat of his bitter passion; for Gethsemany lay on the side of mount Oli­uet; to giue vs to vnderstand, that Nemo corona­bitur nisi qui legitimè certauerit; Noe man is crowned, vnlesse he striue lawfully; that is, the field of battle and triumph is one and the same. But behold our glorious Redeemer, displaying here himselfe to his B. Mother and the rest, vvith new beames of svveetnes and glory, inuiting them in stead of the last embraces and farevvells, one by one to come and kisse his sacred seet and hands, and sucke from those fountaines of Pa­radise the euer liuing vvaters of nevv graces and comforts: ô how did his dearest mother, and euery one of the rest, desire to creep into, and hide themselues in those Foraminibus petrae; & presently ascend vvith him to heauen? when he, Eleuatis manibus, benedixit eis; lifting vp to hea­uen both those hands nailed on the Crosse, and filling them vvith celestiall treasures, poureth them freely out vpon them all: ô runne in my soule and beg thy share of this benediction; take heed thou come not too late with Esau, and so lose thy heauenly inheritance for euer.

Conclude, as thou hopest to arriue to mount Oliuet, to behaue thy selfe first manfully in the garden of Gethsemani, and when thou can'st thew thy woūds gotten in the battle, then maist thou hope for a speedy and glorious Ascension [Page 340]vvith thy Sauiour, and for a crowne of triumph:

4. Consider fourthly, how Dum benediceret eis, recessit ab illis & ferebatur in caelum, & nu­bes suscepit eum ab oculis eorum: VVhiles he blessed them, he departed from them and vvas caried into heaven, and a cloud received him out of their sight: not as Elias, raptus curru igneo; taken avvay in fiery chariot, but by the po­wer of his diuinity raising himselfe by litle and litle into the aire, with vnspeakable maiestie and glorie, accompanied with the two troupes of Limbus and Purgatorie, and millions of Angells attending & celebrating the triumph of their Lord and maker: the Virgin mother below with the Apostles and disciples standing with their eyes fixed vpom him, all amazed and speechles. O my soule ioyne thy selfe with them in these three affections that then so trans­ported their hearts; the first of admiration at a sight so glorious, so neuer heard of; next of ioy to behold their dearest master to finish all his past labours, afflictions and sufferings with a Catastrophe of such glorie and triumph; ô how happily haue vvee follovved him, and beleeued in him! hovv hath he filled and surpassed all our thoughts and expectations? the third of most ardent desires and sighs to follovv him in body, vvhose hearts he had rauished vvith him, for of this captiuating of hearts are vnderstood those vvords of the Psalme; Ascendens in altum capti­uam duxit captiuitatem; Alscending on high he ledde captivitie captive; corporall eyes are but [Page 341]short-sighted, nubes snscepit cum ab oculis no­stris; a cloudpresently receeued him out of our sight; and so the heart onely and affection hath the priuiledge Penetrandi caelos cum Christo. To pe­netrate the heauens vvith Christ.

Conclude vvith an amorous and humble pe­tition to thy sweetest Jesus; that thou be euer one of his captiues; and that bound vnto him Vinculis amoris, with the bonds of loue, thou maist mount vvith him vnto the heauens, & euer re­maine vvith him, Vbi sedet ad dexteram patris. VVhere he sitteth at the right hand of the Father.

5. Consider fifthly our Sauiours triumphant entrance into heauen; first the ouerflowing ioyes and admirations of those thrice happy soules, that vvent in his company, vvhen they entred into the vast and glorious orbes of the Caelum Empyreum, Empyriall heauen. Farre different from their old habitation of Limbus; quàm dile­cta tabernacula tua Domine virtutum! hovv be­loued are thy tabernacles, ô Lord of hoastes! next the millions of Angells encompassing him on all sides; some commanding, vvith, Attollite portas Principes, vestras: lift vp your Gatesye prin­tes: others vvith admiration, Quis est iste, qui venit de Edom tinctis vestibus de Bosra: vvho is this that cometh from Edom, vvith died Garments from Bosra. and all at length vvith vnanimoue iubilees; Dignus est Agnus, qui occisus est ac­cipere virtutem & diuinitatem, laudem, gloriam &c. The lambe that vvas slaine is vvorthie to receine povver, and diuinitie, praise, glorie &c. [Page 342]But aboue all the embraces of his Eternall Fa­ther, the vvelcomes he gaue him, and finally the honour in placing him at his right hand; Dixit Dominus Domino meo sede à dextris meis; giuing him full power of life & death, heauen & hell; & Donauit illi nomen quod est super omne no­men, vt in nomine Iesu omne genu flectatur caele­stium terrestrium & infernorum. Our Lord said to my Lord, sitte on my right hand; and hath giuen him a name, vvhich is aboue all names, that in the name of Iesus euery knee bowe of the celestialls, terrestrialls, and infernalls. Ponder here in silen­ce my soule, as thou art able, the ioy, content & fullnes of thy Redeemers heart, to see himselfe mounted from one extreame to another, from the Crosse to his Fathers right hand; from the company of theeues to that of Angells; from the cryes and blasphemies of the Iewes to the blis­ses and prayses of all the heauens; from a crow­ne of thornes, to that of glorie and immortali­ty: O quàm verè dixisti bone Iesu, qui se humi­liat, exaltabitur? O trvly didst thou say, ô good Iesus, he that humbleth himselfe shall be ex­alted?

Conclude vvith all the ioy and congratulation thy heart can afford thy dearest Lord: conceiue also a new and liuely hope of entring one day those heauenly palaces, vvhose gates are this day opened for thee: the rise of humilitie and the vvings of loue vvill securely and speedily carry thee thither.

6. Consider sixthly how the Virgin Mother [Page 343]vvith the rest of that holy company stood still like marble statues, gazing vp into heauen after their beloued master, vvith their soules full of amazement and ioy not able to remoue themselues thence, vntill two Angells appeared in glorious vvhite, and gaue them this gentie re­prehension; Viri Galilaet, quid statis aspicientes in caelum? Ye men of Galilce, vvhy stand you looking into heauen? your Lord and master Iesus is now arriued and seated at the right hand of his Eter­nall Father, vvherefore stand no more here in idle amazement, but goe and comply vvith the commands he gaue you; for vvee tell you, that one day, Sic veniet, quemadmodum vidistis eum euntem in caelum: So shall he come, as you houe see­ne him going into heauen: partly so, and partly not so; so in maiesty and glorie; but not so in office and function: he is gone now full of loue and sweetnes to open heauen gates for you; to be your aduocate and sollicitour vvith his and your Father; to send downe the holy Ghost, vvith all his blessings amongst you: but then vvill he come vvith most dread terrour and se­uerity, as Iudex viuorum & mortuorum, Iudg of the liuing and of the dead, to take an account of all, sparing no man, that shall be found guil­ty. Looke about you therefore, and thinke not, that your Lord is so absent, as if he saw not, what you doe; or vvould neuer come any more among you. Et illi quidem adorantes regressi suns in Ierusalem cum gaudio magno. And they [...]loring returned into Hierusalem vvith great ioy.

Conclude to obey the Angells vvarning, that is, so to keepe our hearts and thoughts vpon Je­sus in heauen, as vvee neglect not our dutyes & obligations here on earth; that so vvee may haue him our sweet aduocate there, and here clement and mercifull Iudge.

THE SECOND MEDITATION. Of the coming of the holy Ghost.

1. COnsider first, the inexhaustible goodnes of our great God, first he gaue vs our being by his owne hand, Faciens homi­nem rectum; making man right; but man cast himselfe into endlesse slauery and misery: next therefore God gaue his onely Sonne to redeeme vs out of this thraldome; but vvee vvith vn­heard-of blindnesse crucified our owne Sauiour: vvhat could be now expected, but a punish­ment due vnto our malice? vvhen behold our sweetest Father vvhole goodnes, cannot be aba­ted by our malice, poureth downe vpon vs his holy spirit, the third person of the B. Trinity: like a tender mother, hauing dryed one breast vpon her child, spendeth and giueth the other, as long as a droppe vvill runne. O how is the vvhole B. Trinity, imployed and busied, as, I may say, about the good and saluation of man; as though it much concerned him? The Father giueth both Sonne and holy Ghost, & that for euer, Vsque ad consummationem satuli; euen to [Page 345]the consummation of the vvorld; the Sonne co­meth in person, and vvith his bloud redeemeth vs; the holy Ghost in person also to perfect the worke of our redemption, and assist in the Church by his diuine illuminations and inspi­rations.

Conclude to esteeme thy soule more, then hitherto thou hast done, seeing the B. Trinitie hath made so much account of it: take heed of sinning against the holy Ghost; what is done against the Father and Sonne may find pardon; but, Qui peccat in Spiritum sanctum, vvho sin­neth against the holie ghost, that is, after so many fauours and graces receiued, Non remittetur ei neque in hoc saeculo neque in fut uro. It shal not be forgiuen him neither in this vvorld, nor in the vvorld to come.

2. Consider secondly the ends, for which the holy Ghost was sent downe vpon the Apostles; & besides many others, wee shall find tvvo prin­cipall, specified in holy Scripture: the first vvas to succeed our B. Sauiour in the office of Master & teacher according to that; Ipse vos docebit omnia & suggeret vobis o [...]nia: He shall teach you all things, and suggest vnto you all things: vpon vvhich is founded the infallibility of the Catholike Church, and the security of the Christian faith. O happy condition of Catholi­kes aboue the rest of the vvorld, vvho alone ha­ue the holy Ghost for their master, teaching them all necessary truth and preseruing them from all errours! vvhereas all sectaries hauing [Page 346]no other maister, then their ovvne braine, run­ne round in a giddines of errours vvithout end or rest. The second end of his coming, vvas to bee our Protectour, Aduocate and comtorter in lieu also of our B. Sauiour; Ego, quoth he, roga­bo Patrem, & alium Paraclitum da [...] vobis, vt: maneat vobiscum ia aternam. I vvill aske the Fa­ther, and he vvill giue you an other Paraclete, that he may abide vvith you for euer. Thankes, dearest Jesus, for such a Comforter; In labore requies, in astu temperies, in fletu solatium, an eaje in labour, a refreshment in heat, and a com­fort in sorovv, to all his faithfull and obedient children: Postulans also pro vobis gemitibus ine­narrabilibus; requesting for vs vvith vnspeakea­ble groanings; that is, teaching and helping pious soules to send vp to heauen their amourous sighs In tempore tribulationis. In time of tribula­tion. O vvho can be either dubious in his faith, hauing such a Maister; or difident in his troubles, hauing at hand such a Comforter and Aduocate.

Conclude thou vvith great assurance in this thy God; cast thy selfe into the armes of his pro­tection; Consolator optime, dulcis hospes anima, dulce refrigerium &c. O best comforter, svveet guest of the soule, svveet refrshment &c.

3. Consider thirdly the greatnes and excel­lency of this gift, towit the holy Ghost, and not to speake now of his diuinity euery way equall to the Father and Sonne; the titles vvhich are giuen him, are these: Donum Dei altissimi, Fons [Page 347]viuus, ignis, charitas; the Gift of the most high God, the liuing fountaine, fire, charitie; not that he is any of these created things or qualities; but that he is the Principium, causa & origo the pri­me soure, cause, and origine, of them all. So that, & the diuine goodnes thought it not sufficient to send an Angell, but this onely Sonne for our Redeemer; so vvas hee not content to giue vs onely the supernaturall gifts of grace, charitie and the rest, but hee vvould infuse into our hearts the prime source and spring of all; Vt sit fons aquae salientis in vitam aeternam. That it might be a fountaine of vvater springing vp vnto life euerlasting. Let both heauen and earth neuer cease to prayse and loue such bountie. This is that Fluuius aquae vitae, riuer of liuing vvater, mentioned in the Apocalypse, procedens de sede Dei, & Agni, proceeding from the seate of God & of the lambe, vvatering the lignum vitae the tree of life of Paradise; per singulos menses afferens fru­ctum suum, yelding its fruites euery moneth, towit these twelue fruits of the holy Ghost num­bered vp by S. Paul, Charitas, gaudium, pax &c. Charitie, ioy, peace &c. This is the Ignis consu­mens Dominus Deus tuus, cuius thronus flamma ignis; consuming fire is thy lord God, vvhose thro­ne is a flame of fire; vvhich first purgeth in vs all the rust of our corrupted nature and sinne, & then giueth heat, actiuitie, and light to all our actions. This is the Charitas, amor, nexus, cha­rite, loue, and knot, most sweetly vniting our soules to the Father and Sonne, and ma­king [Page 348]one heart of all the children of God.

Conclude vvith all the affections, the holy Ghost shall inspire thee vvith; but especially vvith that of loue. Haue euer in thy heart and mouth, the Ueni sancte spiritus, come ô holy Ghost; vvhich the Church neuer ceaseth to sing; or those most sweet aspirations vvhich S. Aug. breatheth forth in the ninth Chapter of his meditations.

Consider fourthly, three principall disposi­tions, that the Apostles practised for the recei­uing of the holy Ghost: the first vvas their recol­lection into a priuate house or roome from all noyse and traficke vvith the vvorld: for he being Deus totius internae consolationis, the God of all our in vvard consolation, findeth no greater im­pediment then a soule vvandeaing about the world & full of the cares and turmoiles thereof; and hence our B. Sauiour sayd, that the vvorld could not receiue the holy Ghost; vvho being compared to the oyle of the Prophet Elizeus ne­uer entreth but into empty vessells; & as soone as the vessells are full, ceaseth his infusion. The second vvas, that they vvere Omnes pariter in eo­dem loco, all together in the same place, all vnited in true charity and brotherly loue, vvith a reall and entire conformitie of vvills and affections: ô Christian soule, deceiue not thy selfe; Spiritus sanctus Deus est pacis & non contentionis; the holy Ghost is a God of peace, and not of conten­tion; neuer hope for his company or comfort, if thou bee contentious vvith any man, on vvhat [Page 349]pretence soeuer; know the badge of Christ is no other, then this; In hoc sciet mundus quod mei estis, si dilexeritis inuicem. In this ali men shall knovv that you are mine, if you loue on an other. The third was the feruour & assiduity of prayer, and that also in the company of the B. Mother of God; for although they were most assured of the promises of Christ, yet they knew that Pa­ter coelestis dat Spiritum suum petentibus se; The heauenlie Father doth giue his spirit to those that aske him; so that none but those that aske, obtaine it.

Conclude to prepare thy selfe with recollec­tion, brotherly loue and prayer for the enter­taining of this holy spirit; vvhich if thon per­forme as thou ought, be sure of Mensuram bo­nam & super effluentem gratiae in sinu tuo. Good and oue flovving measure of grace in thy bo­some.

5. Consider fifthly, how on the day of Pen­tecost, ten dayes after the Ascension, and fifty after the Resurrection, a solemne day amongst the Iewes in memory of the Law giuen on mount Sina; came this diuine Law-giuer vpon the new Israelites, to write and engraue, not a law of feare and terrour in tables of stone, but of grace and sweetnes In tabulis cordis carnali­bus: Et factus est repente de caelo sonus tanquam aduenientis Spiritus vehementis: In the carnall tables of the hart: and sodenly there vvas made a sound from heauen as of a vehement vvind co­ming: his coming was from heauen, Nam omne [Page 350]donum perfectum de sursum est; For euery perfect gift is from aboue; on a sudden, Nam spiritus vbi vult, spirat; For the spirit breatheth vvhere he vvill, freely of pure grace and liberality wi­thout the merits and deserts of any vvith the noyse of a strong aire or vvind; ô the breathing aire of our soules, In quo viuimus, mouemur & sumus; In vvhich vve-liue moue, and be; for as our being, life and motion depends euery mo­ment on this corporall aire; so, and much more, doth our supernaturall being, life and action depend on this gracious aire of the holy Ghost; vvhose speciall notion therefore and title is, Do­minus viuificans, a life giuing Lord. Note finally, how he is termed Spiritus vehemens, a vehement vvind, giuing towit force, speed and feruour to all our actions; Nescit tarda molimina Spiritus S. gratia; quiá enim aut suauius aut fortius amore? The grace of the holy Ghost knovv noe delayes; for vvhat is more svveet ore strong then loue?

Conclude vvith most humble inuocation of this all-refreshing spirit; open thy soule vnto him, that he may Perflare animam tuam, breath vpon the soule, coole all thy sensualities; & giue thee new vigour and courage to all the actions of grace and vertue.

6. Consider sixthly, how Apparuerunt illis dispertitae linguae tanquam ignis, sedit (que)ue supra singulos eorum. There appeared to them parted tongues as it vvere of fire, and it sate vpon euery one of them. Fire the chiefe of Elements, is for its actiuity and beauty so great a symbole of the [Page 351]diuinity, that diuers nations adored it for the true God; and in the old law God appeared for the most part in fire, as to Moyses in the bur­ning bush, on the mount Sina, Quasi ignis ar­dens in vertice montis; As a burning fire on the top of a mountaine: so that in the 4. of Deuterono­mie, he declareth to the people, that Ignis con­sumens Dominus Deus tuus; A consuming fire is thy lord God; and almost all sacrifices were per­formed & accompanied with fire. But besides this, the holy Ghost vvould more especially ap­peare in fire, both to declare vnto vs his owne nature, vvhich is a Notionall loue and charity betwixt the Father & Sonne; as also to expresse the effects of his presence in our soules, vvhich is the heat and feruour of loue, that fire towit, Quem Christus venit mittere in terram, & quid vult nisi vt ardeat? VVhich Christ came to cast on the earth, and vvhat vvill he but that it be kindled? Next this fire was framed into ton­gues, first to cure the malady of that member, vvhich as S. Iames sayth is Vniuersitas iniquit a­tis, & infiammata à gehenna; A vvhole vvorld of iniquitie, and inflamed of hel; so that the fire of heauen may quell in vs the fire of hell. Se­condly that the Apostles might haue fiery ton­gues to heat and inflame, the cold & stiff frozen hearts of vvorldlings.

Conclude with this or the like exclamation. O ignis sancte! quàm suauiter ardes! quàm se­cretè luces! quàm desiderantèr aduris! vae ijs qui ex te non ardent, qui per te non lucent. O holy [Page 352]fire! hovv sweetly doest thou burne! hovv secre­tely doest thou shine! hovv amiable is thy enkind­ling heat: vvoe be to them vvho are not enkind­led vvith thee, nor shine by thy light. Infla­me this heart, rule and temper this tongue of mine.

7. Consider seuently, how Repleti sunt om­nes Spiritu S. All are filled vvith the holy Ghost. Euen to the brim, yet some had more then others, according to euery ones capacitie; more had the Apostles, then the disciples, and more the B. Virgin then all the rest. O vvhat heart can conceiue or tongue expresse this their fullnes or repletion? their vnderstanding full of heauenly light; their vvill and breast full of flaming cha­ritie towards God and their neighbours. O mu­tatio dexterae excelsi! O change of the right hand of the highest! how rude and simple they vvere before, euen their birth and education doth suf­ficiently assure vs; neither, had the three yeares conuersing vvith our Sauiour much bettered them, so rude and dull they vvere: againe, how fearefull and cowardly they vvere, besides all vvhat had formerly past, euen the present cloy­stering vp themselues Propter metum ludacrum, for feare of the Ievves, doth aboundantly vvit­nes. But immediatly vpon the receiuing of the holy Ghost, their skill and knowledge farre ex­ceeded all the Plato's or Aristotses of the vvorld: and Alexander's or Cesar's courage vvas a toy to theirs: for presently open fly the doores, and out fly they about the Citie, Loquentes varijs [Page 353]linguis magnalia Dei: Speaking vvith diuerse tongues the great vvorkes of God: and soone after, In omnem terram exiuit sonus eorum: their sound vvent forth into all the earth: and this their heat and feruour vvas so great, that the people thought them drunke or mad: and not vntruely, for being ouercharged vvith this new wine of the Spouse they must, like full vessells, either haue sudden vent, or burst.

Conclude to cry to heauen for one draught of this holy liquor: for till then hope not for strength or vnderstanding: neuer more rely on thy owne ability, but vvholly on the guidance of the holy Ghost, Sit ille tibi Pater, Magister, Sponsus. Let him be to the a Father, a Maister, & a spouse.

8. Consider eightly, how the diuine proui­dence so ordered it, that there vvere diuers then at Ierusalem De omni natione quae sub caelo est: of euery nation that is vnder heauen: vvho as eye­witnesses should carry about the vvorld the vvonders of this day: Quare facta hac voce, vvherefore vvhen this voiee vvas made, or noyse of the vvind, Conuenit multitudo; & mento con­fusa est, the multitude came together, and vvas astonied in mind, euery one hearing the Apostles speake their proper language: and here also ac­cording to the custome of the vvorld, some sayd they vvere drunk; others laughed at them for simple and mad idiots: others more prudent sayd, Quidnam vult hoc esse? vvhat meaneth this? euery one according to his disposition and [Page 354]humour passing their censures, of vvhat they vnderstood not: vvhen S. Peter as head of the rest, standing vp for all, vvith a most manly cou­rage and heauenly eloquence in such sort layd open vnto them the present mysterie, vvith the rest of our Sauiour Iesus Christ; that forthwith he conuerted to the number of three thousand that very day; and soone after farre greater mul­titudes. O vvhat ioy and festiuity vvas there both in heauen and earth, at this plentitull haruest of poore soules! reioyce my soule and grue a thou­sand Parabiens to thy B. Sauiour, his glorious Mother, Apostles, and new flocke of the Ca­tholike and Christian Church: reioyce I say and.

Conclude to imitate the life and vertues of these primitiue Christians, vvho vvere Perse­uerantes in doctrina Apostotorum, & communi­catione fractionis panis & orationibus: Perseue­ring in the dostrine of the Apostles, and in the communication of the breaking of bread, and prayers. That is, in the doctrine of the Catho­like Church, in the frequenting of the holy Sa­craments, and deuotion of prayers.

THE THIRD MEDITATION. Of the Mystery of the B. Trinity.

1. COnsider first, how God is and can be but onely one in nature, essence, power, good­nes and all other attributes: this faith teacheth [Page 355]vs, vvhen vvee say; Credo in vnum Deum; I be­leeue in one God; and againe, Vnus Deus, vna fi­des, vnum Baptisma. One God, one faith, one Baptisme. This also naturall reason conuinceth; for first that vvee call and confesse to be God, Quo maius aut perfectius cogitari non potest; then vvhom nothing greater, or perfecter can be Ima­gined; that is, vvho comprehendeth in himsel­fe all possible or imaginable perfections: but if vvee admit but two onely, different and distin­guished in nature, the one must haue some vvhat vvhich the other hath not, from vvhich ariseth the distinction: and consequently nei­ther can haue all perfections, nor be, Quo ma­ius cogitari non possit; then vvhom a greater can not be imagined; that is, God: vvherefore to be truely God, he must be but onely one, Second­ly, vvho is God, must be Summus Legistator, the chiefest lavv-maker, gouerning & swaying all at his vvill; Supremus Iudex, a supreme, Iudge, punishing and rewarding, the obseruers and breakers of his lawes; and Finis vltimus om­nium creaturarum. The last end of all creatures. But none of these could he be, vvere there any other equall to him; vvho hauing a different vvill, vvould make different lawes, and punish and reward differently from the former; so that vvhom one vvould punish, the other vvould seeke to revvard: and so fall to jarres & diuisions; Omne autem regnum in se diuisi [...]m de­solabitur: euery kingdom diuided against it selfe shall be made desolate: neither could either be [Page 356]our Finis vltimus, our last end, or Omne bonum, all our good, for that the other of them vvould haue somewhat desiderabile. To be desired.

Conclude therefore to belieue and adore but one onely God, Vnum Deum & Patrem omnium, quiest super omnia: one God, and Father of all, vvho is aboue all: direct all thy intentions and actions to this one supreme end and good: finally lament and pray for all poore infidells, vvho vvander in the multiplicity of their owne fan­cies, Sed Deum ignorantes. But are ignorant of God.

2. Consider secondly, that although God be one and the same in essence, yet he is as truely and really three in persons, Father, Sonne and holy Ghost. Here all vnderstanding is captiua­ted In obsequium fidei; vnto the obedience of faith, naturall reason findeth no footing for this my­sterie in nature, neither in causes, effects, nor examples: for here is that most true. Nemo no­uit filium nisi Pater, neque Patrem nisi silius, & cui voluerit filius reuelare, no ma [...] knovveth [...]ix Sonne but the Father, neither doth any knovv the Father but the Sonne, and to vvhom it shall plea­se the Sonne to reueale: although this be so, yet reason raised once aboue her pitch by the light of faith, may glance at some seeming con­gruences and similitudes: and first, all perfection is to be acknowledged in God, but not the least imperfection; therefore hee is one, for that is perfection, neither is he alone, for that is imper­tection; & hence he enioyeth plurality without [Page 357]diuersitie, that is, Trinitatem in vnitate. Trinitie in vnitie. Secondly vve find a shadow hereof in man himselfe, vvho hath one soule vvith three distinct powers, vnderstanding, vvill and me­morie; some vvhat resembling one nature in three distinct persons. Harken a little to S. Ber­nard of the foure Trinities he hath found out: Est, quoth he, Triuitaes à qua homo cecidit, Pa­ter, Filius, & Spiritus sanctus; est Trinitas quae cecidit, intellectus, memoria, voluntas: & est Trinitas in quam ista cecidit; impotentia, igno­rantia, & concupiscentia. & est Trinitas per quam Trinitas cadens, resurgit ad Trinitatem de qua ce­cidit; scilicet, fides, spes, charitas. There is a Tri­nite from vvhich man fell, the Father, Sonne, & holy Ghost: there is a Trinitie vvhich fell, vn­derstanding, memorie, and vvill; and there is a Trinitie into vvhich it sell; imbecillitie, ignoran­ce and concupiscence: and there is a Trinitie by vvhich the Trinitie that fell, riseth to the Trinitie from vvhich it fell, to vvitt faith, hope, & cha­riiie.

Conclude to adore in the spirit of humilitie, vvhat so farre surpasseth thy capacitie; reioyce at the incomprehensibilitie of thy God: lastly comfort thy selfe with an assured hope of seeing one day the secret of this mysterie, Quando vi­debitur Deus Deorum in Sion. VVhen the God of Gods shall be seene in Sion.

3. Consider thirdly the order and manner of the diuine Processions: the Father is, Ingenitus, à seipso, principium sine priacipio; vnbegotten of [Page 358]himselfe, a beginning vvithout a beginning; the Sonne is genitus, principium à principio; begot­ten, a beginning from a beginning; the holy Ghost is procedens, spiratus à Patre & Filio. Pro­ceeding, breathed from the Father, and Sonne. For the Father with one indiuisible act of his vnderstanding comprehending his owne essen­ce and being, formeth and produceth within himselfe a most perfect and compleate conceit and image of himselfe, and this is named and truely is, his onely Sonne, Spendor gloriae & fi­gura subsiantiae eius, verbum & sapientia Patris. The brightnesse of his glorie, and the figure of his substance, the vvord, and vvisedome of the Fa­ther. Next the Father with infinite loue affe­cteth and imbraceth this his Sonne, neither can the Sonne doe lesse, then repay his Father with the like loue, hauing all vvhat he is from him: and so by this mutuall reflexion of loue one vpon the other, they produce iointlie a perfect and notionall band of loue, called the holy Ghost, communicating vnto him their owne entire diuinity and essence. Neither doth this order of processions cause any inequalitie, or prioritie betwixt any of the diuine persons; for first, all hauing the same indiuiduall diuine na­ture, must haue also the same diuine attributes, indistinguished from the sayd nature; and so there can be no inequalitie: next the Father from all eternity knoweth himselfe, and from the samr eternity produceth his Sonne: againe the Father and the Sonne from all eternity loue [Page 359]one the other, and so from the same eternity produce the holy Ghost: but in eternity there can be no prioritie or posteriority of duration, therefore all are ioyntlie coeternall.

Conclude to imploy thy vvhole vnderstan­ding and vvill in the contemplation and loue of this most high and sacred mystery.

4. Consider fourthly the properties and no­tions of euery one of the diuine Persons▪ The first Person is called Father; A quo omnis pa­ternitas in caelis & in terra nominatur; of whom all paternitie in heauen and in earth is named; who sayeth of himselfe by his Prophet; Nun­quid ego, qui alios parere facio, ipse non pariam? Shall not I, that make others to bring forth chil­dren, my selfe bring forth: & againe; Filius meus es tu, ego hodie genui te: thou art my Sonne, I this day haue begotten thee: to wit vnehangeable hodie or this day of Eternitie: who can contem­plate either the incomprehensible manner of this generation, or the infinite loue he beareth his Eternall Sonne? The second person is called Sonne, Vnigenitus qui à Patre procedit: the only begotten, vvho proceedeth from the Father: ô how many vvayes is he Unigenitus Patris? the only-begotten of the Father? first because he nei­ther hath, not can haue any other Sonne, and this he hath vvithout any mother, begotten so­lely of himselfe: secondly because he is not Quomodocumque image & figura Patris, a mere image and figure of the Father, as other Sonnes are, but the same indiuiduall substance & being [Page 360]vvith his Father, vvhich no other Sonne can be: thirdly because he is Unigenitus in sinu Patris, the only begotten Sonne in the bosome of the Fa­ther, that is, neuer departing from his Father, as others doe, but remaining allwayes intrinse­cally vvithin his bosome; and so the onely be­loued and onely ioy of his Father. The third person is called holy Ghost, proceeding from the mutuall loue of the Father and Sonne; and so the onely spirit & breathing of both: the onely Sanctus or holy, as proceeding by loue, the onely spring of all holynesse.

Conclude vvith all the ioy of thy soule for the blisse and essentiall content, that these three di­uine Persons take in one the other: begge of the Father to adopt thee for his Sonne: of the Son­ne, to chuse thee for his brother: and of the holy Ghost, to be his spouse.

5. Consider fifthly the words of S. Iohn: Tres sunt, qui testimonium dant in caelis, Pater, Ver­bum & Spiritus Sanctus, & hi tres vnum sunt. There be three, vvhich giue testimonie in heauen, the Father the vvord, and the holy Ghost, and these three be one. A three fold testimony hath the holy Trinity giuen of it selfe: the first in the Creation of the vvorld, and especially of man, Quem secit ad imaginem & similitudinem suam; vvhom he hath made to his Image and likenesse; in whom, as it were, he hath stamped an abrid­gement of himselfe. But the second is yet more cleare and feeling, by his grace in the hearts of faithfull soules; Qui credit in filium Dei, habet [Page 361]testimonium Dei inse: vvho beleiueth in the Son­ne of God, hath the testimonie of God in himselfe: ô what signes or testimonies doth God impart to his beloued of his greatnes, sweetnes and di­uine beauties? ô how happy is that soule, which can confidently say with the Apostle; Spiritus ipse testimonium reddit spiritui nostro quod sumus filij Dei! The spirit himselfe giueth testimonie to our spirit, that vve are the Sonnes of God. The third and last testimony is giuen and reserued for the blessed in heauen, Ubi videbimus eum sicuti est: & hi tres vnum sunt: vvhere vve shall see him as he is: and these three be one: one and the same being; and the same testimony in all the three vvayes of creation, sanctification and glo­rification.

Conclude to comply vvith the second part of the text: Et tres sunt qui testimonium dant in ter­ra, spiritus, aqua & sanguis: & hi tres vnum sunt, there be three vvhich giue testimonie on earth, the spirit, vvater, and blood; and these three be one, that is, giue testimony and ac­knowledgement to God of thy duties and obli­gations to him, first by the spirit of loue & gra­titude for all his benefits; next in the vvater of humility and thy owne annihilation in presence of his greatnes and maiesty: lastly in the bloud of penance and sorrow for all thy sinnes, vvith vvhich thou hast displeased him: Et hi tres vnum sunt; and these three be one; that is, to vni­te and make thee one vvith thy Lord and God.

6. Consider sixthly, or draw rather & frame [Page 362]vnto thy selfe, to the imitation of these diuine processions, a method and forme of mentall prayer and contemplation. First God the Father comprehending his owne essence, produceth a most perfect conceit and image of himselfe, vvhich neuer fadeth, but liueth euer in his breast and vnderstanding: so must vvee first draw a proper and perfect image of our Lord God in our vnderstandings, and vvith all care and dili­gence preserue it fresh and entire. Next the Fa­ther and the Sonne louing one the other, pro­duce the holy Ghost, the tie and knot of their loue; and he also euer remaineth vvithin them, vvithout all change or separation: so must vvee stirre vp within our selues the affection of loue towards the diuine sweetnes and goodnes, who­se image vvee haue; and in these two acts of the vnderstanding and vvill consisteth all contem­plation and prayer, the highest reach of Chri­stian perfection: hence the Spouse saith: Inueni quem diligit anima mea, I haue found vvhom my soule loueth; towit by comtemplation: Tenui eum, I haue held him, towit by loue: Nec dimit­tam; nor vvill I let him goe; because these acts should euer continuc without the least inter­ruption, that may be, our frailty and weaknes considered. Finally as the holy Ghost is the ioy, blisse and content of the Father and the Sonne: so from these two acts now mentioned, fol­low all the rest of inward ioy, peace, con­tent, and vvhatsoeuer can make vs happy in this vvorld.

Conclude to embrace this Otium Mariae, Ma­ries contemplatiue vacation, if thou hast not yet begun it; and if so, take vp new courage in the prosecution of it: for belieue it, Vnum est ne­cessarium, one thinge is necessarie, that is per­manent and stable; all vvhatsoeuer else, Transit & defluit vt aqua. Maria optimam partem elegit. Passeth and runneth a vvay like vvater. Maria hath chosen the best part.

THE FOVRTH MEDITATION. Of the Solemnity of Corpus Christi.

1. COnsider first, those words of the Euan­gelist S. Iohn; Iesus cùm dilexisset suos qui erant in mundo, in finem dilexit eos; Iesus vvhereas he had loued his, that vvere in the vvorld, vnto the end he loued them: that is, Vsque ad consummationem saeculi, euen to the consummation of the vvorld. The condition and property of true louers is, to be and liue alwayes vvith their beloued; and nothing is so sad and vnwelcome, as a heauy farewell and parting one from the other. Our sweetest Iesus, the truest and most refined louer that euer vvas, ha­uing liued vvith his disciples thirty three yeares; and finding it now most necessary for their good to depart from them by his death & Ascension; opened and reuolued the deepest treasure of his wisedome to inuent a vvay, hovv notwithstan­ding to remaine vvith them really & personally [Page 364]to the end of the world; so to make his vvords good, Ecce Ego vobiscum sum vsque ad consum­mationem saeculi. Behold I am vvith you euen to the consummation of the vvorld. This he perfor­med by the institution of the most holy Sacra­ment of his pretious body and bloud: and by leauing power in the Priests of his Church to continuate and doe the same to the end of the vvorld. O loue (may I say so?) Vltra termi­nos amoris! beyonde the limitts of loue! ô inuen­tion. Vltra limites sapientiae? beyonde the limitts of vvisedome! to goe away, & yet remaine, to be absent, and yet neuer more present! ô most diuine and sweet contradictions? diuine for the power, sweet for the manner, viz: of bread and wine, our daylie food, facill and euery vvhere to be found, and not at Terusalem one­ly, or on mount Thabor, as in his life time. Now vvee need not lie at his feet in the house of the proud Pharisee, as poore Magdalen, but take him confidently vvith vs vnto our ovvne ho­mes, and there treat and discourse vvith him at our full.

Conclude, and begin to open thy heart, to en­tertaine thy loue. Inuent some vvay how to re­maine euer vvith him, and the way is, a louing memory of him.

2. Consider secondly the vvords of Conse­cration; Hoc est Corpus meum; hic est Calix san­guinis mei. This is my bodie, this is the chalice of my bloud. By vvhich vvords are not onely signi­fied or figured but also truly and really caused, [Page 365]and as J may say, produced vnder the Species or accidents of bread and vvine, the true and na­turall Body & Bloud of our Sauiour Iesus Christ, God and Man: and this, not by peeces or parts, but vvholly and entirely vnder both and either of the kinds. Neither may vvee doubt or aske how this is or can be done, no more than how the heauens and all other creatures haue been made of nothing; for such things as these are not Obiectum rationis, the obiect of reason, but Mysterium fidei, a Mysterie of faith, relying vpon the vnlimited power and truth, of our omnipo­tent God, Cuius dicere, facere est; ipse dixit & facta sunt: vvhose speaking is his operation: he said, and they vvere made: and no maruell; for if the vvords of men doe fully signifie the thing they aime at, grant but one degree more of perfection to the words of God, as in all rea­son vvee must, and vvee shall find, that his vvords doe also Facere quod significant. Make vvhat they signifie. This being so, ponder the treasure thou hast found, towit all that is Iesus Christ; that is true God, and vvith him the whole Diuinity and the three Persons of Father, Sonne, and holy Ghost; as also true man that is, the fountaine and vvell-head of all grace and glorie: in briefe, Omne bonum tuum ereatum & increatum, all thy good created and increated, reduced and concentricated into a point, fit for the narrownesse of our breast and soule.

Conclude with a most strong and liuely act of faith, grounded first on thy owne humility, [Page 366]and next on the omnipotent vvord of thy Sa­uiour; Nil hoc verbo veritatis verius. There is nothing trver then this vvord of truth. Neither let thy heart lie frozen before so great a fire of loue.

3. Consider thirdly somewhat more in par­ticular the contents of this most B Sacrament: first there is the exteriour and visible Species or appearance of bread end wine, that is, the sole accidents and qualities of them vvithout their substance; and this may be compared Ad pri­mum gradum Entis; cuius est esse tantum. To the first degree of an entitie, vvhich is nothing els but to be. Next, there is the true flesh and bloud of Christ, framed by the holy Ghost and borne of the Virgin Mary; not visible, but hidden vn­der the vailes of bread and vvine: and these haue likenes to the second degree Quorum est esse & viuere. VVho hath life added to their being. Next is that most pure and noble soule of our Sauiour endowed vvith all the gifts of nature, grace, and glory: and this hath analogie to the third de­gree; Quorum est esse, viuere, & sentire, vvho vvith their being enioy a sensitiue life. Adding more ouer, Intelligere per participationem. An vnderstanding by participation. Next is the God­head or Deity, an eternall, immortall and sub­sistent being, the supreme and highest degree of Purum intelligere, of most perfectlie vnderstan­ding, to which noe degree of perfection or being can be added. And yet this is not all; for vvith the Deity cometh inseparably, first the sa­cred [Page 367]Person of the Sonne in an hypostaticall vnion to his humanity, and vvith him the Per­sons of the Father and holy Ghost. Per circumin­cessionem: by circumincession: and all these visi­ble onely to the eye of faith. Ecce talis est dilectus meus, totus desiderabilis; & ipse est amicus meus, filiae Ierusalem. Behold such is my beloued, totallie to be desired: and he is my friend, ye davghters of Ierusalem.

Conclude vvith all the amazement of thy soule to see how the order of things is inuerted for thy sake: that whereas man and all things else were originally in God; now God and all things else are in the breast of man, Per Iesum Christum qui est benedictus in saecula. Through Iesus Christ vvho is blessed for euer.

4. Consider fourthly some circumstances that concurred in the Jnstitution of this holy Sacrament; and first these two of the time and place, vvhen and vvhere it vvas instituted. The time vvas, Pridie quàm pateretur, seu in ipsa no­cte qua tradebatur. On the day before he suffer­red, or the very night he sufferred. O my soule behold thy swetest Iesus beset & rounded vvith a double enemy, Foris pugnae, intus timores; wi­thout, combats: vvithin, feares; his heart ouer­whelmed vvith feare and anguish of the tor­ments, ignominies and death now at hand: his enemies, the Priests and Princes of his people, nay Iudas his Apostle, all conspiring, contriuing and preparing for his death, euen then, vvhiles he is preparing for them and the vvhole world [Page 368]a sweet and heauenly banquet of his owne pre­cious body and bloud, full of celestiall sweetnes and delight: Haec sola est illa charitas, quam aequae non potuerunt extinguere nec flumina obruere. This only is that charitie, vvhich vvaters could not extinguish, nor riuers ouerflovv, The second is the place, towit Coenaculvm grande stratum, A great chamber, adorned, large, and spacious; a perfect type not onely of the holy Church, but also of euery Christian soule, fit to enter­taine [...]er Sauiour: she must be spacious as the heauens, Dilatione charitatis; in the extent of charitie; she must be adorned Supellectile om­nium gra [...]arum; vvith ornaments of all sort of graces; then vvill her Spouse come Et caenare cum illa; and suppe vvith her; then vvill he ap­peare to her In noua resurrectione [...]; in a nevv re­surrestion; then vvill the holy Ghost descend vpon her, Tanquam ignis; as fire; then, Man­sionem in illa facient Pater, Filius, & Spiritus sanctus. The Father, Sonne, and holy Ghost vvill make aboile vvith her.

Conclude to prepare thy soule in this sort, vvhensoeuer thou art to communicate; next, then to adhere vvith more diligence and fer­uour to thy Sauiour, when either inward temp­tations, or outward afflictions shall most inuade thee; that thou maist say vvith confidence; Quis nos separabit à charitate Christi? vvho will seperate vs from the loue of Christ?

5. Consider fifthly how our Sauiour being set at table. Accepit panem in sanitas ac venera [...] [Page 369]biles manus suas; &, eleuatis oculis in caelum, gra­tias egit &c. He tooke bread in his holy, and ve­nerable hands; and lifting his eyes to heauen, he gaue thankes &c. vvhere euery action, & euery motion is a new mystery: for first the taking of a loafe into his hands, nay both his hands, fig­nifieth three things vnto vs; first that no lesse power then his full omnipotence vvas necessary for the vvorke he intended to doe; secondly that it vvas a gift of so ouerflovving liberality, that he could giue no more, and therefore, it filled both his hands: thirdly that in this gift, he gaue vs Omnes labores manuum suarum; All the la­bours of his hands: towit the whole treasure of merits vvhich In sudore vultus sui, in the sweat of his brovv, he had been gathering for vs the space of three and thirty yeares; all vvhich he put as svveet ingredien's in this banquet. Againe he lifted vp his eyes to heauen, to let vs know that this Panis or bread vvas venè caelestis, & des­ce [...]dens de calo; trvlie heauenlyo, and descending from heauen; not as the dry Manna of Moyses, that came onely from the lower cloudes, but as the true bread of Angells, nay of God himselfe: for on the table of glory and beatitude, no other bread is set, then that of the diuine essence, real­ly contained in the holy Eucharist: so that the common and daylie bread of God, Angells, and men is become one and the same. Thirdly Gra­tias egit: he gaue thankes: for vvho but he vvas euer able to doe it sufficiently? yet that vve might also doe it to our povver he vvould haue [Page 370]it called Eucharistia, the Eucharist, that is Thankes-giuing.

Conclude vvith all the thankes thy soule can yeeld to thy God and Sauiour, and as he hath giuen himselfe totally to thee, to returne him Totum pro toto, all for all, thy body and soule and vvhatsoeuer thou hast; but let it be freely & frankely, as he hath done for thee; not as vvee vse to doe, by halfes as afraid to ouer-doe; Hila­rem enim datorem diligit Deus. For God loueth a cheerefull giuer.

6. Consider sixthly, how, Benedixit dedit (que) discipulis suis, dicens, comedite ex eo omnes, bibite ex eo omnes. He blessed it, and he gaue it to his disciples, saying cate ye all of it, drinke ye all of it. Our B. Sauiour to giue a happy and prosperous beginning to the vse of so diuine a Sacrament, did cat and drinke first himselfe of the consecra­ted bread and cup: reioyce my soule, that once at least it hath been receiued and treated equally to it's vvorth and dignitie. Then he communi­cated all his Apostles, euen Iudas the Trai­tour: ô vvhat new light, vvhat new heat in their breasts, did these poore men feele! vvith vvhat reuerence, deuotion & humility did they receiue and vvelcome their beloued master in their hearts! ô how did S. Peter cry out, Tu [...]es Christus Filius Dei viui? Thou art Christ Sonne of the liuing God? and how did the beloued disci­ple melt away in the loue of Iesus, novv, Vice vers [...], recumbentis super pectus eius! Likevvise leaning vpon his breast! Onely the most vn­happy [Page 371]of men, Iudas, remained blind, frozen nay more hardened and obdurate than before, and vvent presently forth to perfect his vvicked treason: ô my soule, Vide paris sumptionis, quàm sit dispar exitus? See vvhat a different end hath the receiuing of the same Sacrament? And learne hence, that although our Sauiour exclude none, not the greatest sinners in the vvoald, from this banquet; but saith to all sorts, Comedite & bibite ex eo omnes; eate ye, and drinke ye all of it; yet, according to his Apostle, Qui manducat & bi­bit indignè, iudicium sibi manducat & bibit. He that eateth and drinketh vnvvorthily, eateth & drinketh iudgment to himselfe.

Conclude therefore, vvhen thou goest to this holy Sacrament, to search and cleanse all the corners of thy heart, least any Traitour lie hid­den there: and then come vvith confidence of a kind vvelcome, and a most louing entertain­ment from the Master of the banquet; for Deli­ti [...]cius sunt esse cum filijs hominum. His delights are to be vvith the Sonnes of men.

THE FIFTH MEDITATION. Of the vse and fruits of the holy Eucharist.

1. COnsider first, how as by Baptisme wee receiue our spirituall being and gene­ration, and by Confirmation our full growth and increase; so by the holy Eucharist, our spirituell food and nourishment. The two [Page 372]first are but once receiued, because our being or generation is but one; and augmentation ceaseth after vvee arriue to our full pitch and growth: but Nutritio durat toto tempore vitae, nutrition dureth all our lifetime, & by consequence so must the vse of this most holy Sacrament. Now as in our corporall nourishment, vve find first the food or aliment, next the body that receiueth it and is fed by it, and thirdly the Calor naturalis, or naturall heat, by vvhich the nourishment is perfected and compleated: so in this our spiri­tuall nutrition wee find, first our heauenly food, the pretious body and bloud of the Sonne of God: next our poore, feeble and hungry soule; thirdle that Calor calestis, heauenlie heat, that is, the pure and ardent loue of God; by vvhich this most sweet and celestiall nourishment is brought to perfection: for our spirituall life & and perfection consisting in the vnion with our God and Sauiour. and loue being our onely knot and tie vvith God, it followeth, that our spi­rituall life and increase of perfection consisteth and vvholly dependeth of loue. Finally as Calor naturalis, naturall heat doth conuert the ali­ment into the substance of our body, and is it selfe also conserued and fomented with the same food; so this sweet heat of loue doth not onely perfect our spirituall nutrition, but is it selfe thereby most of all fed and increased; Nihil enim magis inflammat amorem quàm praesentia Chri­sti realis; For nothing more inflameth loue, then the reall presense of Christ; and this new feruour [Page 373]or increase of loue is the proper effect of this holy Sacrament.

Conclude to preserue in thy soule this pre­cious heat of loue, vvithout vvhich this holy Sa­crament hath small operation: and thanke thy Sauiour for his loue, in giuing no lesse then him­selfe to be thy soule's food.

2. Consider secondly the difference betwixt corporall and spirituall nutrition; for in corpo­rall nutrition the Color naturalis, naturall heat doth change and conuert the food and aliment into the being and substance of the body, that receiueth contrariwise, that the soule, vvhich is nourished, is changed and conuerted into the food, she receiueth: and the reason of this is, be­cause loue, vvhich here is Calor nutritiuus; nu­tritiue heat, hath this nature, Vt rem amantem mutet & transformet in rem amatam; that it doth change and transforme the louer into the thing loued; so that, to vvhom soeuer vvee giue or confer our loue, vvee transfer therewith to the same our heart, our vvill, out soule; and all that vve are or haue, is totally giuen vp to our beloued. See then, ô Christian soule, the happy change, thou makest in receiuing thy Sauiour with loue; vvhere, Exuendo veterem hoeninem cum actibus suis, verè induit Ghristum, putting of the old man vvith his actes, he doth trveli [...] put on Christ, putting of thy ill habits and affe­ctions to sinne & all terrene and wordly drosse, thou art wholy conuerted into the likenes and forme of Jesus; so that thou mayst well say with [Page 374]his Apostle; Viuo Ego, iam non ego; viuit verò in me Christus. O Sacramentum amoris & charita­tis! I liue, novv not I, but Christ liueth in me. O Sacrament of loue and charitte! vvhat can there vvant in this baoquet, vvhere Summum bonum, our chiefest good, is the meat and drinke; vvhere a poore yet humble soule is the guest; vvhere diuine loue, sent downe from the breast of the holy Ghost, is the Steward or rather the cooke that dresseth and sawceth all according to our palate?

Conclude two things; the first is, to cleanse thy soule of all cold, hard, or tepid affections; they hinder all good digestion: the next is, to vvarme and mollifie before hand the vessell of thy heart vvith the fire of loue: this done, feare not, thy food shall doe thee good, Viues, viues & non morieris. Thou shalt liue, thou shalt liue, and thou shalt not die.

3. Consider thirdly, how the conuersion of the bread and vvine into the boly and bloud of Christ, is a most cleare signe and type. how a Christian soule by the vse of this Sacrament is conuerted into the very soule and diuinity of Christ. For first, as the bread and vvine is sub­stantially and totally conuerted into the body & bloud, so as nothing of them remaineth vnchan­ged: euen so a Christian soule is totally conuer­ted into her Sauiour, her heart into his heart, her vvill into his vvill, nothing now remaining of her properr vvill, proper loue, proper sense; but all changed into his vvill, loue and sense: a happy [Page 375]and blessed transsubstantiation. Secondly as the substance of the bread and vvine being changed, there remaineth yet the outward appearance of both as formerly; so, though the inward sub­stance and affections of our soule be changed into Christ, yet outwardly vvee appeare as other men, by our corporall conuersation vvith them. Thirdly as the bread and vvine are dignified and exalted by their conuersion the most that may be; for vvhat greater dignity in heauen or earth, then to be really changed into the most glorious and immortall body and bloud of Iesus Christ, true God and man? So a deuout soule signified by the bread, receiues the greatest dignity that can be imagined; the body is made most pure, chast and subiect to the soule; and the soule is as it vvere vvholly deified in Christ and so the vvhole man is raised to the highest degree and steppe of perfection in this vvorld.

Conclude to open all the veines, that is, po­vvers of thy soule, that this thy conuersion and vnion vvith Christ may be compleat and entire; and this cannot be othervvise done, than by the heat of loue and deuotion tovvards this diuine Sacrament.

4. Consider fourthly, hovv the other Sacra­ments, as for example Baptisme and Confirma­tion, are no longer Sacraments, than they are applying and performing, but the holy Eucha­rist is, as I may say, a standing and permanent Sacrament, vvhether it be receiued or no. The [Page 376]first reason of this, no doubt, is, to signifie vnto vs, that the other Sacraments are onely as cha­nells and brookes by vvhich Gods grace is de­riued into our soule, and so haue their effects no longer then they are in running and flovving; but the holy Eucharist is as a standing Ocean, fountaine or vvell-head of all graces and perfe­ctions Complementum charitatis, the complement of charitie, containing in it selfe Iesus Christ, God and man, De cuius plenitudine accipimus omnes. Of vvhose fullnesse vve haue all receiued. The second reason is, because in this Sacrament more especially than in others, our soules are conuerted into Christ and vnited vvith him; now vvhereas this conuersion and vnion is per­fected by the heat of loue and deuotion, it is most requisite, that our deuotion be vvarmed, and our loue quickened before vvee come to the receiuing of it; that so our spirituall refection & nourishment may be more full and ample: vvhich loue and deuotion of ours can haue no sweeter motiue, nor obiect more inflaming, than is the reall and permanent presence of our most louing Iesus, the most true friend and tender spouse of our soules, that euer vvas; whose saying vvas; Ignem veni mittere in terram, & quid vo­lo nisi vt ardeat? I came to cast fire on the earth, and vvhat vvill I but that it burne.

Conclude as oft as thou comest to holy Com­munion to vvarme thy soule first at the presence of this great fire, by pondering the great myste­ries contained therein; but most of all the loue [Page 377]and sweetnes of him that stands there expecting and inuiting thee, vvith; Veni sponsa mea, as­cende in palmam & apprehende fructus eius. Come my spouse, Goe vp into the palmetree, and take the fruites thereof.

5. Consider fifthly for the complement of all Christian perfection, that this holy Sacrament doth, not onely containe and signifie the naturall body of Christ; but also his mystieall one, of vvhich he is the head, and the faithfull are his members: hence it followeth, that vvho soe re­ceiueth this Sacrament, is vnited by loue, not onely to Christ, as hitherto hath been conside­red, but also vvith all good Christians in the per­fect bond of charity, louing euery one as him­selfe, and vvee know that In duobus his tota le [...] pendet; On these tvvo dependeth the vvhole law; to loue God aboue all things, and our neighbour as our selues. This is clearely signified in the composition of the materialls of this Sacrament: for of many graines of vvheat is made one loafe of bread, and of many grapes one cup of vvine: so likewise of many Christians one society in Christ, and one mysticall body: vvhere the knot and tie is no other then true heauenly loue, vni­ting all to Christ, as members to the head, and euery one to an other as members of the same vvhole, vnder the selfe same head, hence is the participation of this Sacrament called Commu­nio, quasi communis vnio membrorum cum Capi­te & inter se. A Communion, as it vvere a com­mon vnion of members vvith their head, and [Page 378]among themselfes. Est itaque hoc Sacramentum imago, signum, mysterium, vnitatis, pacis, con­cordiae, amicitiae & verae fraternitatis: Sacramen­tum omnis dulcedinis, omnis bonitatis, perfectionis & virtutis Christianae. This Sacramēt therefore is a resemblance, signe and mysterie of vnitie, peace, concord, friend-ship, and true fraternitie. a Sa­crament of all svveetenesse, all goodnesse, perfe­ction, and Christian virtue.

Conclude first vvith most humble and hearty thankes to thy Sauiour for so sweet an antidote against that common canker of our corrupted nature, hatred and enuy of one an other: next conceiue in thy breast an ardent desire of this double-branched loue of God and thy neigh­bour: neuer approach to this holy banquet vvithout it, least thy sad lot be, Eijci in tendebras exteriores. To be cast out into the vtter darknesse.

6. Consider sixthly, how Ex carne & anima fit homo, sed caro est propter animam; man is [...]nade of flesh and a soule, but the flesh is for the soule. For the soule cannot here subsist and liue vvithout flesh and bloud, as the saying is: pon­der therefore the different fruit shee reapeth by her vnion and fellowship vvith the flesh of our first Father Adam, from vvhat shee enioyeth by the vnion vvith the flesh and body of Christ. Shee hath a double vnion vvith the flesh of Adam; the first is naturall In compositione to­tius; in the composition of the vvhols; and hence shee reapeth that bitter vvormevvood of origi­nall sinne, Semen mortis aeterna; the seede of euer­lasting [Page 379]death; together vvith the stinging netles of concupiscence and passion, Fomes peccati: the nourishment of sinne; the other vnion vvith the same flesh is voluntary, by delighting and con­senting to the lustfull and beastly acts of such a corruptible flesh. But the vnion that a soule hath vvith the flesh of Christ, can onely be vo­luntary and free, not naturall; yet such; as fill and penetrates the pores of the soule farre more than doth that of nature. By this vnion doth the soule enioy all the graces and priuiledges, which wee haue hitherto considered; ô vvhat compa­rison is there between these two fleshes of Adam and Christ? that is the flesh of a sinnefull creature, this of the naturall Sonne of God: that generated in a most beastly manner; this in the most chrystall vvombe of a virgin, by the hand of the holy Ghost: that a killing and all-dam­ning flesh; this a healing, viuificating & sauing flesh: from that finally comes Omne malum, all euill, from this Omne bonum. All good.

Conclude to bid adieu to old Adam Et concu­cupiscentijs eius; and his concupiscences; and to vnite thy soule to the flesh and body of Iesus Christ thy second and sauing Adam: make vp this happy marriage vvith humility, purity and loue: let this be thy Triplex nodus the three fold knot of loue, vvhich no force or malice shall euer dissolue.

7. Consider [...]euenthly, how there are in all but two prime bodyes or fleshes, to vvit that of Adam & that of Christ, most opposite one to the [Page 380]other, both in themselues and in their effects: the flesh of Adam, like seed sowed in a field, causeth first the diuision and naturall multipli­city of soules; for according to the distinction of bodyes doth God create distinct soules: next by being corrupted in it selfe, it causeth corrup­tion in our soules, first that vvhich vvee call ori­ginall; next, that vvhich vvee call concupis­cence or passion, from vvhence besides other vices, floweth that common discord, hatred & enmity, vvee beare one to an other: hence spring those two so much to be lamented diuisions, the one from God by sinne, the other from our neighbour by hatred; and consequently all the euills, vvee groan vnder; for all vvhich vvee are beholden to the flesh of our first Adam. But on the contrary the most pure and celestiall flesh of Christ, remaineth euer one, vvithout any diui­sion or multiplicity: and so is able according to the vnion, our soules can haue vvith it, (which is onely that of vvill and affection, not that of nature) to reduce them all to a perfect vnity & identity both with God and among themselues; vvith God, because all are vnited to Christ, our true God; among themselues, because all meet in that common vnion vvith the flesh of Christ, vvhich is the vnion of loue and mutuall charity, Apex & cumulus omnis boni. The highest and most abounding perfection of all good.

Conclude to renounce for euer the vicious v­nion thou hast hitherto had vvith the rotten flesh of Adam; and combine thy soule, of her [Page 381]selfe immortall, to the pure and immortall flesh of thy Sauiour; vvhose fellowship thou vvilt find farre more sweet and delightfull.

8. Consider eightly this Granum sinapis, this mustard seede, this little flesh of our Sauiour to vvhat bignesse it groweth an increaseth; Ita vt fiat arbor & volucres caeli habitent in ramis eius, So that it becometh a tree, and the birdes of the aire may dvvell in its boughes, that is, pious and deuout soules, may altogether by the vnion of loue feed and be satisfied vvith so heauenly food. The first vnion therefore vvhich is made, is vvith the flesh and blood of Christ, novv glo­rious, immortall and viuificall; but because his soule, the most glorious creature that euer vvas, is by its naturall vnion conioyned to his flesh & bloud, the next vnion of a deuout soule is vvith the radiant and Deificall soule of Christ. Againe, the second Person of the B. Trinity together vvith the Diuine nature is by hypostaticall vnion euer vnited to his body and soule; and by con­sequence the deuout soule also must be vnited to the same Person and Diuinity: finally because vvhere soeuer the diuine nature is vvith any one of the Persons, there the other tvvo must also be; it follovveth that the pious soule en­ioyeth also the other tvvo Persons, that is the vvhole B. Trinity: and all this by the first & im­mediate vnion, shee hath vvith flesh of Christ. O happy creature, that can scale so easilie this Iacobs ladder; In cuius summitate Deus consistit; on the [...]op of which God all mighty sitteth; and moūt [Page 382]this height of Tabor, Ibi (que)ue caput inter nubila condere! And there hide its head among the cloudes!

Conclude vvhensoeuer thou appearest before this Arke of the Testament, to prostrate thy soule in adoration before such high and hidden mysteries; and vvhensoeuer thou communi­catest, mount thy soule vvith all speed and swiftnes of loue thorough all these degrees of vnions, till thou come to the top of Sion, Vbi Dominus videt & videtur. VVhere our Lord, seeth, and is seene.

THE SIXTH MEDITATION. Of the holy Eucharist, as it is a Sacrifice.

1. COnsider first, how a Sacrifice is an obla­tion of some pleasing thing offered to God almighty, by vvhich vve reue­rence and vvorship his supreme excellency and Maiesty. The passion and death of our Sauiour Christ vvas a perfect sacrifice, most pleasing to God, and fully satisfactory for all the sinnes of the vvorld: but that is passed and gone, though the vertue & efficacy thereof remaine for euer, because Christ rose againe, Et viuit Sacerdos in aeternum secundìtm ordinem Melchisedech: And liueth a priest foreuer according to the order of Melchisedech: now, as things passed haue no other being or permanence than that of memo­ry and representation; so the passion of our Sa­uiour [Page 383]remaineth vvith vs in a pious memory onely, and In re aliqua eiusdem repraesentatiua; in some thing representatiue of it. And this must be also Sacrificium memoriale, a memoriall Sa­crifice. An oblation pleasing to God, and satis­factory for our sinnes; by vvhich vve performe our homage to the diuinity, and really apply vnto our selues the vvhole treasure of Christ's merits. But behold now & admire the sweetnes of our Iesus; ô mellifluous Sauiour! he will haue nothing be this sacrifice but himselfe and his owne reall presence; for he knew, that nothing could so please his Father, as himselfe; nothing so satisfie for vs, as himselfe; nothing so preserue among vs his death and passion as his euer reall presence vvith vs in the holy Eucharist, which so is become our daylie sacrifice Et memoriale sempiternum. And euerlasting memoriall.

Conclude vvith most humble thankes to thy Iesus, and begin now to offer him to his Eter­nall Father, after an other fort of deuotion than hitherto thou hast done: learne also of him, to performe all thy dutyes to God, by thy selfe, & not to shuffle them of to others.

2. Consider secondly those vvords of Christ; Hac facite in meam commemorationem; doe this for a commemoration of me; that is, in memory of my death and passion: hence it is that al­though the Sacrament be but one, yet in the Masse, the bloud and body are consecrated a part, each one by it selfe; not so that one remai­neth really separated from the other, for In san­guine [Page 384]est & corpus & in corpore sanguis, & vtr [...] ­bique totus Christus: in the bloud is the bodie, & in the bodie the bloud, and in each is Christ wholy: but so, as by consecration they are represented apart, to expresse how the death of our Sauiour: being violent, consisted In separatione corporis & sanguinis, in the separation of bis bodie and bloud, that is, Animae, his soule, quia anima in sanguine est. Because the life is in the bloud. Now as by the consecration of his body & bloud apart are expressed substantially the passion and death of Christ; so by the other ceremonies of the holy Masse are represented the circumstan­ces of his passion; as by the holy vestments of the Priest, his Crosse, foolscoat, bands &c. by the Offertory, his free oblation, he made of him­selfe to his heauenly Father; by the many Crosses the Priest maketh, his vvoundes, scour­ging and crowning; by the mixtion of water vvith vvine, the bloud and vvater that flowed from his side &c. O how our most louiug Je­sus desireth to liue vvith vs, fresh euer in our hearts and memory! and vvhy, thinke you, but for our onely good as vvell knowing, how much it importeth our saluation, not to forget our Sauiour?

Conclude to carry euer his death and pas­sion before thine eyes, but especially vvhen thou hearest Masse behold him (and it is no fiction) mounting on the Crosse, bleeding and dying for thee; belieue it, this is the onely vvay to repay, if possible, some dram­mes [Page 385]of that loue, he hath shewed thee.

3. Consider thirdly; that as our Sauiour came not onely to redeem vs out of the Deuills slaue­ry, but also by his doctrine & example to teach vs the vvay to heauen; so in this holy Sacrament & Sacrifice he reneweth not onely the memory of his death and passion, but also the example of all his heroicke vertues; and so neuer ceaseth to meulcate vnto vs those his vvords: Exemplum dedi vobis, vt quemadmodum Ego feci, & vos factatis. I haue giuen you an example, that as I haue done, soe you doe allsee. Know therefore that whensoeuer his precious body and bloud is offe­red vpon the Altar to his Eternall-Father, there is iointly represented first, his infinite zeale and feruour of his Fathers honour and glory, toge­ther vvith his vvonderfull obedience to all his commands: next his strange loue to man, for vvhom he vvould royntly dye, and yet not de­depart from him: no loue yet euer reached hi­therto; other louers desire to be allwayes with their beloued, and at last the vtmost, they can doe, is to dye for them & so leaue them for euer: but to dy and yet remaine, Priuilegium est amo­ris Christi non dabitur alteri. It is a priuiledge of Christs loue, that shall not be graūted to any other. Thirdly are represented for mans example his purity, sweetnes and humility: and so dayly he cryeth vnto vs; Discite à me, quia mitis sum & humilis corde: learne of me, because I am meeke and humble of hart: O my soule, heare & learne this daylie lesson of humility and meeknes [Page 386]towards thy neighbour, Et inuenies requiem ani­mae tuae. And thou vvilt find rest to thy soule.

Conclude as oft as thou dost communicate, or heare masse, to refresh thy soule-vvith the me­mory of these thy Sauiours vertues: so shalt thou the better imitate daylie his loue to God & man, his obedience; his humility &c.

4. Consider fourthly, how this holy Sacri­fice hath three speciall and proper effects: the first is that of a plenary satisfaction for all the sinnes of the vvorld; no lesse then had the very death and passion of Christ: the second is that of impetration or obtaining of all sort of benefits from God, both temporall and eternall; both corporall & spirituall, for our selues & all others: the third, but the first in acceptance and esteem vvith God, is the effect of Gratiarum actio, or thankes-giuing for all the benefits receiued of his diuine liberality; hence is this sacrifice called Eucharistia, Eucharist, that is, Bona gratia, good thankes, or Gratiarum actio: thankes-ig­uing: Our sweetest Iesus knew very well, that nothing was more acceptable to his heauenly Father, nor more profitable to vs, then an hum­ble gratitude for his blessings; for gratitudes alone doth keepe, as I may say, Gods hands open, and our soules most capable of new boun­ties: but seeing againe and pitieing our case, as hauing of our selues nothing, but sheep, calnes and other such trifles to lay on our Altars; poore trash, God knowes, if vvee consider either the benefactour or his benefits; to remedy this, and [Page 387]to take this shame out of our faces, JESUS himselfe vvould be our sacrifice, our Oblatie pacifica & munda, our cleane and peacefull obla­tion, in thankes-giueng, not onely for all other benefits vvhatsoeuer, but also for it selfe, the greatest of all, Et memoria omnium mirabilium Dei, and the memorie of all Gods vvonders.

Conclude to make good vse of so rich trea­sures: offer daylie for all these three ends, but most of all in thankes-giuing; but let thy heart and soule goe with thy oblation; Vt respiciat Deus ad Abel & munus suum: that God may haue respect to Abel, and to his gift.

5. Consider fifthly, & take at once a view of all vvhat hath hitherto been sayd of this divine Mystery: and all may be reduced to three heads, according to the threefold obligation wee haue to God, our neighbour, and our selues: our duty to God consisteth in honouring and wor­ [...]hipping him; and this, wee haue seen, is done more by the offering of the holy Eucharist, than if heauen & earth were ioined in one holocaust an hundred times ouer; an [...] so it is called Sacri­ficium oblationis, purum, piacidum & placatiuum. A pure, pleasing, and pacifying sacrifice of obla­tion. Our duty towards our neighbour consisteth in loue, vnion and charity vvith him; and for this, there is no such Philtrum, no such loue-cake, as this heauenly banquet Sacramentum Commu­nionis, cordium vnitiuum, odiorum expulsiuum. A S [...]rament of Communion, vniting harts, and [...]pelling hatred. Our obligation to our selues [Page 388]consisteth in our spirituall health, nourture, and vigour; and vvhat food, I pray, can procure vs this, like to the body and bloud of the Sonne of God: Viaticum refectionis, ne deficiamus in via. The refreshing vvayfare, least vve should faint in the vvay. O most mellifluous JESU! vvhat more could thy wisedome inuent, thy power performe, or thy goodnesse poure vpon vs? ô wordlings, come hither a vvhile, Uidete & gustate quàm suauis est Dominus IESUS, see, and tast hovv svveete is our Lord IE­SVS.

Conclude thou also with a threefold resolu­tion; the first; to offer daylie this holy Sacrifice to the honour of God: the second, to keep vnion & charity vvith thy neighbour; and the third, to giue thy soule her daylie allowance of this heauenly bread, at least in desire and spirit. Finally to come euer vvith the fire of loue in thy bosome, Quia neque sine igne fit holocau­stum, neque nutritio sine calore. Because noe holo­caust is offered vvithout fire, nor is nutrition vvithout heat.

THE FIRST MEDITATION. Hovv farre man is obliged, to God, for himselfe and all other creatures.

1. COnsider first, how man excelleth all other creatures from the heauens dovv­nevvard, not onely in that he hath an higher degree of being or perfection than they haue; but also that he alone seeth, vnderstand­eth, and knoweth, vvhat, and from vvhom, and to vvhat end, both he and they haue what­soeuer they enioy; vvhich none of all the other creatures doe vnderstand or know. Out of this follow foure degrees of mans excellency aboue other creatures, worthy of our consideration: the first is, that man onely knovveth & clearely perceiueth both the gifts and perfections he hath in himselfe, & also those of all other creatures besides: the second, that he onely knoweth, that, vvhat he hath in himselfe, he [Page 391]hath not from himselfe; the like of other crea­tures, that they haue nothing from themselues, nor yet from Man; but that both haue receiued all from an higher Lord and Benefactour; and this none of them know. The third, that he alone can seeke out, find and know this so good and liberall a Lord, vvhich none of the rest can doe. The fourth; that he alone, hauing found this Lord, can remaine euer with him, offer him due thankes and gratitude; and finally, by lone make him his friend and perpetuall companion, which none of the other creatures can euer reach vnto.

Conclude to open at length thy eyes to see & ponder these great priuiledges thou en­joyest aboue other creatures: next, to be euer most humbly gratefull to thy Creatour for them.

2. Consider secondly, that to find out the iust measure of obligation, that follovveth in man out of the prerogatiue of knowledge vvhich he hath aboue other creatures, vvee may ponder these three heads or motiues; towit, the benefactour, the benefit, and the Receiuer: for according to the greatnes of the benefit, the franknes, of the giuer, and the necessity of the Receiuer, doth increase proportionably the greatnes of the obligation, vvhen and where it is knowne and vnderstood. To begin there­fore with the greatnesse of the benefit recei­ued, wee find it tvvo fold; the first is, that of the creation of the whole vvorld and of all [Page 392]creatures in it; the next is, vvhat God hath bestowed vpon man in himselfe. First there­fore consider all the degrees of perfection dispersed throughout the vvhole vvorld from the lovvest to the highest; and vve shall find man onely and alone bound to God for them all; and that for two reasons; the one, because God hauing made all for his owne honour and glory, and the creatures not being able to pay him that tribute as not knowing either vvhat they haue or from vvhom they haue it, as man doth; it followeth that man onely is bound to thanke him for all: againe, all vvhat the creatures haue, they haue it more for the seruice of man than for themselues; Omnia onim propter hominem, because all thinges are for men; if so, then man surely is more, nay onely, bound to God for vvhat the creatures haue onely for his vse.

Conclude to make a right vse of thy domi­nion ouer the creatures, that is, order them so to thy ovvne commodity, as thou direct vvithall both them & thy selfe to the honour of God the giuer.

3. Consider thirdly more in particular, hovv all creatures are seruiceable and subiect to man, according to that, Omnia subiecicti sub pedibus­ [...]ius. Thou hast subiected all thinges vnder his feete. Man consisteth of body and soule: first therefore for his body and present mortall being, looke about thee, & see all conspiring to thy subsistence & seruice; some as altogether ne­cessary [Page 393]for thy being, others for thy profit, others for thy recreation and delight, others for thy instruction and example; finally, all so absolutely for thee, that thou canst haue no being vvithout them; nor they any being at all, vvere it not to conserue & cherish thy being. O man, make vse here a little of the ta­lent of knowledge thou hast aboue them; and thou shalt perceiue one generall cry or voice of them all to man: Accipe, Reade; take, restore: re­ceiue, enjoy and make vse at thy pleasure of the seruice and homage, vvee offer thee; but then; Redde debitum, restore thou vvhat is due, and repay the tribute of gratitude; not to vs; for what vvee doe is of force and necessity, and so not vvorth thankes; but there aboue to him, vvho most freely and frankly hath bestowed vs and our seruices vpon thee. The Master is onely obli­ged to be thankfull, for vvhat another be­stoweth on his seruants, because vvhat is done to them is for his onely respects and seruice.

Conclude neuer to set thy affection on the creatures, thy seruants; but let thy eye & heart euer bend vpward to the first source and spring of all: and resolue to imitate, not the muddy hog, but the thankfull hen, lifting vp her head to heauen for euery drop of vvater she drin­keth.

4. Consider fourthly, how the rest of Crea­tures present also to the soule of Man most emi­nent seruices and commodities: vve may re­duce them to two heads, the one of learning or [Page 394]knowledge, the other of ioy and content. For the first, vvee find by experienco, that all our science and knowledge in this vvorld, whether speculatiue or practicall, is drawne from the na­tures and qualities of creatures: and aboue all, that knowledge and feeling vvee haue of our greatest God & his perfections, vvhence haue vvee it, but from the contemplation of Creatu­res, mounting by little and little from these low valleys, to the top and Non plus vltra of that incomprehensible Majesty? Hence followeth the second spring of ioy and content, vvhich our soule cannot but conceiue, vvhen she conside­reth, first, the great dignity and excellency, she is possessed of aboue all other creatures; next, the noblenesse of her last end and Summum bonum, chiefest good, as not consisting in the muddy de­ligts common to brute beasts; but in the radiant splendours of the Diuinity: and lastly the great esteeme her Creatour hath of her, in ordaining all creatures to her sole seruice and delight: so that the vastnes, beauty and light of the heauens, the earth and sea vvith all that's in them, had neuer been but onely for man.

Conclude to calculate and cast vp, if thou art able, the greatnesse of thy obligation to thy most bountifull Creatour: and thou vvilt find it in the extension equall to heauen and earth; but in the weight and measure correspondent to the loue and esteeme thy Creatour hath of thee, vvhich is infinite.

Consider fifthly, how if this greater world [Page 395]created for man, draw such an obligation vpon him, vvhat shall wee thinke, his owne Micro­cosme will doe, so rare an abridgement of his vvonders, so compleat a modell of the Diuinity it selfe? Obserue first the rare structure of his bo­dy, the statelines, the proportion of euery mem­ber, more then Geometricall; the b [...]uty of hi [...] face, the maiesty of his forehead, the splendour of his eyes; the eloquence of his tongue &c. next, the three degrees of being, life & sense, how they are in another sort dignified in him Per coniunctionem ad partem superiorem, by a coniunction to his superiour part. Than in other common creatures. But of his soule, spirituall, immortall, diuine, vvhat can be sayd or thought? vvho, like an absolute Queen and Empresse, sit­ting in the royall seat of her Vnderstanding & Will, commandeth not onely the outward vvorld, but also her domestick family both of the vegetatiue and sensitiue part, with that so­ueraignty as none but God hath greater. O pon­der a little the Eagle eye of her Vnderstanding, the vncontrollable Velle and Nolle, volition and nolition, of her vvill: finelly, how all creature [...] are ioined to man, and man to God by these two powers; so that man alone is the Nexus, and Vinculum, the knot and bond of all created and increated being.

Conclude vvith astonishment of all thy powers, to see vvhat thou hast receiued; then resolue neuer to stoope thy soule to any crea­ture, vnlesse it be to raise and returne it in an [Page 396]oblation of gratitude to thy Creatour: ô let not thy free-vvil be enthralled by any, but by the loue of thy God.

6 Consider sixthly the condition and nature of the Benefactour, vvho hath bestovved all the vvorld on man, and man on himselfe: and thou shalt find the first roote and origin of all to haue been noe other, than his pure loue, magnanimity, and naturall liberality; ô vvho can fathom all the dimensions of this all­actiue, and all-producing Loue? if vve looke on it's substance, it is God himselfe, euery vvay infinite and immense; if on it's duration, it reacheth Ab aeterno in aeternum: from all eter­nitie to all eternitie, if on it's extension and circumference, it graspeth the vvhole, both greater and lesser vvorld; finally all that can be called Ens creatum, a created thinge, are but effects, signes, and small streames of this Ocean. If wee reflect on the nature of this diuine flame, it is most pure, sincere, and liberall; no pre­cedent motiue could raise it, being in it selfe before all things; no hope of proper interest could draw it's intention, being in it selfe Ens independens nec indigens aliquo. Independent, nor vvanting other. Finally, obserue the order of it's progresse; it first began vvith man, and fetching a compasse thorough all other crea­tures cometh vvith them all back againe to Man; placing man onely Principium & finis, The beginning and end, of all his vvonders. Behold at lenght, ô Man, to what an height [Page 397]thy obligation is mounted as high as the Godhead it selfe; then tell me, Quomodo re­tribues Domino? hovv vvilt thou make retribu­tion to thy Lord?

Conclude vvith an humble and perfect gra­titude, to close vp the circle vvhich God hath begun; that is, as he by loue hath made all crea­tures for thee, and thee the Lord & Gran Seigner of them all, so resolue thou to returne both them and thy selfe by loue and gratitude to the honour of thy Creatour.

7. Consider seauenthly the poore and low condition of the Receiuer, that is of Man. To doe a courtesie for one that stands in small need of it, may be kindly accepted for the good will of the giuer onely, but otherwise not much esteemed; which yet, vvere the receiuer in ne­cessity of it, vvould deserue another sort of res­pect and gratitude. So then it is, God the giuer is no vvay bound, but most frankly and freely giueth vvhat and vvhere he pleaseth; but poore man standeth in such extreame necessity, first of hauing, and then of keeping vvhat he hath; that, as at first he is Prorsus nihil, meere nothing, without the bounty of his benefactour; so would hé without the same continuall influence and conseruation soone returne and vanish into his former nothing. Bee not therefore obstina­tely blind, ô Man but see and acknowledge this thy fundamentall duty and obligation, ingraf­ted in thy very being, and written in the booke of Nature; to vvhich the vvhole vniuerse and all [Page 398]creatures giue testimony, that Ex parte Dei, of God side all is a free and liberall donatiue; but Ex parte tua, of thy side, all is a meere and pure necessity, as vvell vvhat thou art in thy selfe, as vvhat thou enioyest from the rest of creatures lift not then any more thy head against God, with those vngratefull vipers who say, at least in their herts, Manus nostra excelsa, & non Domi­nus fecit haec omnia: Our mightie hand, and not the lord hath made all those thinges: but rather.

Conclude most humbly vvith, Omma fecisti in nobis, Domine; Thou hast made all thinges in vs, ô Lord; and so settle once for all in thy heart a true and rationall feeling of thy duty to God, for the vvhole vvorld and thy selfe: the onely motiue to perpetuall gratitude, and the onely antidote against pride.

THE SECOND MEDITATION. VVhat Man is bound to returne to God for all his benefits; to vvit, Loue.

1. COnsidr first, how hauing euidently concluded the obligation and debt of man towards God for all his benefits receiued, it followeth now to seeke out, vvhat it is that Man is bound by the law of gratitude to returne vnto him, in recompence and requit­all for all; for sure it is, that, whereas an obli­gation requireth a retribution, at least of grati­tude, Man being so much obliged & knowing [Page 399]himselfe to be so, must of necessity haue some­vvhat vvhere with, in some proportion at least, to satisfie his Creatour; for otherwise, both the obligation vvere void and of none effect; and man vvould liue in continuall anguish, as knowing himselfe most obliged, and yet no vvay able to shew himselfe gratefull. Againe, it is certaine, that vvhat he returneth must be a thing of his owne; and, as vvee say, his proper stock; that is, in his owne free power, disposing and command; otherwise it would not be a free offer; nor acceptable to his Lord: vvhat thing then must this be? it cannot be this outward vvorld, nor any of the creatures in it; for these may by violence be taken & vvrested from him, and so not freely at his disposall; the same may be said of his body & all his members, nay the same of his soule and all her inferiour senses? onely therefore his Liberum arbitrium his free vvill can by no force be taken from him, that is, Ipso inuito, against his vvill subiected to any command; vvhose first act and, as I may say, eldest daughter being Loue, this is the Jewell or Orientall pearle vvhich man may and must offer in gratitude to his God.

Conclude vvith thankes to God, for the find­ing a Iewell so acceptable vnto him; and begin from henceforth to make the daylie offering of Loue vnto him; but see that it be entire and sin­cere.

2, Consider secondly the worth and value of Loue in the sight of God, and how vvell he [Page 400]resteth content and satisfied therewith. First, Loue Perse & sine omni alto, alone vvithout any thing else, is euer pleasing and acceptable; in so much, that noe man, how rich and full soeuer, refuseth to accept and embrace any man's loue that shall be sincerely offered him; nay, what­soeuer is offered vvithout loue or the appearance thereof, is no vvay gratefull or acceptable to any man. Secondly, the gift of loue is onely free, franke and liberall, and all other gifts are styled so, onely from the loue and good vvill, vvith vvhich they are presented. Thirdly, all those that loue, desire nothing so much as to be loued a­gaine; nay indeed they desire nothing else; hence they grieue, pine away and die, if they obtaine not that. See then, ô my soule, the singular es­teeme and desire God hath of thy loue: he is full in himselfe of all blisse, Et bonorum tuorum non egens; and needing none thy goods; yet he is, as it vvere, a petitioner to thee for thy loue; Fili, praebe mihi cer tuum: Sonne, gine me thy hart: and, as one louessick, desiring nothing but to be loued againe of thee; his vvill and pleasure is, that thou imitate him in nothing but in Loue, and vvhat followes from loue; his other attri­butes he reserueth to himselfe, this one of Loue he will haue common and mutuall: vvith Loue alone he acknowledgeth himselfe fully satisfied for all his benefits: finally to Loue alone he gi­ueth this priuiledge, to doe vvhat thee pleaseth, Ama, & fac quod vis. Loue and doe vvhat thou vvils.

Conclude vvith great ioy of heart, that thou hast found out so precious a levvell as Loue; so properly thy owne, so acceptable to God, so sa­tisfoctory for all his benefits: resolue to set all other things aside, and imploy thy selfe wholly in this oblation of Loue.

3. Consider thirdly the qualities and condi­tions, that this Loue must haue, to be pleasing and acceptable; vvhich may be gathered, first from the Loue that God beares to Man: next from the seruice which the creatures yeeld him. God therefore loueth man aboue all creatures; nay properly speaking, he loueth none but Man; since, for man alone he made all: so must Man loue God aboue all, or rather God alone; for from God alone, and none other, he receiueth and holdeth, vvhat he hath. God hath subiected the obedience and seruice of Creatures to Man alone; so let Man dedicate his vvhole loue and seruice to God alone. Finally God's loue to Man is infinite and continuall; so must Man's loue to God be vvith proportion, Ex tota anima & om­nibus viribus. VVith thy vvhole soule, and vvith all thy strength. Now for the creatures; as they offer to Man the best they haue; the heauens the best of their influences, the earth the best of her fruits, the beasts, the best and vtmost of their la­bours and endeauours: so ought Man offer to his God the best and vtmost of his seruice, that is a Loue, pure, actiue and constant. Creatures serue man by day and night, in hot and cold, faire and foule vveather, and that sincerely [Page 402]vvithout deceir or selfe respect: so must Man loue & serue his God, in vvhat condition soeuer he be, sick or vvell, poore or rich, purely to please and content him.

Conclude to learne and practice this lesson of Loue; learne from God a loue; ardent, liberall, and noble: learne from the creatures, a loue, humble ready and sincere: learne finally from both a loue of one onely, towit of God, vvho euer craueth Amorem integrum, entire loue, vvi­thout consortship of any.

4. Consider fourthly, how man can haue no excuse not pretext from complying vvith his obligation of Loue: for first the free vvill of man is equall and the same in all; that is, absolutely her selfe aboue all command or power vvhat­soeuer; shee can neither be forced, nor yet hin­dred from affecting and louing, vvhat & vvhom [...]he pleases; nay shee alwayes is in loue of some thing or other; and vvhy then should not this be of her God onely; vvhom, Ex tustitia & iure naturae, out of iustice, and right of nature. She is bound to loue, and vvho onely is in himselfe vvorthy of her loue? surely noe busines, noe time, noe place can exempt her from louing, she being euer her selfe in all busines, time & place. O my soule, thinke a little on this, & call home at length thy vvandering loue vnto it's proper center. Secondly, in all other occupations either of mind or body, there happeneth paines, la­bour, toile, and at length tediousnesse and vveri­somenesse: and for this it is lawfull to admit of [Page 403]interruptions and vacancies; Neque semper ar­cum tendit Apollo. Nor doth Apollo allvvayes bend his bovv. But in Loue all happeneth the quite contrary; so farre is Loue from paines, la­bour and tediousnesse, that her prime and indi­uisible companions are, ioy, content, liuelines, and infatigablenes: neuer vvas it heard of a true louer wearied or tired out: nay, Loue alone it is that maketh all other difficulties easy; and all paines seeme pleasures, all torments roses: what then, ô Man, can novv excuse thee, but thy ovvne ingratitude and sloth, from louing thy God vvith feruour and perseuerance.

Conclude vvith nevv admiration & gratitude, to see the immense svveetnes & benignity of thy God vvho, hauing obliged man so farre aboue his ability of requitall, yet for all obligeth him to the easiest thing of all, to vvit, Loue, and to no­thing els: ô for loue or shame, returne him vvhat he desireth.

5. Consider fifthly the surpassing bounty and benignity of our good God: his onely desire is, that man vvould loue him; for this he bestovved on him all that is created; for this he follovveth him, as J may say, day and night; for this he vvooeth him by all meanes imaginable, vvithout ceasing or tiring: and for vvhom all this? Cui bo­no? for vvhose good? for his ovvne profit or commodity thinke you? ô nothing lesse; he is Ab aeterno from all eternitie enery vvay full, Et non eget nostris; and needeth not any thing of ours: for vvhom then, but for man [...] alone? so that [Page 404]this very loue, so much sued for by God, re­doundeth vvholly and solely to the profit, ho­nour and commodity of the same Man. Come hither all you, vvhom nothing but proper inte­rest and lucre can moue and draw; here is a new way of gaining Mille per centum, a thousand the hundred, most easy & yet most pleasing to both parties. The seruice of creatures is profitable to Man for his bare being and subsistance in this life; vvhich, as on their part it is forced & com­manded, so on man's side it is so necessary as that vvithout it he presently leaueth to be and dyeth: but the seruice of Loue, that Man doth vnto God, or rather vnto himselfe; is free, franke and noble, yet giueth to Man his vvell being for this life, and that to come; and vvithout which he vtterly, nay eternally dyeth. Finally vvhat­soeuer either God, the Creatures or Man doth, is all for the good and profit of Man alone, Ver [...] grandis Monarcha cui totus famulatur orbis. A great Monark in deed, vvhom the vvhole vvorld serueth.

Conclude therefore euer to loue, if thou meane to liue, beginne hence forward this new way of trading, to get thy best liuing by louing; more easy and more honourable than some, that get it by playing: finally offer thy God peculiar thankes and gratitude.

6. Consider sixthly another most admirable effect of this loue vvhich Man oweth to God; vvhich is the vniting of all other creatures vnto the same God: for first, all other creatures both [Page 405]in heauen and earth, are by their naturall seruice and obedience to man vvholly for him & vnited to him; next Man is, or at least should be vnited to his God by an humble and constant loue: vvhence it follovveth clearely, that all creatures also are in and by the loue of man vnited and conioined vvith God, the Finis and Summum bo­num, the last end, and finall good of all things: Ponder here, ô Man, both thy dignity and also obligation; God hath made thee the end of all his creatures, all being created forthy seruice: then againe, he hath appointed thee for the sole mediatour betvvixt him and his creatures, to reunite them by loue vnto himselfe, their first beginning: noe small dignity. Next thy obliga­tion, is, to keepe and conserue vvith all thy po­vver this knot and vnion of all other creatures vvith thy selfe to God; for so thou shalt first, aboundantly satisfie the creatures for the seruice they doe thee; next, repay God almighty for all his benefits; and finally, preserue the order of the vvhole vniuerse, vvhich consisteth in this pro­gresse & combination of creatures vvith them­selues and their God. O the force and preroga­tiue of Loue! The loue of God vvas the first and sole cause of all things; & nothing but the Loue of Man can orderly reduce them to God againe.

Conclude to keepe this chaine vnuiolated; let not God & the vvhole world complaine of thee, for the sole breaker and interrupter of so beau­teous an order, least both God & his creature [...] rise vp against thee, as their common enemy.

[Page 406] 7. Consider seuenthly, that although Man owe loue to none but to God, as hauing recei­ued nothing from any but him yet there is ano­ther loue or respect due to his creatures, meere­ly because they are his and belonging to him; so subordinate and deriued from the first Loue, that it may be rather called an extension of the same Loue, than another distinct: now as the perfectest of all God's creatures is Man, in who as in fine and soft vvaxe is most liuely imprinted the very image and likenesse of the Diuinity, in the heigth of his vnderstanding, liberty of his vvill, and the treasure of his memory; so Man alone aboue all is to be honoured, respected & loued, merely and solely because he is the image of God. Hence it followeth first, that because this image of God is the same in all men, as vvell others, as our selues, pesants as Kings, foes as friends &c. therefore vvee are bound to loue and respect all alike, our neighbour as vvell as our selues, poore as rich, foes as friends; for there can be noe iust difference of affection, vvhere the motiue is and can, be but one, to vvit the image of God: and if any other motiue or res­pect be pretended, it vvill proue false and iniu­rious to God, as not deriued from him. It fol­loweth secondly, that the obligation vvee haue to loue our neighbour as our selues, is in the sa­me ranke vvith our obligation to God; that is, in the rigour of iustice and the law of nature, and not a thing of ceremony or courtesie, as most men thinke.

Conclude seriously to comply vvith this thy obligation better than hitherto; and resolue to loue thy neighbour Non lingua, sed opere & ve­ritate. Not in vvord only, but in vvorke and in deede. Let not any vvrong he can doe thee, strike out of thy memory the Image of God he bea­reth; ô neuer dare, vvith the vvrong of God to reuenge thy selfe on Man.

8. Consider eightly, how God and the crea­tures doe shew vs the order and manner, the loue of our neighbour must obserue. God hath im­printed indifferently in all men his likenes and image: againe he loueth all men vvith an equall and common loue, because they beare his ima­ge: finally he bestoweth his benefits equally, Es pluit super iustos & iniustos. And rayneth vpon iust, and vniust. So must one man honour loue and assist an other equally, indifferently, and alike, In quantum est imago Dei. In as much as he is the Image of God. Secondly, the creatures serue and obey all men equally and vvithout ex­ception; the sunne, the moone, the starres, the elements, the trees, the beasts make no diffe­rence betwixt Pope and Clarke, Prince and pe­sant, rich and poore; shall then Man alone make a distinction or inequality in his fellow & bro­ther, vvhere God and the Creatures find none? ô for shame and the honour of our nature, the shape and picture of the God head, let vs ho­nour, loue and respect one an other, vvith an equall and mutuall correspondence; so gratefull to God, so comely and decent in it's owne na­ture, [Page 408]and of so great honour and commodity to Man himselfe. For vvhat greater honour, than for all men to loue one the other? & vvhat grea­ten commodity to all mankind than vvhat this so strong a knot can and vvill afford? if Vis vnita be fortior, if vnited force be the stronger, noe doubt but the vnion of loue and true amity is Fortissi­ma & inuincibilis. Most strong and inuincible.

Conclude to embrace and conserue true amity vvith all; but aboue all, in a Commu­nity; ô vvhat a comfortable sight it is to see a community in peace and concord? where enery one giueth due respect and honour to his bet­ters, equalls and superiours: let not vaine pre­tences of right or vvrong euer driue thee to di­sturbe a common peace.

THE FIRST MEDITATION. Of the nature and conditions of Loue, both good and bad.

1. COnsider first, that, (as vvee haue al­ready concluded) there is nothing left vs in this vvorld, that vvee may truely and freely esteeme or call our-owne, but Loue; for vvhatsoeuer else besides Loue, that vvee seeme to haue, is not truely in our power, or at our disposing; but may be taken from vs, and disposed of against our wills. Hence it followeth first, that if our. Loue bee good, all that vvee haue of our owne is good, and consequently vvee our selues are good: but if our Loue be bad, then all that vvee haue is bad, and vvee also with it. Secondly, our Loue is all our stock; then, if wee bestow it on any, vvee giue him all that wee haue; and if vvee lose it, vvee lose all vvee haue, and are vndone; and then vvee lose our Loue, vvhen vvee bestovv it vnvvorthily, and on them to vvhom it is no vvay due. Thirdly, if all that vvee call good and vertuous is nothing else but good Loue, that is, Loue vvell bestovved; then surely, that man is truely vertuous, vvhose Loue is good and vvell bestovved; and if all our tuillbe loue ill bestovved, then he is abso­lutely ill and vitious, vvhose Loue is so. O the great force of Loue, vvhich alone, and in­depending of the vvhole vvorld, can make vs [Page 408]good and bad, vertuous and vitious happy and miserable!

Conclude to looke on Loue, as on the tree in Paradise, Scientiae boni & mali; of the knowledg of good and euill; or rather Vitae & mortis. of life and death: and looke in time about thee, on vvhat obiect thou dost cast thy loue; esteeme no more thy selfe nor any other, but according to the quality of your loues.

2. Consider secondly, hovv the nature and property of Loue is, to conjoine, vnite, nay change and conuert the Louer into the thing lo­ued: for Loue is a gift freely and frankly be stovved on vvhom vvee please, and as long as vvee please; so that our loue is novv totally his, to vvhom vvee haue giuen it; a thing novv vn­der his dominion and command: novv if Loue carry the vvill vvith it, and the vvill command the vvhole man as it doth; it follovveth imme­diatly, that the vvill also and the vvhole man is solely and totally his, vvhom he loueth, at his command and disposing; and this subiection is so much the greater and more durable, in that it is not by violence or force of any, but by a free and voluntary transaction or gift, and so not to be taken of by the command or force of any; but onely vvhen loue and the vvill it selfe pleaseth: yet, as long as she is a seruant, she of necessity vveareth the liuery of her beloued: so that the loue or vvill, vvhich loueth earthly things, be cometh in her selfe earthly; if car­nall, bestiall and superfluous things, [...]he beco­meth [Page 409]also carnall, bestiall and superfluous; fi­nally if our loue be of men, it is humane; if of Christ, Christian; and if of God, it is diuine.

Conclude hereafter to bestovv thy loue on some noble and vvorthy obiect; for of all mise­ries and fooleries none is so great, as for one to cast himselfe voluntarily vnder the dominion of a base companion for his mate and fellovv.

3. Consider thirdly, that Loue is due to noe creature vvhatsoeuer, but onely to God al­mighty; and this is euident, first, because by Loue vvee are changed into the thing loued; he then that loueth things inferiour to himselfe, as are all the things of this vvorld, debaseth him­selfe most vnworthily, contrary to the nature of all other creatures, vvho euermore adhere to the perfecter, and striue to aduance themselues: vvhereas therefore none but God can any vvay perfect or better our will, surely none but he is vvorthy of our loue. Secondly, our vvill, and vvith her the vvhole man, by loue becometh a seruant and subiect to the thing beloued; but it is contrary to all reason and iustice, that any subiect himselfe either to his inferiour or equall, but onely to his better, and consequently onely to God by loue. Thirdly, loue requireth loue, vvhich none can returne vs so truely, so to our aduantage, as the infinite sweetnes of our lo­uing God; vvhat then doe vvee so hunt after barren and deceitfull loues and friendships, and omit the source and origen of all true loue, euer open and euer crying vnto vs; Fili. [Page 410]praebe mihi cor tuum? Sonne, giue me thy hart:

Conclude, but vvith a strong and manly reso­lution, neuer to stoope any more thy loue to any creature; but to mount it vp, and six it onely in the Creatour, be sorry therefor, and from this present, retract all leagues of loue and friendship vvith creatures, and make a new and firme one vvith thy God.

4. Consider fourthly, that as the thing chiefly and principally loued can be but one, so true loue in it selfe can be but one; yet so, as that from this one and head-loue doe flow & depend all other desires, affections & loues of our soules, as so many boughes or branches from one stock; so that, if our first loue be good and ver­tuous, all the rest of our affections are good also and vertuous; but bad and vicious, if the first loue be so. Moreouer, our first loue taketh after the nature of the thing first beloued, being, as vvee haue said, conuerted and changed into it: hence it followeth first, that if our first loue be of God, she becometh most high, beauteous, rich and constant; God in himselfe being so: but if it be of any creature; then she is low, poore, fraile, inconstant, neuer content, neuer secure; for so are all creatures. It followeth secondly, that if God be her best beloued, then she beco­meth most generous, ample, and common; louing all creatures alike for his respect, because they are his and loued by him: but if any parti­cular creature be her darling, then she is poore and narrow-hearted, full of selfe-respects, pri­uate [Page 411]interests, and by-intentions; for such are all creatures.

Conclude againe, to fix thy loue on God alone, that so it may be sweet in it selfe for thy owne soule, and for others common and pro­fitable: ô free thy selfe from the slauery of a base and abiect loue, vvhat soeuer it cost thee; marke how-thou hatest in others a narrow-hear­ted mind.

5. Consider fifthly, how there can be but two things chiefly and principally loued; towit, either God, or some creature; and of creatures it must be that vvhich is most vnited and con­ioined with vs, that is our selues, and our owne proper will; and this loue is called proper loue, a capitall and declared enemy against the Sacred and Eternall Deity. For first, a will forsaking God and placing her loue in her selfe, maketh her selfe the but, the first and last obiect of all her thoughts, vvords and deedes; and is in this a traitour to God, and sacrilegiously snatcheth from his head the crowne of his Deity; for it is God's priuiledge onely, to loue himselfe, and to subsist in the pleasure of his owne vvill. Se­condly the vvill that loueth her selfe, loueth all other things for her selfe onely, subiecteth all things else to her owne pleasure honour and glory: vvhich is an other sacriledge and theft; for God made all things for his owne honour onely. O horrible monster of proper loue, Qui exaltat se super omne quod dicitur Deus, aut quod coli­tur! vvhich exalteth it selfe aboue all that which [Page 412]is called God, or vvhich is vvorshipped! but alas, she vvill neuer carry is so; for the true God vvill, as he pleaseth, take his owne reuenge, and hurry her into eternall obliuion.

Conclude vvith trembling and feare, to see how easily vvordlings contemne & tread downe God almighty's sole prerogatiue; and that for a little interest, a beastly pleasure: resolue thou ne­uer to be any more so audacious; but fight on thy God's side against so-soule a monster.

6. Consider sixthly, that as the loue of God is the ground and origen of all goodnes content & happines; so the loue of our selues is the ground and cause of all vvickednes, discontent and mi­sery. For the loue of God maketh a soule holy, humble, benigne, & quiet; but proper loue ma­keth her irreligious, proud, curst and turbulent. The loue of God is like to him, bounteous, am­ple and generous: but proper loue is miserable narrow and base-hearted. The loue of God ma­keth the soule free, exempt, and aboue the com­mand of all her fellow-creatures; but proper loue maketh her a slaue, & subiect to the lowest and vilest of creatures. The loue of God enri­cheth the soule vvith a thousand constant and stable Iewells; but proper loue vvith nothing but fume and vanity. The loue of God enlightneth the soule to see and apprehend clearely, both vvhat her selfe is, and vvhat her God, and all other things are: but proper loue blindeth so all the senses, that nothing appeareth as it truely is. O poore vvorldling, raise vp thy head out of thy [Page 413]owne bosome, and looke towards heauen, Vbi pulchritudo est & satietas aeterna. VVhere is be­autie and eternall satietie.

Conclude to cast this viper, this refined poi­son out of thy heart; and cordially to embrace the loue of thy God: hereby thou vvilt please God more, then if thou shouldest raise the dead to life; and thy soule vvill soone feele the diffe­rence betwixt this sweet and sowre loue.

7. Consider seuently hovv the loue of God is most honoured, and praised of all; but proper loue most odious and hatefull to all: the reason is manifest; for the loue of God is one and the same in all those that loue God, and so by it all are vnited vvith God and amongst themselues, by the conformity of their loues and the vnity of the thing loued: so all must needs be peace, concord and content among them; all, mutuall loue and ioy, for the common prosperities of one another. But on the contrary, the obiect of proper loue is different in euery one, for that euery one loueth himselfe chiefely, and other things no further then they conduce, to their owne commodity, content, or honour: the loues therefore, and consequently such louers, must be as different as their obiects beloued; that is euery one for himselfe; & so can hang no other­wise together then Samsons foxes, by the taile of some interest or pleasures; vvhich once loo­sened, all falls to confusion, jarres, vvarres, and endles strifes, euery one standing a loofe from the rest, and vpon the guard onely of his owne [Page 414]honour and profit: and so opposing, enuying, & vvresting from others by right or vvrong, what he can, ô vvhat can there be amongst such, but a hellish hatred and malice?

Conclude as thou hopest for a heauen both in this and the next life, to loue thy God. Ex tote corde, & ex tota anima: From thy vvhole hart, and from thy vvhole soule, and as for proper loue let it be in thy selfe, as it is in others, the obiect of thy hate: and know, that if euer thou con­curre to the breaking of peace, it is out of selfe-loue that enslaueth thee.

8. Consider eightly, that although selfe-loue be such a monster; yet one excellent lesson may be drawne from it; vvhich is, the manner and order how vvee ought to loue God: for obserue vvhat method a selfe louer vseth in louing him­selfe, & the same a true louer must keepe in lo­uing of God. First then, a selfe-louer loueth and followeth solely his owne vvill and pleasure, & no man's else; so must a true louer follow the vvill of God, and no other. Secondly, a selfe lo­uet seeketh & cherisheth no man's honour but his owne, preferreth it before all others, & would haue all men honour and respect him onely: in the same manner must a true louer exalt & pro­cure God's honour by himselfe and others, and hate all honour that is not consistent vvith God's honour; abate and destroy it. Thirdly, a selfe louer seeketh his owne praise and fame, that all speake vvell and none ill of him; so a true louer must seeke Gods praise onely, inuite, [Page 415]all [...]o his praises, and not suffer vvith patience the least vvord spoken against him. Finally, a selfe-louer expecteth that men loue not onely him, hut all that belongeth vnto him, his cat, his dog: so must a true louer loue not onely God, but all that is God's also, that is all his creatures in their ranke and place, as they appertaine to God.

Conclude to learne and practise this pious les­son: looke euer vpon thy owne heart, and what thou findest there pleasing to thee, transfer it all and passe it ouer to thy God: this may seeme but little for him, but J vvish all vvould giue him that.

THE SECOND MEDITATION. Of the fruits of good & bad Loue, both in this & in the next vvorld.

1. COnsider first, that as euery tree or plant beareth and yeeldeth a different fruit, according to it's kind; so the two prime loues of God & our selues planted in our hearts, like trees in a field, must needs bring forth their different fruits; and that as contrary and oppo­site as they themselues are. The last and finall fruit that accrueth to man out of all his labours and endeauours in this vvorld, can be no other than ioy or sadnes: for all other effects passe away, and these onely remaine; 'tis ioy, content, and quietnes of heart, that man seeketh for, in all [Page 416]his labours, and hauing found it, resteth him­selfe there and seeketh no further but 'tis sadnes, griefe and affliction of mind he flyeth from with all his might. Now sadnes is an ill fruit, & so cannot proceed but from an ill tree, that is, from selfe loue; and ioy, being a good fruit, must spring from the good tree of the loue of God. See my soule, vvhat followeth hence; the fruit is like the tree, that is, ioy like to the loue whence it proceedeth: true loue is like to the thing loued, that is, like to God; and hence true ioy must be like to God, that is immortall, most copious, most beauteous and most sweet.

Conclude Seminare semen bonum in agro tuo, to sovv good seede in thy field, as thou hopest for a ioy [...]ull haruest; ô plant in thy heart, and pre­serue vvith the morning and euening watering of prayer, the faire plant of the loue of God; Et dabit tibi fructum suum in tempore s [...]o. And it shall giue thee its fruite in its time.

2. Consider secondly the happines a true lo­uer of God enioyeth in this vvorld: true Loue and true Joy runne on Aequis passibus; vvith aquall paces; first then, as the Loue of God is pure, holy and diuine; so is the Joy, full of pure, holy and diuine delights and pleasures. Second­ly, Ioy, flowing from Loue, is the life of man, Nulla enim vita, vbi nullum gaudium; For there is no life, vvhere there is no ioy; all that man seeketh for, is ioy and content, & hauing found that vvhich is true, flowing from true loue, he resteth and feedeth on that; Gaudium enim di­latat [Page 417]cor, nutrit & delectat. For ioy dilates, nou­risheth, and delighteth the hart. Thirdly, as true loue is onely and totally inwardly in the vvill and heart; so is true ioy, and consequently the true happines of man consisteth in the inward content of his heart & vvill; & this ioy, like his loue, can neuer be taken from him by any force, being supported by the liberty of his will; & so he may be euer joyfull and content, if he please. O vvorldlings, vvhat seeke you in outward ri­ches, honours, pleasures? content? Non est, vbi quaeritis; intus est non foris. It is not vvhere you seeke it; it is vvithin not vvithout. Fourthly, as Loue extendeth it selfe from God to all his crea­tures for him; so doth also ioy: and hence doth true ioy multiply and increase as fast as men doe: so that all is ioy, Intus & foris; vvithin and vvithour, all mirth; no enuy, hatred, jealousy, or debates among true louers.

Conclude, as thou hopest for any true hap­pines in this vvorld, to foster and cherish in thy heart the true and sweetest loue of God. Belieue the Prophet, and thou shall find him to say true: Videte & gustate, quoniam suauis est Dominus. See and tast, for our lord is svveete.

3. Consider thirdly, that joy, the fruit of true loue, must be in the next life in it's height and full perfection; the law of true loue is, that the louers conceale and hide nothing from each other: as therefore the true louing soule hath in this life discouered and opened her selfe totally to her beloued. Et effudit in conspectu Dei ani­mam [Page 418]suam; And hath povvred out her soule in the sight of God: and God hath as yet shewed himselfe vnto her in the cloud onely of faith, or the like; so he by the lawes of loue, must open himselfe clearely vnto this louing soule in the next life, that being the Terminus & non plus vltra end end vtmost of all her desires & actions. The louing soule therefore seeing God clearely with his radiant perfections and attributes, shall there arriue to the height of her loue, for Bo­num quo magis cognitum, eò magis amatum; good the more it is knovvne, the more is it loued; and consequently to the height of her ioy and finall content, for ioy followeth the proportion of loue. Finally, the cleare sight of the Deity being vnchangeable, the loue is also immoueable, and by good consequence, the ioy perpetuall and secure; Et hac est aterna felicitas, anima mea. And this, my soule, is eternall felicitie. See, ô my soule, and admire the soaring vving, and sharpe eye of this Eagle Loue; she neuer stop­peth, till she enter and discouer the bosome of the Deity.

Conclude to poure out thy heart here to thy God in a true, feruent and constant loue: take heed no creature haue any share in it, as thou hopest to haue God totally in heauen: know, the law of loue is, Totum pro toto. All for all.

4. Consider fourthly, bow, as next to the loue of God is the loue of our neighbour like our selues; so, next to the ioy the loue of God produceth in vs, is the ioy the loue of our neigh­bour [Page 419]causeth; and because vvee loué our neigh­bour as our selues, it followeth that our ioy of his blisse is equall to the ioy of our owne. See then and conceiue if thou canst ô my soule, the multiplication and reciprocation of our ioy in heauen; vvhere euery one is to haue and eniy the ioyes of all the blessed, both Angells & men, according to the measure and extent of loue, vvhich is to all and euery one. This is vvhat the Prophet promiseth vs: Tunc videbis & afflues, & mirabitur & dilatabitur: cor tuum. Then shalt thou see, and abound, and thy hart shall mar­uaile and be enlarged. There is yet one tortent more of ioy and delight, Quo inebriabimur in domo Dei, vvith vvhich vve shall be inebriated in the house of God, vvhich is this. All the Blessed doe loue God infinitely more than themselues or any other; and consequently reioice in his blisse vvithout comparison more than in their owne or of all the rest; and because all are vnited by loue and ioy to God, they all meet and con­curre in one an other's ioyes intrinsecally in the very God head; vvhere after a vvonderful man­ner they see, loue and enioy one the other: Nec datur plus vltra. And this is the vtmost.

Conclude to practice here the loue of thy neighbour; and to reioyce here at his good hap, both spirituall and temporall; that so thou maist here begin thy heauen: and let thy loue of him be purely for God, and in God; for so vvill all turne to thy owne blisse and joy.

5. Consider fifthly, how our good God is a [Page 420]most true louer, and so according to the Psalmist Voluntatem timentium se faciet, & deprecatio­nem eorum exaudiet. He vvill doe the vvill of them that feare him, and vvill heare their prayer. The happy soule: finding her selfe in the Ocean, of blisse, to vvhich loue hath brought her, ca­steth downe her eyes vpon her old companion, her body, nay and vpon all the inferiour globe, vvhich haue serued her as foot steps to raise her to that height; and vvishing them well and also happy in their degree, God almighty presently granteth her desire, and vvill in due time raise them both to a perfect consistence of happines; that is, the body shall be re-vnited to the soule, not as now, grosse, mortall, seoble; but immor­tall, strong, and beauteous; a decent tabernacle for such a foule: and the vvhole vniuerse shall be clothed in a liuery of parmanent verdure, de­light, pleasure, beauty and brightnes In sacula saeculorum, & erit Deus omnia in omnibus. For euer, and God shall be all in all. View now and admire, ô Christian soule, the golden and pre­tious chaine of Loue; by loue all things receiued their being and conseruation; by loue they all vvheel about, & at length returne to their first origen; by loue they all haue eternall ioy and blisse in him, euery thing according to it's ca­pacity: Cui sit aeternus honor & gloria. Amen. To vvhom be euerlasting honour and glorie Amen.

Conclude to buy this Orientall pearle of Loue, vvhatsoeuer paines and charges it cost [Page 421]thee. O make thy selfe vvith men and all other creatures happy in this vvorld and in the next; ô let none be miserable, if thou canst helpe it.

6. Consider sixthly on the other side, the fruits that proceed from selfe-loue, vvhich sure must be opposite to the fruits of true loue. And yet vvee must grant that selfe-loue yeeldeth also a certaine kind of joy or content; for vvhosoeuer obtaineth the honour, the pleasure, or commo­dity he loueth, must needs take some content and ioy; and this it is that maketh men so merry, laughing, and iouiall: but alas, if vvee looke into the inside of it, vvee shall find it a painted joy, and a true sadnes. For first, this kind of ioy is neuer obtained but vvith infinite toile, disgust, nay dammage of others, and the ruine of our owne soules; whereas true ioy costeth no paines, is sweet to others, and profitable to our selues. Secondly, this ioy, being gotten, is most op­posite and iniurious to God; fot to rejoice in a sinne committed is vvorse than a simple loue of it; nay it is an absolute and finall contempt of God: & can this be to any soule a true comfort? Thirdly, this ioy is most short, fraile and vncon­stant; nay sure not to hold long, but to end in eternall misery and sadnes: so that, contrary to true ioy, it is hatefull to God and man; & brin­geth vvith it, or leaueth behind it, a true, bitter and euerlasting griefe and sadnes. O vvorldlings, reflect a little on your broken sleeps, and daily thoughts; and sure you vvill confesse your ioyes to be meere butterflies.

Conclude to vndeceiue thy selfe and friends at much as thou canst; open thy eyes, and be not taken with so foolish & bitter a bait: but resolue to lay the axe at the root and cut of selfe-loue.

7. Consider seuently, that if true loue haue for it's fruit after this life, eternall ioy and con­tent, surely selfe-loue must, on the contrary, haue eternall sadnes and anguish. And this an­guish shall be twofold; the first, such a soule shall be totally and eternally depriued and dis­possessed of whatsoeuer she desireth and lon­geth for; what delights, honours, commodities she enjoyed here, are now left all behind; & yet she longeth more than euer for them; but in vaine: againe, the true good and happines, for which she was created, she then will see most clearely and desire most vehemently; & withall shee seeth her selfe eternally depriued of it, and that by her owne fault onely. O most wretched creature, that shal neuer more enioy any glimp­se of either true or false good! Secondly, she shall be forced to haue all that is most odious, aduerse and grieuous to her: and first, for her eternall habitation, a darkesome and stinking dungeon must be her house; her companions and play-fellowes, no better than deuills; the element she must liue in, fire and brimstone; her food, the worme of her guilty conscience &c. and all this for euer, whether shee will or no. O most sad and sullen condition, Vbi nihil adest quod vult anima, & nihil deest quod non vult! vvhere nothing is present, that the soule would [Page 423]haue, nothing vvanting vvhich it vvould not haue!

Conclude with new hatred to the viper of pro­per loue, that at length deuoureth euen that poore and painted ioy, vvhich vvas at first pro­fered & promssed: ô turne in time thy thoughts and affections to that good vvhich will neuer faile thee.

8. Consider eightly, how both God and all creatures will take full reuenge of selfe-loue in the next world O what torments will the om­nipotency of an offended God heape vpon such a soule, vvhich here so scorned his offers. so sleighted his goodnes, so abused his benefits, so contemned his menaces and threats; and yet knowing for certaine, that he could and vvould reuenge himselfe to the full: finally, which here, by louing, esteeming and preferring her selfe before her Creatour, laboured all shee could to snatch from his head the crowne & prerogatiue of the Deity, and vsurpe it to her selfe! ô how will he hurle her downe into an abysse of eter­nall contempt, shame, dishonour, vnder the center of the earth, vvhere all the vvorld shall trample and kick at her Insaecula saeculorum; for euer vvithout end, vvhere all the creatures vvill rise vp against her, Et pugnabunt contra insensa­tam, and vvill fight against the senselesse, to re­uenge both their Creatour's vvrong and their owne, in abusing them for her owne pleasure, against her and their Creatour's vvill and ho­nour. Who can apprehend the confusion it will [Page 424]be, neuer more to hope for one good looke from her Creatour nor any creature; nay nor for one thought of her selfe, vvhich shall not afflict and torment her?

Conclude to abhorre such a monster, as is selfe-loue; and vvith all thy force to loue, serue and obey thy Creatour; and to abuse none of his creatures; but to direct thy selfe and all to his sole seruice and honour: God is Patiens reddi­tor, a patient revvarder, that is, most terrible, if finally contemned.

9. Consider ninthly, how these two Capitall loues, of God and our selues, haue for their last and finall effect two Kingdomes or Cities, foun­ded by them, and inhabited by their Clients and followers; but more contrary and opposite in situation and condition than are the North and South poles; or, as the phrase is, as distant as heauen and hell, being indeed no other than heauen and hell: and this is most conformable to the diuine iustice and equity, that such deadly enemies should be separated one from an other vvithout any commerce or communication for euer, because they are neuer to be reconciled: & then, vvhere must the true louers of God be, but vvith him in those highest Palaces of heauen, aboue all creatures? and vvhere selfe-louers, but by themselues, vnder ground, trodden downe, and oppressed by all creatures, vvronged by them? True louers, vvhose loue is large, moun­ting, heauenly, deserue no lesse than those vast and high orbes for their habitation; and selfa­louers, [Page 425]vvhose hearts are narrow, low and ob­scure dungeons. Now as for the condition of these Cities, let it suffice Quod in vna est omne & purum bonum sine mixtura mali; in altera omne & purum malum sine mixtura boni, in sae­cula saeculorum. That in the one is all good. without the least mixture of euill; in the other all euill vvithout the least mixture of good, for all eter­nitie.

Conclude, and make now thy choice vvhich of these Cities thou desirest to be made free de­nison of: but resolue this also, that hauing once made thy choice, thou take and keepe the right way vnto it; let no company, kindred or respect diuert thy steps; say alwaies. Haec est via, non illa. This is the vvay, not that.

THE FIRST MEDITATION. Of the feare & reuerence Man ovveth to his Creatour.

1. COnsider first how God, being the great Artificer or work man of both the big­ger and lesser vvorld, hath made no­thing in vaine, but all for some particular end and seruice: that is, all other creatures for the seruice of Man, and man immediatly for his owne seruice; for nothing mediateth betwixt God and Man, he being God's image & likenes hence it follovveth, that, as vvhatsoeuer infe­riour creatures haue is all for Man's vse, so what­soeuer Man hath aboue them, must be dedica­ted to Gods's seruice; and what is that but all the good acts of his vvill and vnderstanding? so that vvhatsoouer he is able to doe by any of these, he is bound to offer it continually all to his Maker: vvhy therefore hath he vnderdanding, vnlesse if be to contemplate his Creatour? vvhy a free vvill, but to loue his maker? hath he the power to praise or extoll? surely he can so iustly praise none, as his owne Lord and Father. Can he giue honour or glory to any? and can he then omit to honour and glorify his God, the Primum prin­cipium, the prime source, of all his good? can he reioice in the good of any, & not in the good of his Sumiuum bonum? his chiefest good? Finally, vvhom can a creature feare but his Creatour; [Page 427]or vvhom can a childe reuerence and respect, but his Father?

Conclude to imploy all these faculties & acts otherwise than perhaps thou hast hitherto done or thought on: labour to reduce, as farre as in thee lyeth, the order and happines of our earthly Paradise; that is, reduce thy superiour part to a perfect obedience, and feare of God; and thy inferiour part vvith other creatures vvill soone doe the like to thee.

2. Consider secondly that although all other affections follow that of loue, so that giuing our loue to God, vvee cannot but giue him all the rest; yet there is an especiall reason and motiue for euery one apart. For first, the obiect of loue is goodnes in it selfe, and communicated to others; both vvhich being proper to God alone; he alone is to be loued of all; and most of Man, vvho knowes this. Secondly, the obiect of feare is povver and dominion; God then being an omnipotent Lord, and the onely Lord of man, it followeth that Man need feare none saue God; but feare him continually. Againe honour is due to excellency, and praise to vvis­dome and prudence; God then being the source of all vvorth and dignity, & his vvisedome being the producer, and prouidence the supreme Go­uernour of all things but especially of Man; sure man is bound by these titles to honour & praise God aboue all things. The like is to be said of faith, grounded on verity, vvhich in God is su­preme, Neque fallitur aut fallit, Neither is hee [Page 428]deceiued, nor doth hee deceiue, and so an vnfallible credit is to be giuen him by man. Neither ought his hope to be lesse than vndoubted & certaine, hauing for it's ground a power, a knovvledge, a goodnes euery vvay infinite. Finally, all the good affections vvee can imagine ought to be referred solely and euer to God.

Conclude, as in thy loue so in all the rest of thy affections, to regard and respect none but God: so shalt thou find a happines in this vvorld: see vvhat a dignity it is to acknovvledge none ouer thee but God; and vvhat's greater then to be vnder him.

3. Consider thirdly, that as loue is the first of all affections so vvithout loue none of the rest, are either acceptable to God, or delightfull to the heart that offereth them; so that vvho fea­reth vvithout loue, doth it vvith paine & sadnes, and vvho honoureth vvithout loue, is but a flat­terer; and neither such feare nor such honour is gratefull to God: and the reason is, because as nothing cometh of freely and frankly but loue, so nothing can be acceptable but loue, or for loue. Let vs see then hovv Loue and Feare differ, and yet vvith all agree and helpe one the other. Loue is franke and free, vvithout force and co­action, and consequently euer vvith Pleasure and delight; an absolute and all commanding Lord: but feare of it selfe is the first, that is the lovvest of slaues, alvvayes forced, euer in paine and anguish: againe, Loue by it's freedome be­gins vvith God, and spreadeth her vvings ouer [Page 429]all creatures for him; but the feare of God stan­deth in avve of him onely, and of no other. Yet they meet together and concurre in this, that loue sweetneth feare and maketh it free, that is, filiall; and feare tyeth and fixeth loue fast to God: so these are the two chaines that linke and fasten a soule to God both strongly and sweetly?

Conclude to embrace and practice this soe sweet and filiall feare, and shake of that other seruile one, fit for slaues not children of God: say euer vvith the Prophet; Exultate Domino eum tremore; reioyce to our Lord vvith trem­bling; exult vvith loue, and tremble jointly vvith feare.

4. Consider fourthly, that as from the loue of God there followeth a holy feare of him, so also from selfe-loue there ariseth a feare as bad as it; yet vvith this difference; that the feare of God is alone, that is, he that feareth God feareth him onely, and nothing else either in heauen or hell; but hauing his eye euer vpon his Lord & God, how to please and content him, as for all things else, he treads them vnder his feet, and is moro fearefull to them then afraid of them; and this is easily to be perceiued in the very countenance of those that serue God. But alās a selfe-louer, what is it that he feareth not? first his owne perdition and damnation; next death, that dreadfull mon­ster, the nighest step to hell; then plagues, warres, sicknesses, the harbingers of death: next, all sorts of distempers in the weather, as hears [Page 430]or colds, stormes at sea or land; euery infirmity of his body, losse of his goods, noise of an ene­my: finally, euery shadow of danger, ô vvhat frights it putteth this poore wrech into? Et est vita eius pendens ante oculos eius: And his life is hanging before is eyes: so that in stead of one feare of God, vvhich he rejecteth, he is euer assaulted vvith a thousand most gastly and vgly feares, & is become the gally-slaue of euery the least and vilest creature.

Conclude to deliuer thy selfe from the thral­dome of vvordly feare, vvhich bringeth so many and daily frights vvith it; and embrace the feare of God onely, vvhich loue sweetneth, & ma­keth free and delightfull: Timeat anima mea Dominum; & confige timore tuo carnes meas. Let my soule feare the lord; and pearce my flesh vvith thy feare.

THE SECOND MEDITATION. Of the honour, glory and prai [...]e Man is bound to giue to God.

1. COnsider first, hovv God almighty hath made the vvorld and all therein, princi­pally for his ovvne honour and glory, & secondarily for the profit and vtility of Man: for Man being poore and needy can receiue daily more and more increase & perfection: but God, being euery vvay full and compleat in him selfe, cannot increase any other vvay then in outvvard [Page 431]fame honour and renovvne; and as, all other creatures serue Man's profit and commodity, so ought Man to serue God alone in the propaga­tion of his honour and fame. The honour of povver is to doe things most povverfully; and hence Man acknovvledgeth God to be omnipo­tent, Qui operatur omnia fortiter: vvho vvor­keth all thinges mightely: the glory of vvisedome is to order things most vvisely, Et quia Deus disponit omnia suauiter, And because God dispo­seth of all thinges svveetely. Man styleth him infi­nitely vvise: the renovvne of goodnes is to dis­perse gifes and benefits most frankely, freely & aboundantly; and, because God doth this beyond all measure, Pluens super iustos & iniustos, ray­ning vpon iust, and vniust, Man cannot but exalt him vvith the titles of most good, most liberall, most magnificent. This all creatures doe in their dumbe language, but Man alone must supply for all knovvingly and louingly.

Conclude to esteeme the great fauours God doth thee, first in making the vvhole vvorld for thy commodity; next in appointing thee to be the spokes man for all other creatures, and the sole oratour, and dinulger of his name & praises.

2. Consider secondly the strict obligation that Man hath to honour and praise God, more than all other creatures haue. God, as is aboue said, hath made all for his ovvne honour & glory, this is the end and aime of all his vvorkes; honour therefore and glory is due vnto him from his creatures; vvhich duty noe creature knovving [Page 432]and vnderstanding but Man, it follovveth that man alone for himselfe and others is bound to honour, praise & extoll the name of God, vvith all the povver of his heart, and vpon all occasions to procure that other men doe the like, in their life, workes and words; for this honour of God is he bound to forgoe friends, fortunes, nay life it selfe, rather than sufler it to be blemished in the least point. Nor let man feare to be a loser hereby; for that our good and liberall God an­nexeth euer to his owne honour the profit of man; and vvith the same proportion that man multiplyeth and increaseth the honour of God outwardly amongst men, doth God increase & confer his reall gifts and blessings on Man, Learne, ô my soule, this new vvay of thriuing, so little practised in the vvorld; leaue the cha­dow, and take hold on the substance.

Conclude to be hereafter most carefull to pro­pagate Gods honour; and to be most tender of his good name; ô suffer not any, either in ear­nest or jest, to disparage in the least point the honour of God, Christ, his Church, or of any thing that belongeth vnto them; but oppose them vvhatsoeuer they b [...]e.

3. Consider thirdly, how if the duty of Man be, as it is, to labour and procure in all his actions the sole honour and glory of God, what an enormious sinne is it, to endeauour the con­trary; that is to neglect and contemne the ho­nour of God, and to seeke for and hunt after his owne proper honour, fame and esteeme? and [Page 433]yet vvhat other doe the ambitious and proud vvordlings day and night, by sea and land, and by all the vvayes their proud and restlesse hearts can inuent? on this are their hearts vvholy bent; this is all their imployment, not onely to make themselues their owne Idolls, but also to per­suade, nay force all others to praise, honour and adore them onely: in vvhich vvhat doe they at­tempt lesse than lucifer, to snatch the diadem of glory from the head of their Creatour, & place it on their owne, and say in their hearts and deeds, Ascendam in caelum & similis ero Altissi­mo? I vvill ascend into heauen, and I vvill be like to the highest? Nay the ambitious man, if he examine his heart vvell, vvill find there such a fury of pride, that to prefer his owne Puntillo, hee vvill not onely giue vvay, but euen be vvell content, that Gods honour and reuerence be publikely, and most outragiously beaten downe and trodden vnder euery Villains feet.

Conclude vvith due horrour of so great a crime; & then admire how Christians can dare to venture on such a blasphemy: reflect also somewhat on thy selfe, and I feare thou vvilt hardly defend all thy actions so clearely as thou mayst say. Innocens ego sum. I am innocent.

4. Consider fourthly the dammages & hurts, that an ambitious man incurreth by seeking his owne honour, and preferring it before Gods. For first, he breaketh and confoundeth the na­turall and setled order of the vvhole Vniuerse, in drawing all other creatures to honour and exalt [Page 434]him onely; and so to decline from the honour of God; for vvhich onely they vvere all created and ordained. And this is the root of all the con­fusions in the vvorld, and maketh it next neigh­bour to hell; Vbi nullus ordo sed sempiternus hor­ror inhabitat. VVhere no order, but euerlasting horrour inhabiteth. Next it leadeth him to his owne vtter perdition and ruine; for vvhereas God hath reserued all honour and prayse for himselfe, and hath allotted to man his share of profit, and commo [...]ity; foolish man by intren­ching vpon vvhat belongeth to God loseth also all, that might be his owne; for by affronting & putting himselfe in this distance vvith God, he depriueth himselfe of all, that he might other­vvise receiue from Gods fauour and goodnes; that is, of all that is any vvay good: and vvhat then remaineth for him, but all that is euill, blindnes, misery, and endlesse destruction?

Conclude to be a vviser Merchant, then to de­stroy the vvhole vniuerse, and thy sel [...]e vvith it; giue to God and to his creatures their due, that is, honour him in all, and then be confident that both they vvill willingly serue thee: and God no lesse blesse, nay honour thee too.

5. Consider fifthly, how the vaine glorious man buildeth the honour he pretendeth vpon the flitting sand of his owne nothing, Nisi quod acceperit; but vvhat he hath receiued; and being voyd vvith in of reall vertues, yet hunteth after the fume and vvind of other mens opinions; and so in fine can be compared to nothing better, [Page 435]then to an empty bladder, filled vvith the breath of an other mans mouth; vvhich is againe as soone emptied, as at first filled: not obseruing, poore vvretch, hovv in the Interim he loseth Oleum & operam, his labour; for let him neuer hope to be able to erect and establisst his ovvne honour in opposition to Gods honour: alâs what can Nothing doe against omnipotency? no, no, here is verisied litterallie that saying; Acce­det homo ad cor altum, & exaltabitur Deus; man shall come to a deepe hart, and God shall be exalted; man may grow proud in his heart, but in the end onely God shall be exalted; for he onely can and vvill sustaine his ovvne honour & glory In saecula saculorum. Amen. And vvhat then remaineth for the proud man's lot, but eternall confusion, ignominy and shame? for as he, that honoureth God, shall in the end be eter­nally honoured by him; so he, that here seeketh no honour but his owne, shall be eternally con­founded, shamed and affronted; neither shall all the fire of hell euer purge him of it.

Conclude vvith a finall and setled resolution. vtterly to renounce selfe loue and selfe honour, as the vipers, that consume the bovvels of our soule: vvhensoeuer others shall prayse thee, or vvhen thy owne heart shall approue thy vvell doing; pause not there, but presently vvith a quicknes of spirit say; Non nobis Domine, non nobis, sed nomini tuo da gloriam. Amen. Not to vs, ô Lord, not to vs, but to thy name giue the glorie. Amen.