A PROPER LOOKING GLASS FOR THE DAUGHTERS OF ZION OR St. AUGUSTINE'S LIFE ABBRIDGED, AND reduced into points of Meditation. WITH MEDITATIONS for a spiritual exercise at Clothings and Professions. By THOMAS CAR their Confessor.   printer's device of Gabriel Targa, featuring a sun 
POST NV● PI●●●  
AT PARIS, M. DC. LXV.   

THE I. MEDITATION. HOW HE WANDERED from his heavenly Father's house, and by what degrees  
I. POINT.  
CONSIDER how their was a time when this great Saint. (himself confessing it) being transported by the heat of youth wandered out of his. Father's house even into a land of extreme disproportion, and that by no other steps or degrees, but first by idleness the source of all evils: hear his own words: when I grew idle at home with my parents, the brambles of unchaste desires grew even over my head. (Weigh in particular the evils you may have fallen into by it) secondly by ill company which moves us, saith he, often to do that which we should never do alone, but whensoever it is said, let us go, and let us do this or that, we are ashamed, and blush, if we do not show ourselves to be past shame.  
AFFECTION. âh! how true it is, o friendship, that we experience thee, often times, too too unfriendly, nay even a cruel seducer of our souls, for that which the Devil by himself cannot, by the means of a friend he is able to effect. That dear name of loving and being beloved carries us quite away to perdition. And idleness serves for nothing but only to invent, and suggest fuel to this consuming fire. Say my soul, is it not so indeed?  
RESOLUTION. Never will I more than entertain such or such a thing for ever. I renounce you o vain and fruitless thoughts! I abjure you o frivolous and detestable remembrances: I forsake you for ever unfaithful and disloyal friendship's, miserable and lost services, misspent gratifications, displeasing and indeed painful pleasures.  
II. POINT. Consider that the third step to Augustine's ruin, was his neglect of his Mother's counsel which seemed to him but like old wives fables, which, as he saith, he was ashamed to follow. Ponder how it is even thus that all our miseries do increase and ripen. we first waxetepide and idle in God's service; we spend time in imbraceing a mass of vain thoughts and extravagances; we then meet with a companion of the same mould, whose equal folly doth feed, and increase our fancy, and by little and little we are hurried on to a precipice of mischief: Parents and friends counsels are employed to prevent our future woe, but are rejected: we are gone for ever, unless God's special grace do recalle us!  
AFFECTION. Yes it is even thus, o my soul, that we run to ruin. the fancies of idle hours do truly feed and increase our miseries: and what doth the communication of such fancies to others, but still more and more impoyson and ripen the disease of our minds? and even confirm our hearts against that sovereign remedy, the good Counsel of superiors and friends.  
RESOLUTION. Against idleness, I will still have in memory, that upon the good or bad use of the moments of time which we now have, a happy or accursed eternity doth depend: and that a time will come that a moment of time shall not be left to repent in. Against bad company, I will remember, that he who toucheth pitch shall be defiled with it: and that with the good we shall be good; and with the perverse we shall be perverted. Against the neglect of good counsel (which is a thing of so dangerous a consequence, that the proverb assures (past counsel past grace) I will have these sacred lessons deeply imprinted in my mind. Want and ignominy shall be his share who forsakes discipline: but glory to him who gives ear to one who doth counsel and correct. Proverbs c. 13. and Prou. 29. Sudden destruction shall overtake, or fall upon that man who with a stiff neck contemns him who doth reprehend him. And these of S. Augustine.  
I thought it was only she who spoke (meaning Saint Monica) but her words were indeed thine (o God) and in her person, thou waste contemned by me. I being old, and a Bishop, am ready to be taught by a child. Petition, Say with Solomon. Give me o Lord a Docile hart, a hart mild and supple, and ready to take the good tincture of wholesome counsel.   

THE II. MEDITATION. Wither he wandered, and what miseries he met withal in his wandering pilgrimage  
I. POINT.  
COnsider that he followed the steps of the prodigal child, and with him arrived in a foreign Land, whither sin led him, and put him into so great a distance from God's helping hand, that he fell into the hands of thiefs: my enemies, saith he, did with me what ever they pleased; they beat me, they stripped me naked, they defiled, corrupted, wounded, and even killed me, and all this, because I departed from thee, and because I became a very nothing without thee.  
AFFECTION. and RESOLUT. Woe be to that audacious soul, who by leaving thee (o Dear Lord) dares presume to hope to find out any thing else in heaven or in Earth not only better than thee, or like to thee, but even any thing tolerable without thee! Thou hast made us to and for thyself; thou hast endowed our souls with a capaciousnes capable of thyself, and our hearts must needs be unquiet, till they return to thee, and repose in thee. Be they forsaken for ever o Lord, who forsake thee, may their names be written upon the ground, that they have abandoned thee, the vein of living water.  
II. POINT. Consider that those enemies of our good, having maimed us, leave us not so; but observing that none comes in, to our succour they vilify and contemn us, they make their way over our bellies; they tread us under feet, and with the filth of sin defile God's holy Temple, and leave us gasping upon the ground, full of desolation, and worn out with sorrow.  
AFFEC. and RESOL. This sad truth Blessed Augustine feared not to publish in the ears of all the world; and we frequently fail not to experience in own particulars, if we make reflection, and yet alas, we endeavour not in good earnest to fly from the face of so cruel a foe, but even without wit or fear, we trudge after them, being blind and naked and loaden with the chains of our sins. They wounded me and I grieved not: they haled and trailed me after them, and I was not sensible of it!  
III. POINT. Consider that Augustins and our miseries find yet no period; but grow up to a higher excess. We do not only by our flight from God fall into the power of our deadly foes, are stripped, and wounded by them, (while yet we follow them without fear, and grow senseless) but we even fall in love with our misery, misfortune, and servitude. I was slave and yet loved my slavery: blind and yet desired my blindness. In a word, to me bitter scemed sweet, and sweet bitter.  
AFFEC. and RESOLUT. A pitiful case! and yet this is the most common and dangerous disease, of the banished sons of Eue. For who knows not the eye which scandaliseth, and enticeth us to sin, and yet who hath the courage to pull it out: Who sees not the hand which leads us to iniquity, and yet who resolves to cut it off indeed, I mean the companions and occasions of evil; nay we embrace and hug them, and seem to have our hart sliced in pieces if we be divided from them. O how strangely perverse, and senselessly mad is the hart of man? Make a firm Resolution of a contrary proceeding.   

THE III. MEDITATION A CONTINUATION OF the same subject  
I. POINT.  
COnsider that we are not senseless of our evil only, and fall in love with our misery, but from the perverseness of the same love grows lust; by often yielding to lust we make a custom; and by not opposing to this custom (which is a certain law of sin) we grow subject to a kind of necessity, wberby the mind of man (even not willing) is drawn and held as in chains, in bitter servitude.  
AFFECTION and RESOLVE. Thus fare was our Augustine gone, being carried down by those steps, even to the very bottom of Hell. And hither do we also but too often find ourselves borne down by the force of the stream. But oh what a labour had he, and have we, to row bacl again? how did he turn and wind himself to break his chains, and yet was still detained, and was suspended betwixt a dying to death, and a living to life: whilst he so feared lest he should be delivered from all impediments, as he ought to have feared the being hindered by them: whilst begging for chastity, he was afraid to be heard, lest he should have been instantly delivered from the disease of concupiscence. Whilst the violent custom of sin shaken the garment of his soul made of flesh and blood, and spoke softly to him in this sort. Is it possible that thou canst thus dismiss us? And from this instant shall we never more be with thee? And from this instant shall it never more be lawful for thee, to do this, or that, any more for ever?  
II. POINT. Consider that while the violence of bad custom kept him captive in sins Gaol, he met with nothing but extreme misery, want, and famine. His noble and  understanding was afforded nothing but husks of swine to feed upon, (and yet was barred to be satisfied even with such trash) that is idle persuasions of God and godly things, empty fancies, glorious fictions, which were served up devoid of that truth which alone is able to satiate it.  
AFFECTION and RESOI. Alas how often do we hope to feed and fill ourselves with such like trash, in lieu of  and saciating truth, and we are thereby only puffed up and swelled with the wind and smoke of vanity: which happens as often as we desire rather to appear knowing then well doing; or aspire to high things above us, with the neglect of the more profitable knowledge of ourselves. Let me know thee, o thou, who knowest me, let me know thee, and know myself and let all other knowledges which lead not to these, vanish like smoke.  
III. POINT. Consider that as his understanding discovered no true light while he lived amidst that servile darkness, but was overwrought with the inquiry of Truth without attaining to the knowledge thereof, so did his will rack itself to meet with and enjoy Good, and yet could only light on unrest and disquiet. My soul hath turned and tossed itself up and down, upon the back, upon the sides, and upon the breast, and it hath found all things hard. For when I grew to obtain my unchaste desires, in the midst of my jollity, I was tied by miserable chains, that so I might be beaten with the burning rodds of jealousies, suspicions, fears, angers, brawls, etc.  
AFFECTION and RESOLVE. And o God how good thou wert to him, and how good thou art to us in so doing, while being mercifully cruel, thou sprinklest all our unlawful pleasures with extreme disgusts, (that so we may be drawn to the desire of seeking true pleasures which have no mixture of disgusts) so that we can find no permanent rest even in the most prosperous delights the world can boast. What mean we then still to travail and trudge on through these hard and painful ways, where by one torment we purchase another: for we see and feel that the burden of sin doth certainly and heavily oppress us. We will therefore return into our own hearts, and be reconciled and united to him that made us; we will stand with him that we may stand fast; and repose in him, that we may be truly at rest.   

THE iv MEDITATION. How he returned to his heavenly Father's house, and by what steps  
I. POINT.  
COnsider that if Idleness, bad compagnie, and neglect of good counsel, did unfortunately lead our B. Saint from his Father's house; he returned as happily bacl again by the quite contrary steps. Run but over in your mind the innumerable Treatises and volumes which he wrote, and you will be so far from conceiving he could be idle, that you will much wonder when he could find time (the actions necessary to his function, as preaching praying, etc. and the time spent in accommodating neighbour-iarrs being considered) even, in a manner, to write them over, if you did not understand by himself, that he was forced to steal it from his rest. I driven two works at once, saith he, the one by day, the other by night time, when other employments crowding in upon me on all sides, did even permit me so to do.  
AFFECTION, etc. See my soul, see, how now no moment is misspent, but contrarily by the good employment of time, he redeems lost tyme. The day is not enough to pay the malice of his lost days, but the night must contribute to it too. He takes the business of the whole world upon his shoulders. He espouseth the solicitude of all the Churches with Saint Paul. and all his time is spent in putting a helping hand to their aggreevances.  
II. POINT. Consider that as he employed an admirable good husbanding of time to recover time lost, so doth he fly to good company and counsel for a remedy against the infection of the bad company, and the neglect of good counsel which he had used. To Saint Ambrose first, who plentifully dispensed antidotes or counterpoisons against the infections of bad company and counsel. or rather starved him with empty husks: Saint Ambrose fed and filled him with the flower of God's wheat which doth fatten: Whereas that made him stubborn and stiff necked: S. Ambrose brought him to be supple and tractable, with the smoothness of God's oil. Whereas that, with vennimous cups did intoxicate him. Saint Ambrose with the sober delight of God's wine begetteing virgins, doth engage his hart and regayne him. Next to Simplicianus, Saint Ambrose his Father, and to Potitianus, who recounting to him Saint Anthony's life which did so touch him at the hart, that he forceably cried out. The unlearned men of the world do tear heaven out of our hands, and we with our great knowledge, without brains or courage, are still content to wallow in flesh and blood.  
AFFECTION. And why do not we, my soul, observing in ourselves the same errors, make use of the same remedies? why do we not fly the occasions of evil, and speedily lay hold upon the occasions of good compagnie, and good counsel? If in the one we meet with a moment of false delight, experience assures us it is paid with hours, and days and years of discomfort and remorse of conscience; whereas in that other we might even here below have some participation of heaven, and be left with our thoughts full of a  and permanent delight,   

MEDITATION V WHAT BEFELL HIM soon after his perfect conversion to God. To wit a change wrought by the hand of the highest.  
I. POINT.  
COnsider a sudden and strange change of the hand of the highest, which happens to all who absolutely convert themselves too God. It became sweet to me, saith he, to be deprived of the sweetness of worldly toys. What formerly I feared to lose, I now departed from with joy: For thou didst cast them from me, thou o Lord, who art my true and prime sweetness. Thou three west them out, I say, and in lieu of them didst thyself enter, who art sweeter than all delights (though not to flesh and blood) more sublime and high then all honour, but not to those who are high in their own conceit.  
AFFECTION. Take courage then, o my soul, take courage, God is not Augustins God alone, but ours also: the bowels of his fatherly mercy lies open even to us too. His love is not lessened, his arm is not shortened, Let's but in good earnest convert ourselves unto him, and his goodness cannot avert himself from us. Be converted to me, and I will be converted to you saith our Lord. Let's but absolutely dispossess ourselves of the world and worldly toys, and he will infallibly inhabit our hearts, possess them of heavenly joys, and make us experience a dear and delightful change.  
II. POINT. Consider secondly, that he was restored to the liberty which by the slavery of sin he had lost. Now, saith he, was my mind freed from the biting cares, both of honour and riches, as also from procuring to welter in carnal sins, and provoking the heat of lust.  
AFFECTION and RESOL. Oh what a change is this from that wherein he formerly found himself engaged, when he said, now all the arguments which I was wont to bring, were solued, and their remained only a speechless trembling: and it (his soul) feared even as death itself, to be restrained from the course and flux it had long taken towards sin, whereby it was daily pining away, and growing nearer to destruction. And again I turned and wound myself in my chain, till such time as that little which held me, might be broken; but still it held me. I was saying I would do it, and even almost did it, yet indeed I did it not, but remained breathing near the place, where I should have been. We often my soul find the same wrestling with flesh and blood, but let's be faithful to God's inspirations, and we shall also be restored to the same liberty.  
III. POINT. Consider thirdly, that as he is more and more removed from the troubles and cares of the world, he approacheth nearer and nearer to the dear delights of heaven, and enjoying the true liberty of the sons of God, I conversed, saith he, in a familiar and tender manner, with thee, who art my beauty, my riches, my salvation, my Lord and my God.  
AFF. and RESOL. Mark o my soul the delightful degrees of this heavenly change We are first touched and excited by grace being fallen; we are carried on by delight being risen; accompanied by delight we are lead to liberty, which affords us wings of holy desire to fly up and repose in the bosom of our dear beloved, and shelter and solace ourselves betwixt those sacred breasts of consolation, to which I will cling and nothing shall be able to separate me.   

THE VI MEDITATION How absolutely he betook himself to a good life  
I. POINT.  
COnsider that no sooner was he restored to this blessed liberty; and had he received the Sacraments at Saint Ambrose his hands, but he began to lay the foundation of a holy life, by bidding a most absolute Adieu, from the very bo tom of his hart, (as saith Possidius) to all worldly pretensions, nether now desiring a wife nor sons of his body, nor riches, nor worldly honours; but made a firm purpose to give himself wholly to God's service, fasting, prayer and good works, meditating day and night in the law of our Lord. saith Possidius.  
AFFECTIONS and RESOL. O my soul lets us take the same resolution, and humbly confidently and perseverantly make use of the same means, and we shall not fail happily to be restored to God's favour. He who made us without us, will not save us without our consent and cooperation. we must work then, not we alone, but God's grace with us.  
II. POINT. Consider that this resolution being taken in general, he found no better way to set upon it in particular, then by selling what he had, and giving it to the poor to follow Christ: take his own word for it. I (saith he Epis. 89.) Who writ these things, did vehemently love that perfection, whereof our Lord spoke when he said to the rich young man in the Gospel. Go etc. and I embraced it, not by mine own strength, but by the assistance of his grace.  
AFFECTION and RESOL. Behold o my soul how thy holy Patron springs on in the ways of God's counsels. Their is now no more cold cras crases to morrow and to morrow heard, but forthwith he sets upon it. No more half wills whereof the one serves to destroy the other; but he resolutely, and vehemenly love's it. No more irresolution, as fearing into what hands he might put himself, or that he might lose by the bargain, but he sells and gives all that he hath. If we find ourselves thus affected, how good reason have we to rejoice in our Lord, but if contrarily, we be delaying, cold, irresolute, in what we have undertaken, how good reason have we to spur ourselves on by his example. I will therefore etc.  
III. POINT. Consider that he did not build wood, hay, or stubble, that is terreane preferments or respects of flesh and blood upon these holy fundations, but even gold, silver, and precious stones, (saith Possidius) that is, the most choice christian virtues: to wit a fervent love of God, intimated by gold; the love of the neighbour signified by silver, and all the rest of the virtues, imported by precious stones.  
AFF. and RESOL. This is the pattern which our holy Patron left us, let's examine how well we take it out. Is it thus indeed o my soul that we build? Or rather do we not heap negligences, tepidities, vanities, and impurities of intention upon the good foundation we have laid? Are we not in very deed cold and slow in the love of God, and there upon, as careless of our neighbour, as though the care of him, had not at all been commended to us? Let us therefore in imitation of our good Patron say with him. Give me, o Lord, to love thee, as much as I desire, and as much as I ought: and my neighbour for thee and in thee, etc.   

THE VII. MEDITATION. How he behaved himself in Faith  
I. POINT.  
COnsider that he put down with Saint Paul, whose best scholar he was, that Faith is the substance of things to be hoped for, an argument of things not appearing. or, as he saith in another place, it is the foundation of all good things, the very beginning of man's salvation. It is an illustration of the mind, by which it is illuminated by the Prime Light, to discern spiritual things.  
AFFECTION and RESOL. Do we o my soul, aim at the true knowledge of spiritual things? do we desire our salvation, or hope we for those eternal weights of glory, those ineffable things which appear not to the eye; sound not to the ear, nor enter into the hart of man, which God hath prepared for those that love him? know then that it is by the benefit of the heavenly light of Faith. That is the illumination, that, the foundation, that, the very substance and some of all.  
II. POINT. Consider that he put down for his seconde ground, with the same Apostle, that without Faith it is impossible to please God. I saith he, none shall be admitted into the number of the sons of God without it, None without it shall obtain justifying grace in this world, nor possess eternal life in the next, which is given to the love of God alone. Nor can any love, whom he knows not, nor doth any know God, but he to whom it is revealed by the Father, through faith in his only son Christ jesus.  
AFFECTION and RESOL. If without Faith we know not, without knowledge we love not, without love we remain in the jaws of death; if in death there be no grace, nor without grace any hope of glory: If we have no right to the denomination of sons, nor consequently just Title, of Heirs. Oh of what con-consideration ought faith to be with us, how constantly ought we to embrace it, how carefully to conserve it? For alas, if we miss to be numbered amongst the sons of God, we shall not miss to be counted amongst the flaues of the Devil.  
III. POINT. Consider further with him, that the beginning of our faith is from Christ, from whom, by whom and in whom are all things. It is not bought by our riches; procured by our industries, or given to our merits; but is a pure and free gift of God's mercy to which he is nether necessitated, nor induced, save only by the abundance of his own uncompelled goodness.  
AFF. and RES. Blessed be thy goodness for ever, o my Lord God, who daynedst me with this great gift, whilst I nether deserved, nor desired, nor even thought of it. Fare be it from me to extol myself, to arrogate it to myself, as though I had had it of myself. Nay contrarily upon the thought of that singular goodness, I fall down prostrate before thy Majesty pronunceing in all humility, that he who doth glory should glory in our Lord.   

THE VIII. MEDITAT. A CONTINUATION OF the same subject  
I. POINT.  
COnsider that though the beginning of our faith be from God purely, and cannot be merited by us, yet is the increase of it, (God's grace being always presupposed) left in our hands to be procured, by care and cultivating, and by continually accompaigning it with good works. We are not, to be as it were secure in faith, but we are to accompaignie a right faith with a right life. The Apostles, saih he, had not left all, contemning the hopes of the world, had they not had some faith: nor would they have said, Increase our faith, had it already been perfect.  
AFFECTION and RESOL. Blessed be our good God, who doth not only prevent us with his benedictions, before we deserve, or yet think of them; but also gives us power by concurring with his grace, to multiply his good gifts, yea he hath even charged us to negotiate upon them till he come. Let's us not therefore be wanting to ourselves, since the increase is left in our own hands.  
II. POINT. Consider that though it be our part to make good use of the good Talon which Gods grace freely bestowed upon us, and by that good use to multiply it, yet are we to know with our Saint, that as no man is sufficient of himself to begin or perfect any good work; so is none of himself able to begin or perfect faith. But the increase and perfection of it ought to be procured by our fervent and frequent prayers to the good Giver, saying.  
AFFBCTION and RESOLVE. I beseech thee, and in a most suppliant manner I implore thy mercy (o God who are the fountain and source of all good things, the giver and conserver of all virtues) increase in me holy, right, and immaculate Faith. And make me perform works suitable to it, lest a good faith may be defiled by unclean works, and lest I may deny thee, by a bad life, whom I confess by a good belief. I believe, o Lord, Yet help my incredulity.  
III. POINT. Consider further with your holy Fa. that for want of good works and fervent and frequent prayers, our Faith, in lieu of increasing, falls into a deficiency; it sleeps, waxes week and sickly, yea dies. jesus some times sleeps in us, (as he slept in the ship) that is, our faith which is from jesus sleeps in us, and then the winds and waves of temptation toss us too and fro. We must therefore awake jesus, and the tempest shall be allayed, that is, we must recollect our faith, and call it to practlse.  
AFFECTION and RESOL. we perish o Lord we perish, have mercy upon us. For alas why doth our faith sleep, but for want of being excited and stirred up by fervent prayers? whence is it week and sickly, but for want of the nourishment of good works? whence is it dead but that it is not quickened by charity? We will therefore Pray, work, endeavour to love God above all things, and our neighbour as ourself, etc. and when all is done, we will ascribe all, not to our own strength, but to God's grace.   

THE IX. MEDITATION. With what modesty and humility he looked upon matters of Faith. And how high a rate he puts upon it  
I. POINT.  
COnsider that he adventures not to dive into the knowledge of high mysteries with heretical pride and presumption, as though wit were able to make way to all; but by a truly Catholic submission and modesty, upon many occasions, he makes open profession of his ignorance; acknowledges the difficulty to be great; knocks hard to have help from heaven; puts down for a caveat, to all, that it is better to be ignorant with safety, then knowing with danger; And, that unless we believe humbly, we shall not see clearly.  
AFFECTION and RESOL. Let us beware, my soul, of bearing our heads too high, and of being proudly wise, let us be wise with so brietie, it is to the simple and humble little ones that God gives grace, and reveals mysteries shut up from the wise of the world, who vanish in their own sense, and reputing themselves wise, are indeed fools: It is the simplicity of believing, not the vivacity of understanding, which saves the troops of Christians. Low laid then, o Lord, in my poor nothing, humbly will I expect from thee, the knowledge of such truths, as thy wisdom may see necessary for thy glory, and my eternal good. This is all I need, and all I desire.  
II. POINT. Gonsider the excellences and fruits of Faith, whereof the first is, that it makes the humble and simple man, see the most hidden mysteries, though with an obscure light, perfectly and infallibly, without disputation's hesitation or doubt at all, Faith hath indeed eyes, saith he, yea eyes both greater, stronger, and more powerful: eyes which never deceived any; eyes which are always fixed upon our Lord: eyes finally which in some sort sees that to be true which as yet she sees not: and whereby she most certainly sees, that she doth not yet see what she believes.  
AFFECTION and RESOL. Who are not content with these eyes, have, deservedly, eyes, and see not, yea with open eyes run to their destruction, and descend into Hell alive, because they would prefer their wit before the infallible guidance of Faith, which was the proper guide given us by God to direct our steps in Christianity. O most blessed light, who art not seen, save only by most purified eyes, purify thes eyes of mine, that flying vanity, they may dwell upon VERITY, and in thy light see light indeed.  
III. POINT. Consider that a seconde excellence of faith is, that it is the just man's food, or his justice: because if he believes, he useth precaution; if he use precaution, he also gins to use endeavour: and God knows his endeavour, and looks into his will, and observes his combat with the flesh: exhorts him to fight, helps him to overcome, expects him struggling, supports him falling, crown him overcoming. O how excellent a fruit of Faith is this!  
AFFECTION. and RESOLUT. Grant, o Lord, that this Faith, which is the just man's food and life, may always be found in me so vigorous and lively, that by a wise precaution or foresight, I may look over temporal, and fix upon eternal things. For those, use my best endeavours; upon the purchase of those, to spend my substance, for the attaining of those, to fight lawfully in his sight, who, after that good combat, and conservation of faith, will bestow upon me that crown of justice which (the same faith assuring) is laid up for me, and such as love his coming.   

THE X. MEDITATION. A continuation of the fruits and excellencies of Faith  
I. POINT.  
COnsider, as a third excellency of Faith, that their are no greater riches, no greater treasures, no honours no substance of this world greater than the Catholic faith, which saves sinners, inlightens the blind, cures the infirm baptiseth the Cathecumenes, justifies the faithful, repairs the penitent, increaseth the just, crowns Martyrs, conserveth Virgins, widows, wives in purity, orders clerks, consecrates Priests, prepars us to the Kingdom of heaven, and makes us partake with the Angels in that eternal inheritance.  
AFFECTION and RESOLVE. See then my soul, how when we think to have left all, we possess all: nay while we think to have lost all by persecution we enjoy all more happily, while our Faith, which is the greatest riches, honour, substance of this world, is not impaired but increased by it. They may rob us of our riches, yet while our faith is firm they touch not that aurum optimum, which is Charity; They may deprive us of worldly honours, but not of that noble title of being the sons of God; They may order our substance to new Masters, but they cannot quelle our expectation, and hope of a better and permanent substance.  
II. POINT. Consider yet further that it is Christian faith, which doth raise our thoughts, and conduct us to the very height or top of WISDOM AND TRUTH, the fruition whereof is no other thing, than blessed life or BEATITUDE which is never found save only in the discipline of our Catholic Mother.  
AFFECTION and RESOL. If Beatitude be that which all men incessantly seek for, and not finding can never rest; if it can never be found save by the benefit of Faith alone, and faith can no way be procured but by Gods free gift. What millions of praises do we own to that infinite Goodness, who freely bestowed this incomparable great gift of Faith upon us, which inables us to see all good things? O how many! how many would have wished to have seen what we have seen, and have not seen it, etc. Benedicam Domino in omni tempore semper laus eius in ore meo.  
III. POINT. Consider for the last fruit or excellency, that though this Catholic faith Eaglelike is able to fly right up and fix those strong and undazeled eyes of hers upon the sun itself, and even gaze upon Majesty; without being oppressed by glory, yet doth she graciously accommodate herself to every capacity, be they little, be they great, be they weak be they strong, she hath food wherewith to nourish them, to satiate them.  
AFFECTION and RESOLVE. Yes heavenly father, because so it was pleasing in thy sight. These things thou didst hid from the prudent and wise of the world, and hast revealed them to the little ones, to those little ones who seek thee in simplicity and humility of hart. The wisest (if they be wise indeed, and walk not in wonders above themselves, and so vanish in their own presumption) must be forced to make their reason stoop in obedience to Faith, humbly pronouncing Credo, I believe what I am not able by wit to discover. And the least and simplest of the children of God, doth no less. o divine faith how excellent a Mistress thou art who in a moment canst persuade us more wholesome truths than all the Aristotle's in an Age.   

THE XI. MEDITATION. How he behaved himself in Hope, and what motives he had to embrace it  
I. POINT.  
COnsider with Saint Augustine, that Faith indeed shows us fair things, and such as are worthy of all labour to obtain them; Yet had we no Hope at all, whereby we might be enabled, as well to obtain them, as to know them, we should either not att all, or at least, very weakly love the things, which by faith we discover to be so beautiful. His faith was therefore accompaigned with hope, which is no other thing, then that, whereby a man is encourraged to arrive at that which he believes.  
AFFECT. and RESOLUT. Blessed be our good God, who doth not alone freely and without obligation or debt bestow a power upon us, by Faith to see all good things a fare off, but by Hope maketh them in a manner present, and as certain as though already possessed. Thou dost not only give us a sight, and by that sight begetst in us an appetite of a most excellent GOOD, but dost possess us also with a certain expectation, of that future BEATITUDE, grounded upon thy grace, and our own merits by the aid there of.  
II. POINT. Consider with the same saint how our Hope is to be grounded and confirmed in us, and you will find that it is to be done by a good conscience. Let him, saith he, who hopes for the Kingdom of heaven, have a good conscience, and to have a good conscience, let him believe and work.  
AFFECTION and RESOLVE. Let us not then, o my soul, remain secure in the certain knowledge we have of God by Faith; nor in the strong confidence we have to obtain it by the help of Hope; but let us, further, in good earnest, put our hand to the work, lest a good Faith and Hope, turn our adversaries and confound us, while we produce no actions proportionable to the infallible light, and certain expectation which we had, by God's gifts, which were not to be buried.  
III. POINT. Consider whereupon we are to fix our Hope, and he will tell us, that it is not to be placed, in present things, for they post on to pass by; nor in adversity, a kind of death, nor in prosperity, for that is deceitfully fawning; not in the whole earth, since we see that is turned topsy turvey, and is in a perpetual agitation; not in man, nor consequently in ones self, since we are but men. Where then, Transcende thyself, and put thyself in his hands who made thee.  
AFFEC. and RESOL. Alas no, our hopes are not fixed, but tossed while they are placed upon sublunary and transitory things, which are subject to a perpetual vicissitude and change, and therefore that which is placed upon them, must needs be subject to the same motion and alteration. Where are the delights upon which yesterday we placed our Hopes? I say not where will they be when the world is passed with its concupiscence; but where are they even now, one moment after the possession? Where are they? Yesterday is turned out of doors by this day present; this present moment is pushed away by a succeeding one, and with it, that is snatched from us whereon our dearest hopes were fixed, wherewith we thought to have fed, but indeed famished, our deceived hart. In thee therefore, o Lord, from henceforth, will I repose my whole confidence, and I will not be confounded for ever; Thou art that unchangeable GOOD, which is abundantly satisfactory and yet art subject to no change. Thou art that Truth, which can neither deceive nor be deceived.   

THE XII. MEDITATION What Christians are to hope for in this world  
I. POINT.  
COnsider that if we be true Christians indeed, we ought to expect for nothing in this world but pressures and persecutions without hope of better times, being assured, by the Gospel, that in the latter days many evils, scandals, pressures, and iniquities shall abound. This is the condition of our present state and vocation, that thereby being waned from the love of this world, our hopes might be wholly set upon a better.  
AFF. and RESL. What we suffer then, is no surprise made upon us, how strangely soever we look upon it. It is but the ignorance, or not reflection, of what we are, or aught to be, which makes us impatient of our present condition. We are Christians, my soul, we were admitted upon no other condition, then to be followers of Christ. If they persecuted him they will persecute us too. The servant is not greater than the Master. Truth deceived us not when he foretold us, and willed us to remember that he had foretold us so; that for his sake, the world should hate us, that for his name we should be lead before Kings, etc. Nor can he deceive us when he saith. Blessed be they that suffer persecution, etc. because theirs is the Kingdom of Heaven.  
II. POINT. Consider that if in the midst of thes tribulations and pressures we lodge our confidence in the bosom of God's providence, or in the wounds of our Saviour's side, not man nor devil will be able to hurt us; Nether the one nor the other doth any thing but what God permitts them; nor doth he permit them to attempt any thing against us but for our advantage.  
AFFECTION and RESOL. In thee, o Lord, will I hope, and I will not be confounded for ever. I will lodged, as in an impregnable Castle, in the sacred holes of thy side, there will I repose without fear, there will I securely sleep. If the wicked make war against me, in this I hope. If the flesh make head against me, to this will I fly: If the Devil bark and bale before my hart, by these holes will I have recourse to the hart of my Saviour; he will be with us in the midst of our tribulations, because we call upon him, he will deliver us and glorify us, replenish us with the length of days, and show us his salvation.  
III. POINT. Hence let consider, and even put down, and print in a Christian hart for a prime and infallible truth, that we christian's were not made for the world; nor for the goods of the time present, nor for that bewitching felicity which makes men forget God: but for a certain happiness, which God promiseth for the present, but man is not now capable of: because of it is said. Nether eye hath seen etc.  
AFFECTION and RESOL. Alas no my hart, neither are these momentary Goods which we see our true Goods: nor these evils which we suffer our evils indeed. No: for of these goods we see the wicked most plentifully possessed: with these evils we see the just most powerfully oppressed. Our Good indeed is the chief Good, that only, we are to hope for, that to love alone: and our evil too is the soweraigne evil, that alone we are to fear and fly. Whence we are warned not to fear them that can only kill the body, and can reach no further, but to fear him, who can cast both body and soul into eternal fire.   

THE XIII. MEDITAT. What motives he took to confirm Hope  
I. POINT.  
COnsider that the first motive of our Hope, yea even the source of all our motives, is the infinite goodness and Charity of God, whereby he was moved to converse amongst us. We ought not to be without Hope, but rather to presume in Christ with a great confidence; because if through charity he is with us in earth, by the same charity we are with him in heaven, according to that of the Apostle, Your life is hidden with Christ in God. Therefore he is yet below: we are already above: He below by the compassion of Charity; we above by the hope of Charity.  
AFFECTION and RESOLVE. Had we Christians yet reason to doubt with Solomon, whether God did devil amongst men, we might also fall into that deficiency of Truth, that he walks about the Poles of Heaven, and considers not our things: but being assured by Faith, that he left heaven to take up his delights amongst the sons of men, we cannot fear but he is full of goodness for us, through that goodness love's us, and for that loves-sake would have us to love him again, and to be confident in him. I will therefore with the holy Patriarche hope even against hope; and with the good job, hope in him Though he should kill me: because sure I am, what ever sense may seem to suggest, he doth not love and forsake.  
II. POINT. Consider that his seconde motive was, not that he conversed with us only, but even became one of us. What hath man to do for whom God became man taking our humane nature upon him? This is my whole Hope and entire confidence; for by this sacred union, every one of us hath a part or portion in jesus Christ, to wit flesh and blood.  
AFFECTIONS and RESOL. Let us then say with your holy Father, where a part of me reigns, their will I apprehend I reign; where my flesh is glorified their I know I am glorious Though I am a sinner, I cannot be diffident in this communion of graces for what my sins prohibit, my substance exacts. He cannot forget man which he bears about with him, and for our love took upon him. In him, we have already ascended the heavens; in him we are set at the right hand of his heavenly father. O comfortable, and admirable, and ineffable motive of man's hope, and confidence in so sweet à Saviour!  
II. POINT. Consider that his third morive of hope, was, not so much that he conversed among us, or was one of us, as that he daigned to die for our Love. Be confident thou shalt attain to his life, of glory, who hast his death for a pledge of it.  
AFFECTION and RESOL. Let then the Devil rage; the flesh reuoult; the world wax mad against me. Let me hear nothing from them, but where is now thy God? as though I were quite forsaken by him: yet will I live and die in this confidence, that since he delights to be with the sons of man, he cannot delight to abandonne him to the rage of his enemy, any further than he discovers it for his advantage. That since for the love of man, he became man, he love's not man so little as to lose him. That finally since he died for him, while he was yet an enemy, he will not now, sigh he endeavours to be a servant and a friend, leave him a prey to his enemy. In hac spe dormiam & requiescam.   

THE XIV. MEDITAT. How he behaved himself in Charity showing first that without Charity all serves for nothing  
I. POINT.  
COnsider that though Faith show us the good things, which nether eye hath seen, nor ear hath heard, etc. and Hope gives us a comfortable confidence that we shall attain unto them; yet shall we never walk home indeed, unless Charity give us feet. Thy Charity is thy feet; with that thou art carried, where so ever thou art carried: Thy two feet are the two precepts, of the love of God and thy neighbour. Run to God with these feet, draw close to him: for he himself exhorts thee to run, and to that end enlightened thee with Faith, incourraged thee by Hope etc.  
AFF. and RESOL. I plainly see what ever Faith shows me, and Hope assures me of, it is love alone can make me happy. Without that, like the sick man of the passie, I lie uncomfortably, unprofitably, I advance not at all: unless thy love make me walk I stir not. Grant me therefore to love thee, as much as I desire, and as much as I ought. Let me be wholly inflamed with the fire of thy Charity, that I may love thee with all my hart, yea with the very marrow of my hart strings; that thou mayst always, and in all places, be in my hart, in my mouth, and before my eyes, till at length I may see thee for ever, face to face, in thy heavenly Zion.  
II. POINT. Consider that without true Charity, all our works are of no value, seem they never so specious in the eye of the world. Charity makes the distinction betwixt the sons of God and the sons of the Devil. Let them sign themselves with the sign of the Cross. Let them all answer, Amen. Let them all sing Alleluya. Let them all be baptised. Let them all enter into the Church; and build up the walls of the Church; by Charity only are the sons of God discerned from the sons of the Devil.  
AFFECTION and RESOL. Let us not deceive our selves with the fair outsides of things. All that is without love, is without life. Whether we believe, or we hope, what the Catholic Church believeth and hopeth; and live within the walls of the same Church, and with joy say Amen to all that is said to it. Whether we watch, or fast, or preach or pray, it will not all avail us to eternal life, unless all be both commanded and ordered by charity. Without this one necessary thing all the rest are lost. Diligam te Domine fortitudo mea, & refugium meum, & liberator meus, etc.  
III. POINT. Consider that as having Faith, and Hope, together with all the specious works imaginable, without Charity we have nothing: so having Charity, we want nothing. Where Charity is what can be wanting, saith he, and where it is not, what can profit us? The Devil believes, and yet love's not: but none love's but he believes. One who love's not, may, though without effect, hope for pardon: but none that love's can despair. where love is , Faith and Hope also necessarily are. Let us then keep this precept of our Lord, and let us but love one another, and we shall not fail to perform what ever he commands besides. For in this we have what ever other thing there is.  
AFF. and RESOL. O God how true it was that Solomon said, when he professed, that together with wisdom all good things came unto him: for what is wisdom, but a savoury knowledge, a true relish of heavenly things, which is no other thing than Charity? This makes us believe as we ought, hope as we ought, work as we ought. This is one and all; upon the purchase of which if a man employ all his substance, he shall repute it all, as nothing at all. Upon this than will I settle my whole intention; upon this spend all my meditation, and thoughts, etc.   

THE XV. MEDITAT. WHAT CHARITY IS  
I. POINT.  
COnsider what Charity is, and you will receive from Saint Augustine, that it is a love of the chief Good! or, Charity is a virtue whereby we desire to see God, and to enjoy him. Or yet more fully, Charity is a motion of the soul to enjoy God for his own sake, and one's self and his neighbour for God. So that Charity is a love which looks only upon God, or for God.  
AFFECTION and RESOL. Good God how sublime and noble an object! How worthy of a man's whole thoughts! Nay rather how fare is it above man, and who did embolden him to take so high a flight? Ah! It was even the same soweraigne Good which would have it so. O Lord, what art thou to me, or what am I to thee, that thou shouldst command me to love thee? Yea and be angry, and threaten to lay huge punishments upon me if I love the not? Ah! is it not of itself agreat, and even the worst of miseries, if I love thee not?  
II. POINT. Consider that as Faith and Hope are not fruits of this base soil, so nor Charity as by our endeavours, and substances we are not able to purchase them, so nor this; but it is sent down from he aven as the most excellent of God's gifts, saith he, (according to that of the Apostle, Charity is diffused in our hearts by the holy Ghost which is given to us.) To wain our hearts from earth, and carry them up to heaven with her.  
AFFECTION and RESOL. O divine and heavenly Charity! Thy extraction is from Heaven; thy whole aim or object is Heaven; thy whole employment in earth is to raise our hearts to Heaven; and, of earthly which we are, to make us become heavenly. O my soul let us not love ourselves so little, as not to employ ourselves wholly upon this sacred love. O love which always burnest, and art never extinguished, o Charity which art my God, let me be wholly burnt with thy fire, that I may love thee with all my hart, with all my soul, with all my strength, with all my aims and intentions, etc.  
III. POINT. Consider that though holy charity, be a fruit originally of Paradise, yet being planted in our hearts, by the finger of the holy Ghost, we are to husband, water, and increase it. For, saith S. August. is Charity entirely perfect as soon as it is produced? No, but it is produced that it may be perfected. To wit, being produced it is nourished, by nourishment strengthened, by strength perfected.  
AFF. and RESOL. O let us carefully watch this holy fire, that we may never be so unhappy as have it die out for want of the oil of our works: let all our thoughts be employed upon the husbandry of this seed of Heaven: let it be watered with the plentiful tears of a contrite and humble hart. Dear God smite my hart with the dart of thy love, that my soul may say to thee, I am wounded with thy charity, and out of that Love-sore, a flood of tears may stream day and night.   

THE XVI. MEDITAT. How Charity is increased  
I. POINT.  
COnsider how admirable Charity's commerce is, which quite contrary to worldly riches, increaseth by being imparted, and bestowed upon our neighbours. Bestow your charity bountifully and it increaseth abundantly. communicate not this sacred fire to your neighbour, and it decreases, languisheth, and dyeth out. Money, saith he, and Charity are not bestowed alike: that by being bestowed is diminished; this, is increased. Yea more, it increaseth in his hands who renders it, and by how much more amply he repays it, by so much more plentifully he retains it. It increaseth in his hands.  
AFFECTION and RESOL. O blessed tradinge! easy, and wishful and gainful traffic! By giving away apace, we speedily wax rich. By endeavouring to make others happy, we fail not ourselves to become happy indeed. We will therefore dilate the bowels of charity, and strive to do good to all. One we will help with counsel, another with comfort; or what other ways we may be able to assist him in.  
II. POINT. Consider how exceeding easy, our good God hath made the increase of charity: It is not necessary that we have either a great power, a great purse, or use any great industry. For is there any thing more common, or more within every man's power then a cup of cold water? give that only for God's sake, and charity is increased, and a reward is promised. Who, saith he, is able to bring any excuse, sigh God promiseth a reward, even for a cup of cold water. And again, such is the nature of holy love and true charity, that by imparting it increaseth.  
AFFECTION and RESOL. O God how good thou art, who, while we have nothing but by thy free gift, enables us by the good use of what thou hast formely given, to increase holy love, and thereby draw a number of new blissing upon us. There is nothing less than a cup of cold water, nothing greater than love; and yet even by that, this is increased.  
III. POINT. Consider further with your holy father, that it is not only by your purse, power, or by the gift of a cup of cold water, that charity is increased, but even by a good look, a good wish, a mild answer. Despise no suppliant, if thou be'st able to give, give. If not, show thy affability. God crown our good wishes, where he finds no wealth. Let none therefore say, I had not wherewithal, charity comes not out of our coffers only. He who hath a hart full of charity, never wants what to give.  
AFFECTION and RESOL. O dear God how exceeding easy thou hast made this Queen of virtues, which is indeed alone better than all the rest together! Let us never be so wanting to ourselves, as to send any away without an Alms, since a good word, a look, a wish is able to do it, and by so doing our love is increased, and our title to the Kingdom of heaven enlarged.   

THE XVII. MEDITAT. THE EXCELLENCIES of Charity  
I. POINT.  
COnsider with him, that there is nothing better, more precious, more profitable, more lightsome, more strong, more secure than charity.  
AFFECTION and RESOL. What is it we look for? or whether is it, that with pains we run to seek it? Nothing can possibly be found better than the best, nor more precious, than what is most precious, etc. and all that, we may possess in charity alone. Nothing can better enlighten our blindness, strengthen our weakness, or secure us against the manifold dangers of this malignant world.  
II. POINT. Consider that Charity possesseth us of the presence and sight of God, so that we need not run out into the streets to look whom our hart loveth, since the eyes of Faith discovers already in our own hart whom we love. Why do we send him who hath charity a far of to see God. Let him observe his own conscience, and there he sees God: for if Charity inhabits there, there also inhabits God. Would we happily see him in heaven? Let's have charity, and he is in our hart as in Heaven.  
AFFECTION and RESOL. O the bliss, and glory, and Majesty of a loving hart! O humane hart, not so much now a hart, as a Heaven or Paradise, since thou art made a Mansion for the God of glory. Do not, do not my hart gadd abroad, and by a degenerous conversation forget with whose presence thou art honoured, thou hast by love got Deus tuus & omnia. Contemn for his love all other things saying. Dilectus meus mihi & ego illi.  
III. POINT. Consider, whether a greater commendations could be put upon Charity then by saying God is Charity. A short praise, and yet a great praise. Short in speech, great in understanding. Yes, it is quickly said, God is charity; but good God, whether are our thoughts carried by that word? God is Charity? By possessing Charity than we possess God, but God is all good things, therefore by possessing Charity, we possess all that good is in Heaven and in Earth.  
AFFECTION and RESOL. O short and great commendation indeed, sigh so great, as nothing can be added. Since greater or better than God nothing can be imagined by men or Angels. Nor is it a humane persuasion we have for it, but an assurance of faith, that God is Charity, and who remains in Charity remains in God, and God in him. O my soul what an honour and comfort is this amidst all the calumnies and afflictions of the world, that by love thou art able to become God's Mansion, and he thine! And if thy beloved be thine, and thou his, what can be wanting to a well borne hart?   

THE XVIII. MEDITAT. A continuation of the excellences of Charity  
I. POINT.  
COnsider that Charity alone is not vexed at another's felicity, because she knows no emulation. She alone is not transported with her own felicity, because she swells not with pride. She only is not stung with a bad conscience; because she wrongs no body. Amidst contumelies she is secure: amongst hatreds friendly: amongst brawls pleasant: amidst deceits, innocent: lamenting at iniquities, and resuming hart upon the discovery of Truth.  
AFFECTION. and RESOLUT. Who is then so happy as one enjoying Charity? What hath the world which can give so  and sure a content? Yea what hath it that is not brim full of discontent? Whereas the charitable man meets with no vexation, no emulation, no swelling; but contrarily, joy, peace, patience under the shelter of a good conscience, are that happy man's share. O divine Charity how thou fillest the hearts which thou dost possess, with delight, sweetness and tranquillity! Ah! they seem even to enter into the joy of their Lord.  
II. POINT. Consider that it is Charity which makes all the good Angels, and all God's servants compagnions' in the bond of sanctity, and it joins us and them together amongst ourselves, and subjects us to him.  
AFFECTION and RESOLVE. See how it leagues heaven and earth together, and puts us in mind what title we have to it, makes Angels and men fellow servants, and even in a manner equal in honour, and chains them together in links of holy love, which is true sanctity, o wishful and dear bonds! See what a sweet order it establisheth betwixt man and man making each one love and honour, and defer to an other, without forgetting their due subjection to God, to whom incomparably above all, love honour and glory is due.  
III. POINT. Consider what a huge great good, Charity is, which without our labour, makes what is good in others our own. Hence it was that the Psalmist holily glories, that he is made partaker of all that love God, and keep his commandments.  
AFFEDTION and RESOLVE. Ah my soul if thou hast but charity, all's thine own. There is no good work done in heaven or in earth but thou hast a share of it. Heaven and earth makes but one great Christian common wealth, whereof Charity is the Queen, and lodgeth in thy hart What ever prayers, fastings, austerities, almsdeeds sufferances are exercised within the compass of the Catholic Church are partly thine, while thou art rooted in Charity.   

THE XIX. MEDITAT. OF SOME MOTIVES of the love of God  
I. POINT.  
COnsider that S. Augustins' first motive of the love of God was that he first loved him. The love whereby God love's us cannot be comprehended nor changed, for he loved us not only since the time we were reconciled to him by the blood of his son, but he even loved us before the world was made, that we together with his only begotten son, might be his sons, before we were yet any thing at all.  
AFFECT. and RESOLUT. While I yet was not, and so was nothing, my infinitely good God had thoughts of goodness for me, to raise me out of that abyss of nothing; and make me that something which now I am; being made, he fell in love with his own work, merely out of the abundance of his own goodness, without any need he had of it at all; and made us sons, sons and heirs of the heavenly Kingdom we had no title too. Ah my soul, if we will not begin to love, at least being thus graciously prevented, let us not stick to pay love for love. The hart is too hard, which, (though it will not freely give) will not at least render what it owes!  
II. POINT. Consider that his second motive was, the excessive greatness of God's love to us, such as we were, which went so fare that he spared not his own only son, but delivered him to death, and the death of the Cross for all of us, us, who where wicked sinners. Remember how much he loved, that we may not despair; whom, or what kind of creatures he loved, that we wax not proud. A son for a servant, an that a most wicked one: delivered up to death, and that à most ignominious one!  
AFFECTION and RESOLVE. O God I cannot look upon that great price, that infinitely great price, the precious blood of a son spent for the redemption of a servant; but of a son, who was a first begotten, an only begotten, and an only beloved one, one to thine own hart, in whom thou wert entirely pleased, one, in a word, in every thing equal to thyself. I cannot, I say, look upon it, but with much love and confidence: Nor can I reflect upon the servant, the poor miserable and sinful servant upon which it was spent, but with much confusion. O God what is man that thou shouldst so put thy hart upon him: but o man what is God to thee? And yet thy hart departs so easily from him?  
III. POINT. Consider that his third motive was, not that he loved us first, and most, but even prepared no other reward for our love then himself. What then, saith he, shall our worship of God have no reward? Ah yes, but no other than the very God himself whom we worship: Seek nothing of him, without him, he himself will suffice thee.  
AFFECTION and RESOL. Ah! that hart is convinced to be intolerably greedy and unsatiable, whom God sufficeth not: At least Augustins noble hart finds all plenty, mere want to him, which is not his very God: And therefore he petitions for nothing else. Render me thyself; give me thyself: for thee I wish, thee I seek, thee I hope for; to thee hath my hart said, I have sought thy countenance o Lord! And therefore, what ever my Lord God is disposed to bestow on me, let him take it all away, and let him give me himself.   

THE XX. MEDITAT. In what manner and measure God is to be loved  
I. POINT.  
COnsider that the best, manner of loving God, is to love him chastely, that is, with purity of intention; with as little of our own respects and interest as may be, but because he is God, that is, infinitely good, or infinite goodness. Let us love him so as that we love no other thing besides himself. I, that we may be made worthy of his heavenly embracements, let us discharge ourselves of the care of all earthly things, and let's adhere to him alone gratis.  
AFFECTION and RESOL. Too little he love's thee, o Lord, who love's any thing, besides thee, yea even with thee, which he love's not for thee: for alas the innocent lamb who was slaughtered for us, is worthy to receive glory, and honour, and benediction: nor that, in respect of his good gifts only, but even because in himself, he is infinitely wise, infinitely powerful, infinitely beautiful, infinitely good, containing in himself, in a most eminent manner; all the respects of good by which a reasonable man can be drawn to love. Let us love him therefore, let us love him even for his self sake, and for no other reason, as fare as we are able.  
II. POINT. Consider that the best measure of loving God, is, to imitate his love to us, and love him without measure: for sigh the object of our love is infinite, should not our love also, if it were possible, be infinite? Thou art immense, o Lord, and without measure ought thou to be loved and praised by those whom thou hast redeemed with thine own precious blood.  
AFFECTION and RESOLVE. Come let's love him, let's love him, he deserves all love, yea more than all; for he hath loved us to make us, he hath loved us being made: he hath loved us first and most: he loved us so fare as to give his son, and to be ready to give himself, if we love again. Ah! let us blush and be ashamed, if after all this, we find ourselves slow to love.   

MEDITATIONS FOR SEVEN DAYS. TO BE USED BY THE Canonesses Regulars of the Order of saint Augustine, in the Monastery of ZION. Established at Paris. A. 1634. As well before their clothings and Professions os otherwise.  I will lead her into the wilderness: and I will speak to her heart. Osee 2.  printer's device of Gabriel Targa, featuring a sun 
POST NV● PI●●●  
AT PARIS, By GABRIEL TARGA, M. DC. LXV.   


THE FIRST MEDITATION FOR THE FIRST DAY.  
The preparatory prayer shall be the Hymn Veni Creator. with the prayer Deus qui corda.  

THE FIRST POINTE. Of God's Benefits to man in his Creation  
CONISDER that God who is infinitely great, and infinitely, and eternally happy in himself, seeing things which are not, as things that are, out of his mere Goodness, without any need of us, being neither prevented by any merits of ours, nor provoked by hopes of returns, raised us out of nothing to his own likeness; presented us with the whole world; made us absolute Lords over it, and over all the great variety of things comprised in it, for our use. Finally he endowed us with a reasonable soul; capable of himself, to enjoy him for ever.  
AFFECTION. Where were we, where were we (so long, or so long ago) my soul? where were we, and all that we glory in, while we yet were not? Ah while we slept in our nothing, he who watches over Israel slept not. But loved us with a perpetual love. he made a world for us; not us for the world: he made us Lords over it, not slaves to it. He gave us all things to use, not to enjoy: to solace our pilgrimage, not to stay us from our country. Heaven, my soul, is our country: the King of Heaven our possession, which we are made to enjoy. Be it fare from us to love the benefits, more than the bountiful benefactor: or to glory in ourselves; or any thing; while we and they are Equally his free gifts:   

THE SECONDE POINTE. Of man's regeneration  
Consider that though the benefit of creation be great, yet that of regeneration fare exceeds it, whereby we are borne to a new and better life; life everlasting. By that, we were made, and called men: by this, we were made, and called by Christ his own name, Christians, or men of Christ. By that, he gave us power to live and reign over all the creatures: by this, to be little less than the Angels, yea to be like to our creator in justice, and sanctity. We were borne dead, but by pure grace, we were revived in baptism, made domestikes of his house the Catholic Church, strengthened by confirmation, fed and fattened by his holy word, and even his own precious body and blood. Whereby we are not only called his servants, but are indeed his friends, nor his friends only, but his sons, nor his sons alone but his spouses.  
AFFECTION. If all, my soul, that we are, be due to God for our creation, by which we are all, that we either are, or have in the order of nature, what will be due for our better being by our regeneration, which makes us citizens of the Saints, and Gods own domestikes, his friends his sons, his spouses? O what hart is able to conceive the height of the dignity, to be made, by grace, of sons of the earth, the sons of God: of disloyal subjects, the spouses of Christ? and yet, my soul, such we are which was not granted to all; such we are by his free goodness, and mercy. If therefore, all that we have in the order of nature, or grace, we had absolutely, from his free gift, let all be employed, and heartily referred, to his honour.    

THE II. MEDITATION FOR THE SAME DAY. Of the obligations which we contract in Baptism  

THE FIRST POINTE.  
COnsider that as the benefit of regeneration, in Baptism is a benefit of preference, and of singular excellency, since of slaves of the Devil, it renders us childerens of God, and reintitles us to our right in the Kingdom of Heaven: so it brings with it great obligations to which we are all indispensably subject. We solemnly promessed therein, in the face of the Church. First to renounce the devil and all his pomps, wiles, and allurements (whereby he endeavours incessantly to work our eternal ruin.) That is, to detest and fly the concupiscence of the flesh; the concupiscence of the eyes; and pride of life which are the Devil's baits, wherein he ensnares the whole world, and enslaves it to his accursed dominion.  
These renounciations, o my soul, are the promesses we solemnly made in our Baptism. These are the christian duties to which we are all absolutely obliged; be we religious persons, or be we secular: according to these we shall be judged at the last day. It highly behoves us then, to run over our life passed in the bitterness of our hearts, and observe whether our holy professions have been seconded by answerable practices: and whether due performances followed our solemn promises. Have we indeed, my soul, renounced the Devil and all his pomps? Or rather, have we not left Christ, and followed his wicked allurements? Upon what follies have we not feasted our eyes? To what height hath not our thoughts aspired? Of what impurities, and disloyalties, have not our hearts, at least, been brim full. Observe and lament our miseries.   

THE II. POINTE. Of the seconde obligation which we contract in Baptism  
Consider that the seconde obligation which we contract in Baptism, is, to be listed among the soldiers of jesus Christ, to fight under the banner of the Cross, and openly to profess his law. That Sweet law of love which contains all Christian duty: the love of God incomparably above all other things, as being infinitely lovely, and comprisinge in himself all the motives and obligations of love: and the love of our neighbour as ourselves; that is, in order to God, in God, and for God. All the love we can afford to the rest of the creatures, is but only for solaces to our necessities and poverties: as provisions for the way of our pilgrimage: to be used, not to be enjoyed, not to have our hates fixed upon, which are wholly due to God and our neighbour.  
AFFECTION and RESOL. Ah, my soul, had we been to have made choice of what law we ourselves had most desired (not to have received it from the hand of our almighty maker, who had full power to impose what law he pleased upon the works of his hands) what other law would we have wished, but that which we have? A law by which we are not permitted only, but even commanded, to love our King, the King of Kings the King of glory. What more honourable? To love him wholly, from whose love and bounty we have all that we have. What more reasonable? To love him from whose liberality we expect all that we yet want; the possession of his heavenly Kingdom; the enjoyment of himself for all eternity. What more profitable? And as to the other part of the law, what poor lives should we not lead; nay what deaths, and Hells should we not suffer, did we in lieu of love to our neighbour, afford him only neglect, scorn, and hatred. Let me love thee then, o my dear Lord, and my neighbour in thee, and for thee, for ever.     


THE FIRST MEDITAT. FOR THE SECONDE DAY. Of the third obligation contracted in Baptism  

THE FIRST POINTE.  
COnsider that the third obligation that we contracted in Baptism, was, that we are bound to live the life of Christ: according to that of S. Paul: I live, not now I, but jesus Christ life's in me: for we are buried together with him by Baptism: and ought also to rise with him, and walk after him, in newness of life: because he left us an example, and his will is, that we should follow his foostepps: that is that we should walk in the lowly paths of humility, poverty, and abjection, as he did from his very first step into this world in labours, hunger and thirst from his youth: in suffering reproaches, contumelies, and outrageous contempts, all his life long: in being abandonned at his death by his Apostles, and even by his heavenly Father: my God, my God, why haste thou forsaken me?  
AFFECTION and RESOL. The life of Christ, my soul, is our pattern; the imitation of it, is our obligation; and the lively expression of it is our perfection. Let us seek no other, nor other way, then by humbly following his footestepps. To that he calls, us: learn of me who am mild and humble in heart: not to high speculations, with are more apt to fill us with vanity, then feed us with  food. Caluarie was left us for the imitation of his virtues, Thabor only to admire his Majesty: He is our Alpha, and Omega our beginning and our end. Let all our applications be to him, and our dependences of him. Let all our conversations be with him; our desires follow him; our discourses of him; our continual cries to him. O my dearest Lord and saviour, thou, my love; thou, my life. Let this covenant be made betwixt us. Let me wholly die to myself, that thou alone mayst live in me: Let my passions be wholly silenced; that thou alone mayst be heard in me. Let all my solicitous cares, which are fruitless without thee, wholly cease, that thou only mayst work in me.   

THE II. POINTE.  
Consider that notwithstanding all those former benefits, and obligations contracted thereby, we have been so ungrateful, and neglectful of our own good, as little to mind them. Nay like true Prodigals we have dissipated and spent, all those gracious, and Godlike talents, and forgetting our promesses and obligations, we have returned bacl into the slavery of the Devil. And here it was indeed that our good God magnified his mercies towards us. We run from him into a foreign land, and he leaves the ninety nine to seek us. We strike at him by sin, and even crucify him again, and he supports us with patience. We step down to hell, and he brings us bacl. He frequently knocks at our hearts, by his holy word preached to our ears; by his internal voice inculcated to our hearts; by wholesome tribulations multiplied upon us; and breaks through our deafness. And having himself wrought all this in us, he crownes his own mercies by takeinge us again into his familiarity? and he, and all his court rejoiceth at our conversion.  
AFFECTION and RESOL. O thou God of mercy! to what a length hast thou extended thy patience with me? It was I, that ran from thee into a Land of disproportion I, that forsook thee, the fountain of living water, and made to myself cisterns, broken cisterns which could hold no water. I, that turned the use of thine own gifts to abuse, by loving them more than thyself (in such or such an occasion) I that stepped down into Hell (at such or such a time; so, or so often) and thou the while ceasedst not to redouble thy cries: Why wilt thou perish o thou house of israel; Why dost thou love vanity, and seek a lie? lose thy chains from thy neck o thou captive daughter of Zion. At least after all thy disloyaltyes, call me but Father. Ah, my soul, be no longer deaf to all these gracious invitations: but run, though alas but too late, to that Father of mercies, and say, with a contrite and humbled hart: Father I have offended against heaven, & against thee, & I am no longer worthy to be called thy Son: deal with me only as with one of the hirelings of thy house.    

THE II. MEDITATION FOR THE SECONDE DAY. The grievousness of sin  

THE FIRST POINTE.  
COnsider what sin is, and your holy father S. Augustine will teach you that it is no substance at all, but a miserable and accursed nothing. Yet such a nothing it is, that man becomes nothing thereby (nihil fiunt bomines cum peccant) yea worse than nothing, since it is the very death of the soul (peccatum mors est animae.) Or take it from him with the whole Catholic Church, in more ample and expressive terms. Sin is a word a thought, a deed against the eternal la, or prime reason, which is God himself. What do we then, when we sin, but speak, think or do, against God's eternal Law, or God himself?  
AFFECTION and RESOL. Ah my soul, my soul, it is too hard for thee to kick against the prick; which by how much more we assault it, by so much more we are wounded by it. It is against God himself that sin riseth up; against that great, dreadful almighty, revengeful God, whom were it in its power, it would destroy: since the sinner, as such, would neither have God wise to know, nor just and powerful to punish his iniquity. Alas, what advantage can worms, and pismires expect by wrestling with Elephants? Our strength is like to a spider's web; how dare we then struggle with omnipotency whose will none resistes? In wrestling we shall only meet with our own ruin. In disputing never find repose, nor be able to answer one for a thousand: for, to conclude with S. Paul, o man who art thou that dost answer God?   

THE II. POINTE. Of the lamentable effects of sin  
Consider what grievous damages the poor soul receives by mortal Sinne. It deprives of grace & banisheth the holy ghost out of the hart which it did inhabit. It breaks the league of freindshippe which was betwixt God & us, & leaves us his enemies, and slaves of the Devil, his & our worst enemy: It robs us of the right we had to possess God for ever, leaveinge only Hell for our inheritance. It wounds, makes hideous, & even Kills that otherwise immortal soul of ours: in a word, it makes us crucify jesus Christ again, & in effect tread the sacred blood of jesus under our feet.  
AFFECTION & RESOLUT. Oh accursed fruits of Sin! O saith God himself by the mouth of jeremy, Know & see how evil & bitter a thing it is for thee to have left the Lord thy God. Ah my soul, these are not dreams imaginations, or rhetorical amplifications, but even Christian truths which none dare deny, how do we then dare to dally with danger, to seek occasions, to drink down sin like water? If therefore the world, the flesh, or the Devil tell of I Know not what delights, let us have this generouse reply still before our eyes, but they are too dear bought, with the loss of the holy ghost and all his gifts, God's freindshippe, and his eternal inheritance, & become the object of his hate. This moment of false liberty is not worth being aslave to the Devil for ever. This honour looks fawningly upon me: but it were madness to purchase it with eternal disgrace. This gold glitters agreeably, yet it is not worth the having: since it will serve only to buy Hell.     


THE FIRST MEDITAT. FOR THE THIRD DAY. Sin is detestable to God  

THE FIRST POINTE.  
COnsider in what horror and detestation we should have it, since wisdom itself doth so abhor & detest it. The Almighty eternal God, whose goodness cannot be questioned without impiety; nor his justice be impeached without blasphemy; nor his mercy be exacted without presumption: he being indeed, not so much good as even essentially goodness itself, nor so much just as justice itself, nor so much merciful as mercy itself; for one sin of pride throws down the third part of the Angels into hell, irrecoverably, without any further hope of mercy.  
AFFECTION & RESOLUT. If, my soul, this be not less a truth, which all the Christian world willingly embraces, than the former; how comes it to pass that man's folly dare be so damnably adventurous as to fall in love with Sin, which wisdom so highly detests? How, how, I say, dare we live in league with it, & be willing to meet with it at every turn? If it have made Angels Devils, what privilege have men not to dread the like effects? not for one or a few, but even for thousands of sins; (every man making reflection in himself of the multitude of his sins) down then, my soul, down; place thy mouth in the dust, and whilst thou canst not penetrate the rigour of God's justice to the Angels, turn thyself more earnestly to admire his incomparable mercy to thee, humbly confessing, that otherwise Hell had been long since thy habitation: making a firm resolution to sing his mercies eternally.   

THE II. POINT. Adam by sin turned out of Paradise  
Consider how the same God who is equally goodness, mercy and justice, for one act of disobedience, throws Adam out of the happy state wherein he had placed him, and subjects him and all his posterity, to multitudes of miseries of body and mind (such as we all daily expeperience) to heat, cold, calamities, innumerable sorts of sicknesses, and even to death itself; and that too, not only to the dearh of his body, but even to a second death, the death of the soul: so that there was not any salvation left for all the sons of men, at any less rate than the death and blood, of a God-man jesus-christ.  
AFFECTION and RESOL. O my soul, if this truth be taught us by faith; if we feel it by a sad and universal experience; if it be made manifest to us by the death of a God: let it print in our hearts, an absolute horror, and detestation of sin, which is so horrible, and detestable in the sight of God; and which his justice punishes so rigorously. And let us no less adore that stern justice of his, then extol, and dearly embrace his mild mercy; who to expiate the sin of an ungracicus disloyal servant, sacry ficeth the blood of a dear beloved, and dear loving, and wholly obedient, and only child. Be that justice always admired, and dreaded; and be that mercy magnified, and loved, by men.    

THE II. MEDITATION FOR THE THIRD DAY. Sin put a God to death  

THE FIRST POINTE.  
COnsider that our sweet Saviour's pains (the dear price of our redemption) are universal; no part of his body passes without its particular punishment. His head is tormented with pulling of the hair, with blows with thorns; His face with foul spittings & boxes. His tongue with thirst vinegar & gale. His torn shoulders with the heavy load of the Cross. His arms with rude extentions & racking. His hands & feet with cruel nails. His whole body all over with stripes. His Sinews with convulsions. His arteries and veins with witheredness. His vital parts with an incredible effusion of his precious blood: so that what the prophet foretold was fully verified: from the sole of his foot, to the crown of his head, there was no soundness. See then whether there be any sorrow like his sorrow.  
AFFECTION. Alas? it is but too evident, my dearest Lord, thy sorrows pass all our sorrows & yet my soul, it is majesty that is thus smitten: it's innocence which thus suffers. It's indeed the God of Gods, whose immensity cannot be comprehended; whose perfections & excellencies cannot be numbered; whose goodness is boundless, whose mercies cannot be matched. Alas my deformed, hidden, crucified Lord? whither hath mercy, goodness, love to miserable man led thee? was it thought fitting to this goodness, that thy wounds should be without number, as are thy perfections, & mercies to man? so to make an absolute demonstration, that as there is no love, so are there no sorrows like to thine. Let me not live but to love thee, & suffer for thy sake.   

THE II. POINTE.  
Consider further that he suffered in all his senses, by the presence of all the objects of sorrow, He saw his choysen Apostles sleeping, while he was sweeting blood. He saw the Trayter, whom he had newly fed with his own blessed body & blood, come in the head of a barbarous band to apprehend him. He saw the execrable cruelty of an ungrateful nation, which he had always obliged and loved by preference. Finally, his ears were full of blaspheemies' scoffs and scorns: and his eyes and heart of the sorrows, tears, and blood of a God dying.  
AFFECTION, And yet, my soul, it is the very natural son of God that suffers all this? He is the splendour of his father's glory, and the figure of his substance. And shall we his poor sons, taken in by adoption only, see with dry eyes, his, full of tears and blood? or shall we, after this sad sight, permit them any more to be filled with vanity? Shall our ears lie open to distractions, adulations, and found rumours, which hurt our souls, while his, for our sake, are filled with contumelies, and blasphemies? Shall we Christians pamper the rest of our senses, with sweets and delicacies, while our Christ's so hugely suffers in them all? Ah! be it ever fare from us; to pay his love with such intolerable ingratitude!   

THE III. POINT. He suffers in his soul  
But if his body universally and all his senses, be engaged in the sufference, is his soul at least free? Ah Noah, it's sad to death; it's replenished with evil or sorrow, the bitter waters of tribulations have broken in upon it. The horror of death, the ingratitude of men, the scorn of Nations, pilate's injustice, Herod's mockery: Annas and Cayphas blasphemy, the Scribes and pharisees circumuentions, the Ministers and Soldiers cruelty, the people's preference of Barrabas and their tumultuous and unjust Crucifige. See then whether there be any sorrow like to his sorrow.  
AFFECTION and RESOL. O man of dolours, and accustomed to sufferances from thy youth! Were not thy sorrows, and, in them, thy love to man, sufficiently expressed, in abandoning that innocent, chaste, and tender virginal body of thine, to the cruel persecutors wills, unless thou didst withal permit the bitter floods of tribulation, and deadly sadness, enter into, and take possession of thy blessed soul? Consider: my soul, and see whether their be any sorrow like to this sorrow, or any love like to his love who gave up his soul to such sorrows for thy sake? If the horror of death invade thee, thy Master went before thee, & waded through to death itself. Prove friends ungrateful? so they were to thy Lord. Are others, of less worth preferred before thee? but so was Barrabas before thy Master Christ. Remember, remember, my soul, that the servant is not greater than his master etc.   

THE iv POINTE. He suffers without a comforter  
Consider his body's tormented, his senses offended, his soul afflicted and oppressed. Is none left to comfort him? No none, relictus est solus, he's abandoned. left all alone, to wrestle with all the legions of sorrows. Non est qui consoletur eum. There is none left to comfort him. Was there ever so piteous a spectacle? His Apostles are fled; Peter follows a fare of and swears he knows him not. The dolorous mother stands near the Cross, indeed, but her presence affords so small solace, that her sorrows serve to redouble his. The Angels come not near. His heavenly father abandonns him: nay yet more (Heavens stand amazed at it) he is even forsaken by himself, while he stopps the influence of his divinity, that it flow not upon his humanity, leaving it to suffer all alone without all comfort. See then unhether there be any sorrow like to his sorrow!  
AFFECTION and RESOL. O, my soul, look upon the face of thy Christ. Admire his his un wearied suffering love. Heartily acknowledge that there is no sorrow like his sorrow. Imprint in thy heart at what a dear rate thou wast bought. Ah my soul! it was not with gold and silver, and such corruptible things: but with the sorrows, and tears, and blood, and death, of a God-man, our Saviour jesus. With sorrows, which spread themselves so universally over body, senses, and soul: with tears, and blood, so plentifully and freely poured out: with death so ignominious, so devoid of all comfort, so abandonned, that it forced from the mouth of a most obedient and dearest child: My God, my God, why hast thou forsaken me. Resolve firmly then, that neither sorrows, nor bloodshed, nor abandonments, nor death itself, shall separate us from the love of that dearest Lord.     


THE FIRST MEDITAT. FOR THE FOURTH DAY. Of Death  

THE FIRST POINTE. Nothing more certain than death, less certain than the time thereof  
COnsider, and strive to imprint in our hearts, that which we all know, yet seem not to know it; that which we all believe, and yet as it were, believe it not: to wit, that as there is nothing so certain as death, so is there nothing so uncertain as the hour thereof. Consult our own Knowledge upon these truths, & we Know, that neither Salomons wit, nor Samsons strength, nor Absalon's beauty were found proof against it. They were, and now are not, mortui sunt, is certain. Consult the word of truth, and we shall find that we are bound to believe what we otherwise Know-worth Consult ourselves again upon the uncertainty of it; and we find that we have Known, many taken away, when they and their friends lest feared it; some by violent, some by natural deaths, some in their childhood, before they well knew what it was to live: some in their flourishing spring, when vigorous youth promised them they could not die. Some in the decline of their age, while death threatened, and yet was not feared: so certain it is, that the hour of death is uncertain to all; as Christ himself makes it sure to faith. Watch saith he, because you neither know the day, nor the hour.  
AFFECTION and RESOLVE. Dye then we must, my soul, thereiss nothing so certain; depart we must out of this cottage of clay; God's justice hath pronounced the sentence. Remember man that thou art dust, & in-to dust thou shalt return. But when must this sentence be put in execution? that is no less uncertain our youth may deceive us, as it hath done many. our manhood or middle age, is not privileged: our old age cannot last long. What then must we do, but with S. Augustine, quit the uncertain, and forthwith fix upon the certain means, a good & penitential life, to prevent the danger of that which cannot otherwise be avoided by mortal man.   

THE SECONDE POINTE. Nothing more certain for the thing, nothing less certain, as to the manner  
Consider that as we are most certain that die we must, & as uncertain when; so are we no less ignorant, where, and how this irrevocable sentence is to be executed. Shall it be in France or in England? at Paris or in the Country; at home or abroad, in our chambers, or in the Church or Garden? Shall it be by a violent, accidental, or natural death? Shall we be found dead in our beds, as we have seen some, & heard of many? Or else, be wrought down by a loge and lingeringe disease in the presence of many? Shall we finally have the benefit of the Sacraments, which we now have with so much ease, yea want not without blame? To all this, the wisest among men is not able to answer. That die we must is appointed by a reproachlesse justice; but when, but where, but how: mercy, saith S. Augustine, hath concealed, that we might expect, attend, & provide for it, in all times, places, & occurrences.  
AFFECTION and RESOL. If certainly we must die, my soul, & yet neither Know when, where, nor how; and if upon that certain uncertain hour an eternity of bliss or woe depends, what a necessity is put upon us, (if we will not for moment's lose eternities) to be ready in all times & places. We Know not, my soul, we Know not when, where, or how death may surprise us; only this we Know, that we have yet an hour left us to rise out to four slumber, and it is now his present hour. Now then without further delay, will we, by God's grace die (to that, that, & that, etc.) that death finding us already dead, may not be able to hurt us, but only translate us to à life which Knows nor fears not death.    

THE II. MEDITATION FOR THE SAME DAY. Nothing more dreadful to the obstinate sinner, than death  

THE FIRST POINTE.  
COnsider that as death contains the greatest certainty, and withal, the greatest uncertainty imaginable, so it brings along with it, the greatest dread, and the greatest comfort possible. That, to the obstinate sinner; this, to the humble penitent. The sinner upon the approach of death, hath all the sins of his whole life placed before his eyes, which he still placed behind his back; and would neither see them, nor sorrow for them: which now the vile Tempter aggravates, and makes appear in their uttermost inorminitie. And hence the sinner gins, before hand, to suffer the torments, which he always believed (though fruitlessely, through his obstinacy) to be due to his crimes. And thus Knowing his guilt, and the punishment most justly due to the same, he deeply apprehends it a thing full of horror to fall into the hands of a living God. Thence he rages, and despairs, seeing himself upon the very brink of endless perdition; and ready to be delivered up into the hands of his cruel Tormenteres for all eternity.  
AFFECTION. and RESOLUT. O horror which hath nothing equal to it! To apprehend one's self to be upon the very brink of eternal perdition. O daunting dread, incomparably surpassing all that aught to be dreaded! To be within a moment of falling into the hands of that everliving Majesty, which is able to throw both the body and soul into Hell fire. What riches, honours, pleasures, (were they never so opulent, superlative, and prosperous, and remained they too till that moment, in their full possession, whereas indeed they all are vanished away like nightly dreams) were able to conteruayle so daunting and damning a disaster? O my soul, those accursed wretches, shall then say with in themselves; repenting, and sighing (too late) for anguish of spirit. What hath pride profited us? Or what advantage hath the vaunting of riches brought us? Or what comfort hath the most prosperous pleasure of our whole life now left us. Alas, alas none at all, but contrarily a comfortless, fruitless, endless peniteri.   

THE II. POINTE. Nothing more comfortable to the humble penitent  
Consideration. But when the innocent and just soul, or the poor humble penitent, perceives death to creep upon her, she lifts up her long dejected head with joy, because her redemption is even at hand. She had used her best endeavours, mournfully to purge her sins in the blood of the lamb who was slaughtered for us, and thence she conceives an humble confidence to meet with mercy, and to be joyfully admitted in, to that celestial marriage of his. In fine, she eyes death as the immediate object of her joy; since it alone has power to deliver her out of her loathed prison of flesh; and to deliver her up into the dear hands, and divine embraces of her dearest spouse whom she love's alone.  
AFFECTION and RESOLVE. Sit down seriously, my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul, and count to what a high degree of consolation it will then amount, to hear those heavenly invitations of the heavenly spouse saying: come, come, my spouse thou shalt be Crowned. Crowned, I say, with that crown of justice which is laid up for, and by a just judge shall be rendered, to them that love his coming. The showers of repentant tears, are now blown over: the sharp winter of temptations, tribulations, vexations, and crosses, which we willingly endured for the love of God, are quite gone: rise up my friend and come. O what excess of dear delight, shall that happy soul enjoy at that hour?     


THE FIRST MEDITAT. FOR THE FIFTH DAY. Of judgement  

THE FIRST POINTE.  
COnsider that die we must; that is, this so much neglected soul of ours, must be turned out of the body, which was pampered, caressed, & too carefully looked to by us, & presently after death, judgement (saith the great Apostle) we must all of us be brought, and be made manifest before Christ's Tribunal, that every one bear away according to his works. We have left the world unwillingly while willingly the world leaves us; the dearest friend that ever we had will not go along with our abandoned soul, nor even permit the body which they loved, to lie four and twenty hours in the Room with them. They that offended with us, will not answer for us, but leave us alas, to answer all alone.  
AFFECTION and RESOL. Ay me upon what is it that we fix our hopes? is't upon ourselves; bus alas these muddy walls fall, & the immortal inhabitant is turned out, Upon the friends that we have purchased by sin, or other wise! but they have left us, our body is thrown into the earth, & our poor soul is left alone to be judged. Ah how much better were it sayeth S. Augustine, to choose him for our friend, above all our friends, who when all forsake us will be sure to make good his trust, at the day of our death, who when all depart from us, will not leave us, but will defend us, & conduct us by a country where we have yet no acquaintance. Thou art my jesus & Noah other, be thou therefore my choice in time & in eternity.   

THE II. POINTE.  
Consider in what a dauntinge anxiety, & dreadful expectation the poor soul must needs be, finding herself all alone, to be sentenced by a judge who is all knowing: all things lying open, & naked before his Eyes. All powerful, for who resists his will? all holy, & soverainly hates Sinne. justice itself which can neither be corrupted by bribes, nor moved by preys. And to behold, this knowledge; this power; this sanctity; this justice; armed with implacable wrath, and inflexable zeal against the sinner!  
AFFECTION and RESOL. Alas and woe, my soul, whither shall we run for shelter? To his mercy? but her time is past, she leaves the place to justice. To his sanctity? But our sins are quite opposite to the holiness of that thrice Holy. To his justice? But alas our iniquity stopps our mouths. Shall we call upon the mountains and rocks to hid us? But his power is a hammer bruising the rocks in sunder; his knowledge penetrates the mountains; and his zeal and fury spares none. Such certainly, my soul, and infinitely more dreadful than we can imagine it, will that dismale day be found. Howbeit, we are yet in a time of mercy, we can yet safely fly from Christ to Christ; from his justice to his mercy; from his power to his impotency, in his cradle etc. From the zeal and wroth of Majesty; to the sweetness and mildness of the Lamb, who comes to take away the sins of the world. Finally we have yet the means to hid ourselves in the holes of the the saveing rock, and to save ourselves.    

THE II. MEDITATION FOR THE SAME DAY. Of Hell  

THE FIRST POINTE.  
COnsider that as mercy & justice are equal in God, or even God himself; so, by the law of contraries, they will be followed with equal effects. If God out of his mercy then, have possessed the blessed of the collection of all good things, under his heavenly reign, which is beatitude: he will throw the accursed into the possession of a collection of all evil, under the tyranny of the Devil, which is damnation. Let us therefore imagine all that we are able of horror, of hope turned unto despair; of the love of God, and all we ever had dear, into hatred, & detestation: let us add worms, which never die, weeping, wailing, gnashing of teeth, brimstone, and floods of fire, & yet we must conclude, that it is not that which the damned suffer, which will indeed, be that, which neither eye hath seen, nor ear hath heard, nor hath entered into the hart of man.  
AFFECTION & RESOLUT. Aim my soul, into what a vast sea of misery, disaster, & despair, doth sin cast down poor man? we imagine all that ever we can of terror, of horror, & torment; of immortal worms; fire & brimstone, & yet we fall short. We add the collection of all evils, & yet we cannot reach to it. What is it alas? what is it, that lulles us asleep, & makes us senseless, of things so sensible? O that we could descend into Hell alive, & consider, who amongst us, were able to live in the midst of devouring flames? And yet into such is the sinner thrown by the doom of eternal Truth: Go you accursed into eternal fire.   

THE II. POINTE.  
Consider yet more particularly, that as the accursed had misused all that God had given them for his service, to offend him; as body, soul, & senses, so shall they all meet with their several tortures. The body & soul, become fuel for devouring flames. All the senses are replenished with objects of horror: the eyes are full of dreadful & ghastly Ghosts: the ears of howlings, roareing, execrable maledictions, & blasphemies: the smell of the stinking odours issuing from the bodies of the damned: the taste is glutted with what can be imagined most bitter, & abbominably loathsome. Finaly, the sense of touching meets with nothing but floods of tormenting flames.  
AFFECTION & RESOLUT. O horror, consternation, & despair? O lamentation of lamentations, & woe, woe, woe? woe to the corruptible body which weighed down the poor soul? woe to the soul that quickened that fleshly lump, & gave way to its bad inclinations. Woe to the eyes & ears which lay open to vanities, & frantic madness, & conveyed poison into the heart. Woe to all the rest of the senses & members, which conspired to the seducinge of the soul, & to bring it, & themselves, to lie tormented in this flame.   

THE II. POINT.  
Consider that if the miserable state of the damned be most unhappy by the continual presence of the whole collection of all evil: What an infinite addition is made, to it by the privation of all good, and that for an eternity? To be for an Eternity, separated from all the blessed, were they never so dear unto us, while they lived with us? for an eternity to be deprived of the peerless beauty of the Queen of Heaven, & the society of all the Quires of Angels! For an eternity to be exiled from the glorious face of God, which is man & Angels essential beatitude; & to detest, curse, & blaspheme it for ever? Nevor to have one moment of ease; consolation or rest, or even the least hope of any for all eternity!  
AFFECTION and RESOL. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God of mercy, now turned the Lord of revenge, what hart hath assurance enough, not to endure, but even to behold this calamitous condition of the damned? overwhelmed with all sorts of torments; removed from all hopes, or even desires of comfort: not for some millions of millions of years, but for an eternity! O eternity! eternity! how long thou art! No number of years are able to express thee; the sands of the sea cannot equalise thee; after all, thou still remainest what thou art, Eternity. Ah my soul let us use a timely prevention, & not make ourselves away to eternal ' torments for light & short delights (such or such etc.) nor yet for the avoiding of, such or such small crosses, afflictions, or temporal losses. Let us courageously pluck out the Eye, and cut of the hand, which scandalises, & hazards our eternal loss: & conclude with holy S. Augustine: Let me here be burnt, let me here be cut in pieces. so that I may not perish eternally.     


THE FIRST MEDITAT. FOR THE SIXTH DAY. Of Heaven  

THE FIRST POINTE.  
COnsider what this Kingdom is, which is prepared for the Blessed and which they are called to possess (come possess the Kingdom prepared for you) and this, at least, we shall find, that whatever this possession may be, it is greater than we have any capacity to comprehend. Let us look upon all the beauties, and magnificencies that ever our eyes beheld, and they are not it. Let's make reflection of all that ever we have heard, of honours, riches, pleasures, and all of them are not it. Let us by help of imagination, put all together that we have either seen or heard; and even add to them millions of millions more, and yet we are not arrived at it. No, for S. Paul assures us: that neither eye hath seen, nor ear hath heard, nor hath it entered into the mind of man, what God hath prepared for those that love him.  
AFFECTION and RESOL. O my most bountiful Lord and Master. Hath thy goodness made me capable of a Kingdom, which thy wisdom hath not enabled me at present to comprehend! O too too happy we, could we truly understand our own happiness! But o more than most unhappy we, if we permit sin to rob us of it; or that we otherwise make it a way for a mess of pottage; or the bitter Mandragores of mixed moments of painful pleasures: for such inconsiderable toys (I mean) as are daily objects to meanest eyes, and fill every ear. Nay even for the greatest things our hearts can conceive, since in a small time they vanish away like dreams, and leave nothing in our hands. Alas! were it not a strange misery, and madness, to make away such inconceivable permanent possessions, for such known transitory toys?   

THE II. POINTE. What heaven is  
Consider, again, what this Kingdom, or possession prepared for us may be; and we find it is a state of life perfectly accomplished with the whole collection of all good things. Not a passage, but a state, a permanency, without change, without end, without irkesommesse. Perfectly accomplished: not by halves, and peecemeales. With the whole collection of all good things. Not with a few, as here below, and those, good and ill; pains and pleasures mixed together, but with the whole collection of all good things: so that what ever we desire, shall be present: and all that we desire not shall be absent eternally.  
AFFECTION and RESOL. We have God's word for it, my soul, and it cannot fail us, that he will show us all good; that is, all that is advantageous, gainful, and rich, in steed of the transitory riches of this world: all that is beseeming, honourable, and illustrious; in lieu of the vain and vadinge honours here below: all that contains in itself any cause of joy, and jubilee, and and all that is dear and delightful (to wit, that ineffable, unmeasurable, eternal weight of glory, according to S. Paul) in place of those short, light, deluding, and even painful pleasures (as Solomon and S. Augustine experienced them) for which poor man loses himself. Thus, my soul, doth faith assure us: let not then folly persuade us the contrary.    

THE II. MEDITATION FOR THE 6. DAY. Of Heaven again  

THE FIRST POINTE.  
COnsider, the kingdom prepared for us, is Beatitude: come o you blessed: and Beatitude is no other thing, then to know what is best, and to enjoy the same. And whereas none but God himself is our summum bonum, or optimum, our chief good, or our best: it follows, that God himself, the father, son, and holy Ghost, is our Beatitude, or the Kingdom prepared for us: according to that: I myself will be thy exceeding great reward. Him we shall see face to face, and in that sight our understanding meets with all truth: him we shall see, and in seeing him, our will meets with all good. Hence the understanding having no more to seek, and the will no more to love, they fall, as it were, into a blessed necessity, of truly seeing what they love, and loving what they see for all eternity.  
AFFECTION and RESOL. Forget not then, o man, thy dignity! By God's mercy, and the merits of Christ, thou art made the son of God, coheir with Christ, to share in his heavenly inheritance, to possess the same Kingdom with him: that is, to know the prime truth, and love the chief good for ever and ever. Let not then the fables, fictions and vain lies of the world, take up thine understanding made to know so great and divine a Truth: nor the vain love of creatures engage thy will, made to love so soweraigne à Good. But cry incessantly here below with holy S. Augustine: Let me know thee, o Lord, and know myself; and let me love thee as much as I desire, and as much as I ought. Thus, my soul, may we in some measure, while we live amidst our miseries, begin, before hand, to possess our Beatitude, which consists in knowing, loving, and enjoying our chief Good, which is God himself.   

THE II. POINTE. How Heaven is to be purchased  
Consider out of the Gospel, that the Kingdom of heaven suffers violence; and the violent bear it away. Yes, but we must learn of S. Ambrose how we are to make this violence. We are to assault it, not with swords, with club, or stone; but with mildness, with good works, with chastity. These are the arms which our faith makes use of, in that onsett. But yet to make a right use thereof, we must first of all, make force against our own flesh and blood, that so gaining dominion over ourselves, we may employ all our abilities to force Heaven, as it were, out of the strong hands of the Almighty. We are not to hope, saith S. Gregory, to come to great honours, but by great labours and pains. We must mortify our members, and all the mutinous people of our hearts, our unruly passions, and bad inclinations. So did all the saints of God scale and win his Kingdom. So did that great Doctor of the Gentiles bear it away: I chastise my body and bring it into servitude. So did the saint of saints enter into his own Kingdom. He suffered and so entered into his own Kingdom.  
AFFECTION and RESOL. Let us not hope, my soul, that we who are but younger, and adoptive children, should find any other safe way to heaven, than that which the natural son of God, and all his saints, were to pass: That is, through tribulations, contumelies, and contempts. If we suffer with him we shall reign with him. No, Noah, the pure wheat reserved for the heavenly granaries must be winnowed: the gold found worthy to have course in that celestial Kingdom, must pass through the hottest fires. Sweet S. Augustine puts it at the lowest rate; that ever it can be expected: and yet according to him it will cost us no less than all we are. The Kingdom of heaven, saith that excellent Saint, is worth as much as thou art: give thyself and thou shalt have it. Do not stand bargaining, my soul, and grudging at the price. The natural son of God, purchased it at no less a rate for himself, and thee.     


THE FIRST MEDITAT. FOR THE 7. DAY. A serious reflection to be made, as well of God's gracious gifts bestowed upon us: as minaces pronounced against us  

THE FIRST POINTE.  
COnsider (by way of a serious reflection of all the former Meditations) that since God hath been so gracious to us, and we so ungrateful to him, as greatly and frequently to have offended his divine Majesty. Since he so sowerainly hates sin whereof we stand guilty. Since death is so uncertain: judgement so dreadful. Hell so intolerable; and the joys of Heaven prepared for us, so ineffablely great; consider, I say, what a necessity is put upon us (if our hearts be touched, either with dread of unspeakable torments, or love of Beatitude.) To make a good use of the time, which by God's mercy, we yet have, to redeem time lost: to make hay while the sun shines: and to treasure up the celestial Manna before the sun set.  
AFFECTION and RESOLVE. No my soul, we will dare no longer to be so audaciously adventurous as to trifle out precious time with cold cras crasses. But even at this very moment I will strive to conclude an eternal peace with God. It is dreadful to come too late; to hear, verily verily I know you not, and to find the door shut. My conversation therefore shall henceforth be in heaven, and heavenly things. I will descend into Hell alive, to observe the horrid torments of that ghastly den. I will expect death at all hours, since none knows the hour indeed in which it may surprise me. I will judge myself without flattery, that I may not be more rigorously judged. I will endeavour in earnest and with my whole heart to hate sin, which God so soveraignely hates. And the residue of my life shall be spent, that by true and hearty penance (the only true refuge after sin) I may take revenge of myself, according to S. Paul, for having offended, so gracious a Benefactor, and so dreadful a Majesty.   

THE SECONDE POINTE. How we are to return to God by penance according to S. Augustine  
Consider that the way to return to God by penance prescribed by S. Augustine, is: First (as to the time) to return speedily, and without all delay: because he who promised pardon to the repentant sinner; promised no certain time for him to repent in, but willed him not to delay his conversion. Secondly, (as to the manner) mournfully and with confusion. Every one ought to lament over himself, as over a dead corpse: and express huge groans upon his dead soul. Thirdly, in quality of judge: Mount into the Tribunal of your own heart, prove your own judge, and exercise justice upon yourself. And in the first place, take yourself from behind you, where you endeavoured to hid your faults, and not to be seen, and stand arraigned before yourself. Let fear torture you, till a true confession burst out from an humbled heart: and say to God; I acknowledge mine iniquity, and my sins are continually before mine eyes.  
AFFECTION. and RESOLUT. My soul, having thus, speedily, mournefully, and with the justice and rigour of an unpartial judge, discussed ourselves, let us, presently, humbly, and confidently have recourse to God for the rest. We have an unhappy power in ourselves to commit sin. Thy perdition is from thyself, o Israel: but our salvation is from God alone. To his mercy therefore, which is above all his works, let us betake our selves, saying in the bitterness of our heart: Grant mercy o Lord to that miserable wretch, whom thou so long sparedst in his crimes. O immense piety, take compassion upon a confessing criminal. O public mercy, look upon him with the eye of pity who hath proved cruel against his own soul, ah. I should apprehend my case, in a manner, desperate, did I not bewail it in the sight of an infinite goodness; and conceive my wounds incurable, had I not recourse to an all-soweraigne Physician. Let me perceive the effects of thy mildness, having so long mercifully suspended the sword of revenge, and let the multitudes of my miseries, be drunk up in the multitudes of thy drainelesse mercies.    

THE II. MEDITATION FOR THE SAME DAY. How we are to return to God by the example of the Prodigal child  

THE FIRST POINTE.  
COnsider that the poor prodigal having consumed all his substance, and rising (by Gods preventing grace) out of the sleep of sin where he had long laid, he said in himself: how many hirelings are there in my father's house, who have bread in abundance, while I lie starving here with hunger? I will therefore go to my father, and say unto him, Father I have offended against heaven, and against thee: nor am I worthy to be called thy son: treat me only as one of thy hirelings. This was all the rhetoric he used: to wit a true acknowledgement of his own misery and offences: and the plenty which was found in his father's house. And so took a pious resolution, with the heart of a contrite, and humbled child, to return to a gracious father, and confess his fault, willing for his punishment, to lose the title of a son, for that of a poor hireling.  
AFFECTION and RESOL. Thus it is, my soul, that we ought to enter into ourselves, by comparing the honour and plenty which we enjoyed in our father's house, where a quiet conscience, heavenly comforts, benedictions and graces do abound; with the disasters, disgrace, and abandonments which experience made us find and feel, when like fugitives we wandered abroad, and were reduced at length, to that excess of misery, as to feed with swine. Thus it is that we are to return home again, by an humble confession of our faults to God, and his Ministers: heartily acknowledging that we are no longer worthy of that noble Title of domestikes of God, sons of God, coheires, and spouses of Christ, but only of poor hirelings, which we willingly embrace. Thus do my soul, and we shall infallibly be received into the open bosom of a tender father, whose bowels are more prone to mercy, than our miserable hearts ready to crave it as we ought.   

THE II. POINTE. How we are to return to God, by the example of B. Marry Magdalene.  
Consider that that mirror of true penitents returned to God in the best manner imaginable, that is, with humility and love mixed with tears, etc.  cognovit, saith the Evangelist, as soon as she known that jesus was set down, to table in the pharisees house etc. she entered with a pious impudence, where she was not invited and placed herself, behind him at his feet, she began to water his feet with tears, and wiped them with the hairs of her head, and kissed them etc. She delayed not; to wit, the grace of the holy Ghost knows no sluggish delay. She blushed not: because the confusion which she felt within, persuaded her, that outward shame was not to be valued. She spoke not, where she knew that the language of a contrite heart was better heard, and her tears, the while, more effectually spoke her errand. So that she wrought her wrathful judge, to turn her pious Advocate, and to pronounce a favourable sentence for her. Thy sins are forgiven thee.  
AFFECTION and RESOLVE. These indeed, my soul, are the blissed dispositions, which lead us to a perfect reconcilement with God. But alas! who is so impertinently proud as to presume to have them without his gift who commands them, assuring us by S. john, that without him, we can do nothing Say therefore; give o Lord, I humbly beseech thee, what thou commandest, that I may love thee, as much as I desire, and as much as duty obliges me to. Give humility, that inseparable companion of Charity, and sure Guardien of virginity. Give, finally fountains of tears, that day and night I may bewail my offences: give them, I say, because without thee we are able to do nothing. No: for if with B. Magdalene we come to Christ, it is because his heavenly Father draws us. If the deep inward sense of our crimes make us insensible (with her) of all outward confusion which they bring with them; it is the sorrow which is according to God, and from God, that works it in our hearts. If we was he his feet with tears; it is God who pours down that heavenly dew. If we love him, it is because he loved us first. And yet, (o ineffable goodness and benignity!) by these his own gifts he draws us to him, and then crownes the same by his free pardon, saying: thy sins are forgiven thee.  

A Prayer.  
Grant, o Lord, we beseech thee, that the work of thy mercy may direct our hearts; because with out thee; we are not able to please thee, per Christum Dominum nostrum. Amen.   

Other Prayers.  
O almighty and eternal Father, deign, by the merits of the life and passion of thy only beloved son, deeply to imprint in our hearts, true sorrow to have offended thee, merely out of the motives of love: for alas, if we avoid sin only out of fear of Hell fire, we fear not to offend, but to burn: nor are we justified thereby, since it is not fear of punishment, but love of justice; which makes us just in thy sight, o Lord.  
Grant me also, dear Lord, a perfect detestation of sin, and a firm resolution to avoid it hereafter (especially in such and such things which I am most subject to, and stand most guilty of in thy sight.) even purely for thine own goodness sake, who art infinitely worthy of the love of all thy creatures.  
Grant me finally, a true contempt of the world, and a willing flight from it, and all its pomps and vanities (which are the devil's weapons to destroy us) and thereby faithfully acquitt myself of the solemn promises made in my baptism. Amen.     
FINIS.   

A SPIRITVALL EXERCISE before profession.  

THE FIRST MEDITAT. The Preparitorie prayer. Veni Creator. and Deus qui corda &c  

THE FIRST POINTE.  
CONSIDER that since now the year of your novishippe, or trial, is come to an end; and that by God's special grace and assistance, (to his honour and glory, and the good of your soul) you have conceived a generous resolution, to set upon the building of the Evangelicall Tower, you are highly concerned maturely to examine how it is to be done. Nor can you proceed more securely then by taking it from the mouth of Prime Truth, saying: which of you mynding to build a tower, doth not first sit down and reckon the charges that are necessaire whether he have to finish it, lest that after he hath laid the foundation, and is not able to finish it, all that see it begin to mock him, saying: this man began to build, and he could not finish it. You ought therefore to consider the strength of your body: the bent of your mind; the motives which brought you hither: that so you may discover, whether your body be not in truth too infirm: your mind too weak and wavering: your motives too light, and inconsiderate; out of some disgust, rather than a disinterrested choice: out of confidence of your own ability and strength rather than God's inspirations and dependence of his grace.  
AFFECTION. Let this be done, my soul, in sincerity and truth; with gravity and care; still taking your counsels with God, and from God. It is not a child's play you are going about but the work of a perfect man. Your choice is not for a day, but for life. The consequence of it not for a term of some few years, but for eternity, eternity, my soul. In things, in a manner, indifferent, the choice is indifferent. In such things of small importance, it little imports whether this, or that be done: so either of them be done to God's glory, God is pleased, and we merit. If we should stand a weighing Doubles, saith B. Sales, trading would prove too troublesome, Marry, goes on the same, the choice of ones vocation: the proposition of a matter of great consequence: a work of much difficulty etc. deserve a serious ponderation, that Gods will (which is our duty happiness and perfection) may be discerned therein.  
And let our firm resolutions be made accordingly.   

THE II. POINTE.  
Consider with what it is that this Evangelicall Tower, or spiritual building ought to be built, and S. Augustine will teach you, that it is to be done with no other treasure, than the forsaking of all, and following of Christ, which he takes from Truth itself, saying: Every one of you that doth not renounce all that he hath can not be my Disciple. And the same Truth expresses what he means by renounceing of all, in these words; If any man come to me, and hateth not his Father and mother, and wife, and children, and brethren and sisters, yea and his own life besides, he cannot be my Disciple.  
AFFECTION. This, my soul, is the condition of the obligation into which we are to enter, for the building of this spiritual Tower. This must be performed by us, and even by all Christians in general (at least in preparation of mind) or else in vain do we pretend to be the Disciples, or servants of Christ. Give all, and gain all. At any less cost, this spiritual Tower will not be finished: at any less rate the Evangelicall pearl will not be purchased. Unless all this be performed, saith Christ himself, You cannot be my Disciples: you cannot be true Religious, and true followers of Christ. Unless this generous resolution be absolutley undertaken: let our design be absolutely forsaken. To serve God by halves, will prove unprosperous tous, God desires the hart which was made by himself, and for himself, and he will have it whole. The virgins whole thoughts, and sollicitudes ought to be employed upon the things which pertain to our Lord: that she may be holy both in body and in spirit. Remember that it was S. Paul who said it.    

THE II. MEDITATION FOR THE FIRST DAY. Of the  and sure foundation of this spiritual building  

THE FIRST POINTE.  
COnsider what foundation ought to be laid to support this weighty, and most important building; and your holy Father will tell you again, that it ought to be no other than humility. Do you, saith he, pretend to erect a fabric of a huge height? Think first of the foundation, humility. And by how much higher we intent to raise the building, and to charge more weight upon it, by so much deeper we must dig the foundation. Now, unto what a  height is the top of our Euangelliall Tower to reach? Certes even into the sight of God, that great God, that immense and dreadful Majesty. How vastly deep then ought our foundation to be digged?  
AFFECTION and RESOL. Yes my soul: it is even into the sight of this dreadful Majesty, that we intent that the top of our Tower should reach. That majesty, which the Angel's praise, the Dominations adore, the Powers tremble at; the Cherubins and Seraphins with dread sing to. Holy, Holy, Holy, for ever. Let us not hazard so hugely important a piece upon unsound groundworks which will prove at length but ruins. Nay, contrarily, let us dig quite through, this lose earth of which we are made, exinanite exinanite usque ad fundamentum in ea. Let us never leave digging till we meet with our own nothing; till we know it certainly; till we confess it ingenuously: that, is our safest ground to build upon. where we may justly hope that God will put a hand too, and raise the work; since his custom is, to trade upon nothing and to work wonders upon it. Ah my soul, may we be so truly nothing in our own eyes, that he who is potent, may look upon our abjectness, and do great things in us.   

THE II. POINTE. What this foundation (humility) is  
Consider what humility truly is; and you will receive from your holy Father, that it is a voluntary stooping, or lowing of the mind, out of a serious consideration of what our almighty maker is, and what we are in relation to him. Or again; humility is a virtue whereby a man waxeth vile in his own sight, by the true Knowledge he hath of his own misery. Or else from S. Bernard: Humility is verity; that is the truth of what God is, and what is man; which being well known and pondered, it is impossible but that our hearts should bow down to the very ground, and keep us there with our mouths in the dust whereof we were made.  
AFFECTION and RESOLVE. Now, my soul, if humility be nothing else but a stooping of the heart upon the knowledge we have, of what God is, and what we are, let our consideration be continually fixed upon those two things, as the sure, , and true ground thereof; saying with the humble S. Francis. O my God, Who art thou, and who am I? Who art thou, but an immense, inaccessible, ineffable, incomprehensible Majesty? And who am I, but a miserable, inconsiderable, contemptible abyss of misery? Who art thou, but an infinite rich Master, who canst need nothing that is mine? And who am I, but a poor, needy, beggarly servant, who am constrained to beg bread at thy door every day? Who art thou, but à permanent, independent, eternal essence or being? And who am I, as the scriptures teach, but a vapour, a morning due, a dream, a fantome, a fading flower, a pure vanity, a blast of wind, a shadow, in aword, a thing, which neither hath any other thing, more miserably poor, or morevainely proud than itself. Dust and ashes, then, why art thou proud?     


THE FIRST MEDITAT. FOR THE SECONDE DAY. Of whom we ought to learn humility  

THE FIRST POINTE.  
COnsider of whom you ought to learn humility, and S. Augustine will tell you, that he sends you not to publicans and harlots, who yet will be preferred before the proud person in the Kingdom of heaven, but to the King of heaven himself, who cries out as it were in a public auditory of all mankind: come unto me, and learn of me. But tell me, I beseech thee, saith he, o thou son of God, what must I learn of thee, by coming to thee? that I am mild, and humble in heart. Are then all the treasures of wisdom and knowledge which are hid in thee, reduced to this, that we must learn this of thee, as some great matter of importance, that thou art mild and humble in heart? Is it so great a thing to become little, that unless we learn it of thee, who art so great, we shall never be able to learn it? Yes truly, saith he, even so it is: for the peace and repose of the soul can be no otherwise attained to, then by dissipating that unruly swelling, which makes a man seem great in his own eyes, while he appears unsound in thine, o Lord.  
AFFECTION and RESOLVE. We are here called to Christ's school, my soul, to learn a a lesson which the world was never acquainted with before. The great Rabbis of the Law looked over it, to find the first places in the synagogue. The learned Philosophers understood it not, and thence vanished in their own wisdom. The great Potentates of the earth looked upon it with scorn, and thence they were thrown down from their seats. But the wisdom of heaven made himself the Master of it, and will have us to learn of him: not to create new worlds; not to make visible and invisible things; not to work miracles, and raise the dead etc. which we should have judged a strange, since an impossible commande, but this only, short, sweet and easy lesson; mildness and humility of heart. For alas, without it, what would it profit us to be able to say, as some shall say to God: did we not prophesy in thy name? did we not cast our Devils? did we not work many wonders? What would it profit us, I say since we should only hear with them: I know you not; be gone from me, o you workers of iniquity.   

THE II. POINTE.  
Consider that it is no wonder that the teaching of humility, was one of his greatest sermons to all mankind in earth, since, as it may seem, one of his wisdoms chief designs in coming down from heaven, was to teach the sons of earth that necessary way to heaven according to that none ascends but he who descends. To wit he had seen one of the brightest of his stars with huge multitudes of his accursed crew rush down to Hell, by their proud ambition of ascending: and therefore he would teach the earth by descending to ascend above the Heavens. They lost their right to Heaven by aspiring above their places, to more than they were; and man was to be taught to cure contraries by contraries, and to reintitle himself to heaven, by humbly staying in his place, and by remaining what he was, by dwelling in his poor naked nothing; which alone (were it anything) he might properly term his own.  
AFFECTION and RESOL. If the very brightest starrsfall from Heaven, where pride can get no safe footing; what ought we poor worms to do in earth but fear, and keep ourselves within the compass of what we are? If they fell to Hell by aspiring to be like to the highest; let our firm resolution and whole strife be, to ascend to heaven, by affecting to be equal to, or even less than the lowest: since Thruth hath said it, nor can he deceive us: that he who exaltes himself shall be humbled, and be that humhleth himself shall be exalted. Nay, my soul, since the same Truth comes to teach us this lesson in his sacred passion, let us not prove so much contrary to his blessed design, and our own advantage, as not to endeavour to learn it, with the whole strife of our hearts. Howbeit, sigh he is as well the teacher, as giver of it, let us often say with S. Augustine: thou commandest humility, o Lord, give what thou commandest, and command what thou wilt.    

THE II. MEDITATION. FOR THE 2. DAY.  

THE FIRST POINTE.  
COnsider that hence it was, that the divine wisdom, or Word of God, which was in the beginning with God; nay, was God (and therefore could think it no stealth to be coequal, coeternal, consubstantial with God the Father) exinanited, or poured himself out, and became flesh, Et Verbum caro factum est, taking upon him the shape of a servant. Earth is at a loss, upon this abismall humiliation, little kowing, as saith S. Augustine, what to say to it, or what conceit to make of it. Nay the heavenly powers stand amazed, to sea the king of Angels, become less than the Angels: ye just like to one of us (in all things save sin) nay one of us indeed: flesh of our flesh: bones of our bones, poor man. Unless we should yet say further, less than man: Novissimus virorum, the least and last of men: a worm and not a man, with the royal Prophet.  
AFFECTION & RESOLUT. Ah my poor soul; if the gracious invitations, and mild lessons of Wisdom cannot prevail to pluck down our proud heart; let at least the abismall example of our humanised God, the eternal Word made flesh put before our eyes, dissipate, and cure that pernicious tumour. It is thy very God that lies humbled at thy feet my soul; it is divinity itself, which lies, as it were, infirm before thee, that so thy swelling being worn down, thou mightst deject thyself, and cast thyself prostrate, upon that great God, Deus Deorum, now, for thy example, become the last and least of men.   

THE II. POINTE.  
Consider that if this heavenly design, and resolution be truly admirable; fare, fare above the reach of men and Angels, and the execution of it, ineffably gracious, and even ravishing (as speaking more sweetness, and heavenly delights to humane hearts, than they are any way capable to comprehend; so that they do not so much entice, as enforce the said hearts to humility, if there be any sense of man left in man) so the admirable circumstances which accompaignie it, do powerfully preach the same lessons to the eyes of the world. If then it hath pleased him, to build himself a cottage of the same clay whereof he made us; he will also have all the rest suited to it. This most humble, Love, metamorfised-kinge, will have an humble mother Queen, a poor handmaid of our Lord, An humble putative father, joseph a carpenter. An humble Palace, a poor. Rock or cave. An humble chair of state, a manger. Humble attendants, an ox and an Ass, with a few silly shepherds: and after that, all his life long, poor, tude, simple fishermen.  
AFFECTION and RESOL. What, my soul, will be ever able to decrye pride, if this do not? And what will be able to imprint humility deep in the very bottoms of our hearts, if this prove not effectual? His poor, abject, and despicable condition, in the very first step he made into this world began to publish it: His lowly, obscure, and hidden life, all the time of his infancy, declared it: in his riper years he continually preached it: the course of his whole life, confirmed it: and at his death, he signed it with his precious, blood, humbling himself to death, and the death of the cross, the most infamous of all deaths. O my soul, let us then, being forced by all these pressing, and even oppressing arguments, either humble ourselves to the ground in all occasions of humiliation; or at least, confess to our confusion, that we are the most unworthy, and unsuitable servants, to a divine Master, who was, in all things so incomparably humble.     


THE I. MEDITATION FOR THE THIRD DAY. Of the Benefit of a religious vocation  

THE FIRST POINTE.  
COnsider that it seemed not enough to that King of glory, First to have made you a reasonable creature, after his own likeness, and all the other creatures for your use. 2. to have regenerated you to a new and better life by the holy Sacrament of Baptism. 3. to have given you the knowledge of the Catholic faith, having culled you out of multitudes that daily perish: but his gracious benevolence went yet further on with you, and by this holy vocation to Religion, called you to be his peculiar friend and servant and Favourite, to have a more near and dear conversation with him, and to make it your business in earth, to sing his praises, and mercies, as the Blessed shall do for ever and ever in Heaven.  
AFFECTION and RESOL. O the infinite goodness of my dear Lord who goes still on, in my behalf, heaping benefit upon benefit, and favours upon favours; yea favours of singular preference, tender love, and greatest assurance; towards the attaining of Beatitude, that can be met with upon this perilous sea. Favours not granted to all, nay scarce to a few, among multitudes who daily suffer shipwreck; while thy free grace, dear God, not my merits, hath guided my doubtful navigation to a safe harbour. Where (witness S. Bernard who experienced the same) one lives more purely, falls more rarely, riseth more quickly, walks more cautiously, receives grace more frequently, reposeth more securely, dies more confidently, and is rewarded more abundantly.   

THE II. POINTE. That this vocation leads to a certain state  
Consider that God's goodness, by means of this holy vocation, leads you not to a certain indifferency of serving him, or not serving him, at your own pleasure and election; but he brings you thereby to a settled and permanent state, wherein your body is tied to stability in a certain place; and all your actions are marked out, and limited by Rule and constitutions, and all these confirmed by the three essential vows of Religion, Poverty, chastity and obedience, according to S. Augustins' Rule. Which vows are no other things then sacred and solemn promises freely, deliberately, and with out constrainte, made to God in the face of the holy Church, of things which are better, as S. Thomas of Aquine teacheth.  
AFFECTION and RESOL. This, my soul, was Gods singular goodness to us, to win our hearts by our own free choice, to renounce that dangerous liberty, which might haply have proved our ruin, to embrace the true liberty of the children of God, which is never so free, or even truly free indeed, but under the servitude of that most pious King of glory, according to that of S. Augustine; Liberty is never greater than under a pious King, whom to serve, is indeed to reign: and happy is that blessed necessity which compels us to the better. Our false liberty than is turned into a necessity, but it is to be truly free: to have nothing common with the world: not to be tortured with the greedy desire of vain toys! to have no commerce with wickedness: to pass our time in innocence. Our fortunes are no more ours: Noah, but they are gaynfully spent upon the purchase of the riches of Heaven. The disposition of our body is not in our own hands: true, but it is to imitate the Angels. The goods of our mind, our very will is at another's dispose. Yes, but it is, that by wanting it for a time, we may enjoy it for an eternity.    

THE II. MEDITATION FOR THE THIRD DAY. Of the vow of poverty  

THE FIRST POINTE.  
COnsider that if humility be the basis and foundation, which secures all that is built upon it, poverty must be at the charges to raise the walls. But with what treasure will poverty perform this work? Marry with no other, as S. Augustine hath told us, but with relinquishing of all we either have or can hope for. So is the top and perfection of our spiritual building to be attained to; as wisdom itself assures us, saying: if thou wilt be perfect, go and sell all that thou hast, and give it to the poor, and take up thy cross and come and follow me.  
AFFECTION & RESOLUT. O glorious and rich poverty, which alone art able to undertake and accomplish so great a work. The riches of a kingdom are scarcely sufficient to finish one princely Lowre: and yet the poverty of one poor free giving heart, is able to raise a stately Tower reaching into the sight of God, and to possess itself of his kingdom. O gainful commerce! o divinely-rich trading! Ingenious poverty is able to improve her small talon, to an hundred-fold advantage: and to the sure possession of life everlasting. He says it, whom we dare not misbeleeve: every one that hath left house, or lands for my name's sake, shall receive an hundred fold, and shall possess life everlasting.   

THE II. POINT. That Evangelicall poverty ought to be learned of Christ  
Consider that though divers Philosophers both praised, and in some sort practised poverty, as not reputing him worthy of God who did not contemn riches: yea and some among them qualified it laeta paupertas, joyful poverty. Yet hardly should we either have tasted the joy of it, or have put ourselves to the practice thereof, had we not had a better Master to have proposed it to us by way of counsel; preached it to us with a blessing upon it; and practised it in his own sacred person all his life long: who being rich became poor to enrich us by his own poverty. He was poor in his nativity; being borne in a poor cave or stable; wrapped up in poor clothes; laid on a poor lock of hay, lodged in a poor manger, accompaigned with a poor ox and ass. All the course of his life was spent in poverty and want: never having any possession, Noah not so much as a place to shrude his head, and at his death he was stripped naked upon the cross.  
AFFECTION. and RESOLUT. And yet, was he not eternal providence, and foresaw all this? Was he not eternal wisdom. and so could have prevented it all? Was he not the riches of heaven, and our God, who could stand in want of nothing that is ours? Conclude then my soul, with much joy and consolation; either are we making a good choice of this poor life we intend to lead; or else the wisdom of heaven may seem to have missed in his choice. But wisdom could not deceive, nor be deceived: rejoice then, my soul, to have made so sure, so happy, so Christlike a choice. And let us never cease to use our uttermost endeavours, to imitate his extreme poverty in his nativity, in his life, and at his death.     


THE FIRST MEDITAT. FOR THE 4. DAY. To what this vow of poverty doth absolutely bind us  

THE FIRST POINTE.  
COnsider that the poverty to which you oblige yourself, is according to S. Augustins' Rule. That is, not to mendicitie, not to penury, or extreme want of necessaries in meat drink or clothes etc. But to possess what you possess in common, according to that Apostolical and primitive Christian proceeding in the fourth of the Acts: All things were common unto them & neither was there any needy among them & and to every one was divided, according as every one had need. From these blessed first fruits of Christianity, did your holy father, as himself declares, take the model of your life. So that, as you can have nothing of your own, nor even the power to call it so: so on the other side, you have right to your share in the common distribution of the whole.  
AFFECTION and RESOL. How happy are we, my soul, to have fixed upon so happy a proceeding; where we are neither to have nor want riches: to wit we neither suffer the danger of having them; not the incommodity of wanting them. Happy condition, which frees us from the peril of riches, which makes the way of heaven almost impossible: and yet subjects us not to the incommodity, of the want of them, whereby life becomes loathsome, and necessity compels to unworthy and base things. This golden means, was certainly the production of the holy Ghost in those boiling primitive hearts, whence it was derived down to us; and whereby we can joyfully pronounce with the Apostle: we have nothing, and yet we possess all things, by the harmless use which we are permitted to make of them.   

THE II. POINTE. What poverty a true Religious aught indeed to aim at  
Consider that though the possessing of nothing in proper, or want of propriety. be all that you canonically promise or are bound to; yet your aims indeed, are the contempt of riches, and of the very desire of them. It is not gold and silver that the Apostle terms the root of all evil, but the inordinate coveting of them. Nor are rich persons alone subject to danger, but those also that covet to be , who, saith he, fall into snares, and temptations. The poverty which our saviour preacheth with a benediction upon it, is spiritual poverty, or poverty of the d'isinterrest mind which neither has them, nor cares for them, nor seeks the commodities and pleasures they bring with them, further than a mere necessary livelyhoode, as we see in our B. Saviour's example, which is our pattern indeed.  
AFFECTION and RESOL. The actual want of riches, my soul, and the banishing of those contentious words mine and thine, is a good step to beatitude: since thereby innumerable occasions of contentions and quarrels are cut off. Yet alas, that is not all that the spouses of Christ should aim at who in their poverty ought to express the poverty of Christ, who neither had them, nor desired them, nor the commodities and delights which accompany them. It profits us not at all, saith S. Caesarius, to abandonne riches outwardly, unless we root out withal the inward desire of them, which stick close to our hearts. It is not too much, my soul, for poor naked man, to follow poor and naked Christ.    

THE II. MEDITATION FOR THE 4. DAY. Of the vow of chastity  

COnsider, that if humility hath placed the foundation, and poverty raised the walls, chastity would be at the cost to adorn it within: for it is indeed Virginity that is the beginning of spiritual beauty and ornament. All the beauty and glory of the King's daughter is within. Yea saith S. Bernarde, virginity is the best, and most wishful furniture, and such as might even prove a kind of envy to the Angels themselves, which though otherwise Virgins too; yet are they not virgins environed with flesh and blood: whereas to live in flesh and not according to flesh, is not an earthly, but a heavenly life, saith S. Hierome.  
AFFECTION and RESOLVE. With what other ornament, my soul, then virginal purity, was that royal Hall, or earthly Paradise, to be adorned, which was to receive the purity of heaven, which came down to espouse man's nature? If virginal purity than was to give entertainment to the son of God in earth, no wonder, that purity too must adorn the spiritual building which we are raising up into the sight of God in heaven. Let us not fail, my soul, to put an inestimable price upon this angelical virtue, which heaven so highly values. It being indeed the ivery Throne which the heavenly salomon built for himself. And let us never esteem it safe but only upon its sure foundation humility.   

THE SECONDE POINTE. That by the vow of chastity you are truly married to God  
Consider to what a height of dignity you are admitted by this heavenly vow: certes to no less than an absolute marriage with God. So were we taught by Tertullian 14. hundred years ago; speaking to a virgin: thou art married to Christ: to him didst thou deliver up thy body: to him thou didst betrouth thy maturity. Walk on then, according to thy spouse his will and pleasure. Whence the Church of God till this day, appoints these words to be said at your receiving of the veil: receive this sacred veil, whereby you may be known to have contemned the world; and to have subjected or espoused yourself for ever to Christ the spouse of virgins.  
AFFECTION and RESOL.  
O admirable dignity of the Virgin, where the humble handmaid is raised to the honour of a Bride to Christ himself, the Bridegroom! whom when she love's, she's chaste: whom when she touches, she's pure: whom when she takes in marriage, she is a virgin! O supercelestial marriage! from whence fidelity, and fertility are expected, as well as in other marriages: because such as break the first faith, have damnation, saith the Apostle. Yea, the happy state of virgins, assures S. Augustine, is more fruitful and fertile; not by having great bellies, but great minds: not by having breasts full of milk, but hearts full of candour: and in lieu of binging forth earth out of their bowels, by bringing forth heaven by their prayers. Hence issues a noble progeny; purity, justice, patience, mildness, charity attended by all her noble train of virtues; the holy virgins heavenly issue.     


THE FIRST MEDITAT. FOR THE 5. DAY. Of the vow of obedience  

THE FIRST POINTE.  
COnsider that notwithstanding that in humility, the ground work, is sure: that  poverty hath raised the walls, and angelical purity hath adorned the work interiorly, Yet must transcendante obedience secure all, or nothing will prove stable. All is sure in obedience, all without it is in danger. Obedience, saith your holy Father, is, as it were, the mother, and keeper of all: she continually watches that no part of our spiritual building may be liable to any danger. And this so necessary virtue of obedience, is nothing else but a voluntary and rational sacrifice of our own will to the will of another, which S. john Climacus terms, the death or grave of our own will.  
AFFECTION and RESOL. If then, my soul, our greatest assurance be found in obedience, let our greatest care be employed to purchase, conserve, and practise it. By obeying our Superiors, it is (saith S. Gregory) that God is obedient to our prayers. And your holy Father, dares affirm; that one prayer of an obedient person is sooner heard, thet ten thousand of one disobedient. It is obedience which makes us secure: obedience which frees us from care and solicitude: Obedience which renders our meat, drink, and play, meritorious. By obedience we equally advance our journey towards heaven in standing still, as walking on; in sleeping as waking. O admirable advantages of obedience! O how happy and secure is the condition of an obedient soul, of whom the wiseman pronounceth that she shall sing victories.   

THE II. POINTE. That obedience is the most important of the three vows  
Consider that though the vows of poverty and chastity, contribute much to the happy state of a religious life, yet doth that of obedience fare excel them, and in some sort contains them all, according to the sense of the Angelical Doctor. For whereas Religion is a sacrifice, wherein poverty offers all her goods of Fortune; and chastity all those of the body: obedience goes yet further, and sacryficeth all those of the mind, as self-will, selfe-iudgement, and even the whole man, which certainly is incomparably more excellent than all the rest.  
AFFECTION and RESOL. Povertie, and chastity, saith S. Bernard, are the two wings by which obedience mounts aloft. Yet it is she indeed, not they that fly. A dozen such wings would not be able to raise proud disobedience one inch to heauen-wards. It is neither our goods of fortune, nor those of our body, which will prove a pleasing sacrifice in the sight of God, unless they be accompanied with obedience, the humble submission of the will, and judgement. Banish out of your heart, this pleaseth, and this displeaseth, saith your brother a Kempis, and nothing shall trouble you. and S. Bernarde, take away the will, and there shall be no hell.    

THE II. MEDITATION FOR THE 5. DAY. Of the extont of obedience  

THE FIRST POINTE.  
COnsider, that as to make obedience absolutely blind, were to deprive man of man that is, of reason whereby he is differenced from a beast, and to oppose that of the Apostle; let your observance be reasonable: so to leave it wholly to the guidance, and appointment of reason, were rather to make a man a Philosopher, then either a good religious person, or even a good Christian. It must so fare see, as to be able to discern God's part, because the Decree is without exception, that we ought rather to obey God then men. But where we do not manifestly see, that Gods right is trenched upon, or violated, we ought absolutely to obey a superiors command in all things without reserve, wherein he is superior. And this kind of obedience falls under your vow, and is absolutely necessary.  
AFFECTION and RESOLVE. O my soul, if our own reason were made the Rule of our obedience, with what confusions, and endless wranglings would not Monasteries be replenished? They would not so much be found sacred and silent solitudes, as cententious Academies. It is at the death of our rebellious wills (that postilent source of man's misery and mortal poison of a spiritual life) that obedience aims, which is not effected by proud disputes, but by humble submissions; having continually in mind that all power is from God, and he who resists power resists God's ordonnance. Let us then, my soul, humbly and promptly obey God in our superiors person, standing always in a blissed in differency with S. Paul, to hear him by their mouths, and to obey him, in their persons, saying: What is thy holy will I should do?   

THE II. POINTE. Of the divers degrees of it  
Consider that though necessary obedience to which you are tied by vow, consists in obeying Superiors commands, according to Rule and Constitutions, or what conduces to the due observance thereof. Yet are not the pious spouses of Christ to stop there, but to be still striving to emulate the better gifts, and to render themselves wholly agreeable to their divine spouse. Be perfect, as your heavenly father is perfect saith our saviour, by endeavouring still to obey in the most perfect manner, which that great servant of God Ruisbrochius puts down as follows. In the first place it must be prudent and discreet. 2. simple. 3. cheerful. 4. prompt. 5. courageous. 6. devoute. 7. humble.  
AFFECTION and RESOL. O what a blessed life is led where all these conditions meet! O what a Heaven appears in earth where earthly Angels thus live Let this be our chief endeavour, my soul, as it is the happiness, security, and ornament of a religious life. Let us with prudence and discretion discern God's will by our superiors mouth, and whether we be commanded to watch, to fast, to pray or work, etc. or else upon occasions, at their pleasure, to leave them off, let it be done simply, and with assurance, that by how much more simply, by so much the more fruitfully and excellently it's done. Let that discreet simplicity be seconded with quick and cheesfull execution: for God love's a free and merrie-harted giver. If the thing commanded appear hard, yet embrace it with a manly courage, heaven is worth more, and he who gave the command can give strength to perform it. Finally, let all this be done with humility and devotion, not so much to please men, as that our heavenly father may be glorified.     


THE FIRST MEDITAT. FOR THE 6. DAY. Of the excellencies of Obedience  

THE FIRST POINTE.  
COnsider with devoute Ruisbrochius, that obedience is a virtue of so great excellency, that the very lest work, be it of what kind it will, being done by virtue thereof, is much better, and more acceptable to God, then even other geate works done without it; as for example, hearing of Mass, reading, praying, contemplating, or any other work you can think of. Which lesson we are yet taught by a greater Master: Kings 1. 15. Will our Lord have Holocausts and victim, and not rather that his voice should be obeyed? For better is obedience then victim: and to hearken rather, then to offer the fat of rams. Because etc. it is as it were the wickedness of Idolatry to refuse to obey.  
AFFECT. and RESO. It is not so much the greatness of the thing then, my soul, we ought to look upon, as the greatness of the obedience with which we are to perform it. Commands of great and herociall actions rarely occur, whereas obedience may be daily exercised, and merit increased in a number of small matters. Nor is it easily to be conceived, what riches are to be treasured up for heaven thereby. Devoute obedience knows how to render the poor widow's mite a grateful offering. Industrious obedience negotiates upon trifles, and yet like the honiebee stores her hive with huge riches. Many other virtues, daughters of Charity, gather main heaps of treasure together, yet obedience so fare outstripps them all, that she makes herself more grateful to God than a sacrifice.   

THE II. POINTE. Of whom we ought to learn Obedience  
Consider that we ought to learn this best of moral virtues of the best of Masters of morality jesus Ch. Who is as well the Master, as the Disciple, of it. He was the Master of it: at his coming into the world; while he lived in it; and at his departure out of it. At his coming, S. Paul tells us in his person: in the head of the book it is written of me, that I should do thy will: then said I: behold I come that I may do thy will o God. His whole life was spent in the doing the will of his heavenly father who sent him, and in obeying his mother, S. joseph, and even all creatures for his sake. At his departure, he was obedient even unto death, and the death of the Cross. And he was the Disciple of it too; sithence, as S. Paul affirms, though he were the son of God, he learned obedience by the things which he suffered; and was made the cause of eternal salvation to all that obey him.  
AFFECTION and RESOL. O what an excellent lesson of obedience hath the son of God, left for the sons of men to imitate! He, who, as God, could be obedient to none, being God-man, be comes obedient to all men for his heavenly father's sake. All his life was a continued obedience, till by his painful death he consummated the great work of man's redemption, for which he was sent. Father I have consummated the work whih thou gavest me to do, saith that entirely obedient son. The work which we are to do, my soul, (which is as it were our whole business) is, to obey God in our superiors commands, and by such submission, and their care, to secure our blessed eternity. By their eyes we best discern: By their judgements we most wisely judge: by their directions, and orders, we most surely walk to man's beatitude.    

THE II. MEDITATION FOR THE 6. DAY. That Charity must be the roof of this spiritual building  

THE FIRST POINTE.  
COnsider, that be the foundationes never so deeply digged: be the walls never so firm, and confirmed; and the interior parts never so fairly adorned: yet if the roof be not suitable to the rest, and be not established above the rest, it lies but uselessely open to receive winds and shewres; and is unfit for the use of man: being indeed no perfect building, but only the materials or ruins thereof; upon which passers by look with derision, and say: this man began to build, but could not finish the same.  
AFFECTION & RESOLUT. It is the end, my soul, that every wise man acts for, without which his work is imperfect, nor can he repose. Povertie indeed seems more than humane. Pure nature knows no such production. Virginity is truly Angelical and divine; and is a fruit which is only found in the bosom of the Catholic Church. None but a virgin mother brings out virgins. Obedience directs all, secures all, confirms all: and makes a fit tabernacle for God in the heart of man; by banishing thence self judgement and self will. But heavenly charity; as a glorious mother, far outstrips them all, gives them all their beginning, increase, and perfection. For why indeed, my soul, did we first enterprise this holy work, but because we love? What could be able to rob us of all we have, but love? What did woo us to virginal chastity, but the love of a virgin spouse? What could move men to deprive themselves of beloved liberty, and to live at the dispose of another's will, but the love of him alone, who choosed rather to die, them not to accomplish the will of his heavenly Father? Love then, saith your holy Father, and do what thou wilt.   

THE II. POINTE. That without charity nothing is done to secure our happy eternity  
Consider that if humility put the foundation of your spiritual Tower, it was by charity's guidance and order: for as humility goes not without charity, so charity never leaves humility. If poverty raised the walls, it was with the treasure wherewith charity furnished her. If chastity adorned it within: it was with the pure burning gold which she had of charity. Finally if obedience confirmed and secured the whole work; it was by the force she received of charity, which is as strong as death. In a word all is from charity, and all is for charity.  
AFFECTION & RESOLUT. He (S. Paul) known this truth, my soul, as certainly, as he affirms it undauntedly: to wit; that not only the foresaid virtues profit us nothing without charity, but even that though we should have all faith, so that we could remove mountains: though we should distribute all our goods to be meat for the poor: finally, though we should deliver our bodies to burn, and yet want charity, it profits us nothing. Charity; saith holy S. Augustine, is that which discerns the sons of God from the sons of the Devil. Charity is that one necessary thing, which alone sufficeth. Charity, in a word, is that Evangelicall gem, for which if a man should give all his substance, he shall repute it as nothing. Come them, o come then, o thou holy spirit, Deus Charitas, and replenish the hearts of thy faithful, and inflame them with the fire of thy love.     


THE FIRST MEDITAT. FOR THE 7. DAY. That all the virtues are love  

THE FIRST POINTE.  
COnsider that so true it is that nothing is done without charity, that your holy Father makes no difficulty to teach you, that without charity the rest of the virtues are not indeed reputed virtues: nay further, that the rest of the virtues are but indeed love and charity, so, or so qualified. For what is humility but charity stooping, and reputing herself nothing? What is poverty, but charity contemning all, and stripping herself of all: What is chastity but love preserving corruptible man from corruption of body and mind? What finally obedience, but love freely and reasonably sacrificing up the will of man, and making it supple and inclinable to every creature.  
AFFECTION and RESOL. Charity then, my soul, is that transcendent heavenly virtue without which there is no true virtue at all. It is she which governs as Queen, gives life, vigour and worth to all the other virtues. He who loveth not remains in death. It is she who perfumes them all with the odour and sweeenesse of holy love: since we do not merely embrace them, because they are virtues, but rather in quality of things that are desired, embraced, and beloved by God: (To discover à man truly virtuous, we use not to inquire what he believes or what he hopes for, but what he love's. If earth h'es earthly: if Heaven, he's heavenly; if God, he's Godlike.) for as such they become all desirable, loving, and lovely. Let me love thee, then, o Lord, let me love thee, and love all other things which I love and practise, for thee, and in thee: that my beloved may be mine, and I wholly his.   

THE II. POINTE. That we ought incessantly to desire, and breath after charity  
Consider that if, as we have seen, Charity be all in all, our thoughts ought to be set upon the continual desire of it. For what oughr we, or do we indeed desire, but what every one proposeth to himself for his end? and the end of the law is love. What ought any Christian to desire but the accomplishment of the law of God; and the fullness of the law is charity. Nor fares it in those heavenly desires, as in vain worldly wishes: a million of them puts not one penny into our purses. Whereas by the very desire of the love of God, we begin to love God indeed: and still the more we desire it, the more we love. Yea, when this desire waxes strong and hearty, the desire is turned into fire, and inflames the covering heart. He that desires God with his whole heart has already him whom he love's saith S. Gregory. And S. Augustine: a holy desire, is the whole life of a good Christian.  
AFFECTION and RESOL. But alas, my poor soul, though we clearly discern this desire to be most just, advantageous, and most worthy of a christian heart: yet we sometimes perceive ourselves not to be so happy, as even to have this desire. Let us then at least say with the Prophet: my soul hath desired, earnestly to desire thy iustifications at all times. Let us not fail to have this desire of desiring, continually in our heart; saying with S. Au. Give me thyself, restore me thyself: for what is not thy very self, is very nothing to me. and it will happen with us, as it did with the holy Prophet, that in these holy thoughts and desires fire will flash out; and so throughly in flame our soul, that as the stag thirsteth after the fountains of fresh water, so shall we vehemently covet, and thirst after our good God, that drainlesse fountain of living water, which flows into life everlastnig.    

THE II. MEDITATION Of whom we are to learn Charity, towards one another  

THE FIRST POINTE.  
COnsider that we ought to learn this most important lesson, this one necessary thing, of him, who doth as well teach it, as give it, our Saviour jesus; who brought down this sacred fire into earth and his will was it should burn the hearts of men. And indeed, never did he seem so peculiarly to make himself the Master of any thing, as of this virtue and humility. This is my precept, said that dear master of ours, that you love one another. My little children. I give you a new precept, that you love one another. In this all men shall know that you are my Disciples, if you have love one to another. Holy Father, I pray etc. that they may be one as we also are one, I in them, and thou in me.  
AFFECTION and RESOL. This is the great commandment, indeed, my soul, this Christ's special precept: Love one another this the badge by which he will have all his servants to be known. If they love one another. If we come without this wedding garment, we shall be repulsed. If we knock, not having this oil of charity in our Lamps, (whereby we may be known to men to be God's Disciples) God will not know us; the door will be shut. What thing more wishful, could we have desired to have heard, them by affording mutual love and assistance to one another, (which we have all such need of) to secure our salvation? And yet, the most loving, and beloved Apostle assures us: It is the precept of our sovereign Lord, and Master: do this saith he and it sufficeth. Bear one another's burden, and so you shall accomplish the law of Christ.   

THE SECONDE POINTE. How we ought to exercise Charity to one another  
Consider that this aught to be done by his example, who gave the command of it, and afterwards came graciously down to teach it by his own practice. Thus we are taught by the great Apostle. Receive, help, comfort, support, and love one another as Christ received, assisted, supported and loved us. But how did Christ love us & c? Marry, he loved us first, with a free, and disinterested love, which looked upon no preceedant merits. 2. With a right love, not to receive any thing from us, but to discharge the overflowing riches of his merciful breasts upon our poverty. 3. With a perseverant love: for loving his who were in the world, he loved them to the end. 4. With a strong love; even as strong as death itself: he loved us, and delivered himself for us: for us men, and for our salvation.  
AFFECTION and RESOL. If then my soul, we hope for any consolation in Christ; if any solace of Charity; if any society of spirit, if any bowels of commiseration, let us endeavour to fulfil the B. Apostles joy, by being of one meaning (having the same charity) of one mind, agreeing in one. That nothing be done by contention, nor by vain glory: but in humility; each counting others better than themselves. In a word, let us receive, comfort, support and love our poor brethren: and that too, as Christ gave us the example, with a pure and disinterrested love, because it is his blessed pleasure that so it should be. With a right love, not seeking that which is profitable, in particular, to ourselves, but that which is profitable to many. With a perseverant love, which is not to end but with the end of our lives. Finally, with a strong love, ready to wrestle with obvious difficulties, and even with death itself, for the good of our brother, as our dear Lord gave us an example.   

THE THIRD POINTE. What assurance this fraternal Charity gives that we are in happy estate  
Consider with S. Augustine, that God out of his infinite goodness, that man might have no excuse left if he learned not to love him, pleased to consummate and abridge his holy word or Law. He made it short, that none might be wearied with reading of it: and clear withal, lest any might have said, I could not understand it. And what is this short and clear word? Take it from S. Paul: he that loveth his neighbour hath fulfilled the Law. Hence S. john affirms confidently: that we know we are translated from death to life, because we love our brethren. We know. What do we know, saith your divine Father? that we are translated from death to life. But how do we know it, demands he again? Because we love our brethren, concludes he with the great Evangelist.  
AFFECTION and RESOLUT. O the great goodness of God, to reduce his whole law to love! O easy fulfilling of the said Law, which consists only in loving of our neighbour! O happy assurance, received from the penmen of the holy Ghost! O blessefull knowledge, which makes us know that we are gotten out of the possession of death, into the Kingdom of life! And all this at so easy a rate: because we love our brethren. Let us not then be solicitous, o my soul, nor run to others to know our present state: return to our own hearts, and if we meet with brotherly charity therein, let's rests secure, saith your B. Father, that we are translated from death to life: like as, not finding it there, we have an accursed assurance that we are in death's possession: he that love's not remains in death. Let me love thee then, my ever dear loving Lord, and my neighbours in thee, and for thee. If I ever forget thee or them, or this Covenant of love, let my right hand be forgotten: and let my tongue stick to my jaws if I remember thee not, and place thee not, in the head of my dearest delights. For I am thy servant, I am thy servant, and the son of thy handmaid redeemed with a great price. Thou hast broken my chains in sunder; the chains of my sins: the chains of ill custom; the chains of the malignante world; that by a happy escape from it, I might be chained to thee in the golden chains of Charity. And therefore I will sacrifice to thee a sacrifice of praise, of all that I have or hope for, and all that I am, my life, liberty, and all: and willingly, joyfully and without constraint, I will render my vows to thee, in the sight of all thy people. Amen.    
FINIS.