MEDITATIONS COLLECTED AND ORDERED FOR THE USE OF THE ENGLISH COLLEGE OF LISBO. BY THE SUPERIORS OF THE Same College.  Declinate à me maligni, & scrutabor mandata Dei. Departed from me ye malignant, and I will search the commandments of God. Psalm: 118. 
THE SECOND EDITION. In which all the Latin sentences are translated into English for those that understand not Latin.  
AT DOUAI, By BALTAZAR BELLERE, 1663.   

A PARABLE TO A PIOUS SOUL, AS Yet but an apprentice in love.  
We read of a Gentleman that had two friends, with whom for a long time was all his conversation, joy, and content: but being at length constrained to part company, yet in his absence he still continued his former love with them; and to this purpose sent them daily his letters, messages, gifts, & presents; & his friends as often repaid him with great thankss and gratitude, both equally extolling his liberality, setting forth the magnificency of his presents, and wishing they were able in the lest measure to requited him: but yet with this difference (as appeared by their letters, and the Gentleman at length clearly perceived) that the one of them in his answers was totally poured out in the praises of the presents sent him, setting them out for the most rare, most excellent, and most welcome to him, that no exprefssion could sufficiently declare, how he esteemed them; next he returned the Gentleman a thousand most humble sincere & cordial thankss, for his love & favours; & finally offered him (& this most unfeignedly) a thousand protestations of his gratitude & loyal service: but in all this not one word of any desire, wish, or longing he had for his speedy return. Whereas the other friend, though he omitted it not, yet was he briefer in the like expression of the value and esteem of the presents, of his thankss, gratitude & service, etc. but to signify the other point of the desires, the long, the deaths he suffered for the long absence of his friend, all time was too short, all paper too little.  
He asked him an hundred times over & over, how many weeks, days or hours it would be till he returned: that, if he had time for it, he would sand him word, whether & when he should come forth to meet him: or rather that he would make such speed himself, that all messages more might be prevented: finally that he lived in the mean while only upon his memory, for the preserving & refreshing of which & for no other end or content he had in them, he daily and hourly read over the letters, and reviewed the gifts he had so often received from him: but alâs being but poor shadows without substance they could not continued life; & that therefore nothing but his own presence, & that speedy too, could ease his grief or give him content & rest. The Gentleman, as I said, well perceived this difference of affections in his friends; & that the one seemed to love his gifts, the other his person: yet to make a real trial of both, he suddenly & unlooked-for returneth home, & going severally to visit his friends, he findeth them both looking over the letters, and unfolding the tokens he had formerly sent them: but the former, seeing him entering in at his chamber door, risen up, bade him kindly welcome, & presently with many thankss shown him the tokens & jewels he had sent him, beginning afresh to praise & extol them: when the Gentleman seeing this his friend esteem his wealth more than himself, departeth as suddenly as he came, & steppeth over to the other; who as busy & poring as he was upon the letters & presents he had, not sooner espieth a glimpse of his best beloved, but leaping up & throwing all by, falleth in his sweetest embraces, without memory or thought of any thing, not not of thanking him for the many gifts and letters received: all his long are turned into fruitions, all his sighs into joys, & the tears that yet remain or rather increase, are eye-witnesses as I may say that he hath in his arms the sole & total object of his true and candid love, which was of his person, not of his gifts or benefits.  
Our greatest God & truest friend, A quo (as we may say) omnis amicitia in caelo & in terrâ nominatur; from whom all friendship in heaven, and in earth is named; came down in person, treated, lived & conversed with us, according to that; In terris visus est, & cum hominibus conver●atus est; he was seen upon the earth, and was conversant with men; teaching us the way to heaven, curing our infirmities, and by his own death freeing us from the bondage of the devil and guilt of sin: and all this to gain our love, and to settle a true and lasting friendship with us. This done he departed from us; & that for our good also; Expedit vobis ut ego vadam. It is expedient for you that I Go. Now no sooner a●sent, but he daily & hourly sendeth us the messages of heavenly inspirations, the gifts of the holy Ghost, the presents of all fort of comforts & benefits, nay his sweetest letters too, to wit the holy Scriptures his own hand writing, and other pious & devout books penned by his Secretaries, but signed with his own spirit, and love-seale. Now, like the above said Gentleman, he findeth amongst us two sort of friends: for some (how nigh might I say, all?) look so much upon the blessings they enjoy, whether temporal or spiritual; take such notice and content in the comfort, and devotion they feel in prayer, holy Scriptures, & devout books, that thinking themselves now full of piety, and happiness, they never cast up an eye, a thought, a sigh towards their absent friend: never long for his sweet presence; never return him their thankss and duty for himself these are clearly convicted not to love God, so much for himself, as for his gifts; nor to respect his honour, will, and pleasure, but rather their own profit and content. Wherhfore let such be sure, they shall never enjoy Gods special, & as I may call them, personal visits; nor have the comfort and reward of a true lover.  
But the true friend & lover of God indeed (I dare hardly put him in the plural number, Ne ille unicus sit, Lest there be none but him,) proceedeth after another manner: he omitteth not to think & run inate on the doctrine & commands his Lord hath left among us, and serveth them most exactly; he letteth not a day, nor scarce an hour pass, without a tender remembrance of the bitter death & passion he suffered for us: he looketh full often upon the presents his loving Lord daily sendeth him, that is, meditateth with love and gratitude upon the innumera le benefits of all sorts showered down upon us all: nay as often readeth over his kindest letters of holy Scriptures & pious books. But his sole end in all this his busy diligence is no other than to seek & found out, if possibly, his best beloved himself; but he being absent and gone, his labour is by the above said means and helps to retain at lest in his soul a lively memory of him; and in this sad banishment. Comedit & vivit de micis quae cadunt de mensâ Domini sui: He eats and life's of the crumbs that fall from the table of his master: but alâs this doth not satisfy his starving soul; she cannot live long upon such course bread; hence spring her hourly sighs, tears and long for her best beloved; Quemadmodum desiderat ●ervus ad fontes aquarum, ita animae mea ad Te Deum vivum; veniat Dilectus in hortum suum. Even as the hart desires after the fountains of waters, so doth my soul long after thee my living God; O let my beloved come into his garden. Now if her dearest Spouse (as be most confident, he will and very often too) come down, as I may say, in person, to visit her, & fill her with a feeling presence & manifestation of his sacred divinity; o how she than leaps up and cleaves unto her beloved, forgetting all her former occupations, lections, meditations; finally united, inflamed and immersed in the depth of the Deity, she can neither think nor say any more but Dilectus meus mihi & Ego illi. My beloved to me, and I to him. AN ADVERTISEMENT.  
THese Meditations suffi●e for the whole year in due and right order, for the great Feasts thereof, as well movable as : only for the variation of Shrovetide it is to be observed, that the Passion of our Saviour, set down in the fifth Chapter of the second Part, is to begin on Sexagesima Sunday wherefore; in ease the precedent Meditations of our Saviour's life, come short & reach not out to the said Sunday than make the supply out of the Appendix at the latter end, of the state & vocation of a Scholar & Priest But if, on the contrary, the said Meditations of our Saviour's life, exceed and remain at the said Sunday of Sexagesima; than let those that are over, come in at the end of the year, immediately after those of the vocation of a Scholar and Priest, just before the Conclusion of the whole year; which is the examination of our progress, etc. Wherein this only care is to be had, that the number of the considerations taken in, or left out at either place, be respectively restored & set aright in the places specified; which the Confessarius of the house may at the heginning of the year peruse & set aright, in a small note drawn for that purpose   

THE PREFACE OF THE PARTS OF MENTAL PRAYER.  
Mental prayer hath chief five parts, which aught to be regularly observed by all beginners: Preparation, Meditation, Thanksgiving, Oblation, and Petition.  
Preparation is in this sort: Per signum Crucis de inimicis nostris, libera nos Deus noster: In nomine Patris, & Filij, & Spiritus Sancti, Amen: By the sign of the Cross, from our enemies our God deliver us: In the name of the Father, and of the Son, and of the holy Ghost, Amen: than with low reverence to the presence of God almighty; Gloria Patri, & Filio & Spiritui sancto: Sicut erat in principio, & nunc, & semper, & in saecula saeculorum, Amen. Glory be to the Father, and to the Son, and to the Holy Ghost: Even as it was in the beginning; and now, and ever, and world without end. Amen.  

VEni Creator Spiritus,  
Mentes tuorum visita,  
Imple superna gratia,  
Quae tu creasti pectora.  
Qui diceris Paraclitus,  
Altissimi donum Dei,  
Fons, vivus, ignis, charitas,  
Et spiritalis unctio.  
Tu septiformis munere,  
Digitus paternae dexterae,  
Tu ritè promissum Patris.  
Sermone ditans guttura.  
Accende lumen sensibus,  
Infunde amorem cordibus,  
Infirma nostri corporis,  
Virtute firmans perpetim.  
Hostem repellas longiùs,  
Pacemqueve dones protinùs,  
Ductore si te praevio  
Vitemus omne noxium.  
Per te sciamus da Patrem;  
Noscamus atque Filium,  
Teque utriusque Spiritum  
Credamus omni tempore.  
Emitte Spiritum tuum & creabuutur, Et renovabis saciem terrae.   

OREMUS.  
DEus qui corda fidelium S. Spiritus illustratione docuisti, da nobis in eodem Spiritu recta sapere, & de eius semper consolatione gaudere; Per Dominum nostrum jesum Christum Filium tuum, qui tecum vivit & regnat in unitate eiusdem Spiritus Sancti Deus per omnia saecula saeculorum. Amen.  

COme Creator, Spirit divine,  
Visit now the souls of thine,  
Fill with grace distilled from heaven,  
Hearts, to which thou life has given.  
Whom the comforter we call,  
Gift of God transcending all,  
Living spring, fire, fervent love,  
Ghostly unction from above.  
Sevenfold grace thou dost impart,  
And gods right-hand-finger art;  
Thou, the Father's promise, which  
Tongues with language doth enrich;  
Kindle light in everiesense,  
Love into our hearts dispense,  
Strengthen what in flesh is frail,  
With a virtue can not fail.  
Drive away our mortal foe,  
Peace upon us soon bestow:  
As a guide, before us shine,  
That all vice we may decline.  
By thee may it so be done,  
That we Father know, and son,  
And in thee believe that dost,  
Flow from both, the holy Ghost.  
Glorious may the Father reign,  
And the son who risen again  
So the holy Paraclite,  
During ages infinite. Amen.   
Sand forth thy Spirit, and they shall be created, And thou shalt renew the fa●e of the earth.   

LET US PREY.  
O God which didst teach the hearts of the faithful by the enlightening of the holy Ghost; grant unto us in the same Spirit to know the things that are right, and always to joy in the consolation thereof; through our Lord jesus Christ, thy Son, who liveth and reigeneth with thee in the unity of the same holy Ghost world without end, Amen:  
Thank God for thy being, and all the rest of his holy benefits in general; but especially for bringing thee at present to holy prayer. How many are there in the world, who, had they this opportunity and calling from God, how fare more diligent and devout would they be, than I am? Acknowledge next Gods greatness, majesty & glory: than thy own baseness and poorness; Natus in immunditiâ, vivens in miseriâ, moriturus in angustiâ. Born in uncleanness, living in misery, and to die in anguish. Certain it is, thou hast offended God, but not certain, that thou hast truly repent and satisfied: therefore with great humility and confidence in his goodness, loquar ad Dominum meum, cum sim pulvis & cinis, I will speak to my Lord whereas I am but dust and ashes. Next join thyself with this family, which is now in prayer; & with all devout persons in the whole Catholic Church Militant; than with all the Saints & Angels of heaven, thy Guardian, the B. Virgin, & our Saviour Christ, saying amen to all the praises, they give God; Laudemus Deum nostrum in idipsum. Let us praise our Lord in the self same. Lastly beg of God,  illuminet intellectum, inflammet voluntatem, & recolligat tibi omnes sensus: That he would enlighten thy understanding inflame thy will, and recollect thy senses: and protest, that thou comest hither only to learn to serve him, and to do his holy william.  
Meditation is in this sort: to ruminate over that, which was read, by little and little; than to draw forth loom affection, as the love of God, or of our neighbour; hatred of sin; love of virtue, as the matter shall administer: but this not only in general terms, because that doth not stick by us; but in particular, to resolve upon some one thing which is to be put in execution that day, as occasion is given. You must take hold of these good, affections whensoever they come, whether in the beginning, or middle of your Meditation, for the end of the discourse is not to study or know, but only to stir up pious affections; and therefore they must have their way. Good purposes being concluded on, raise yourself a little higher to God almighty.  
Thanksgiving is in this sort: Thank God as the sole origin of all good thoughts and purposes, and that he hath given thee these. Than for thy creation, conservation, redemption, vocation to the Catholic faith, justification, use of his Sacraments, illuminations, inspirations, preservation from many sins; and other particular benefits. Than thank him for all he hath done the Saints and Angels, with all the Church militant, but especiaily for all the graces, privileges, and prerogatives bestowed upon our B. Saviour's humanity and on his B. Mother. Lastly thank him above all for that infinite love and sweetness, with which he doth govern all things. But to the end that this be not only a verbal acknowledgement of what we own to God, make thy.  
Oblation in this sort: since all is from God, and all his, Redeant flumina unde manarunt, ut iterum fluant: Let the floods return from whence the sprung that they may flow again: offer unto him, as an humble slave to his Lord, all that thou hast, or art: thy soul with all her powers, understanding, will, and all the good purposes before made; than thy body with all its senses, and labours; that thy life hence forward shall be only to serve him without proper interest or respect etc. Than offer unto him all the virtues, merits, and labours of his holy Son; for that is our treasure, by which only and fully God is satisfied for all: than the merits of the B. Virgin etc. and desire all creatures both in heaven & earth, to thank, praise, and serve him. Beati qui habitant in domo tua Domine, in saecula saeculorum laudabunt te. Blessed are they that devil in thy house, o Lord, for ever and ever they shall praise thee. Lastly  
Petition is in this sort: acknowledge thy own weakness and nothing, and that Omne bonum de sursum est, descendens à patre luminum. All good is from above, descending from the Father of lights. Here thou must bend all thy forces and beg most earnestly (for this properly is prayer) that for his own sake, goodness, clemency & love, he hath to his creatures, for the merits, virtues, nay promise' of his sweetest Son our Lord JESUS, who said, quidquid petieritis Patrem in nomine meo, dabit vobis: whatsoever you ask the Father in my name, he will give it you: for those also of the Virgin Marie, and of all his Saints and servants, he will, not regarding thy unworthiness, give and grant thee a perfect love of him, and that in all things thy will be conformable to his; and apply this in particular, that in such and such occasions I will do this, or this, which I know to be his will to do.  
Than beg of him a perfect charity towards thy brethrens and companions for his sake. Lastly thou mayst add for the universal state of his Church militant; & for all infidels and all in mortal sin, and for all the souls in Purgatory, for this family, the Protector and Superiors of it &c: so desiring him to bless thee in thy good purposes now conceived, say Actiones nostras quaesumus Domine etc. Prevent we beseech thee, o Lord our actions by thy holy inspirations, and carry them on by thy gracious assistance, that every prayer and work of ours may begin always from thee and by the be happily ended, with Gloriae Patri, etc. Glory be to the Father etc. end with a low reverence. Amen.  
Remember in the day and occasions following, to put in practice the good resolutions, and purposes thou hast made in particular.   

THE GENERAL ORDER or division of matters for Meditation.  
THe estates and degrees of those; that tend to perfection, in general are three, according to the three ways of purgation, illumination and union: in the purgative way are Principiants or beginners, whose desire and labour is to purge their soul from sin, vices, passions and disordinate affections, the relics of sin; and to lay the deep foundation of their own baseness or nothing: next to these, walk the proficients, in the illuminative way, whose aim and exercise is, to adorn, lighten and enrich their souls with the ornaments of true, and solid virtues, of all sorts: the last are the Perfect, who by the way Vnitive attain a most perfect charity, close union, and quiet contemplation of the divine essence and goodness, the highest slight of a Christian soul.  
According to these three Estates or ways to perfection, the general matters of Meditation may be distributed into three sorts; To beginners in the purgative way, may be assigned for matter of Meditation, the true knowledge of themselves and their nothing; the grievousness and deformity of sin: the miseries incident to man's life; the four last thing of man, to wit, death, judgement particular and universal, hell and heaven; all which are fit to engender a fear of God, the beginning of wisdom, and contempt of the world.  
To the Proficients in the illuminative way may be appointed all the Theological and Moral virtues, or rather all the Mysteries of our B. Saviour his life, passion and death, in which all virtues, not in speculative definitions, but practical examples, shine as in their fount or first origin. Finally to the perfect, in the unitive way, may be proposed the glorious mysteries of our B. Saviour after his triumph over death, together with those of the B. Virgin his Mother; next the divine perfections of the Godhead in itself, as well affirmatively as negatively; lastly the divine benefits bestowed on man and other creatures, all motives to a perfect union of love.    

LICENCAS.  

VI este liuro de Meditacoens. Nano tem cousa contra a Fè, ou bons coustumes, ants consideraçoens muyto solidas, devotas, & doutas, & de grande proveito pera os que se exercitarem nellas. Lisboa 25. de jan. 1649.  
P. Thomas Bartono.   

VIsta informaçano inclusa podese imprimir o liuro de queses fas mençano & depois de impresso tornara a conselho para se conferir come oh Original & se dar licença para correr & sem ella nano correra. Lisboa 26. de jan. 1649.  


F. joano de Vasconcellos.  
Francisco Cardoso de Torneo.  
Pero de Silva de Faria.  
Pantaleano Rodrigues Pacheco.     

Podeses imprimir. Lisboa 30. de jan. 1649.  
Bispo.   

QVe se possa imprimir o liuro de Meditaçoens de que trata visto as licenças do S. Officio & ordinario que offeresse & depoys de impresso tornara a esta mesa para se taxar & sem isso nano correra. Lisboa oh 1. de Feureiro, 1649.  
Pinheyro. Menoses. Andreda. Ribeyro.   

ESta conform come oh Original, Agosto. 27 anno 1649.  
P. Thomas Bartono.   

VIsto estar conform come oh Original pode correr esto liuro. Lisboa 31. de Agosto 1649.  


F. joano de Vasconcellos.  
Francisco Cardoso de Tornee.  
Pero de Silva de Faria.  
Pantaleano Rodrigues Pacheco.      


LaVs Deo, MarIae, & sanCtIs eIVs.    

THE FIRST PART, MEDITATIONS FOR Beginners or for the Purgative way.  

THE FIRST CHAPTER. Of man's baseness or annihilation.  
ALL men desire finally to see and know God, but many fail and come short, because they begin at the wrong end, and strive to fly, before they can go: the right path is, to begin with a true and clear view of ourselves, and with an impartial and settled judgement of our own being and ability. These begin to be read on the 9 of sept? at night.  

THE FIRST MEDITATION. What man is according to his body.  
1 COnsider first, these words of the Scripture Formavit Deus hominem de limo terra; God form man of the slime of the earth. The earth is the lowest and basest of Elements, ever trodden and trampled with the feet of men and beasts; but mud, slime, or clay is so low and foul, as both men and beasts fly and avoid it, knowing how every light touch thereof defileth: yet of this earth, of this clay, how foul, how slimy soever, are form and framed the tallest, the stoutest, and most beautiful bodies of the greatest Monarches, and Ladies of the world: nay dirt and clay are more noble, than such bodies, if antiquity be a sign of nobility:  quid superbis puluis & cinis? ut quid superbis? why art thou proud thou dust and ashes: why art thou proud? be ashamed, seeing all the world knoweth thy beginning, be as hamed I say, to carry thyself so big, so splendidous, as if no less than gold and precious stones were the ingredients of thy being: paint it over as much as thou pleasest, it is but earth, but dirt and slime: unless thou will perhaps say; 'tis true, Adam was not better, being framed of the clay of the earth; but I not so, being begotten of another fashion, and complexion: poor gallant, deceive not thyself; for the manner of thy begetting is so foul that the name, nay the lightest thought of it, defileth the purest mind, so that our B. Saviour refused none of our miseries, but only that; and the matter so horrid, so foul, that all other dung is pleasant and grateful in respect of it; nay we dare not in discourse give it a name, for our own shame & others offence.  
Conclude hence with thyself never to boast nor grow proud of thy strength, comeliness & beauty, nor of thy ancient stock and nobility, since the ground work of all is ever clay and dirt, or if thou wilt needs strive further, thou wilt found for the fountaine-head just nothing, Nam ex nihilo omnia: for all are out of nothing. Hence begin a true knowledge of thyself.  
2. Consider secondly, what man's body is in the womb, in the cradle, and in the rest of its life: I cannot imagine any prison so dark, so strait, so loathsome, as the womb of a woman, in Which the child is enclosed, & enwrapped in most foul, bloody and matterous skins or membranes, for no less, than nine whole months; so straighned & pressed, that neither hand nor foot can he stir or move: his food, the filthy menstruous blood of his mother, a thing so nasty, and poisonous, as that what soever it toucheth, it infecteth, like the plague or lepry; such is his house, such his diet. Now at his birth, o how miserable, how poor, how naked? covered only with a thin but most foul and bloody net; out of which being uncased, the first thing must be done, is to wash it, ere it can be well touched or viewed: and than so weak and seeble, that it can neither move, not help itself; all that it can do, is to cry and bewail the general misery of man kind; and in this estate, accompanied with a thousand more miseries, and dangers, it passeth its cradle & infancy. Being grown up to man's estate, I will grant it thee, let it be the strongest, fairest, and best tempered body, thou wilt or canst imagine (which yet is granted to very few) thou shalt found it but a painted wall, or a sepulchre pargetted with chalk, white without, but within more stinking, than any dunghill, more foul, than any puddle; witness the filth, that continually flows from all its conduits & pores, witness the sweetest meats, not sooner, eaten, than turned to the loathsomest froth or ordure in the world etc.  
Conclude as formerly a true judgement of what thou art, and imprint it so in thy mind, that it may ever check all rising fancies to the contrary.  
3. Consider thirdly the condition of man's body after death; the soul being once departed, behold how pale, how stark, how grisly the body remaineth, how gallant and fair soever it formerly had been; a man can hardly see or touch it without a certain horror of mind: no sooner stiff and cold but presently it begins to corrupt & smell, hence is that great haste and bustling of its dearest friends and kindred, to heave it soon out of door, and lay it low under ground, for fear of infecting the air, and causing pestilence; whereas a dunghill may lie for weeks behind the door without offence, and in the streets a dead dog or cat without much annoyance. Consider now the grave, its second womb; some what larger, I confess, than the former, but in other respects I see no great choice; as dark, as foul, as that, besides swarms of worms & maggots for our restless bedfellows: o were it but opened after some twenty days, what a sight, what a sent should we have; let him, that can, express it. It is said that a certain Tyrant tied dead bodies to the quick for a torment': surely he was Master in that black art, for the embracements of snakes, and the kisses of toads are fare more tolerable, than those of man's carcase half corrupted.  
Conclude, neither to esteem, nor pamper thy body, sincé it is all at last but foôd for worms: remember always the words of our holy mother the Church; Memento homo quod puluis es, & in puluerem reverteris: Remember o man, that thou art dust, & into dust thou shalt return. If dust be my beginning, and dust my end, what do I deceive myself or others, as though I carried about me some rich cabinet of pearls, or precious stones? when being opened, I am found so stinking a puddle.   

THE SECOND MEDITATION. What man is according to his soul.  
1. COnsider first, how that, if thy body were originally clay and dirt, thy soul, before God created it, was just nothing, that is, a pure privation of all being, and of all those things which accompany a being: o who can describe unto me, what or where this nothing is? It is neither in heaven, hell, nor earth, nor in any of the unknown worlds; it differs more from the lest sand, the lest moat in the sun, than the heaven's vast orbs from an emmot, than the infinity of God from the lest of his creatures, for here at lest we found something to ground a comparison; but nothing? good Lord what can be made of it, but just nothing? unless thy omnipotent hand descend powerfully into its abyss, and draw thence this my soul into a noble, spiritual, and intellectual substance, little less than the Angelical, nay representing thy own immense Essence? but couldst thou merit or procure this thy being from his hand? o nothing less, for nothing can say and do nothing: it was his gracious bounty and liberality, that freely bestowed this being upon thee, otherwise thou wouldst have remained for all eternity as thou wast, nothing; nay should God but for one minute withdraw from thee his conserving hand, in that very same instant wouldst thou fade away into thy own habitation of nothing: brag hence forward vain man of nothing, but thy own, that is, of thy nothing in being, & again vanishing into nothing.  
Conclude and say with the Apostle, Quid habes, quod non accepisti, si autem acceperis, quid gloriaris? What hast thou, that thou hast not received? and if thou hast received, what dost thou glory, and upon this bottomless ground of thy nothing lay the pure foundation of thy spiritual building; for all besides is not thy own, but given, but lent by thy Maker.  
2. Consider secondly how true that sentence of the Wiseman is; Corpus, quod corrumpitur, aggravat animam, & terrena inhabitatio deprimit sensum multa cogitantem: the body, that is corrupted burdeneth the soul, & the earthly habitation presseth down the understanding, that thinketh many things. And mark how many ways this is true; first, at her first union with the body she is defiled & spotted with original sin, & so subject to all the miseries both temporal, & eternal, which spring from that source: than for the first eight or nine years, in what, I pray, doth the soul of a child differ from that of a beast, in any exterior action or discourse? Afther that precious jewel obtained, the use of reason; who is able to recount the darkness, ignorance and errors of our understanding? the backwardness of our will to good, & proneness to ill? the distractions and failings of the memory? the tempestuous storms & conflicts of the inferior powers, both irascible and concupiscible? and the poor soul, like a boat betwixt two waves, tossed and beaten from the one to the other, from love to hatred, from hope to fear, from joy to grief, from anger to pusillanimity etc. hardly settled or quiet for a moment; and these waves of passions bring her at last, not to know what she would have; this every one will feel in himself, more or less, if he will sincerely examîne and ponder his inward dispositions and daily inclinations, hither and thither.  
Conclude and frame a true conceit of the state and condition of thy poor soul, dwelling in the midst of so much ignorance, and amongst so many passions all violently drawing the contrary way: than humble thyself before the divine majesty, and beg of him,  imperet fluctibus, & mari & fiat tranquillitas magna; that he would command the waves and the sea, and that there might ensue a great calm. That the poor passenger our soul, perish not at last in so terrible and never-ceasing storms.  
3. Consider thirdly the miserable condition of a soul, over which the beastly lust of the sensual part hath once gotten the dominion; how she is led in fetters from sin to sin, from lust to lust, contrary to her own actual reason and judgement; nay often with a certain abhorring and grief, to do what she is compelled unto, to go whether she is dragged by her slavish, but now all-mastering appetites: so that there is verified, what S. Paul saith; non quod volo bonum, hoc ago, sed quod odi malum, illud facio. Not the good which I will, the same do I, but the ill which I hate, that I do. O most deplorable condition! have you seen or heard of a Lady, noble, beauteous, rich, heir apparent to her father's kingdom, delivered over to a slavish varlet, to be commanded, domineered & crossed in every thing, nay bound and dragged by her slave, to what she most abhorreth and hateth? truly I have never heard of the like case: and yet so it passeth with a poor soul, once given over to her passions, a noble spirit, fair as the Angels, marked with the character of God, heir to the kingdom of heaven, subjected to a base, carnal, and hellish slavery. O quis me liberabit de carcere corporis huius? O who shall deliver me from the prison of this body. This is the condition of our soul, coming into this house of clay; and this is her living in it: but when she must go forth again, what think you than? what grief, to be plucked from her old companion the body, and together from all her old acquaintance and commodities of this world? and what a strangeness, to wander into an unknown, an unheard of Region? but what a horror to be presented to the judgement seat? what trembling at so heavy an accusation of all her life? and what anguish in expecting, what the doom and sentence will be? if at length it come of eternal damnation, what than, sad wretch? what than, poor caitiff?  
Conclude to look about, while time serves, and first to regain the dominion over our passions; next with humble fear to secure our salvation: for what greater folly, than not to provide for a certain danger?  
4. Consider fourthly, or rather conclude out of the former considerations, both of thy body and soul, both their beginning & ending; conclude I say, and settle with thyself, once for all, a true, sincere, and clear knowledge of thyself: for rest most assured, that this knowledge is the only ground and foundation of a virtuous life; the readiest way to know God, and the most efficacious means to love him; and the want of it, the high way to all perdition: settle therefore first with thyself this judgement; that by thy body side thou art originally clay, than a painted mass or muck hill, lastly a companion and food of worms; and by thy soul's side, first just nothing, privatio entis; a privation of being. Next defiled with sin; and subject to most slavish passions; lastly God knows, what her lot and destiny will be. Having thus humbly, yet truly judged of thyself; next, desire or at lest suffer all others to think & judge the same of thee: for it were great folly, nay hypocrisy, to desire all men, to think and speak as we do in other matters, and in this only to be of a different opinion, both of what we are, and what we esteem ourselves: do therefore this, and thou hast gotten true humility; that is, a true knowledge of thy own baseness, and a desire, that all others should, know and vote thee for such: & so art thou armed to double proof; first against all inward rebellion of pride, vain glory and self conceit, with a, Quid habes quod non accepisti; what hast thou that thou hast not received? Next, against all outward assaults, both of flattery and contempt; for neither can others contempt depress thee below what thou art, nor their praise and flattery raise thee, to what thou art not. And this humility is the more solid, because common to all creatures, being grounded not on sin, or other casual imperfections; but upon the pure and simple nothing of ourselves, and the all things, we have from God: this therefore humility, the Saints, the Angels, the Virgin Mary, nay our B. Saviour according to his humanity, had in most high degree: and therefore let us never be ashamed to embrace it, and really to practise it?   

THE THIRD MEDITATION. Of the miseries of man's life.  
1. COnsider first both the shortness and uncertainty of man's life: make the longest a hundred years (and yet not one in a hundred thousand doth attain thither) what is that compared to Eternity? not so much as a moment, or the twinkling of an eye; look bacl on what is passed, and thou wilt scarce found a dream, a shadow: but stay; out of these hundred years, we must yet cut of a large share, first the time of childhood, wherein it cannot be said, we live like men: than the time of sleep, a full third part with most men, of the said hundred; next we may well cut of the latter part of old age also, which is not vita, life; but labour labour, and dolour, grief; and senex an old man: you know is bis puer: wise at child: I dare not discount all the time which is commonly lost or ill spent, lest I should leave nothing, and yet it may very well be done. The Wise man compareth it to a shadow, to a post riding by, to a ship under full sail, to a bird upon the wing, to an arrow from the bow; Sic & nos nati continuò desivimus esse. So we alsoe being born, forthwith ceased to be. Yet were this shortest moment of life but sure and certain, some small comfort might be fancied: but alás! nothing in the world stands so ticklish and uncertain; daily chances teach us sufficiently, what ground we stand upon: Neque diem neque horam scimus. Neither the day nor the hour do we know.  
Conclude therefore to play both a good Merchant. and a good soldier: a good merchant in providing rather for Eternity, than for this present moment: a good soldier, in keeping a vigilant sentinel upon this our Castle, lest the enemy assail us, as commonly he doth, unawares, or a sleep: o take heed, for on this moment depends Eternity.  
2. Consider secondly the frailty of our life, no glass more brickle, no flower sooner blasted: a cold, a wound, a warm Sun, the prick of a pin, the bite of a worm, a great grief, nay the excess of a sudden joy are sufficient to take away the breath and life of the strongest man in the world: how often do we hear this and that man suddenly fallen dead? or going healthy and sound to bed, found in the morning without life or motion? and yet no skill of Physicians can tell how, nor why? How well did the Prophet cry out? Omnis caro foenum, & omnis gloria eius, sicut flos campi; All flesh is grass, and all the glory thereof as the flower of the field. Fair and beautiful to behold, but blasted and withered with the lest puff of wind.  
Conclude from hence the desperate folly of most men, that wake and sleep so confidently in mortal sin, having no more betwixt them & hell than the slender thread of a life so frail; fare madder certainly, than he that should hung by a hair over a sulphurous fire-pit, and yet not endeavour to free himself thence: madder I say, because the fall into hell hath no return. Walk therefore always in the fear & grace of God, that when soever this thread shall break, his holy hand may sustain & support our poor souls from so hideous a precipice & downfall into the eternal dungeon of hell.  
3. Consider thirdly how full of miseries, disasters & calamities is this our life, how short soever; from the cradle to the grave, what do we every where behold, but objects of misery? what do we hear, but either wranglings and complaints one of an other? or the groan of every one under his own burden? no man content with his own estate, but all in perpetual motion to seek rest & content, where it is not to be found. Let us see and hear S. Aug. in the 20. chap. of his Meditations: how can we call this a life, in which we live? which humours so altar, griefs weaken, heats dry up, the air infects, meats oppress, fasting quaileths, sports dissolve, sadness consumeth, cares rend asunder, quiet security destroyeth, richeses puff up, poverty abateth; youth lifts on high, old age boweth down, infirmity breaketh: and after all this, what succeeds, but furious death, the full point and period of all her delights? so that fitly may it be termed, a living death, or a dying life. And yet, good God? how do men pass by all this? with what little feeling do they drink up these bitter potions? nay like spiders disembowell themselves to wove a thin net to catch flies.  
Conclude with thyself, to seek thy content and happiness, not in this life, so miserable, so frail, so short; but in the eternal life, where neither force, nor chance, nor durance of time can bereave us of it: and so let all our cares and toils here be directed to the bliss, and happiness, that there we hope for.   

THE FOURTH MEDITATION. What man is according to his moral, or spiritual Being.  
1. COnsider first, that if man be nothing of himself, but all from God according to his natural being; truly it is fare more evident, that his spiritual and supernatural Being is from God alone, after a more special and immediate manner: all grace, all virtues, all gifts supernatural are so purely & freely from the liberal hand of God, so independent from any merit or desert of nature, that not all the wisdom of Philosophers, strength of Giants, power of Kings and Emperors, not whatsoever art or force the whole world can apply, are able to merit, or fetch down from heaven the lest grain or degree of grace, faith, hope, charity or any other supernatural virtue; so that every one must say with S. Paul, Gratia Dei sum id, quod sum. By the grace of God I am that which I am. Nay, which may more humble us, beggars can cry & beg for an alms, but poor man can neither beg nor cry, no neither wish nor desire the lest supernatural grace or virtue, unless God of his own pure goodness, do first, move, stir, and help him to do it: Non sumus, quoth S. Paul, sufficientes cognitare aliquid ex nobis; tanquam ex nobis; sed Deus est, qui operatur in nobis & velle & perficere pro bona voluntate. We are not sufficient to think any thing of ourselves, as of ourselves, but it is god that worketh in us both to will, & to accomplish according to his good will.  
Conclude and settle in thy soul a full persuasion, that all thy good is from God, both in the desire, in the obtaining, and in the conserving thereof; acknowledge thy continual dependence of him, and thank him for all gifts bestowed on thee.  
2. Consider secondly, how according to S. Augustine we are, not only, what we are, by the grace and gift of God, but also what we are not; that is to say, all the ills we want, all the sins we have escaped, is from no strength or worth of ours, but from the sole gracious protection of God; for as the same S: August. most truly sayeth, there is no sin so great, no crime so horrid, that any one man hath committed, but any other man whatsoever may as easily perpetrate and commit the same, or greater, if God withdraw his all-succouring hand from him, and leave him in puris naturalibus without grace, to himself. This at first sight may seem strange; yet most true, if we consider, how all men are framed of the same clay, all equally spotted with original sin, and consequently equally subject to the like infirmities; this thou shalt perceive, if thou examine well thy natural inclinations, sudden bushes, and interior motions to divers sorts of vices, besides what outward occasions may unawares bring us into.  
Conclude, that according to this doctrine, all the sins, all the crimes, which thou hast seeve or heard in the world, nay all which thou canst imagine possible, fall all within the sphere or compass of thy weakness, and ere now thou ●adst been guilty of most or all of them, had not god preserved thee: o what acknowledgement dost thou own him? what humility? what thankss giving?  
3. Consider thirdly, what a poor worm man is, compared with God almighty: what is one drop of dew to the vast Ocean? what one grain of sand to the huge earth? surely almost nothing: if than this same Ocean, this same earth, with the immense orbs of the heavens, together with all the number and universality of creatures; in a word, the whole created machine, compared with God, be but as a drop to the Ocean, as a sand to the earth; what I pray, dost thou expect to be, in comparison of God? who in respect either of this world, or of that of Angels, art so small a portion, so already upon the point of nothing; surely thou canst not but confess thyself, a mere nothing, a consumed, undiscernible atom, before that vast immensity and divinity of God. O how true? Substantia mea quasi nihil ante Te Domine. My life is as nothing before thee o Lord.  
Conclude out of all, what hitherto hath been considered, two principal points, or resolutions, which may stand by thee at all occurrences, and upon all occasions: the first is, to carry always before thy eyes, but especially when thou comest to pray, or to speak before God, that wonderful greatness and excess of majesty, above thee and all other creatures; and so with most profound humility and reverence, to stoop ever before him, as a poor slave before a Monarch; and to tremble, as a moat before the Sun. The second is, that whatsoever abilities or perfections thou art endowed with, as of strength, health, beauty, nobility, understanding, knowledge, virtue, nay working of miracles etc. thou never for these conceit thyself before an other, that wanteth them; because now thou knowest, that all proceed from God alone, when, how, and to whom he pleaseth. These two points will keep our soul in equal poise, never to rebel against God, nor to exalt ourselves above our neighbour    

THE SECOND CHAPTER, Of the multitude and foulness of sins.  
THE grounds, we have hitherto laid for our humiliation, are common to all men, great and small, just and sinners: now let us see what every one hath added to this general misery by his own proper will and malice, to wit by the multitude and grievousness of his sins against God, himself, and neighbour.  

THE FIRST MEDITATION. Of the deformity and multitude of the sins of men.  
1. COnsider first, that neither earth, nor hell itself, hath a monster so foul, so ugly, as is any one least mortal sin: this is made clear, first by the sad effect it wrought in the Angels, creatures so noble, so beautiful, so curiched with all gifts, both of nature & grace; yet for one only mortal sin, and that also only consented to in mind, not put in execution, were in a moment, in the twinkling of an eye, turned eternally into most foul devils, monsters so ugly, that the very sight of any one of them, is sufficient to strike dead the stoutest Giant: what effect, do we think, may sin have in man, dirt and clay? if it blast so foully the stars of heaven. Secondly, as man's soul giveth life and being to the body, so grace is the supernatural life of our soul; behold than how foul, how stark, how horrid a thing man's body is, dead without a soul; and be sure, that a soul without God's grace, is fare more foul, stinking and hideous, worse than any toad or spider in the sight of God and his Angels.  
Conclude, and begin at length to conceive a true horror of mortal sin, which hitherto thou hast set so slight by: and to lament the miserable estate of poor blind worldlings, who glittering so outwardly, feel not their own inward stench, and filthiness, Sed bibunt sicut aquam, iniquitatem. But drink iniquity as it were water.  
2. Consider secondly, that a soul in mortal sin, is compared to a castle or city seized on, spoilt and sacked by a bloody enemy. Sicut civitas, quae vastatur & desolatur sicut in vastitate hostili. As a city that is wasted, and made desolate as in the spoil of enemies. A soul, in the state of grace, shineth as beauteous, as the face of an Angel, is adorned and enriched with all the graces, virtues and gifts of the holy Ghost; the adoptive daughter of God; the true spouse of Christ; the Temple of the blessed Trinity; the throne of the eternal Solomon; the seat of the divine wisdom; sister to the Angels; heir apparent of heaven; a glorious Queen in her princely robes. But see the deplorable change, the sad alteration, caused in her by a mortal sin, consented unto; instantly the holy Ghost, with all his gifts, leaveth her; the Angels fly away from her; Christ with his holy Mother & Saints forsake her: and therewith the devils come tumbling in, and take possession of her: behold her now poor, wretched, infirm, rifled of all, foul as a devil, become the whore of Satan, the dunghill & puddle of swine etc.  
Conclude to have a care of the purity of thy soul, seeing it importeth thee not less, than to live with Christ, or the devil, in heaven or in hell: which depend on these two estates: of being in grace, or in mortal sin.  
3. Consider thirdly the multitude & number of thy sins: count the years, the months, the weeks, the days, thou hast lived; and thou wilt found them fare short of the number, thy sins will amount unto; for, Septies in die cadit iustus: Seven times in the day doth the just fall. pass over briefly, and in general, yet not sine amaritudine animae tuae, without the bitterness of thy soul, the whole course of thy life; next, the powers of thy soul, and senses of thy body, and see, which of them hath happily been free from offending God: than the use of the holy Sacraments, if thou have never sinned against those divine conduits of grace, at lest by so many relapses into sins, again and again confessed & pardoned. Lastly how many hast thou drawn into sin, either voluntarily or by thy ill example; see here what a swarm of other men's sins occasioned by thee, come upon thy head! and when all this is done, be sure there are many yet behind, either unknown or forgottten; so that our daily cry must be, ab occultis meis munda me Domine, & ab alienis parce serue tuo. From my secret sins cleanse me o lord, and from other men's spare thy servant.  
Conclude truly to humble thyself before the divine majesty; and seeing we have so often offended him, let us as often and earnestly beg pardon of him: and, as yet never a day passeth without some sin, so let never a day pass without a new and special sorrow for the same.  
Consider fourthly, thy present daily sins, and imperfections, since God hath freed thee from those grievous ones of thy life past, and called thee particularly to serve him: and thou wilt soon wonder at thy own frailty & misery: first mark, how little thy love is of God almighty; I speak not of an imaginary love, which we may frame to ourselves of God, but of a real and active love which saith little, and doth much; how cold we are to please him? how seldom do we prefer in effect his holy will before our own appetite, commodity, & pleasure? see in particular where, when, and how often, thou hast really done it, or rather not done the contrary; and uhen thou hast happily done so, observe well the imperfections, the coldness, the by-intentions, that have crept into the best of thy actions: how little profit have we made of his bounteous benefits? and how slack to follow his holy inspirations and callings? Secondly, see what thy carriage is, towards thy neighbour, whom Christ hath commanded thee to love, as thyself; is this so really in effect? dost thou never wrong, offend nor scandalise him in words, in rash judgements, in deed? art thou in all things obedient to thy Superiors, loving to thy equals, careful and gentle towards, thy inferiors? how many of us can say half this without a great prejudice to truth, and our conscience?  
Conclude and ask pardon of God, and thy neighbour, for the small love shown to either; and purpose, yet with humility and fear, to amend thy carriage towards both really and effectually.  
5. Consider fifthly, how thou standest within thyself; how full of proper will & love, how wedded to thine own judgement & opinion; how with obstinacy thou art ready to maintain and make good, whatsoever thou hast erroneously or unadvisedly spoken or done: what little mortification interior and exterior: how full of pride, vain glory, presumption, boasting, ease, delight, gluttony etc. examine well thy thoughts, affections and desires, whether they commonly go, whether they are carried; for there surely lieth thy summum bonum, thy greatest good, thy treasure: mark again thy words and conversation, how vain, how inconsiderate, how often swerving from truth; thy tongue, how little mortified or bridled, but ever wagging. Lastly sift thy deeds and good works, and thou shalt found a great deal of chaff amongst them, a great many imperfections. But above all observe the boyes-play, thou dost use in the performing of thy good purposes and desires, both of prayer and other things, every day new purposes, and no soover made, but broken, forgotten, or let slip; and in this weaving and unweaving, this winding up with one hand, and unwinding with the other, passeth away the whole time of our life.  
Conclude to settle in thine understanding a true judgement of thyself, as thou art at present; and thou shalt found no great matter to boast of: make at length a manly resolution once for all, to amend thy faults, and to serve god constantly: but do this with great humility, for fear, lest this purpose vanish away with all the former.   

THE SECOND MEDITATION. Of the grievousness of sin, as it is an offence of God.  
1. COnsider first, that the malice and deformity of the lest mortal sin is infinite, that is, without limit or comparison foul and horrible; and that by reason of the infinity of God, the person offended. A blow or affronted given to a peasant, is an offence, but small; to do the like to a Citizen, is greater; to a gentleman, greater; to an Earl, Duke, Prince fare more enormous; but to a King, or an Emperor, now it seems to exceed all the limits, all the bounds of humanity. What than shall we say of an affront, an offence done against almighty God? who is every way infinite and boundless, in majesty greatness, nobleness, power, beauty, richeses, wisdom, goodness etc. cértainely, as he in himself is infinitely worthy of all reverence, love, obedience; so, who soever doth mortally offend him, doth with most infinite and boundless blame offend against all those his titles and respects.  
Conclude, and stand amazed to see what little account worldlings make of a mortal sin, and so commit them without number or remorse, Bibentes sicut aquam, iniquitatem: drinking iniquity as it were water. But resolve thou with thyself, to be wiser, than to offend the infinite wisdom of God; what a malice is it to contemn infinite goodness? what a baseness, to slight infinite nobleness? but what a frenzy, to strike at boundless majesty? and what a madness, not to fear omnipotency?  
2. Consider secondly the particular ingratitude and disobedience of mankind above all other creatures: no creature in the world hath received half the favours from God, that man hath; and yet none of them all, ever offendeth God, but only man. To them God is only a Creator, a conservator, a Governor; but to man, he hath showed himself also a Saviour, a father, a friend, & whatsoever else can oblige or force love: and yet all the vast heavens; the Elements, Earth and Sea with all the beasts, fish, & fowl contained in them, most promptly and readily obey every beck of their Creator; and that with such an unresistable propension, that sooner will they sink into nothing, than swerve from the lest of his commands: only proud man, more obliged to obedience than all, lifteth up his head against him, breaketh his commandments with facility, contradicts his will, to comply with his own pleasure and appetite. But thoú will't say, other creatures of necessity do, what they do, so that they cannot gain say or offend; but man is endued with free will, and so may resist. Alas! this increaseth his ingratitude; to abuse so noble a gift against the giver; and to dishonour his Creator in that very thing, which he bestowed on him, to honour and serve him, in a more noble way than the rest. Conclude, and when any temptation assaileth thee, say; hold, what dost thou man? toads and snakes offend not god; & darest thou offend him etc.  
3. Consider thirdly the goodness, the love, the clemency, the benignity, the mercy, the sweetness, the tenderness, with which our good God doth govern, cherish, and maintain us all in general; besides what he hath, & daily doth for thee & me in particular, worthy every one's ponderation and gratitude: consider these, I say, and surely if we have any feeling in us, we shall never will fully offend or spurn against so great, so good a Lord; In quo vivimus, movomur, & sumus. In whom we live move and be. But if any heart be found so stony, as not to relent at so great a fire; let him lift up his eyes, and behold before him Christ jesus, his Saviour, stretched and nailed upon the cross, bathed in his own blood, & tears for thee; struggling with the agonies of a most horrible and opprobrious death; and crying out from that height to all faithful souls, that they would take heed of sin; that is, spare to crucify him continually, who hath once most willingly died for them. O what a shame, what a confusion is it for men? who so easily tread under feet, and defile the blood of Christ with their daily sins and abominations.  
Conclude thou to be none of that number, but wîth true sorrow and contrition, for what is past, seriously to amend thy life for the future; and that out of gratitude to God & thy Saviour, seeing that sin doth so much offend him, and let this his complaint of ungrateful children, serve thee for an antidote; Haeccine reddis Domino, popule stulte & insipiens? nunquid non ipse est Pater tuus, qui fecit te, possedit & creavit te. These things dost thou tender to our Lord thou foolish and unwise people? is not he thy father that hath made thee, possessed and created thee?  
4. Consider fourthly, the monstruous treason, and affronted done against God in every mortal sin: for upon the coming of a temptation, God almighty on the one side, placeth himself before the soul, with all the titles and obligations, that she hath to love and serve him, of Creator, Redeemer, Spouse etc. offering her his love and friendship for ever, promising her heavenly and eternal rewards, if now she will not forsake him, but keep his law. On the other side the devil with his slights, and deceits offereth her some little and base toy or other, of a small interest, puntillo of honour, of a beastly delight etc. The sinful and wretched soul considering and hearing, what both allege, at length with horrible impiety turneth her back to her God, her Saviour, and adoreth the devil, rejecteth God's friendship, despiseth his promises, renounceth heaven, & in stead of all, maketh choice of that interest, that delight, for her final end and happiness. O accursed frenzy! o unheard of treachery of a miscreant wretch!  
Conclude with the profoundest humility, shame, confusion and sorrow thou canst for the oftentimes thy soul deceived, blinded, beguiled, hath committed this so horrible a treason, and made this desperate truck: with a solemn protestation, never to commit the like any more.   

THE THIRD MEDITATION. Of the hatred God beareth to sin.  
1. COnsider first, how not withstanding the great love, that God beareth to men in general, and the true amity, he hath with the just and devout: yet let the justest man in this world, nay the greatest Angel or Saint in heaven (were it possible) commit but one of the lest mortal sins; God at that very instant, declareth himself his bitter enemy, casteth him out of his favour, and banishing him from his right to heaven, condemneth him to the galleys and slavery of hell. So that it is a common phrase of Scripture, to term sinners the enemies of God, and God their enemy; what can be more fearful and terrible, than for a poor caitiff to have omnipotent majesty his angered enemy? & consequently all creatures both of heaven and earth, most ready and forward to take revenge of their Creators' wrong, and nothing, but a beck of his is wanting, to put it in sudden execution; according to that: Et pugnabit cum illo orbis terrarum contra insensatos. And the round world shall fight with him against the senseless. O miserable wretch, how canst thou look? how canst thou breathe? surrounded with so many potent and enraged enemies. Fare better were it, quoth S. Anselme, to live in hell amongst the devils, in the grace and favour of God, than in all the pleasures of this world, in his enmity and disgrace.  
Conclude with admiration of God's patience and longanimity with thee in thy sins, when all creatures crying for revenge against thee, and ready to take it, he alone, the party offended, hath so often held their hands, and his own: thank him; repent in time; and take heed, how thou puttest thyself in like danger any more; for he is Patiens redditor. A patiented rewarder.  
Consider secondly the hatred God beareth to sin, by the rigorous and fearful chastising of the same. And first, in the Angels that fell; creatures by nature most noble, in dignity next to their Creator, adorned with all supernatural graces and virtues: yet for one only sin of pride, and that but once only consented to in mind, they were in an instant, without a moment of repentance granted, cast for ever from that happy state, into the flames of hell, turned into foulest devils, and made an eternal subject of God's revenging wrath. O eternal God, who will not fear thy anger and indignation? Secondly in our first parents Adam and Eve, created with original justice, endowed with all graces, Lords absolute of the whole world, placed in a Paradise of delights, cast out by God's ●ustice, made subject to a corporal and spiritual death, and to the calamities, which we all feel, & cannot help: and for what? for the eating of an apple, which God had forbidden him. And, which is most terrible to think, for that one sin, not only they, but all their offspring, that is, all men without any new & actual sin of their own, have been, are, and to the world's end shall be borne to the same doom of death and misery.  
Conclude first, with most humble thankss to the divine goodness, for sending his only Son to redeem thee out of so great a misery, and danger of greater in the next world: secondly tremble to think of a sin; lest Gods heavy hand light upon thee, with a sinal vengeance once for all.  
3. Consider thirdly the pains of hell which exceed all comparison, all imagination; yet all due to one mortal sin, by the divine justice most exact and upright. God is of most infinite compassion and mercy, as all his works do testify; and yet he hath heart, to see a poor soul, created by himself, and redeemed with the blood of his only Son, lie howling and gnashing her teeth in those eternal flames, without ever having the lest pity of her● neither will that moment ever come, that he will remit her the lest of her pains; but after millions of millions of ages, will be as fresh in his anger, as the first day he threw her into that pitiless gulf. O terrible indignation! that can endure so long in a heart so mild, sweet and noble: or rather; o most deadly malice of mortal sin, that can cause and stir up such an endless wrath! But these are his enemies, you will say, & are duly punished: see than the souls of Purgatory, his friends, his future courtiers; who, set a side eternity, suffer equal torments to those of hell; and yet the sin is pardoned, the guilt blotted out, only full satisfaction hath not been made.  
Conclude, what we are to expect at God's hands, whether foes or friends, if we sin against him: and be not so mad, so desperate, as worldlings commonly are; who think sin, but a trifle, a fleabite, that can be wiped of with a wet finger.  
4. Consider fourthly; that nothing doth so much express the great hatred God beareth to sin, as the death and passion of Christ, a person of himself of infinite dignity, holiness, and innocency; and consequently beloved of his Father with infinite love, Et in quo sibi bene complacuit: And in whom he was well pleased. Notwithstanding, having taken upon him the discharge of our sins, see with what rigour the divine justice handled him; and although the lest drop of his sacred blood, was a superaboundant satisfaction for all, yet his heavenly father, that man might practically see, how he detesteth sin, he would have him suffer all the torments, he did, with a most ignominious death on the cross amidst thiefs and villains; Propter peccata populi mei percussi eum: for the sinnet of my people have I stricken him. So that, not only Pilate & the jews were the authors of our Saviour his death, but also the justice of his Eternal father, to revenge himself upon sin.  
Conclude with a timely fear for thy sins: for if Christ our surety hath paid so dear, what shall the transgressor himself expect? & if in the green and innocent wood the fire of God's wrath take such hold; what will it do in the dry stubble of sinful souls?   

THE FOURTH MEDITATION. Of the malice of sin by the damages it bringeth to the sinner.  
1. COnsider first, what a soul doth lose by a mortal sin; to wit, the grace and friendship of Almighty God, the virtues and gifts of the holy Ghost, an inestimable treasure; and faith and hope, which remain, lie dead, voided and unprofitable. She loseth the title of the daughter of God; the fatherly protection, that he hath of the just; the title & right to the kingdom of heaven; the gracious robe of sanctity with which the holy Ghost had vested her. She looseth the reward for all the good works done in the whole course of her life; and remaineth spoiled of all, poor and naked: in a word she looseth God, that is, all that can be said good, and remaineth like an other Job, covered from head to heels with an universal lepry, having nothing to sit on, but a dunghill of her own foul crimes; nothing left her, to scrape her ulcers, but a broken shared of free will, which, though not destroyed by sin, becometh notwithstanding most feeble, weak and subject to every blast of her enemy.  
Conclude with a strong hatred against sin: for seeing, that all creatures do naturally hate that, which hurteth or wrongeth them, is it not great reason, that man abhor the monster of sin? which is only able to bereave him of his last end, and eternal felicity; a damage, which all the world beside cannot do him.  
2. Consider secondly, what the soul getteth by a mortal sin, that is, what mïseries she falleth into: first she selleth herself, and that, at a very vile and low rate, as a slave to the devil & to sin itself; Qui facit peccatum, seruus est peccati: he who committeth sin is the servant of sin: turned hereby from a pleasant garden, that Angels delighted in, to a dunghill, a puddle, for swine to wallow in; from a retiring chamber of the holy Ghost, to a den of Basilisks & dragons. Secondly she incurreth the sentence of death and eternal damnation, which is given in the instant that the sin is committed; and although by penance it may be recalled, yet no man is fully certain, that ever it is recalled: a fearful case to be sure of the sin, but not sure of the pardon. Thirdly, sin is a disease incurable, for nothing less than God's omnipotency can ever cure or remedy it; so that, who sinneth, of himself remaineth eternally in it, unless God most powerfully free him: and who knoweth, when and how often, God will do so? Finally a sin seldom cocometh alone, but bringeth others, either with it, or after it.  
Conclude with an humble acknowledgement of God's mercy towards thee, who hath so long suffered thee with patience, and so often pardoned thee thy sins: and resolve to do true and serious penance for what is past, and to live more warily he reafter, and to bear a constant hatred to sin, bereaving us of so much good, & heaping on us so many evils.  
3. Consider thirdly, or rather out of what hath been hitherto considered of the malice and hurt of sin, settle in thy soul this most true and necessary conclusion; tovvit that all the creatures of the world jointly, cannot do thee so much harm, as one only and lest mortal sin: so that, although all the men in the world should conspire to afflict thee; all the fierceness of tigers assail thee; the poison of adders & toads infect thee: nay though all the Angels of heaven, and devils of hell, with a large and general licence from God Almighty, should join in one, to do thee all the hurt, their wit and power could reach unto; yet could they not touch thee so to the quick, nor hurt thee so much, as thou, poor soul, dost thyself, by consenting to one mortal sin: for all these have no power over thy will, by which alone thou adhearest, or fliest from God, thy last end and only good. And is this the uttermost? no, for I say further, that God Almighty himself, with all his omnipotence, cannot hurt or annihilate thee so much, as doth one mortal sin: wonder not at this; for all that God can inflict on thee, is but pains, torments and punishments, which are all less evils, than the evil of sin. So that S. Anselme esteemeth it better, to be in the pains of hell without sin, than with it in the glory of heaven; according to that Ecelesi 28. Vtilis potius infernus quàm illud. Hell is more profitable than it. Conclude therefore Malorum omnium maximum esse peccatum, sin of all evils to be the greatest. And he our greatest enémie, that causeth it in us, that is ourselves.  
4. Consider fourthly, for the avoiding also of venial sins; that they also do truly and really offend God Almighty, as it appeareth, both by that he admitteth no man into heaven with them, and also punisheth them so terribly in the flames of Purgatory. Ueniall sin, although it destroy not charity, yet it weakeneth and cooleth the fervour, she other wise would show in all our actions: it is like a misty & dark some cloud, that obscureth the brightness, grace, and beauty of our soul: it hindereth the inspirations of the holy Ghost from working; it dulleth the spirit and fervour of prayer; it leaveth the soul feeble, drowsy and in a certain lethargy, benumbing, as it were, her powers and vital parts. Finally which is worst of all, venial sins dispose to mortal, according to that Qui negligit parua, cadet in magna: he that neglecteth sinal faults, will fall in to great ones: for it is almost impossible, that, who setteth light by venial sins, should not fall into mortal.  
Conclude therefore, carefully to avoid all manner of sin; and like a loyal servant to thy Lord, to forbear, not only great sins, for which he may turn thee out of doors, but also any the lest thing, that may displease him, or make him frown at thee: or like a true friend, that will not in the lest matter disagree, or contradict his friend, and know that a venial sin aught not be committed to gain the whole world, or to save all the infidels and sinners in it. This is most true, and yet how few do practically think so?    

THE THIRD CHAPTER, Of Death.  
ALthough death were first caused by sin, yet nothing doth more withdraw, and strengthen a man against sin, than the serious consideratian of death; according to that sentence of the holy Ghost Memorare novissima tua, & in aeternum non peccabis. Remember thy later ends, and thou wilt not sinne for ever. If therefore the avoiding of sin be necessary to salvation, surely the means to avoid it, that is the consideration of death, must be requisite, & not much less necessary.  

THE FIRST MEDITATION. How much it importeth us to prepare in time for death.  
1. COnsider first, that as nothing is more certain, and inevitable, than death; so nothing is more uncertain, and unknown, than is the day and the hour of it: for the first; the rule is general without exception, that all must once die; neither the mother, nor the Son of God have been exempted from this law. So that, the hour will once come to me, that am now young, healthy and lusty, in which I must for ever bid adieu to this world & all that is in it: once will the day come, whose night I shall never see; or the night, whose morn will never shine upon me. Neither can this day or night be fare of from the youngest of us; for death comes by the post and most commonly when lest expected: as the rich man in the Gospel, having hoarded up for many years, & intending nothing but a merry life; received suddenly the sad tidings, Stulte, nocte hac animam tuam repetent à te: thou fool, this night they shall require thy soul of thee. Death therefore is shortly most certain; but when? what year? what day? what hour? I will tell you: the year, the day, the hour, a man lest expects, or fears it; & when he is making greatest projects for a long life: and this is all the certainty I can tell you; and the comfort I can give you, is, that death cometh like a thief. Wherhfore  
Conclude to follow our Saviour's counsel, Semper vigilate, quia nescitis diem neque horam: watch always, because you know neither day, nor hour. be sure it will come, be therefore sure also to look for it daily.  
2. Consider secondly, the sad case of mortals; who of death know nothing, but that once it will come, but when; but where, but how, it is altogether concealed from them: whether it will be sudden, or foreseen; natural or violent; by fire, water, or sword; by the fall of a tile, prick of a pin, slip of the foot, or any other of those million of chances, which hap in the world every day. O how disastrous & dangerous are these sudden claps! But suppose thy good hap bring thee to thy bed, with the assistance of thy friends, the succour of Physicians & the comfort of the holy Sacraments (for never hope to exceed this) canst thou yet tell me what thy infirmity will be? whether long or short? gentle or sharp? cleanly or noisome? bereaving thee of thy wits, or giving thee time and ability to dispose of thy soul, estate and family? nothing less; no strength, no richeses, no wit or learning, can help any man to the knowledge of the lest of these.  
Conclude therefore, that seeing thou hast no privilege or Carta de securo, letter of safety, above thy fellows, to be ever in a readiness for all hours, all chances, to purge and cleanse thy soul of what is past; & for the future, to live so, as thou wouldst wish to have lived, when death comes; & do nothing now, that thou wouldst than repent to have done.  
3. Consider thirdly, that death being so certain and the time, the place, the manner so hidden and uncertain; yet some comfort would it be, if it might be twice done, that if a man should err the first time, he might learn his lesson the better against the second: but alas▪ we can die but once, and howsoever that hap, well or ill, not less than an unchangeable Eternity depends upon it: if well, 'tis well; but if ill, no retraiting back, no redress under the absolute power of God: which way the tree falleth, when it is cut down, there it remaineth for ever; & if it fall to the North of hell's scorching colds and flames, dying in mortal sin, nothing remains but eternal torments without pity, patience or ease. O momentum, à quo d●pendet tam longa aeternitas! o moment, on which depends so long eternity!  
Conclude and conceive great fear of that dreadful moment, on which so much depends & which so few consider or prepare for, till it be too late; use thy best endeavours, to get perfect this lesson of dying well; that thou be not out, when thou comest to put it in practice: and if thou likest my counsel, allot at lest one day in the week to this purpose, dedicating all thy prayers, actions and devotions of the said day to God Almighty for a happy death, and commending thyself to the B. Virgin Marie, thy Angel Guardian, and other thy especial Patrons, that they assist & help thee at that hour: this hath been the practice of many Saints.  
4. Consider fourthly the great, yet general error of men; who think than, when they are sick and like to die, to do great acts of devotion, as love of God, sorrow for their sins, strong purposes of amendment etc. but alàs! how we deceive ourselves? believe me, we shall be so fare than from gaining any thing a new, that I pray God, the best of us all may retain than, and hold, what he hath gotten in his life and health time. Observe what thou art able to do in matter of devotion, if thy head ache, thy teeth pain thee, or any other small indisposition trouble thee: and than tell me, what thou art like to do, when a mortal anguish comes upon thee, and the pangs of death invade thee, with all the troop of griefs, fears, and desolations, which are usual at that time. O delusion of the Devil! and just also permission of God for why or how should a man gain that, at the hour of death, which, he hath all his life time slighted and neglected? why shall he have his journey pence, that never put his hand to work, till the sun was setting? Not, not, devotions, good works, prayers and the like done in health, they are secure and of great esteem, & will stand by us, even at the hour of death; when God knows how we shall otherwise help ourselves; or who else will help us: for commonly in what estate sickness findeth us, in the same death carrieth us hence.  
Conclude to follow the counsel of the Wise man, Quodcunque facere potest manus tua, instanter operare, quia nec opus, nec ratio, nec sapientia, nec scientia erunt apud inferos, quo tu prop●ras. Whatsoever thy hand is able to do, work it instantly; for neither work, nor reason, nor wisdom, nor knowledge shall be in hell whither thou dost hasten. & beg instantly of God for his grace, to dispose & prepare thy soul in time for that last hour.   

THE SECOND MEDITATION. How Terrible and fearful Death is.  
1. COnsider first, the terror & fear, that naturally seizeth on man, when his death is nigh, & knocketh at the door; that is, when the infirmity seizeth on all the vital parts; when the Physician forsaketh him; when his friends, if any truly such, be at hand, tell him, he must now die; and finally when the sick man himself is at length fully persuaded, that he must presently seave this life; part soul from body; and pass from this habitation of men into an unknown & unheard of region. This fear is so general, that the greatest Saints, nay the Saint of Saints our Blessed Saviour was not free from it. Caepit timere, taedere & moestus esse: he began to fear, wax heavy, and sad: and the Philosopher defineth Death, Terribilium omnium terribilissimum. Of all dread full things the most terrible. Yet worldlings in their health and jollities do little fear death; both because they ever think it fare of, and never consider what it is; but when they see it present at their beds-head, than they sing another song.  
Conclude to meditate often upon death, and daily, as it were, to expect it, for Tela pravisa minus feriunt; foreseen darts hurt the lest: and children are less frighted at a bear or lion, which they often see. Make also many acts of Resignation, willingly to accept and admit of death, whensoever God shall sand it thee; for these good acts will at that time bow and conform thy will to thy Creators.  
2. Consider secondly the extreme grief & sadness, which those will feel at the hour of death, whose affections are set upon the things of this world, when they shall see and feel their departing from this life, and all that they loved in it, never for all eternity to return again: when that long a dios: adieu, must be given to the whole world; when hereafter, there shall be no more day nor night, sun nor moon, spring nor autumn, friends nor kindred nor acquaintance; no more richeses, offices, dignities, sports, braveries nor jollities: all must be left behind, nothing saved or carried with us: but most of all think upon the sad & heavy farewell, which the soul is forced to give the body, her most ancient and individual friend, sister and companion, borne and bred together, partakers of one another's counsels, actions and fortunes; & now, like to run the same doubtful doom of Eternity: this it was, that made King Agag cry out; Siccine separat amara mors? doth bitter death thus separate? and the Wise man to say: O mors, quàm amara est memoria tua, homini pacem habenti in substantijs suis? O death how bitter is thy memory to a man that hath peace in his richeses.  
Conclude with a timely resolution and courage to disaffect and withdraw thyself from these worldly baits of richeses, honours, pleasures: & especially to mortify thy body and cut short all disordinate love towards it; for so shall the soul, when the time cometh, be more free from these clogs, to fly upward to her Creator; & the body will be more willing to part with so sharp a Mistress.  
3. Consider thirdly, that unspeakable anguish and confusion of the poor soul at the point of her departure, to see herself at the brinck and entrance of Eternity, an endless abyss of durance, an Ocean, to whose yonder shore the poor sailor never reacheth; and yet most doubtful of her lot; whether it will be damnation, or bliss: o what fear, what horror will it be, to see herself so nigh, so long, so endless an age? not knowing, whether it must be of life, or death. Than are our eyes set vvide open, to see, both what Eternity is, and also what a moment, shadow, and dream our passed life hath been: than shall we wonder and groan, both for having endangered the lot of Eternity, for a life so short, for delights so base; and also, for falling so late into the reckoning of time, so precious, yet so idly spent; & yet in which so much might have been gained. O what would we than give for one of those days, which now we so slightly pass over, and spend in vanities, idleness or worse; and if we had it; how well and holily would we spend it?  
Conclude to be provident, while time is, and to spend it, as than we would wish: follow our Saviour's counsel, to work while the day lasteth, for when the night of this life is come, it will be too late.  
4. Consider foúrthly, what frights will than assail poor man, even now forced to appear before the dreadful bar of God's judgement seat; where all the thoughts, words, and deeds of the lest moment of his life, shall be examined, and accordingly rewarded, without favour, appeal, or dilation. O what an army of sins of all sorts, great & small, will than show themselves before the eyes of our memory, many of which we now little esteem or remember; & like vipers of our own breasts, cry upon us, that they are our brood, and therefore will not leave us, till we come together before the high Judge: & alas, we cannot hinder them from going with us, because we are sure, we once committed them, but not sure they are forgiven us: this it is, that must be tried at the said bar. On the other side; see how the devil invadeth us with all his skill and force, knowing this to be the last cast; some he tempteth with despair, others with presumption, others with impatience, but most he deludeth with the hope of yet recovering, and that than they will perform a serious, and perfect repentance etc.  
Conclude firmly these three good purposes: first carefully now to fly all sort of sin, which only at that hour can torment us: secondly to work now a perfect penance for all thy sins past, while time and health serveth: finally to serve God now faithfully, and as thou oughtest; and to procure beforehand the aid & assistance of the blessed Angels and Saints.   

THE THIRD MEDITATION. Of the soul and body now separated.  
1. COnsider first, the condition of man's body after the soul hath left it; dead, stiff, cold, pale, ugly, heavy as a log; hasting so fast to corruption, that the great hast the best friends make to heave it out of door, can hardly prevent a sensible stench & ill smell: finally so horrid, that not many are to be found, who dare sleep a night, I will not say, in the same bed with it, but in the same room only: and we read of a tyrant that joined dead bodies to the quick, for the greatest torment he could invent. But how is it treated by its dearest friends, father, mother, wife, or child? a tear or two may be shed out of tenderness, but most commonly for fashion or proper interest; and presently a grave made, a winding sheet, and it may be a coffin prepared; carried out of doors, laid in the hole, the earth well trodden and beaten down: a requiescat, God have mercy on his soul: and a dios: a dieu. And who hath more than this? now in the grave, what companions, but swarms of maggotts and wormés what condition, but of a loathsome corruption? and finally what end, but of earth and dust, from whence it came?  
Conclude with a true desire of mortification and poverty: to what purpose are richeses and bravery, whereas a poor sheet must be our last livery?  
2. Consider secondly, the difference between the body and soul now parted & travelling divers ways, according to their nature: the body immediately tendeth to corruption; but the soul remaineth eternally, as long, as God shall be God: the body dead & uncapable of joy or pain; but the soul capable of both, and sure of one for all eternity, the body is carried to the grave, well accompanied with kindred and friends; but here the soul is forsaken of all; and poor silly creature is to wander all alone through darksome and unknown Regions, & every where beset & rounded with most cruel and fierce high way-robbers, to wit legions of devils the inhabitants of those fearful shades. O what would the poor soul than give for a good and faithful guide, & two or three good companions to assist her? 'tis true, she never wanteth the presence of her good Angel; but alás! that will comfort her but little, unless her other company be futable, to wit her works & deeds done in this life; if these be good; o than she passeth merrily under the wing of her Guardian but if bad, than all is eternally lost.  
Conclude seriously to provide good company against that sad time, & have a care to shake of ill company in time: next labour to make friends, the B. Virgin, thy good Angel, and other Patrons.  
3. Consider thirdly, the great difference that is betwixt the death of the just, and that of sinners: of these it is said, mors peccatorum pessima: the death of sinners is very ill: but of those; Pretiosa in conspectu Domini mors Sanctorum eius: Precious in the sight of our lord is the death of his saints. A sinner at that hour hath all the afore said causes of fear, without any ground of comfort or ease: and I speak not only of great sinners, of whom we may say, Quod iam iudicati sunt; that they are already judged. Whose case is totally desperate and terrible; but of weak and feeble Christians also; such as the world is full of: what fears, doubts, and tremble will these suffer, whether they shall be saved or not; o what would they give for a little security? but suppose they have this; than presently they fall into the most unsufferable pains of Purgatory, until the last farthing be paid: and o Lord how long will that be? But a just and holy man, o how resigned, how desirous, how secured of eternal bliss! how comforted with the presence of his Saviour, the aid of the B. Virgin, Angel Guardian etc. and finally how willing to pass from his former toils to a present rest? from the miseries of this world to the now appearing joys of heaven?  
Conclude now diligently to provide for what than thou wilt so much lament, if thou want it, as rejoice, if thou have it; to wit a lively hope of thy present salvation: and nothing in heaven or earth can secure thee this, but a holy and virtuous life: let this finally be thy daily prayer: O bone jesus, illumina oculos meos ne unquam obdormiam in morte; nec dicat inimicus meus, praevalui adversus eum. O good jesus illuminate mine eyes, that I sleep not in death at any time, nor let my enemy say, I have prevailed against him.   

THE FOURTH MEDITATION. Of the particular judgement after death.  
1. COnsider first, that the greatest terror of death ariseth not so much from death itself, as from the judgement, that followeth at its heels: the time therefore of this judgement is the first instant or moment, after the soul is parted from the body: in which the whole cause is punctually and iuridically concluded and sentenced, as if it were a process of a hundred years: wherein the accuser and accused shall stand at the bar; the charge made up, the plea and answer received; proofs taken, witnesses examined, and a final and definitive doom and sentence pronounced: and no wonder, for the Judge is both omnipotent in power, and thence commandeth all at a beck; and also infinite in wisdom, and hence searcheth the deepest secrets of hearts. The place of this judgement is commonly thought, to be that, wherein a man dieth; so that God being immense and every where, raiseth in that very place his invisible seat, before which the poor soul, scarce yet out of the body, suddenly appeareth.  
Conclude hence two things: the first a great fear and care of that moment, on which eternity immediately dependeth, never to be recovered, never recalled: the second, that whereas men ordinarily die or may die in the house, chamber nay bed, where they live and sleep; never to dare to commit any sin therein, but ever te look on them, as the place of judgement: & who dare offend at the bar?  
2. Consider secondly, how suddenly the poor soul is bereft and forsaken of all her friends; for all leave her at death's door, none can go to the bar with her; none there pled for her; only her Angel-guardian presenteth her before the judge, and the Devil presently followeth at her back; and layeth home her charge to the full, not sparing the lest word, work or thought of all her life; but charging & exaggerating every thing; and produceth two infallible witnesses for what he saith, to wit the judge himself, the knower of all secrets, & the guilty conscience of the soul accused: on the other side the good Angel pleadeth & allegeth for her, what possibly he can, as both the good works she hath done, as also the sorrow and repentance she hath had of her sins. O! with what anguish standeth the poor creature expecting the eternal doom of misery, or happiness? what would she give now for a dram of repentance, to give a general answer to the Devil's accusations? and what for a pound of good works for her Angel to bring in, and to weigh down the scale?  
Conclude with a most serious and strong resolution, to set all things against this moment; first by crossing the black book of sin, by a true repentance & confession; next to augment and add daily to the book of good works: Age, age nunc, charissime, quidquid agere potes: do now, my beloved Brother, do now what thou thou canst. Quoth Thomas a Kempis.  
3. Consider thirdly, how terrible a thing it is, to enter into judgement with God almighty, who is of infinite purity, sanctity, and perfection: hence King David cried, out, Non intres in iudicium cum seruo tuo Domine, quia non iustificabitur, coram te omnis vivens: enter not into judgement with thy servant, because no man living shall be justified in thy sight. hence S. Paul trembling said; Nihil mihi conscius sum, sed non in hoc iustificatus sum, est enim Deus qui iudicat. I am not guilty in conscience of any thing: but I am not justified herein, for he that judgeth is god. For first the sins which we accounted light, and most venial, will appear in the eyes of god, great, foul and heinous: do not holy men here with us esteem sins great and heavy, which worldlings think either very small, or nothing at all? doth not a curious painter found a fault, a blemish, where others think all perfect, and complete? what estimation than, think we, will the infinite holiness of God have of the lest of our sins? what spots and defects will that divine painter find in this our mould of clay and dust? Next, he will sift so narrowly our just & good works, that very few of them will be found perfect and clear in his eyes; but full of self love, by-intentions and other imperfections.  
Conclude to work thy salvation with fear and trembling; never to presume of thy good deeds, nor to slight and lessen thy ill deeds: remembering always, that God is the judge of both, in whose presence the heavens are not pure.  
4, Consider fourthly these five qualities of our judge at that day: the first is, that he is the party offended and injured by our sins, who is now to take his own revenge of the guilty: o who will not tremble to be judged by him, whom he hath offended? Secondly, he is most wise and able to search the very depth of our hearts, and to balance aright every thought, word and deed. Thirdly he is omnipotent, so that no man can stop his hand, no man resist his will. Fourthly he is supreme sovereign: no power created or increated above him, & hence his sentence is final, & without appeal. Lastly, he will come than so full of wrath and indignation against the wicked, that if all heaven & earth should join in petition for the lest sins, that were, he would remain inexorable and immoveable.  
Conclude with thyself this necessary and wholesome resolution: that whereas on the one side, the Judge is most terrible, and most inexorable; on the other, the cause to be judged of the greatest importance and consequence, that can be imagined: resolve, I say, ever to live in fear of the judge; ever to secure thy cause with the greatest diligence thou canst.  
Consider fifthly, how after that the whole plea is concluded, the Judge pronounceth the definitive and eternal sentence of life or death: if of death, he casteth the foul soul from him, with an unspeakable disdain and curse never to see the glory of his face any more: than the good Angel deserteth and forsaketh her also: go, accursed wretch, that hast despised my counsels; and rejected all the remedies, I have used for thy salvation; go with this thy black guardian, & now eternally thy sad companion: & lastly the said devils laying hold on her, impetuously throw her into the pit of hell, for ever and ever. But if the sentence be of life, than the judge with an amiable, countenance, inviteth her to the everlasting joys of his Kingdom; the devil flieth away conquered & confounded dead: the good Angel taketh her by the hand, & accompanied with many more leadeth her to the palace of eternal bliss; or at lest, with comfort depositateth her in Purgatory for a time, till the divine justice be satisfied.  
Conclude with this prayer of S. Augustine: o Lord my God, chastise me now, while this life dureth, with all the rigour, thou pleasest; torment me in all my senses and members; burn me, quarter and cut me, what way thou wilt; in my health, in my honour and fame, in my goods and in whatsoever else; on condition that at the day of judgement thou pronounce sentence in my favour,    

THE FOURTH CHAPTER, Of the universal judgement at the last day.  
THree reasons are commonly assigned for this universal judgement at the end of the world: first, that the bodies also, as well as the souls of the good and bad may have their just reward: Secondly, that the just may receive a public honour, and the bad a public confusion: Thirdly that our Saviour Christ may be judge of all, for the unjust sentence he received here of men.  

THE FIRST MEDITATION. Of the signs and wonders that shall forerun the last day.  
1. COnsider first, what the terror of that day will be, by what the old Prophets have said of it: & first, hearken to Isaias c. 13. Vlulate quia propè est dies Domini; crudelis & indignationis plenus, & irae, furorisque ad ponendam terram in solitudinem; & peccatores eius conterendos de ea. Hovvle ye, because the day of our Lord is ne'er; cruel, & full of indignation, & of wrath, and fury to bring the land to a wilderness, and to destroy the sinners thereof out of it. Next joel cryeth our, as wanting a tongue to expressé his fear: A, A, A, dixi, quia prope est dies Domini: ululate in monte sancto meo, quia venit dies Damini, quia prope est dies tenebrarum & caliginis, dies nubis & turbinis: ante faciem eius ignis vorans, & post eum exurens flamma, a fancy eius contremuit terra, motisunt caelt, sol & luna obtenebrati sunt, & stellae retraxerunt splendorem suum, & quis sustinebit eum? A, A, A, because the day of our lord is at hand: howl in my holy mount, because the day of our Lord cometh; because the day of darkness, and of mist is ne'er, the day of cloud, and whirlwind; before the face thereof a devouring fire, and after it a burning flame; at his presence the earth hath trembled, the heavens are moved, the sun and moon are darkened, and the stars have withdrawn their shining; and who shall sustain it? Neither doth Sophonias speak in a lower strain: juxta est dies Domini magnus, vox diei Domini amara, dies irae, dies illa, dies tribulationis & angustiae &c. The great day of our Lord is ne'er; the voice of the day of our Lord is bitter; that day, a day of wrath, a day of tribulation and distress etc. And note, that all call it diem Domini, the day of our Lord; for till than all are the days of men, to do and say what they please; and our Lord is silent and seemeth not to take notice of any thing: but when his day cometh, than Loquetur ut parturiens, dissipabit & absorbehit simul. He will speak as a travailing woman, he will dissipate and swallow up together.  
Conclude with these holy Prophets, with S. Hierome, and other Saints to get and conserve in, thy breast a wholesome fear, of that terrible day which may on all occasions serve thee, as a bridle from fin.  
2. Consider secondly the terrible signs, miseries and disasters, which forerunné and prepare for the day of judgement. First great tumults, and wars, nations against nations, and Kingdoms against Kingdoms: than earth quakes, plagues and famines: next, the persecution of Anti Christ, which our Saviour saith, shall be the greatest tribulation, that ever was. After this the heavens shall tremble, the Sun grow dark, the moon be covered with blood; inflamed comets, like flakes or balls of fire, shall fall from the sky. The air in a horrid confusion, rumbling with winds, tempests, thunders, lightnings and fire-bolts. The sea roaring with hideous storms, swelling amain above the earth, as ready to swallow all at once? and than as fearfully falling back into the abyss of the Ocean. The wild beasts leaving for terror the woods and deserts, and with lamentable cries and howl flying to houses, villages & towns for shelter. And what doth poor man do all this while, for whom all this feast is made. Arescentibus hominibus prae timore, men withering for fear: quoth Christ, wann, pale, and dried up for fear, terror, and anguish not knowing which way to turn or help themselves.  
Conclude to follow the counsel of the Ecclesiastes: Memento Creatoris tui in diebus iwentutis tuae, antequam veniant dies, in quibus dicas, non placent: antequam tenebrescat sol, & luna, & stella. Remember thy Creator in the days of thy youth, before the days come, in which thou mayst say they please not; before the sun and moon, and stars be dark.  
3. Consider thirdly the reasons of this general suffering of all creatures. The first, that as, when man the lesser world, is to be dissolved, he suffereth those cruel fits and convulsions of his whole body and soul; so this greater world or universe drawing to its last & fatal period, cannot but feel the same shake: her eyes, that is, the Sun and moon must needs grow dark: her breast, that is, the earth and sea must heave and swell; and her arms and legs, that is, heaven and earth cannot but tremble with thunder & earthquakes. The second, for that the loss and damnation of men created to glory & redeemed with the blood of Jesus Christ, is a thing so worthy of pity and sorrow, that the Deity itself were it subject to such passions, would grieve and lament their disaster, and therefore his will is, that all creatures lament and mourn for them. The third, for that all creatures both of heaven and earth which now serve and attend, by God's commandment man's profit and pleasure, must than stand up, & fight for their God against his sinful & ungrateful creatures, according to that. Et pugnabit cum illo orbis terrarum contra insensatos. And the round world shall fight with him against the senseless:  
Conclude two things, the first, a feeling fear & sorrow for the ruin of so many noble souls? the second, a horror to think that God himself with all his creatures shall one day revenge the wrongs, he now patiently bears, and forbears from the hands of sinners.  
Consider fourtly, what the end will be, where such terrors fore run: at last there shall come an universal deluge of fire, so great, so violent, that it shall carry and destroy all before it, without rub or resistance: than shall be turned into ashes all the vast buildings and Palaces of the world; than shall all the rocky bulwarks, and marble pillars fall to dust: than shall all the richeses, gold, silver, diamonds, and precious stones vanish into smoke and air: than shall dye all men and beasts of the earth, air & sea: than finally shall cease, and be at a stand all the motion of the heavens, of Sun, moon & stars, & whatsoever on them depends. Behold, this is the final end, the fatal period of this so much beloved, so much adored world; thus fadeth all its glory, pomp, richeses, pleasures; and forfaketh its courtiers, when they have most need of help, o glittering shadow! o painted bubble!  
Conclude out of all, to follow our Saviour's counsel upon this very matter Luc. 21. Attendite vobis, ne fortè graventur corda vestra in erapula & ebrietate & curis huius vitae; & superueniat in vos repentina dies illa; tauquam laqueus enim superueniet in omnes, qui sedent super faciem omnis terrae. Uigilate itaque omni tempore orantes, ut digni habeamini fugere ista omnia quae futura sunt, & stare ante filium hominis Look well to yourselves, jest perhaps your hearts be overcharged with surfeiting, and drunkenness, and cares of this life; and that day come upon you suddenly; for as a snare shall it come upon all that sit upon the face of all the earth. Watch therefore, praying at all times, that you may be accounted worthy to escape all these things that are to come, and to stand before the son of man.   

THE SECOND MEDITATION. Of the general Resurrection and coming of the judge.  
1. COnsider first, how the world being finished and reduced into the four first elements; an Archangel shall sound the trumpet, and raise his voice with a Surgite mortui, & venite ad iudicium: rise you dead and come to judgement. A voice so shrill, that it shall be heard over the whole world, nay pierce the highest heavens and the deepest hell: and so powerful also, that all the souls, that ever were created, shall suddenly, without delay, obey the call; and uniting themselves every one to her own proper and individual body, shall all meet in the Uale of josaphat. O the omnipotent power of our great God which is able to raise such a multitude of bodies, so many ways, so many ages ago consumed and turned into a thousand changes; so that not the lest bone, nerve, or sinew shall be wanting to any one. And what an admiration will it 'cause in the sons of Adam, to see such a multitude together, all of the same and equal condition, without any difference of poor or rich, master or servant, king or subject; except only that of the good and bad, which shall be wonderful and eternal?  
Conclude to obey now with prompt diligence another like summon of S. Paul the trumpet of the holy Ghost: Surge qui dormis & exurge à mortuis, & illuminabit te Christus: rise, thou that sleepest, and arise from the dead: and Christ will illuminate thee. Rise from sin and sensuality to a virtuous and spiritual life, which is the first resurrection, that so the second may be to thy comfort and joy.  
2. Consider secondly the happy condition of the good and pious souls in this resurrection & reunion with their bodies, which shall arise most glorious, immortal, impassable, more beautiful than the stars, more resplendent than the Sun. O with what joy and content will the happy soul enter into such a body? what embraces, what congratulationss will there pass between so sweet a couple? blessed be thou my body, will the soul say, for helping me to gain this glory, by submitting thyself to mortifications, fastings, disciplines, and other acts of penance; most just it is, that thou partake of my glory and happiness. Behold the bodies of Martyrs, rend, torn, , devoured by wild beasts etc. now more shining, than any oriental pearl, more flourishing and glittering than any Ruby; more solid & impassable, than any diamond. See also those of Confessors, Virgins, Doctors, so beautiful, so glorious, that no tongue is able to express it. O happy penances, austerities, afflictions, which have deserved so great glory and immortality!  
3. Consider thirdly the altogether contrary condition of the damned: their body's immortal, 'tis true, but only that they may suffer immortal torments: foul, black, filthy, heavy as lead, rotten and stinking, as when half corrupted in the grave: so that 'tis none of the leastpaines for the soul to enter and be shut up for ever in so loathsome and horrid a dungeon. What desperation, what curses and execrations will pass betwixt these two unfortunate & wretched companions? Accursed body, quoth the soul, that to feed, pamper and pleasure thee, have cast both myself and thee into these everlasting torments: nay rather thou accursed soul, quoth the body, that having the rule and power over me in thy hand and knowing my natural and prove inclination to sensuality, didst not govern & subject me as thou oughtest to the rule of reason and piety. These and such like are to be their morning and evening salutations for all Eternity.  
Conclude which of these two states & conditions thou dost like best; for now free leave is given thee to choose either: I think no man will consult much upon the choice: wherefore resolve to rule, mortify, and subject the passions and appetites of thy body in this life, that in the next they may be a comfort and bliss, one to the other: and whensoever the body shall offer to rebel, check it with representing the two states of the next world.  
4. Consider fourthly the terror & majesty of our. B Saviour, coming to judgement: first shall appear in the air the standard of the holy cross, to the comfort of the good, and terror of the wicked: next shall come all the nine Quires of Angels in their orders, and all the Patriarches, Apostles and Saints both of the Old and New Testament; last with most infinite splendour & majesty shall appear the Son of man Christ jesus, like an other Solomon with his blessed Mother seated on his right hand; not than to beg for sinners, as now she doth, but jointly to condemn those, who would not make use of her intercession. O what a joyful fight will this be to the just, and those that are already secured of their salvation? but how terrible to the wicked? the flames of hell are more sufferable, than the inflamed countenance of the angry judge: than would they, if they could, hid themselves in rocks and caves, in the centre of the earth, in hell itself, rather than abide this encounter: than will they cry to the mountains and rocks; Cadite super nos, & abscondite nos à facie sedentis super thronum, & ab ira Agni, quoniam venit dies magnus irae ipsorum. Fall upon us, and hid us from the face of him that sitteth upon the throne, and from the wrath of the lamb, because the great day of their wrath is come.  
Conclude seriously to embrace the virtue of of humility; for this it was, that raised our Saviour to this dignity of judging: beg of him this virtue, and that he will have mercy on thee at that day.  
5. Consider fifthly, how at command of the judge, the holy Angels pass through all that vast multitude, chüse and pick out the good & just from among the bad; & place them on the right hand of the judge, leaving the rest on the left; never to meet or live together any more for all Eternity. O what fury, what confusion and envy will possess and torture the souls of the wicked, especially those of Princes, Potentates, and rich persons in this world, to see themselves so contemned, and the poor and simple so exalted? than will they groan and cry out: Hi sunt, quos habuimus aliquando in derisum & in similits. dinem improperij: nos insensati, vitam illorum aestimabamus insaniam & finem illorum sine honore: ecce quomodo computati sunt inter filios Dei, & inter Sanctos sors illorum est? ergo erravimus a via veritatis etc. These are they whom we had sometime in derision, and in a parable of reproach: we senseless esteemed their life madness, & their end without honour behold how they are counted amongst the children of God, and their lot is amongst the saints? we therefore have erred from the way of truth etc. On the contrary, what joy and content will the good have, to see themselves so honoured by God and his Angels, in the sight of the whole world, that is heaven, earth and hell.  
Conclude to bend all thy endeavours in this world, that thou mayst deserve to be placed on the right hand, at that great meeting: nothing will so enrich thee than, as voluntary poverty now; nothing so exalt thee than, as humility, Nam qui se humiliate, exaltabitur: becauso every one that humbleth himself shall be exalted: learn therefore poverty and humility.  
6. Consider sixthly, how presently will be opened the book of consciencés, wherein shall appear to all, that are present, that is, to all the Angels and men both good and bad, that ever have been created, the thoughts, words, and deeds of every one in particular; so clearly and distinctly as if all were written in their foreheads, or in the beams of the Sun. What glory and honour will it be to the just, to have all their good works come now to light, which in this world they laboured to hid, and conceal in humble silence: and although their sins shall be exposed to view, yet they shall be so adorned and accompanied with holy ●penance, that it will rather turn to their honour, than any sort of shame or confusion. But not so will the sins of the wicked, but ugly, deformed, and in their own shape: o what confusion, especially for those, who lived here in sacred dignities, or in esteem and repute of holy and virtuous, to see than laid open all their hipocrisies, deceits, and other enormous crimes?  
Conclude to have a great care, what thou writest here in this said book, for even so shall it there appear, if gold, gold; if ink, ink; & be sure of our Saviour's saying, Nihil absconditum, quod non manifestabitur: there is nothing hid, which shall not be made manifest. It is therefore more wisdom to refrain altogether from what thou wouldst not have known, than by doing it, to expose thyself to a certain confusion and shame.   

THE THIRD MEDITATION. Of the form of judgement and the sentence that follvveth.  
1. COnsider first, how the account here to be made, and the examination to be taken will not be done in gross, and in general terms only, as some may imagine; summing up the great sins and leaving out the lesser: but it will be most exact and in particular of every thought, word, and deed, as it shall appear in the book of consciences, and more in the great Register of God and book of life. This our Saviour forewarneth in the 12. of S. Matthew: Dico autem vobis, quoniam omne verbum ociosum, quod locuti fuerint homines, reddent racionem de eo in die iudicij. But I say unto you that every idle word that men shall speak, they shall tender an account for it in the day of judgement. This made holy job ever tremble at the thought of this day, Quid faciam cum surrexerit ad iudicandum Deus? & cum quaesierit, quid respondebo illi? non enim potero ei respondere unum pro mille: what shall I do, when God shall rise to judge? and when he shall ask; what shall I answer him? for I can not answer him one for a thousand: and again; Si fortitudo quaeritur; robustissimus est; si aequitas iudicij, nemo audet pro me testimonium dicere: if strength be demauned, he is most strong: if equity of judgement, no man dare give testimony for me: So that his final resolution●s, Si habuero quicquam iustum, non respondebo, sed meum iudicem deprecabor. All though I have any just thing, I will not answer, but will beseech my judge.  
Conclude thou to do the same, and to make now a rigorous and exact examen of all thy actions, and this In amaritudive animae tuae: in the bitterness of thy soul, for this only prevention is able to save thee; for as S. Paul sayeth, Si nos met ipsos di judicaremus, non utique iudicaremur; if we did judge ourselves, we should not he judged, To our shame, viz: or hurt. This holy David observed, and than prayed unto God; Feci iudicium & iustitiam, now tradas me calumniantibus me. I have dove judgement and justice, deliver me not to them that calumniate me.  
2. Consider secondly; that the first question & interrogatory will be, how we have employed our soul, with all her powers created to God's image, & redeemed with the blood of his only Son: and how our body with all its members, given to execute the external acts of virtue. The second, what, use and profit we have made of all the gifts of God, both natural and supernatural; of the life, health, strength, and understanding, he hath given us: of all the favours and graces bestowed on us; of all the illuminations: inspirations and move to good: of all his benefits, and Sacraments, where with he ever fed us; and finally of the precious blood of his dearest Son, with which he redeemed us. The third, how we have complied with the obligation of the state, he hath placed every one in, as that of a scholar, of a Religious man, of a Priest, of a Prelate etc. Now think what a large & heavy charge will be laid to every one, and how many will be able to clear themselves.  
Conclude, how necessary it is to have our eyes open, and to observe well, what we say, do, & think: and daily to beseech our judge, to have than mercy on us; for now he will hear us for than, but than he will be inexorable.  
3. Consider thirdly how the examinations taken, and the process concluded; the judge cometh to give the last and definitive sentence, which without appeal shall stand for Eternity: and first turning himself towards the just with a most amiable countenance, inviteth them with: Uenite benedicti Patris mei, possidete paratum vobis regnum à constitutione mundi. Come ye blessed of my father, possess you the kingdom prepared for you from the foundation of the world. O what comfort, what joy, what glory will this be to the just, to see themselves now settled and secured in the Eternal bliss & fruition of God? and again what confusion, & raging envy to the wicked, to see their old acquaintance, friends and Kindred so exalted, & honoured with the company of God and his Angels, and themselves rejected, contemned, cast out? Against whom the judge with sire in his eyes, and terror in his countenance, thundereth out this horrid doom: Discedite à me maledicti in ignem aternum, qui paratus est diabolo & Angelis eius. Get ye away from me you cursed into sire everlasting, which was prepared for the devil, and his Angels. O good God, whether shall they go, when they go from thee, their God, their Creator, their Redeemer, their last end and Su●num bonum? there chief good, and final happiness.  
Conclude with a twofold resolution; the one, to spare no labour now, nor yield to any difficulties, for the securing and gaining to thyself the happy sentence of the just: the other, never to separate thyself here from Christ by mortal sin, lest than he do the like to thee for ever.  
4. Consider fourthly, how the sentence is no sooner given, but put in execution; for the earth will suddenly open, & swallow up at once all that confused mass of damned men & devils; Et clausa est ianua, and the gate is shut, never more to be opened for Eternity. What do we think, will those a thousand-times unhappy creatures do, finding themselves shut up body and soul in the darksome dungeons of hell, without ever hoping for any ease redress or remedy, as long, as God shall be God? than will they rend & tear themselves, out of despair & madness: than will they curse their father and mother, kindred and whole world: than will they blaspheme God and all his Saints: than shall they cry for death, but found no other than this neverdying. O sweetest jesus, who didst hung on the cross for me; chastise me here, as thou pleasest, but free me than from such a damnation. On the other side, the earth leveled into a Paradise, and the Sun, moon & stars set in order, shall Christ mount the skies, rounded with all that blessed company: where sorrow never enters, nor joys cease.    

THE FIFTH CHAPTER, Of the painos of Hell and Purgatory.  
NOtwistanding the common saying; Odere peccare mali formidine paenae; the ill hate sin for fear of punishment: many holy Saints, as S. Hierome, and others, have used the consideration of the pains of hell, to stir themselves up to the detestation of sin, & to the works of penance and austerity: whereas therefore love & fear are the two spurs, we must use to encourage our heavy nature, and fear the first for beginners, let us ponder the chief object of fear, which is pain.  

THE FIRST MEDITATION. Of the pains of Hell in common.  
1. COnsider first, that as it is said of the joys of heaven. Nec oculus vidit, nec auris audivit, nec in cor hominis ascendit, quod praeparavit Deus diligentibus se; neither the eye hath seen nor ear hath heard, neither hath it ascended in to the hart of man, what God hath prepared for them that love him. So of the pains of hell it may be as truly said, that neither the eyes nor heart of man can conceive or imagine them. Some risen from death, and others in visions have seen them, who affirm that all the tortures and torments imaginable in this world, are but toys and trifles in respect of the lest of those, and that they had rather suffer all these together till the day of judgement, than the lest in hell for a day. Divines define beatitude a perfect, and never-ending state of all that is good, without the lest mixture of ill, or contrariety: if damnation therefore be the opposite state and condition, it must needs be an everlasting deluge of all that is ill, without the lest glimpse of good, ease or comfort; a chaos of all misery, and a total privation of good. The afflictions of this world, come but one by one, & after a time end, at lest with death, but the pains of hell come all together, and endure for eternity.  
Conclude and conceive a wholesome fear of hell, which may withdraw thee from sin, which only can bring thee thither: and wonder at the blind security of worldlings, fearing the sting of a gnat and laughing at the fire of hell.  
2. Consider secondly, a poor sick man burning with a pestilent fever, together with an universal pain through out his whole body; his breast on fire, his head rend a sunder, his eyes ready to fly out. his teeth raging, his sides pierced with stitches, as with swords or knives; his feet, and joints racked with the gout; & finally his heart even bursting with anguish: and he crying out for one drop of water to cool his tongue: what heart would not relent and melt with compassion of such a sight? And yet this poor creature might have some mixture of ease and comfort; as a bed to lie in, a friend to comfort him, and grieve for him; a good conscience to ease him, and a will resigned to God: finally, that these torments would once end, at lest with death. But in hell are millions of torments together without the lest fancy of comfort: for his bed a fiery cauldron of lead & brimstone; for his companions, tormenting devils; his soul racked with sin, his will in a perpetual hatred of God: and finally without all hope that ever his pains shall end, or relent.  
Conclude seriously, to do for the avoiding of these torments, what thou or any prudent man would, to free himself from the sad condition of our sick man: which if thou do, thou mayst be confident and secure.  
3. Consider thirdly, that God in all his attributes is infinite, and as we may say, every way a God; as in wisdom, in power, in goodness, in mercy, in justice: he is a God as well in hell, as in heaven; as well in chastising the obstinate, as in rewarding the penitent: no wonder than if S. Paul said, Horrendum est incidere in manus Dei viventis; it is horrible to fall into the hands of the living God. Who only hath power and skill to punish the foulness of sin, as it deserveth. By the works of his mercy here, we may measure, what will be the effects of his justice than: by his mercy we see his only Son become man, exposed to torments & death for us; by his mercy he pardoneth the greatest sins, for the lest act of true sorrow; by mercy he expecteth, and re-expecteth the conversion of a sinner to the last gasp, never leaving to inspire & invite him thereunto: what now can we think his justice, his anger, & wrath will be towards the obstinate and impenitent? certainly to revenge his Son's death, and his own contempt, most grievous and terrible.  
Conclude a timely repentance out of these words of S. Paul; An divitias bonitatis eius, & patientiae, & longanimitatis contemnis? ignoras, quoniam benignitas Dei ad paenitentiam te adducit? secundum autem duritiem tuam & impaenitens cor thesaurizas tibi iram in die ira, etc. dost thou contemn the richeses of his goodness, & patience; & longanimity, not knowing that the benignity of God bringeth thee to penance? but according to thy hardness, and impenitent hart, thou heapest to thyself wrath in the day of wrath etc.   

THE SECOND MEDITATION. Of the exterior pains of hell.  
1. COnsider first, the description of hell out of holy Job: Terra tenebrosa, & operta mortis caligine; terra miseriae, & tenebrurum, ubi umbra mortis, & nullus ordo, sed sempiternus horror inhabitat. The dark land, that is covered with the mist of death: the land of miseri● and darkness, where is the shadow of death, and no order but everlasting horror inhabiteth. A vast, dark and hideous cave, below in the bowels or centre of the earth, so shut upon all sides, that no beam of light, or breath of air hath ever entered there: all filled with a thick & most stinking flame of brimstone, like a furnace of burning glass, Iron, or other such mettle: a pond or lake of fire, as the Scripture calleth it, which by divine power tormenteth even spirits and souls. A cave full of horror, stench and darkness; for that fire lighteth no further, than to torment the sight with ugly shapes & figures: nothing is there to be heard, but the insulting clamours of the tormentors, and the shrieks, cries, howl, gnashing of teeth, curses and blasphemies of the poor tormented prisoners, smothered & crowded up in those eternally tormenting flames.  
Conclude to live always in fear of this dungeon; and at the assault of sin, assuage the rebellion of thy passions with this demand of Isaias: Quis poterit habitare cum igne devorante? quis habitabit cum ardoribus sempiternis? who can devil with devouring fire? who shall dwell with everlasting heats? and resolve, never to adventure the fire of hell till thou canst suffer thy finger in the flame of a candle.  
2. Consider secondly, how every sense shall have its particular torment and pain: the eye shall see nothing but the shapes of Devils, and other horrid spectacles, fleeting up and down in those shady and darksome flames. The ear shall ever resound with cries, groans, howl, gnashing of teeth, cursing of one an other, & blaspheming of their Creator. The taste shall be tormented with an unspeakable hunger and thirst: neither hath the rich glutton obtained yet that drop of water to cool his tongue, which he hath so long begged of his father Abraham. Besides this, the Scripture saith; they shall be drenched with the bitterness of wormwood & the gall of dragons. The smell shall be always filled with most noisome stenches & pestilent smells. But the touch, that last and general sense, shall be continually tossed betwixt the two extremes of heat & cold, fire and ice; a torment not to be conceived: next the bitings of serpents and adders, the scorpion-stripes and lashes of the devils, and the heavy and pressing load of chains and shackles, shall never cease, nor give one minute of respite.  
Conclude to attend a little, & give ear to the confused lamentations of those wretches; o accursed tongues, that shall never utter but blasphemies! o miserable ears, that shall never hear but groans and howl! o eyes, o body, that shall never see, never feel, but eternal miseries for so short pleasures & c!  
3. Consider thirdly, that as good company is a great comfort to men in affliction, so nothing is more miserable, than odious, insulting & hateful companions. See than, how thou canst pass eternity in company of Devils, inveterate enemies to mankind; revenging and wreaking on him the hatred they bear to God; and upon the damned at their full and pleasure, having them under sure hold, as galleyslaves. Moreover the hatred, that the damned there bear one the other is unspeakable; no respect there of persons, blood, kindred or acquaintance; all blaspheme God and his Saints, and curse, rent, and tear one another; subjects their Princes, children their parents, wives their husbands: and especially those, that have sinned here together, and been the occasion of their mutual damnation; o what rancour, what bitterness, what gall will they spit at one the other? and yet must needs be fellows and companions for eternity: o misery, that shall never see the face of a friend to pity him!  
Conclude to be a lover and procurer of peace to thy uttermost endeavour; Sic enim filius Det vocaberis: for so thou shalt be called the son of God. And be sure to contract no friend ships at all, but grounded on true and fincere, virtue and love of God; for that all other are in themselves both fickle and unconstant, and in the end turn to jealousies, discontents and hatred: let us therefore love now, that we may love ever.   

THE THIRD MEDITATION. Of the interior pains of the soul.  
1. COnsider first, that the interior anguish and torment of a soul in hell, is without comparison greater, than all those of the body; though but few can imagine it so. First therefore, the understanding will be employed in nothing but in false and erroneous judgements of God and his justice, condemning him of partiality in damning them and saving others; of cruelty in punishing them so grievously for so small and light sins; of hatred also and ill will, in not giving them grace to repent, as easily he might; and a thousand other blasphemous judgements, without rest or ease. Next the memory representeth ever, & compareth the passed pleasures with the present torments; the brevity of those, with the eternal durance of these. Hence proceedeth that Vermis conscientiae, qui nunquam moritur: the worm & remorse of conscience which never dies: which is a despiteful & raging despair, a repentance & sorrow without truit; a fad and sullen melancholy, considering what they have lost, and for what they have lost it; and the opportunities, they had not to loose it, but to have gained and secured all with little pains; seeing on the other side, that others of their friends & companions have made use of God's favours, and gained what they have lost: hence they burst out into an envy against their companions, rage and fury with themselves, and curses against all they know.  
Conclude to lay hold on time, & God's grace, while thou mayst have it; & ask god pardon for thy negligence hitherto, in losing so much.  
2. Consider secondly, how the will is obdurate & obstinate in the affection of sin; tossed with a thousand desires, not able to accomplish any one, hating and bitterly cursing her God & Creator, whom she was made to love and bless; envying him & his Saints their beatitude & glory: and wishing nothing more, than that she could pull God down from his throne of majesty: but seeing herself inferior to such a revenge, all her rage and fury falleth on her own head. The inferior and sensitive appetite is miserably rend asunder with whole troops of most violent, and withal contrary passions, as of fears and frights, sadness, hatred, fury; envy, long, & heavy despairs of obtaining any thing. The fancy and imagination are perpetually possessed with a thousand horrid spectacles, monstrous shapes, and ugly shadows of wild beasts, dragons, lions, etc. so that, the whole soul is a hell to herself, and by these interior disorders her own cruel executioner.  
Conclude, for the avoiding of these miseries, to employ thy will here in the love of thy God; to bridle thy appetites and subdue them to reason; and to accustom thy imagination to pious and holy objects: for as we do here habituate them, so shall they do or suffer in the next world.  
3. Consider thirdly, that all the torments hitherto mentioned, are nothing in comparison of the Paena damni, that is an eternal privation of our last end, for which we are created, & to which our nature carrieth us, like a stone to the centre: a perpetual banishment from the face of God, the essential object of beatitude; from the court of heaven & the company of the blessed Angels & Saints. O if we could apprehended aright, what it is never to see God, our universal and infinite good, the aim and butt of all our desires: and whose want consequently, must needs be an infinite evil, a privation of all, that can be imagined good: and if this be such a pain for all in general, what will it be for Christians, who by faith have had a greater knowledge of this good, and by hope have been nigher unto it? and how far greater for Prelates, Priests & Religious men, who by their sacred functions and vows have, as it were, tasted somewhat of this sweet, and whose hands Quasi contrectaverunt de verbo vitae? have as it were even handled of the word of life, a thousand hells, according to saint chrysostom, joined in one, cannot parallel this only separation from the sight of God.  
Conclude therefore to loose all, and to be deprived of all, rather than of God: pray that all the miseries of this world and torments of the next, may come upon thee, so thou may escape this one; Fac me, Domine, tuis semper inhaerere mandatis & à te numquam separari parmittas. Amen. Make me, o Lord, always to abide in thy commandments, and never permit me to be separated from thee, Amen.  
4. Consider fourrhly, that how grievous soever the torments are, yet some small comfort would it be, if either there were any respite, or discontinuance of them; or at lest, that once they would have an end: but alas! neither is in hell to be expected; any truce, or cessation of torments, not nor change but to a greater torment: neither doth here, as in other things, use and custom any way assuage the smart, or obdurate the senses against the pains; but after ten hundred thousand years of suffering, the feeling will be as fresh & sharp, as it was the first day or hour. But, which is most fearful of all to think on, the durance of them shall be for ever and eternal without end; as long as God shall be God, shall these pains endure in their full vigour & strength; this shall the damned know & never cease to think on. O fearful Eternity, who can comprehend thee? who can look beyond thee? count ten millions of years for every star in the sky, for every moat in the Sun, for every sand in the sea; & shall these tormenrs than come to an end and expire? o nothing less: they shall than begin afresh and run over the said millions a million of times for ever.  
Conclude to imprint well in thy memory this eternity, it will arm thy patience in the way of virtue, and against the short pleasures of sin.  
5. Consider fifthly, or rather conclude out of what hath hitherto been considered; first a strong resolution to prepare for this day of eternity, that never hath night: first by purging thy soul from all mortal sin by true penance & confession; for hell can swallow nothing, but what is infected with mortal sin: this done, and all secured for what is past; than carefully provide for the future by mortification and the practice of a virtuous life; having always before thy eyes, the eternity of pains on the one side; and this will strengthen the against the labours and difficulties of virtue; & on the other fide, how few there are, that escape them; Multi vocati, pauci electi: many are called, few decked. This will work in thee a watchful fear: were there but one in ten thousand to be lost, how should I fear, jest I should be that man? Secondly, wonder and admire the stupid negligence of most Christians, who believing that every mortal sin carrieth to hell, yet commit them with that facility as they do; and live nevertheless securely without fear!   

THE FOURTH MEDITATION. Of the pains of Purgatory.  
1. COnsider first, that as the place of Purgatory is next door to hell, so all the exterior and sensible torments are wholly the same, excepting the durance of them: so that the greatest tortures of this world are nothing in comparison of those. And although the interior powers are all settled, and well ordered; the understanding settled in the light of faith; the will inflamed with the love of god: the imagination & the rest all quieted: yet the present restraint & banishment from the fight of God, and the company of his Angels and Saints correspondeth, and (setting apart Eternity) in some sort afflicteth more intensely, than the Paena damni the privation of our last end, doth those in hell: first, because these holy souls, having by faith a clear apprehension of God's perfections, and by charity a most intense love of his Goodness; and by consequence a most longing desire to be with him, and enjoy him, do from hence suffer an unspeakable anguish and pain, to be so detained from him: secondly, because they know not certainly, how long this will endure; it may be for a hundred years, it may be till the day of judgement.  
Conclude to frame a different judgement of the pains of Purgatory, them worldlings do? who think, if they escape hell, that the rest is but a fleabite: endeavour also to avoid venial fins, & to labour to satisfy for all here, at a fare eafier rate, than it can be done there.  
2. Consider secondly, the rigour of God's justice, in chastising so terribly sins so light, so venial, as we esteem them; and this in the damned of hell, would be no such wonder; for they are his enemies, and obstinate in their hatred against him; but these poor and holy souls are his friends and faithful servants, resigned in all things to his blessed will; nay with a wonderful resignation actually thanking him, as much for this his justice & heavy hand upon them, as for the glory and bliss he will shortly give them: and yet such is his hatred to all sort of sin, that for no former services done him, for no respects of present or future amity, will he abate the lest puntillo of his justice, Sed soluent usque ad ultimum quadrantem. But they shall repay the last farthing. Verily, setting apart the passion of our Saviour, in no other thing doth appear so much, either the severity of God's justice, or the enormity of sin, as in the torments. these poor souls endure in Purgatory.  
Conclude chief two things; the first, a right apprehension of fin, how light so ever it seem; with a resolution to avoid all, as much as thou canst, & to satisfy here for them; for believe it, a penny here will go further, than a pound in Purgatory. The second is, to assist and satisfy for the holy souls by prayer and good works, what thou canst; for it is most grateful to God, most profitable to thyself, & comfortable to them, who always cry; Miseremini mei, miseremini mei, saltem vos amici mei. Have mercy upon me, have mercy upon me, at the lest you my friends.    

THE sixth CHAPTER, Of the glory of heaven.  
THE common bait of man kind is gain, interest, and reward; and as the fear of punishment deterreth from ill, so the hope of reward allureth to pains and labour: see than the wonderful providence of our good God, who as he deterreth us from sin by the fear of Hell and Purgatory, so he doth encourage us to virtue by the unspeakable joys of heaven.  

THE FIRST MEDITATION. Of the glory of heaven in common.  
1. COnsider first, how it is in vain for us to hope, that we can frame here a true conceit of the joys of heaven: for the Scripture telleth us, Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus ijs, qui diligunt illum: that neither the eye hath not seen, nor ear hath heard, neither hath it ascended in to the hart of man, what things God hath prepared for them that love him. If we cannot fully apprehended the lest pain of hell or Purgatory, being borne, bred and enured so to miseries; how shall we fancy the joys and glories of heaven, having so little a smack of them here? yet let us see, what by discourse we can reach unto. God almighty is infinite in all his astributes, in Majesty, in justice, in power; but his mercy, goodness, leberality, and bounty overswell, as it were, the banks, and exceed the rest; Misericordia eius super omnia opera eius; his mercy is above all his works. If than his justice has ordained such torments for his enemies; what banquetts, do we think, will he make for his friends, where the Father, Son & holy Ghost concur to honour them? that is, where goodness giveth, wisdom ordaineth, & omnipotency putteth in execution? again if by the cost & price of a thing, we guess at its worth; what shall we think heaven to be, which hath cost the life & blood of the only Son of god? & which also must cost such pains for men to obtain it?  
Conclude to raise up thy desires and endeavours that way, and let heaven be the But of thy labours.  
2. Consider secondly, the definition of Beatitude, viz. Status omnium bonorum congregatione perfectus: A perfect state replenished with all good. A permanent & consistent being for ever, and ever, furnished & replenished with, all that can be imagined good or delightful; without the lest mixture or blemish of ill, fear, or discontent; a general and universal good, filling brimful the vast capacity of our affections and desires, and securing from all want, or fear of change. The dignities, honours, and delights of this world, we imagine them great and eminent, until we have them; but we lay not sooner hand on them, but I know not how, all the former esteem of them suddenly vanisheth, & and the soul remaineth hungry and unquiet as before; S. Austin giveth the reason: Fecisti nos Domine ad Te, & inquietum est cor nostrum, donec requiescat in te: thou hast made us naturally tend to thee, and our hart is never quiet until it rest in thee: which is only obtained in the state of beatitude; where as the Psalmist says, Inebriabuntur ab ubertate domûs tuae, & torrente voluptatis tuae potabis eos: quoniam apud te est fon● vita etc. They shall be inchriated with the plenty of thy house, and with the torrent of thy pleasure thou shalt make them drink: because with. thee is the fountain of life. etc.  
Conclude with most humble thankss and gratitude to our good God, who before we were borne, hath prepared for us such glories & delights; & let our humble prayer ever be.  non perdat iniquitas nostra, quod pro nobis fecit bonitas sua: that our iniquity may not frustrate, what his goodness hath performed for us and remember, that who will reserve himself for the pleasures of heaven, must not cloy himself with these here below, for they are inconsistent.   

THE SECOND MEDITATION. Of the essential Glory of the Soul.  
1. COnsider first, that the essential beatitude of the soul consisteth in a most perfect, pure, and amiable union with God; that is, in a clear vision of his essence, attributes, & perfections, by which the soul is transformed into God, deified, or made God by participation; Scimus quoth S. john, quoniam cum apparuerit similes ei erimus, quoniam videbimus eum sicuti est. We know that when he shall appear, we shall be like to him, because we shall see him as he is. Have you seen glass or iron in the furnace, so penetrated and incorporated with the fire, that in heat, in splendour, in colour, and all other qualities, it seemeth no more itself, but all flame and fire: so the soul by this spiritual and intellectual union with god, is thoroughly penetrated with the splendours of the divine essence, not more now herself, but a second Demi God. Hence it is that the soul resteth so full, so satisfied and securely contented, having within and without her the wellhead, or Ocean of universal good and bliss, never more to want, never more to fear.  
Conclude with wonder and admiration of God's infinite bounty and liberality, to raise a poor and frail creature, whose origin was nothing, whose being a blast, to that height, and dignity, that the omnipotency of God himself, cannot mount her to a higher state or degree.  
2. Consider secondly the happy functions of the three powers of the soul; the understanding, will, and memory: the understanding seethe most clearly the divine Essence, and nature with all its attributes and perfections, of Infinity, Eternity, Immensity, Omnipotency etc. Next is laid open to her view that most hidden mystery of the B. Trinity; how one God subsisteth in three Persons; how the Son is from eternity begotten of his Father; and how the holy Ghost without generation proceedeth from both: than the mystery of the Incarnation is discovered, how one person can subsist in two natures etc. Finally all the secrets of our faith; all the wondrous works of God, both of nature and grace; all his now hidden judgements of providence, predestination etc. shall be than with infinite delight known and penetrated. Hence the will of necessity is inflamed and set on fire with a most ardent and fervorous love of God, as of her father, benefactor, friend, espouse, & what so ever other title she can invent. Now the memory is drowned in God: as in an Ocean of delights; neither can she think of any thing, but of God: looking backward, she seethe all the benefits, he hath done for her; and how she hath escaped, where others have perished; and that by his grace only: looking forward, she seethe nothing but eternal continuance of felicity: o happy soul!  
Conclude to employ here, as much as thou ●anst, these three powers in the like acts by faith, love, and contemplation; so to begin a heaven in this world, & continued it in the next: Videre & amare, amare & laudare, laudare & laetariin saecula saeculorum. To see and to love, to love and to praise, to praise and to rejoice for ever.  
3. Consider thirdly the excessive bounty of our good God, who giveth his servants in reward of their loyalty, as much as he is able to give; that is, himself fully and clearly, as he is in himself; that is, Bonum infinitum, ultra quod, nec est, nec dari potest aliquid. An immense ocean of goodness, surpassing all Imaginary limits. Blessed be all his creatures be his goodness; which would not have our felicity bounded within the compass of any thing, under himself. What shall we here say or think? the Angels of heaven, those so noble powers, so celestial princes, have no other object of their bliss, than this: nay, what do I speak of Angels? God himself, the B. Trinity, Father, Son and holy Ghost, have no other joy or bliss, but in themselves; and the very same essentially and substantially have we: and can we doubt but what sufficeth to make God, & his Angels blessed, will also suffice to make men happy? verily a silent astonishment will speak more in this place, than can all the tongues of heaven and earth together. Finally note out of S. Thomas, how our dearest God is wholly ours: Se nascens dedit socium, convescens in edulium, se moriens in pretium, se regnans dat in praemium. In his hirth making himself our companion, in his last supper our food, in his death our Redeemer, in heaven our reward. And shall not we be altogether his, in life and death, In tempore & aeternitate? In time and eternity.  
Conclude with an humble oblation of thyself, to be ever his; and conceive an ardent desire, to see and enjoy that sovereign beauty of his divine Essence; to which nothing doth more nearly dispose, than purity of heart; Beati mundo cord, quoniam ipsi Deum videbunt. Blessed are the clean of hart, for they shall see God.  
4. Consider fourthly two conditions more of this felicity, which make it perfect & complete; viz: that it is to endure for all Eternity, as long as God shall be God; and never to grow tedious or wearisome, as the pleasures of this world do; but is always new, always fresh. O what a secure and settled joy doth it cause, to think and know, that this happy state shall never have an end? after millions and millions of years, I am as fare of from the period of my joys, as at the first hour, I entered into them: those that cannot conceive, what this is, let them reflect, what a cooling blast it is to the greatest Monarches of the world, in the height of their glory, to think that all this must be left, God knoweth how soon; but by death infallibly; and what would they give for the security of a hundred years? o beati qui habitant in domo tua Domine, in saecula saeculorum laudabunt te: o hlessed are they, that dwell in thy house, o lord, for ever and ever they shall praise thee. Again, the divine Essence is so infinite in beauty and delights; that the more, and the longer the soul doth behold it, the greater content she receiveth, and the more doth she desire to behold it; so that there is, Sitis absque paena: thirst without pain, because the thirst is ever satisfied; and again, Saturitas sine fastidio; abundance without cloying; because that doth anew whet and refresh the appetite.  
Conclude with a manly resolution, to scorn the frail and muddy delights of this world, which are not sooner had, but both leave us, and cloy us: too base for so noble a soul, capable of a joy, that shall never end; and yet ever content and fill her to the brim.   

THE THIRD MEDITATION. Of the glory of the Body.  
1. COnsider first, the wonderful liberality God useth towards his servants: for not content to raise the soul to so great a degree of glory, as she is capable of, and hath deserved; he doth also for her sake and respect, glorify her body too, which did rather hinder and decline the poor soul from heaven, by her gross inclinations and sensualityes, than any way advance her thither. This was, that he promised to Abraham, to wit, that he would not only bliss his son Isaac, his true and legitimate heir, but also he would have an especial care of Ishmael, begotten on a slave; because he was a thing belonging to him. So because the body belonged to his servant, as well as the soul, he doth also raise it out of the dirt, & place it amongst the Princes of glory: o what power is this that can cleanse and purge so stinking a puddle, as our body is, and bring it to such splendour & brightness, as those great Courtiers and Grandees of heaven disdain not, to admit it to their company, and give it a seat amidst their Thrones. This is, what the Proverb says: Omnes domestici eius vestiti sunt duplicibus; all his houshoulds are clothed with double. All his servants have double Robes of glory, one of the soul, another of the body.  
Conclude to get here the full mastery and dominion over thy body; and especially endeavour to purge it, Ab omni gula & luxuria; from all gluttony and luxerie. for nothing is more odious in the sight of Angels, than these two swinish vices; and consequently nothing more defiling the soul, and making it uncapable of their company; and nothing more grateful, than temperance and chastity.  
2. Consider secondly the four dotes, or gifts bestowed on the body, to wit, Clarity, Subtlety, Agility and Impassibility. Clarity consisteth in a beauty and splendour, fare surpassing that of the stars or Sun; more bright than pearl, more transparent than any crystal or diamond; so that the whole anatomy & frame of the body, as veins, joints & arteries, appear and reflect most glorious to the eye. Subtlety maketh the body seem more like a spirit, than body, more subtle, than the air, or beam of the Sun; so that it can penetrate any stone or mettle, never so gross and hard, without rapture or division. Agility or swiftness is so great, that no eagle, no arrow, not not the Sun can come near it; rather like the cast of an eye, or glance of a thought, it flieth at the beck of the soul, millions and millions of leagues in a moment, without stop or weariness: by this, though heaven be never so wide, the Blessed converse one with an other, as in the same room. Impasfibility is an immortality, free from death, and infirmities, from pain and toil hunger and cold etc. ever vigorous, healthy & sound: and all these for all eternity. Pardon blessed Angels and flaming Cherubins, that such carcases may stand amongst you without shame and confusion.  
Conclude with infinite thankss to our good God for such surpassing privileges: & resolve to suffer and bear whatsoever shall befall thee, patiently and courageously, knowing. Quod non sint condignae passiones huius temporis ad futuram gloriam. That the passions of this time, are not condign to the glory to come.  
3. Consider thirdly that the delight of the five corporal senses shall not be there wanting, as some may fear; but shall be in a fare higher degree: for what a joyful and glorious object shall the fight have in the beauty of those heavenly Palaces, whose twelve gates are so many precious stones, whose walls and pavement are of burnished and pellucid gold? than the glorious bodies beautified with the four radiant qualities, as before, and above all the humanity of our Saviour jesus Christ, what gracious splendours, what delightful Rubies from those wounds will it display on all sides? Expect not for the like in this gross and foggy climate below. Now for the ear, those sweet conversations one with an other, that perpetual music and narmony of the divine praises, ever resounding and redoubling in the empyrial regions, none can conceive them, or who is in possession of them. The smell shall ever be refreshed with most sweet and fragrant odours proceeding both from the place, & more from the glorious bodies: neither shall the senses of tasting and touching, how gross and base so ever they are, want their proper delight; heavenly dews shall steep them all in pleasures according to their nature.  
Conclude to mortify here thy senses, that there they may the more freely drink. De fluminis illius impetu qui laetificat civitatem Dei. Of the violence of that river which maketh the titie of God joyful.   

THE FOURTH MEDITATION. Of the glory of the heavenly Palaces, and of the company, or inhabitants there.  
1. COnsider first, that because we cannot conceive the excellencies, and beauties of the heavenly jerusalem, as it is in itself, and as the blessed found it; therefore the holy Scripture and Fathers, to whet and sharpen our dull apprehension, do describe it unto us by the similitude of those things, we have here in most esteem and admiration; as rivers, meadows, trees, groves, flowers, gold, precious stones and the like. So S. john recounteth, how God shown him a most-glorious City, whose walls were most high and large, all of precious stone, consisting of twelve deep foundations ingraued with the names of the twelve Apostles; and as many gates, every one of a distinct precious stone; with an Angel at every one for Porter. The streets were paved with most pure and transparent gold, like-crystall: no need there of Sun or moon, Quia claritas Dei illuminat eam, & lucerna eius-est Agnus: for the glory of God doth illuminate it, and the lamb is the lamp thereof. From whose seat streameth forth a large crystal river; on whose each bank are planted stately trees of life, bearing each month new fruit; Et folia ligni ad sanitatem gentium. And the leaves of the tree for the curing of the Gentiles. A thousand fountains of fragrant balsam, and springs of sweetest honey; no winter, nor summer, but a perpetual spring and autumn conjoined; etc. what so ever thy fancy can imagine.  
Conclude to direct thy voyage to the finding out of this so rich a City: behold a little the industry & toil used in the voyages to the Indieses, both east and west; and be ashamed to see Christians so eager for the Indieses, and so slow for heaven, being yet more sure by faith of these richeses, than of those.  
2, Consider secondly the glorious inhabitants and company of this heavenly City: first the Angels are Millia millium, & decies centena millia Thousand of thousand, and ten hundred thousand. That is innumerable, all contained in three Hierarchies, and divided into nine quires, differing each from other, as in nature, so also in degree of glory. Secondly the number of men, S. john confesseth, cannot be told; Vidi multitudinem magnam, qua numerari non potest; I see a great multitude which can not be numbered. these are intermingled among the Angels in higher or lower degrees, according to their merits: and the B. Virgin mother of God seated above all the Angels, as highest in her merits and prerogatives. All these, as well men, as Angels, are most noble, most illustrious; all of the blood Royal; all sons and heirs of the most high God; and consequently all Kings, with crowns of gold on their heads: all most wise, most holy, most prudent, and withal most affable, loving and courteous. But above all the love and charity they, from the highest to the lowest, bear one another, is most admirable, most unfeigned, most constant, as though they had all but one heart, one will, one soul: hence the joy and content of each one is increased & redoubled as manifold, as he hath friends; that is, as there are blessed souls or Angels in heaven; for according to S. Austin, every one rejoiceth as much at the glory of an others as at his own; calculate this, if thou canst.  
Conclude, if thou desire to devil with such friends, to imitate their virtues? first their union and conformity to the will of God: next their love and charity one to another; obeying our Superiors, loving our equals, rejoicing at the good of all, as our own; content with our own lot and place, without envying of others etc.  
3. Consider thirdly, or rather conclude out of what hath been said, to forsake utterly the dross of earthly pleasures, & to reserve thy appetite for that heavenly and eternal banquet. O soul of mine, what dost thou? whether dost thou wander through the land of Egypt, picking straws, and drinking of puddle-water; with so great toil and sweat of thy brows? what dost thou stand scraping of dunghills for old rags, which cannot cover thy nakedness? lift up thy head, and look to heavenwards; there lieth that hidden treasure, thou so gapest after. Doth thy heart desire pleasures? there only do they flow in full measure: doth long life, doth health please thee? there only is life immortal, and health impassable: doth beauty allure thee, or abundance, or melody, or friendship, or noble and good company? seek them where they are, In terra viventium; in the land of living. not in this desert, Et valle morientium. And veil of fading mortals. Doth honour, glory or richeses most provoke thy appetite? all there are Princes & Kings, & tread upon gold & precious stones. Finally wilt thou be free from pains, quit of fears, and secure from wants? only immortality can arm thee to proof against all. Quare insidientur Daemons, quoah S. Austin, frangant corpus ieiunia, premant carnes vestimenta; labores gravent, vigiliae exiccent, clamet in me iste, inquietet me ille vel ille, frigus incuruet, conscientia murmuret, calor urat, caput doleat, pestus ardeat, infletur stomachus, pallescat vultus, infirmer totus; deficiat in dolore vita mea & anni mei in gemitibus, ingrediatur putredo in ossibus meis & subter me scateat; ut requiescam in die tribulationis & ascendam ad populum accinstum nostrum. Wherhfore let the deceits of devils molest me, the rigour of fasts weaken my body, the austerity of hearclothes pinch my flesh the tiresomenesse of labours grieve it, the continuance of watching dry up its natural moisture; let this or that man trouble me with invective clamours, let the violence of cold bend my limbs, let my conscience murmur, let the heat scorch me, let my head ache, my breast burn, my stomach, be inflamed, my face wax pale, let me all be infirm, let my life decay for sorrow, and my years for groan, let rottenness enter in my bones and swarm under me, that I may rest in the day of tribulation, and ascend to our girded people.    

The Conclusion of the Purgative way.  
1. COnsider first, and recapitulate what thou art according to thy body; earth and clay in thy beginning, misery and Infirmity in thy life time, and after death dust and corruption. Next according to thy soul, thy origin is nothing; thy being spiritual, noble and immortal, 'tis true; but here imprisoned in a corruptable body, tossed with the waves of a thousand passions, and at last to pass hence into an unknown Region, doubtful of thy future condition of eternal bliss or curse. Lastly thy spiritual and supernatural being by grace, is a pure grace and gift indeed; totally depending on the liberality & goodness of God, without the lest disposition or seed thereof in nature: so that by this sole grace we are what we are, that is the sons of God, and heirs of heaven; as also what we are not, that is free from all the sins, we have not committed, and from the punishment of those we have committed.  
Conclude hence two firm and principal resolutions, most necessary for thy spiritual progress. The first is to purge thyself of all pride or self conceit, for what thou art, or what thou hast; knowing now, that all is from God's mere goodness, both in the giving and in the conserving: & this is so general that the highest Angel is no whit exempted, nor the Mother of God nor the humanity of our Saviour: and hereon mayst thou ground a true and everlasting humility. The second is ever to love. reverence and thank God for all the gifts and graces bestowed, as well on others, as on thyself, rejoicing in thy own nothing, that so all may be ascribed to God alone, to his greater honour and glory, Amen.  
2. Consider seconly, that if our nature and being do give us such ground of true humility; what fear, what abjection, what tremble will the consideration of our own wilful sins, or death, judgement, and hell being upon us? by sin we have most stubbornly rebelled against soweraigne Majesty, & most vugratefully provoked goodness itself to wrath; hence followeth the terror of death, Terribilium omuium terribilissimum, of dreadful things the most terrible. Were not yet the Judgement following more terrible, both in itself, for that sentence is final for eternity, as also if it come out against us, not less than the endless pains of hellfire, & as long a banishment from the face of bliss, is to be our lot & doom. O poor caitiff! with what face canst thou look to heaven? how canst thou entertain a thought of pride, or presumption? how canst thou despise the lest worm, that crawleth on the earth? who hast so debased thy sslfe by fin, and so often stood guilty of eternal damnation; and how thou standest yet, God only kuoweth; Culpae certissimus, veniae autem incertus. Certain of thy sins committed but uncertain of their pardon.  
Conclude finally a new and lower degree of humility; that whereas hitherto by nature thou hast been as good, or no worse, than thy fellows, which only inferreth humility towards God, but not absolutely one to an other; thy sins now have made thee so base, that all creatures are above thee, and therefore now no shame, but virtue to submit to all, and abject thyself beneath all for God.  
These following Meditations are to begin to be read on the fifth of December at night.    

THE SECOND PART, MEDITATIONS FOR Proficients, or for the Illuminative way.  
THE garden of our soul being cleansed, and the weeds of sin cast out; the next step is to furnish and plant it with all sorts of flowers and sweet herbs; that is all sort of virtues, which have relation to God, our neighbour, or ourself. To this purpose shall serve at present the holy mysteries of our B. Saviour's Incarnation, life and passion; in whom are found all sorts of virtues possible, not in their speculatine definitions, but as they are to us useful and profitable; that is, in their practical source and cause: for our Sàuiours' life and passion was not only Redemptio ab omni malo, a redemption from all evil; but also, Exemplum ad omne bonum, & lumen oculerum nostrorum, an example to all good and a light for our spiritual eyes to guide us in the way of virtue.  

THE FIRST CHAPTER, Of the Incarnation of our Saviour jesus Christ.  
THis mystery of the Jncarnation he only can understand, who is the author & worker of it; yet S. Augustine, S. Thomas & other Saints have studied to found out the reasons & conveniences, we are capable of; for our comfort, gratitude and spiritual progress.  

THE FIRST MEDITATION. Of the conveniences of the Incarnation.  
1. COnsider first, that the mystery of the holy Incarnation was most convenient for the honour & glory of God himself; first because most conform and agreeable to his nature; which being Summa bonitas, most surpassing goodness, is also, Sui summè communicatua, most free in communicating itself, and in this mystery uniting man's nature to the diviue person, he hath in a manner communicated himself to all creatures, Nam homo quoad aliquid est omnis creatura. For man in something participates of every creature. Secondly the sin of man was infinite, because against infinite Majesty; and so the satisfaction was also to be infinite; but how should this be done? God was infinite, but being the person offended, could not satisfy; man had offended, and so was to satisfy, but being finite and limited, couldnot do it sufficiently, that is infinitely: here the divine wisdom making one of God and man, sound out a way, that man might satisfy, and God give to the satisfaction infinite worth. Thirdly, by this Mystery all the divine attributes & perfections have appeared more, than by all the creatures besides: but most of all, his mercy & justice have here met in one; for what greater justice, than that the son of God should pay with his blood and life for the sins of men? and what greater mercy, than that men should enjoy and offer to God this price as their own, and satisfy him there with?  
Conclude with admiration of his wisdom, and love of that goodness, which hath been so bountiful towards thee: and here at the beginning offer thyself wholly and sincerely to his will and service.  
2. Consider secondly, how much this Mystery hath conduced to the honour and profit of mankind; for what greater honour, than that a man should be truly & substantially God, adored and served of all creatures? that all other men should be truly brothers of God? that men and Angels making up one church, and one choir, the Prince & head of both should be, not an Angel, but a man? that the Creator, Redeemer and judge of all things, should be a true and real man? ponder this seriously, not as a fancy or conceit, but as a real and solid truth. Now the profits and utilities, that have hence acrued unto mankind, what memory can sum them up? or what tongue can utter them? in a word, man by this mystery hath been redeemed from the slavery and subjection of the devil, & all miseries temporal and eternal following thereof; and is adopted the son of God, heir of heaven etc. Secondly we have, in God made man, a present remedy and cure for all our passions and distempers: for what can better cure our pride, than his humility? our bravery and covetousness, than his poverty? our fury, than his patience? our rebellion, than his obedience? finally, our coldness, and hardness of heart, than his so tender & inflamed love of us etc.  
Conclude with this sentence of S. Leo: Agnosce, o Christiane, dignitatem tuam, & divinae consors factus naturae, noli in veterem vilitatem degeneri conversatione redire. Acknowledge, o Christian, thy dignity, and being now made a companion in christ of the divine nature scorn through a degenerous conversation to debase thy dignity, and through sin to return to thy former vileness. Have a horror to defile thy nature with sin, which God hath so honoured and united to himself.  
3. Consider thirdly, that when two parties have been long and old enemies, to bring them into a true settled peace and amity, such a Mediator must be found out, as is most powerful with both sides, and also most trusty and faithful to both; without suspicion of inclining more to one than the other, God almighty and mankind had been at long variance and enmity, ever since the sin of Adam; and a Mediator could no no where be found; God was the offended, man the offender; the Angels had little acquaintance with men, and depended totally of God; and so might have delivered man wholly over to God's wrath and justice: when behold beyond expectation steppeth forth Christ jesus, true God, & true man, and consequently a Mediator without exception; for who more powerful, more faithful and careful of the honour of God, than the only son of God? and who more trusty in the cause of men, than he who is man himself, and Filius hominis? the son of man. Surely if any may be without suspicion trusted in his own proper cause, Christ must needs be so; for consisting himself of both natures, the business on both sides must needs be his own proper cause.  
Conclude with gratitude to the divine wisdom and goodness, for inventing a way and mean so equal and honourable for both sides, though so costly to our dearest Mediator: and and resolve from hence forward not to rule and square thy actions according to thy own ease and commodity, but only as it shall appear conducing to God's glory and honour, how contrary soever is prove to thyself.   

THE SECOND MEDITATION. Of the Annunciation made to the Virgin Mary.  
1. COnsider first, the miserable and sad condition of the world at that time; all but the little corner of jury, was totally possessed and swayed by the Devil; all Europe, Asia, Africa, and the most vast America knew nothing but Idolatry, and adoration of stocks, stones and devils, slaughtering and sacrificing unto them one an other; nay men forsooth would be also adored for Gods? as for other sins and enormities, they were so in fashion amongst all, that even amongst the Romans, the more civil and politic people of all, there was hardly a vice, but authorised by some godhead or other. Now in jury where only the true God was adored, it is lamentble to read in josephus, how it was oppressed by the Romans; rend asunder by Herod and by sectaries, by hypocrisy, covetousness, pride, ambition; and what not? Behold even than, when no man sought, or thought of their remedy and salvation, but rather studied how to offend God more and more; even than I say, was our most good God commiserating from heaven our miseries, and providing in that highest Consistory of the B. Trinity for a speedy remedy; which was, that the Eternal Word should become man: blessed be ever his goodness.  
Conclude with most humble thankss to his divine Majesty, first in general for this his mercy to mankind; and than in particular for thyself; calling to mind, how often when thou hast been plunging thyself into all sort of sin, even than hath his goodness been protecting thee from further evil, and procuring means for thy salvation.  
2. Consider secondly, how forthwith the Angel Gabriel was dispatched from the highest heavens to carry the decreed embassages: but to whom? to the Empress, think you, of Rome, to some great Queen, Princess, or Lady, noble in blood, and famous for richeses and pomp? nothing less: hearken to the Gospel: Missus est Gabriel Angelus à Deo, in civitatem Galileae, cui nomen Nazareth; ad Virginem desponsatam viro, cui nomen joseph, de domo David, & nomen Virgins, Maria. The Angel Gabriel was sent of God into, a city of Galilee, called Nazareth, to a virgin despoused to a man whose name was joseph, of the house of David, and the virgin's name was Marie. To a low & humble Maid, espoused to a tradesman, living in the poor village of Nazareth; preferred in the eyes of God before all, for her purity, humility, and virtue. To this Virgin therefore being at midnight in her devotions, appeareth this glorious Angel, and with low reverence saluteth her with these three titles of honour: hail full of grace, our Lord is with thee, and blessed art thou amongst women: at which the Virgin being troubled kept herself in silence and expectation, of what would follow: her trouble was not the sight of an Angel, for that was not unusual to her; but the high titles she heard given her; Cogitabat qualis esset ista salutatio, she thought what manner of salutation this should be. Fare above her most humble thoughts,  
Conclude to enrich thyself with virtues, which only can make thee noble in the sight of God: but chief to imitate the B. Virgin's humility, which will 'cause a trouble in us, not a tickling, when we are praised.  
3. Consider thirdly: the wonderful esteem and tender care, the B. Virgin had of her purity and chastity, vowed and offered to God Almighty: for having understood by the Angel, that she was chosen to be the Mother of God, and that she was to conceive and bring forth the only son of God; at what do we think, did she demur? at the Angel's promise, or at God's omnipotency? nothing less: but, with a Quomodo fiet istud quoniam virum non eognosco? how shall this be done; because I know not man. She only desired to know, how her virginity might be secured; how she could jointly be a Mother and a Virgin: showing herself readier to forgo the dignity of being Mother of God, than the lest way to blast, or taint her purest flower of chastity. A rare pattern for all those, that live under the banner of Virginity or chastity. Wherhfore being secured & satisfied by the Angel, that the holy Ghost would overshadow and protect her from all heat of sensuality: she presently falling upon her knees, and bowing down her head, gave her humble consent in these words: Ecce ancilla Domini, fiat mihi secundum verbum tuum. Behold the hand maid of our Lord, be it done to me according to thy word.  
Conclude with humble and hearty thankss to the B. Virgin for this her happy consent, on which depended the Redemption of man: beg of her also, that she will obtain for thee of God her son, a pure and clean heart, a zeal and care of chastity, like that of hers; and be ashamed, that so small and light occasions can overthrew thy constancy, as usually they do.  
4. Consider fourthly the most heroic virtues of the B, Virgin in this passage: her faith of this most high mystery, and that she should remain jointly both a Mother and a Virgin: her hope and confidence of God's promises: her ardent love of God, and charity towards man kind her perfect obedience and resignation to the Divine will in all things, with a Fiat mihi seeundum verbum tuum. Be it done to me according to thy word. But above all her most admirable humility; that after the great titles and respects given her by an Archangel; after she saw herself exalted to the greatest dignity that God's omnipotency could raise a creature unto, to wit to be true and natural mother of God, she was yet so fare from being puffed up with pride and self conceit, that prostrating her self below all creatures, she assumed no other title than. Ancilla Domini, the hand maid of our lord. The hand maid and slave of our Lord; which, as holy Fathers affirm, she ever used in all her life, and no other.  
Conclude to imitate to thy uttermost these her virtues, both Theological and Moral; and of all the moral, chiefly that of her humility, which she had in most esteem; as also her son jesus Christ. Let thy heart and mouth ever use this saying: Seruus tuus sum ego Domine, & filius aucillae tuae: I am thy servant, o lord, and the son of thy hand maid: let this be ever thy Antidote against all assaults of pride or vain glory. Learn therefore the conditions of being a true and loyal slave: first he is to be totally his Lords, all his labours, all his gains, all his endeavours are for his Lord, nothing for himself: secondly he serveth not only his Lord's person, but all his children, servants, and family, a slave, a drudge to all, beaten and contemned of all: and yet if loyal, he beareth all with patience & cheerfulness. Till thou comply with this, thou art not truly Seruns Domini tui; the servant of thy lord.   

THE THIRD MEDITATION. How the Son of God was made man in the womb of the Virgin Mary.  
1. COnsider first, that no sooner had the Virgin Mary given her full consent with, Fiat mihi fecundum verbum tuum; be it done to me according to thy word; when the holy Ghost framed of her most pure and virginal blood, a man's body, though in quantity small and little, as others use to be; yet in quality most perfect, that is, with all its members, and senses as complete and exact, as afterwards he had: than created he in it a most excellent soul, and withal took this humanity consisting of a body and soul, and united it to the eternal Word hypostatically and personally: whence results this Catholic verity: God is truly man, and the Virgin Mary is truly Mother of God. And thus was celebrated in the womb of the Virgin Mother, that wonderful union and matrimony betwixt the son of God and human nature, a knot so strong and indissoluble, that death itself could never lose or cut it a sunder; Quod enim semel assumpsit nunquam deposuit. For what he once assumed, he never deposed. What understanding can here conceive, or tongue express the acts, affections, and raptures, which possessed and transported the soul of the B. Virgin in this passage? The Divines hold for most probable, that with a singular privilege she saw clearly the divine Essence, and the mysteries wrought in her, as the Angels and Saints now do in heaven; and so no doubt she excelled them all in knowledge and love.  
Conclude with the affections of admiration, love and thanksgiving: salute the B. Virgin with the parabien of her new dignity of Mother of God: & offer thyself for her perpetual servant hence forward: and be sure the best service, thou canst do her, is to imitate her virtues, especially those three of charity, purity and humility, the chief gems of her diadem.  
2 Consider secondly, how the humanity of our B. Saviour at the very instant of his conception & union with the Word, was in the highest degree endowed with all the gifts of nature, grace, and glory: his soul in clear vision and fruition of the divine essence, his body, though little, yet every way perfect, both in natural and subernaturall gifts, except those of immortality and impassibility, both most due unto it, as well for the dignity of his person, as also for the glory of his soul, which should have redounded to the body: but he would have it both mor: tall and passable, that he might suffer and die for man. This is the head of Angels and men, Ex cuius plenitudine omnes accepimus. Of whose fullness allwe have received. This is the King and Emperor of all that is without God; into whose hands the Father hath delivered all power, to dispose at his pleasure of heaven, earth and hell; Data est mihi omnis potestas in calo & in terra. All power is given to me in heaven & earth. That is the high judge and searcher of hearts Qui iudicaturus est vivos & mortuos. Who is to judge both the living and the dead. This is the end or Finis. of all Creation and Predestination; for whose sake all things are made; for whose honourall the elect are predestinated; Omnia vestra sunt, quoth S. Paul, vos autem Christi: Christus autem Dei. All are yours, and you are Christ's and Christ is Gods. This finally is the high Priest and Mediator betwixt God and man; Deus homo, compendium omnium mirabilium Dei. God and man, the compendium of all gods wonders.  
Conclude with all the affections, thy heart can found, without fear or scruple of attributing to much unto him. Adore him with all the Angels of heaven: give his humanity the parabien of this new dignity of union with the Deity: & offer thyself as his most humble slave, to wait upon him, and serve him, as long as he shall live upon earth.  
3. Consider thirdly, how that most noble & glorious soul of thy Redeemer, at the instant of her creation and union with the Word, casting the eye of her understanding round about, found herself enclosed and steeped in the Divinity, as in an Ocean of bliss: for her object of beatitude she hath the Godhead clearly seen, and securely possessed; for her being or subsistence she hath no less, than the Divine personality; for her companion, in the same being, not less than the Divine nature: for her Father the first person, the second for her spouse, the third for her love and joy: Intus, feris, sursum, deorsum, undique & undique Deus. Within and without, beneath, and above, and every where God. Who can conceive those her adorations, humiliations, thankss giving to God, for drawing her so graciously from one extreme of nothing, to the other of the highest Being possible? what love of God? & thence what hatred to sin? what love of man? and what compassion for his loss? and knowing it to be his Father's will, what ready offerings of himself? what large promises to do, to suffer & die for man's salvation? and this out of pure gratitude to God for his favours, love and pity to man, so beloved of God: and hatred to sin and hell, enemies to God: so that from the beginning to the ending all is God in Christ.  
Conclude to join with thy Saviour in thanksgiving to God, for all the prerogatives and favours bestowed on him, and by him on thee Offer thyself freely and really to his service; Paratum cor meum, Deus, paratum cor mium, ut faciam voluntatem tuam. My hart is ready, o God, my hart is ready to do thy will.  
4. Consider fourthly, how soon our sweetest Saviour began to comply with his Father's command, and his own promise, to suffer for mankind: being shut up for nine months in the dark womb of his mother, not able to move or stir himself, bound hand and foot; unable to see, hear or use any other sense: which in other infants is no pain; because they want the use both of sense and reason; but in our Saviour, who had most perfectly the use of reason, it must needs be a great pain and affliction of mind, as it would be to any other perfect man. O how truly is it verified in him, Nescit tarda molimina Spiritus sansti grace? the grace of the holy Ghost knovvs no delays in its works, he alone could think himself able to suffer, ere he was able to be borne: to teach us a good lesson, not to shuffle & drive of from day to day the complying with our obligations, and good purposes, as commonly we do. Behold again & conceive, if thou canst, how this great Giant, whom the heavens cannot contain, in respect of whose greatness the whole created machine is but as a moat in the Sun, is himself shrunk up into this little point of a child, a moat, an atom; thus is Immensity become a point, and the circumference a centre.  
Conclude two principal things, the one to mortify and cut short thy appetites & libertyes betime, making all other pretences give place to God's service: the second, the higher thou art in place or dignity, to hum●le thyself so much the more; according to the counsel of the Wise man, Quanto magnus es, humilin te in omnibus & coram Deo invenies gratiam. The greater thou art, humble thyself in all things, and thou shalt found grace before God.   

THE FOURTH MEDITATION. How the Mystery of the Incarnation was revealed unto S. joseph.  
1. COnsider first, how some months being passed, it could not longer be concealed from S. joseph, but that his Spouse was with child: Who can conceive the grief and perplexity, which oppressed the pious soul of this holy man? on the one side, the signs grew day lie more and more so evident, that at last they could bear no excuse, on the other side, he was so secured and satisfied of her sanctity, chastity and other rare virtues, that he could not force himself to censure her innocency: what should he do? accuse her he durst not live with her he could not, being against the law: Cum esset iustus, being a good and just man, he resolved to leave her, and seek his living in the wide world: a rare resolution, to take upon himself the punishment, rather than dishonour or disquiet his neighbour: a rare meecknes, to fall into no expostulation or hard terms with her: in a case that so highly touched his honour. The B. Virgin could not but perceive his grief by his looks and sighs; and knew very well the reason of it, and how just it was on his side which you may be sure grieved her to the heart, honouring and loving him so tenderly, as she did: yet she would not disclose any thing of the divine secrets, but remitted all to God's goodness and providence.  
Conclude with great compassion of this holy couple; and wish thou couldst afford them any comfort; resolve to imitate this rare virtue, of not judging or speaking against the honour of thy neighbour, presuming upon evidence, which God knows, how seldom we have: lastly not to disquietthy neighbour for thy own commodity.  
2. Consider secondly, how true that saying of the Psalm is; Multae tribulationes iustorum, sed de omnibus his liberabit eos Dominus: Many are the tribulations of the just, and out of all these our lord will deliver them, God almighty doth use to sand great afflictions to his best and most beloved servants; and when all seemeth to be lost and past remedy, than cometh he in, and in a trice cleareth up all storms, and reduceth the sun of comfort. So it happened with holy Joseph; for Haec eo cogitante, as he was thus thinking, and finding no way to solve and quiet so convincing doubts, an Angel was sent unto him, to reveal unto him the Mystery of the Incarnation; to testifiie the innocency of his Spouse, Noli timere accipere Mariam Coniugem tuam; Fear not to take Mary thy wife. And to constitute him chief Tutor, nay foster-Father of the only Son of God: a charge of greatest confidence and dignity under heaven. What amazements possessed the holy man, at such wonders and mysteries? what joys enlightened and overflowed his heart, to found so great innocency, where he most desired it? what gratitude and thankss to God, for so great a dignity? how with confusion in his heart, shame in his countenance, and tears in his eyes, did he go to the B. Virgin, and ask her forgiveness for the suspicions and jealousies, he had conceived of her etc. where these two Seraphins of the earth fell into new thankss and praises of the Divine providence and goodness.  
Conclude to receive adversities, which way so ever they come, as from the hand of God, & as special pledges of his love towards thee; and recurre unto him with humility & confidence for the redress of them. Congratulate with this holy couple for the joy and comfort which God hath sent them; and offer thyself most ready to their service.   

THE FIFTH MEDITATION. Of the rare sanctity of the B. Virgin, and Saint joseph her Spouse.  
1. COnsider first, that if it be true, as it is most true. that according to the charge, office and place. to which God Alinighty raiseth a man, he doth proportionably bestow upon him his gifts and graces, fit for the executing and complying with the said dignity: it must follow most certainly, that no creature of this world hath or shall over attain to the perfection and sanctity of the B. Virgin and S. joseph: for none have, or ever shall come nigh the dignity of their place and calling. For first the Virgin Mary, was ever jointly a Virgin and Mother: (Privilegium Mariae quod nulli dabitur) A Privilege of Marie, which shall be given to no other. And Mother of the true and living God, conceiving him really in her womb, bringing him forth, feeding him at her breast, treating him as her child, her Son; and he again ever calling her Mother, obeying and respecting her for such. O cui aliquando Angelorum distum est, Mater men es tu? To whom of the Angels was it ever said, thou art my mother. S. joseph also hath two wonderful titles; true and real Spouse and husband of the Virgin Mother of God, and consequently her head and Superior, and so reverenced and honoured by her: next the chosen Tutor and Nutricius, the foster father, of the Son of God, and his esteemed Father; so called by the Evangelist and the Virgin Mother herself; and no doubt but Christ also commonly called him Father, respecting and serving him not less, than if he had been so really & naturally.  
Conclude to frame and settle in thy mind a true opinion and esteem of these two Seraphins of the earth; and never doubt to attribute unto them, whatsoever is not Essential to God, but may be communicated to creatures: offer thyself for their devout servant and praise and thank God for their sanctity & dignity.  
2. Consider secondly the happiness S. Joseph had to be the first man, that saw the Son of God incarnated and borne in the shape of man; who took and lulled him in his arms; who led and carried him in his bosom many a time; and as often kissed that divine face, In quem desiderant Angeli prospicere: on whom the Angels desire to look. who hath earned bread for the Son of God and for his B. Mother, with the labour of his hands, & sweated of his brow. Finally taught him to speak, who is Verbum Patris; the word of God the father. Taught him the trade and art of a Carpenter, who is Artifex & fabricator mundi; the artificer and maker of the whole world. Governed, ruled and bred him, as his Father, Master, and Tutor. On the other side he was obeyed, followed and waited on by our Saviour, not less, than we see other pious children do their parents. Behold if thou canst joseph sitting at the head of the table, as Lord & Master of the house, with the Virgin Mother by his side, and the Son of God waiting at table, bringing and carrying of, what was necessary etc. to the infinite confusion of his parents, and the astonishment of Angels. Now who can conceive the inward gifts and virtues, which this Divine child instilled into the bosom of this his father, at all times & occasions? what illustrations? what raptures? what ardours? doubtless no virtue was wanting, where the source and first spring of all virtues was an Attendant and scholar.  
Conclude te imitate this holy Patriarch as thy special patron in two things; the one is, to serve and do for the servants of Christ, whatsoever shall lie in thy power at all occasions; remembering his words, Quod uni ex minimis meis fecistis, mihi fecistis. What you did to any one of my lest you did to me. The second, to have a wondered zeal & care of purity both of mind and body: for believe it, hell is not so foul and displeasing to the company of jesus, Maria, joseph, as is the lest taint of unchastity.  
3. Consider thirdly, the innumerable & unspeakable graces, privileges, and prerogatives of the B. Virgin Mary. First her natural complexion of body was most beautiful and rare, and the composition of her mind most settled & perfect; so that she struck modesty and reverence into any that be held her. Next for her supernatural gifts; she was conceived without the spot of original sin, which all the children of Adam are subject to: hence followed that she was free from Foam peccati, all in ward motions, and inclinations to sin. And that inward war, which we all feel & groan under; so that her inferior parts was ever at the beck of her will and reason. Than was her soul filled brimful with grace, charity, and all the virtues and gifts of the holy Ghost: nay so singularly confirmed was she in grace and sanctity that she never committed the lest venial sin in all her life: a rare wonder, that a human creature in a frail and mortal body, should in so many incident occasions never err, never offend in the lest word, thought, deed or motion interior or exterior; but all ruled with reason, and leveled to the will of God. Again no soover conceived, but endowed with the perfect use of reason, actually to know & love God, & these acts she never intermitted in the whole course of her life, but whether waking or sleeping, she was in a perpetual act of the knowledge & love of God: & hence followed an augment & increase beyond imagination, of grace, charity & sanctity in her soul; fare surpassing the sanctity of all the Saints & Angels together, as Divines do hold: see how worthily the Angel saluted her Plenam gratiae, full of grace, above all other creatures.  
Conclude with àdmiration, thanksgiving, and what else thy devotion to the B. Virgin Mary doth afford.  
4. Consider fourthly, that besides all the titles & prerogatives of the B. Virgin, these two are most singular and proper unto her: the first, that all the gifts of grace and glory, which come from God, come to us all Mediante Maria, by her incercession: Totius boni plenitudinem, quoth S. Bernard, posuit Deus in Maria, ut proinde si quid spei in nobis est, si quid gaatiae, si quid salutis, ab illa noverimus redundare. God hath placed in Marie the abundance of all what is good, that thereby if we found in ourselves the least either of hope grace, or spiritual health, we might acknowledge her as from whom they all proceed. So that as God the Father will have all our prayers and petitions sealed or signed with the name of his only Son Per Dominum nostrum jesum Christum; through our Lord jesus Christ So God the Son will have all our petitions to him presented and disparched by his Mother: hence S. Anselme was not afraid to say, Velocior nonnunquam est salus invocato nomine Maria quàm iwocato nomine jesu; non quod illa potentior sit (nam per illum ipsa potens est) sed quia matrem vult filius sic honorare. That we some times found a readier grant of our demands asked in the name of Marry, than of jesus, not that she is more powerful than him who is the source, of all her abilities but that the son would by this prerogative honour his mother. The second, that a great sign of ones predestination or reprobation, is his devotion or neglect of the Virgin Mary, S. Anselme; Sicut omnis, o beatissima, à te aversus, & à te despectus, necesse est ut intereat; ita omnis ad te conversus, & à te respectus impossibile est ut pereat: as it is necessary, o blessed Virgin that he who looseth thy favour, should with it lose his eternal salvation, so it is impossible that any in thy favour should perish. And S. Bonaventure; Qui dignè coluerit illam, iustificabitur, & qui neglexerit illam, morietur in peccatis suis: the grace of God will sanctify that hart, which worthily serveth thee, and he that neglected thee shall die in his sins as a punishment of so dangerous a neglect. And than concludes thus; Non solum in te peccant, o Domina, qui tibi iniuriam irrogant, sed etiam qui te non rogant. It is a sin against thee, o lady, not only to abuse thy dignity in derogating, but likewise not to use it in demanding.  
Conclude, as thou hopest for the favours of God, & as thou tenderest thine own salvation, to settle in thy soul a constant and solid devotion towards the B. Virgin Mary; not a verbal and outward show only of devotion, as many use, but a true and solid one, which consisteth in an unfeigned imitation of her virtues; especially of her burning charity to God and man, her putest chastity in mind and body, and her lowest humility: imitate these and than confided in her, as in a most loving Mother; for she hath two breasts, the one of favours & graces for the just, the other of pity and mercy for sinners.    

THE SECOND CHAPTER, Of the Nativity of our B. Saviour Christ jesus.  
OF all the mysteries of our B. Saviour, this of his Nativity is the sweetest, and of most delight to a devout soul: for of this day the Prophets sing, Montes stillabunt dulcedinem, & colles fluent lac & mel: The mountains shall distil sweetness and the hills shall flow with milk and honey. This day the Angels begin, Gloria in excelsis, glory in the highest &c: and the holy Church; Melliflui facti sunt Caeli etc. Out of the heaven's honey floweth etc. Here shall we found all the motives of love and compassion, with rare examples of all virtues.  

THE FIRST MEDITATION. How our Saviour was borne in Bethlem?  
1. COnsider first, how God having promised by his Prophets, that his Son, the Messiah, should be borne in Bethlem, he moved now the Roman Emperor, by his edict to command all forthwith to repair unto the City or place of their origin or offspring, and there to register or enrol themselves, as his subjects and vassals, paying also a piece of money for tribute: hence S. joseph and the B. Virgin being both of the Royal stock of David, repaired forthwith to Bethlem the ancient place of David's birth: so sweetly doth the divine providence order things, that what he hath so firmly determined, yet seemeth to succeed by chance. See the humility of the Saviour of the world; who, yet unborn, disdaineth not to offer tribute as vassal to a terrene King: see the obedience of joseph and Mary, that is the Father and Mother of the Son of God, without delay or excuses (how many so ever they might lawfully have made) taking this long & troublesome journey; to teach us humility & obedience to our Superiors, how bad & unworthy so ever they be. See these holy travellers, what toil and discommodities they endure, being so poor as they were; our Lady great with child; the journey long, of four day's travel; the time rigorous, being the depth of winter and cold; the ways full of people; lodgings hard to be found etc.  
Conclude to imitate on all occasions these virtues of humility & obedience, without fear of dishonouring, forsooth, thy person or dignity: than compassionate these poor pilgrims, & offer thyself up, their servant, that is, ready to travel or labour in any thing which shall be to God's honour, and theirs: in the interim offer all the actions and labours of thy present place, office, or condition.  
2. Consider secondly, how coming to Bethlem, weary, wet, and benigted; and seeking for a lodging, all the town could or would afford them none: alàs the King and Queen of heaven are poor, without money and attendance; and so are at every door freely and regardlessely cast of, and bad, Be gone; whereas the gallants of the world, and amongst them most horrid sinners, are before their face invired and conducted in with cap & torch. How add literans literally, is it now verified, In propria venit & sui eum non receperunt? he came into his own, and his own received him not. How many of his lineage and nigh kindred were the first, that cast him of? what shall they do? or whèther shall they go to shelter themselves from the rigour and violence of a winter night? But stay; holy joseph after long search, hath found out a cave, a stable, or stall, on the outside of the town-wall; a very commodious lodging, you may be sure; for as yet in all that throng of people, no man had taken it up for their horse or ass. O divine Saviour; how doth thy voluntary poverty and want of all things confounded our ease, intemperance, and excess in our apparel, diet and bed? at home in Nazareth, thy mother, though poor, yet could not want some accommodation, of a fire, a bed, a stool: but here thou wilt found nothing but a manger.  
Conclude with shame and sorrow for thy own ease, indulgence and pampering of thyself: if thy meat or drink be not just to thy palate, all the house shall hear of it; if thy bed be not well made, or thy sleep disturbed, what grumble the next morning? o Christian soul, for shame look upon thy Saviour, and his Mother in the stable of Bethlem. Ask also humble pardon for the thousand of times, that he hath knocked at thy heart for entrance, and thou hast rejected him, and entertained sin and vanity.  
3. Consider thirdly, how the B. Virgin entering into the stable, & knowing how nigh her time was at hand; presently conceived, that that was the place, which the Eternal Wisdom had chosen for his entrance into this world, the stable his palace, and the manger his Salamons' bed or couch: wherefore cleansing it, as well as they could, they sat them down to a short rest. When behold after a while the Virgin Mother, finding in her soul new and sudden joys, and a heavenly sweetness in her heart, so great and overswelling, that knowing her hour was come, at the point of midnight she cast herself upon her knees, with eyes, heart, and hands lifted up to heaven, raised above her: self in divine contemplation, and being altogether in burning flames of love, behold she seethe lying be fore her on the ground a child, naked & trembling with cold; more clear than the stars, more bright than the Sun; falling from her womb, like ripe fruit from the bough, without touch or spot of her Virginal integrity; as the ray of the Sun passeth the glass without hurt, and with new lustre. She quickly taketh him into her arms, with a most feeling affection, both of respect and love; respect, as to her God and Creator; and so kisseth his feet; of love, as to her true and natural child & Son, and so layeth him between her breasts, cherisheth his cold face with her own, wrappeth him in the poor clouts, she hath &c. awake o my soul, awake, and consider these things, as thou canst, for all words fall short of expression.  
Conclude with all the affections of thy heart together, for here are motives for all; of joy, for thy Redeemer is borne; of compassion, for he weepeth; of contrition, for thy sins are the chief cause of his tears; of well comes to him, & congratulationss to the Virgin Mother, Virgo ante, in, & post partum. A Virgin before, in, an after her bringing forth. Offer thyself a fresh to jesus, Maria, joseph; for now they may have need of thee, if thy carriage make thee not unworthy.  
4. Consider fourthly, and behold him laid in the manger, upon a little hay or straw, betwixt an ox and an ass; terd and swaddled up in poor and course bindings, yet so strongly, that he can stir neither hand nor foot, without his mother's help: o who hath tied up this mighty Giant? who hath contracted this vast immensity beyond heaven and earth, into the narrow compass of a manger? is not this the Sapientia Dei, quae extendit se a fine ad finem? the incomprehensible wisdom of God, which reacheth from end to end? the Aeternum & coaequale verhum Patris? unde ergo adeò extenuatum, ade● abbreviatum? the coeternal, and coequal word of the father? how therefore becomes it so contracted, so extenuated? is not this as man, the Emperor of the world, the commander of life and death? and who feedeth the birds of the air? how than so poor, so abject, so in want of sustenance? is not this he, who is so high, as none can be above him? and now again so low, as no man beneath him? what force or art hath brought together these two ends, so extreme and distant? truly nothing but the force of goodness, and the art of love: Quid violentius? quoth S. Bernard; triumphant de Deo amor: quid tamen tam non violentum? amor est. What more violent than love? it triumphs over God: & yet what less violent? since it is love. The love of thee and the desire of thy salvation have wrought these wonders: and yet (o blind ungratitude!) more there are that will not believe them, than the believers, that tender due thankss or gratitude for them.  
Conclude to be most grateful to the divine goodness, Non verbo, sed opere, not in word only but in deed. By imitating thy Saviour's lowliness, humility and poverty: remember, that his bands and restraint pay for thy liberties and wander: thank him for it, and give him not further occasion for the like.   

THE SECOND MEDITATION. Of the Angels & shepherd's joy at our Saviour's birth.  
1. COnsider first, how true that saying of our B. Saviour is, Omnis qui se humiliate, exaltabitur; every one that humbles himself shall be exalted. For the supreme and Eternal Father, being wonderfully pleased at this his Sons extreme humility, caused presently all the Citizens of heaven to honour and solemnize this birth day of his only Son and Heir, Sicut in ortu primogeniti Regis: As in the birth of a first-begotten of a King. And as S. Paul says, commanded all his Courtiers and Grandees to adore him for their Lord and Master: which they all most promptly and humbly performed, descending invisibly with all their Hierarchies and Quires unto the stable and manger of Bethlem; where this great Infant-Prince lay; where bowing full low their tall heads with singular humility, reverence, and love, they acknowledge, swear, and adore him for their highest God of glory, and sole Monarch of the created universe: o how the eaglesighted Cherubins shrink up, confessing their ignorance in respect of his wisdom and knowledge? how the Seraphins flaming in the love of God, esteem themselves icy and frozen in respect of his charity? how do the Thrones stoop; the Powers tremble etc. and all begin here with Celestial melody their Christmas Caroll of Gloria in Altissimis Deo etc. Glory in the highest to God etc.  
Conclude and enter in after all the Angels & Princes of glory; yet with leave of the Virgin Mother thy Lady; and prostrating thyself at the feet of thy young Lord, acknowledge him, for thy Lord, thy God, thy Saviour; and thyself for his creature, his vassal, his servant: thank and bless both him and his Father for his nativity, so humble, so poor; and lastly say Amen. to all the Angels praises: remembering that he is not borne for them, Sed propter nos homines & propter nostram salutem. But for us men and for our safety.  
2. Consider secondly, how the holy Angels going from the stable, where they found and adored their God become man, began thence forward to treat more familiarly with mankind, as their friends, and companions, which formerly they seldom or never did; but always in thunder, terror and majesty: and with good reason, seeing our nature is now nigher allied to the Godhead than theirs. But stay; to whom are they hasting so at midnight to give these joyful tidings? to the Kings or Potentates of the world? o not; they give no audience at that time of night? noe entrance, but to their pleasures, ease and sleep: to the great clerks and politicians? nothing less: they are all too busy in their plots, wiles and circumuentions: and generally all full of pride, presumption, wantonness and ease; and so most unworthy both of the message, & the Messengers. They go to poor, simple, innocent shepherds, watching and guarding their flocks with labour & diligence; and so most fit and prompt to receive the comfort of this heavenly message, and to found out the Saviour of the world in a cottage, stable and manager, places and terms well known to their vocation.  
Conclude two things, if thou desirest the visitation of Angels and heavenly tidings or inspirations: the first, to empty thy heart from the affections of honours, richeses, and pleasures; and to wean thy body from over much sleep, ease & gluttovy, which quit choke up the plants of virtue: the second, to be ever careful and watchful over the charge, which God hath put thee in, be it great or small: and than never doubt but God will inspire thee, and his Angels assist thee in all thy endeavours.  
3. Consider thirdly, how these poor and devout shepherds had no sooner heard the good tidings of the Saviour of the world borne in Bethlem, and laid in a manger; but presently cutting of all delays & excuses, that very night hied themselves thither: Et venerunt festinantes, & invenerunt Mariam & joseph & infantem positum in praesepio. And they came with speed, & they found Marie, and joseph, and the infant laid in the manger. Where giving first account to S. joseph and the B. Virgin how they were sent thither by an Angel's voice, to adore their little God, and newborn Saviour; with leave they crept to the manger, and were the first that in this world beheld that divine face, In quam desiderant Augeli prospicere: on which the Angels desire to look. O with what humility did they kiss his feet? with what heartiness did they thank him for his coming, to redeem the lost world? with what devotion did they offer him their poor and small gifts, a cheese, a loaf of bread, or a dozen of eggs? with what feeling did they pity his hard, needy & poor estate? & finally with what diligence did they labour to help and comfort him, fetching wood, making a fire, stopping up some breaches against the weather etc. o how grateful was this their service to the divine child? how was he pleased? how thankful for it? how did he reward and sand them away with their hearts brimful of joy and heavenly light? Et reversi sunt Pastores glorificantes & laudantes Deum. And the shepherds returned, glortfying and praising God.  
Conclude to follow God's inspirations & callings with promptness, shaking of all sloth & tergiversation: and what thou dost do or give for God almighty his sake, though never so small, though a cup of water, do it with a ready heart and sincere intention.  
4. Consider fourthly, these last words of the Euanhelist; Maria conseruabat omnia verba haec, conferens in cord suo. Marry kept all these words, conferring them in her hart. The most Sacred Virgin joined hence forward in one both the parts and exercises of Martha and Mary: as Martha, that is a true and loving mother, she was most careful and watchful over her little son, swaddling & unswadling of him, giving him the breast, lulling him a sleep, etc. o with what reverence, humility, & love did she perform these things? she never took him in her arms, but first falling on her knees, she adored him as her God; she never gave him suck, but on her knees; she never wrapped him up, but kissed his feet. Neither did all these functions any way hinder, but rather increase the contemplations of Mary: when the divine child was sleeping or sucking, than was she Conferens in cerde suo, comferring them in her hart, comparing the two extremes, which encountered in these mysteries: as first, the immensity & majesty of her Son with his present littleness and weakness: his celestial Palace, and throne with the stable and manger: the reverence the Angels did him, with that of the poor shepherds presently following: what the Prophets had said of him, to what she now saw: these with others unspeakable, were her hourly conferences.  
Conclude to imitate the B. Virgin and her spouse S. joseph, in both these ways; so that thy function or charge hinder not thy contemplation and meditation, but let both run together. reflect and be ashamed, upon what light occasions and pretences, the first thing left of or omitted are thy meditations; the lest toy is sure to be preferred before them: o for love, shame, or our own good, let us amend this sloth: let God be first served, and our soul first fed.   

THE THIRD MEDITATION. Of the Circumcision of our Saviour.  
1. Consider first, how our Saviour though every way free from the law of Circumcision, yet he would undergo it, out of the desire he had to suffer for man; and to give him example, how he aught to obey, and comply with Gods la; and not, as we use to do, seek all excuses, cases, and escapes we can to avoid it. Behold S. joseph with the knife in his hand, trembling to give such a blow: the B. Virgin her heart pierced with grief, her eyes swimming in tears, yet with invincible courage offering her naked Son to the knife: and the infant himself, well knowing the bitterness of the stroke, feared it wonderfully, and yet jointly would have them give it. Which not sooner done, and his most pure and precious blood running all about him; as on the one side he cried out bitterly, with tears and sobs, as other infants use to do, so on the other side he manfully bore it and offered it to his Eternal Father, as a pledge, that one day he would pay in the same coin the last drop in all his body. Who can conceive here the tears and compassion of his parents? how his mother wrapped him in her arms, laid him to her breast and bosom? o my Son, quoth she, my Lord, my God, my Spouse; suffer quietly, what thou hast voluntarily undergone; Nam verè sponsus sanguinism 'tis mibi es etc. For thou ar● a bloody spouse to me etc. as thy devotion shall serve.  
Conclude two things; the first, willingly to suffer soem what for thy own sins; seeing thy Saviour beginneth so soon to shed his blood for them: the second, to obey most promptly the divine law without tergiversation or excuse; as also to comply with all the obligations of thy state and condition, whatsoever it cost thee; seeing it hath cost Christ his blood to do it.  
2. Consider secondly, the admirable charity and most profound humility of our B. Saviour in this act of Circumcision: his charity both in shedding his precious blood at eight days old, whereas the promise and contract, as I may say, with his Eternal Father, was only to do it at thirty three upon the Cross: as also in taking on himself the smart, pain, and shame of circumcision, to free his Church and faithful people from so heavy a yoke; and that holy Baptism so sweet, so easy, should succeed in its place; so that, like the Pelican, he wounds himself to feed us; and as a loving nurse takes the purge to cure the child: blessed be ever such love, such charity. Now his humility fare exceedeth here, that of being whipped, crowned & nailed to the Cross; for all those with whatsoever else, may hap to innocent men; but circumcision is the badge, the Sanbenite of a jew, that is, a sinner, instituted by God himself to that end; and to that only end used and plied by that his people: so that our most pure and innocent Saviour by this act of Circumcision in fact acknowledged himself like other infants In similitudinem peccati, or like a sinner: a thing point blank opposite both to his divinity and also humanity, as united to that person. In his Incarnation he became man; in his nativity a poor man; but in the Circumcision he put on the linery of a sinful and wicked man: Obstupescite Cali super hoc. Be astonished o ye heave us upon this.  
Conclude with shame in thy face, & tears in thy eyes, to condemn thy wont pride and hypocrisy, that is, to be a sinner in thy life and actions, and yet to scorn and swell, if any man call or esteem thee so: turn to thy Saviour with humility, desiring at lest not to be esteemed better than thou art; and with love in labourlng to give him content in all things, what so ever it cost thee; and in having a most tender care and zeal of his honour in all occasions.  
3. Consider thirdly, that although our B. Saviour freed us, and ended in himself the ceremonial and carnal circumcision: yet he would have us imitate him, and practice in ourselves the spiritual one, which is called Circumcisia corais. The circumcision of the hart. He shed his blood for us seven several times; in his circumcision; in the garden, where he sweated blood; when scourged at the pillar; when crowned with thorns; when stripped on mount Caluary, where all his wounds bled a fresh; when he was nailed on the Cross with four nails: and lastly when his side was opened with a lance, when his last blood came forth mixed with water. These are the Septem host●a: the seven well heads, whence the 7, Sacraments and all other graces flow into the lap of the Church. These are the seven Circumcisions, he would have us imitate; the first in our exterior senses; the second in the interior, especially in those two of Anger & Concupiscence; the third in our proper and self; will; the fourth in the stubbornness of our understanding; the fifth in our temporal abundance, to help our neighbour; the sixth in all our vanities, riots, and superfluities: the last in the very middle of our heart lancing & opening a passage for all gross and noxious humours to run out at and thus pure and holy, to enter ourselves amongst the family and true children of our B. God and Saviour.  
Conclude to circumcise and purge thyself two ways; first by thy own hand, in mortyfying and bridling all thy passions, appetites, and disordinate affections; secondly, in bearing with patience, what crosses so ever shall fall upon thee by others, with what intention so ever they do it, good or bad.   

THE FOURTH MEDITATION. Of the most holy name of jesus.  
1. Consider first, how true it is, Qui se humiliate, exaltabitur; he that humbles himself shall be, exalted. For whereas the Son of God did cast and abase himself so low in the act of circumcision, as to suffer the mark or brand of a sinner to be imprinted on his virginal body: presently his Eternal Father would honour and exalt him with the name of jesus, that is the Savour or Redeemer of sinners; to give all the world to know, how fare his most innocent son was from being a sinner himself; so fare; that he only was able to pay and satisfy for all the sins of the world. And again this name of jesus would he have preferred before all his other names and titles; and so authorised, esteemed and reverenced of all, both men and Angels;  in nomine jesu omne genu flectatur, terrestrium, caelestium & infernorum; that in the name of jesus every knee bow of the celestials, terrestrials and infernals. Men and Angels with love and reverence; the devils with fear and trembling. O with what joy & spiritual sweetness did joseph & the Virgin mother pronounce first this most delicious name; saying. jesus is his name; as well knowing in the excellencies and grandezas included therein: & the Angels, no doubt, present made low reverence & obeisance at the first sound thereof. But above all the holy Infant accepted this name with greatest joy and content, thanking and promising his eternal Father, to comply entirely with the obligations it brought upon him, what labour and pains so ever it should cost-him.  
Conclude ever to worship & reverence this holy name of jesus with all thy heart, tongue and knee: thank the Eternal Father for all the honour he hath done his Son by this name; and beg of him, thou mayst ever feel the sweetness and virtue of it in thy heart.  
2. Consider secondly, how directly our B. Saviour complied with the obligations of this name of jesus; for his whole life and death was ordained to nothing else, but to our good and sulation; well may he be compared to the Lignum vitae, the tree of life specified in the Apocalypse; Per menses singulos reddens fructum suum, & folia ligni in sanitatem gentium; rendering his fruit every month, and the leaves of the tree for the curing of the Gentiles. Where we found the trunk, the fruit, the leaves: The Tree or trunk was of life; for in his life he taught us, by his death he redeemed us, with his resurrection he received us, in his ascension and sitting at his Father's right hand, he pleadeth and secureth our salvation, and is our jesus: The fruit came every month, that is continually through the whole year; for he never ceased day nor night, sleeping nor waking, to contrive and perfect our salvation; for this he fasted, watched, prayed, traveled, rounded incessantly sea and land, poor, needy, barefoot, and every where persecuted, slandered, calumniated; and all this to show and prove himself our jesus. The leaves were Salus gentium, the health of nations: for how many thousands did he heal, both corporally and spiritually, wheresoever he went? his words raised the dead to life, a glance of his eye turned sinners to Saints; the touch of his hand cured all infirmities; the spittle of his tongue cured the blind; the hem of his garment slopped the flux, in fine; Virtus de illo exibat, & sanabat omnes; Virtue went forth from him, and healed all. his sacred humanity had not a leaf, a thought, a motion, but was to us health and Jesus; though to himself pain, sweat and blood.  
Conclude with humble, yet hearty thankss unto this thy jesus for all: confided in him in all thy adversities and say; Ecce Deus Saluator meus, fiducialiter agam & non timebo: Behold God is my saviour, I will do confidently, and will not fear. Let health, life and all fail me; Ego tamen in Domino gaudebo & exultabo in Deo jesu meo: Yet will I be glad in my lord, and rejoice in jesus my God. Resolve also to comply with the obligations of the names thou bearest, of Christian, Scholar, Priest, Superior, or subject etc.  
3. Consider thirdly, that this name of jesus, Est nomen super omne nomen: it is a name above all names. Infinite are the titles and names of our Saviour, both as God, and as Man; as God, the Lord God of Sabaoth, the God of hosts, jehova, omnipotent, most fearful, most terrible: as man, Christ, Emanuel, admirabilis, Consiliarius, fortis, Princeps pacis etc. Emanuel, that is God with us marvellous, counselor, strong, Prince of peace etc. But forgetting, as it were, all his other titles, he hath exalted this of jesus above all; in this doth he glory, this he received at the first shedding of his blood: this did he fix over his Cross, when he triumphed over death: this doth he keep now in heaven: and this shall come thundering before him at the day of judgement: to this alone doth he command all heads to incline, all knees to bow; with the sound of jesus doth he comfort the hearts of his faithful in their adversities, and most at the hour of death; with this doth he raise the dead; that is, sinners to pardon and grace; with this doth he rout and dispel all the foul legions of hell and his enemies; finally, Non est aliud nomen sub caelo datum hominibus, in quo oporteat nos saluos fieri. There is no other name under heaven given to men; wherein we must be saved. The reasons why our Saviour doth himself glory so much in this name, and will have us to reverence it so much, may be two, the first is his love to men, for jesus signifying the Saviour of men, keepeth us in memory of his infinite charity towards us: the second, because it is not a name descending to him from his Ancestors, or given him by chance, but achieved by his own valour, and the cost of his blood, and so he triumpheth by it over his enemies.  
Conclude to glory, rejoice & conside always in this most sweet and delightful name of jesus; have it ever in thy heart with love, in thy mouth with respect, in thy knee with reverence.  
4. Consider fourthly, that as Christ, that is, the Son of God, become man, containeth in himself as in store-house all the perfections both of God and all his creatures: so doth this name of jesus as a compendium or epitome include all the other names both of his godhead and manhood: for jesus signifieth the Saviour of men; now to be such a Saviour, first he must be true God, that is Eternal, Omnipotent, Infinite, Immense etc. all these therefore doth the name of Jesus contain: again that he might merit and suffer for us, he was to be also true man; and not only that, but a man also most wise, most holy, most innocent, just, humble, patiented; and above all most sweet and loving: & as a man to have perfect health, he must be sound in every limb and member of his body; so to be a perfect Saviour, as ours was, he must be endued with all saving qualities & perfections: he must be therefore our Father, our Pastor, Master, King, Priest, Espouse, Friend etc. and all these doth this sweet name of jesus import: so that, who nameth jesus, nameth God and Man, that is, all perfections, all excellencies created and increated.  
Conclude, to settle in thy heart a singular devotion to the name of Jesus with S. Paul, who nameth it in his Epistles above five hundred times, and his head being cut of, yet kept the name of jesus in his mouth; with S. Ignatius in whose heart it was found written in letters of gold; and with all, that ever have been devout and holy souls: secondly do all to the honour and glory of this holy name: Omne quod facitis, quoth S. Paul, in verbo, aut in opere, omnia in nomine Domini jesu Christi. All what soever you do in word or in works all things in the name of our Lord jesus Christ Thirdly confided above all things in this name Quodeumque petierilis Patrem in nomine meo, dabit vobis: what soever you ask the father in my name, he will give it you. in all occasions, in all necessities say with S. Anselme: O bone jesus, propter honorem nominis tui, esto mihi jesus, & salua me. O good jesus for the honour of thy name be to me a jesus, & save me.   

THE FIFTH MEDITATION. Of the adoration of the three Kings.  
1. COnsider first, the great love and care, that our good God hath of us: the Saviour of the world was no sooner borne in the stable of Bethlem, but presently he sent out his messengers to call unto his knowledge and service all sorts of people; an Angel to the jews, a star to the Gentiles: but who gave ear to this message? who followed this calling? o how fearful is that sentence, Multisunt vocati, pauci verò electi: many are called, but few elect. But three poor shepherds from Jury, and but three Wise men from the East: & yet the star was seen and wondered at by many more; and the shepherds also told many more in Jury, that the Messiah was borne. See the speed, zeal, and resolution of these devout Princes; in thirteen days, and those short and troublesome, in the midst of winter to post over so long and vast a journey: to enter into foreign Dominions without licence, and without fear to proclaim a new King borne to the jews, in the midst of jerusalem, in the very court and face of Herod, the bloodiest Tyrant, that ever lived, and ever quaking at the sound of a successor; and who afterwards for fear of one, killed his own Son: than to make, no stay in the viewing of that most ancient and famous City, but hied them presently to Bethlem, as they were directed.  
Conclude to imitate these holy Kings, as well in following readily Gods callings and inspirations, withoutregard of worldly respects or difficulties; lest thou prove one of the Vocati sed non electi: one of the called, but not one of the elect: as also having once embraced the way of virtue, to follow it with all diligence, zeal, & fervour, until thou found thy Christ: o who can tell me what we loose sometimes by our sloth, & tepidity in our prayers, meditations, and communions?  
2. Consider secondly how departing from jerusalem towards Bethlem, the star re-appeared, and led them to the stable of Bethlem; where casting forth greater light, new rays, & splendour, gave them to understand, that they were at their journey's end; Et gravisi sunt gaudio magno valdè: and they rejoiced with exceeding great joy: but as their joy was great, so no doubt their wonder and astonishment was nothing less, to see how fare otherwise things outwardly appeared, than they had hitherto imagined; they thought to have found a newborn King, most powerful, most rich; sumptuous in his palaces, courtiers and servants; and therefore they went first to jerusalem the regal City, with Vbi est qui natus est Rex judaeorum? where is he that is borne King of the jews? but here what do they found? Intrantes domum (which was a stable) invenerunt puerum cum Maria matre eius, entering into the house they found the child with Marie his mother, a young maid which a child in her arms; for it is not mentioned that S. joseph was there: o what would human judgement, what would the great Sages & Politians of the world have thought here? marry have turned their backs, and thought themselves deceived: but not so these holy and truly Wise men; they gave more credit to the divine calling, than to human reason; & so entering saluted most humbly the Virgin Mother; gave her account of their calling, & all that had passed at jerusalem, and by the way; begged leave of her, that they might adore that her little Infant, whom they acknowledged for their God and Creator etc.  
Conclude to thank God daily for calling thee to the Catholic faith, by the star of his holy grace & inspirations: next take heed of curiosity in matters of faith; for believe it, they follow not the rule of shallow reason or policy, but a more hidden and higher strain; so that, Qui serutator est maiestatis, opprimetur à gloria. He that is a searcher of the majesty shall be oppressed of the giorie.  
3. Consider thirdly how these devout Princes, and the first pllgrimes of the holy land, having obtained licence to make their adoration; presently opened their coffers and rich treasures, which they had provided; and prostrating themselves at the Infant Jesus his feet, acknowledged him for the true and living God; for the sovereign King of the whole universe; and for a true mortal and passable man; & therefore offered themselves unto him, as creatures unto their Creator, as slaves and vassals to their Sovereign; and as servant to wait and assist him in his necessities: which also they signified by the gifts they offered; for the Incense signified their adoration of him as God; the Gold, their tribute, as to a King: the Myrrh to comfort and strengthen him as a mortal man: Aurum, thus, myrrham, Regique hominiqueve Deoqueve dona ferunt. Gold, incense, and myrrh they present to a King man, and God. The divine Jnfant spoke not unto them with outward voice, but in his countenance he shown his joy and content; and in their hearts he spoke a new language unto them, filling them full with the three spiritual gifts correspondent to theirs; to wit faith, hope, and charity: by faith; as in a cloud of incense, they saw the whole, mystery of the Incarnation with the rest of our holy faith: by hope; as in the bitterness of myrrh, their expected man's redemption by his death & passion: and by the purest gold of charity their souls were inflamed and united unto him.  
Conclude to make after them thy adoration in like sort; and with gifts of thy heart, not unlike, offer him the incense of faith and religion; the gold of love and piety; the myrrh of penance and mortification: & if thou do this feelingly, and sincerely, thou wilt found him Largum remuneratorem. A large rewarder.  
4. Consider fourthly the unspeakable joy & content, which the divine Infant jesus conceived in his soul, to see so timely fruits of his Incarnation and Nativity: for in these three men was principiated the calling of the Gentiles to salvation; the conversion of the whole world; the confusion and dispossessing of the Devil of that universal tyranny, he had so long borne over poor man; thence the infinite glory of God, conquering the devil and world in his Saints and Martyrs of all sorts: no man can express this his joy, but himself, who only knows the true value of souls, and the love his Eternal Father beareth them. The B. Virgin also and S. joseph bore a great share in this his joy: o with what jubilees of her heart, what inflamed thoughts, what watery eyes, did she bless, thank and praise the Eternal Father, for that now the clouds of iufidelity began to disperse, and the light of God's knowledge to extend itself beyond judea, over the face of the whole earth: that now began the Reign and Kingdom of her Son, so long since foretold by the Prophets, and lately promised her by the Angel.  
Conclude & join thyself with jesus Maria joseph, and add one hearty Amen, to all their praises, and thankss given to God: and know that this is the Christmas day of us Gentiles; wherein Christ began to leave the blind jews, and pass over to us: receive him with an humble heart, welcome him with all love & gratitude: and take heed of losing him again, as the jews did; and as many Christians also do of all estates; for no state can secure any man.  
5. Consider fifthly, how these holy Kings having performed their homage and offerings, and taking leave of the B. Virgin and S. joseph, with great humility & reverence, leaving their hearts behind them in the stable, began their return and journey homeward: when it was revealed unto them, that they should not return by Jerusalem to Herod, as he had requested them for his own wicked ends, and they had promised, but take an other way, as they did: & being returned home, took also an other way and course of life: forsook their crowns and estates to practice and imitate the better the humility and poverty, they had seen in their newborn Saviour; and so went up and down those vast countries, preaching and communicating to those blind, and barbarous people the great & heavenly mysteries, they had seen; until at length for the said truth, they lost their lives, & received the glorious and never-fading crowns of martyrs. In all which we may plainly see the wonderful providence, care, and love, that God hath of those, who totally cast themselves into his hands, seeking only to serve and please him; Veré in manibus suis portabit eos, ne unquam offendant ad lapidem pedem suum; he will truly bear them in his hands, lest perhaps they knoch their feet against a stone; as he did these holy men, who sincerely aod devoutly sought him.  
Conclude to cast thyself, & all that thou hast into the hands of his divine goodness; & be confident he will neither fail, nor forsake thee, if thou first forsake not him and his commands: resolve also now to walk an other way than formerly, since Christ hath been pleased to call and place thee so night about him; take heed of returning to thy old vomit, jest he cast thee of, and quite forsake thee.   

THE SIXTH MEDITATION. Of the Purification of the B. Virgin Mary.  
1. COnsider first, how forty days being expired, the law commanded the woman to repair unto the Temple in jerusalem, there to be purified, and to offer her first borne Son upon the Altar, as a tribute and duty to God Almighty: but what was this law to the B. Virgin or her Son? was either she defiled in the childbirth, or he borne a slave? see and imitate this obedience and humility of the B. Virgin: her dearest Son would be circumcised, and so take on him the badge of a sinner, who came to redeem all from sin: his Virgin Mother would now be purified, as other women, by which she lost in the world the opinion and esteem of a Virgin; & was held no better than other married women: and yet she was the first that set up the banner of Uirginity, she that demurred upon this point only of the Angel's message, she that was more ready to leave to be the mother of God, than to endanger the lest stain of her purity: she finally, whose singular title was to be, Virgo ante partum, in partu, & post partum: a virgin before in, and after her bringing forth. Who can now, but herself, conceive the profoundness of this humility, that not withstanding all these respects, she had to her virginity, and no obligation at all to this law of purification; yet she would obey it, and so loose with the world the reputation of a Virgin? o how like her Son Sine peccato, sed non sine similitudine peccati? Without sin, but not without the likeness of sin? but we, how unlike to either? Qui cum peccatores esse volumus, tales haberi aut apparere non volumus? who will be sinners, and yet will not that we appear so?  
Conclude to accompany them in spirit up to jerusalem: embrace the virtue of humility; be not as hamed to be esteemed, at lest what thou art; if thou canst not yet overcome thyself further; resolve also to comply with the law of God, and those of thy obligation, with a free, large & frank heart, scorning as unworthy of a noble soul, this shuffling & hackling upon every toy, as afraid to over do.  
2. Consider secondly, how leaving the stable of Bethlem, a rich store house for all that should devoutly visit it; they took their way to jerusalem: who can express what passed in the breast of the divine Infant jesus, when he came within view of that ever rebellious City? what contradictions, affronts, persecutions he was to suffer of that ungrateful people? now he saw himself enter into it in the pious arms of his Mother; but than dragged and haled by the fury of his enemies: certainly we may piously think, that he began now to weep over thet miserable place, as afterwards we read he did. Coming thither, and entering into the Temple, there met them old Simeon, a just and holy man, sent thither by the instinct of the holy Ghost; who had promised him, that he should see the Saviour of the world, ere he died: here he met him, adored him for his Sovereign and God; with the Virgin Mother's leave took him in his arms; and full thereby with new light in his understanding, new heat in his breast, lifting his aged face to heaven, full of devotion, joy, and raptures, like the dying swan, celebrated his own funerals with a, Nunc dimittis seruum tuum Domine; now thou dost dimisse thy servant, o Lord; walking on in this procession with jesus in his arms, till he came to the holy Altar. This is that procession, yearly represented by the Church on Candlemasseday; and the most solemn that ever was made on earth, if you consider the persons in it.  
Conclude with a new devotion to this holy Mystery, and to the parties therein specified: be confident, as old Simeon was, of God's promises, but so, as thou also be ever a loyal & faithful observer of his commandments: finally, whensoever thou interest the Church, to meet thy Saviour, do it with the faith, devotion and zeal of this good old man.  
Consider thirdly how coming before the Altar, the B. Virgin received of old Simeon her beloved Son, and falling on her knees offered him upon the Altar unto his Eternal Father, due unto him by both the titles of his and her Primogenitus; first borne son; and withal drawing forth a pair of turtles or pigeons, gave them unto the Priest, according to the law, to signify unto us, that although Christ offered on the Cross, or on the Altar in sacrifice, be an offering of infinite value; yet it will little a veil us, unless we join thereunto our own good works and satisfactions. But who can here express unto me the spirit and devotion, either of the Mother o● the Son in this passage? the Mother laying him on the altar, quitted & gave up her right she had in him, unto the Eternal Father, well knowing the ●●ue, and worth of what she offered; yet begging notwithstanding with all humility & submission, to return him unto her, if it were his pleasure; that the might both serve him, as his true handmaid, & nurse him as his mother. The Son, how willingly and contentedly did he lie on the Altar? as the first grateful sacrifice, that ever was offered to Fis Father, and as a figure of the Altar of the Cross, whereon he was to be offered In holocaustum vespertinum: as an evening holocaust: here is fulfilled that of the Psalm, Holocaustum & pro peccato non postulasti, tunc dixi, ecce venio. Holocaust and for sins thou didst not require, than said I behold I come.  
Conclude, whensoever thou seest thy Saviour offered upon the Altar, to offer thyself also with him; thy heart, thy affections, thy good works; that through his worth, and value of his merits, thou also mayst be an acceptable oblation in the sight of God: join also with the B. Virgin in her prayers and devotions; that so her Son jesus may the sooner hear and grant thy desires.  
4. Consider fourthly, how here is verified the saying of the Psalm: Suscopimus Deus misericordiam tuam in medio templi tui: we have received thy mereie, o God, in the midst of thy temple: for God the Father by the Priest, his public Minister delivered us again his only Son from of the Altar of the Temple; where the Virgin Mother as our procuratresse received him in our name before witnesses old Simeon, joseph, and the holy widow Anna; so that the act was public, solemn, and every way authentical, and an act not of pure gift and donation only, as fomerly in the Incarnation it was, when was verified that, Sic Deus dilexit mundum ut filium suum unigenitum daret; So God loved the world, ● that he gave his only begotten son; but an act also of sale or buying; for the B. Virgin ere she could recover him of the Priest, gave him in his hand five sicles, that is ten shillings, for him; otherwise he had remained there a sacrifice to his Father. Blessed for ever be the goodness, the sweetness, the love of our jesus; that giveth us leave to talk in this sort of him, and yet with truth: that hath ginen himself wholly over to be ours, for our good, our salvation, our bliss; so that when we offer any things of his unto his father, we offer nothing, but what goodness hath made ours. Rejoice o my soul, and take possessionf of so great treasures; Intra in thesauros Domini tui. Entre into the treasures of thy Lord.  
Conclude with most humble thankss to all the parties, that concurred in this sale and delivery of thy dearest Saviour; and especially to the Lamb, that was bought and sold, Quia voluit. Because he would. The surest way to enjoy him, is the union and exchange of hearts with him; deliver whatsoever thou art unto him, and thou art secured of whatsoever he is, or can do for thee: than mayst thou say, Dilectus meus mihi, & Ego illi. My beloved to me, and I to him.  
5. Consider fifthly how the solemnity being ended, and the B. Virgin full of joy and heavenly comfort, ready to return with holy Joseph and her little jesus, to devil in her own home at Nazareth; behold old Simeon inspired by the holy Ghost, began to declare unto her the contradictions, persecutions, and roproches, which that divine child was to suffer in the world, and especially in that ungrateful City: Sed & tuam ipsius animam pertransibit gladius; and thine own soul shall a sword pierce; the sword to wit of compassion, grief & sorrow for his so unde served sufferings. O divine wisdom! Quàm inscrutabilia iudicia tua & investigabiles vitae tuae? how in comprehensible are thy judgements, and thy ways unspeakable? what necessity was there, that these objects of grief should be foretold to thy most innocent Mother so long before hand? was it not sufficient, that than, when they were to hap, her sorrows should ●●ell according to the measure of her love, that is, beyond all measure? but that she should live always with this corrosive of her heart; with this bitter worm wood in her ; to infect and blast the joys and delights she must needs enjoy in thy heavenly presence and company? can either her loyalty towards thee ever fail, that she may deserve a check: or thy love towards her slacken, that she need merit it ever anew by her anguishes for thee? o nothing less; both were grounded upon a surer foundation, than to fail: it was nothing but the effect of his love towards her; and therefore he would liken her in all things to himself: that is, as he passed not a minute without a most fresh & piercing memory of his future passion so she also should never look on his divine face, which rejoiceth both heaven and earth; but presently she should see there his afflictions and her own griefs & fears.  
Conclude to contemn all the prosperities, & jollities of this life, and to embrace adversities, which way soever they come, as special gifts and pledges of God's love towards thee and remember, that in this thou shalt liken, thyself to thy B. Saviour, and his Virgin Morher, the Lady and Mistress of thy heart.    

THE THIRD CHAPTER, Of our Saviour's childhood and education till his Baptism.  
THe holy Evangelists have left little, or nothing to us of our Saviour's actions till his age of thirty years, when he began to teach and preach, except his flight in to Egypt, and return from thence; his losing himself in jerusalem, and his sinding in the Temple; and lastly his return to Nazareth, his living in obedience under his parents, with his increase in age and grace before God and men.  

THE FIRST MEDITATION. Of our Saviour's flight in Egypt.  
1. COnsider first, how truly it is said of our Saviour Christ, In laboribus à iuuentu●e mea: in labours from my youth. You have seen the poverty and nakedness, in which he was borne; witness the cold and ruinous stable of Bethlem: but now they are come home to Nazareth little also and poor, yet better, because at home; and welcomed by their friends and kindred: S. joseph falleth to his trade, to earn bread for his household, the Son and Mother of God; the B. Virgin settleth and accommodateth with in door, a poor household stuff for a quiet life at lest, how sparing so ever. When behold a sudden & fearful voice of an Angel, at midnight, rouseth joseph out of his sleep, with a Surge & accipe puerum & matrem eius, & fuge: arise, and take the child, and his mother and flee: but whither; o Lord? to Bethlem again? noe, you were there amongst your kindred and well used. To jerusalem the royal City? no, Qui in domibus Regem sunt, mollibus vestiuntur. They that are in King's houses are clothed in soft garments. To the furthest countries of the East, to the late three Kings. nothing less; but Fuge in Aegyptum; flee into Egypt. that barbarous nation, that oppressed you so long, and made you slaves a nation, that ever hated a lieu, & used him cruelly; thither must be your banishment, till you hear further from me. O who can express the fright of poor Joseph? the affliction of the B. Virgin, when she saw him come half distracted with fear to tell her of it? and yet the sudden resignation of both to the will and command of God?  
Conclude to understand at length & embrace willingly and promptly the ways and exercises, wherewith God doth use to train up his best servants; not suffering them to fasten a foot in the ease and commodities of this world; but raise their hopes ever upward to himself: remember what Christ hath told thee; Non est seruus maior Domino suo; si me persecuti sunt & vos persequentur. The servant is not greater than his master; if they have persecuted me, you alsoe will they persecute.  
Consider secondly, with what hast they departed away before day, without taking leave of their neighbours and kindred; without making any provision for their long journey; without leaving order about their house or furniture, forcibly left behind; all which would have cost other gossips a fornights' time: but this holy couple take care for nothing, but to save their best jewel, that is, Jesus Christ from the hands of his enemies; for the rest they remitted all to God's providence; Execunt de domo sua & de cognatione sua, they go forth out of their house, and out of their kindred. And take a long journey of twenty days, at lest, ere they enter into Egypt, going the nighest way; but fare longer, travelling as they did, (as it is thought) tound about, through the same desert, by which the Israelites had anciently passed; for fear, jest going, through peopled places, they should be descried and stopped. Ponder now who can, the toil, wants and discommodities incident to such a way, so long, so barren; and to such travellers so poor, so unprovided, so hastened with fear. O my soul compassionate at lest, the B. Virgin with her Son in her arms so often in the day tired, wearied and sitting down; S. josephs' care also and anguish for a bit of bread in the day, and a poor lodging in the night. O potent Infant, Lord of heaven and earth; couldst not thou with one of thy millions of miracles for the freedom of others, have now freed thy parents from all these miseries?  
Conclude with a most tender compassion of these holy pilgrims; wishing from thy heart thou couldst do them any the lest service: learn of them to break through all natural affections, obligations and commodities, when any thing of the service and will of God comes in thy way: and having once received thy Christ into thy breast, fly rather into a thousand Egypt's and slaveries, than hazard to loose or be rob of him.  
3. Consider thirdly; how being at length arrived in Egypt, we may well say, that though their journey were at an end, yet their labours and discommodities began a fresh: for if in Bethlem amongst their own nation and kindred they found no better entertainment than a stable for their lodging: what comfort, may we imagine, could they found in a nation barbarous, infidel, and a peculiar enemy to that of the Hebrews? o my soul, open thine eyes and thou thalt see great and large matter of pity and commiseration, in the space of seven or eight years, which, as it is thought, this their banishment endured S. joseph getting some small cottage or roof to cover his head in, fell presently to his trade of carpenter, to earn daily food for the Son and Mother of God: neither was the B. Virgin idle, but with her heavenly modesty, humility and gracious be behaviour, gaining favour with the gravest matrons of the place, got of them some work to spin, sow, or the like; wherewith she holp to feed and clothe her little jesus; who, as he increased in age, doubtless increased also their joy and comfort with his blessed company: and gained amongst the neighbours more love and esteem by his more than Angelical sweetness and demeanour.  
Conclude to accompany in spirit & devotion this divine family of jesus, Maria, joseph; offering and wishing thou couldst stead them in any thing: and learn of them such humility, modesty and mildness of carriage that thou mayst live with, nay gain upon the fiercest and most untamed dispositions, and way wardnes that, can be.  
4. Consider fourthly, how the bloody Herod with never heard of cruelty and rage, having massacred all the Infants of Bethlem, and the places round about; nay, to be sure, his own Son also; and yet missing of his intent, which was amongst so many, to kill Christ, fell afterwards into infinite miseries and diseases so that with despair he killed himself, and died everlastingly. When the Angel returning to joseph, bade him take the child and his mother and return home into the land of Jsrael; Defuncti sunt enim, qui quaerebant animam pueri: for they are dead, that sought the life of the child. joyful tidings for all, and for little jesus himself, when his parents told him of it. See how they go to take leave of their neighbours, and those to whom they had been any way beholding: thanking them for the courtesies received of them, and humbly ask pardon, if they had any way offended or molested them: o what heart so frozen, as would not be inflamed? what eyes so stony, as would not melt into tears; at the thankss & farewell of such Saints? no doubt but many were hearty grieved to loose their company; many conducted them to the tuwnes end, many gave them some alms, to help them on their way: and was there none, think you, that kissed little Jesus with melting souls & filled his apron or pockets, with some small knekes or plums? surely I cannot believe, but that he had in so long time won unto him the hearts and souls of many.  
Conclude to leave Egypt, that is thy vicious and inordinate affections and passions; that thou mayst go with thy Christ, thy Jesus, into the land of promise, take heed thou be not left behind. Fly ambition, nothing will bring thee sooner to ruin; Deus enim superbis resistit, humilibus autem dat gratiam. For God resisteth the proud, and giveth grace to the humble.   

THE SECOND MEDITATION. How our Saviour was left in jerusalem, and found in the Temple.  
1. COnsider first, how the B. Virgin and S. joseph returning from the feast of Easter; for which they usually went up to jerusalem every year; our B. Saviour, being now some twelve years old, remained behind; who, the one supposing him to be in the company of the other, miss him not, till they came to their first night's lodging; where finding him not, nor amongst their kindred and acquaintauce; how, do you think, did these two Cherubins, set to cover and guard the Ark of God, look one upon the other? what amazement, what anguish, what desolation oppressed their hearts? and if according to the quantity of love, be also the measure of grief, who can explicate or imagine the sad plight of his sacred Mother? sure that she had lost her dearest jewel, but why, where, & how, most uncertain: o how did she (and S. joseph also) pass that night in prayers, tears, and sighs for her beloved? and before day how did she say, Surgam & quaeram quem diligit anima mea; I will rise, and I will seek him, whom my soul loveth. but alas! Quaesivit & non invenit, he hath sought him, & hath not found, through all the ways, lodgings and streets of the vast City of jerusalem. Now she feared, Simeons' prophecy was come upon her; and that this was that sword of grief, should pass her through. one while she feared some secret enemy had carried him away; an other while, that he had absented himself for some misdemeanour, fault, or unworthiness of hers etc.  
Conclude with a most tender compassion of this distressed couple: pity the poor Virgin, now tired, and not able to draw her legs after her; without meat, drink, or sleep, for two days and nights, together; and yet hourly with less and less hope of finding him, than at the beginning: wish from thy heart●, thou couldst give her any good tidings of her son, and learn of her to bear with patience and resignation all afflictious and discomforts, which God shall give thee.  
2. Consider secondly, how our B. Saviour foresaw very well the great grief, his absence would 'cause in the tender heart of his mother, and felt in himself no doubt, a most filial compassion and pity for her: yet with divine magnanimity & courage, he would both leave her for a while in all those anguishs of à comfortless mother, and also break himself of the natural affection and duty of a Son; to leave us a perfect example, that flesh and blood is not to be respected, when the honour of God, & the spiritual profit of our neighbour calleth an other way. O my soul, stay now in jerusalem, in the temple with thy Saviour, follow him close, and loose him not for a world: see what he doth these three days, where he eateth, where he sleepeth Behold him all the day upon his knees in the Temple in prayer & supplications to his Father; fare short was Salomons solemnity, and dedication to this, Quia plus quàm Salomon hic: Because more than Solomon here: at the evening he goeth about begging a piece of bread for his supper: o at how many doors might he suffer a repulse, or a cold, God help thee? At night, he either retireth himself into some hospital for lodging, or lieth, it may be, within the Churchporch upon some bench or stall: and yet he it is, who feedeth and clotheth the beasts of the field, & the birds of the air; Panis hominum & Angelorum. the bread of men and Angles.  
Conclude to imitate thy sweetest Saviour, in his poverty, humility, and fervency of prayer: offer to his Eternal Father, whatsoever he hath done, or suffered for thee, in satisfaction & accomplishment of whatsoever thou comest short in: let nothing take place in thy heart of God's service and the good of thy neighbour.  
3. Consider thirdly, how the third day the Scribes and Doctors of the la meeting together in the Temple to confer upon points of the holy Scripture; our B. Saviour came amongst the rest of thy young people, and children, to hear and learn. Here he began to ask questions, and reply upon the Doctors answers, with such vigour, prudence, and wisdom, & yet with such medesty and humility; that as by the one he astonished the greatest Clerks, so by the other he ravished the hearts of all that were present. And what may we imagine was his dispute with them? it is not specified; but we may well presume, that it was to open their eyes to see and acknowledge the true Messiah: let us therefore suppose he asked them; when the Messiah so long promised would come, for the computation of Daniels weeks was now ended; and the Kingdom's sceptre was passed from the tribe of juda: who were to be his parents, poor or rich what kind of Kingdom was his to be: in temporal richeses, power and lustre; or in spiritual gifes, poverty, meekness & humility: what were those Kings, that some years past came from the East, and enquired for the King of the jews newly borne; & what was become of that King? finally whatsoever they answeréd, he shown them: clearly out of the Scriptures and prophecies, that the Messiah was already come, would they have seen it.  
Conclude with joy and comfort of heart to see thy young Master begin to display the rays of his heavenly light and truth: beg of him, that he never leave thee in darkness, as he left those Doctors and Scribes.  
4. Consider fourtly, how the distressed, and now hopeless Virgin, having in vain wandered for two days and a half in the search of her most beloved; she came at length into thee Temple, to make her prayers and devout complaints both to him and his father: where casting up her eyes, she see him in the midst of the Doctors, arguing & disputing with them. O my soul never think to couceive the joy, comfort, and new life, that suddenly revived & dilated the heart of this ever glorious Virgin: for as fare of as thou art from the degree of love she bore him, so fare wilt thou ever come short, either of the sorrow she suffered in his absence, or the joy she felt in his presence: yea some will prefer this before that which she had at his resurrection, because of that she had a certain hope and confidence, but at present she knew not, what to hope or think. Behold how she embraceth and huggeth him; Inueni quem diligit anima mea, tenebo & non dimittam. I have found whom my soul loveth I will hold him, and will not let him go. Hearken to her sweet and amorous complaint: Fili, quid fecisti nobis sic? ecce Pater tuus & Ego dolentes quaerebaonus Te. Son, why hast thou so done to us? behold thy father and I sorrwing did seek thee. Tell us dearest Lady, how comes S. joseph to be his father, and yet thou a Virgin Mother? noe humility but thine, could ever stoop so low, as to honour thy dearest spouse with the obscuring of thy purest virginity in the opinion of men.  
Conclude to imitate in every point this search of the B, Virgin, whensoever thy Saviour shall seem to absent himself from thee: that is, first to see and be sorry, for what thou mayst have offended him in; than let thy search be with humility and perseverance: thirdly complain unto him with a lowly confidence;  quid Domine posuisti me contrarium tibi? factus sum mihimetipsi gravis etc. why hast thou set me contrary to thee? I am become burdenous to myself etc. lastly seek him in the Temple, In domo orationis, in the house of prayer. And thou shalt soon found him, In medio cordis tui. In the midds of thy hart.  
5. Consider fifthly our Saviour's answer unto the complaint of his parents: Quid est, quod me quaerebatis? nesciebatis quia in his, quae Patris mei sunt, oportet me esse. What is it that you sought me● did you not know, that I must be about those things which are my fathers? Which although those great Doctors understood not, supposing none other to be his father, but Joseph, as the B, Virgin had styled him; yet he gave hereby plainly to understand, that his true and natural Father was he in heaven; whose service therefore was to be preferred before all respects of carnal parents, self ease, and content, or any corporal commodities whatsoever. O if we could once learn this lesson perfectly of our Saviour; to do in all things his will, as he did his Fathers, and not our own, how happily and contentedly should we live, even in this world? Having said thus with a divine majesty, and a sweet frown, he presently yields himself unto his Mother, and with prompt obedience and humility goeth home with her: and by the way recounteth, no doubt, unto her, the reason of with drawing himself from them in that sort: the dispute he had with the Doctors in the Temple; & how he had passed those three days and nights; promising her with an all-ravishing grace and sweetness, never more to leave her in the like manner: and how warilly did this chance & her love force her to look unto him ever after, well knowing the treasure she had, or lost in him?  
Conclude with two resolutions; the one to direct thy aim and intention, according to the vocation, God hath placed thee in, really and sincerely to comply with his will and pleasure; and prefer this ever before all other respects: the other; that having by God's mercy recovered once his grace, which thy sins had lost thee, look to it more warily for the future; such treasures are not so easily recovered.   

THE THIRD MEDITATION. Of our Saviour's education at Nazareth until his Baptism.  
1. COnsider first, how we found nothing written of our Saviour from his age of twelve to thirty. but only that he went to Nazareth with his parents, and was subject and obedient to them; Et proficiebat sapientia, & gratia, & aetute apud Deum & homines. And he proceeded in wisdom, and grace, and age with God and men. So that in preaching & teaching the whole Evangelicall law and doctrine, he spent but three years, and thirty in the practice of humility and obedience; to teach by a most efficacious example all those, that pretend to be preachers and teachers, to lay first in themselves the deep and sure foundation of true obedience and humility; without which no other virtues are secure; and all science and eloquence but a blast of wound. Nay S. Paul seemeth to reduce all the merits of Christ, unto these two only virtues: Humiliavit semetipsum, & factus est obediens usque ad mortem, propter quod & Deus exaltavit eum etc. He humbled himself, and was obedient unto death, for the which thing God alsoe hath exalted him etc. For his obedience and subjection: o how different is the present proctice of the world? how many skip into the pulpit, and leap into the chair, before they know the A. B. C. of these, or other virtues? how many are there, who for thirty years of prelacy or command, can count three of true humility or subjection to their superiors? and yet Christ being the Creator of all things, and monarch of the world, obeyed for thirty years a poor Virgin and a simple tradesman; and would be a Master, and governor but three.  
Conclude with confusion in thy heart to see, how promptly thy Saviour hath obeyed his inferiors and creatures, and how scantly and imperfectly thou dost the same to thy Superiors and Prelates: resolve at length seriously to ground thyself in true obedience and humility, Omni humanae creaturae propter Deum, to every human creature for God, ere thou venture to be a Prelate or Teacher: purposing from hence forward in things indifferent, to do rather the will of others than thy own.  
2. Consider secondly, how great & wonderful was the humility of our B. Saviour; who being a person of that dignity, as he was; whose knowledge comprehended all, that was in heaven and earth and penetrated the secret of all hearts; whose wisdom and prudence exceeded that of men and angels, whose power was over life and death, without control, in fine, whose gifts and graces were all in the highest degree: yet he could and would hid & cover all these talents, for so many years together, without ever opening his mouth or stretching out his hand to preach, teach or correct any one: but in all his conversations behaved himself like an honest simple young man, as others of his age and vocation; & was esteemed no otherwise of his kindred and neighbours: nay some, who had heard the wonders of his birth and infancy, and had thence conceived great hopes of him; now as fare slighted and contemned him, seeing him not incline himself to any sort of learning or higher strain of conversation, than the trade of a Carpenter and poor Mechanic. Scholars, I doubt not, will easily conceive, how great humility and mortification this was: for who of us all, I pray, that is entered the alphabet of any science, or pretendeth any other quality of esteem, can upon the lest occasion hold his tongue or conceal it? neither think that our Saviour wanted occasions to show himself, where he daily saw so much ignorance of men, and sins against God.  
Conclude and learn this sort of humility chose rather to be a hearer than a talker, a scholar than a teacher, as fare as thy state permitteth: at lest give place to thy betters and equals to speak before thee: try this a while, and than tell me, if it be a mortification or no.  
3. Consider thirdly, the daily exercise and ocupation of our Saviour, from his child hood upward to the estate of a man; & thou wilt found a most large and delicious field of spiritual sweetness & devotion. His parents were poor, and without any servant; see than what fell to his lot to do, and doubt not, but he did most diligently all whatsoever could be expected from a most obedient and humble child: as, to cover the table, to sweep the house, make the fire, wait on his parents, go on errands, and the like; which thou needest not be ashamed to consider in particular, as he was not ashamed to practise them for thee; and to that end inspired and willed his parents to command and treat him, as others use to do. Being now grown bigger, he takes the harchet and saw in hand, and works as a apprentice to joseph, not for recteation or compliment, but with full journeys, and daily toil, to help his parents to earn their bread; and S. joseph being dead, than was he to work harder to maintain his mother. Stand o my soul, and with all the Angels and Powers of heaven, behold with amazement this great and Primus fabricator mundi, the chief maker of the world, swearing now to make a house, a stool, a form: this great Pastor who feeds the birds of the air, subject himself to Adam's curse, Comedens panem suum in sudore vultus sui. Eating his bread in the sweat of his face.  
Conclude with shame of thy own pride, who being a poor worm, and for thy sins worthy of no higher place than the bottom of hell, expectest nothing less, than to be waited on, and treated with all respect and esteem; scorning to put thy hand to any thing, that may any way disparage thy blood forsooth, breeding or authority: o for shame at lest, shake of such presumption, look upon thy Saviour, and sure thou wilt never bristle thy feathers, as thou dost.  
4. Consider fourthly, how our Saviour increased in age, wisdom and grace before God and men: in age he truly and really increased, by the same degrees as others do; but of wisdom and grace he was ever full, and so could not increase in them; yet he went daily showing them more and more in his carriage, conversation and outward exercises: as the Sun is ever the same in greatness and lustre, in himself, yet be giveth more heat, and showeth more light at noon, than in the morning or evening. Owho can consider his sweet conversations in the day time? and those rays of divinity, which at times fell from him, and ravished the hearts of all? or his prayers and contemplations in the night? and all to teach his children, that is, all true Christians to labour always to increase & go forward in the way of piety and virtue; De virtute in vircutem usque ad domum Dei: from virtue to virtue unto the house of God, for, justorum semita quasi lux splendens, procedit & crescit usque ad persectam diem. The path of the just. as shining light, proceedeth even to perfect day. To go back in our spiritual exercises, is a most dangerous case and hardly to be recovered; as greater is the fall from a high place, than from a plain: again it is well known, that it is impossible here to stand still; Recedit enim, qui non proca. iit, & qui non pretendit melior fieri, desinit esse bonus. For he goeth back who doth not proceed, and who doth not pretend to be better, leaves of to be good. If therefore we can neither stand still without going back; not go back without danger of utter ruin, what remaineth, but that all, who hope for salvation, strive ever forward?  
Conclude to do so seriously, both to imitate thy Saviour, and to secure thy own salvation, but see thou do so, Tam coram Deo quàm hominibus; as well before God as men; that is, both inwardly in thy conscience, & out wardly in thy actions, and good-example: pray most hearty to thy Saviour, that he will give thee his grace to do so  
5. Consider fifthly these words; Et mater eius conseruabat omnia verha haec in cord suo: and his mother kept all these words in her hart: for the most wise and prudent Virgin observed most diligently all the actions, words, and passages of her Son, well knowing from whom, and to what end they proceeded; & laid them up in her heart, to dispense them afterwards to the Apostles, and the Church, as it should be necessary. Who can consider almost any thing, what passed betwixt her and her Son for the space of thirty years, living and conversing ever together, both day and night, under the same roof, and at the same table? how often did she pass whole nights by his bed's side in contemplation, to see him sleep, whose eye ever watcheth over the whole world? how often did she sit at table in a dumb suspense, to see him feed of her dish, whose sight iustaines the Angels? how many hours did she pass with him in most sweet and familiar discourse? ask him a thousand questions and receiving from him as many instructions of the highest mysteries and secrets of heaven: what continual admiration did she siue in, to see always before he eyes these two, extremes join and meet in so sweet a harmony, the dignity, to wit, of his person, with so lowly and humble carriage & be behaviour etc.  
Conclude to live ever in the company of ihy Saviour and his B. Mother, that is in contemplation of their actions and virtues, jointly with imitation; and show shalt be sure of a thousand illuminations and comforts. Study also to lay up in thy heart and memory, whatsoever thou shalt hear, read, or see good, and for thy spiritual profit; and than in time of need thou art sure to found a store.  
6. Consider sixthly, how our Saviour being now towards twenty nine yares of age, he communicated unto his parents, how the time of his preaching, teaching and redeeming the world was nigh at hand; and this with more particularities to old S. joseph, now about seaventy years of age; because he was not to live to see and be a party in his sufferings, as the B. Virgin was; but to pass over and rest with his fore fathers in Abraham's bosom. O with what feeling and tears did the good old man hear these things? what pangs did he feel to part with his sweetest jesus and Mary? and yet with what conformity to the will of God? how did he ask them both forgiveness and pardon for the offences he might have done them, and the small service he had performed for them? o my soul think and discourse a little, what might pass betwixt three hearts so inflamed and wounded with mutual love and tenderness; and I know thou canst not, but by he thine eyes in tears of compassion. The old man drawing to his end, with hands & eyes fised on his present Saviour, and begging of him his last benediction and plenary indulgence, gave up most sweetly his happy soul into his hands: which he receiving sent it presently by the hands of many Angels into the resting place of the old fathers: and with his his own hands & the help of the Virgin Mother, shrouded the holy and virginal body, and with the accustomed rites and mournings laid it in its grave etc.  
Conclude with the best affections thy devotion can afford thee: beg of all three, that they will be by thee at the hour of thy death: and receive thy poor soul into their protection; conceive a special devotion to S. joseph for doubtless it cannot but much avail and profit thee.    

THE FOURTH CHAPTER, Of our Saviour's Baptism & preaching until his Passion.  
HITHERTO we have seen our saviour's childhood and private life, and those rare virtues he left us to practise; hence forward he begins to show himself, and the end for which he came; let us also follow him this stage with meditation and imitation.  

THE FIRST MEDITATION. Of the Baptism of our Saviour Christ.  
1. COnsider first, how the time being at length come when this sun of justice, so long hidden and eclipsed, was to disclose himself and sand out his rays to onlihhten and warm the dark & frozen world; before his departing from Nazareth, he gave an account of all to his B. Mother; thanked her for his education and pains taken with him, asked her leave and licence to leave her for a while; and no doubt, but as a loyal son, asked her motherly blessing, and as her Lord and Creator, gave her a thousand of his, with as many embraces and mutual farewells, full of tender love and dewy eyes on both sides. O my soul, take thou also leave of the B. Virgin and follow thy Saviour; and never fear of her very good leave. See thy Lord go forth poor, penniless and barefoot (for in that sort he used to preach) a long journey of four days, to the river jordan; where his Precursor S. john was preaching penance and baptising all sorts of sinners: & being come thither, he adjoines himself, as one of them, to publicans, soldiers, murderers, thiefs and such like gentlemen; harkens, to S. John's preaching, and is ready, like a true convertite, to do public penance, and than be washed by him from all his sins. Heavens! what hath so humbled that Eternal Majesty? what hath defiled that spotless sanctity? thy sins, o my soul, amongst the rest.  
Conclude to follow thy Saviour one step higher in imitation of his virtue: but be sure to begin as he doth, with one step lower of humility, and bear thankfully if thou be slandered, or accused of any thing, being in thyself innocent; for thy Saviour will now be esteemed an actual and wilful sinner; one step more than original.  
2. Consider secondly, how our Saviour's turn being come, he vuclothes himself, enters into the river of jordan, asketh of S. john to be baptised and washed from all his sins, promising to do penance for all, how many and grievous foever. O most innocent lamb? how strange is this thy language? and yet how true? strange, for how can sin be thine, which is so opposite to thy nature, and displeasing to thy person? and yet most true; for all the sins of the world are laid on thy shoulders, and are thine, to bear, to wash, to satisfy: wash him therefore, o Baptist, from head to feet, or rather us in him: But he by, divine instinct knowing who he was, all amazed and astonished, cried out, Tu venis ad me baptizari? thou comest to me to be Baptised? thou, the Son of the living God Saviour of mankind? most innocent lamb, Qui tollis peccata mundi? who taketh away the sins of the world? thou, who didst sanctify me in the womb, & who art to institute a baptism of the holy Ghost? to me a poor creature, thy slave, Et filius ancillae tuae, and the Son of thy handmaid, conceived in sin and subject to it? shall I be esteemed a Prophet, and thou a sinner? or shall I lay my hand upon that head, In quo reconditi sunt thesauri sapientia Dei? in whom all the treasures of God the father his wisdom and knowledge are hid? never will I do such a thing: neither would he ever have done it, had not our B. Saviour commanded him to it: Sine modo, sic enim-decet nos implere omnem iustitiam: suffer me for this time; for so it becometh us to fulfil all justice. And what? but, I must Implere omnem gradum humilitatis, fulfil the utmost degree of humility, and thou omnem obedientiam. all obedience.  
Conclude to learn this holy justice; that is, imitate thy Saviour's humility, in acknowledging and doing penance for thy sins: practise S. John's obedience, in submitting thy judgement without dispute, thy will without reluctance, to what soever Christ by himself or Ministers shall command thee.  
3. Consider thirdly, how our Saviour coming out of the river, and falling to prayer, presently the heaven's open, the holy Ghost cometh down like a dove; and sitteth over him; and his Eternal Father's voice was heard, Hic est filius meus dilectus, in quo mihi complacui: this is, my beloved son, in whom I am well pleased. In which passage are figured unto us the wonderful effects of our holy Baptism; in which are invoked and concur all the three persons of the B. Trinity; the holy Ghost cometh down, Et diffunditur in cordibus nostris; and is poured into our hearts. And of God the Son it is said, Hic est qui baptizat in Spiritu Sancto: he it is that baptizeth in the holy Ghost. By this the heavens are first opened, and men made heir to bliss. See moreover the effects of holy prayer: it is that Penetrate & rumpit caelos; penetrateth and pierceth the heavens. Prayer calleth down the holy Ghost into our souls, openeth our ears to the voices and inspirations of God the Father, and raiseth us to be worthy children of God, In quibus sibi complaceat. In which he may be pleased. See finally, how God doth never fail to exalt the humble and lowly: Christ when he was borne in a stable, was reverenced by Angels, and adored by Kings: when circumcised, had the name given him. Quod est super omne nomen: which is above all names. When crucified betwixt thiefs, had both earth and heaven to mourn for him: and now when baptised like a sinner, was honoured with the presence of his Father and the holy Ghost.  
Conclude again to humble thyself in this world Omni creaturae propter Deum, to every creature for God, that he may afterwards exalt thee In die illa: in that day: resolve also to follow the exercise of prayer, and especially mental prayer; bend all thy forces to profit therein, as thou hopest for heavenly comfort, and the visitation of the holy Ghost.   

THE SECOND MEDITATION. Of the Fast & Temptation of our Saviour.  
1. COnsider first, how our B. Saviour not sooner baptised, but he enters into the penance, he had promised to do; & so betakes himself into a vast and barren desert, where amongst will beasts and birds of the air, he passed forty whole days without ever eating or drinking, in perpetual prayer & mortification: if thou ask why, since neither his virginal body could deserve such rigour, nor company any way hinder his contemplation and recollection? the reason is now giveu in his Baptism, both to satisfy in himself for thy sins, and by example to move thee to do also somewhat for thyself. O happy desert wheresoever thou art, sanctified by so divine an Hermit. holy cave, the bed chamber of our heavenly Solomon, rude and cold in thyself, but mollified now and warmed by the ardent sighs of his inflamed breast Blessed ground, which served for his bed and couch, and thrice happy stone on whuch his sacred head reclined weary & heavy; full often waste thou bedewed with the salt tears that so often came trickling down his cheeks. O soul of mine, more barren than that desert, more hard than those stones, if thou canst not afford one pious tear to warm his naked and frozen feet; if thou canst not breathout one sigh for his sake, who doth both weep & sigh so much for thee.  
Conclude to enter into the desert of penance with thy Saviour; help him to satisfy for thee, that is, help thyself by like mortification to join his unto thee, and make them fruitful: but first be baptised, that is, washed and cleansed from thy sins. Scimus enim quod peccatores Deus non exaudit; we know that sinners God doth not hear, that done, make no dilations, for present satisfaction is more pleasing and secure.  
2. Consider secondly, how our B. Saviour seeing himself so much honoured by the voice of his Father, and appearing of the holy Ghost flies presently into the desert, both to avoid the flatteries and acclamations of the people, as also with the increase of God's favours, not to neglect & slack, but rather increase also the rigour and austerity of a virtuous life; and this not for himself, Sed ut nobis relinquat exemplum, ut sequamur vestigia eius. But that he might leave us an example that we may follow his steps. So this most humble and meek lamb of God conversing and living amongst the wild beasts of the woods; and certainly with more quiet and content would he have passed for all his life, than living amongst men, to see and bear with their bestial vices and abominable sins and blasphemies; had not his presence, doctrine & example been necessary for our amendment & salvation. Blessed be this his sweetness and gentleness to suffer and converse with sinners: and Blessed be his charity and goodness, in preferring always our salvation before his own content; in sparing no labour, or toil how difficult so ever, whence might result any good of ours. O my soul, if we could vice versa again but do and say as much for him, his honour and content.  
Conclude two things, first to fly withal the strength of thy hart, all praise and flattery of men; and be sorry at lest, that thou canst not feel in thyself this dislike: Magnam, quoth Thomas of Kempis, habet cordis tranquillitatem, qui laudes nec curate, nec vituperat. He enjoys a great tranquillity of mind, who neither cares for nor discommends but is indifferent to human praises. The second, to imitate thy Saviour's meekness and gentleness in words & carriage, that thou mayst live with the fiercest and wildest men that are.  
Consider thirdly, how our Saviour to teach us in himself, the way to a virtuous and celestial life, makes his first entrance by fasting & prayer: for fasting keepeth down the body, & prayer raiseth up the mind. His fast was most rigorous, for in forty days and nights he tasted not a bit of bread nor drop of water; yet his prayer was so ardent, and his mind so raised in continual contemplation, as both holy fathers, and Divines do think, that in all the said time, he felt not the hunger and want that his body suffered; Sed postea esuriit, but afterwards he felt both hunger, feebleness and weakness of body. So do these two virtues of fasting and prayer concur to the advancing one the other, for fasting lifteth up prayer to her full pitch, and prayer maketh fasting easy and insensible, as it hath been verified in many thousand of Saints: bel●eue it, o Christian; this is the way to virtue and life everlasting; for both a like labour in vain, as well he who hopeth to overcome his other vices and bad inclinations without mastering his Gula, his gluttonous desire, and appetite by fasting; as who thinketh to make his fasting fraitfull or tolerable without diligent prayer and meditation; Nam spiritus viri sustentat imbecillitatem suam: for the spirit of a man sustains his weakness: & take courage, for though never so weak of ourselves, yet Omnia possumus in Deo qui nos cenfortat● We can do all things in God who comforteth us.  
Conclude, as thou ever hopest to attain to a virtuous and spiritual life, to seek no other inventions nor by-paths, but to follow this high and beaten way that Christ and his Saints have trodden before thee, of fasting and prayer; let us be ashamed, that the eldest of us, is yet so fare from either; from fasting, as that we murmur at every displeasing bit; from prayer, as that every toy can easily carry us from it; if not mere sloth itself.  
4. Consider fourthly these words of the Evangelist. Accedens ad eum tentator dixit ei: the tempter approaching, said to him, this Tentator or tempter is the devil, per antonomasiam; by excellency, as one may say, having hesides the long experience of thousands of years, four principal qualities, that make him Master in this black art: the first, is the exquisite skill & knowledge he hath, of our natural dispositions, inclinations and desires; the second, his wonderful, power, to which all the power of this world is not comparable: the third, his inveterate malice against mankind, the fourth, his never-wearied sedulity, diligence and sagacity to work his own ends, to apply his snares in due time, and on fit occasions, and never to be wearied with repulses, nor tired out with durance of time: This Tentator or tempter therefore having many years watched about our Saviour, now at length catcheth hold of his hunger, Dic, ut lapides isti panes fiant, command that these stones be made bread. Seek thy food by some inordinate and unusual way: but being repulsed by the confidence we are to have in God's providence; he presently trieth him with presumption, bidding him throw himself down from the steeple, with trust that God would preserve him: but rejected again, and seeing him to be a man not of ordinary valour and worth, to be catched with small baits; behold he offereth him the Empire of the whole world, for one bend of his knee unto him: & note how at first he offered nothing but stones, but finding resistance, an empire was too little; so doth he proportion his baits according to the waters he fisheth in.  
Conclude to live in great fear of this so powerful, so cunning and malicious an enemy; never think thyself secure, take heed of giving him any the lest occasion; and fly ever under the wing of thy Saviour for his succour and defence.  
5. Consider fifthly, and note these three or four points upon this matter: the first is, that the devil never temmpted our Saviour, until he entered into the desert to live a hard and austere life; and than he urged him to turn stones into bread: so doth he with us; as long as we live at our ease and pleasure, he troubleth us not, but letteth us sail on with a pleasant gale; but if we once turn about, and look towards heaven, presently he setteth upon us, and persuadeth us to turn stones into bread, that is our hard & austere beginnings into our former ease and delight. The second; he tempted not our Saviour, till he see him with hunger and desire of meat; so it is, were it not for our appetites and desires, the devil could hardly found a way open to enter upon us; Unusquisque tentatur à concupiscentia sua ahstractus & illectus: every one is tempted of his own concupiscence, abstracted and alured: see therefore, how much it behoveth us to bear all our affections free and above terrene objects. The third, the devil tempted our Saviour to precipitate himself from the highest pinnacle, and to prostrate himself before him: so doth he treat with us, that we throw ourselves head long from the highest top of grace, and God's favour to the bottom of hell & despair; adore him or other creatures in stead of our Creator; for in every mortal sin so it really passeth; and to obtain his end, he letteth little by lying or promising impossibilities; for if he be catched in them, he will never bluch, so he can catch first poor souls in his snares.  
Conclude to enter upon a virtuous life stoutly and with courage: to bridle thy appetites & inordinate desires: not to believe the Devil's flatter, promises or fawn, last, to thank thy dearest Saviour for showing thee the way how to resist and vanquish him; as also for breaking his force first upon his own sacred person.  
6. Consider sixthly, how when the Devil risen to that height of pride, as to demand adoration, our meekest Lord could brook him not longer; but with a Uade Satana, Deum tuum a lorabis, & illi soli seruies, avant Satan, thy God shalt thou adore, and him only shalt thou serve, sent him packing with confusion & despair: and the holy Angels came visibly round about him; and presently adored him for their true Lord and Master, to the greater confusion of the Devil; and sung him some glorious hymn for his victory over that great and fearful Goliath. Learn hence my soul what to do in the day of battle & temptation, if thou yield. the good Angels fly away with sorrow, and the devils grin and laugh over thee; if thou fight valiantly, the devil is confounded, the Angels are rejoiced and keep thee company. Et ministrabant ei, and ministered unto him that is, they brought him somewhat to cat, a piece of bread and a jar of water, to relieve his feeble and overtired body: see the wonderful temperance and decency with which he taketh this small repast: o creep in amongst the feet of the blessed Angels,  comedas de micis, quae cadunt de mensa Domini tui: that thou mayst eat of the crumbs that fall from the table of thy lord & master. And run thence with speed to give tidings to the B. Virgin of her long-wanted and looked-for Son; relate unto her all what hath passed, what he hath done and suffered since his departing out of her doors.  
Conclude to fight ever stoutly against temptations, with great confidence in thy Saviour & his holy Angels: provide thyself withsome fit sentence against the temptations thou most fearest, either out of holy Scripture, or else where, they will serve like so many two edged swords, to strike thy enemy thorough.   

THE THIRD MEDITATION. How our B. Saviour called his Disciples and his conversation with all sorts of people.  
1. COnsider first how our B. Saviour after thirty year's humility, poverty and obedience; after a Baptism in the waters of Jordan; after forty days fast and prayer, and the triple temptation of the Devil overcome; thinking himself, in our manner of speech sufficiently armed and prepared for all encounters, comes forth at length into the field, to fight against the great Goliath of sin and ignorance, to plant his new and heavenly doctrine in the world, and by his own death to redeem mankind. A perfect example for all those who aspire to the preaching of Christ's word & the conversion of souls, how to prepare themselves at home and within themselves ere they venture out to so dangerous and hard a combat. See how our Saviour goeth about to gather up disciples, with which to found and begin his Apostolical College and Semmarie, Andrew & Peter, james & john, Matthew etc. where two things are to be noted: the one, the quick and ready obedience, with which they all followed his call, leaving suddenly all they had, & following him: the other, that he called none unto him, but poor ignorant and simple fishermen, or the like, Stulta mundi elegit Deus ut confundat sapientes, & infirma ut confundat fortia: the foolish things of the world hath God chosen, that he may confounded the wise, and the weak things that he may confounded the strong. These are the Cerethi and Phelethi of our King David, the daily lifeguard of our great Solomon; the great counsellors & politicians, that the Son of God chose to reduce the rebel world to obedience and loyalty.  
Conclude to follow promptly thy Saviour's vocation and inspirations; and that thou mayst be worthy te be called into his College & company, be a true Devote to humility, poverty & sincerity: lastly when thou art admitted, venture not out to the field, until thou hast prepared & armed thyself to proof by penance, fasting, prayer, and overcoming thy three enemies, the flesh, world and devil.  
2. Consider secondly how it is said of our Saviour Cepit Iesus facere, & docere: jesus began to do and to teach: his life and conversation was a perfect mirror and pattern of all virtue and sanctity, for he was Sanctus Sanctorum: the Saint of Saints: his outward conversation was not with those corporal austerities and rigours as S. john Baptist and other Saints have used; neither are they the essential part or perfection, but only helps thereunto; neither were they convenient for our Saviour, who coming to teach, cure and convert all sorts of people, was to accommodate himself to all companies and places, But the essential perfection was in him Tamquam in fonte & centro, as in its sountaine and centure, as humility, meekness, patience, poverty, temperance, sweetness etc. O discite a me, quia mitis sum & humilis cord: O learn of me, because I am meek, and humble of hart: but above all, his inflamed and burning love and zeal of the honour of his Eternal Father, and the curing and saving of poor souls; for this did he labour both day and night; for the finding of this lost sheep, were bend all his thoughts and endeavours; for this were his travels by sea and land, from city to city, from people to people, through heat and cold, rain and snow, poor, hungry, ever on foot and those also ever bore: o how often did he sit down weary and tired! how often was he benighted in the cold fields without shelter or relief!  
Conclude since now thou art an Apostolical disciple of Christ, to ground thyself here with true virtues, but above all in humility and charity; and when thou shalt be sent to thy poor country, think not of thy ease & commodity: but know that thou art sent to go through thick and thin with danger of health, wealth, life and all, and this for the lest soul that there liveth.  
3. Consider thirdly, the terrible opposition and contradiction the world made against our Saviour in this enterprise, in his good name, honour and life: in his own town at the very beginning they laid hands on him, and would have thrown him over a great steep to break his neek: his own kindred once would have tied him up for a fool or madman: in jury how often would they have stoned him to death; so that once he fell into this sweet expostulation with them, Multa bona opera feci vobis, propter quod horum unltis me lapidare? many good works have I done to you, for which of those works will you stone me? In Samaria they would not receive him, nor give him a night's lodging: the Geraseni Gerasens begged of him to leave their country, preferring the safety of their hogs before his company. O my soul how often hast thou done the like, preferring thy foul & hoggish pleasures before his sweetest presence? how often did they call him glutton, tippler, friend & companion of Publicans, whores and base people; profane, wicked and breaker of the Sabbath day: at length Samaritan, (which is now as much as jew) conjurer, witch; Daemonium habet, & in Beelzebub Principe daemoniorum eijcit damonia: he hath a devil, and in Beelzebub the Prince of the devils he casteth out devils. And whatsoever else rancour and malice could invent and spit out against him: all which our most humble and meek Lord bore with patience; nothing could weary him or make him desert his enterprise.  
Conclude to imitate thy dearest Master: hast thou entered the lists of virtue? expect than encounters, oppositions, blows from all sides, friends, foes, and kindred: but resolve to stand to it, for in this spiritual combat two thingsses are most certain and rare, first that the victor shall never be defrauded of his laurel; next he is sure to be victor, who doth not willingly lye-downe and yield.  
4. Consider fourthly the special and singular care and sweetness our B. Saviour shown upon all occasions to poor and helpless sinners, not only in receiving and cherishing them with gentleness and charity, when they came themselves unto him; but also in seeking all occasions to meet and treat with them, to allure, cure, & convert them: for this end he went often amongst them to their meetings and feast, without being invited and called; in so much that the Pharisees, a precise and puritan sect of the jews, were scandalised thereat, and willed his disciples to put him in mind, how it little beseemed his person to frequent such company, eating and drinking with publicans and sinners: whereat out Saviour presently raze up with these words, Non est opus valentibus medicus, sed malè habentibus; those that are whole need not the Physician hut they that are ill at ease, &, Non veni vocare iustos sed peccatores: I came not to call the just but sinners. And withal extended his discourse more at large with the parables of the shepherd seeking his lost sheep, and bringing it home on his shoulders; the woman also having found her lost Dragma, or groat and calling together her gossip's to rejoice with her: and lastly of the Father receiving with open arms his prodigal Son, who having spent all, returned home a beggar, was welcomed and feasted: lastly, with these words he concluded his sermon: Dico vobis quod ita gaudium erit in caelo super uno peccatore paenitentiam agente etc. I say to you that so there shall be joy in heaven upon one sinner that doth penance, etc.  
Conclude with most humble & hearty thankss to thy Saviour for his goodness towards poor sinners, and towards thyself in particular, for having so often invited thee, inspired thee, called thee to amendment, and how often hast thou rejected all his visits? and contristated both him & the Angels of heaven? o return yet at length with humility & a sincere resolution, and he will not reject, but embrace thee.  
5. Consider fifthly, how to show the love & care he had of sinners; he took Matthew a Publican and usurer into the College of his Apostles, and made him moreover an Evangelist: let no sinner than despair how great soever, to mount unto perfection through his grace. Zacheus a Prince of Publicans had but a desire to see him, and presently our most sweet Lord invited himself to his house and made him a Son of Abraham, Magdalene a famous & public sinner came creeping unto him; he received her, suffered her to touch, wash and kiss his feet, to the great offence and scandal of the proud Pharisee; from whose slanders he defended her, pardoned in public her sins, & sent her away so great a Saint, as all know. But the conversion of the Samaritan woman is most sweet and delightful; a woman of base & low condition, & of a worse life, having been married to five husbands, and now living with one, that was none of her own: our B. Saviour like a cunning fowler of souls, lay watching for her at a welhead in the heat of the day; began to parley with her, and by little & little drew her on so fare that she threw down her pitcher, and ran into the City, a preacher and Evangelist to her people. Finally he defended the poor woman taken in adultery, absolved her, & sent her home free from sin and death: he pardoned the thief at the last gasp on the Cross: in fine his general proclamation for all is; Venite adme omnes qui laboratis & onerati estis, & ego reficiam vos. Come to me all that labour, and are burdened, and I will refresh you.  
Conclude to run unto this fountain of sweetness, whensoever thou findest thyself defiled with sin; but run with humility and confiden ce: be also ever diligent and watchful to help poor sinners to their conversion: nothing is more grateful to Christ; Docebo iniquos vias tuas; & impij ad te convertentur. I will teach the unjust thy ways, & the impious shall be converted to thee.   

THE FOURTH MEDITATION. Of the miracles & doctrine of our Saviour.  
1. COnsider first, how as the fruit of the tree in Paradise gave life, and the leaves health to the nations; so, though our B. Saviour's principal end, and intent was to give life & salvation to souls, yet the abundance of his goodness spread out his leaves also to the health of the body, with such prodigious miracles, that surpass all understanding and language: Let us consider these two points; the first is the number of them, which S. john affirmeth to be so great, that if all were written, he thinks the whole world could not hold the volumes: see the Scripture, and at every step we shall meet with the lame, the blind, the deaf, the leprous, the dumb, the dead, the possessed, all perfectly cured, raised, freed; Quia virtus de illo exibat & sanabat omnes. Because virtue went forth from him, and healed all. The next is the benignity, facility and promptness with which he did all this; little need of entreating, let him but know the grief, and the cure was at hand: his mother said no more, but, Vinum non habent, they have not wine, and presently the vessels of water were turned into wine: the leprous man had not sooner said, Domine si vis, potes me mundare, Lord, if thou wilt thou canst make me clean. But suddenly: Uolo, mundare: I will, be thou made clean: the Centurion, could hardly say; Domine puer meus iacet in domo paralyticus. Lord my boy lieth at home sick of the palsy. When he was cut of, Ego veniam, & curabo eum. I will come, and cure him. S. Martha and Magdalen sent to him; Domine quem amas, infirmatur, Lord he whom thou loveth, is sick: With which he presently came unto them. Blessed of all creatures be such bowels of mercy and sweetness.  
Conclude to praise and thank him ever for this his heavenly benignity and readiness to do us good, and to cure our infirmities: resolve also to imitate thy heavenly Master, to do freely & nobly for the good of thy neighbour, either spiritual or temporal, what thou art able, without any proper interest and respects, and without so much entreating and wooing.  
2. Consider secondly, how fare different is the charity of our dearest Saviour, from that of men to one an other; we fly, excuse & shrink our shoulders at every thing, that is asked us, though never so easy for us to do; though never so necessary for those that ask; but our B. Saviour, as he never differred the petition of any, Nec expectare fecit oculum pauperis; nor hath made the eye of the poor to expect; so he many times out of his overflowing love, prevented the very ask: as when seeing the paralyticke lying at the pondside called, Probatica, without help or hope of cure, he asked him if he would be cured; and presently said unto him, Tolle grabatum & ambula: take up thy bed, and walk; Again, moved with the tears of the sad widow of Naim, for the death of her only Son; he bid the hearse stand, called up the dead youth to life and delivered him to his nowastonished & joyful mother; to the great wonder & applause of all the people. So he took an other paralyticke, prostrate before him, by the hand and sent him away sound and lusty. So in the wilderness he twice fed thousands of poor people, that followed him, with that miraculous multiplying of five loaves and two fishes: with many more, which are not known or specified, to his own infinite glory, and comfort of poor creatures.  
Conclude with great confidence in this thy so good and liberal a Saviour; for know, that his charity and love to man is still the same, ever most ready at thy call in all necessities, both temporal and spiritual: hear him complain; Sum, inquit, diues; à me tamen nemo quicquam postulat: sum misericors, nemo tamen fidem in me collocat: petite & accipietis. I am, quoth, he rich, and yet no man demandeth any thing from me; I am merciful, and yet no man placeth his trust in me; ask and you shall receive.  
3. Consider thirdly the doctrine of our divine Master, In quo reconditi sunt omnes thesauri scientiae & sapientiae Dei. in whom are all the treasures of knowledge and wisdom hid: and first the excellency thereof; for on the one side it is most plain and clear to the lowest understanding; so that now every poor woman knoweth more of God and his perfections, than ever did Plato or Trismegistus: on the other, it is so profound and full of hidden mysteries, that the highest understanding of men and Angels reacheth not half way: it's compared to the sun, by which all things are seen, and itself never fully in the face; to the river of Nilus, whose waters overflow the banks of the Church; but the wellhead never fount out, never known: to the vast Ocean, through whose waves we sail, but see neither depth nor end. Next ponder the perfection of this doctrine, which is not to fill the brains with vain chimaeras, the heart with pride and the tongue with tattling, as human sciences commonly do; but it storeth the understanding with solid mysteries, and filleth the soul with all virtues; Domine, verba vitae aeternae habes, Lord thou hast the words of eternal life, quoth S. Peter; the Precepts teach the high way to heaven; the counsels raise to a more Angelical pitch; both, though they seem rigorous in their commands, yet are most sweet in the observance: for so saith our Saviour; jugum meum suaue est & onus meum leave. My yoke is sweet, and my burden light.  
Conclude with most humble thankss to the Eternal Father for sending us such a Master, to teach us the way of life: resolve to learn & practise his doctrine; take it for ●●●erne of all thy actions, as S. Francis did; at lea● as fare as thou art table; Et invenies requiem anima tuae; thou shalt found rest to thy soul. Attend ever to the holy Scripture with humility and reverence, & thou wilt find new comforts in thy soul.  
These following must begin to be read on Sexagesima Sunday at night.    

THE FIFTH CHAPTER, Of the Passion & Death of our B. Saviour.  
NOw we are come to the last Seen of our Saviour's life and sufferings; which as it is ever more full and pathetical, than all the former; so shall we found in this his period, both the malice and hatred of his enemies more violent, than ever; and his patience, love, magnanimity never more perspicuous: & lastly for a Christian soul, not where greater examples to all virtues; apply therefore, o Christian, the mouth of thy soul to these flowing conduits of life & grace: suck the blood of the Lamb of God, sacrificed for thy redemption.  

THE FIRST MEDITATION. How our Saviour is sold by judas; and taketh leave of his Mother.  
1. COnsider first, what an injury it was to our B. Saviour to be sold to his enemies by his own disciple; and that for thirty pence: Si inimicus meut male dixisset mihi, sustinuissem utique; if mine enemy had spoken evil to me, I would verily have borne it; but thou, my beloved Apostle, Dux meus & notus meus; my guide and my familiar; who lived and slept together, and eat our bread at the same table; this seems to surpass all measure: were it not, that the vileness of the price yet goeth further: o judas, couldst thou set the Son of God at no higher a price than that of a common slave? why, he bought thee and us allwith the price of his blood. But how came Judas to fall into so desperate a treason? see whether a passion, not at first resisted, carrieth a man: his covetousness made him first steal for himself out of the common purse, which he kept; at last increasing made him cell his Master, to get thirty pence; and afterwards to hung and damn himself. Now what face, what colour could he put upon so horrid a fact, as to cell this Paschall Lamb to those bloody wolves; that is; his own Master to his public enemies? what reasons could he allege? forsooth, that he was weary of his company, because he broke the law; kept not the Sabbath; kept company with public sinners, glutrons, drunkards, whores, Publicans etc. was a conjurer, blasphemer, and made himself for all this, the Son of God: o Judas! how against truth, and thy own conscience dost thou blaspheme? but all is there good and holy, the bargain is made, and the money paid: and judas returns home to his Master's company; follows him, and speaks him fair, as though nothing were done; as though his Master knew nothing of it.  
Conclude to take heed of thy passions at the beginning; slight them not, neglect them not trust not to any dignity, thou art placed in, none higher than an Apostle-ship, from which judas fell; examine thyself well, it thou have never sold thy Saviour for less, than he did; for a thought, or for a rotten pleasure.  
2. Consider secondly how the time being come, that our B. Saviour was to enter into the last and most terrible combat of his passion; & to take his last leave and farewell of his most dear Mother; he takes her a side, and beginning a most solemn and sad discourse; first as a most grateful and humble Son thanketh her for all the love and care, she hath showed him in his education and breeding; and for the bread he both eaten at her table: than declareth unto her, how the time appointed him by his Eternal Father to accomplish the redemption of mankind, was come; how he was now to go to Jerusalem; there to be taken prisoner by the treachery of his own disciple judas; to be falsely accused, condemned, hanged on a Cross betwixt two thiefs etc. all which he was most willing to undergo, because it was his Eathers will, and for the good of men; and desired her to do also the same, and to conform her will to Gods, as he did. And with this he embraced her most tenderly; asked and gave a mutual blessing; took his leave and left her; but in what case, expect not to have it written or expressed; for he his more dull than lead, who cannot apprehended somewhat and more stony than flint, who cannot drop one tear: but to wade into the depth itself, as it was, not the tallest Cedar of Libanus; nor Angel of heaven can do it.  
Conclude therefore; every one for himself, with that sorrow, tears and compassion, that such a story deserves; and both Christ and his B. Mother shall inspire.  
3. Consider thirdly here for all that shall follow in our Saviour's passion; that as on the one side the sorrow, grief and anguish which the B. Virgin suffered at every passage and station of her Son's Tragedy, was the greatest that ever hath or shall oppress a human heart, and exceeded only by that of her Son; able a hundred times, not only to dismay and put her by herself, but also quite to bereave her of her life: so on the other side, her modesty, courage, and comportment was such that being every where present, and often an eye-witness of what passed; yet she never shown the lest weakness, fear, or imperfection in the world. Her grief proceeded from her love, which being by all titles the greatest, that ever was, increased her sorrow in like proportion: her constancy and fortitude was supernatural, grounded in that her total resignation and conformity to the will of God: this was so great and entire, that duubtles had God so commanded her, she would without the lest flinching or pusillanimity, like an other Abraham, have sacrificed him with her own hands; that is, scourged, crowned & crucified him; although every thorn and nail would have pierced her tender heart, more than her Son's flesh. O how often did she use the prayer of her Son in the garden, and cry out to the Eternal Father? Pater mi, si possibile est, transeat à filio tuo & meo calix iste, verumtamen non mea, sed tua voluntas fiat. My Father, if it be possible, let this chalice pass from mine & thy son, but yet not my will but thine be done.  
Conclude to accompany the Virgin Lady in this her sad pilgrimage to mount Caluary, with true sorrow; compassion and tears; but with as full a resignation also of thyself to God, In tompore & aeternitate: in time and eternity: take heed thou increase not her Son's torments, & her griefs by sin; for this it is, that pierceth more to the quick both their hearts, than all the nails and thorns of his enemies.   

THE SECOND MEDITATION. Of his last supper & washing of feet.  
1. COnsider first, how our B. Saviour accompanied with his Apostles, went to jerusalem; and entered into a house prepared for him, Canaculum grande stratum: A spacious and well furnished dining-room, fit and capable of the great mysteries, which were to be wrought in it: for here he eat his last Paschall supper: here he instituted the most B, Sacrament: here after his resurrection he appeared to his Disciples: here came down the holy Ghost upon them all: here was said the first mass, and raised the first Christian Altar. Entering here, his first words were: Desiderio desideravi hoc Pascha manducare vobiscum antequam patiar: with desire I have desired to eat this Pasche with you before I suffer: to show the long and earnest desire he had to suffer for our redemption: blessed be that breast, where such love did harbour: when he saw the Paschall Lamb lie roasted on the table before him; o how did he see himself in this figure, lying on the table of the Cross before his Eternal Father, the true Lamb, Qui tollit peccata mundi, who taketh away the sins of the world, flayed with the knife of the divine justice, and roasted in the flames of his own charity? But hearken unto his most just and amorous complaint; Amen dico vobis, unus vestrum me traditurus est: Amen I say to you one of you is about to betray me; o judas how dost thou look? how dost thou not sink under the table, at such a thunderbolt? o how true is it, Peccator cum in profundum venerit, contemnit? a sinner when he shall come into the depth of sin, contemneth? he stirreth not, but with the rest of the most innocent and fearful Apostles durst ask; Nunquid ego sum Rabbi? o juda tu dixisti; is it I Rabbi? o judas thou hast said. Yea thou art he; but repent, and be sorry; and I will yet forgive thee.  
Conclude to prepare in thy soul a Coenaculum grande a great refecterie for thy Saviour; that is, a free and noble heart; but let it be stratum; clean from filth and adorned with graces, take heed no judas enter, he will spoil the quiet & sweetness of thy heavenly banquet.  
2. Consider secondly, how the Paschall supper being ended, and with it all the figures and ceremonies of the old law; and our Saviour intending to ordain and institute the Sacraments and rites of his new law; to show the dignity of them before those others; and the different reverence, they required; see the solemnity wherewith he begins: Sciens quia omnia dedit ei Pater in manus & quia à Deo exivit & ad Deum vadit, surgit à caena, & ponit vestimenta sua, & cum accepisset linteum praecinxit se, deinde mittit aquam in peluim & capit lavare pedes discipulorum etc. Knowing that the Father gave him all things into his hands, and that he came from God, and goeth to God, he riseth from upper, and layeth a side his garments, and having taken a towel, girded himself, after that he put water into a basin, and began to wash the feet of the disciples etc. Where he hath recommended unto us three virtues, most necessary for the use of these his divine Sacraments; that is, purity or conscience, humility and charity; the first he signified in the washing his disciples feet, saying; Qui lotus est, to wit from great sins, non indiget, nisi ut ut pedes lavet, sed mundus est totus, He that is washed, needeth not but to wash his feet but is clean wholly. From all what so ever: the other two he practised himself in the highest degree. Behold, my soul, the Son of God, the Monarch and Master of the world, lying at the feet of poor fishermen, washing and wiping them with those hands, that had done so many miracles; that made both heaven and earth; and with the powers of heaven stand astonished at such a spectacle; again his burning love and charity would not admit a servant, a boy to help him in this act, all must be done by his own hands, that belonged to our good and example: Discite à me quia mitis sum & humilis cord. Learn of me, because I am meek, and humble of hart.  
Conclude never to come to the holy Sacrament without some special exercise of these three virtues, of purity of conscience, of profound humility and sincere love, both of God and thy neighbour; than mayst thou come confidently ad mensam Domini tui. To the table of thy Lord.  
3. Consider thirdly, how the holy & zealous S. Peter seeing his Lord and Master cast himself at his feet to wash and wipe them, all amazed and affrighted, drew bacl his legs and cried out; Domine, Tu mihi lavas pedes? Lord, dost thou wash my feet? thou my Lord and Master? thou, whom lately by the revelation of thy heavenly Father, I have publicly confessed to be the Son of the ever living God? Thou to me a poor worm, and vile sinner fare too unworthy to do the like office to thee? Be content and yield, quoth our Saviour; Quod facio, nescis modo, scies autem postea: that which I do thou knowest not now, hereafter thou shalt know. Not, no dear Lord, what soever it be, I care not; Non lavabis mihi pedes in aeternum. Thou shalt not wash my feet for ever. Our Saviour seeing Peter so hot, and out of humility to forget his obedience; with a gentle yet piercing frown said; Si non lavero te, non habebis partem mecum: If I vash thee not, thou shalt not have part. with me. Where at poor Peter, as one thunderstruck, shrinks up his shouldyrs, & boweth down his head with, Domine non tantum pedes meos, sed & manus & caput; Lord, not only my feet but allsoe my hands and head; all what thou wilt good Lord, rather than loose or displease thee. A most devout passage and containing two necessary lessons; the one that our duty and obedience towards our Prelates and Superiors must not be broken or omitted for any pretence or colour of private or public good, not not virtue it self; for we see S. Peter's humility could not excuse him: the second, that upon the lest notice, that what we do offends God, presently we surrender ourselves and fly back without any more excuses or disputes.  
Conclude to learn and practise these two wholesome lessons, as thou hopest to have a share with Christ: see & mark the daily occasions thou hast to use either one or both of them.  
4. Consider fourthly, how our most humble Saviour with the basin in his hand, and towel about his middle, passing on from S. Peter to the rest, found in every one the like effects of admiration, humility and obedience; until he came to the traitor Judas; where besides some dissembling perhaps, and false hearted compliments, he found nothing, but a sink of sin and treason; a rock of obstinacy & malice: no waters so chrystall-cleare, as can cleanse him; no baths so warm, as can mollify him, See the Lamb of God, with more humility, doubtless, than ordinary, prostrate at this traitors feet, washing, wiping & kissing them, to the astonishment of heaven & earth; and with bedeawed eyes speaking thus unto his benumbed soul: o judas, friend, disciple, and Apostle of mine; why wilt thou persist in thy malice and treason? Quid feci tibi, aut in quo molestus fui? what have I done to thee, or in what have I been trowblesome? or rather, Quid non feci pro te? what have I not done for thee? I have made thee my Apostle; given thee power to do miracles; cast out devils etc. Et si hac parua sunt, adijciam tibi multò plura: and if these are little I will add far more, only repent and save thy soul: fear not, I shall suffer for thee & all the world; but why by thy treason, and damnation? thou heardest what I said even now,; Va homini illi per quem filius hominis tradetur. woe be to that man, by whom the Son of man shall be betrayed. But all in vain; the Traitor feels nothing: Daemonium surdum, caecum & mutum. A deaf, blind and dumb devil.  
Conclude to imitate thy sweetest Saviour; in winning thy enemies by sweet and amiable means: hear what he says: Exemplum ded● vobis, ut quemadmodum ego feci & vos facitatis: I have given you an example, that as I have done, so you do all so: next take heed of an obdurate heart: all the dew of heaven is hardly able to mollify it: pray to thy Saviour daily: Animo irreverenti & infrunito ne dederis me. Give me not over to a shameless and foolish mind.   

THE THIRD MEDITATION. Of his instituting the B. Sacrament & prayer in the garden.  
1. COnsider first, how true are those words of S. john, speaking of our Saviour preparing himself for the instituting of the most B. Sacrament of his body and blood; Cum dilexisset suos, qui erant in mundo, in sinem dilexit eos; whereas he had loved his that were in the world, unto the end he loved them: that is, shown greater signs and gave greater pledges of his love at the end, than ever before: let us for the present ponder only these two points: the first, what he gave & left with us; which we shall also find to be two things, so great and superexcellent; that heaven and earth are capable of no more: the one is his true and real body under the shape of bread, his true & real blood under the shape of wine; where unto is annexed his Divinity, and in a word the whole B. Trinity, or what soever is contained in him as God and man: the other is a full absolute power to all Priests good or bad, wise or simple, when, where: and as often, as they please, to consecrated the same body and blood, and give it to whom they please, good or bad. O you holy Angels, envy us not. The second is, when and why he left us this holy Sacrament; when did he it? but when the high Priests and jews were plotting his death; when Judas was betraying him; when his Apostles with all the world were ready to run away and forsake him: finally, than was he preparing a banquet for us, when we were preparing whips, thorns & naises for him: and why, o most loving Jesus? Haec, quoth he, quotiescumque feceritis, in mei memoriam facietis; these things as often as you do them you shall do them for the commemoration of me. The greatest sign of an ardent lover is, when he desireth to be beloved again: nothing but this doth our Saviour require of us for all that he hath done and suffered for us: Fili, praebe mihi cor tuum. Son, give me thy hart.  
Conclude to thank thy Saviour daily for this inestimable Sacrament: and for the power, he hath given to Priests to consecrated it: repay him in the coin, he requireth: that is, love for love, heart for heart.  
2. Consider secondly, how our sweetest Saviour having communicated all his Apostles, & judas gone about his villainy: he maketh unto them a very large & most heavenly sermon, set down by S. john in four longs chapters: and most sweet to any devout soul, that shall read it: every sentence is a flame, and every word a spark of that love-burning furnace of his divine breast: taking his last leave of his dear and best beloved Disciples; and comforting their weak and heavy hearts: Filioli, modicum vobiscum sum; Little children, a little while I am with you; farewell, for I am going to my Father: but be not grieved, it is for your good, to prepare you a place in heaven; to sand you the holy Ghost; nay I will not leave you orphans, but I will come again and take you to myself: in the mean time, ask my Father what you will in my name, and he will give it you; for my Father loveth you tenderly, and so do I also; and the holy Ghost and we will all come, and live with you to the end of the world; and if you be persecuted and grieved, know that your grief shall be turned into joy; and you shall do miracles and wonders greater than ever I have done. I have much more to say, Sed non potestis portare modò: pacem meam relinquo vobis, pacem do vobis: But you can not bear now: my peace I leave to you, peace I give to you. Farewell dearest children; and take this command as my last will and testament: Mandatum nowm do vohis, ut diligatis invicem; sicut dilexi vos, ut & vos diligatis invicem: in hoc cognoscent omnes quia discipuli mei estis, si dilectionem habueritis ad invicem: surgite, eamus hinc. A new commandment I give to you, that you love one an other: as I have loved you, that you alsoe love one an other; in this all men shall know that you are my disciples, if you have love one to an other: arise let us go hence.  
Conclude with all the tenderness, love and tears that thy heart & eyes can afford thee: love him, that is, keep his commandments, and above all his last, that is, love thy neighbour, keep mutual charity, whatsoever it shall cost thee; deceive not thyself with pretences, but look truly in thy heart, and if thou found not there this love, thou art not Christ's disciple.  
3. Consider thirdly, how our B. Saviour having at length ended his sermon; he lifted up his eyes to heaven, and made a long and most devout prayer to his Eternal Father, both for his disciples than present, and also for all that should believe in him to the end of the world  omnes unum sint, sicut tu Pater in me & ego in te. That all may be one, as thou Father in me, and I in thee. This done, he led them out into the garden of Gethsemani, a known place to the Traitor, because he often used to repair thither with his Disciples. Behold my soul the Lamb of God, walking now amidst his disciples and friends, shortly to return the same way bound and dragged by his wolvish enemies: behold him enter the garden, the field and place of battle: our first Adam with the abuse of his liberty lost us all in a garden: our second Adam, to restore us all with the loss of his own liberty, enters also a garden: but as fare different from the former, as the fruit they both yielded: that with its sweets brought us to death this with its bitterness restored us to life. Here leaving the eight behind, with Sedete hic & orate: sit you here, and pray. he goeth a little further with those three, that had seen his glory on mount Tabor, to be also now witnesses of his bleeding anguish in the garden of Gethsemani: to these commending more earnestly, Sustinete & vigilate mecum, stay and watch with me; he betaketh himself to prayer, the only shield in the day of battle, the surest helm in a stormy and boisterous sea.  
Conclude to accompany thy Saviour in this sad passage with compassion, tears and sorrow; but above all with prayer; take heed of what happened to the Apostles & to that valiant Peter, who because they slept, when they should have prayed, ran away, when they should have fought and died with him, as they had promised. O take heed; purposes are to little purpose, unless backed and strengthened with prayer.  
4. Consider fourtly, how our B. Saviour discloseth unto these three disciples, the torrent of grief, fear and anguish, which oppressed his tender heart; Caepit contristari, pavere, taedere & maestus esse; He began to fear, to be sorry heavy and sad. Which hitherto he had repressed, that he might comfort and encourage them: but now, o my trusty and beloved disciples; Tristis est onima mea usque ad mortem; my soul is sorrowsull even till death; that is, with a grief, that now presently would strike me dead, did I not preserve myself for the future torments, that is, with a grief, that shall endure till my death, without the lest spark of comfort or relief. Dearest Lord, what sudden storm in this? is not thy soul glorious! & cannot she than dispel these clouds, & quiet these thy inward troubles? yes, she is both glorious, and can do it; but now she doth quite abandon the inferior part to all her natural passions and fears, to suffer the more truly and feelingly for us: and so consider him hence forward in all his passion, as a pure man, weak, tender and delicate of complexion: and so, as desirous of company, a thing natural to grief and fear; he said unto them Sustinete hic & vigilate mecum: stay here and watch with me: what did the poor Apostles think, to hear this new language from their Master? how did they look to see him tremble and all in a cold sweat? certainly their weak hearts were all in a confusion, and their grief burst out into a flood of tears.  
Conclude to keep them company with a true and loving compassion of thy dearest Saviour's affliction: thank him most humbly for discovering this his tribulation, which being inward, would otherwise not have been known, and so have lost the due thankss, which all Christians own him for it, as being suffered for them.  
5. Consider fifthly the fortitude and courage, with which our B. Saviour took from the company of his disciples, a natural comfort to grief; Auulsus est ab eye; he was pulled away from them; and falling prostrate on the ground before his Eternal Father, cried out; Pater mi, si possibile est, transeat à me Calix iste; my Father, if it be possible, let this chalice pass from me. this was the cry of the inferior part, trembling at the future torments; but presently checked by the Superior, lest it might prove inordinate, with, Uerumtamen non mea sed tua voluntas fiat: but yet not my will, but thine be done: this he repeated three times, for three whole hours at lest, with the humility, instance & fervour, as we may imagine: yet he made notwithstanding two interruptions, to visit his three disciples, & see how they behaved themselves, but found them both times alseep. O my soul, how careful and solicitous is thy Saviour for thy salvation, but how drowsy and careless art thou? Behold him in the saddest plight, that ever happened; going and coming betwixt his Father and discipless there petitioning for his own grief, & here soliciting their good and salvation; but can get not hearing on either side: left and forsaken of all, in a solitary place, in a darksome night, in the deepest anguish of an afflicted soul. Till at length; an Angel from heaven appeared to comfort him. O my God is it come to that pass, that an Angel must come to raise up that head, and cheer up that face, In quam omnes Angeli desiderant prospicere? On which all the Angels desire to look?  
Conclude with the affections, thy devotion shall give thee: strive to imitate thy Saviour in two things, in his humility perseverance and resignation in his praying: and also in care and watchfulness, first for thy own salvation, and next for theirs, who are under thy charge,  
6. Consider sixthly, what kind of comfort this was, that the Angel brought him; it is not expressed, but by the effect it had in him, we may be certain, it was no other, than that his Father's pleasure and last command was, he should die on the Cross for the redemption of man: for, Faitus in agonia, quoth S. Luke, prolixius orabat, & factus est sudor eius sic●t guttae sanguinis, decurrentis in terram. Being in an agony, he prayed the longer, and his sweat be●ame as drops of blood trikling down upon the earth. Who hath ever heard of a sweat like this, of drops so thick, so great, and those not of water; but of purest purple blood, trickling down a pace, not on his face or garments, as usually, but round about from all his body, to the very ground whereon he lay, Decurrentes in terram. Trikling down upon the earth. If his body suffered thus, what pangs than, what agonies did that his noble and tender soul, endure from whose sole anguish those showers of blood streamed through his body? in our griefs and fears the blood recoils from the outward parts to the heart; but here the heart of our dearest jesus is so pinched and pressed, that it spouts forth its best and vital blood upon the ground: pressed, I say, on the one side with the natural fear of so crueell and ignominious a death; and on the other, with a vehement desire to obey his Father's will, and redeem man; & so great was the violence, so strong the impression of the Superior part upon the inferior to make her stoop and pronounce these four words, Non mea sed tua voluntas fiat; not my will but thine be done; that it cost her a mortal agony & a shower of blood.  
Conclude at lest with a drop or two of tears, if thou canst repay thy Saviour in no better coin: o thank him for that sinal consent for that, Fiat voluntas tua, thy will be done, on which depended our eternal happiness; by which he bought us of his Father, and sealed the contract wirh his blood; by which finally we are pardoned & received into favour. Blessed be our bleeding jesus for ever.  
7. Consider sevenly the real causes, that so oppressed the heart of our stoutest David, and laid flat on the ground the strength of our Samson: the first was the lively representation of his imminent death with all the torments, ignominies and scoffs he was to suffer; so that we may truly say, that he suffered all his bitter passion twice over; once by the hands of his enemies, & once by his own; that is, by his clear imagination of all at once, what in the execution came but successively. The second was, a distinct knowledge and sight of all the sins of the world, from the beginning to the end, how little or great so ever; & that all this black scroll was now laid to his charge by his Father, to be crossed and canceled with the last drop of his blood. Most innocent Lamb! hell doubtless with all its furies, could not affright thy soul like one of those monsters. The third was, to see the little use and fruit, the very Christians would make of all his labours and sufferings; but most blind, ungrateful, & obdurate, would rather turn this honey into their poison; Et conculcare sanguinem Agni; and tread under foot the blood of the lamb. Than endeavour thereby to work their own salvation. These with many others, like a fierce squadron of enemies assailed at once his noble and tender heart, and made it dissolve into sighs, groans, an not tears, but streams of blood.  
Conclude o Christian soul with a true feeling and hatred against sin, the sole cause of all thy saviour's miseries, and thy own: again, hate ingratitude, Quae exsiccat ossa; which drieth up the bones; make good use of his passion, for thou canst not please him better. Lastly provide in time for a good death; for if in Christ, Et in viridi ligno haec fiunt, and in the green wood those things be done, to wit, these fears, these agonies: In arido quid fiet? in the dri● what shall be done? what will a poor sinner do at that hour? how will he look? whether will he run?   

THE FOURTH MEDITATION. Of our Saviour's being taken prisoner.  
1. COnsider first how our B. Saviour, having after so long and bloudya combat vanquished all fear and pusillanimity, riseth from the ground with his face and eyes swollen and inflamed, his uhole body and garments in gory blood, Et rubicundi sicut calcantium in torculari: and read like those that tread wine in the press. But wiping and clearing up his countenance as well as he could he went to his discipls, whom again he found asleep, little thinking in what case their dear Master had been: but he was now so fare from chiding them, that as a most tender Father he said: Dormite iam & requiescite. Sleep now and rest. But thou sweetest jesus, Quando dormies? quando requiesces? when wilt thou sleep? when wilt thou rest? wearied, toiled and congealed in thy own blood, when or where wilt thou repose? no more sleep, not more rest for thee, but In ara Crucis, the last sleep of death on the hard bed of the Cross. But behold judas thy Apostle, thy disciple is come as Captain to a band of soldiers with clubs, bills and swords; and offers thee a most false kiss, with Aue Rabbi: hail Rabbi: strike this Goliath dead, o David, confounded these Philistine troops, o our Samson: nothing less: our Saviour with a settled & undaunted courage goeth forth to meet him, receiveth the kiss, with, Amice ad quid venisti? juda osculo filium hominis tradis? friend where to art thou come? judas, with a kiss dost thou betray the Son of man? I know and have told thee what thou comest for: thou hast betrayed me; be yet ashamed, and repent, and I will forgive thee, and as a friend receive thee into my favour and grace.  
Conclude with admiration & hatred of such obdurateness, with fear of so desperate an estate; with love also & confidence in the goodness of thy Saviour how much soever thou hast offended him; for he denieth his friendship to none, who offered it to Judas. How often hast thou betrayed thy Saviour with a kiss in coming unworthylie to the blessed Sacrament; for he that doth so, inviteth Christ in amongst his enemies.  
2. Consider secondly, how our B. Saviour, to show that no force was able to take him; had he not freely and of his own will delivered himself; he wrought by his omnipotent hand not less than five miracles in this passage. The first, that although they had. seen judas kiss him, which was the sign agreed on, yet he blinded them so, as they for all that knew him not; for ask them, Quem quaeritis? whom seek ye? Their answer was, jesum Naezarenum; jesus of Nazareth; not knowing, that it was he who asked them; and this happened not once but twice: the second, that at these two words, Ego sum, I am he, like men thunderstruck, they all reeled backward, and fell flat on the ground; and there had remained, had he not raised them again with a second, Quem quaeritis? whom seek ye? o who shall be able to stand the thunder of his voice at the day of judgement, that Ite maledicti, go ye cursed, if these two words so mildly uttered throw down troops? The third was: the curing with a touch of his blessed hand the ear of Malchus, which the sword of valiant Peter had cut of. The fourth, that none yet durst lay hands on him, but stood like dogs at a bay, until after a large discourse unto them, and complaint that they came unto him as to a thief, he gave them leave in these words, Haec est hora vestra & potestas tenebrarum: This is your hour, and the power of darkness; yet not without the condition (& this was the fifth miracle) that they should not touch any of his disciples; Si ergo me quaeritis sinite hos abire. If therefore you seek me ●et these go their ways.  
Conclude with joy and thankss to thy Saviour for this his glory; with humble gratitude's for delivering himself so freely into his enemy's hands for thy redemption: beg of him that he will never let thee fall into such obdurateness of heart as these blind men did; who, for all so many miracles done before their eyes, went on with their wicked enterprise.  
3. Consider thirdly, how not sooner had our B. Saviour delivered himself with those words, Haec est hora vestra & potestas tenebrarum; this is your hour, and the power of darkness; but like so many ravenous & hunger y wolves they rushed in upon him; and such was their fury and multitude, bore him over to the ground, where they buffeted him, kicked him, & pulled him by the hair of the head and heard; Conculcaverunt me inimici mei, quoniam multi bellantes adversum me; mine enemies have trodden upon me, because they are many that war against me; o what clamour;, what shouts, what opprobrious out cries did they make! Sicut exultant victores capta preda: as conquerors rejoice after a prey is taken, & presently, least he should slip from them, as before he had often done, they cast great ropes about him; one, as S, Bernard contemplates, about his neck, another about his middle, with his hands noosed behind him. O you Philistines fear no more our Samson, his Dalila hath betrayed his strength into your hands; a hempen twist will hold him. Thus they drag him away through thick & thin; now running, now falling, now stumbling in the dark, without a hand to help himself, or without a friend to lend him one: o you Apostles, where are you! what is become of your valour, your loyalty, your promise? all gone, all vanished, and he alone In medio inimicorum suorum, in the midst of his enemies, Is carried to the slaughter like an innocent Lamb, for them and all the world, without opening his mouth, or once complaining.  
Conclude from hence forward to follow thy Redeemer from stage to stage, from judge to judge, with prayer, love and compassion, but ever remember who he is and the dignity of his person, Judge him not by his present condition, unless it be to see, how low he stoopeth for thee.   

THE FIFTH MEDITATION. Our B. Saviour is brought before Annas and Caiphas.  
1. COnsider first, how the first judge before whom our innocent jesus was presented, was Anna's Father in law to Caiphas, high Briest of that year; because he was a man of dignity and his house lay in their way: behold this proud Priest sitting in his chair, and with sweelling pride and content, ask of the King of Majesty and Judge of the world, impertinent questions De discipulis & doctrina eius: of his disciples and of his doctrine: our Saviour with his eyes on the ground and his hands tied behind him, answered nothing touching his disciples; for what should he say of them? accuse them he would not, and praise or defend them in this last action he could not: but for his doctrine he raised up his head and voice, and said, Ego palàm locutus sum mundo etc. Quid me interrogas? interroga eos, qui audierunt etc. I have openly spoken to the world etc. why ask you me? ask them that have heard etc. And it is observed that our divine Master in all his passion seldom or never made answer to any but in the behalf of truth or his doctrine. But here a vile servant standing by, up with his sister, and gave him a blow over the face, with, Siccinè re●pondes Pontifici? answerest thou the high priest so? to the great content and laughter of all present, but to our meek Lamb a great pain and greater affront: yet he replied not more, but Si malè locutus sum, testimonium perhibe de malo; si autem bene, quid me caedis? If I have spoken ill, give testimony of evil; but if well, why strikest thou me? and this also in defence of his former words.  
Conclude to stand up ever for the Catholic faith & doctrine of thy Saviour; ne●er hid thy head, never spare thy voice when or howsoever thou shalt be questioned about it; and what buffets soever thou shalt suffer for it, answer not otherwise than our Saviour did; and how soever the world laugh at thee, comfort thy sel●e with this promise of thy Lord, Qui me coufessus fuerit coram hominibus, confitebor & ego eum coram Patre meo. Every one that confesseth me before men, I alsoe will confess him before my Father.  
2. Consider secondly, how from thence he was hurried to the Palace of Caiphas the high Priest, Vbi Scribae & Seniores convenerant; where the scribes and ancients were assembled. All with a longing desire to see before them this new prisoner, and with a full resolution to make him away by right or by wrong: and therefore at his very entering after a scornful welcome fell presently to the examining of witnesses; but because they could found none true, they contented themselves with false ones, Multi testimonium falsum dicebant adversus eum; many spoke false witness against him; yet all in vain, for such was the innocency of our Saviour, that even false witnesses could conclude nothing against him, Quia non erant convenientia testimonia eorum, for their testimonies were not convenient, but contradicted one the other, which even made their galls burst with rage and envy; so that the high Priest risen up in a storm, ask him why he answered nothing to all these testimonies! But to what, proud man, to what? make first thy testimonies agreed, how false soever, and than demand an answer. Wherhfore he tries another way, Et adiuro te, quoth he, per Deum viwm, ut dicas nobis si tues Christus filius Dei. I adjure thee by the living God that thou tell us if thou be Christ the Son of God. Our Saviour out of reverence to this Father, & in defence of such a mystery, wouchsafed his answer, and said: Tu dixisti: thou hast said: 'tis true; but one day you shall see the Son of man coming in the clouds with majesty and terror: whereat, out of zeal forsooth, they rend their garments, and cried out, blasphemy, blasphemy! give sentence, what do you think of him? At illi, without more ado, dixerunt, Reus est mortis. But they said he is guilty of death.  
Conclude thou to cry out to the contrary with all the Angels of heaven: Dignus es, Domine, accipere virtutem & divinitatem & honorem & gloriam & benedictionem, Thou art worthy, o Lord, to receive power and divinity; & honour, and glory, and benediction. Thank him for receiving this so not only unjust but also illegal sentence of death for our sake; and take ever great heed of opposing the known truth out of passion or any other pretence.  
3. Consider thirdly, how this illegal sentence had an execution as illegal; for all with unheard of barbarism and cruelty laid presently hands on him, and like furies of hell more than men, showered upon him all manner of blows, blasphemies and affronts: we may reduce them to these four heads. First, they spit in his face, and disgorge their filthy phlegm on that divine forehead, where beauty and majesty sits: o my soul, what canst thou think? men seek a dunghill, or by-corner to spit in, but these devils found no other sink, than that face, in which the Angels are delighted. Secondly, they buffet, kick and strike him with merciless rage; and he, with his hands tied behind him, not able toward one blow, wipe his face, or help himself: hear what he says by Isaias: Corpus meum dedi percutientibus & genas meas vellentibus, faciem meam non averti ab increpantibus & conspuentibus in me. I have given my body to the strikers, and my cheeks to the pluckers: I have not turned away my face from the rebukers, and spitters. Thirdly, they cover and muffle his face with some dishclout; and than at every blow ask him in scorn; Prophetiza nobis Christ, quis te percussit? Prophecy unto us, o Christ, who is he that struck thee? These villains hid that face, which the old Prophets cried out to see; ostend faciem tuam & salui erimus. Show thy face, and we shall be saved. Fourthly, they pulled him by the hair & beard, with a thousand other as nameless, as shameless affronts: what shall vv●e more admire? the meekness, patience ●nd fortitude of our heavenly Samson, or the madness & frenzy of these Satanical Philistines?  
Conclude, as on the one side thou canst not choose, but detest their malice, and adore thy saviour's patience and magnanimity; so on the other, to bear with like patience, what injuries shall befall thee; and to take heed how thou joinest with these villains in affronting thy Saviour; believe it, every mortal sin strikes him over the face, and spits at him more than all the Jews did.  
4. Consider fourthly, that none of all his torments, scorns and abuses pierced his tender heart nigh so much, as did the utter loss of his disciple Judas, and the most dangerous fall of Peter. judas for the gain of a little money, lost his Master, his life, his soul, nay and money too; for Proijciens in templo abiens laqueo se suspendit. Casting it down in the temple he went and hanged himself with an halter. How many in the world for the like dross do daily the same, and come to the same end? cell their Saviour, his faith, his grace; and at one clap loose all, and gain hell and damnation. Peter, who had received more favours, than all the rest; who like a Giant had vaunted that if all forsook him, yet he never; who had been warned more than once, to take heed; who had he known it, had doubtless run the traitor judas through with his sword: yet now he grows cold, stands by the fire, and at the voice of a silly maid, once, twice and thrice, denies, swears and damns himself if ever he knew the man: strange, that he should not now know him, for whom, but even now he had fought and cut of Malchus his ear neither could the cock's crowing make him remember himself; till his sweetest Master amidst his furious tortures ' sent him a glance of his eye, and with one ray opened his understanding, and warmed his breast anew; so that, Exiens foras, flevit amarè; going forth he wept bitterly. Not only than, but all his life time from the cockcrow till morning, ever watering his aged cheeks in penance.  
Conclude to take heed by the example of these two Apostles, the one for ever lost, the other hardly recovered: take heed, I say, in what estate soever thou art, of covetousness of any worldly things, and of presumption on thy own strength: than fear a fall most, when thou shalt fancy thyself most secure Finally learn of S. Peter to do penance for thy sins, and to thank thy Saviour for the million of times, he hath raised thee, dead and drowned in sin.  
5. Consider fifthly, what a night our sweetest Saviour passed amongst those his unsatiated enemies: for about midnight the high Priest with the Princes and Pharises going to take their rest, left him amongst the rout to use him at their pleasure; who out of their own cruelty and malice, as also to please their Masters, fell afresh upon him with all their fury and rage. O who can tell, what our dearest Lord endured all this sad night? S. Luke passeth them over in these four words: Et alia multa blasphemantes dicebant in eum: And blaspheming many other things they said against him. And S. Hierome affirmeth, that all will not fully be known till the day of judgement. Yet sit by him a while, my soul, and contemplate on the one side the fury, rage, and baseness of these ministers of the devil; and on the other, thy Lord's invincible patience, gravity and charity, even than praying Pro persequentibus se. For them that persecute him. After a wile step over to thy Lady, his most afflicted mother, (who no doubt had quickly tidings of the state her Son was in) and see, if thou canst, the universal eclipse and oppression of her soul, the floods of her eyes, the sighs and groans of her breast, the cries she made to heaven for him; Pater si possibile est, transeat à filio tuo & meo Calix iste; Father if it be possible, let this chalice pass from thine and my Son; yet with the same resignation; Non mea sed tua voluntas fiat. Sic plorans ploravit in nocte, & lacrymae eius in maxillis eius; non est qui consoletur eam ex omnibus charis eius. Not mine, but thy will be done. So weeping she hath wept in the night, and her tears are on her cheeks; there is none to comfort her of all her dear ones.  
Conclude to accompany thy Lord and Lady some part of this sad night in watching, prayer and compassion: offer all, that both suffered, to the Eternal Father for all thy hidden and unknown sins, wrapped up in the night of thy own negligence and carelessness: beg light from these two morning-stars to see them, amend, and satisfy for them.   

THE SIXTH MEDITATION. Our Saviour is brought before Pilate and Herod.  
1. COnsider first, how early in the morning, the high Priest and the Princes of the jews meet in a full counsel, notwithstanding their late going to bed; & what to do, but to satisfy their own malice, & extinguish the light of the world? so it is, the wicked are fare more watchful and industrious to obtain their wicked ends, than the children of God to obtain theirs. Our Saviour is again brought to the bar; the same question asked again; Si tu es Christus, dic nobis; if thou be Christ, tell us: and the same answer returned, that he was: with that, all rose up against him as a man convicted by his own confession: Et surgens omnis multitudo duxerunt eum ad Pilatum. And all the multitude rising up, led him to Pilate. But why did they carry him to Pilate a Gentle and Roman Governor? why did they not stone him themselves for blasphemy, as afterwards they did S. Steven? for no other reason, but their malice, to have him die on a Cross, a death so infamous, that they themselves could not inflict it; a death only for famous thiefs, murderers and malefactors. See by this, their rancour against this most innocent Lamb of God: see how he is hurried away to Pilat's house at the further end of the city, above a mile and a quarter; haled through the streets with shouts and cries; that now all was discovered; that he had confessed himself a blasphemer, cheat and enchanter; and for that, the whole Council resolved to deliver him over to the Gentiles etc.  
Conclude to follow thy Saviour this third stage to Pilate, and at length count them all, and thou shalt found almost ten miles, that he went from thursday evening till friday noon. Take pity of his wearied limbs; & wish it lay in thy power to ease him; but above all take heed of increasing his pain, by sin, sloth and ingratitude.  
2. Consider secondly, how the King of glory, judex vivorum & mortuorum, the judge of the living and of the dead, stands bound before a petty Governor; and the Princes and chief of his own people stand for his accusers; but behold the process: Pilate demands what they have to say against that man: they thinking to bear all over with a kind of scorn; Si non esset hic malefactor, non tibi tradidissemus eum. If he were not a malefactor, we would not have delivered him up to thee. We have already examined and condemned him, what needst thou ask any more? but when Pilate would have particulars, presently new ones were invented: this man disquieteth the people; forbids tribute to be paid to Cesar, and makes himselfes' King of the jews. O shameless men! did not he persuade the people to obey even you, such as you are, because you sat in the chair of Moses? did not he command all, Dare quae sunt Caesaris Caesari, to give the things that are Caesar's, to Caesan, and paid for himself and Peter? did not he fly, when the people would have made him their King? how many stand there present, that can give you the lie in all these things? But though our Saviour answered not a word, even to the great admiration of the Precedent, yet the force of truth is so great, that he believed nothing, what they said; only he stuck at the word, King; and ask our Saviour about it, received full satisfaction, and laboured to to free him.  
Conclude to imitate thy Saviour, when thou art falsely accused, to hold thy peace, or to answer briefly and quietly; and having done, that, to commit the rest to the divine providence, & force of truth itself, which will, in spite of all her enemies, at length put forth and appear, to God's glory and thy justification.  
3, Consider thirdly, how Pilate seeing the malice of the jews, to free himself of their importunity, sent our Saviour away to Herod, as one belonging to his jurisdiction of Galilee. O my soul follow thy Saviour this fourth stage; see how they hale him again through the streets, with shouts and cries to Herod's palace; who was most glad of his coming, & soon gave him audience; ask him a hundred impertinent questions, and offering him no doubt great favours, if he would but do some miracle before him; for to that end he had long since much desired to see him▪ on the other side the jews stood alleging, all they could invent, against him, that Herod would put him to death; Stabant Principes Sacerdotum & Scribae constanter accusantes eum. The chief priests & the Scribes stood constantly accusing him. But our Saviour would not answer one word, either to their accusations, as most false, or to Herod's allurements, as most vain and idle; and he a most bloody Tyrant, and incestuous adulterer, who had killed S. john Baptist, & kept his brother's wife. Whereat in a rage, Sprevit illum cum exercitu suo, & illusit indutum veste alba. He with his army set him at naught, and he mocked him putting on him a white garment. O you Cherubins of heaven, what think you of this? the Eternal Wisdom of God, clothed in a fool's coat, scoffed, kicked and abused for a fool through the whole court and streets this only title was wanting to all the rest, of a sinner, blasphemer, Samaritane, necromantic etc.  
Conclude with thy Saviour to learn to hold thy peace, when vain curiosity is the object of discourse; and if thou be called fool or idiot for thy pains, look back upon jesus-christ, and it is impossible it should grieve thee: remember his rule; Non est discipulus super Magistrum, nec seruus super Dominum suum: si patrem familias Beelzebub vocaverunt, quanto magis domesticos eius? The disciple is not above the master, nor the servant above his Lord: if they have called the good man of the house Beelzebub, how much more, them of his household?  
4. Consider fourthly, how our Saviour with the new title and livery of a fool was brought back again to Pilate; and this is the fifth stage; wherein, no doubt, followed after the B. Virgin accompanied with S. John and the other holy women; & was present at all what passed hereafter; but in what plight of grief and sorrow, let every pious soul conceive of it, what she can; and accompany in spirit and devotion the mother of God in these passions and funerals of her only Son; Filius unicus matris suae. The only Son of his mother. But Pilate invented now a new way to deliver him: he had in prison one Barrabas for raising sedition and committing murder in the City a notorious and infamous malefactor; and being to set one free at Easter, whom the people should ask, made sure they would never ask such a fellow: wherefore; Quem vultis vobis dimittam? Barabbam; an jesum qui dicitur Christus? Whom will you that I release to you, Barrabas, or jesus that is called Christ? here the principes Sacerdotum & Seniores, the chief Priest, and ancients, persuaded the people to ask Barrabas: Quid igitur quoth Pilate, faciam de jesu? Crucifigatur. What shall I do than with jesus? let him be crueified. O dearest Lamb of God, who can conceive the feeling of thy tender heart, to see thyself so rejected and abased by that blind and ungrateful people, after so many benefits, miracles and cures bestowed amongst them? these they who would have made thee King, who cried but sunday last, Hosanna in excels●s, benedictus qui venit: Hosanna in the highest, blessed is he that cometh: Now worse than Barrabas, Opprobrium hominum & abiectio plebis. A reproach of men and out cast of the people.  
Conclude never more to repined, if any be preferred before thee in honour, understanding or virtue: for besides that it may be true, ever remember that Barrabbas was preferred before Christ: beg of him, that he will never let thee fall into such blindness and ungratitude of bear't, as to praise him in the morning and offend him before night.  
5. Consider fifthly, how Pilate wondered at the unheard of malice of the chief Priests, and blindness of that people, to prefer such a public villain, as Barrabas, who had deserved a hundred deaths, before Christ, in whom neither he nor they could find the lest colour of a fault; and so, partly out of a natural honesty, partly because his wife had warned him, Nihil tibi & iusto illi, have thou nothing to do with that just man; but chief Because God by him, in spite of all his roaring enemies, would declare to the world the innocency of his dearest Son, behold how Pilate and the Jews contest: they cry: Tolle hunc & dimitte nobis Barabbam; quid enim mali fecit, Dispatch him, and release us Barrabas: why, what evil hath this man done; quoth Pilate; see, I have examined him before you, and can found nothing: no nor Herod, as you see, to whom I remitted him: Crucifige, crucifige eum, Crucify, crucify him: quoth they: but he; Nullam causam mortis invenio in eo: I found no cause of death in him: what have you more to say against him? Corripiam ergo illum & dimittam: at illi instabant vocibus magnis postulantes ut crucisigeretur & invalescebant voces eorum. I will correct him therefore, and let him go: but they were instant with loud voices requiring that he might be crucified, and there voices prevailed. O innocent Lamb, how do these ravenous wolves thirst thy blood? was it ever heard, that the Judge should stand up and protest the innocency of the accused; and the accusers without shame stand barking like dogs; kill him, kill him, without alleging of any the lest crime?  
Conclude with joy of heart and hearty thank to God for the honour he did his Son, & thy Saviour before the face of all his enemies, than when he seemed most forsaken of all: conceive also a neglect of what the world shall cry against thee; and a confidence in God, that he will defend thee, if thou ●ee innocent, when thou shalt be most oppressed.   

THE SEVENTH MEDITATION. Our Saviour is scourged at a pillar.  
1. COnsider first, the most unjust proceeding of Pilate, who knowing the malice of the jews, and publicly professing the innocency of our Saviour, yet to satisfy their cruelty, caused him to be most cruelly whipped; a punishment so ignominious, that it was inflicted on none but slaves, thiefs and whores; and a Roman citizen could, for no crime what soever, be liable to it: and yet the Son of God, to free us from the gastie stripes of hell, would subject himself unto it. Behold therefore, my soul, how four fierce tigers lay hands on this Lamb of God, strip him of his clotheses, tie him to a stony pillar hands and feet, naked as he was borne, without a rag to cover him from shame or cold, in public wiew and scorn of all the people; and than cry out to the powers and dominations of heaven, to come down, to cover, defend or revenge this their universal Lord, as they did afterwards divers of his Saints in the like streights. Who can apprehended the confusion, that covered the heart and face of our dearest jesus, when he saw his Angelical body, made by the hands of the holy Ghost, and borne of a Seraphical Virgin, lie open and every way exposed to the view and scoffing of those villains? and what did than his Virgin Mother feel in her heart, and show in her countenance? Verè operuit confusio faciem utriusque. Confusion hath truly covered both their faces.  
Conclude on the one side with sorrow, but on the other with infinite thankss to thy Saviour, who undergoes this shame, to satisfy for thy shamelesnesses; and suffers this nakedness, to gain for thee the robe of grace: say to him with S. Bernard: Quantò pro me vilior, tantò mihi charior. The viler he hath made himself for me, the dearer he shall be to me But above all fly all acts of unchastity, Per illam en●m renovas nuditatem Redemptoris. For by it thou reneweth the nakedness of thy redeemer.  
2. Consider secondly, how having tied him fast and sure, not able to stir hand or foot, they begin to thunder upon is blessed back & shoulders whole peals of stripes, lashes & scourges without measure or number; Fabricaverunt suprà dorsum meum peccatores & prolongaverunt sulcum suum; sinners have builded upon my back; and they have prolonged their furrows, That is; ploughed and harrowed upon my back and now, the blood comes spouting forth on all sides, drops a pace on the ground, and Tanquam sanguis Testamenti, as the blood of the testament, besprinkles the people standing round about: yet the blows increase, the wounds grow wider, and the flesh opens to the very bone, and entrailss; till at length all comes to be but one sore, from neck to heel, A planta pedis usque ad verticem non est sanit as. Fromthe sole of the foot unto the top of the head there is not health. See, Christian soul, see how thy jesus stands as immoveable, as the pillar, to which he is tied; not able to avoid or ease himself of one blow, but only to shrink up is shoulders, & lift his eyes to heaven for comfort: When presently they turn him on the other side, and with fresh whips and hands left him not till they had made him all over a perfect ulcer; Quasi leprosum & percussum & humiliatum. As it were a leper, and stricken of God, and humbled. O divine and princely blood, how frankly and prodigally art thou shed, Sicut aquae in plateis? as waters in the streets: how art thou trampled under the feet of those hangmen? as though thou wert not more worth than a thousand world's: & as though thou wert not the liquour, Ad saluandas gentes. To save all nations.  
Conclude to shed at lest a tear or two, to mingle with this thy Creatour's blood; so of both to make the mixture of that balsam, that must cure and sear up all those gaping wounds of thy soul; but especially those two of pampering thy flesh in riot and luxury, which now costs so dear.  
3. Consider thirdly, that this flagellation of our Saviour was unto him a most grievous torment; so that he himself never speaketh of his passion, but maketh ever mention of it, as one of the principal parts: and this for many reasons; as first for the number of stripes which as it hath been revealed, exceeded five thousand; & those laid on by four most cruel villains, with three sorts of whips; as rods, twisted cords or bull's nerves, and little chains of iron. Secondly, because Pilate caused him to be scourged to appease the furious hatred of his enemies, so that it could not but be most cruel, according to the proportion of their rage: but most of all for the tenderness of his most virginal and delicate body, of complexion more sensible than the body of any little child; and now also tired out with a bloody sweat and watching, travels and torments of the night past: yet his ardent love of us so fare exceeded all, that to leave us a most copious redemption, he bore these most willingly, and was most ready to receive them all over again and again, if it had been required. O infinite goodness and charity, deserving a gratitude and correspondence fare different from that we wretches return thee! stir up thyself, o Christian soul, and desire at lest to do or suffer somewhat for this thy all-suffering Lord.  
Conclude with a fervent desire to suffer for Christ, in what way soever it shall please him, in body or soul, honour or fortune; and be sure the greatest favour God can do thee in this world, is to give thee matter and grace to suffer for him: honour therefore from thy heart his holy Martyrs and Confessors, who in thy poor country and else where, Laverunt stolas suas in sanguine Agni, & dealbaverunt eas. Have washed their robes, and made them white in the blood of the lamb.  
4. Consider fourthly, how these hangmen, tired at length, cease; and untying our saviour's hands and feet from the Pillar, there leave him helpless to help himself; but ah! how helpless? how unable to move or stir? bathed all over in his gory and congealed blood, harrowed as it were with wounds and sores; and trembling with weariness and cold, without a hand to wash his wounds or staunch his blood, without any to reach him his clotheses & cover him from the cold; with bruised arms and wearied knees leaning himself against the cold and hard pillar. Run now unto him, o Christian soul, how sinful so ever; for never shalt thou found a fit opportunity; offer him thy back and shoulders to leave and rest his wearied limbs on, or any other poor service thou canst afford him. See him creeping to the corner, where his clotheses were thrown, and putting them all on, as well as he can, even to the fool's coat, which Herod had bestowed on him: o dearest Jesus, what do these course and woollen clotheses do, but stick and clean to thy sores, and so keep thee in a continual torment? who doubteth of this, let him put any woollen rag upon the least sore he hath; and he shall quickly feel how true this is? so that the ulcers he now beareth, go increasing every minute▪ and upon every touch until his death.  
Conclude with all the compassion thy soul is capable of; or, if thou found thy heart so stony, look about, and found out his afflicted Mother, standing at a distance yet within view of this bloody spectacle, & she will teach thee to lament and grieve: thank him for this flood of blood, shed for thee; and turn thy anger, not upon his executioners, but on thy own foul sins.   

THE EIGHTH MEDITATION. How our Saviour is crowned with Thornes.  
1. COnsider first, the unsatiable fury of these ministers of hell: one would have thought the past scourging a sufficient punishment for innocency: but now they will crown him for King forsooth; never was a cruelty so barbarous heard of: they hale him into the Praetorium, the Palace, or Court of Audience, Conuocant totam cohortem; they call together the whole band; violently strip him again of all his clotheses; set him on a bench or stool; throw about him some purple rag; twist a wreath of long, hard and sharp thorns; clap it on his sacred head; put in his hand for sceptre a cane or reed; bow their knees before him with a scornful, Aue Rex judaeorum, Egredimini filiae Zion; Hail King of the Ievves Go fortth ye daughters of Zion. all Christian souls; Et vi●dete Regem vestrum in diademate, quo coronavit eum mater sua, and see your King in the Diadem wherewith his mother, that is the Synagogue, In die desponsationis suae, hath crowned him in the day of his despousing, with his Spouse the Church. But, what can we first admire? what first lament? the Devil's monstruous inhumanity, or our jesus his prodigious charity and patience? the ripping up of his former wounds? the renewing of his nakedness? the piercing of the pointed thorns into the middle of his brains? or the scoffs, jeers and shouts, with which they treated him? let every one conceive and bewail, what he can, and yet all together shall never reach unto the thou sandth part of what here passed.  
Conclude as thou hopest one day to see him in his glory, and to adore him there with the four and twenty Seniors, not to forsake or neglect him now: accompany him with compassion and imitation; be not one of those, Qui regnare cum Christo volunt, non pati: who would reign, but not suffer with Christ: but hear S. Bernard; Non decet sub spinato capite membra esse mollia & delicata: Soft and delicate members becomes not a head, crowned with thorness: suffer as he doth, if thou mean or hope to reign with him.  
2. Consider secondly at leisure, and imprint in thy soul the image and Idea of thy dearest Lord, seated on this throne of scorn; and see, whether exceedeth in cruelty, his torment or ignominy: being placed on some bench or footstool amidst a whole troop of soldiers; his face full of shame and consusion; his eyes swimming in tears for all the world; an old ragged cloak over his shoulders, rubbing his green wounds, without covering his nakedness from shame and colo; a crown of piercing thorns on his head; guess at this torment, by the touch of a pin or needle on the temples or sinews of thy head, if thou dare not pierce it deeper; a reed in his hand for sceptre, with which ever & anon they press and beat down the thorns into his head; Et percutiebant caput cius arundine; And they smote his head with a reed. Wherewith the blood came trickling down afresh on his face and neck: his enemies saluting him by turns with scoffs, buffets & spitting again in his face; which before being more beautiful than the sun, was now all bruised, bloody, defiled with spit and dirt: and he, his hands being tied, not able to wipe or ease himself: when thou hast viewed him well in this sort, than turn thy eyes upward, and see how he sits in heaven Ad dexteram Patris, adorantibus Angelis; Adored by Angels at the right hand of his Father; and having compared these two extremes.  
Conclude to adore him, love and praise him, as much here In Praetorio Pilati, In Palates palace, as there, In Palatio Caeli; in the court of heaven; for, Quantò pro me vilior, tantò mihi charior. The more vile he hath made himself appear for me, the dearer is he to me: Lend him also a few tears of compassion, jest thou prove more stony & unhuman than these barbarous soldiers, or the furious Jews.  
3. Consider thirdly, how Pilate, confident now that the rage of the jews would be allayed; and their malice glutted at such a spectacle, led him forth by the hand as he was, and from some eminent place showing him to the people said, Ecce homo; behold the man, you so much feared would rise with the Kingdom, trouble and captivated you all: fear him no more for such, but rather take pity of him, as of a man of your own country, flesh and blood. But they; Crucifige, crucifige eum: Crucify, crucify him: o cry of hellish fiends and not of men! Take him you, quoth Pilate, and crucify him; Ego enim non invenio in eo causam: For I found no cause in him: Wherhfore say and do, what you will, I am resolved to set him free: whereat they cried out with open throats; Si hunc dimittis, non es amicus Caesaris. If thou release this man thou art not Caesar's friend. What now poor Pilate? what wilt thou now do? if thou free the most innocent Son of God, thou shalt be not more Cesar's friend who can conceive somewhat of that grief, which pierced the heart of our dear est Saviour, to see himself so banded against by his own but most obdurate & wretchedly ungrateful people? how he pleaded also unto them his Ecce homo; lo the man; promised and sent unto them by his Eternal Father, to redeem and teach them the way to salvation: he who hath done so many miracles, cured all their diseased, and preached unto them the word of life etc.  
Conclude thou also with two Ecce homo's; lo the man's; the one to God the Father, representing unto him this his disfigured Son, that looking fast upon his passion and merits, he may view thee with mercy: the other to thy afflicted Saviour, that for the sad case, his love hath put him in, he will look upon thy weakness cure thy wounds made by sin, and give thee strength to imitate his sufferings: take heed of a jewish obdurateness; take heed, thy sins cry not against him a new Crucifige, Crucify him.   

THE NINTH MEDITATION. How our Saviour is sentenced to death, and carrieth his Cross.  
1. COnsider first, how Pilate overcome at length with the wearilesse importunity of the jews, and with the fear of losing the savour of his Prince, placed himself in the judgement seat; and yet even there his conscience accusing him, made one weak reply more, saying; Ecce Rex vester; lo your King. But they no way relenting; Tolle; tolle, crucifige dum: Regem vestrum crucifigam? Non habemus Regem nisi Caesarem. Away with him: shall I crucify your King? we have no King but Caesar. Than Pilate calling for water, and washing his hands before all the people, made this last protestation for himself and the innocency of Christ: Innocens ego sum à sanguine iusti huius; vos videritis: I am innocent of the blood of this just man; look you to it: But they, o blind and desperate nation! took this dread curse upon themselves & their children yet unborn: Sanguis eius, super nos & super filios. nostros. His blood be upon us, & upon our children. Than Pilate pronounced sentence, by which he set Barrabas free, jesum verò tradidit voluntati eorum, ut crucifigeretur: but delivered jesus to the will of them to be crucified; in this one act committing two most foul injustices; the one in setting a thief and murderer at liberty, the other in condemning whom he and all the world know to be most innocent, & also a great cruelty, in delivering him to the will and pleasure of his bitter enemies, who, you may be sure, rejoiced and exulted not a little thereat. But o see thy Saviour with what humility, charity and silence he heareth and receiveth this sentence, as most necessary, as most just; not from Pilate, but above from the decree & pleasure of his Eternal Father.  
Conclude with humble thankss to thy sweetest jesus for this sentence; which as it freed Barrabas than from a temporal death, so it freed all mankind from an eternal one: invoke this his blood also upon thy soul, not to thy condemnation, but to free it from the sentence of eternal death, so often incurred.  
2. Consider secondly, how this sentence was as cruelly put in execution, as pronounced: for presently Barrabas was set at liberty; and a most heavy Cross of some fifteen foot long, with greatness proportionable to bear a man, was laid on the shoulders of our dearest Saviour, with two thiefs more to keep him company. OB. jesus, what is this familiarity & affinity, thou hast with thiefs? a thief sold and betrayed thee; as to a thief they came with clubs to take thee; à famous thief was put in balance with thee, nay and preferred before thee: now two thiefs accompany thee, and are to hung by thee; Et cum iniquis deputatus est, And with the wicked he was reputed. Come all devout souls, and view with attention this procession or last progress of your Redeemer and King of glory. A crier leads the way publishing aloud the crimes, murders, treasons and blasphemies of this never heard of malefactor; and o how truly? for Posuit super eum Deus iniquitates nostras: For God put upon him our iniquities: than follow the whole band of soldiers to guard his person: next the hangmen with ropes, ladders; nails, hammers etc. after goeth or rather creepeth our sacrifice. our Isaac, with a thief on each hand, all bruised, bloody, and torn, with a massy beam on his back, and a crown of thorns on his head, draging it forward step by step: his heavenly Abraham above him with the sword of justice and fire of charity ready to sacrifice him: lastly, round about him all the Psiests, Elders, Scribes & people cursing, reviling and scoffing at him; besides the multitude of all nations than at jerusalem, as it is thought, above a hundred thousand.  
Conclude to follow also thy Saviour this his last stage or Catastrophe: But seek out the B. Virgin, S. John, and the other holy women, to keep them company, with like affections to theirs.  
3. Consider thirdly, how our B. Saviour having with unspeakable toil and torment, carried his Cross towards a mile through the streets, now stumbling, now falling, always groaning under the weight, and staggering at the kicks and blows they gave him to hast him forward; at ledgth falleth flat down, not able with all their haling, kicking and pulling, to rise any more, or carry it a foot further. O sweetest jesus! what shall a poor and sinful soul say here unto thee? Quaerens me sedisti, seeking me thou hast a●t down. Or rather, cecidisti lassus, redemisti crucem passus: weary thou hast fallen, and by undergoing the burden of the Cross, thou hast redeemed us: 'tis not the weight of this piece of timber, that oppresseth thee, o not, thou sustainest the whole world with thy little finger; 'tis the unsupportable weight of my sins, that lay thee so along: Quid faciam tibi ô custos hominum? what shall I do to thee, o keeper of men? give me thy Cross, and I will carry it with Cyrenaeus after thee; Vel tollam crucem meam & sequar te, or I will take up my Cross and follow thee, as thou hast commanded me: in the mean time, I will accompany thee with my tears amongst those devout women, that followed thee, and to whom thou saidst; Filiae jerusalem, nolite flere super me, sed super vos ipsas fleet, & super filios vestros; quia si in viridi ligno hoc faciunt, in arido quid fiet? daughter's of Jerusalem weep not upon me, but weep upon yourselves, and upon your children; for if in the green wood they do these things, in the dry what shall be done? If this body more fresh and green than the trees of Paradise, feel so much this nipping wind of persecution; how will your trunks, dry and rotten with sin, seal and endure the allscorching flames of hell?  
Conclude to weep and bewail thy Saviour's, burden, that is, thy own sins, and those of the whole world; and take heed, how thou layest more weight on his shoulders; but resolve rather to ease him, of what he already beareth; that is, take up his Cross after him, and bear it for his sake, Quicumque te angariaverit, aut tibi eam imposuerit; Whosoever will force thee, or put it on thee; for to this only end he hath laid it down.   

THE TENTH MEDITATION. How our Saviour is nailed on the Cross.  
1. COnsider first, how being'arriued at length at mount Caluary about midday, in the case we may imagine; it seems, that the malice and rancour of his enemies increased with his torments: for the first thing they do, is, to mix gall in the cup of wine and myrrh, which usually was given to comfort and hearten those, that were to die: o Tigers and not men? well did Moses say of you: Uua eorum, vuafellis & botri amarissimt;  draconum vinum eorum: their grape the grape of Gall, and the clusters most bitter; the gall of dragons their wine: but what did our meekest Saviour do? Cùm gustasset, noluit bibere; when he had tasted he would not drink; that is, he took as much, as would torment his taste, tongue and palate, but would not withal receive the comfort it might afford his weak stomach: that is, to cure us thoroughly, he would suffer in every part purely without ease to the rest. Next they violently strip him again stark naked, Nam nudus pependit in ligno; for he hung naked on the cross: o who can express or conceive the horror of this torment? his inner garment was by this time congealed to his flesh and wounds, and the crown of thorns was fast to his head, and entangled with his bloody and clotted hair: yet both are pulled of with merciless rage, and the crown with no less clapped & pressed on a new: all his wounds are opened again and bleed a fresh; the cold air pierceth him thorough and thorough; and new shame before such a multitude confoundeth his divine face: o see him, while the Cross is preparing, falling on his knees with his arms crossed, and offering himself to his Eternal Father In holocaustum vespertinum, an evening holocaust, to appease his wurath against mankind etc.  
Conclude to kneel down by him, and make the same oblation: to drink the bitter Chalice of his passion with him, which thy sins have made more bitter than gall: and to imitate his extreme poverty and nakedness, not a rag nor leaf of a tree to cover him.  
2. Consider secondly, how the Cross lying flat on the ground & all things in readiness, they lay our dearest Redeemer stretched out upon it; and first spreading out his wearied arms, and driving sharp and gross iron nails through the palms of his hands, fasten them to the wood; than pulling down his legs to the length, do as much for his sacred feet; and all this, with such violent cruelty, that 'tis thought with stretching and pulling, they mightily strained his whole body, and disjointed it in many parts; according to that, Foderunt manus meas & pedes meos, & dinumeraverunt omnia ossa mea. They have digged my hands and my feet they have numbered all my bones. O Christian or any human soul, what canst thou here think, say, or do? didst thou ever feel any nerve, sinew or vein contracted or pierced but with, a pin? or a bone, never so small; or joint displaced? or didst thou ever see it in an other? tell me than, what cries, what shrieks, thou madest, what restless pains and tortures thou suffered'st: and what were all that to this torment of thy Saviour; whose hands and feet, where all the sinews, veins, and bones concur, are bored thorough with nails of a finger thick? o view it well, if thine eyes will give thee leave; think on it, if the affright distracted thee not. Run to thy bleeding Saviour, who calleth on thee with these words: Surge, & veni amica mea, speciosa mea, columba mea, in foraminibus petrae, in caverna maceria; lectus noster floridns, arise, and come my friend, my beautiful one, my dove, in the holes of the rock, in the hollow places of the brickwall, our bed is slorishing, with the read blood that waters this bed of my Cross etc.  
Conclude to make good use of this occasion; enter into these caves of the rock, that are opened for thee; and shelter thyself here, whensoever the storm of temptation shall invade thee; choose this Cross for thy bed, pillow, or couch to rest thy wearied soul on.  
3. Consider thirdly, how having fast nailed him on the Cross they begin with forks, halberds and ropes to raise him in the air: o what shouts, cries & blasphemies made his enemies, when he appeared over the people's heads? but what affrights, sighs and tears over whelmed his dearest Mother & other devout friends? At length, they let the foot of the Cross fall into the hole made for it, and so fasten it strait up in the air: Et sicut Moyses exaltavit serpentem in deserto, ita exaltatus est filius hominis & filius Dei in Caluario: And as Moses' exalted the serpent in the desert, so hath the Son of man and Son of God been exalted on Caluarie: but with such new torments, that all hitherto will seem but trifles: his body now hangs poised in the air, and it's whole weight on his pierced hands and feet, with a new and continual renting open of the said wounds; with a horror and trembling of his whole body, which now is become the chief torment to itself. Et factus est sibimetipsi gravis. And he is become burdenous to himself. O now crucified & tormented jesus, how do all things conspire to thy torture? thy Father hath forsaken thee, thy mother's presence pierceth thy heart; thy enemy's shouts amaze thee; thou thyself, thy own body doth most of all torment thee; Nec habes ubi caput reclines, nor hast thou where to repose thy head. But upon thorns; nec ubi manum aut pedem figas, nor where to fasten thy hand, or foot, but on piercing nails. O vos omnes qui sititis venite ad aquas, o ye all that thirst, come ye to the waters, put your mouths to these four rivers or conduits, which stream from Paradise, Ad irrigandam universam terràm. To water all the earth. Run and wash your lepry into snow in the blood of the Lamb.  
Conclude with all the compassion of thy soul and tears of thy eyes; and wish at lest, that it lay in thy power any way to ease thy tormented Saviour, or his afflicted mother; remember the hard & flinthy stones opened at his passion; and yet how many be there in the world; and Christians too, that never drop one tear for him, or scarce think on him?  
4. Consider fourthly, the infinite charity of our Saviour, and no less malice of his enemies; he amidst his torments cries out; Pater, dimitte illis, quia nesciunt quid faciunt; Father forgive them, for they know not what they do; they grin and shake their heads at him, Vah qui dostruis templum Dei; salua te ipsum; si filius Dei es, descend de Cruse; Vah thou that destroyeth the temple of God; save thine own self, if thou be the Son of God, come down from the cross; and this not only the soldiers and common people, Sed & Principes Sacerdotum illudentes cum Scibis & Senioribus dicebant, alios saluos fecit, seipsum non potest saluum facere; si Rex Israel est, descendat nunc de Cruse & credimus etc. idipsum autem & latrones, qui crucifixi erant cum eo, improperabant ei: In the like manner allsoe the chief Priests with the Scribes and ancients mocking said, he saved others; him ●elfe he can not save; if he be the King of Israel, let him now come down from the cross and we will believe etc. and the selfsame thing the thiefs alsoe that were crucified with him, reproached him withal: this is the music of our Salomons bed chamber In die despensationis eiu?. In the day of his despousing. Observe notwithstanding and rejoice to see how in despite of all, his Eternal Father proclaims him for the true Messiah, and the King of those very jews, that murder him; by causing Pilate to put over his head in three languages, that all nations might read & know it, this his title; JESUS NAZARENUS REX JUDEORUM; JESUS OF. NAZARETH THE KING OF THE JEWS. neither, do they what they could, would he altar a letter of it. Again nature by her sufferance acknowledgeth him for her sovereign Lord and God; and in token of her grief to see him so treated by man, breaketh open her bowels, renteth her hardest rocks a sunder, & hideth her face in a dark Eclipse for three hours' space; the religious Temple also renteth her sacred veil from top to bottom, not able to bear the horrid sacrilege, nor hear the fearful blasphemies, that her own Priests committed and poured out, against her God, her manna and Ark of her Testament.  
Conclude to join with the Angels of heaven in thy Saviour's praises, vvhilst his enemy's curse and scoff him: and in mourning with dame nature, and all good souls whilst his enemies exalt and rejoice at their imagined victory over him.  
These following must begin to be read on Saturday night the Eve of Passion Sunday.    

THE SIXTH CHAPTER, Some pious considerations and questions upon our Saviour's Passion.  
WHILST thy dearest Lord and Saviour is hanging on the Cross, struggling with three hours unspeakable torments; and his enemies like so many wolves or dogs stand all howling and barking about him, creep in, o Christian soul, and place thy self at the foot of the Caosse, nigh his distressed Mother, S. john and the rest of those devout persons; Sub umbra cius sede, & fructus eius dulcis erit gutturi tuo: Sit under his shadow, and his fruiste will be sweet unto thy throat. From thence contemplate some circumstances, ask him some pious questions, & hear the last seven words of thy dying Master; for, Crux fidelis inter omnes arbor una nobilis; nulla sylua talem profert frond, flore, germine. The cross of all trees is the soundest & most noble; never did any wood bring forth a tree sos excelling in either lease, blossom, or branches.  

THE FIRSTH MEDITATION. The consideration of some circumstances.  
1. COnsider first, and lifting up thy eyes see who he is, that there suffers; & again; looking downward, see for whom he suffers. He who suffers what thou hast hitherto seen, is true God and true man; as God, besides the common attributes of the divinity, he is the second; person of the B. Trinity, the Eternal Word of the Eternal Father, equally reverenced, praised and adored with him by all creatures whatsoever etc. As man, he is absolute Lord and King of the whole universe, as well of the Angels above, as of men and all below; with full power over life and death at his pleasure; heaven and hell are in his hand, Data est ei omnis potestas in coelo & in terra: All power is given him in heaven and earth: this is that power which divines call Potestatem excellentiae, the excelling power, by which he disposeth of all the treasures of heaven at his will: his body framed by the holy Ghost in the womb of a purest Virgin, was the most tender and best complexioned, that ever hath or shall be: his soul at the first instant full of all knowledge, grace, and glory; called therefore, Sanctus Sanctorum, ex plenirudine cuius omnes accepimus, The holy one of holies, of whose fullness all we have received, not only men, but Angels: finally his authority and esteem among the people so great, that the like was never seen in Israel. But for whom doth he suffer? for man only a poor crawling worm; for his friends, but not only; for his enemies also; nay for those, that stand barking at him; finally for thee alone, not less, but every way as fully and as willingly, as for the whole world; Qui dilexit me & tradidit semetipsum pro me. who loved me, and delivered himself for me.  
Conclude with astonishment and admiration, to see this great change of these two extremes; Novissimi primi & primi novissimi: the last the first, and the first last: God fallen to the lowest abyss of misery; Opprobrium & abiectio plebis; A reproach of men and outcast of the people; and man raised to the highest of happiness; Filius Dei vivi & haeres regni: The Son of the living God, and heir of his kingdom: pour thyself out into tears for thy sufferring God; and into humble thankss, as much for thyself, as for the whole world, by him redeemed, exalted, deified.  
2. Consider secondly; how as S. Thomas & all divines teach, the pains both exterior and interior, which our Saviour suffered in his passion, were the sharpest and greatest that ever were suffered in this world: although thou hast seen them hitherto one by one, yet resume them here again all together, from Gethsema●●to mount Galuarie? no part of his most delicate and tender body hath escaped its particular and terrible torment; A planta pedis ad verticem capitis non est inventa in co sanitas: From the sole of the foot unto the top of the head there is found no health therein: again he suffered in his fame, by false witnesses, and ignominious titles of seditious, fool &c, in his honour by the scoffs, mockings and shames, they used him with. But now what he suffered interiorly in his soul, no soul but his own can feel or express; Secundum magnitudinem amoris, est & doloris; According to the greatness of his love, the more vehement is his grief; he loved, honoured and reverenced the Godhead with an immense and incomparable love; how than did it grieve and oppress his noble heart to see altogether all the sins of the world passed, present, and to come, like an army of foul Giants banding and scorning the Divinity? how did he feel the eternal loss of those million of millions of poor souls, tumbling hourly into hell flames? again, the love he bore his B. Mother was without comparison, how than did her grief for him, increase his for her? how did these two fiery coals, inflame and kindle one the other? say not more, my soul, but look only and contemplate them both present by thee, him hanging on the Cross with his eyes cast down upon her; and her standing at his feet; but whether looking up on him or not, I know not.  
Conclude to get first a perfect love of thy Saviour, and than thou wilt easily be a partner in his grief: desire hearty to suffer somewhat for him, in thy fame, honour, goods, body, & soul; who hath suffered in all at once for thee. Fix thyself at the foot of his Cross, & never departed thence.  
3. Consider thirdly, from whom or at whose hands he suffered all this; reflect and thou shalt found, that he hath suffered from all sorts of people; Jew's, gentiles, great and small, Princes and plebeians; some accusing, others judging, others executing, all crying out; Tolle, tolle, crucifige, crucifige: away, away with him, crucifiè, crucify him; from his Apostles; the one betraying him, the other forswearing him, all flying and leaving him: from the presence of his B. Mother, though without her fault, whose sight and sorrow pierced his very heart, and redoubled all his pains: from his own body, whose weight on the Cross caused and increased his torment beyond measure; finally from himself and his Eternal Father, both forsaking him, & both the chief and original causes of all this; he by his free will, and his Father by the sword of his justice: so that the whole universe concurred and conspired his death; but not one creature afforded him the lest help or comfort. Considerabam ad dextram & videbam, & non erat, qui cognosceret me: I looked toward the right hand, and see, and there was none that would know me: o forlorn and forsaken jesus; how all are at thy left hand to afflict thee? none at thy right, to pity thee? o what a case wast thou in, when this universal desolation made thee cry out to heaven; Deus, Deus meus, ut quid dercliquisti me? My God, my God, why hast thou forsaken me? Sweetest Saviour, give a devout soul leave to ask thee the same question;  quid dereliquisti teipsum? Why hast thou forsaken thyself? his answer is;  nunquam derelinquat te gratia mea. That my grace may never forsake thee.  
Conclude with a strong resolution, grounded on a sincere love, never to side more with those, that persecute thy Saviour; that is, with sin and ingratitude; for only these two can now reach and offend him, where he is sitting at his Father's right hand. If thou found thyself sad & comfortless, recurre to thy Saviour on the Cross; and be confident, that either he will comfort thee; or, which is to him more acceptable, give thee his grace to sit by him, and keep him company.  
4. Consider fourthly the manner our Saviour suffered Ex parte sua, of his side, that is, the rare virtues he practised and left drawn in purple and sky colour, as we may say, In carne sua, in his flesh. As patterns and samples for all his faithful children: and to begin with that, which was the first source and spring of the rest, his ardent love and charity to do and suffer for us: o my soul, thou hast at leisure seen and pondered all the wonders, he hath done, and all the persecutions he hath suffered in thirty three years; and those he now feeleth, hanging before thee on the Cross; all tokens of excessive love: but couldst thou look into that burning furnace of his divine breast, thou wouldst found there such a fire of love and charity, Quam nec aqua Oceani possent extinguere, nec flumina passionum umquam obruere: which neither the waters of the sea can extinquish, nor the floods of passions ever overwhelm: ever ready to suffer a fresh all, and more, over and over, again and again. Next his infinite humility in exposing his Majesty to such abasements and contempts; and perfect obedience, Vsque ad mortem Crucis, even to the death of the cross, to comply with his Father's command. Than his wonderful patience, meecknes and silence; Tanquam ovis coram tendente se non aparuit os suum; ita ut miraretur Pilatus valdè; As a sheep before his shearer did he not open his mouth; so that Pilate marveled much; without the lest contradiction or answer for himself: his fortitude and perseverance most invincible till the end, till he had conquered death, sin and hell: his justice and mercy, in taking on him and paying so to the full our ransom; his poverty and contempt of the world in the highest degree etc. without end or limit.  
Conclude to follow the steps of thy Sovereign Lord and Master: o if thou couldst once get & keep one spark of his love in thy breast; how it would season all the actions of thy life? how it would inflame thee to suffer for him, as he hath done for thee? how it would nail thee to his Cross hands and feet? Tota vita Christi, quoth the devout Kempis, crux suit & martyrium: & tu quaeris requiem & gaudium? erras, erras, st aliud queris quàm pati tribulationes. The whole life of Christ is a cross and martyrdom, and dost thou seek rest and joy? thou errest, thou errest if thou seekest any thing, but to suffer tribulations.   

THE SECOND MEDITATION. Pious questions and answers upon the Passion.  
1. THe first point, and first question: why did our B. Lord suffer himself to be tied with cords, and haled with ropes like a thief? Answer: Adam in Paradise committed theft, eating the fruit was none of his own, but forbidden him: for which the Devil had all his posterity tied up like thiefs, in the cords of sin and damnation: to break these bands, he that is incomprehensible, would be comprehended, and he that is liberty itself, tied up like a thief  
Kiss these bands, my soul, & pray that they may tie up thy understanding and affection in the knowledge and love of thy Saviour.  
The second question: why did he suffer himself to be accused with so many false witnesses? Answer: no man is so just, but the Devil will found enough to accuse him in, at the day of judgement: wherefore this our supreme judge would take now on himself unjust and false accusations, that we might than be secured from those just and true ones. Thank thy Redeemer, my soul, and that thou mayst be the better secured at that day, follow now his example, and bear false calumnies and accusations with patience.  
The third question: why did he never make answer to any of them, being so false, and so often urged against him? Answer: falsity is of that nature, that nothing can so easily confute it, as silence; no way so facile to discover a , as to leave it to itself; let it alone, & you shall soon see, how it will vanish into smoke, and truth thine like the sun; Nam magna est veritas & praevalet. For truth is powerful, and doth prevail. Learn from this example of thy most patiented Saviour, a rare and compendious method, how to end contentions, answer injuries. and discover lies: and conclude with most humble thankss to thy Redeemer for all.  
2. The second point, and first question: why would our dear Lord suffer his divine face to be spit on, and muffled with a dirty clout? Answer: Adam in eating the forbidden fruit, did first spit as it were in the face of his Creator, contemning his command; and at the same instant the devil bespit and defiled the soul of him, and all his, with the muck of sin: next he aimed at the forbidden knowledge also Boni & mali, of good and evil, and was presently struck blind with ignorance and error, our Redeemer therefore had his face defiled & muffled,  nos à tenebris & sordibus, in quas nati sumus, peccato sc: & ignorantia, liberaret: that he might free us from the darkness, & uncleanness to wit sin and ignorance, in which we are borne: o my soul take heed of spitting in thy Saviour's face with the jews; take heed of covering his face of mercy from thee.  
The second question: why would he be treated and rejected for a fool? Answer: to quell & quench in us the heat and vain curiosity of knowing more than belongs unto us, inherited also from Adam's vain hopes; Eritis sicut dij, scientes bonum & malum: you shall be like Gods, knowing good and evil: for if the original Wisdom of the Eternal Father, from whence floweth all knowledge in heaven and in earth, be once esteemed foolery; how shall man ever swell or be proud of his knowledge? But woe to us poor bubbles, swelling ever with a puff of self conceit till we break ourselves.  
The third question: why would he suffer Barrabas, a thief and murderer, to be preferred before him? Answer: to give us warning, how to make our choice, on which depends life or death: Adam erred preferring a creature before his Creator, and died for it: the jews erred, preferring the Prince of thiefs before the Prince of Angels, and were destroyed for it: take heed, o my soul, thou prefer not sin before grace, thy pleasure before thy duty, least eternal death be thy doom.  
3. The third point, and first question: why would the Son of God be scourged & crowned with thorns? Answer: remember the traveller, that went down from Jerusalem to ●●richo, Et incidit in latrones, qui despoliaverunt eum & plagis impositis abierunt semiviuo relicto: that sell amongst thiefs, who allsoe spoiled him, and giving him wounds went away leaving him halfdead: this is he whom our good Samaritan comes to cure; and so he applies his own wounds to the curing of his; he maketh a bath of his precious blood to recover his gasping soul; Nam anima Christiani in sanguine Christi est: For the life of a Christian is in the blood of Christ: he is crowned with thorns & wounded in the head, to mitigate the temptations that never cease to prick and sting our weak, imagination: he is stripped of his own clotheses, and covered with purple, with a cane in his hand; Ut nos deponamus veterem hominem qu●: corrumpitur, & indunmas nowm qui sicundum Deum creatus est etc. That we may lay away the old man, which is corrupted; and put on the new man, which according to God is created etc.  
The second question: why would this Prince and Lord of Angels, be now accompanied with none but thiefs? answer, to abate and confounded the pride of that old thief Lucifer, who stole man from Paradise & a great part of the Angels from heaven: but now the wheel is turned; he is the lowest and foulest of devils, & man placed among and above the Angels.  
The third question: what do the three Crosses of mount Caluary signify? Answer; that on the left hand signifieth the state of wicked men; who how jocund so ever they seem outwardly, yet their restless conferences sing within an other tune: that on the right hand signifieth the state of penitents; whose Cross is contrition and satisfaction: that of our faviours in the midst is the state of the perfect, who also never want their Crosses, as long as they live in this world. Embrace my soul, the foot of this Cross, whereon thy Saviour hangs, this is the high way from mount Caluary to jerusalem; from sin to grace; from grace to glory.   

THE THIRD MEDITATION. Of our Saviour's death and burial.  
1. COnsider first; and give care to the last lesson or sermon, which thy divine Master maketh unto thee from the chair or pulpit of the Cross, consisting of seven words or sentences uttered as he hung in the last torment or agony of death. The first was, when all the world was banding, scoffing, and spitting their malice and venom at him, than was his soul in a furnace of charity, sparkling forth pity and compassion for them, with Pater ignosce illis, quiae nesciunt quid faciunt: Father forgive them, for they know not what they do: o mellifluous Jesus! how can this be? hast not thou yet done sufficiently to make them know thee? remember what thou didst once say of them; Nunc autem excusationem non habent de peccato suo: but now they have no excuse of their sin. But o! Omnis peccator ignorans, & nescit quid facit; every sinner is ignorant, and knows not what he doth; whom ' he offendeth, what he offendeth, what he loseth, and whether he runneth. The second was, when Damas' the good thief astonished and converted at the former words and unheardof charity; reprehending his companion, accusing himself, declaring the innocency of Christ, and turning unto him with, Memento mei Domine dum veneeis in regnum tuum; Lord, remember me, when thou shalt come in thy Kingdom: received this sentence of eternal bliss; Amen dico tibi quia hodie mecum eris in Paradiso: Amen I say to thee: this day thou shalt be with me in Paradise: o happy thief, who by this plenary indulgence. A culpa & à paena From both crime, and punishment due there unto, hast carried away the previledge from all the Patriarches, Prophets and Saints of the old law, to leap over Purgatory and Limbus immediately into Paradise & glory: and hadst by thee at thy death jesus and Mary, thy Redeemer and his mother.  
Conclude two things; the one to con and learn this new lesson with all thy endeavours to wit, than to forgive and pray for thy enemies, when they are actually persecuting of thee; the other, to turn to thy Saviour with humility and confession of thy sins, with a, Memento mei Domine in hora mortis meae; remember me, o Lord, in the hour of my death; and to his mother with, Ora pro nobis nunc & in hora mortis. Amen. pray for me now; & in the hour of death. Amen.  
2. Consider secondly how, Stabat Mater dolorosa, iuxta crucem lachrymosa, dum pendebat filius; The doleful mother stood by the cross weeping, whilst her son hung thereon; covered over with an Ocean of afflicting agonies; suffering all & more in her soul, than did her son in his body; so that with more advantage might she say that of the Apostle, Christo crucifixa sum Cruci; with Christ I am nailed to the cross and that also with three nails, the one of love in the highest measure, the other of grief, proportionable to the love; the third of conformity and resignation, Fiat voluntas tua: thy will be done. so that, Vivo ego, iam non ego vivit verò in me Christus. I live, now not I: but Christ liveth in me. But her dearest Lord and Son looking down upon her grief and solitairnes, and his beloved disciple S. john by her, said unto them, Mulier ecce filius tuus, ecc● mater tua: woman behold thy son, behold thy mother: the Apostle was well content, Et accepit illam in suam; and he took her to his own; but o the doleful mother, how could she like the change? the disciple for the Master? the Son of Zebedeus for the Son of God? how could she take this last farewell; her own son gave her, and bequeathed her to an other? having thus taken his leave of his mother, he turned himself to his Eternal Father, Et exclamavit voce magna: Deus Deas meus ut quid dereliquistime? and he cried with a loud voice: my God, my God, why hast thou forsaken me? me, thy only and natural Son?  quid? why? for what, or for whom? for sinful and ungrateful man? who will hardly ever thank thee for it; nay many take hence an occasion to offend thee more: but, be it so dear Father; let me be forsaken by thee, so thou never forsake them.  
Conclude to use this same cry to God in all thy temptations; and beg his aid and assistance for the respect of what his only Son suffered in being now forsaken by his Father, and also for what his B. Mether felt, in being left by her Son, and, put of to an other; and know, that we may now more boldly call her our Mother, than before, for her Son hath bequeathed her to us all in S. john, & she beareth to all the love of a mother.  
3. Consider thirdly, how our dying Saviour having hung on the Cross some three hours, said, Sitto: I thirst; two great and vehement thirsts did he suffer, the one corporal, for having fasted so long, spent all the blood of his body, & moisture of his stomach, and passed so many torments and travels how could there choose but follow a parching drought through all his body? and it was fitting we should know it, as well as the rest of his torments, to show our due gratitude for it: but the other and greater thirst was spiritual in his soul for our good & salvation, and that all the world would come and drink Ad sontem aquae vivae passionis, At the fountain of the living water of his passion. But o the cruelty of savage beasts! they give a gasping and dying man nothing, but four vinegar to quench a consuming thirst; Et siti mea potaverunt me aceto: in my thirst they gave me vinegar to drink: but yet more cruel sinners, who instead of pious gratitude, give him nothing but the gall and vinegar of sin and wickedness. Our meekest Lord having taken this piercing draught, as one well refreshed and satisfied, said, Consummatum est; it is consummated: that is, perfected and consummated is the whole work of man's redemption; the figures and prophecies of the old law are fulfiled; the papers, writings & accompts of siue thousand years with the divine justice are quitted and canceled with my blood; finally the whole Oeconomy, for which I came, is now ended with my life. Happy that soul that at the hour of death can truly say, Consummatum est, it is consummated: or, cursum con●ummaui, fidem seruat●e etc. I have consummated my course, I have kept the faith etc. I have complied with the obligations of my estate and calling.  
Conclude to beg of thy Saviour for this torment he suffered, that he will quench in thee the heat & drought of thy carnal sensuality; & give thee that other of spirit,  sitiat anima tua ad Deum fontem viwm. That thy soul may thirst after God the living fountain. Beg of him also and his B. Mother, that at the hour of thy death thou may with joy and comfort say, Consummatum est, it is consummated.  
4. Consider fourthly, how the hour being come, that he would permit death to seize upon him; and by the separation of those two individual and inseparable companions his body and soul, perfect so the work of our redemption; listing up his oppressed head and watery eyes to heaven, Clamans voce magna ait: Pater in manus tuas commendo spiritum meum; & inclinato capite tradidit spiritum & expiravit: crying with a loud voice, said: father into thy hands I commend my spirit; and bowing his head, he gave up the ghost: stay a while, Christian soul, stay from thy just groans & tears, with which I know thy breast and eyes are full, thou shalt presently accompany in this his hopeless, comfortless and sonneles mother; see in the mean while and know, that the thundering sound of this his last cry was heard down to the abyss of hell, and made all these infernal spirits flit up and down with horror and affrightment, and run deeper into their dungeons, to hid themselves: it penetrated Limbus, & gave those wearied souls a joyful alarm of their freedom; it mounted also to heaven, warning the Angels to prepare their voices and instruments to sound his triumph & victory over all his enemies. Yet (o sweetest Jesus) lest men should fear, as most justly they might, that he went away angry or wrathful from them, he inclined and turned down his head and eyes upon them, to offer them the kiss of peace; his arms open to receive them; his feet nailed not to fly from their approaches; finally his wounds all open, that we may enter into his shelters & forts every way, and hid ourselves there In die belli; In the day of ware.  
Conclude never more to lift up thy head against God, since thy Saviour hath inclined his his to death in obedience to his Father, and love to thee: thank him anew for all that he hath suffered from the garden of Gethsemany to this moment: and never think thyself truly his, till thou suffer willingly somewhat for him.  
5. Consider fifthly, how our blessed Redeemer had not sooner given up the ghost, with an Humiliavit seipsum usque ad mortem, mortem autem Crucis; he humbled himself unto death, even the death of the cross: but his Eternal Father begun presently to exalt and magnify his name: hence the sun grew dark; the earth trembled; the stones cracked; the graves opened; the veil of the Temple rend from the top to the bottom; the people went home knocking their breasts; the Centurion with many more were converted, & publicly confessed him for the Son of God; Verè filius Dei erat iste: indeed this man was the son of God; when Longinus had with a lance opened his side, true water & blood came gushing out: whence proceeded the Catholic Church, Mater viventium: Mother of the living: and the seven Sacramental Conduits of heavenly graces. Finally his disciples who before hid themselves Propter metum judaeorum; for fear of the jews; and treated with him only by night, now boldly show their faces, & joseph ab Arimathea intravit ad Pilatum & audacter petijt corpus jesu: joseph of Arimathea went in to Pilate, and boldly asked the body of jesus: Nicodemus came also with an hundred pound of precious ointments & aromatic spices. O what new rancour and hatred did these things beget in the hearts of his enemies the jews, to see all their malice consumed in vain & turned to his greater honour; so that, Sagitta paruulorum factae sunt plagae eorum; Childrens arrows are made their wounds.  
Conclude thou with joy and exultation of heart, to see the just glory of thy Saviour begin to show itself: thank hearty his Eternal Father for it: and learn hence to be confident in his sweet providence; whatsoever storms of adversity overwhelm thee.  
Thursday night and Friday morning nothing is read. On Friday night read for Saturday.  
6. COnsider sixthly, how joseph, Nicodemus & S. john unnailed the sacred body of our Redeemer from the Cross, and with all reverence and devotion laid it once more in the arms and lap of the sacred Virgin Mother. O what soul can imagine, or tongue express the tears, sighs and anguish of her afflicted heart? Enter, o faithful soul, and falling at the cold and bored feet of thy Saviour, accompany these last and funeral tears of the B. Lady, S. john, S. Mary Magdalene and the rest: o vos omnes, qui transitis per viam, videte si est dolor similis, sicut dolor noster. o all ye that pass by the way, attend, and see if there be sorrow like to our sorrow. From hence beginneth that most solemn Procession of his burial to the new Tomb of joseph, In quo nondum quisquam positus fuerat. Wherein never yet any man had been laid. Hither was brought the sacred Corpse richly embalmed, wrapped in fine linen, & accompanied, as it beseemed the Son of God, with his own Mother, those holy and noble personages of men and women, and with all the Angels of heaven, sent down from their great Lord in mourning weeds, Et in planctu, sicut plangi solet in morte Primogeniti. And to perform those funeral obsequies, which are want to be performed in the death of a first-begotten. Finally they lay him in his grave, adore him, and with new floods of tears, & speechless sobs taking their last leave; Aduoluunt lapidem ad ostium monumenti; and they roll a stone to the door of the manument: and return in company of the sad Lady Ad sanctum coenaculum. To the holy refectory.  
But stay thou here a while, my soul, Et sedens foris ad monumentum plora, and sitting without at the monument weep, the death of thy God, the anguish of thy Lady & Mistress with thy own solitariness. Next, Recogita in amaritudine animae tuae, Recount in the bitterness of thy soul. All what thou hast seen pass Ab horto Gethsemani ad sepulchrum: from the Garden of Gethsemani to the sepulchre: make unto thyself Fasciculum Myrrhae, a bundle of myrrh. of these three ingredients; the cruelty and malice of the jews, the enormity of sin; and the overswelling charity of thy Lord and Saviour.     

THE THIRD PART, MEDITATIONS FOR the Perfect, or for the Vnitive way.  
THE end and scope of the Unitive way is, to unite our souls with God, according to the Apostle, Qui adheret Domino, unus spiritus est: he that adheareth to our Lord, is one spirit: to effect this, three acts are required; the first is of the understanding, by which we form and conserve in our memory the full and perfect Idea of our Sovereign God, and of his perfections, as a lively and present image of him. The second act is of the vvill●, by all her affections, and especially by that of love, extracted from herself and all other creatures, and totally united and made one with her Creator. The third is of imitation, conformity and resignation to his holy pleasure in all things. In tempore & aeternitate, in time and eternity, the height and top of all Christian endeavours. Gustemus ergo & videamus, quàmsuaviss sir Dominus. Let us taste, and see, how sweet our Lord is:  

THE FIRST CHAPTER. Of our Savieurs Resurrection and apparitions.  
Our Saviour saith of himself; Ego sum ostium, per me siquis introierit saluabitur; & ingredietur & egredietur & pascua inveniet: I am the door, by me if any enter, he shall be saved; and he shall go in, and shall go out and shall found pastures; that is, all hope of salvation, all progress in virtue, and access to God, is by me. Wherhfore, as by his mortal life amongst us he hath given us examples and documents for all sorts of virtues; so by his immortal life, which beginneth from his resurrection, we have a near and easy access to the contemplation of the most hidden an sacred mysteries of his Divinity; Vbi pascua inueni●mus & inebriabimur à torrente voluptatis: where we shall found pasture and shall be inebriated with the torrent of pleasure.  

THE FIRSTH MEDITATION. Of our Saviour's Resurrection.  
1. COnsider first, how our Redeemer not sooner gave up the ghost upon the Cross, but his most powerful and glorious soul, united to the Divinity, took her way directly towards the place called Limbus Patrum; a● hollow and darksome Cave under ground, next door, as I may say, to the hell of the damned; where were kept in prison and sad mourning all those pious souls, who departed hence in grace, & had suffered in Purgatory what pains were due to their sins; but could not yet enter heaven, till the general rausome was paid by Christ. Hither now went his glorious soul, accompanied with millions of Angels crying out before him to those dark jailers; Aperite portas, Principes, vestras, & introibit Rex gloria: Open your gates, ye Princes, and the king of glory shall enter in: which like thunder put them all to flight & eternal confusion; and so, Conterendo portas aereas & vectes ferreos confringendo, by destroying the gates of brass, and by breaking the bars of Iron, he entered triumphantly, Inter mortuos non solum liber sed & liberator. Among the dead not only free, but their frceer. O sweetest charity, and most profonnd humility! charity, in going down in person to deliver those poor prisoners, whereas his omnipotent word would have served, or twelve legions of Angels at his command: his humility, in vouchsafing to visit in person those foul and base dungeons, and remain there almost forty hours. The Apostle taketh notice of it; Quod autem ascendit, quid est nisi quod & desc●●dit primum in inferiores partes terrae? that he ascended, what is it, but because he descended alsoe first into the inferior parts of the earth. Assigning his ascension for an effect of such humility.  
Conclude with joy in thy heart for thy Lord's victory over death and hell: strive to imitate his humility, in what state and dignity so ever thou be; and his charity, in serving his servants and children with thy own hands, not putting it of to others, as usually we do.  
2. Consider secondly, how our all glorious & triumphant Lord, entering into those darksome dungeous, with the splendour of his presence turned them all into a lightsome Paradise, & gave unto those pious souls the full & beatifical sight and vision of his Divinity. O who can conceive this sudden and great change from one extremity to another; from so many thousand years of mourning and expectation, to a secure Eternity of joy and bliss? See old Adam & Eve come forth out of their five thousand year's inprisonment, and, as yet half blushing, cast themselves at their Sons and Saviour's feet, with a public confession of their own fault, and of his grace and mercy. Behold the ranks of Patriarches, Prophets, Priests, Kings and Martyrs, all in their due orders falling at his feet, in loyalty and homage, as to their supreme Sovereign; and singing with full Quires: Dignus es Domine Deus noster, accipere gloriam & honorem, & virtutem, quia redemisti nos Deus in sanguine tuo, ex omni Tribu & lingua populo & natione &c. Thou art worthy, our lord, to receive glory and honour, and power because thou hast redeemed us o God in thy blood, out of every tribe and tongue and people and nation etc. On the other side, who can apprehended the overswelling joys, contents and jubilees of our saviour's glorious soul, to see such sudden & copious fruit of his death & passion? o how well doth he think all bestowed? Pro eo quod laboravit anima eius, videbit & saturabitur: & dispertiam et plurimos, & fortium dividet spolia. For that his soul hath laboured, he shall see and be filled, and I will distribute unto him verte many, and he shall divide the spoils of the strong.  
Conclude to join with these glorious souls in the praises of thy Saviour: wish them all a thousand joys with Eternity of bliss: beseech thy Father Abraham & the rest, to remember us, labouring yet in the toils of this mortal & dangerous passage.  
3. Consider thirdly, how it is most credible & in a manner not to be doubted but the souls in Purgatory also, were partakers of this joyful solemnity; and with a plenary indulgence were freed all Ab omni poena: from all pain. For how could our sweetest jesus do less, In die hac iucunditatis eius & laetitiae cordis, in this day of his mirth and joy of hart, than apply the yet all most warm blood of his death & passion to all that were any way capable of it, as the holy souls of Purgatory were? Angel's therefore are sent thither, who sweep clear those fiery caves of that pious fewest; & conduct them all to the glory of Limbus. But did the Hell of the damned and those lower dungeons feel no alteration to the so nigh presence of our triumphant David? surely they did; but of shame, confusion & greater torment: O see and laugh, my soul, at the great Goliath, Lucifer, with all those Princes of darkness sinking down into the lower abysses, Tanquam à facie fulguris: As at the presence of thunder: o how do they groan to see, how are they deceived in procuring so maliciously and violently his death; of whom it is said and now verified; O mors, ero mors tua, & morsus tuus, iuferne. O death, I will be thy death, and thy bite, o hell. The like horror felt the damned souls, and above all that of judas, and the wicked Thief; who fell from so high a dignity, and so nigh and inviting an occasion of Eternal bliss & happiness.  
Conclude thou with joy and jubilee of heart for thy saviour's glory; for the good soul's delivery, and for the confusion of hell and the Devil: but yet with fear for thyself: for the blood of Christ, how efficacious soever, doth not wash obstinate and perverse souls: o trust not to any dignity or vocation whatsoever; but, Gum timore & tremore operare salutem. With fear and trembling work thy safety.  
4. Consider fourthly, how our Blessed Redeemer having often said, that he was to be three days & three nights in the bowels of the earth, and that he was to rise the third day; such haste he made to comfort his afflicted Mother, and now hope less Disciples; that he reduced the whole time into less than forty hours, to wit from Friday three a clock, that he died, to Sunday four in the morning: when accompanied with all those happy souls, he left those Infernal caves rob and sacked of all, and taking his course directly to the holy sepulchre, found there his sacred body, in the same manner, as it had been laid there on Friday-night, all bloody, rend and torn. The glorious souls adore it with all due reverence, & pour themselves out into new admirations, thankesgivings, and praises: but the holy Angels bring together from all places the sacred blood, that had been spilt, and other relics belonging to the integrity of his body; & his most triumphant soul entering into it, and shaking of the ointments and linen, with which it was buried, clotheth it with new immortality, and gifts of glory, more bright and resplendent than a thousand suns; the wounds glittering beyond all diamonds or precious stones: & thus he risen from his three-days sleep, penetrating all obstacles, and unperceived of the Guards.  
Conclude to be present in spirit at this solemnity of the Resurrection, Quae facta est propter iustificationem nostram: which was done for our justification but remember to shake of first all carnal and worldly affections, in which thou hast hitherto lain buried in the sepulchre of sin and vice.  
5. Consider fifthly, how at our saviour's rising a great earthquake was made, and Angels in glittering shapes removed the stone of the sepulchre and with terror amazed the soldiers, who were set to guard it. But our Lord went strait to mount Caluary, where the holy Cross yet stood; which all the Angels & souls present reverenced and adored, as the royal and victorious standard of the world's redemption: and he in the same place, where he had on the Friday before prayed and offered himself as a holocaust to his Eternal Father, now with his face and eyes erected to heaven, giveth him immortal thankss for the glorious victory bestowed on him over the world, the Devil, death, hell, & all his enemies; applying to himself the words of the Patriarch Jacob, when he returned rich and prosperous from Mesopotamia: In baculo meo, with my staff (of this Cross towit) transivi Iordanum istum I passed over this jordain (of my bitter passion) & nunc cum duabus turmis regredior, and now with two troops I do return (of Limbus and Purgatory) rich in that his possession, prosperous in the success, & glorious in the victory; Conuertens planctum suum in gaudium sibi. Turning his lamentation in to joy. Finally to secure us, that he risen not for himself only, but for us also; & to give us also a new pledge of his liberality and omnipotency, he commandeth those souls whose graves opened on the Friday, to go take up their bodies in glory and immortality; who afterwards appeared to many in Jerusalem, and at the ascension by a singular privilege, mounted with him to heaven.  
Conclude to imitate thy Saviour, Qui resurgens ex mortuis tam non moritur: who rising from the dead, now dieth not, o my soul, Exuamus veterem hominem cum actibus suis, Let us put of the old man with his acts, and putting on the new robe of grace, let us never dye more by sin, but live ever to glory.   

THE SECOND MEDITATION. Of our Saviour's apparitions.  
1. COnsider first, how doubtless, the first apparition our Saviour made, was to his afflicted Mother, though the Evangelists speak not of it: but because her feast of joys is at hand, we will differre this point till than, as more proper. The next apparition therefore he maketh, is to sinners, S. Mary Magdalen and S. Peter, and first to her, as the weaker sex. S. john describeth the most sweet passage in his twentieth chapter: how Maria stabat ad menumentum foris plorans: Marie stood at the monument without, weeping: how two Angels appeared in white, & said unto her; Mulier, qrid ploras? woman why weepest thou? but she; Quia tulerunt Dominum meum, & nescio ubi posuerunt eum: Because they have taken away my Lord, and I know not where they have put him: presently she saw jesus at her back, but knew him not: who ask the same question; Mulier quid ploras? quem quaeris? woman, why weephest thou? whom seekest thou? she not naming her beloved, supposing all the world must know him; Si tu sustulisti eum, di●ito mihi, ubi posuisti eum, & ego eum tollam: If thou hast carried him away, tell me where thou hast laid him, and I will take him away: o the presumption of love, Cui nihil videtur difficile; to whom nothing seemeth hard; & what if he were In praetorio Pilati, in the court of Pilate, or nailed again on the Cross? Ego eum tollam: I will take him away. Our sweetest Jesus could hold her not longer in suspense, but said, Maria; Marry, and she, Rabboni my Lord and Master, and with her wonted boldness fell at his feet; but he forbade her with. Nol● me tangere, vade autem ad fratres meos. Do not touch me, but go to my brethrens. O sinners, despair not more of your saviour's goodness; see a woman, De qua septem daemonia eiecerat, out of whom he had cast seven devils. now the first in favour, and sent as an Apostle. Euangelizare gaudium magnum quia surrexit Dominus. To Euangelize great joy, because our Lord is risen.  
Conclude not to think thyself in the favour of jesus the less, for having been a sinner, if thou found in thy heart, true love of him; for he it is, Qui non venit vocare iuslos sed peccatores: & qui nunquam despicit cor contritum & humiliatum. Who did not come to call the just, but sinners: and who doth never despise● contrite and humble hart. O happy soul, that can make known her beloved more by the heart, than by the mouth, more by work than by word!  
2. Consider secondly, how S. Peter upon the news the holy women borough of our Lord's resurrection, ran with S. john to the sepulchre and not finding him there, returned, Secum mirans, quod factum fuerat: marvelling with himself at that which was done. When jesus met him on the way, all in glory and splendour: o who can express this encounter? S. Peter fell with shame, confusion, and teare● at his Master's feet, for his late sin yet fresh in his memory; not able to speak a word; but with sighs and sobs expressing his sorrow and repentance: but our most sweet and indulgent Lord bade him rise, and comforted him with these ●r the like words: Pan tecum, noli timere, Ego 'em, dimissa sunt tibi peccata tua confirma fratres tuos: o jesus, quàm magna est multitudo dulcedinis tuae erga peccatores paenitentes? Peace he with thee, fear not, it is I, thy sins are forgiven thee, confirm thy bethrens: O jesus, how great is the multitude of thy sweetness towards penitent sinners? Next, but the same day, he appeared to the two disciples on their way to Emmaus; asked them the news, expounded to them the Scriptures; walked with them till towards sunset; was their invited & forced guest; and in breaking of bread discovered himself and vanished. O, quoth they; Nun cour nostrum ardens erat in nobis dum loqueretur in via? was not our hart burning in us while he spoke in the way? And how could it otherwise be, o holy disciples? jesus was in your company, in your mouth, in your heart; and he is all love, fire and heavenly charity.  
Conclude with new confidence in the mercies of Jesus; for he cannot cast of, who confided in him, though it were judas himself, so he become repentant: remember and make use in all thy necessities, of those words of the two Disciples; Mane nobiscum Domive, quoniam advesperascit & inclinata est iam dies. Tarry with us, o Lord, because it is toward night, and the day is now far spent.  
3. Consider thirdly, how the same day of his Resurrection, in the evening our Saviour appeared to all his disciples together: and again the eight day after, when S. Thomas was also present: he entered in upon them, the doors being fast shut Propter metum judaeorum, For fear of the jews, and standing in the midst of them, saluted them with, Pax vobis, nolite timere, Ego sum. Peace be to you, fear not, it is I. They all affrighted and amazed, as if some spirit or ghost had come amongst them, believed nothing less, than that it was their Master; than, he shown them his hands & his feet, and bid Thomas, more incredulous than the rest, put his fingers into his wounds and his hand into his side: called for some meat and eat with them, as he was want; till at length he won credit, and they believed in him, and S. Thomas cried out, Dominuus meus & Deus meus. My lord, and my God. A passage, which showeth most clearly the most tender care and love of jesus; and how blind and wretched all mortals are without him; Sine quo nihil possumus facere. Without whom we can do nothing; Finally redoubling his Pax vobis, peace be to you, and breathing upon them, he said; Accipite Spiritum sanctum, Receive ye the holy ghost. With full power to forgive sins: and presently bestowed upon them the dignity of Apostles; Sicut misit me Pater, & Ego mitto vos. As my Father hath sent me, I alsoe do sand you. Where observe, that our good God to show the frankness and freeness of his gifts, bestoweth them than upon us, when we are least disposed and most unworthy of them; as it now happened to his weak disciples.  
Conclude first, never to rely upon thy own strength or worth; for nothing more stoppeth the current of God's bounty and mercy: next to be ever most prompt to his holy visits and inspirations, which way soever they come, from friend or foe: o how many admonitions of his do we let slip every day: and esteem them either as not from God, or as not made to us?  
4. Consider fourthly, how as our B. Lady was the first in love and consequently in sorrow for her Son's passion and death; so doubtless was she the first in the visits and joys of his resurrection. The dolorous Virgin, after the burial of her Son, had retired herself into her private Oratory with heavy heart & flowing tears, for the loss and absence of her beloved; yet with a most firm faith and undaunted hope of his resurrection the third day. O how did she count the days, the nights, the hours, the minutes? especially towards the Sunday-morning, how did she labour with her cries to raise this sleeping Lion; with, Exurge gloria mea, exurge Psalterium? Arise my glory, arise Psalter? when behold, her dearest Lord, her God, her Son, full of glory, full of splendour & majesty, and no less full of love and sweetness, enters in upon her, and salutes her by the name of loving, dear & gracious Mother, behold thy only Son in the Eternal robes of glory, never more to suffer, never more to die, Et mors illi ultrà non dominabitur? Death shall not more have dominion over him; and withal he embraceth her in his arms: o my soul, where wilt thou begin? or what can'est thou fancy or conceive of these joys, jubilees, embraces, looks, kisses and soliloquies of our Jesus and Mary? o how, Secundùm multitudinem dolorum consolationes laetisicant animam eius? According to the multitude of griefs doth consolations make her soul joyful? conceive what thy devotion affordeth, for all words loose here their signification.  
Conclude with new joy in thy heart & countenance, with new congratulationss to thy Lady and Mistress In hoc Festo gaudiorum eius: in this feast of her joy: if thou found not thy heart really joyed and comforted; look bacl and thou wilt found the reason to be, because thou wert not feelingly sorry in her griefs & afflictions: and both proceed of want of true love.  
5. Consider fifthly, how our glorious Saviour came not alone and unaccompanied to visit his mother; but like a Conqueror of death and hell, or like wealth jacob returning from Mesopotamia, cum duabus turmis Limbi & Purgatorij, with twotroopes of Limbus and Purgatory, all now blessed and glorious souls: and yet all prostrate themselves before the Queen of glory, with great reverence, humble thankss, and joyful congratulationss; reverence to the dignity of her person, thankss for the great share she bore in the work of their redemption, and congratulationss for the common joy of their Redeemers Resurrection; in which also she bore the chiefest part. Behold first old Adam & Eve blushing yet almost for their fault, and blessing this their daughter, which had turned their Eva Eve into Aue: All hail: see next old Abraham, Moses, David & Isaias, with all the troops of Patriarches, judges, Kings and Prophets, all with their divers salutations & greetings, but with one love and respect: lastly but not last in worth or place, cometh her dearest spouse S. joseph, John Baptist, old Simeon etc. neither may we think that the presence & music of Angels was wanting, which wanted not in the stable of Bethlem: finally all is bliss, joy, and heavenly jubilees.  
Conclude to enter in last of all, and prostrate at the feet of thy Sovereign Lady give her the para bien with a Regina coeli laetare hallelujah: Rejoice thou queen of heaven alleluia: happy thou if thou canst get admittance into such a Paradise: learn humility and purity, for these are the two keys that give entrance to the Palace, where Jesus and Mary live.    

THE SECOND CHAPTER, Of the Divine perfections or Attributes of God.  
THE great S Denis assigneth two manners or ways of considering the Divinity, and its attributes; the one he calleth the way of affirmation, the other of negation: the affirmative way placeth in God all the imaginable perfections of his creatures; but the way negative denieth, and taketh of from God all the conceits and words of creatures, as short & unworthy of him. The first way is compared to that of a painter, the second, of a carver.  

THE FIRST MEDITATION. Of the knowledge of God by affirmation.  
1. COnsider first, that to frame in our understanding an image or Idea of God Almighty, we must proceed, as a painter useth to do, when he intendeth to paint or draw any perfect image or picture: for first, he seeketh our from all parts, tempereth and prepareth the purest and rarest colours of all sorts, that he can; than with his best skill and finest pencil layeth them on upon a smooth table, until by little and little he bring his intended work to perfection. So must we, casting the eyes of our consideration through out this whole visible world, gather up all the rare colours or perfections, the divine providence and goodness hath imprinted in it; and with curious labour lay them upon the table of our understanding; to-vvit the choicest perfections of all creatures, without the dross and imperfections, that run mixed in them. And we shall found a double Idea of our greatest God; the one, In ordine ad se; in relation to himself; Towit that he is, a subsistent being, life, beatitude, eternity, goodness, beauty, wisdom, power, sanctity etc. the other, In ordine ad creaturas, in relation to creatures; a Creator, Conserver, Governor. Father, King, Saviour, Glorifier etc. and all these most refined, most pure in him, without the lest imperfection.  
Conclude with reflection upon this Idea of thy God, thou hast framed, and give him a double homage, the one of praise due to his greatness; the other of thanksgiving, due to his goodness; and raise thy heart to an ardent contemplation of both in one, for in him all is but one.  
2. Consider secondly, and raise thy thoughts a degree higher; for this first draught is but gross and corpulent: seek out therefore with thy understanding all the celestial and supernatural gifts of grace and glory of all the Angels and Saints both of heaven and earth; the soaring wits of Cherubin's, the flaming breasts of Seraphins, the longanimity of the Prophets, the power and vigour of the Apostles, the fortitude of Martyrs, the purity of Virgins, the patience of Confessors etc. but above all, what perfections soever are contained in the two models or abridgements of the divinity; towit in the humanity of Christ and his B. Mother; ruminate & pause on as many of them, as thou canst; and at length looking up from whence these rivers flow, thou shalt found that great & boundless Ocean of the Divinity, flowing & over flowing Totius faciem Paradist; the face of all Paradise; concentricating in the indivisible point of his own being, the quintessence of those perfections, which his liberal goodness hath dispersed: where again no imperfection hath admittance; and the excess so great, that hence our B. Saviour said, Nemo bonus visi solus Deus. None is good, but only God.  
Conclude to contemplate this second Idea of thy God with humility, reverence and love: whatsoever thou findest admirable in the Saints, raise up thy soul, and admire it in Gods whatsoever virtue thou lovest in the Saints, love and seek it in God; A quo omne bonum descendit. From whom all good descendeth.  
3. Consider thirdly, how Deus est illud, quo maius cogitari non potest; God is that, than which nothing can be thought greater; nothing higher, seeing therefore, that man's understanding can mount to conceive him every way infinite, every way immense, without end or limitation, it followeth that he is really so in himself; for otherwise man's capacity would be greater, than the Being of God; that is, the brook higher than the springs the creature greater, than the Creator. Hence it followeth that his Being is infinite, independent of al●, and all depending of him: that he is eternal without beginning or end, variety or mutability: that his greatness is immensity, comprehending heaven and earth, like a granie of sand, and he comprehended of none: that his marefty is terror itself, in whose presence the earth doth quake, and the pillars of heaven do tremble: that his power is ommpotency, doing what he please, and his evil resisted by none: that his justice is in rigour infinite, not sparing his dearest friends, nor highest Seraphins, if they offend him: finally, Vsquequaque magnificus, terribilis; & quis poterit stare in conspectu Dei huius? On all sides magnificent and terrible, and who can stand in the sight of this God?  
Conclude to live in perpetual fear & trembling of so great a Majesty: never dare to appear before him, but with thy knee, head and heart cast to the ground: o poor worm:! how dare we lift our eyes before such Sovereignty? or our hands against omnipotency? Consigè, Domine, timore tuo carnes meas. Pearse my flesh, o Lord, with thy sear.  
4. Consider fourthly out of the same principle, the more lovely and delightful attributes of our good God; and thou shalt find them all, I may well say, more than infinite: infinite is his wisdom, to whose sight are present all possible things; infinite his providence, stretching from the highest Angel to the smallest leaf, that falleth from the tree: infinite his truth severity, impossible either to deceive or be deceived: infinite his amorous and radiant beauty, on which feed and surfeit all creatures, and he himself: his richeses and glory have no bound, Gloria & divitiae in domo eius: Glory and richeses in his house: his sanctity more clear, than a thousand Crystals: his clemency, benignity, nobleness, liberality etc. Quibus maius cogitari non potest. Than unhich greater can not be imagined. But his goodness, his sweetness, his love; his mercy, Super omnia opera etus; above all his works; infinitely surmounting all imaginations: his goodness it is, that maketh him pour himself out so upon his creatures, Et  suum facit oriri super bonos & malos: and maketh his sun to rise upon Good, and bad; his sweetness it is, that ravisheth the souls of all, that treat with him: his love it is, that cherisheth his little one more than the tenderest Fathers or mothers: his mercy it is, that so often forgiveth, and so patiently suffereth all sort of sins and iniquities: finally our God is Undique speciosus & totus desiderabilis. Most beautiful, and most to be desired.  
Conclude to pour thy heart forth in the love of so, both lovely and loving a God: hate what he hateth, that is, all sin and impurity: love what he loveth, that is, all virtue and sanctity.  
5. Consider fifthly, how having brought into this Idea of thy God all the refined perfections of nature, grace, and glory; and placed in all these an infinite eminency, Qua maior cogit ari non potest; than which a greater can not be imagined; yet thou art infinitely short, of what God is in himself; and therefore strive not further with conceits or inventions; but reflect and behold at leisure, and as it were at a stand, the picture thou hast already framed: as simple men use to gaze at a sight, they understand not: behold, I say, and gaze with humble simplicity on this vast Ocean of Majesty, of greatness, of beauty, of sweetness, of power. of wisdom, of sovereignty etc. and presently opening: all the wings of thy affection, pour forth thy soul in love, praise and joy: love, my soul, this Summum bonum, this chiefest good, this unicum amabile; this only thing to be loved: and seek not more abroad by scantlings, what here thou hast and mayst still enjoy altogether: praise, my soul, this sole object of praise & honour; invite all the Quires of Angels and Saints to sing Canticum nowm Domino; A new Canticle to our lord; and answer thou with a lowly Amen: rejoice & congratulate with him, that he is, as he is, every way infinite, every way boundless in his perfections.  
Conclude carefully to preserve in thy heart & memory this lively image of thy God; let neither sin blot it ever out of thy heart; nor vain fancies of creatures blemish or obscure it in thy memory: Intus est bonum tuum, ne foris queras. Thy good is whithin thee seek it not without.  
6. Consider sixthly, or rather conclude out of the former considerations, to hearken to and follow the counsel of our B. Saviour; Perfecti estore sicut Pater vester caelestis perfectus est: Be you perfect, as alsoe your heavenly Father is perfect: and of his Apostle;  simus imitatores Dei sicut filij charissimi. That we may be followers of God as most dear children. We have seen how our great God doth with infinite advantage fill up all the names & titles, we can give him; so that when we call him good, wise, powerful etc. he is not only fully, but infinitely good, wise, and powerful: thus in proportion may and must we comply with the names & titles we bear, either of subjection or superiority. God is our Creator, our Father, our Governor, our Master; hence we must always bear him the subjection of a creature, the love & obedience of a son, the duty of a vassal, the willingness and promptness of a disciple: again, what command we bear over others, as of a Father, a Superior, a Master, a Prelate, let our first & chiefest care be to comply entirely with what those names signify and oblige us to, finally whatsoever denominations we have or pretend, of equality, fellowship, or cohabitation with others, or of any virtuous state and calling we profess, consider and ponder well, what they import, and either cast them of, or make a firm purpose to fill them up, not Nomi ne tenus, in name only, and blast of a sound only, but Reipsa & veritate: in reality: bearing ever before thy eyes the pattern and Idea of thy most perfect, holy and immortal God.   

THE SECOND MEDITATION. Of the knowledge of God by negation.  
1. COnsider first, these words of the great S. Denis; In divinis negationes sunt verae, affirmationes incompactae. While we speak of God, negations are true affirmations incompacted. We have followed hitherto the way of the painter, and added colours to colours of the rarest perfections of all creatures; but raising our soul to a higher pitch of contemplation, and reflecting on the Idea, we have made, we found it Prorsus incompactam; all together incompacte: so full of created shadows, spots & blemishes, that we are yet afraid to acknowledge it for the true portraiture of that incomprehensible Majesty: not but that the pureness and quintessence of the said perfections is really & substantially in God; but that, both as they are in creatures and also in our weak understandings, they are most short and unworthy of his infinite Greatness; and consequently the very names unfitting to be attributed unto him: so that the said holy Doctor concludeth; Dei, inquit, neque est sensus, neque phantasia, neque opinio, neque nomen, neque sermo. We can attain, qnoth he, to the knowledge of God neither by corporal sense, fantasy, opinion, name or speeths. What way than, or what remedy have we? shall we add the superlative degree, and use the epitheton of supper; more as superbonissimus, superiustissimus, supersubstantia etc. Moore than most good, more than most just, more than substance etc. 'tis true, this way is very good and higher than the former; but yet being an affirmative, it is ever incompacted, and carfieth some taint of a creature with it, and so faileth to express fully the Divinity.  
Conclude, since thou hast lost as it were thy former Idea, in qua tibi adeò complacuit, in which thou hast been soewell pleased, to humble thyself, and with lowest submission to adore him, whom thy weak sight cannot behold; neither let this trouble thee; but rejoice rather, that thy God so surmounteth all thy imagination.  
2. Consider secondly, how failing of our aim in the way of a painter, our next step is to imitate the carver or statuary, and by negation to cut of from God Almighty all the persections, conceits & words of creatures, how complete soever they seem to be: so that, as we are bound to say that God is neither sun, nor moon, nor star, nor fire, nor air, nor man, nor any other living thing of those here amongst us, by reason of the imperfection which those words import; so we may also freely say, that he is neither, Ens, nec substantia, nec vita, nec intellectus, nec bonitas, nec sapientia, nec potentia, nec pulchritudo etc. Neither being nor substance, nor life, nor understanding, nor goodness, nor wisdom, nor power, nor beauty etc. If we consider the said perfections, as they are apprehended by us, or expressed in our homely language; for as S. Thomas teacheth, all our conceits and words, of what kind soever, Afferunt secum imperfectionem, vel partis, si sint abstracta; vel compositionis, si sint concreta; Bring with them an imperfection, either of part, if they be abstracts, or composition if they be compounds; and so both ways incompacted and incompetent to God: but if we will consider the said perfections as they be solely in God, so they are fare surpassing the sphere Conceptuum & nominum nostrorum, of our conceits and names.  
Conclude with an humble acknowledgement of God's unconceived greatness; and cry out with holy job. Ecce Deus vincens scientiam n●stram: Behold a God exceeding our knowledge: open all the affections of thy soul, to admiration, joy, love, and praise; for this way shall we sooner comprehend him, than by any force of wit or curious speculation; love reacheth further than knowledge.  
3. Consider thirdly, how thou art come at length so fare in the quest or search of God, that thou hast altogether lost him; and if one should ask us; what finally God is, if he be nothing of all those things we apprehended? we must needs answer, that truly we know not. Neither must we therefore be diffident or discomforted; for that we shall found by a feeling experience, we know more, and conceive more sublimely of our great God, by this way of ignorence, than by all the metaphysical and acquaint conceits of our understanding: although we loose our sight in the sun, yet even blinded we see as in a cloud the wonderful excess of light he hath over all others: this is the Nebula in qua habitat Deus; the cloud which God inhabiteth; and in which Moses conversed with him so familiarly Fancy ad faciem, sicut solet amicus cum amico suo; Face to face as a friend is want to do with his friend: which S. Paul calleth Lucem in accessibilem, light not accessible, and S. Denis, The●l●giam mysticam, mystical divinity, or cognitionem Dei per ignorantiam: the knowledge of God by ignorance: o happy ignorance, and clear blindness! nay we have words also fitly expressing this our ignorance; as infinite, immenses ineffable, invisible, incomprehensible etc. which by removing from God all the imperfections of creatures, leave him in the aforesaid cloud and inaccessible light.  
Conclude with humble prostration to adore the divine and inaccessible Majesty of thy God: but with thy face covered and eyes shut, as the Seraphins do; that is, in suspension, admiration, love, joy, praise and content, that the God thou dost believe and trust in, is so great, so fare surmounting all the understanding of men and Angels.  
4, Consider fourthly the infinite distance or disproportion which is betwixt God Almighty and any one of his creatures, or of all together: God is Ens a se, that is every way subsistent and independent; Eus immensum, immense, including all without extension; Ens aternum, eternal, without beginning, end, or change: take now on the other side all this inferior and celestial globe, how vast soever it seems, together with the whole Angelical nature; and first, what is all but Ens ab alio, an insubsistent entity, hanging and depending In tribus digitis Dei, potentia, scientiae, & bonitatis? Of the tree fingers of God, to wit power, knowledge, and goodness? so that if any one of these slip, in an instant all falls into nothing: secondly all is, Ens limitatum; limitated, greater fare is a star to heaven, a drop to the Ocean, a sand to the earth, than is all together to the immensity of our great God: finally all is, Ens momentaneum, mometarie, compared to his Eternity, millions of ages, and Aewm Angelicum, an Angel's d●ration, is but the twinkling of an eye, a moment, an instant to his indivisible and every way permanent duration. Come now proud man, and compare thyself with God: Quota pars how little a part art thou of this universe, in being, in extension, in darance? not a moat in the Sun, not a grain of sand, not an instant of an instant of durance: what art thou than to Ens subsistens, immensum, aeternum? A subsistent, immease, and eternal entity? say truly and say, Non ens. Nothing,  
Conclude, that as the best way of knowing God, is that of negation, so the best way to know thyself, is an other negation: wherefore as thou hast removed from God all positive and affirmative words or denominations, Propter excessum; by reason of his excess, so remove the same from thyself, Propter defectum: by reason of thy deficiency: And be confident, that this is the only way to unite these two extremes together, God and thyself.    

THE THIRD CHAPTER. Of the Divine Benefits.  
OUR love to interest is so great, that we love no man so easily, as him who is our benefactor: hence the consideration of the Divine benefits is with us the greatest motive to the love of God; as also the best remedy against ingratitude, a monster that stoppeth the liberal hand of God from doing good, and drieth up the fountaine-head of his Goodness, from which flow all the rivers of Paradise.  

THE FIRST MEDITATION. Of God's goodness towards his Creatures.  
1. COnsider first how Bonum est diffusiwm & communicatiwm sui; Good is communicative of itself: God therefore being summè bonus, most good, doth communicare seipsum summè, most communicate himself; that is, all ways possible to his infinite wisdom, and the capacity of creatures; & more to that which is Magis bonum fieri. To participate more. And here we must observe three wonderful excellencies of this divine and unlimited goodness: the first is, that although to do good be most natural to him yet it is also most frank & free, without any necessity or coaction, but merely Quia vult, because he will: the second is, that he doth it, without any self respect or proper interest, but purely, as we say, to do good; for neither can any creature yield him profit, not he himself any way better himself, being in himself every way full and infinite: & this is, Deum omnia facere propter solam bonitatem suam: that God doth all things for no other reason than is own goodness; that is, his own nature only, which is Goodness, moveth and inclineth him to do good. The third excellency is, that he doth all good, where and whensoever he can; o how he watcheth all occasions, and opportunities to pour forth his blessings upon us, and as it were to discharge his swollen breast & full hands amongst us? and o how little do worldlings look upward, prepare or make themselves capable, of those blisses, which, if they but open, would fall into their mouths?  
Conclude to make thyself capable of all, by taking awayy the obstacle of sin, and by an ardent desire of them, for only these two things are requisite & suffice. Be good also, that is, imitate thy God in all these three ways; do good to all frankly & freely, for God's and goodness sake only; seek out all occasions for it, expect not they should knock, nay break down thy doors before thou admit them in.  
2. Consider secondly, that as, Ex fonte Paradisi egrediebantur quatuor flwij, Out of the spring of Paradise. Issued sower rivers, dividing themselves into the four parts of the world; so Ex fonte huius bonitatis divinae, out of the spring of this divine goodness, proceedeth the perfection of the whole universe, divided into four degrees of being, Corporeum, vegetatiwm, sensitiwm, intellectuum: Corporall, vegetative, sensitive, intellective: as first, the vast heavens, elements, and mixts; secondly, the trees, plants, and flowers; thirdly, all sort of beasts, birds & fishes; fourthly, all the Angelical Quires & Hierarchies. Pause a while and consider the greatness, and variety of natures and qualities of every degree, & yet the concord and harmony of all together: & than reflect upon thyself, o man, & thou shalt found thyself none of all those; but an abstract, & abridgement of all together; a Microcosm or lesser world; upon whom therefore the divine goodness hath more copiously poured itself out, than upon any other of his works; Cui dedit esse cum inanimatis, vivere cum plantis, sentire cum animalibus, intelligere cum Angelis. To whom he hath given to exist with inanimate creatures, to live with plants, to exercise his corporal senses with living creatures, to understand with Angels; & consequently man only is capable of all the benefits, gifts, and blessings, both corporal and spiritual, which God's goodness, propped by omnipotency, can bestow upon the universe; for to every one of the other degrees somewhat is wanting. What followeth than, but that man alone is as much bound as all the rest together, and more than any one, to thank, praise, and love the fountain from whence he floweth.  
Conclude to do so, and be not more unmindful or ungrateful: but return him also four sorts of love: Ex toto cord, from thy whole hart, for thy corporal being: Ex tot a anima, with thy uhole soul, for thy vital being: Ex omnibus viribus, with thy whole power, for thy sensitive being: Ex tota denique ment, lastlie with thy whole mind, for thy Angelical and spiritual being. Tandem ex omnibus simul propter omnia simul: and at last with all together for all together: that is, for thyself, who art all.  
3. Consider thirdly, how the bottomless goodness of our God not satisfied with bestowing upon us the gifts of nature, poureth forth streams of an higher quality; and those also four, by which we participate the very being, nature and substance of God. The first is that of Grace, to which is adjoined charity with all the gifts of the holy Ghost. By this Grace, we that by nature are nothing but slaves and Massa damnata, A condemned Mass, are truly made the friends and sons of God; Divinae consortes natura, partakers of the divine nature: and heirs of heaven. The second is that of glory, by which we are eternally deified, and penetrated by the divine essence, as hot iron by fire; and herein consisteth our incommutable joy, bliss and content. And these two are common to men and Angels: but now, leaving Angels, behold how he exalteth man, Et deliciatur cum filijs hominum; and delights to be with the Sons of men: The third degree is that of the personal union of the Son of God with human nature, by which it is most true, that God is man, and man is God; and so our nature mounted beyond all that is created. But is this the height, the Non plus ultrà, and utmost, of this endless Ocean of goodness? truly no, for being to herself infinite, ●he is not satisfied with her union to one only man, unless she do also spread herself to all and every one; that is, In infinitum extensiuè; with an illimitated extension: and this she doth in the most B. Sacrament, which is the fourth degree, where the true being and natures divine and human, are really and alike given to every one, great and small.  
Conclude, o my soul, with an ecstasy of admiration, love and thankss giving; Redeant flumina, unde exierunt; exierunt per bonitatem, redeant per gratitudinem; Let the floods return from whence they flowed, they fl●vved by goodness, let them return by gratitude; love was the origin of all, let another love reduce them to their origin.  
4. Consider fourthly, before we come to more particulars, these three circumstances common to all God's benefits great and small. The first is, who is he that bestoweth so freely his blessings upon us; for the dignity of the giver doth much increase the estimation of the gift; let a King give but a toy, or trifle, what esteem, brags and boasts are made of it. But our benefactor is no less than the infinite Majesty of our Sovereign God, whom all creatures adore with ttembling, and think themselves happy if he vouchsafe but a glance of his eye upon them: what value than must his unualuable benefit be of? The second is, on whom so great a Lord bestoweth so rich gifts; and thou shalt found him to be man, that is, by nature a poor and vile worm, by sin an enemy, & by ingratitude a monster, a viper, gnawing out the bowels of the divine Goodness; nay using the very benefits as instruments to offend the Benefactor. The third is the manner; that is, no merit or desert on our side, but rather obstinate and perverse undeserts; but on God's side an infinite liberality, frankness, sweetness and love, wairing on all occasions to do us good; wishing us ever capable of more and more: finally ever striving Vincere in bono suo malum nostrum. To surpass our wickedness in his own goodness. O what heart so hard, as cannot love such love? or so ungrateful, as can forget such goodness? or so shameless, as can spurn at such a benefactor?  
Conclude with love, with gratitude, with shame for thy hitherto neglect, or rather blindness in all: settle well these three circumstances in thy memory; of, by whom, to whom, and how the benefit is done; and thou shalt never want matter of reverence, humility and gratitude.   

THE SECOND MEDITATION. Of the benefit of our Creation.  
1. COnsider first, that what is nothing can both do and deserve nothing; thou therefore; that so many years ago wert nothing, couldst never have made thyself, nor deserve that an other should make thee: by whom therefore, and why came I to this something? by thy God and Creator; not for any necessity he or the world had of thee, but out of his mere bounty and liberality. Ponder, o my soul, if thou canst, the distance that is, first betwixt something and nothing, Ens & non ens; next the advantage, that man hath above all other insensitive and senstive creatures; and thou shalt found the first to be infinite, and the second little less; as fare as immortality exceedeth mortality, eternity short time, or reason gross sense. And than fall down and kiss the feet of thy bounteous Creator, who hath made thy something a intellectual and immortal being, and imprinted in thy face the true image of himself. Behold what a stately Castle thy body is, both for beauty and strength; the rare proportion & harmony every member, joint and nerve keepeth with one another and with the whole: than thy soul, a most beauteous Lady and all-commanding Empress, ruling and governing the whole Microcosm as she pleaseth. Finally, God hath given thee both these sound and entire, Mentem sanam in corpore sano. A sound mind in a sound body.  
Conclude, besides thy customary thankss and gratitude, to look upon whose image thou art, and return Quae sunt Dei Deo, The things that are Gods, to God, that is, all that thou art, body & soul; begging also,  perficiat in nobis opus quod operatus est. That he would accomplish in us that work which he hath wrought.  
2. Consider secondly the end for which God at first created man; and thou shalt found a two fold end, both most noble and excellent, the one natural, the other supernatural; the first is expressed in Genesis,  praesit piscibus maris, & volatilibus caeli, & bestijs, universaeque terrae, omnique reptili quod movetur in terra: That he might have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth and all creeping creatures that move upon the earth: That is, to be grand Lord & Sovereign of all that is created, to kill, slay and use all as he pleaseth: and although by sin he hath lost much of the obedience which creatures own him, in punishment of his disobedience towards the common Creator; yet his dominion and right is the same, and the most of creatures do willingly & obediently serve him: great certainly is this dignity & worthy of all gratitude, were it not so surmounted by the second & principal end: which is to be heir apparent of the Kingdom of heaven: that is, to see God, love God, and praise God in company of all his blessed Angels, to live in his house, sit at his table, eat of the same dish that he doth, drink of the same cup of glory, and wear the same robe of immortality with him: this was his first intention, this still his greatest desire, that all men should attain unto: for this he made our soul so spacious, so capacious, that nothing under God can ever fill or satisfy her appetite: for this he continually giveth his grace and assistance; so that Culpa sua perditur, quicunque perditur. Whosoever is lost, is lost through his own fault.  
Conclude two things, the one, to conserve entirely thy dominion over creatures; let none command thee, nor thy affections, but thy Creator: the other, to have & conceive noble and high thoughts; aim at nothing less than God; esteem earth and heaven without him below thy ambition, & not worthy of thy acceptance.  
3. Consider thirdly, that as God created man for himself, that is to enjoy him as his last end; so he created all the rest from heaven downward for man only, for his necessity, commodity, recreation: for neither he, nor his Angels stand in need of any of these things. Look than about thee, and see whatsoever is in heaven, air, sea, or earth; and thou shalt found all conspiring to thy sustenance, commodity or delight; & therefore thy fatherly God made and created them all before man, that all might be ready at his first entrance to receive, serve, and churish him; every one with his several dishand livery: and when thou hast well pondered this in every particular, than list up thy eyes a little higher, and behold, the love, the care, the solicitude, as we may torme it, with which sty dearest Father prepareth and furnisheth this great palace f●● thee; not by any inferior steward, but with his own hand Plantavit Paradisum veluptatis: he planted a Paradise of pleasure: o see him, my soul, with admiration and wonder, how he pondereth and wergheth every thing in particular, as he makes it; the heaven with its lights; Et vidit quod esset bonum; and he see that it was good; the earth with its fruits and beasts; Et vidit quod esset bonum; and he see that it was goed; the are and sea with all the fowl and fish therein; Et vidit quod esset bonum: and he see that it was good; finally, when all was finished, with a new reflection he considered all together; Viduqueve cuncta quae fecerat & erant valdé bona, & he see all things which he had made and they where very good, for the use, to wit, and pleafure of man, for whom they were created.  
Conclude two things, the one to make use of creatures, as God hath created them; that is, so fare as they conduce or further thee in the service of God: the second to do with like love and diligence all things, which any way tend to his honour and service.   

THE THIRD MEDITATION. Of the benefit of our Conservation.  
1. COnsider first, that Conservation is nothing less than a continual Creation, a perpetual sustaining of the being, once given; and consequently an action of the same power, wisdom and goodness, as the first creation; but more to be esteemed and gratified, by how much more it is, to give continually the same thing, than to give it but once: by how much more it is to preserve one every moment from falling back into nothing, than to draw him but once out of nothing. Ponder here a little, my soul, the boundless goodness of our greatest God and Father. The whole machine of all that is created dependeth more on the lest beck of his will, than doth the shade on the body, or the light on the sun: let him but stop one moment his concourse, and in the same moment, if not sooner, all whatsoever from the highest Angel to the lowest atom of the sun, will fade and vanish, not into dust, but into nothing: yet, notwitstanding this, and the infinite offences which daily provoke him, he could never found in that his sweetest heart to annihilate the lest creature, he hath made; but sustaineth all in their being; and most patiently expecteth sinners, when they will return unto him: o see how he hath protected thee in thy Mother's womb, in thy infancy, in the whole course of thy life to this instant: see how he hath followed thee, when thou runnest from him to thy own ruin: how he bore with thee, when thou most impudently didst provoke him to thy destruction, etc.  
Conclude two things: the first is a continual and most profound humility Sub potenti manu Dei: under the powerful hand of God: the next is a fear; but let it be filial, to offend so dread a Sovereign, jointly with so dear a Father; In quo semper vivimus, movemur, & sumus. In whom we always live, move, and be,  
2. Consider secondly, that all creatures not only depend of God for their life and being, but also for every action, thought, word, and deed they do; for every twinkle of the eye, every breath they draw; for none of all these can once be done without the immediate & special concourse and assistance of God; nay from him all must first begin, and without him cannot end; Ipse enim dat incipere & persicere: For the origin and accomplishment of each work is his Gift: so that at the very instant, that God should withdraw or stop his helping and concurring hand, all things in the world, how strong, how swift soever, would suddenly stop and stand like a marble statue, immoveable: this being most true. see than and behold if thou canst, the infinite wisdom and power of thy Creator, extending himself at once to all the actions and motions of the whole universe; Nam nec folium in terram cadit sine Patre vestro; For a lease doth not fall upon the ground without your Father, yet all with that quietness and facility, as if he had but one thing or rather nothing to do; Omnia movens, immobilis ipse: moving all things he remains immovible: but his goodness, who can admire and praise enough? so ready, so punctual, so constant, that he never yet hath failed his astistance to the lest of his creatures, as if he were Causa prorsus coacta & necessaria: a cause altogether forced, and necessary: see in thyself, if ever thou hast sound him wanting to the lest motion of thy finger, or breath of thy nostrils, ever since thou waste conceived to this instant; nay in those very actions, by which thou didst heavily offend him.  
Conclude with shame in thy face and confusion in thy heart, to see how little thou dost concur with the motions and inspirations of thy God; who is so punctual with thee; how little thou followest his will, who hath as it were tread himself to thine: o my soul, let it be otherwise for love or shame.  
3. Consider thirdly, how thy good God held it not sufficient for the conservation of man, that the whole corporal frame of this world should attend and serve him, as the heavens with all the planets, the air, earth & sea with all belonging to them: but his command and pleasure also is that his Angel's guard and defend him: Omni quoth S. Paul, administratorij spiritus sunt, missi propter eos qui haereditatem capiunt salutis. They are all mimstring spirits, sent for them which shall receive the inheritance of salvation. O who can worthly conceive or acnowledge so great a benefit? so sweet a providence? that such noble Princes by nature grace, and glory, the immediate attendants before the throne of the most B. Trinity, Courtiers of those Eternal Palaces, Et commensales Dei, eating at the same table with God, and feeding on the same food with their Creator should be sent down as Guardians to so poor a worm as man? o man! how canst thou ever harbour a thought of pride over thy fellows, if thou ponder well the abasement of these Celestial spirits to thy service? Every Kingdom than hath his special Guardian; so hath also every common wealth, Province, City, Church, College, Monastery, Community: so hath every King Prince, Governor, and Prelate: final so hath eucry particular man from the highest to the lowest, from the Court to the galley; from the instant of his birth to the seat of judgement; ever present, ever by his side, protecting him from his raging enemy, the devil, and procuring for him all good possible.  
Conclude, whereas God hath appointed all treatures of thy service and assistance, to return thyself and all to him and his service, by love and obedience; but let it be thoroughly. Toium pro toto: all for all: break not thou the order of the universe, which is;  omnia vestra sint, vos autem Christ, Chri●tus autem Dei. That all might be yours and you Christ's and Christ's Gods  
4. Consider fourthly the words of the Psalm; Angelis suis Deus maudanit de te ut custodiant te: o quantam, quoth S. Bernard tibi debet hoc verbum inferre reverentiam, afferre devotionem, confer fiduciam; reverentiam pro praesentia, devotionem pro benevolentia, fiduciam pro custodia? God hath given his Angels charge of thee; that they keep thee: o how much reverence aught this word to strike into thee how much devotion aught it to stir up in thee, how much confidence should it produce in thee; reverence for the presence of such a guardian devotion for his Goodwill, and confidence on his custody? who can recount the great and innumerable benefits, that every one of us receiveth, every hour & minute, from the assistance of our good Angel? Diabolus tanquam leo rugiens circuit quaerens quem devoret; the Devil as a roaring lion goeth about, seeking whom he may devour; and from so great power and malice who can defend us, but our ever present Guardian? when we sleep, he watcheth over us; when we wake, he goeth with us in all our business, both by sea and land: when we sinne, he sorroweth; yet leaveth us not, but useth all his endeavours to restore us to the friendship of God: when we do penanes, he rejoiceth, and helpeth us, when we do, any good or pray, he presenteth our works and pesition to the throne of God: finally at the hour of death, and at the judgement seat, when the devil is most violent against us, than is our faithful Guardian most follicitous for us, protecting us at death, and pleading for us at the bar. Et quid sub tanto custode timeo? fidelis est, prudens est, potens est, quid trepido? And what do I fear under the protection of so great a Guardian? he is faithful he is wise, he is powerful, why do I tremble?  
Conclude two things, the first, great reverence, love, and respect to thy holy Angel; be always present with him, as he is with thee: consult with him in all thy business, and follow his inspirations: the second is, a great confidence in his patronage; Quoties urget tent●tio, &. tribulatio immines, invoca custodem tu●an, ductorem tuum, adiutorem tuum; inclama eum & dic; Domine salua nos, perimus. As often as a temptatien urgeth thee, and any tribulation is at hand call upon the Guardian thy guider thy helper, invoke his aid with, an o lord save us, we perish.   

THE FOURTH MEDITATION. Of the benefit of our Redemption.  
1. COnsider first, how all mankind being lost in the sin of Adam, was bereft also of all hope of redress or ever recovering the favour of his Creator; for the divine justice would no way be satisfied, without an infinite satisfaction; & that among creatures was no way to be had: so that nothing remained but a miserable bondage under the devil and sin in this world, and as certain and sudden a passage to eternal torments in the next: o ponder this a little with thyself, my soul; and than casting thy eyes up to heaven, see how little it imported God Almighty or his Angels, whether thou wert saved or damned; neither being more or less blessed by thee, see again how justly God might have left thee in thy damnation, as he had done the devils; and what couldst thou have said to it? or if casting thee of, as he had done them, he had created some new creature, more loyal in his service, and worthy of his favour? But suppose, as it was, that out of pure mercy & goodness he was pleased to forgive thee, and restore thee to his favour; a word, a thought of his, had it not sufficed? it was sufficient to created both thee and the world: or could he not have sent an Angel or Seraphin with full power? must he needs come himself? must he needs sand his only Son? O felix culpa, quae talem meruit habere Redemptorem. O happy sin which hath deserved such a Redeemer.  
Conclude with raptures of admiration & love of such goodness, sweetness, & mercy: next invite all creatures to thy aid to praise and bless him: lastly put an higher price upon thyself, than hitherto: cell not more thy soul for the fleshpotss and onions of Egypt; she is worth the life of the Son of God.  
2. Consider secondly, how seeing he would come himself in person for man's redemption, he might have come with the authority, splendour and dignity that beseemed his sacred and royal person accompanied with all the Powers and Princes of heaven, received by all the Kings and states of the world; and with one command of his mouth enforce the Devil to deliver up his prisoners, and hie himself away to the dungeons of hell; this had been both sufficient for our redemption, & yet honourable for our Redeemer: o but the divine justice would have satisfaction which consisteth In actu aliquo paenoso; In some painful act: let it be so, and was not I pray, one tear of his, one sigh, or prick of his finger satisfaction infinite; and consequently sufficient for a million of world's? why than such unheard of humility, poverty, misery, affliction, persecution, shame, and scorn, from his cradle to his Cross? Quare vir dolorum, & in doloribus à iwentute mea? Why a man of sorrows, and in afflictions from my youth? stay a while, my soul, upon this point, and having pondedered well the effect, look about for the cause: to do good, bestow benefits, disperse his blessings amongst his creatures, we all know it proceeds from his infinite goodness; but for the doing of this, to suffer in his honour, person & life, as he did, this surpasseth all the bounds of goodness; and hath no other cause, but the overflowing of his love even above his goodness.  
Conclude to correspond with thy Saviour's love, but let it be, first not in compliments, but in real works; next not at thy ease, Saluo, as they say, labour & honore; without labour or loss of honour; but what sweat or blood soever it cost thee; and this voluntary also, not only forced.  
3. Consider thirdly, how the fountaine-head being full, there wanted yet the pipes and conduits to convey the river of grace into our souls: & here also our Redeemers sweetest providence, at his own charges, without any cost of ours, provided seven conduits or spouts, all running from the wellhead of his passion, full fraught with diversity of heavenly graces, according to the sevenfold necessities we are subject to in this life; and all so easy and facile for us; that of our part nothing is required, but an empty vessel of good disposition, & the putting our mouth to the conduit; nothing but, Aperies os tuum, & implebo illud. Open thy mouth and I will fill it. Consider & see with love & gratitude, o Christian soul, what remedies thy Christ and Saviour hath provided for thee: first being borne a slave of the Devil, by Baptism thou art regenerated a Son of God: but being yet a child, poor and weak, by Confirmation thou art made a valiant soldier: art thou faint with hunger and thirst? behold a banquet is prepared for thee, the same which the Angels and God himself feed on, Comedite & inebriamini amici mei: Eat and be inebriated, my friends: art thou sick or wounded to death? see the medicine of penance every where at hand: art thou assailed by thy enemy at the hour of death? Extreme unction is proffered thee: so is Order for thy government, and Matrimony for thy weakness.  
Conclude with infinite gratitude to thy Saviour, call all the creatures of heaven and earth to thy aid, Quia nomen Domini laudabo: For I will praise the name of my lord: osser thyself for his perpetual and domestic slave, to serve both him and the children of his family, for him.   

THE FIFTH MEDITATION. Of the benefit of our Vocation and justification.  
1. COnsider first, how Gods benefits, as they go on multiplying in number, so they increase no less in their worth and greatness: what would our creation and all the rest have availed us, but to our greater damnation, unless we had been called, and by Baptism planted in the lap of the Catholic Church? O my soul, look about thee; and see how many souls were created at the same time with thee; and how many of them fell among infidels, jews, Turks or Heretics? nay thy own fallen into a country, where five thousand to one are Heretics; and yet it hath been thy good hap, with a few more either to light on Catholic parents; or which is more, being once plunged in the filth of heresy, to be powerfully drawn out, and placed in the clear light of the Catholic truth: o what had become of thee, poor wretch, if thou hadst been left for ever an enemy of thy God, a vessel of sin, & a slave to the Devil and damnation? than see, what thou art by holy Baptism, a Son of God and his Church, Spouse of the holy Ghost, & fellow-heire with ●esus Christ, of the Kingdom of heaven. And not only this, but by a special vocation to the state, thou art in, a domestic servant, In domo Dei, & jesu Chrisii; in the house of God, and of jesus Christ; chosen, not only to save thyself, but also to cooperate with thy Saviour and his Apostles for the salvation of others, thy brethrens, kindred and country.  
Conclude with most humble thanks to thy most good and liberal Creator: conceive a loyal purpose to serve him faithfully, and let thy study be, to conserve thyself, where thou art, and also to bring others to the same port of salvation.  
2 Consider secondly, how the benefit of justification surpasseth yet all the former, as fare as heaven surpasseth hell; or the state of grace the foulness of sin: let us ponder here three points: first, by the lest mortal sin we loose the white robe of innocency, with all the other titles of grace, and claims to glory, and fall under the sentence, of eternal damnation: suppose than thou wert scorching in hell fire, as justly thou mightest be, and millions of others are for less sins, than thine; and that God, of pure pity, should end an Angel to free thee thence, and give thee an hour's time for penance; what profound and hearty thankss wouldst thou give him? uhat unheard of penance wouldst thou give him? what than? didst thou think it a less mercy to be kept from falling into hell, so justly thy due, than to be drawn out from thence? think on it well, and thou wilt found it otherwise. Secondly, all the former benefits come from God freely without any rub on our sides, but this comes from a God offended to his actual and bitter enemies: thirdly he must begin the friendship, and invits us unto it; for we poor wretches look neither after him nor ourselves, but post on to hell. Ponder, my soul, these points; and see what father could so often forgive his child, as thy sweetest God hath forgiven thee; sought thee round about the world, and finding thee at hell door, hath brought thee bacl to his savour and grace.  
Conclude with humble sorrow, and thankss for what is past; and for the future with love & trembling fear, never dare to provoke thy dear God more, lest at length he let thee slip for ever out of his hand.   

THE SIXTH MEDITATION. Of the benefit of Predestination.  
1. COnsider first, that although no man's predestination be certain unto him, yet every one is bound to hope it, as he is bound to hope his own salvation; this therefore supposed, ponder these three chief points of this benefit: the first, that not only all other benefits hitherto specified, were of little value and short durance without this of predestination; but that all whatsoever, do flow from this, as from the first source and fountain; and so by consequence is greater and more to be acknowledged and thanked than all the rest. The second, that this benefit is not only older than the rest, but as ancient as Eternity, or God himself; so that when he begot his eldest Son jesus Christ, in the same instant he adopted thee for his brother, companion and fellow-heire of heaven among the Angels and the rest of his Saints: O amor antiquus! o bonitas aeternal o ancient lovel o everlasting goodness! how long before I was, hast thou had me in thy memory? loved me as a father? and prepared heaven and earth for my habitation? and placed thy dearest Son jesus our head, Captain and Prince of this thy Celestial monarchy? O veritas antiqua quam sero to cognovi? & quàm tardè te amavi, bonitas aeterna? o ancient truth how late have I known the? and how slow have I been in loving thee, o everlasting goodness? the third, that although, so few are chosen and drawn out of the general mass of damnation, yet he would have thee to be one of these few; and why but merely of his own accord, good will & love toward thee.  
Conclude with all the humility, thankss and love thy heart can afford thee: call upon all thy fellow Elect to thy aid, and making up one choir, begin now that song of thankss, which here after shall endure for ever, Sub uno capite Christo jesu. Under one head Christ jesus.  
2. Consider secondly, that where as no man is certain of his Predestination, nor, for all he can do, ever shall be in this world; yet many foolishly and most unprofitably vex themselves about that point, which belongs not to them; and in the mean while are totally careless & neglective in their duty to God, their neighbour, and themselves; for which they have certain and express commands; and without the observance of which they may be sure they shall never be saved; as on the contrary never damned, if they comply with them: a great temptation of our enemy; but manfully to be repelled by this consideration: as it is certain, that God ab aeterno from all eternity hath set down and decreed unchangeably our last lot, so it is not less certain, first that thou shalt never want sufficient grace for thy salvation; secondly that thou shalt never be damned, but by thy own fault; and thirdly, that it is in thy own hand to save thyself, if thou wilt: all theses howsoever hard to be explicated, are in themselves as infallibly true and unquestionable, as is the first of God's decree, to wit all a like certain by faith. Humbling therefore ourselves to things we understand not: let us leave to God what belongs to him, and on our parts follow S. Peter's advice, Satagamus ut per bona opera certam nostram vocationem & electionem faciamus; haec enim facientes non peccabimus aliquando; Let us labour, that by good works we may make sure our vocation, and election: for doing these things we shall not sin at any time; and without sin we shall never be damned.  
Conclude a strong resolution to comply with thy duty in all points; and than resign thyself totally body and soul to the will of God In tempore & aternitate; in time and eternity; yet begging of him, that he never permit thee to offend him: and take these acts for the surest signs of thy salvation.  
3. Consider thirdly, that not only all the common benefits of which we have spoken hitherto, but also the particular, bestowed on this and that man, flow and proceed in the Elect from that first source of Predestination. Look about thee therefore, my soul, and consider what thy most loving Father hath done for thee in particular; first in thy natural being, as well what thou hast of good, as what thou wantest of evil: a body sound & healthy, a soul perfect in her powers and senses: thy birth of honourable parents, thy education in corporal sufficiency, and in the school of learning; thy fame unspotted, and thy honour preserved etc. the evils thou wantest are without number; see how many lame, sick, mad, base, unlearned, miserable, disgraced, are in the world; and so many benefits hast thou received, in that thou art neither all nor any of them: Nullum enim malum uni hominum accidit, quod alteri accidere non potest. For no evil happeneth to one which may not hap to another. Next the supernatural gifts of grace, how many inspirations, illuminations, occasions, commodities, examples, counsels, and helps to virtues hast thou received? again how many sins hast thou been preserved from, which are every where daily committed before thine eyes? & whence all this, but from the sweetness of thy heavenly father? Nullum enim peccatum unus homo committit, quod alter committere non potest. For no sin doth one commit which same an other may not commit. Besides all these, the hidden and unknown benefits as well natural, as of grace; as well of good, as from evil; no man can count them, but the giver himself, and yet all stand to our account.  
Conclude to return all these benefits from whence they proceeded; that is, to the honour, love and service of the divine goodness: call on all creatures to thy aid to praise and bless him for ever; and take heed of abusing the benefits against the giver.    

THE FOURTH CHAPTER. Of the Ascension, whitsuntide, Trinity Sunday, & CORPUS CHRISTI.  
THese four great solemnities make up the period of all our Saniours economy, from his first coming down from heaven, to his return thither again; and therefore it behoveth all devout souls, to follow and mount with him in union of spirit, Vbi videbit & affluet & dilatabitur. Where he shall see and abound, and be enlarged.  

THE FIRST MEDITATION. Of the Ascension of our Saviour.  
1. COnsider first, how our Blessed Saviour, having for the space of forty days after his Resurrection daily, and almost hourly visited his dearest Mother; and repaying her forty hours of grief and sorrow for his death, with forty days of sweetest joy and heavenly content, he at length appeared unto her, with new rays of beauty and majesty accompanied with the blessed souls of her nighest friends & kindred; and after some amorous discourses, as before his passion, so now again begins to take his leave of her; showing her both the necessity of his going and also of her staying for the comfort of his new-growing Church. The heavenly Virgin, as she could not but feel a glance or two of tenderness and grief for parting with such a Son, so being most prompt and resigned to his will and pleasure; fell presently, first into the amorous embraces of a mother with her dearest Son; and than as a creature at the feet of her Sovereign Lord and maker. See my soul and contemplate, as fare as thou art able, the affections that pass betwixt them; as also the rest of her friends, who all salute her with low reverence, and take their leave and farewell.  
Conclude to prepare thyself with all diligence possible, that thou mayst assist worthylie at this great solemnity: and know that the best prepatation is, purity from sin, and a soul full of love and resignation to the will of thy Lord & Saviour.  
2. Consider secondly, how the same day our B. Saviour at dinner time appeared to all his Apostles and disciples; sat down and eat with them; and than told them, how that day he was to ascend into heaven to his Eternal Father: and because he see the hearts of his poor children, no doubt, quite daunted at such heavy tidings, we may well suppose he repeated again those three reasons, he alleged in the sermon of the last supper to the same purpose: the first, Si diligeretis me, gauderetis utique quia vado ad Patrem, quia Pater maior me est. If you loved me you would be glad verily, that I go to my Father because the Father is greater than 1 O sweetest jesus, who can do otherwise than heartily rejoice and be glad at thy honour & adnancement, which thou hast bought at so dear a rate? but is not thy going also for our good, as all the rest of thy life hath herherto been? the second; Vado parare vobis locum, & iterum veniam & accipiam vos ad meipsum: I go to clear the way, and open heaven gates shut up by sin; than at the hour of your death will I come, and take you to me, and place you in the eternal mansions. O memento mei Domine cùm veneris in regnum tuum. O remember me, o lord when thou shalt come into thy kingdom. The third; Expedit vobis ut ego vadam; si enim non abiero, Paracletus non veniet ad vos: si autem abiero, mittam eum ad vos: It is expedient for you that I go: for if I go not, the Paraclete shall not come to you: but if I go I will sand him to you: now of what importance was the coming of the holy Ghost, none known better than the Apostles, taught by the late experience of their own weakness.  
Conclude with most humble resignation to the will of thy Saviour, and although he order all things for thy good and salvation, yet respect thou nothing so much, as his honour and content; and therefore rejoice with him in this triumph of his glorious Ascension.  
3. Consider thirdly, how, His dictis, eduxit illos in Bethaniam, in montem qui dicitur Oliveti; These things being said, he brought them forth into Bethania, to the mountain which is called elivet; making his choice of the same place to begin the glory of his triumph, where he had lately begun the combat of his bitter passion; for Gethsemany lay on the side of mount Olivet; to give us to understand, that Nemo coronabitur nisi qui legitimè certaverit; No man is crowned, unless he strive lawfully; that is, the field of battle and triumph is one and the same. But behold our glorious Redeemer, displaying here himself to his B. Mother and the rest, with new beams of sweetness and glory, inviting them in stead of the last embraces and farewells, one by one to come and kiss his sacred feet and hands, and suck from those fountains of Paradise the ever living waters of new graces and comforts: o how did his dearest mother, and every one of the rest, desire to creep into, and hid themselves in those Foraminibus petrae; & presently ascend with him to heaven? when he, Elevatis manibus, benedixit eye; lifting up to heaven both those hands nailed on the Cross, and filling them with celestial treasures, poureth them freely out upon them all: o run in my soul and beg thy share of this benediction; take heed thou come not too late with Esau, and so loose thy heavenly inheritance for ever.  
Conclude, as thou hopest to arrive to mount Olivet, to behave thyself first manfully in the garden of Gethsemani, and when thou canst thew thy wounds gotten in the battle, than mayst thou hope for a speedy and glorious Ascension with thy Saviour, and for a crown of triumph:  
4. Consider fourthly, how Dum benediceret eyes, recessit ab illis & ferebatur in caelum, & nubes suscepit eum ab oculis eorum: While he blessed them, he departed from them and was carried into heaven, and a cloud received him out of their sight: not as Elias, raptus curru igneo; taken away in fiery chariot, but by the power of his divinity raising himself by little and little into the air, with unspeakable majesty and glory, accompanied with the two troops of Limbus and Purgatory, and millions of Angels attending & celebrating the triumph of their Lord and maker: the Virgin mother below with the Apostles and disciples standing with their eyes fixed upom him, all amazed and speechless. O my soul join thyself with them in these three affections that than so transported their hearts; the first of admiration at a sight so glorious, so never heard of; next of joy to behold their dearest master to finish all his past labours, afflictions and sufferings with a Catastrophe of such glory and triumph; o how happily have we followed him, and believed in him! how hath he filled and surpassed all our thoughts and expectations? the third of most ardent desires and sighs to follow him in body, whose hearts he had ravished with him, for of this captivating of hearts are understood those words of the Psalm; Ascendens in altum captivam duxit captivitatem; Alscending on high he led captivity captive; corporal eyes are but , nubes snscepit cum ab oculis nostris; a cloudpresently receeved him out of our sight; and so the heart only and affection hath the privilege Penetrandi caelos cum Christo. To penetrate the heavens with Christ.  
Conclude with an amorous and humble petition to thy sweetest Jesus; that thou be ever one of his captives; and that bound unto him Vinculis amoris, with the bonds of love, thou mayst mount with him unto the heavens, & ever remain with him, Vbi sedet ad dexteram patris. Where he sitteth at the right hand of the Father.  
5. Consider fifthly our Saviour's triumphant entrance into heaven; first the overflowing joys and admirations of those thrice happy souls, that went in his company, when they entered into the vast and glorious orbs of the Caelum Empyreum, empyrial heaven. Fare different from their old habitation of Limbus; quàm dilecta tabernacula tua Domine virtutum! how beloved are thy tabernacles, o Lord of hosts! next the millions of Angels encompassing him on all sides; some commanding, with, Attollite portas Principes, vestras: lift up your Gatesye prints: others with admiration, Quis est iste, qui venit de Edom tinctis vestibus de Bosra: who is this that cometh from Edom, with died Garments from Bosra. and all at length with unanimove jubilees; Dignus est Agnus, qui occisus est accipere virtutem & divinitatem, laudem, gloriam etc. The lamb that was slain is worthy to receive power, and divinity, praise, glory etc. But above all the embraces of his Eternal Father, the welcomes he gave him, and finally the honour in placing him at his right hand; Dixit Dominus Domino meo sede à dextris meis; giving him full power of life & death, heaven & hell; & Donavit illi nomen quod est super omne nomen, ut in nomine jesu omne genu flectatur caelestium terrestrium & infernorum. Our Lord said to my Lord, sit on my right hand; and hath given him a name, which is above all names, that in the name of jesus every knee bow of the celestialls, terrestrials, and infernals. Ponder here in silence my soul, as thou art able, the joy, content & fullness of thy Redeemers heart, to see himself mounted from one extreme to another, from the Cross to his Father's right hand; from the company of thiefs to that of Angels; from the cries and blasphemies of the jews to the blisses and praises of all the heavens; from a crown of thorns, to that of glory and immortality: O quàm verè dixisti bone jesu, qui se humiliate, exaltabitur? O truly didst thou say, o good jesus, he that humbleth himself shall be exalted?  
Conclude with all the joy and congratulation thy heart can afford thy dearest Lord: conceive also a new and lively hope of entering one day those heavenly palaces, whose gates are this day opened for thee: the rise of humility and the wings of love will securely and speedily carry thee thither.  
6. Consider sixthly how the Virgin Mother with the rest of that holy company stood still like marble statues, gazing up into heaven after their beloved master, with their souls full of amazement and joy not able to remove themselves thence, until two Angels appeared in glorious white, and gave them this gentle reprehension; Viri Galilaet, quid statis aspicientes in caelum? Ye men of Galilce, why stand you looking into heaven? your Lord and master jesus is now arrived and seated at the right hand of his Eternal Father, wherefore stand no more here in idle amazement, but go and comply with the commands he gave you; for we tell you, that one day, Sic veniet, quemadmodum vidistis eum euntem in caelum: So shall he come, as you have seen him going into heaven: partly so, and partly not so; so in majesty and glory; but not so in office and function: he is gone now full of love and sweetness to open heaven gates for you; to be your advocate and solicitor with his and your Father; to sand down the holy Ghost, with all his blessings amongst you: but than will he come with most dread terror and severity, as judex vivorum & mortuorum, judge of the living and of the dead, to take an account of all, sparing no man, that shall be found guilty. Look about you therefore, and think not, that your Lord is so absent, as if he saw not, what you do; or would never come any more among you. Et illi quidem adorantes regressi suns in jerusalem cum gaudio magno. And they glaring returned into Jerusalem with great joy.  
Conclude to obey the Angel's warning, that is, so to keep our hearts and thoughts upon Jesus in heaven, as we neglect not our duties & obligations here on earth; that so we may have him our sweet advocate there, and here clement and merciful judge.   

THE SECOND MEDITATION. Of the coming of the holy Ghost.  
1. COnsider first, the inexhaustible goodness of our great God, first he gave us our being by his own hand, Faciens hominem rectum; making man right; but man cast himself into endless slavery and misery: next therefore God gave his only Son to redeem us out of this thraldom; but we with unheardof blindness crucified our own Saviour: what could be now expected, but a punishment due unto our malice? when behold our sweetest Father whole goodness, cannot be abated by our malice, poureth down upon us his holy spirit, the third person of the B. Trinity: like a tender mother, having dried one breast upon her child, spendeth and giveth the other, as long as a drop will run. O how is the whole B. Trinity, employed and busied, as, I may say, about the good and salvation of man; as though it much concerned him? The Father giveth both Son and holy Ghost, & that for ever, Vsque ad consummationem satuli; even to the consummation of the world; the Son cometh in person, and with his blood redeemeth us; the holy Ghost in person also to perfect the work of our redemption, and assist in the Church by his divine illuminations and inspirations.  
Conclude to esteem thy soul more, than hitherto thou hast done, seeing the B. Trinity hath made so much account of it: take heed of sinning against the holy Ghost; what is done against the Father and Son may found pardon; but, Qui peccat in Spiritum sanctum, who sinneth against the holy ghost, that is, after so many favours and graces received, Non remittetur ei neque in hoc saeculo neque in fut uro. It shall not be forgiven him neither in this world, nor in the world to come.  
2. Consider secondly the ends, for which the holy Ghost was sent down upon the Apostles; & besides many others, we shall found two principal, specified in holy Scripture: the first was to succeed our B. Saviour in the office of Master & teacher according to that; Ipse vos docebit omnia & suggeret vobis o●●nia: He shall teach you all things, and suggest unto you all things: upon which is founded the infallibility of the Catholic Church, and the security of the Christian faith. O happy condition of Catholics above the rest of the world, who alone have the holy Ghost for their master, teaching them all necessary truth and preserving them from all errors! whereas all sectaries having no other master, than their own brain, run round in a giddiness of errors without end or rest. The second end of his coming, was to be our Protector, Advocate and comtorter in lieu also of our B. Saviour; Ego, quoth he, rogabo Patrem, & alium Paraclitum da●●● vobis, ut: maneat vobiscum ia aternam. I will ask the Father, and he will give you an other Paraclete, that he may abide with you for ever. Thanks, dearest Jesus, for such a Comforter; In labour requies, in astu temperies, in fletu solatium, an eaje in labour, a refreshment in heat, and a comfort in sorrow, to all his faithful and obedient children: Postulans also pro vobis gemitibus inenarrabilibus; requesting for us with unspeakable groan; that is, teaching and helping pious souls to sand up to heaven their amorous sighs In tempore tribulationis. In time of tribulation. O who can be either dubious in his faith, having such a Master; or difident in his troubles, having at hand such a Comforter and Advocate.  
Conclude thou with great assurance in this thy God; cast thyself into the arms of his protection; Consolator optime, dulcis hospes anima, dulce refrigerium etc. O best comforter, sweet guest of the soul, sweet refrshment etc.  
3. Consider thirdly the greatness and excellency of this gift, towit the holy Ghost, and not to speak now of his divinity every way equal to the Father and Son; the titles which are given him, are these: Donum Dei altissimi, Fons viws, ignis, charitas; the Gift of the most high God, the living fountain, fire, charity; not that he is any of these created things or qualities; but that he is the Principium, causa & origo the prime sour, cause, and origine, of them all. So that, & the divine goodness thought it not sufficient to sand an Angel, but this only Son for our Redeemer; so was he not content to give us only the supernatural gifts of grace, charity and the rest, but he would infuse into our hearts the prime source and spring of all;  sit fons aquae salientis in vitam aeternam. That it might be a fountain of water springing up unto life everlasting. Let both heaven and earth never cease to praise and love such bounty. This is that Flwius aquae vitae, river of living water, mentioned in the Apocalypse, procedens de sede Dei, & Agni, proceeding from the seat of God & of the lamb, watering the lignum vitae the tree of life of Paradise; per singulos menses afferens fructum suum, yielding its fruits every month, towit these twelve fruits of the holy Ghost numbered up by S. Paul, Charitas, gaudium, pax etc. Charity, joy, peace etc. This is the Ignis consumens Dominus Deus tuus, cuius thronus flamma ignis; consuming fire is thy lord God, whose throne is a flame of fire; which first purgeth in us all the rust of our corrupted nature and sin, & than giveth heat, activity, and light to all our actions. This is the Charitas, amor, nexus, charity, love, and knot, most sweetly uniting our souls to the Father and Son, and making one heart of all the children of God.  
Conclude with all the affections, the holy Ghost shall inspire thee with; but especially with that of love. Have ever in thy heart and mouth, the Ueni sancte spiritus, come o holy Ghost; which the Church never ceaseth to sing; or those most sweet aspirations which S. Aug. breatheth forth in the ninth Chapter of his meditations.  
Consider fourthly, three principal dispositions, that the Apostles practised for the receiving of the holy Ghost: the first was their recollection into a private house or room from all noise and traffic with the world: for he being Deus totius internae consolationis, the God of all our in ward consolation, findeth no greater impediment than a soul wandeaing about the world & full of the cares and turmoils thereof; and hence our B. Saviour said, that the world could not receive the holy Ghost; who being compared to the oil of the Prophet Elizeus never entereth but into empty vessels; & as soon as the vessels are full, ceaseth his infusion. The second was, that they were Omnes pariter in eodem loco, all together in the same place, all united in true charity and brotherly love, with a real and entire conformity of wills and affections: o Christian soul, deceive not thyself; Spiritus sanctus Deus est pacis & non contentionis; the holy Ghost is a God of peace, and not of contention; never hope for his company or comfort, if thou be contentious with any man, on what pretence soever; know the badge of Christ is no other, than this; In hoc sciet mundus quod mei estis, si dilexeritis invicem. In this all men shall know that you are mine, if you love on an other. The third was the fervour & assiduity of prayer, and that also in the company of the B. Mother of God; for although they were most assured of the promises of Christ, yet they knew that Pater coelestis dat Spiritum suum petentibus se; The heavenly Father doth give his spirit to those that ask him; so that none but those that ask, obtain it.  
Conclude to prepare thyself with recollection, brotherly love and prayer for the entertaining of this holy spirit; which if thou perform as thou aught, be sure of Mensuram bonam & super effluentem gratiae in sinu tuo. Good and one flowing measure of grace in thy bosom.  
5. Consider fifthly, how on the day of Pentecost, ten days after the Ascension, and fifty after the Resurrection, a solemn day amongst the jews in memory of the Law given on mount Sina; came this divine Lawgiver upon the new Israelites, to writ and engrave, not a law of fear and terror in tables of stone, but of grace and sweetness In tabulis cordis carnalibus: Et factus est repent de caelo sonus tanquam advenientis Spiritus vehementis: In the carnal tables of the hart: and suddenly there was made a sound from heaven as of a vehement wound coming: his coming was from heaven, Nam omne donum perfectum de sursum est; For every perfect gift is from above; on a sudden, Nam spiritus ubi vult, spirat; For the spirit breatheth where he will, freely of pure grace and liberality without the merits and deserts of any with the noise of a strong air or wound; o the breathing air of our souls, In quo vivimus, movemur & sumus; In which welive move, and be; for as our being, life and motion depends every moment on this corporal air; so, and much more, doth our supernatural being, life and action depend on this gracious air of the holy Ghost; whose special notion therefore and title is, Dominus vivificans, a life giving Lord. Note finally, how he is termed Spiritus vehemens, a vehement wound, giving towit force, speed and fervour to all our actions; Nescit tarda molimina Spiritus S. gratia; quiá enim aut suavius aut fortius amore? The grace of the holy Ghost know no delays; for what is more sweet o'er strong than love?  
Conclude with most humble invocation of this all-refreshing spirit; open thy soul unto him, that he may Perflare animam tuam, breath upon the soul, cool all thy sensualities; & give thee new vigour and courage to all the actions of grace and virtue.  
6. Consider sixthly, how Apparuerunt illis dispertitae linguae tanquam ignis, seditqueve supra singulos eorum. There appeared to them parted tongues as it were of fire, and it sat upon every one of them. Fire the chief of Elements, is for its activity and beauty so great a symbol of the divinity, that divers nations adored it for the true God; and in the old law God appeared for the most part in fire, as to Moses in the burning bush, on the mount Sina, Quasi ignis ardens in vertice montis; As a burning fire on the top of a mountain: so that in the 4. of Deuteronomie, he declareth to the people, that Ignis consumens Dominus Deus tuus; A consuming fire is thy lord God; and almost all sacrifices were performed & accompanied with fire. But besides this, the holy Ghost would more especially appear in fire, both to declare unto us his own nature, which is a notional love and charity betwixt the Father & Son; as also to express the effects of his presence in our souls, which is the heat and fervour of love, that fire towit, Quem Christus venit mittere in terram, & quid vult nisi ut ardeat? Which Christ came to cast on the earth, and what will he but that it be kindled? Next this fire was framed into tongues, first to cure the malady of that member, which as S. james saith is Vniversitas iniquit atis, & infiammata à gehenna; A whole world of iniquity, and inflamed of hell; so that the fire of heaven may quell in us the fire of hell. Secondly that the Apostles might have fiery tongues to heat and inflame, the cold & stiff frozen hearts of worldlings.  
Conclude with this or the like exclamation. O ignis sancte! quàm suaviter ardes! quàm secretè luces! quàm desiderantèr aduris! vae ijs qui ex te non ardent, qui per te non lucent. O holy fire! how sweetly dost thou burn! how secretly dost thou shine! how amiable is thy enkindling heat: woe be to them who are not enkindled with thee, nor shine by thy light. Inflame this heart, rule and temper this tongue of mine.  
7. Consider seuently, how Repleti sunt omnes Spiritu S. All are filled with the holy Ghost. Even to the brim, yet some had more than others, according to every one's capacity; more had the Apostles, than the disciples, and more the B. Virgin than all the rest. O what heart can conceive or tongue express this their fullness or repletion? their understanding full of heavenly light; their will and breast full of flaming charity towards God and their neighbours. O mutatio dexterae excelsi! O change of the right hand of the highest! how rude and simple they were before, even their birth and education doth sufficiently assure us; neither, had the three years conversing with our Saviour much bettered them, so rude and dull they were: again, how fearful and cowardly they were, besides all what had formerly passed, even the present cloistering up themselves Propter metum ludacrum, for fear of the jews, doth abundantly witness. But immediately upon the receiving of the holy Ghost, their skill and knowledge fare exceeded all the Plato's or Aristotses of the world: and Alexander's or Cesar's courage was a toy to theirs: for presently open fly the doors, and out fly they about the City, Loquentes varijs linguis magnalia Dei: Speaking with divers tongues the great works of God: and soon after, In omnem terram exivit sonus eorum: their sound went forth into all the earth: and this their heat and fervour was so great, that the people thought them drunk or mad: and not untruely, for being overcharged with this new wine of the Spouse they must, like full vessels, either have sudden vent, or burst.  
Conclude to cry to heaven for one draught of this holy liquor: for till than hope not for strength or understanding: never more rely on thy own ability, but wholly on the guidance of the holy Ghost, Sit ille tibi Pater, Magister, Sponsus. Let him be to the a Father, a Master, & a spouse.  
8. Consider eightly, how the divine providence so ordered it, that there were divers than at jerusalem De omni natione quae sub caelo est: of every nation that is under heaven: who as eye-witnesses should carry about the world the wonders of this day: Quare facta hac voce, wherefore when this voiee was made, or noise of the wound, Conuenit multitudo; & mento confusa est, the multitude came together, and was astonished in mind, every one hearing the Apostles speak their proper language: and here also according to the custom of the world, some said they were drunk; others laughed at them for simple and mad idiots: others more prudent said, Quidnam vult hoc esse? what meaneth this? every one according to his disposition and humour passing their censures, of what they understood not: when S. Peter as head of the rest, standing up for all, with a most manly courage and heavenly eloquence in such sort laid open unto them the present mystery, with the rest of our Saviour jesus Christ; that forthwith he converted to the number of three thousand that very day; and soon after fare greater multitudes. O what joy and festivity was there both in heaven and earth, at this plentitull harvest of poor souls! rejoice my soul and grew a thousand Parabiens to thy B. Saviour, his glorious Mother, Apostles, and new flock of the Catholic and Christian Church: rejoice I say and.  
Conclude to imitate the life and virtues of these primitive Christians, who were Perseverantes in doctrina Apostotorum, & communicatione fractionis panis & orationibus: Persevering in the dostrine of the Apostles, and in the communication of the breaking of bread, and prayers. That is, in the doctrine of the Catholic Church, in the frequenting of the holy Sacraments, and devotion of prayers.   

THE THIRD MEDITATION. Of the Mystery of the B. Trinity.  
1. COnsider first, how God is and can be but only one in nature, essence, power, goodness and all other attributes: this faith teacheth us, when we say; Credo in unum Deum; I believe in one God; and again, Vnus Deus, una fides, unum Baptisma. One God, one faith, one Baptism. This also natural reason convinceth; for first that we call and confess to be God, Quo maius aut perfectius cogitari non potest; than whom nothing greater, or perfecter can be Imagined; that is, who comprehendeth in himself all possible or imaginable perfections: but if we admit but two only, different and distinguished in nature, the one must have some what which the other hath not, from which ariseth the distinction: and consequently neither can have all perfections, nor be, Quo maius cogitari non possit; than whom a greater can not be imagined; that is, God: wherefore to be truly God, he must be but only one, Secondly, who is God, must be Summus Legistator, the chiefest lawmaker, governing & swaying all at his will; Supremus judex, a supreme, judge, punishing and rewarding, the observers and breakers of his laws; and Finis ultimus omnium creaturarum. The last end of all creatures. But none of these could he be, were there any other equal to him; who having a different will, would make different laws, and punish and reward differently from the former; so that whom one would punish, the other would seek to reward: and so fall to jars & divisions; Omne autem regnum in se diuisi●m desolabitur: every kingdom divided against itself shall be made desolate: neither could either be our Finis ultimus, our last end, or Omne bonum, all our good, for that the other of them would have somewhat desiderabile. To be desired.  
Conclude therefore to believe and adore but one only God, Vnum Deum & Patrem omnium, quiest super omnia: one God, and Father of all, who is above all: direct all thy intentions and actions to this one supreme end and good: finally lament and pray for all poor infidels, who wander in the multiplicity of their own fancies, Sed Deum ignorantes. But are ignorant of God.  
2. Consider secondly, that although God be one and the same in essence, yet he is as truly and really three in persons, Father, Son and holy Ghost. Here all understanding is captivated In obsequium fidei; unto the obedience of faith, natural reason findeth no footing for this mystery in nature, neither in causes, effects, nor examples: for here is that most true. Nemo novit filium nisi Pater, neque Patrem nisi silius, & cui voluerit filius revelare, no ma●● knoweth ●ix Son but the Father, neither doth any know the Father but the Son, and to whom it shall please the Son to reveal: although this be so, yet reason raised once above her pitch by the light of faith, may glance at some seeming congruences and similitudes: and first, all perfection is to be acknowledged in God, but not the lest imperfection; therefore he is one, for that is perfection, neither is he alone, for that is impertection; & hence he enjoyeth plurality without diversity, that is, Trinitatem in unitate. Trinity in unity. Secondly we found a shadow hereof in man himself, who hath one soul with three distinct powers, understanding, will and memory; some what resembling one nature in three distinct persons. Hearken a little to S. Bernard of the four Trinities he hath found out: Est, quoth he, Trivitaes à qua homo cecidit, Pater, Filius, & Spiritus sanctus; est Trinitas quae cecidit, intellectus, memoria, voluntas: & est Trinitas in quam ista cecidit; impotentia, ignorantia, & concupiscentia. & est Trinitas per quam Trinitas cadens, resurgit ad Trinitatem de qua cecidit; scilicet, fides, spes, charitas. There is a trinity from which man fell, the Father, Son, & holy Ghost: there is a Trinity which fell, understanding, memory, and will; and there is a Trinity into which it cell; imbecility, ignorance and concupiscence: and there is a Trinity by which the Trinity that fell, riseth to the Trinity from which it fell, to wit faith, hope, & chariiie.  
Conclude to adore in the spirit of humility, what so fare surpasseth thy capacity; rejoice at the incomprehensibility of thy God: lastly comfort thyself with an assured hope of seeing one day the secret of this mystery, Quando videbitur Deus Deorum in Zion. When the God of Gods shall be seen in Zion.  
3. Consider thirdly the order and manner of the divine Processions: the Father is, Ingenitus, à seipso, principium sine priacipio; unbegotten of himself, a beginning without a beginning; the Son is genitus, principium à principio; begotten, a beginning from a beginning; the holy Ghost is procedens, spiratus à Patre & Filio. Proceeding, breathed from the Father, and Son. For the Father with one indivisible act of his understanding comprehending his own essence and being, formeth and produceth within himself a most perfect and complete conceit and image of himself, and this is named and truly is, his only Son, Spendor gloriae & figura subsiantiae eius, verbum & sapientia Patris. The brightness of his glory, and the figure of his substance, the word, and wisdom of the Father. Next the Father with infinite love affecteth and embraceth this his Son, neither can the Son do less, than repay his Father with the like love, having all what he is from him: and so by this mutual reflection of love one upon the other, they produce jointly a perfect and notional band of love, called the holy Ghost, communicating unto him their own entire divinity and essence. Neither doth this order of processions 'cause any inequality, or priority betwixt any of the divine persons; for first, all having the same individual divine nature, must have also the same divine attributes, indistinguished from the said nature; and so there can be no inequality: next the Father from all eternity knoweth himself, and from the samr eternity produceth his Son: again the Father and the Son from all eternity love one the other, and so from the same eternity produce the holy Ghost: but in eternity there can be no priority or posteriority of duration, therefore all are jointly coeternal.  
Conclude to employ thy whole understanding and will in the contemplation and love of this most high and sacred mystery.  
4. Consider fourthly the properties and notions of every one of the divine Persons▪ The first Person is called Father; A quo omnis paternitas in caelis & in terra nominatur; of whom all paternity in heaven and in earth is named; who sayeth of himself by his Prophet; Nunquid ego, qui alios parere facio, ipse non pariam? Shall not I, that make others to bring forth children, myself bring forth: & again; Filius meus es tu, ego hodie genui te: thou art my Son, I this day have begotten thee: to wit unehangeable hodie or this day of Eternity: who can contemplate either the incomprehensible manner of this generation, or the infinite love he beareth his Eternal Son? The second person is called Son, Vnigenitus qui à Patre procedit: the only begotten, who proceedeth from the Father: o how many ways is he Unigenitus Patris? the only-begotten of the Father? first because he neither hath, not can have any other Son, and this he hath without any mother, begotten solely of himself: secondly because he is not Quomodocumque image & figura Patris, a mere image and figure of the Father, as other Sons are, but the same individual substance & being with his Father, which no other Son can be: thirdly because he is Unigenitus in sinu Patris, the only begotten Son in the bosom of the Father, that is, never departing from his Father, as others do, but remaining always intrinsically within his bosom; and so the only beloved and only joy of his Father. The third person is called holy Ghost, proceeding from the mutual love of the Father and Son; and so the only spirit & breathing of both: the only Sanctus or holy, as proceeding by love, the only spring of all holiness.  
Conclude with all the joy of thy soul for the bliss and essential content, that these three divine Persons take in one the other: beg of the Father to adopt thee for his Son: of the Son, to choose thee for his brother: and of the holy Ghost, to be his spouse.  
5. Consider fifthly the words of S. john: Tres sunt, qui testimonium dant in caelis, Pater, Verbum & Spiritus Sanctus, & high tres unum sunt. There be three, which give testimony in heaven, the Father the word, and the holy Ghost, and these three be one. A three fold testimony hath the holy Trinity given of itself: the first in the Creation of the world, and especially of man, Quem secit ad imaginem & similitudinem suam; whom he hath made to his Image and likeness; in whom, as it were, he hath stamped an abridgement of himself. But the second is yet more clear and feeling, by his grace in the hearts of faithful souls; Qui credit in filium Dei, habet testimonium Dei inse: who beleiueth in the Son of God, hath the testimony of God in himself: o what signs or testimonies doth God impart to his beloved of his greatness, sweetness and divine beauties? o how happy is that soul, which can confidently say with the Apostle; Spiritus ipse testimonium reddit spiritui nostro quod sumus filij Dei! The spirit himself giveth testimony to our spirit, that we are the Sons of God. The third and last testimony is given and reserved for the blessed in heaven, Ubi videbimus eum sicuti est: & high tres unum sunt: where we shall see him as he is: and these three be one: one and the same being; and the same testimony in all the three ways of creation, sanctification and glorification.  
Conclude to comply with the second part of the text: Et tres sunt qui testimonium dant in terra, spiritus, aqua & sanguis: & high tres unum sunt, there be three which give testimony on earth, the spirit, water, and blood; and these three be one, that is, give testimony and acknowledgement to God of thy duties and obligations to him, first by the spirit of love & gratitude for all his benefits; next in the water of humility and thy own annihilation in presence of his greatness and majesty: lastly in the blood of penance and sorrow for all thy sins, with which thou hast displeased him: Et hi tres unum sunt; and these three be one; that is, to unite and make thee one with thy Lord and God.  
6. Consider sixthly, or draw rather & frame unto thyself, to the imitation of these divine processions, a method and form of mental prayer and contemplation. First God the Father comprehending his own essence, produceth a most perfect conceit and image of himself, which never fadeth, but liveth ever in his breast and understanding: so must we first draw a proper and perfect image of our Lord God in our understandings, and with all care and diligence preserve it fresh and entire. Next the Father and the Son loving one the other, produce the holy Ghost, the tie and knot of their love; and he also ever remaineth within them, without all change or separation: so must we stir up within ourselves the affection of love towards the divine sweetness and goodness, whose image we have; and in these two acts of the understanding and will consisteth all contemplation and prayer, the highest reach of Christian perfection: hence the Spouse saith: Inueni quem diligit anima mea, I have found whom my soul loveth; towit by comtemplation: Tenui eum, I have held him, towit by love: Nec dimittam; nor will I let him go; because these acts should ever continuc without the lest interruption, that may be, our frailty and weakness considered. Finally as the holy Ghost is the joy, bliss and content of the Father and the Son: so from these two acts now mentioned, follow all the rest of inward joy, peace, content, and whatsoever can make us happy in this world.  
Conclude to embrace this Otium Mariae, Mary's contemplative vacation, if thou hast not yet begun it; and if so, take up new courage in the prosecution of it: for believe it, Vnum est necessarium, one thing is necessary, that is permanent and stable; all whatsoever else, Transit & defluit ut aqua. Maria optimam partem elegit. Passeth and runneth a way like water. Maria hath chosen the best part.   

THE FOURTH MEDITATION. Of the Solemnity of Corpus Christi.  
1. COnsider first, those words of the Evangelist S. john; jesus cùm dilexisset suos qui erant in mundo, in finem dilexit eos; jesus whereas he had loved his, that were in the world, unto the end he loved them: that is, Vsque ad consummationem saeculi, even to the consummation of the world. The condition and property of true lovers is, to be and live always with their beloved; and nothing is so sad and unwelcome, as a heavy farewell and parting one from the other. Our sweetest jesus, the truest and most refined lover that ever was, having lived with his disciples thirty three years; and finding it now most necessary for their good to departed from them by his death & Ascension; opened and revolved the deepest treasure of his wisdom to invent a way, how notwithstanding to remain with them really & personally to the end of the world; so to make his words good, Ecce Ego vobiscum sum usque ad consummationem saeculi. Behold I am with you even to the consummation of the world. This he performed by the institution of the most holy Sacrament of his precious body and blood: and by leaving power in the Priests of his Church to continuate and do the same to the end of the world. O love (may I say so?) Vltra terminos amoris! beyond the limits of love! o invention. Vltra limites sapientiae? beyond the limits of wisdom! to go away, & yet remain, to be absent, and yet never more present! o most divine and sweet contradictions? divine for the power, sweet for the manner, viz: of bread and wine, our daily food, facile and every where to be found, and not at Terusalem only, or on mount Thabor, as in his life time. Now we need not lie at his feet in the house of the proud Pharisee, as poor Magdalen, but take him confidently with us unto our own homes, and there treat and discourse with him at our full.  
Conclude, and begin to open thy heart, to entertain thy love. Invent some way how to remain ever with him, and the way is, a loving memory of him.  
2. Consider secondly the words of Consecration; Hoc est Corpus meum; hic est Calix sanguinis mei. This is my body, this is the chalice of my blood. By which words are not only signified or figured but also truly and really caused, and as I may say, produced under the Species or accidents of bread and wine, the true and natural Body & Blood of our Saviour jesus Christ, God and Man: and this, not by pieces or parts, but wholly and entirely under both and either of the kinds. Neither may we doubt or ask how this is or can be done, not more than how the heavens and all other creatures have been made of nothing; for such things as these are not Obiectum rationis, the object of reason, but Mysterium fidei, a Mystery of faith, relying upon the unlimited power and truth, of our omnipotent God, Cuius dicere, facere est; ipse dixit & facta sunt: whose speaking is his operation: he said, and they were made: and no marvel; for if the words of men do fully signify the thing they aim at, grant but one degree more of perfection to the words of God, as in all reason we must, and we shall found, that his words do also Facere quod significant. Make what they signify. This being so, ponder the treasure thou hast found, towit all that is jesus Christ; that is true God, and with him the whole Divinity and the three Persons of Father, Son, and holy Ghost; as also true man that is, the fountain and wellhead of all grace and glory: in brief, Omne bonum tuum ereatum & increatum, all thy good created and increated, reduced and concentricated into a point, fit for the narrowness of our breast and soul.  
Conclude with a most strong and lively act of faith, grounded first on thy own humility, and next on the omnipotent word of thy Saviour; Nil hoc verbo veritatis verius. There is nothing trver than this word of truth. Neither let thy heart lie frozen before so great a fire of love.  
3. Consider thirdly somewhat more in particular the contents of this most B Sacrament: first there is the exterior and visible Species or appearance of bread end wine, that is, the sole accidents and qualities of them without their substance; and this may be compared Ad primum gradum Entis; cuius est esse tantum. To the first degree of an entity, which is nothing else but to be. Next, there is the true flesh and blood of Christ, framed by the holy Ghost and borne of the Virgin Mary; not visible, but hidden under the veils of bread and wine: and these have likeness to the second degree Quorum est esse & vivere. Who hath life added to their being. Next is that most pure and noble soul of our Saviour endowed with all the gifts of nature, grace, and glory: and this hath analogy to the third degree; Quorum est esse, vivere, & sentire, who with their being enjoy a sensitive life. Adding more over, Intelligere per participationem. An understanding by participation. Next is the Godhead or Deity, an eternal, immortal and subsistent being, the supreme and highest degree of Purum intelligere, of most perfectly understanding, to which no degree of perfection or being can be added. And yet this is not all; for with the Deity cometh inseparably, first the sacred Person of the Son in an hypostatical union to his humanity, and with him the Persons of the Father and holy Ghost. Per circumincessionem: by circumincession: and all these visible only to the eye of faith. Ecce talis est dilectus meus, totus desiderabilis; & ipse est amicus meus, filiae jerusalem. Behold such is my beloved, totally to be desired: and he is my friend, ye daughters of jerusalem.  
Conclude with all the amazement of thy soul to see how the order of things is inverted for thy sake: that whereas man and all things else were originally in God; now God and all things else are in the breast of man, Per jesum Christum qui est benedictus in saecula. Through jesus Christ who is blessed for ever.  
4. Consider fourthly some circumstances that concurred in the Jnstitution of this holy Sacrament; and first these two of the time and place, when and where it was instituted. The time was, Pridie quàm pateretur, seu in ipsa nocte qua tradebatur. On the day before he suffered, or the very night he suffered. O my soul behold thy sweetest jesus beset & rounded with a double enemy, Foris pugnae, intus timores; without, combats: within, fears; his heart overwhelmed with fear and anguish of the torments, ignominies and death now at hand: his enemies, the Priests and Princes of his people, nay judas his Apostle, all conspiring, contriving and preparing for his death, even than, while he is preparing for them and the whole world a sweet and heavenly banquet of his own precious body and blood, full of celestial sweetness and delight: Haec sola est illa charitas, quam aequae non potuerunt extinguere nec flumina obruere. This only is that charity, which waters could not extinguish, nor river's overflow, The second is the place, towit Coenaculum grande stratum, A great chamber, adorned, large, and spacious; a perfect type not only of the holy Church, but also of every Christian soul, fit to entertain ●er Saviour: she must be spacious as the heavens, Dilatione charitatis; in the extent of charity; she must be adorned Supellectile omnium gra●●arum; with ornaments of all sort of graces; than will her Spouse come Et caenare cum illa; and sup with her; than will he appear to her In nova resurrectione●; in a new resurrection; than will the holy Ghost descend upon her, Tanquam ignis; as fire; than, Mansionem in illa facient Pater, Filius, & Spiritus sanctus. The Father, Son, and holy Ghost will make aboile with her.  
Conclude to prepare thy soul in this sort, whensoever thou art to communicate; next, than to adhere with more diligence and fervour to thy Saviour, when either inward temptations, or outward afflictions shall most invade thee; that thou mayst say with confidence; Quis nos separabit à charitate Christi? who will separate us from the love of Christ?  
5. Consider fifthly how our Saviour being set at table. Accepit panem in sanitas ac veneral biles manus suas; &, elevatis oculis in caelum, gratias egit etc. He took bread in his holy, and venerable hands; and lifting his eyes to heaven, he gave thankss etc. where every action, & every motion is a new mystery: for first the taking of a loaf into his hands, nay both his hands, signifieth three things unto us; first that no less power than his full omnipotence was necessary for the work he intended to do; secondly that it was a gift of so overflowing liberality, that he could give not more, and therefore, it filled both his hands: thirdly that in this gift, he gave us Omnes labores manuum suarum; All the labours of his hands: towit the whole treasure of merits which In sudore vultus sui, in the sweat of his brow, he had been gathering for us the space of three and thirty years; all which he put as sweet ingredien's in this banquet. Again he lifted up his eyes to heaven, to let us know that this Panis or bread was venè caelestis, & desce●dens de calo; truly heavenlyo, and descending from heaven; not as the dry Manna of Moses, that came only from the lower clouds, but as the true bread of Angels, nay of God himself: for on the table of glory and beatitude, no other bread is set, than that of the divine essence, really contained in the holy Eucharist: so that the common and daily bread of God, Angels, and men is become one and the same. Thirdly Gratias egit: he gave thankss: for who but he was ever able to do it sufficiently? yet that we might also do it to our power he would have it called Eucharistia, the Eucharist, that is Thanksgiving.  
Conclude with all the thankss thy soul can yield to thy God and Saviour, and as he hath given himself totally to thee, to return him Totum pro toto, all for all, thy body and soul and whatsoever thou hast; but let it be freely & frankly, as he hath done for thee; not as we use to do, by halves as afraid to overdo; Hilarem enim datorem diligit Deus. For God loveth a cheerful giver.  
6. Consider sixthly, how, Benedixit deditque discipulis suis, dicens, comedite ex eo omnes, bibite ex eo omnes. He blessed it, and he gave it to his disciples, saying eate ye all of it, drink ye all of it. Our B. Saviour to give a happy and prosperous beginning to the use of so divine a Sacrament, did cat and drink first himself of the consecrated bread and cup: rejoice my soul, that once at lest it hath been received and treated equally to it's worth and dignity. Than he communicated all his Apostles, even judas the Traitor: o what new light, what new heat in their breasts, did these poor men feel! with what reverence, devotion & humility did they receive and welcome their beloved master in their hearts! o how did S. Peter cry out, Tu●es Christus Filius Dei vivi? Thou art Christ Son of the living God? and how did the beloved disciple melt away in the love of jesus, now, Vice vers●, recumbentis super pectus eius! Likewise leaning upon his breast! Only the most unhappy of men, judas, remained blind, frozen nay more hardened and obdurate than before, and went presently forth to perfect his wicked treason: o my soul, Vide paris sumptionis, quàm sit dispar exitus? See what a different end hath the receiving of the same Sacrament? And learn hence, that although our Saviour exclude none, not the greatest sinners in the woald, from this banquet; but saith to all sorts, Comedite & bibite ex eo omnes; eat ye, and drink ye all of it; yet, according to his Apostle, Qui manducat & bibit indignè, iudicium sibi manducat & bibit. He that eateth and drinketh unworthily, eateth & drinketh judgement to himself.  
Conclude therefore, when thou goest to this holy Sacrament, to search and cleanse all the corners of thy heart, lest any Traitor lie hidden there: and than come with confidence of a kind welcome, and a most loving entertainment from the Master of the banquet; for Deliti●cius sunt esse cum filijs hominum. His delights are to be with the Sons of men.   

THE FIFTH MEDITATION. Of the use and fruits of the holy Eucharist.  
1. COnsider first, how as by Baptism we receive our spiritual being and generation, and by Confirmation our full growth and increase; so by the holy Eucharist, our spiritual food and nourishment. The two first are but once received, because our being or generation is but one; and augmentation ceaseth after we arrive to our full pitch and growth: but Nutritio durat toto tempore vitae, nutrition dureth all our life-time, & by consequence so must the use of this most holy Sacrament. Now as in our corporal nourishment, we found first the food or aliment, next the body that receiveth it and is fed by it, and thirdly the Calor naturalis, or natural heat, by which the nourishment is perfected and completed: so in this our spiritual nutrition we found, first our heavenly food, the precious body and blood of the Son of God: next our poor, feeble and hungry soul; thirdle that Calor calestis, heavenly heat, that is, the pure and ardent love of God; by which this most sweet and celestial nourishment is brought to perfection: for our spiritual life & and perfection consisting in the union with our God and Saviour. and love being our only knot and tie with God, it followeth, that our spiritual life and increase of perfection consisteth and wholly dependeth of love. Finally as Calor naturalis, natural heat doth convert the aliment into the substance of our body, and is itself also conserved and fomented with the same food; so this sweet heat of love doth not only perfect our spiritual nutrition, but is itself thereby most of all fed and increased; Nihil enim magis inflammat amorem quàm praesentia Christi realis; For nothing more inflameth love, than the real presence of Christ; and this new fervour or increase of love is the proper effect of this holy Sacrament.  
Conclude to preserve in thy soul this precious heat of love, without which this holy Sacrament hath small operation: and thank thy Saviour for his love, in giving no less than himself to be thy soul's food.  
2. Consider secondly the difference betwixt corporal and spiritual nutrition; for in corporal nutrition the Colour naturalis, natural heat doth change and convert the food and aliment into the being and substance of the body, that receiveth contrariwise, that the soul, which is nourished, is changed and converted into the food, she receiveth: and the reason of this is, because love, which here is Calor nutritiws; nutritive heat, hath this nature,  rem amantem mutet & transformet in rem amatam; that it doth change and transform the lover into the thing loved; so that, to whom soever we give or confer our love, we transfer therewith to the same our heart, our will, out soul; and all that we are or have, is totally given up to our beloved. See than, o Christian soul, the happy change, thou makest in receiving thy Saviour with love; where, Exuendo veterem hoeninem cum actibus suis, verè induit Ghristum, putting of the old man with his acts, he doth trveli● put on Christ, putting of thy ill habits and affections to sin & all terrene and worldly dross, thou art wholly converted into the likeness and form of Jesus; so that thou mayst well say with his Apostle; Vivo Ego, iam non ego; vivit verò in me Christus. O Sacramentum amoris & charitatis! I live, now not I, but Christ liveth in me. O Sacrament of love and charitte! what can there want in this baoquet, where Summum bonum, our chiefest good, is the meat and drink; where a poor yet humble soul is the guest; where divine love, sent down from the breast of the holy Ghost, is the Steward or rather the cook that dresseth and sawceth all according to our palate?  
Conclude two things; the first is, to cleanse thy soul of all cold, hard, or tepid affections; they hinder all good digestion: the next is, to warm and mollify before hand the vessel of thy heart with the fire of love: this done, fear not, thy food shall do thee good, Viues, vives & non morieris. Thou shalt live, thou shalt live, and thou shalt not die.  
3. Consider thirdly, how the conversion of the bread and wine into the boly and blood of Christ, is a most clear sign and type. how a Christian soul by the use of this Sacrament is converted into the very soul and divinity of Christ. For first, as the bread and wine is substantially and totally converted into the body & blood, so as nothing of them remaineth unchanged: even so a Christian soul is totally converted into her Saviour, her heart into his heart, her will into his will, nothing now remaining of her properr will, proper love, proper sense; but all changed into his will, love and sense: a happy and blessed transubstantiation. Secondly as the substance of the bread and wine being changed, there remaineth yet the outward appearance of both as formerly; so, though the inward substance and affections of our soul be changed into Christ, yet outwardly we appear as other men, by our corporal conversation with them. Thirdly as the bread and wine are dignified and exalted by their conversion the most that may be; for what greater dignity in heaven or earth, than to be really changed into the most glorious and immortal body and blood of jesus Christ, true God and man? So a devout soul signified by the bread, receives the greatest dignity that can be imagined; the body is made most pure, chaste and subject to the soul; and the soul is as it were wholly deified in Christ and so the whole man is raised to the highest degree and step of perfection in this world.  
Conclude to open all the veins, that is, powers of thy soul, that this thy conversion and union with Christ may be complete and entire; and this cannot be otherwise done, than by the heat of love and devotion towards this divine Sacrament.  
4. Consider fourthly, how the other Sacraments, as for example Baptism and Confirmation, are not longer Sacraments, than they are applying and performing, but the holy Eucharist is, as I may say, a standing and permanent Sacrament, whether it be received or no. The first reason of this, no doubt, is, to signify unto us, that the other Sacraments are only as channels and brooks by which Gods grace is derived into our soul, and so have their effects not longer than they are in running and flowing; but the holy Eucharist is as a standing Ocean, fountain or wellhead of all graces and perfections Complementum charitatis, the compliment of charity, containing in itself jesus Christ, God and man, De cuius plenitudine accipimus omnes. Of whose fullness we have all received. The second reason is, because in this Sacrament more especially than in others, our souls are converted into Christ and united with him; now whereas this conversion and union is perfected by the heat of love and devotion, it is most requisite, that our devotion be warmed, and our love quickened before we come to the receiving of it; that so our spiritual refection & nourishment may be more full and ample: which love and devotion of ours can have no sweeter motive, nor object more inflaming, than is the real and permanent presence of our most loving jesus, the most true friend and tender spouse of our souls, that ever was; whose saying was; Ignem veni mittere in terram, & quid volo nisi ut ardeat? I came to cast fire on the earth, and what will I but that it burn.  
Conclude as often as thou comest to holy Communion to warm thy soul first at the presence of this great fire, by pondering the great mysteries contained therein; but most of all the love and sweetness of him that stands there expecting and inviting thee, with; Veni sponsa mea, ascend in palmam & apprehend fructus eius. Come my spouse, Go up into the palmtree, and take the fruits thereof.  
5. Consider fifthly for the compliment of all Christian perfection, that this holy Sacrament doth, not only contain and signify the natural body of Christ; but also his mystieall one, of which he is the head, and the faithful are his members: hence it followeth, that who so receiveth this Sacrament, is united by love, not only to Christ, as hitherto hath been considered, but also with all good Christians in the perfect bond of charity, loving every one as himself, and we know that In duobus his tota le●● pendet; On these two dependeth the whole law; to love God above all things, and our neighbour as ourselves. This is clearly signified in the composition of the materials of this Sacrament: for of many grains of wheat is made one loaf of bread, and of many grapes one cup of wine: so likewise of many Christians one society in Christ, and one mystical body: where the knot and tie is no other than true heavenly love, uniting all to Christ, as members to the head, and every one to an other as members of the same whole, under the self same head, hence is the participation of this Sacrament called Communio, quasi communis unio membrorum cum Capite & inter se. A Communion, as it were a common union of members with their head, and among themselves. Est itaque hoc Sacramentum imago, signum, mysterium, unitatis, pacis, concordiae, amicitiae & verae fraternitatis: Sacramentum omnis dulcedinis, omnis bonitatis, perfectionis & virtutis Christianae. This Sacrament therefore is a resemblance, sign and mystery of unity, peace, concord, friendship, and true fraternity. a Sacrament of all sweetness, all goodness, perfection, and Christian virtue.  
Conclude first with most humble and hearty thankss to thy Saviour for so sweet an antidote against that common canker of our corrupted nature, hatred and envy of one an other: next conceive in thy breast an ardent desire of this double-branched love of God and thy neighbour: never approach to this holy banquet without it, lest thy sad lot be, Eijci in tendebras exteriores. To be cast out into the utter darkness.  
6. Consider sixthly, how Ex carne & anima fit homo, sed caro est propter animam; man is snade of flesh and a soul, but the flesh is for the soul. For the soul cannot here subsist and live without flesh and blood, as the saying is: ponder therefore the different fruit she reapeth by her union and fellowship with the flesh of our first Father Adam, from what she enjoyeth by the union with the flesh and body of Christ. She hath a double union with the flesh of Adam; the first is natural In compositione totius; in the composition of the whols; and hence she reapeth that bitter wormwood of original sin, Semen mortis aeterna; the seed of everlasting death; together with the stinging nettles of concupiscence and passion, Foams peccati: the nourishment of sin; the other union with the same flesh is voluntary, by delighting and consenting to the lustful and beastly acts of such a corruptible flesh. But the union that a soul hath with the flesh of Christ, can only be voluntary and free, not natural; yet such; as fill and penetrates the pores of the soul fare more than doth that of nature. By this union doth the soul enjoy all the graces and privileges, which we have hitherto considered; o what comparison is there between these two flesh's of Adam and Christ? that is the flesh of a sinful creature, this of the natural Son of God: that generated in a most beastly manner; this in the most crystal womb of a virgin, by the hand of the holy Ghost: that a kill and all-damning flesh; this a healing, vivificating & saving flesh: from that finally comes Omne malum, all evil, from this Omne bonum. All good.  
Conclude to bid adieu to old Adam Et concucupiscentijs eius; and his concupiscences; and to unite thy soul to the flesh and body of jesus Christ thy second and saving Adam: make up this happy marriage with humility, purity and love: let this be thy Triplex nodus the three fold knot of love, which no force or malice shall ever dissolve.  
7. Consider seventhly, how there are in all but two prime bodies or flesh's, to wit that of Adam & that of Christ, most opposite one to the other, both in themselves and in their effects: the flesh of Adam, like seed sowed in a field, causeth first the division and natural multiplicity of souls; for according to the distinction of bodies doth God created distinct souls: next by being corrupted in itself, it causeth corruption in our souls, first that which we call original; next, that which we call concupiscence or passion, from whence besides other vices, floweth that common discord, hatred & enmity, we bear one to an other: hence spring those two so much to be lamented divisions, the one from God by sin, the other from our neighbour by hatred; and consequently all the evils, we groan under; for all which we are beholden to the flesh of our first Adam. But on the contrary the most pure and celestial flesh of Christ, remaineth ever one, without any division or multiplicity: and so is able according to the union, our souls can have with it, (which is only that of will and affection, not that of nature) to reduce them all to a perfect unity & identity both with God and among themselves; with God, because all are united to Christ, our true God; among themselves, because all meet in that common union with the flesh of Christ, which is the union of love and mutual charity, Apex & cumulus omnis boni. The highest and most abounding perfection of all good.  
Conclude to renounce for ever the vicious union thou hast hitherto had with the rotten flesh of Adam; and combine thy soul, of her self immortal, to the pure and immortal flesh of thy Saviour; whose fellowship thou wilt found fare more sweet and delightful.  
8. Consider eightly this Granum sinapis, this mustard seed, this little flesh of our Saviour to what bigness it groweth an increaseth; Ita ut fiat arbour & volucres caeli habitent in ramis eius, So that it becometh a tree, and the birds of the air may devil in its boughs, that is, pious and devout souls, may altogether by the union of love feed and be satisfied with so heavenly food. The first union therefore which is made, is with the flesh and blood of Christ, now glorious, immortal and vivificall; but because his soul, the most glorious creature that ever was, is by its natural union conjoined to his flesh & blood, the next union of a devout soul is with the radiant and Deificall soul of Christ. Again, the second Person of the B. Trinity together with the Divine nature is by hypostatical union ever united to his body and soul; and by consequence the devout soul also must be united to the same Person and Divinity: finally because where soever the divine nature is with any one of the Persons, there the other two must also be; it followeth that the pious soul enjoyeth also the other two Persons, that is the whole B. Trinity: and all this by the first & immediate union, she hath with flesh of Christ. O happy creature, that can scale so easily this jacobs' ladder; In cuius summitate Deus consistit; on the●op of which God all mighty sitteth; and mount this height of Tabor, Ibiqueve caput inter nubila condere! And there hid its head among the clouds!  
Conclude whensoever thou appearest before this Ark of the Testament, to prostrate thy soul in adoration before such high and hidden mysteries; and whensoever thou communicatest, mount thy soul with all speed and swiftness of love through all these degrees of unions, till thou come to the top of Zion, Vbi Dominus videt & videtur. Where our Lord, seethe, and is seen.   

THE SIXTH MEDITATION. Of the holy Eucharist, as it is a Sacrifice.  
1. COnsider first, how a Sacrifice is an oblation of some pleasing thing offered to God almighty, by which we reverence and worship his supreme excellency and Majesty. The passion and death of our Saviour Christ was a perfect sacrifice, most pleasing to God, and fully satisfactory for all the sins of the world: but that is passed and gone, though the virtue & efficacy thereof remain for ever, because Christ risen again, Et vivit Sacerdos in aeternum secundìtm ordinem Melchisedech: And liveth a priest forever according to the order of Melchisedech: now, as things passed have no other being or permanence than that of memory and representation; so the passion of our Saviour remaineth with us in a pious memory only, and In re aliqua eiusdem repraesentativa; in some thing representative of it. And this must be also Sacrificium memoriale, a memorial Sacrifice. An oblation pleasing to God, and satisfactory for our sins; by which we perform our homage to the divinity, and really apply unto ourselves the whole treasure of Christ's merits. But behold now & admire the sweetness of our jesus; o mellifluous Saviour! he will have nothing be this sacrifice but himself and his own real presence; for he knew, that nothing could so please his Father, as himself; nothing so satisfy for us, as himself; nothing so preserve among us his death and passion as his ever real presence with us in the holy Eucharist, which so is become our daily sacrifice Et memoriale sempiternum. And everlasting memorial.  
Conclude with most humble thankss to thy jesus, and begin now to offer him to his Eternal Father, after an other fort of devotion than hitherto thou hast done: learn also of him, to perform all thy duties to God, by thyself, & not to shuffle them of to others.  
2. Consider secondly those words of Christ; Hac facite in meam commemorationem; do this for a commemoration of me; that is, in memory of my death and passion: hence it is that although the Sacrament be but one, yet in the Mass, the blood and body are consecrated a part, each one by itself; not so that one remaineth really separated from the other, for In sanguine est & corpus & in corpore sanguis, & vtr●bique totus Christus: in the blood is the body, & in the body the blood, and in each is Christ wholly: but so, as by consecration they are represented apart, to express how the death of our Saviour: being violent, consisted In separatione corporis & sanguinis, in the separation of bis body and blood, that is, Animae, his soul, quia anima in sanguine est. Because the life is in the blood. Now as by the consecration of his body & blood apart are expressed substantially the passion and death of Christ; so by the other ceremonies of the holy Mass are represented the circumstances of his passion; as by the holy vestments of the Priest, his Cross, foolscoat, bands etc. by the Offertory, his free oblation, he made of himself to his heavenly Father; by the many Crosses the Priest maketh, his wounds, scourging and crowning; by the mixtion of water with wine, the blood and water that flowed from his side etc. O how our most loviug Jesus desireth to live with us, fresh ever in our hearts and memory! and why, think you, but for our only good as well knowing, how much it importeth our salvation, not to forget our Saviour?  
Conclude to carry ever his death and passion before thine eyes, but especially when thou hearest Mass behold him (and it is no fiction) mounting on the Cross, bleeding and dying for thee; believe it, this is the only way to repay, if possible, some dams of that love, he hath showed thee.  
3. Consider thirdly; that as our Saviour came not only to redeem us out of the Devil's slavery, but also by his doctrine & example to teach us the way to heaven; so in this holy Sacrament & Sacrifice he reneweth not only the memory of his death and passion, but also the example of all his heroic virtues; and so never ceaseth to meulcate unto us those his words: Exemplum dedi vobis, ut quemadmodum Ego feci, & vos factatis. I have given you an example, that as I have done, so you do allsee. Know therefore that whensoever his precious body and blood is offered upon the Altar to his Eternall-Father, there is jointly represented first, his infinite zeal and fervour of his Father's honour and glory, together with his wonderful obedience to all his commands: next his strange love to man, for whom he would royntly dye, and yet not dedepart from him: no love yet ever reached hitherto; other lover's desire to be always with their beloved, and at last the utmost, they can do, is to dye for them & so leave them for ever: but to die and yet remain, Privilegium est amoris Christi non dabitur alteri. It is a privilege of Christ's love, that shall not be granted to any other. Thirdly are represented for man's example his purity, sweetness and humility: and so daily he cryeth unto us; Discite à me, quia mitis sum & humilis cord: learn of me, because I am meek and humble of hart: O my soul, hear & learn this daily lesson of humility and meekness towards thy neighbour, Et invenies requiem animae tuae. And thou wilt found rest to thy soul.  
Conclude as often as thou dost communicate, or hear mass, to refresh thy soule-with the memory of these thy Saviour's virtues: so shalt thou the better imitate daily his love to God & man, his obedience; his humility etc.  
4. Consider fourthly, how this holy Sacrifice hath three special and proper effects: the first is that of a plenary satisfaction for all the sins of the world; no less than had the very death and passion of Christ: the second is that of impetration or obtaining of all sort of benefits from God, both temporal and eternal; both corporal & spiritual, for ourselves & all others: the third, but the first in acceptance and esteem with God, is the effect of Gratiarum actio, or thanksgiving for all the benefits received of his divine liberality; hence is this sacrifice called Eucharistia, Eucharist, that is, Bona gratia, good thankss, or Gratiarum actio: thankes-iguing: Our sweetest jesus knew very well, that nothing was more acceptable to his heavenly Father, nor more profitable to us, than an humble gratitude for his blessings; for gratitudes alone doth keep, as I may say, God's hands open, and our souls most capable of new bounties: but seeing again and pitieing our case, as having of ourselves nothing, but sheep, calnes and other such trifles to lay on our Altars; poor trash, God knows, if we consider either the benefactor or his benefits; to remedy this, and to take this shame out of our faces, JESUS himself would be our sacrifice, our Oblatie pacifica & munda, our clean and peaceful oblation, in thankes-giveng, not only for all other benefits whatsoever, but also for itself, the greatest of all, Et memoria omnium mirabilium Dei, and the memory of all Gods wonders.  
Conclude to make good use of so rich treasures: offer daily for all these three ends, but most of all in thanksgiving; but let thy heart and soul go with thy oblation;  respiciat Deus ad Abel & munus suum: that God may have respect to Abel, and to his gift.  
5. Consider fifthly, & take at once a view of all what hath hitherto been said of this divine Mystery: and all may be reduced to three heads, according to the threefold obligation we have to God, our neighbour, and ourselves: our duty to God consisteth in honouring and worshipping him; and this, we have seen, is done more by the offering of the holy Eucharist, than if heaven & earth were joined in one holocaust an hundred times over; an● so it is called Sacrificium oblationis, purum, piacidum & placatiwm. A pure, pleasing, and pacifying sacrifice of oblation. Our duty towards our neighbour consisteth in love, union and charity with him; and for this, there is no such Philtrum, no such love-cake, as this heavenly banquet Sacramentum Communionis, cordium unitiwm, odiorum expulsiwm. A Sacrament of Communion, uniting hearts, and spelling hatred. Our obligation to ourselves consisteth in our spiritual health, nurture, and vigour; and what food, I pray, can procure us this, like to the body and blood of the Son of God: Viaticum refectionis, ne deficiamus in via. The refreshing wayfare, lest we should faint in the way. O most mellifluous JESUS! what more could thy wisdom invent, thy power perform, or thy goodness pour upon us? o worldlings, come hither a while, Uidete & gustate quàm suavis est Dominus JESUS, see, and taste how sweet is our Lord JESUS.  
Conclude thou also with a threefold resolution; the first; to offer daily this holy Sacrifice to the honour of God: the second, to keep union & charity with thy neighbour; and the third, to give thy soul her daily allowance of this heavenly bread, at lest in desire and spirit. Finally to come ever with the fire of love in thy bosom, Quia neque sine igne fit holocaustum, neque nutritio sine calore. Because no holocaust is offered without fire, nor is nutrition without heat.     

THE FOURTH PART, OTHER MEDITATIONS belonging to the Vnitive way.  
ALL Christians know and in general terms most willingly acknowledge, that they are bound by the laws of nature and of Grace, to love their Lord God above all things; to fear & honour him, to believe and trust in him; and finally to praise, glorify & exalt his name above all: that therefore so real obligations of man vanish not away in lip-language, but be reduced into areall and sincere practice, as they aught; these following Meditations shall give the true grounds, motives & fruits of all and every one.  

THE FIRST CHAPTER. Of the obligation of love, which Man oweth to his God.  
THe motives we have to love God above all other things, are three the first, his own worth, beauty and perfection; the object of love: the second, the infinite benesits we always receive from his gracious hand the third, the frank, free and bounteous love, which he discovereth in the benefits he bestoweth: all these we have particularly considered in the last part, and in the life of Christ. Now therefore we will only apply these motives to man, and show that they concern and oblige him, more than all other creatures; even in those benefits which are common to both.  

THE FIRST MEDITATION. How fare man is obliged, to God, for himself and all other creatures.  
1. COnsider first, how man excelleth all other creatures from the heaven's downward, not only in that he hath an higher degree of being or perfection than they have; but also that he alone seethe, understandeth, and knoweth, what, and from whom, and to what end, both he and they have whatsoever they enjoy; which none of all the other creatures do understand or know. Out of this follow four degrees of man's excellency above other creatures, worthy of our consideration: the first is, that man only knoweth & clearly perceiveth both the gifts and perfections he hath in himself, & also those of all other creatures besides: the second, that he only knoweth, that, what he hath in himself, he hath not from himself; the like of other creatures, that they have nothing from themselves, nor yet from Man; but that both have received all from an higher Lord and Benefactor; and this none of them know. The third, that he alone can seek out, found and know this so good and liberal a Lord, which none of the rest can do. The fourth; that he alone, having found this Lord, can remain ever with him, offer him due thankss and gratitude; and finally, by loan make him his friend and perpetual companion, which none of the other creatures can ever reach unto.  
Conclude to open at length thy eyes to see & ponder these great privileges thou enjoyest above other creatures: next, to be ever most humbly grateful to thy Creator for them.  
2. Consider secondly, that to found out the just measure of obligation, that followeth in man out of the prerogative of knowledge which he hath above other creatures, we may ponder these three heads or motives; towit, the benefactor, the benefit, and the Receiver: for according to the greatness of the benefit, the frankness, of the giver, and the necessity of the Receiver, doth increase proportionably the greatness of the obligation, when and where it is known and understood. To begin therefore with the greatness of the benefit received, we found it two fold; the first is, that of the creation of the whole world and of all creatures in it; the next is, what God hath bestowed upon man in himself. First therefore consider all the degrees of perfection dispersed throughout the whole world from the lowest to the highest; and we shall found man only and alone bound to God for them all; and that for two reasons; the one, because God having made all for his own honour and glory, and the creatures not being able to pay him that tribute as not knowing either what they have or from whom they have it, as man doth; it followeth that man only is bound to thank him for all: again, all what the creatures have, they have it more for the service of man than for themselves; Omnia onim propter hominem, because all things are for men; if so, than man surely is more, nay only, bound to God for what the creatures have only for his use.  
Conclude to make a right use of thy dominion over the creatures, that is, order them so to thy own commodity, as thou direct withal both them & thyself to the honour of God the giver.  
3. Consider thirdly more in particular, how all creatures are serviceable and subject to man, according to that, Omnia subiecicti sub pedibus●ius. Thou hast subjected all things under his feet. Man consisteth of body and soul: first therefore for his body and present mortal being, look about thee, & see all conspiring to thy subsistence & service; some as altogether necessary for thy being, others for thy profit, others for thy recreation and delight, others for thy instruction and example; finally, all so absolutely for thee, that thou canst have no being without them; nor they any being at all, were it not to conserve & cherish thy being. O man, make use here a little of the talon of knowledge thou hast above them; and thou shalt perceive one general cry or voice of them all to man: Accipe, Read; take, restore: receive, enjoy and make use at thy pleasure of the service and homage, we offer thee; but than; Red debitum, restore thou what is due, and repay the tribute of gratitude; not to us; for what we do is of force and necessity, and so not worth thankss; but there above to him, who most freely and frankly hath bestowed us and our services upon thee. The Master is only obliged to be thankful, for what another bestoweth on his servants, because what is done to them is for his only respects and service.  
Conclude never to set thy affection on the creatures, thy servants; but let thy eye & heart ever bend upward to the first source and spring of all: and resolve to imitate, not the muddy hog, but the thankful hen, lifting up her head to heaven for every drop of water she drinketh.  
4. Consider fourthly, how the rest of Creatures present also to the soul of Man most eminent services and commodities: we may reduce them to two heads, the one of learning or knowledge, the other of joy and content. For the first, we found by experienco, that all our science and knowledge in this world, whether speculative or practical, is drawn from the natures and qualities of creatures: and above all, that knowledge and feeling we have of our greatest God & his perfections, whence have we it, but from the contemplation of Creatures, mounting by little and little from these low valleys, to the top and Non plus ultra of that incomprehensible Majesty? Hence followeth the second spring of joy and content, which our soul cannot but conceive, when she considereth, first, the great dignity and excellency, she is possessed of above all other creatures; next, the nobleness of her last end and Summum bonum, chiefest good, as not consisting in the muddy deligts common to brute beasts; but in the radiant splendours of the Divinity: and lastly the great esteem her Creator hath of her, in ordaining all creatures to her sole service and delight: so that the vastness, beauty and light of the heavens, the earth and sea with all that's in them, had never been but only for man.  
Conclude to calculate and cast up, if thou art able, the greatness of thy obligation to thy most bountiful Creator: and thou wilt found it in the extension equal to heaven and earth; but in the weight and measure correspondent to the love and esteem thy Creator hath of thee, which is infinite.  
Consider fifthly, how if this greater world created for man, draw such an obligation upon him, what shall we think, his own Microcosm will do, so rare an abridgement of his wonders, so complete a model of the Divinity itself? Observe first the rare structure of his body, the stateliness, the proportion of every member, more than Geometrical; the beauty of hi● face, the majesty of his forehead, the splendour of his eyes; the eloquence of his tongue etc. next, the three degrees of being, life & sense, how they are in another sort dignified in him Per coniunctionem ad partem superiorem, by a conjunction to his superior part. Than in other common creatures. But of his soul, spiritual, immortal, divine, what can be said or thought? who, like an absolute Queen and Empress, sitting in the royal seat of her Understanding & Will, commandeth not only the outward world, but also her domestic family both of the vegetative and sensitive part, with that sovereignty as none but God hath greater. O ponder a little the Eagle eye of her Understanding, the uncontrollable Velle and Nolle, volition and nolition, of her will: finelly, how all creature● are joined to man, and man to God by these two powers; so that man alone is the Nexus, and Vinculum, the knot and bond of all created and increated being.  
Conclude with astonishment of all thy powers, to see what thou hast received; than resolve never to stoop thy soul to any creature, unless it be to raise and return it in an oblation of gratitude to thy Creator: o let not thy freewill be enthralled by any, but by the love of thy God.  
6 Consider sixthly the condition and nature of the Benefactor, who hath bestowed all the world on man, and man on himself: and thou shalt found the first root and origin of all to have been no other, than his pure love, magnanimity, and natural liberality; o who can fathom all the dimensions of this allactive, and all-producing Love? if we look on its substance, it is God himself, every way infinite and immense; if on its duration, it reacheth Ab aeterno in aeternum: from all eternity to all eternity, if on its extension and circumference, it graspeth the whole, both greater and lesser world; finally all that can be called Ens creatum, a created thing, are but effects, signs, and small streams of this Ocean. If we reflect on the nature of this divine flame, it is most pure, sincere, and liberal; no precedent motive could raise it, being in itself before all things; no hope of proper interest could draw its intention, being in itself Ens independens nec indigens aliquo. Independent, nor wanting other. Finally, observe the order of its progress; it first began with man, and fetching a compass through all other creatures cometh with them all back again to Man; placing man only Principium & finis, The beginning and end, of all his wonders. Behold at length, o Man, to what an height thy obligation is mounted as high as the Godhead itself; than tell me, Quomodo retribues Domino? how wilt thou make retribution to thy Lord?  
Conclude with an humble and perfect gratitude, to close up the circle which God hath begun; that is, as he by love hath made all creatures for thee, and thee the Lord & Gran Seigner of them all, so resolve thou to return both them and thyself by love and gratitude to the honour of thy Creator.  
7. Consider seaventhly the poor and low condition of the Receiver, that is of Man. To do a courtesy for one that stands in small need of it, may be kindly accepted for the good will of the giver only, but otherwise not much esteemed; which yet, were the receiver in necessity of it, would deserve another sort of respect and gratitude. So than it is, God the giver is no way bound, but most frankly and freely giveth what and where he pleaseth; but poor man standeth in such extreme necessity, first of having, and than of keeping what he hath; that, as at first he is Prorsus nihil, mere nothing, without the bounty of his benefactor; so would he without the same continual influence and conservation soon return and vanish into his former nothing. Be not therefore obstinately blind, o Man but see and acknowledge this thy fundamental duty and obligation, engrafted in thy very being, and written in the book of Nature; to which the whole universe and all creatures give testimony, that Ex parte Dei, of God side all is a free and liberal donative; but Ex parte tua, of thy side, all is a mere and pure necessity, as well what thou art in thyself, as what thou enjoyest from the rest of creatures lift not than any more thy head against God, with those ungrateful vipers who say, at lest in their hearts, Manus nostra excelsa, & non Dominus fecit haec omnia: Our mighty hand, and not the lord hath made all those things: but rather.  
Conclude most humbly with, Omma fecisti in nobis, Domine; Thou hast made all things in us, o Lord; and so settle once for all in thy heart a true and rational feeling of thy duty to God, for the whole world and thyself: the only motive to perpetual gratitude, and the only antidote against pride.   

THE SECOND MEDITATION. What Man is bound to return to God for all his benefits; to wit, Love..  
1. COnsidr first, how having evidently concluded the obligation and debt of man towards God for all his benefits received, it followeth now to seek out, what it is that Man is bound by the law of gratitude to return unto him, in recompense and requital for all; for sure it is, that, whereas an obligation requireth a retribution, at lest of gratitude, Man being so much obliged & knowing himself to be so, must of necessity have somewhat where with, in some proportion at lest, to satisfy his Creator; for otherwise, both the obligation were voided and of none effect; and man would live in continual anguish, as knowing himself most obliged, and yet no way able to show himself grateful. Again, it is certain, that what he returneth must be a thing of his own; and, as we say, his proper stock; that is, in his own free power, disposing and command; otherwise it would not be a free offer; nor acceptable to his Lord: what thing than must this be? it cannot be this outward world, nor any of the creatures in it; for these may by violence be taken & wrested from him, and so not freely at his disposal; the same may be said of his body & all his members, nay the same of his soul and all her inferior senses? only therefore his Liberum arbitrium his free will can by no force be taken from him, that is, Ipso invito, against his will subjected to any command; whose first act and, as I may say, eldest daughter being Love, this is the Jewel or Oriental pearl which man may and must offer in gratitude to his God.  
Conclude with thankss to God, for the finding a jewel so acceptable unto him; and begin from henceforth to make the daily offering of Love unto him; but see that it be entire and sincere.  
2, Consider secondly the worth and value of Love in the sight of God, and how well he resteth content and satisfied therewith. First, Love Perseus & sine omni alto, alone without any thing else, is ever pleasing and acceptable; in so much, that no man, how rich and full soever, refuseth to accept and embrace any man's love that shall be sincerely offered him; nay, whatsoever is offered without love or the appearance thereof, is no way grateful or acceptable to any man. Secondly, the gift of love is only free, frank and liberal, and all other gifts are styled so, only from the love and good will, with which they are presented. Thirdly, all those that love, desire nothing so much as to be loved again; nay indeed they desire nothing else; hence they grieve, pine away and die, if they obtain not that. See than, o my soul, the singular esteem and desire God hath of thy love: he is full in himself of all bliss, Et bonorum tuorum non egens; and needing none thy goods; yet he is, as it were, a petitioner to thee for thy love; Fili, praebe mihi cer tuum: Son, give me thy hart: and, as one lovessick, desiring nothing but to be loved again of thee; his will and pleasure is, that thou imitate him in nothing but in Love, and what follows from love; his other attributes he reserveth to himself, this one of Love he will have common and mutual: with Love alone he acknowledgeth himself fully satisfied for all his benefits: finally to Love alone he giveth this privilege, to do what thee pleaseth, Ama, & fac quod vis. Love and do what thou wills.  
Conclude with great joy of heart, that thou hast found out so precious a lewell as Love; so properly thy own, so acceptable to God, so satisfoctory for all his benefits: resolve to set all other things aside, and employ thyself wholly in this oblation of Love..  
3. Consider thirdly the qualities and conditions, that this Love must have, to be pleasing and acceptable; which may be gathered, first from the Love that God bears to Man: next from the service which the creatures yield him. God therefore loveth man above all creatures; nay properly speaking, he loveth none but Man; since, for man alone he made all: so must Man love God above all, or rather God alone; for from God alone, and none other, he receiveth and holdeth, what he hath. God hath subjected the obedience and service of Creatures to Man alone; so let Man dedicated his whole love and service to God alone. Finally God's love to Man is infinite and continual; so must Man's love to God be with proportion, Ex tota anima & omnibus viribus. With thy whole soul, and with all thy strength. Now for the creatures; as they offer to Man the best they have; the heavens the best of their influences, the earth the best of her fruits, the beasts, the best and utmost of their labours and endeavours: so aught Man offer to his God the best and utmost of his service, that is a Love, pure, active and constant. Creatures serve man by day and night, in hot and cold, fair and foul weather, and that sincerely without deceir or self respect: so must Man love & serve his God, in what condition soever he be, sick or well, poor or rich, purely to please and content him.  
Conclude to learn and practise this lesson of Love; learn from God a love; ardent, liberal, and noble: learn from the creatures, a love, humble ready and sincere: learn finally from both a love of one only, towit of God, who ever craveth Amorem integrum, entire love, without consortship of any.  
4. Consider fourthly, how man can have no excuse not pretext from complying with his obligation of Love: for first the free will of man is equal and the same in all; that is, absolutely herself above all command or power whatsoever; she can neither be forced, nor yet hindered from affecting and loving, what & whom ●he pleases; nay she always is in love of some thing or other; and why than should not this be of her God only; whom, Ex tustitia & iure naturae, out of justice, and right of nature. She is bound to love, and who only is in himself worthy of her love? surely no business, no time, no place can exempt her from loving, she being ever herself in all business, time & place. O my soul, think a little on this, & call home at length thy wandering love unto its proper centre. Secondly, in all other occupations either of mind or body, there happeneth pains, labour, toil, and at length tediousness and werisomenesse: and for this it is lawful to admit of interruptions and vacancies; Neque semper arcum tendit Apollo. Nor doth Apollo always bend his bow. But in Love all happeneth the quite contrary; so fare is Love from pains, labour and tediousness, that her prime and indivisible companions are, joy, content, liveliness, and infatigablenes: never was it heard of a true lover wearied or tired out: nay, Love alone it is that maketh all other difficulties easy; and all pains seem pleasures, all torments roses: what than, o Man, can now excuse thee, but thy own ingratitude and sloth, from loving thy God with fervour and perseverance.  
Conclude with new admiration & gratitude, to see the immense sweetness & benignity of thy God who, having obliged man so fare above his ability of requital, yet for all obligeth him to the easiest thing of all, to wit, Love, and to nothing else: o for love or shame, return him what he desireth.  
5. Consider fifthly the surpassing bounty and benignity of our good God: his only desire is, that man would love him; for this he bestowed on him all that is created; for this he followeth him, as I may say, day and night; for this he wooeth him by all means imaginable, without ceasing or tiring: and for whom all this? Cui bono? for whose good? for his own profit or commodity think you? o nothing less; he is Ab aeterno from all eternity enery way full, Et non eget nostris; and needeth not any thing of ours: for whom than, but for man● alone? so that this very love, so much sued for by God, redoundeth wholly and solely to the profit, honour and commodity of the same Man. Come hither all you, whom nothing but proper interest and lucre can move and draw; here is a new way of gaining Mille per centum, a thousand the hundred, most easy & yet most pleasing to both parties. The service of creatures is profitable to Man for his bore being and subsistence in this life; which, as on their part it is forced & commanded, so on man's side it is so necessary as that without it he presently leaveth to be and dyeth: but the service of Love, that Man doth unto God, or rather unto himself; is free, frank and noble, yet giveth to Man his well being for this life, and that to come; and without which he utterly, nay eternally dyeth. Finally whatsoever either God, the Creatures or Man doth, is all for the good and profit of Man alone, Ver● grandis Monarcha cui totus famulatur orbis. A great Monarch in deed, whom the whole world serveth.  
Conclude therefore ever to love, if thou mean to live, begin hence forward this new way of trading, to get thy best living by loving; more easy and more honourable than some, that get it by playing: finally offer thy God peculiar thankss and gratitude.  
6. Consider sixthly another most admirable effect of this love which Man oweth to God; which is the uniting of all other creatures unto the same God: for first, all other creatures both in heaven and earth, are by their natural service and obedience to man wholly for him & united to him; next Man is, or at lest should be united to his God by an humble and constant love: whence it followeth clearly, that all creatures also are in and by the love of man united and conjoined with God, the Finis and Summum bonum, the last end, and final good of all things: Ponder here, o Man, both thy dignity and also obligation; God hath made thee the end of all his creatures, all being created forty service: than again, he hath appointed thee for the sole mediator betwixt him and his creatures, to reunite them by love unto himself, their first beginning: no small dignity. Next thy obligation, is, to keep and conserve with all thy power this knot and union of all other creatures with thyself to God; for so thou shalt first, abundantly satisfy the creatures for the service they do thee; next, repay God almighty for all his benefits; and finally, preserve the order of the whole universe, which consisteth in this progress & combination of creatures with themselves and their God. O the force and prerogative of Love! The love of God was the first and sole cause of all things; & nothing but the Love of Man can orderly reduce them to God again.  
Conclude to keep this chain unviolated; let not God & the whole world complain of thee, for the sole breaker and interrupter of so beauteous an order, lest both God & his creature● rise up against thee, as their common enemy.  
7. Consider seventhly, that although Man own love to none but to God, as having received nothing from any but him yet there is another love or respect due to his creatures, merely because they are his and belonging to him; so subordinate and derived from the first Love, that it may be rather called an extension of the same Love, than another distinct: now as the perfectest of all God's creatures is Man, in who as in fine and soft wax is most lively imprinted the very image and likeness of the Divinity, in the height of his understanding, liberty of his will, and the treasure of his memory; so Man alone above all is to be honoured, respected & loved, merely and solely because he is the image of God. Hence it followeth first, that because this image of God is the same in all men, as well others, as ourselves, peasants as Kings, foes as friends etc. therefore we are bound to love and respect all alike, our neighbour as well as ourselves, poor as rich, foes as friends; for there can be no just difference of affection, where the motive is and can, be but one, to wit the image of God: and if any other motive or respect be pretended, it will prove false and injurious to God, as not derived from him. It followeth secondly, that the obligation we have to love our neighbour as ourselves, is in the same rank with our obligation to God; that is, in the rigour of justice and the law of nature, and not a thing of ceremony or courtesy, as most men think.  
Conclude seriously to comply with this thy obligation better than hitherto; and resolve to love thy neighbour Non lingua, sed opere & veritate. Not in word only, but in work and in deed. Let not any wrong he can do thee, strike out of thy memory the Image of God he beareth; o never dare, with the wrong of God to revenge thyself on Man.  
8. Consider eightly, how God and the creatures do show us the order and manner, the love of our neighbour must observe. God hath imprinted indifferently in all men his likeness and image: again he loveth all men with an equal and common love, because they bear his image: finally he bestoweth his benefits equally, Es pluit super iustos & iniustos. And raineth upon just, and unjust. So must one man honour love and assist an other equally, indifferently, and alike, In quantum est imago Dei. In as much as he is the Image of God. Secondly, the creatures serve and obey all men equally and without exception; the sun, the moon, the stars, the elements, the trees, the beasts make no difference betwixt Pope and Clarke, Prince and peasant, rich and poor; shall than Man alone make a distinction or inequality in his fellow & brother, where God and the Creatures found none? o for shame and the honour of our nature, the shape and picture of the God head, let us honour, love and respect one an other, with an equal and mutual correspondence; so grateful to God, so comely and decent in its own nature, and of so great honour and commodity to Man himself. For what greater honour, than for all men to love one the other? & what greaten commodity to all mankind than what this so strong a knot can and will afford? if Vis unita be fortior, if united force be the stronger, no doubt but the union of love and true amity is Fortissima & invincibilis. Most strong and invincible.  
Conclude to embrace and conserve true amity with all; but above all, in a Community; o what a comfortable sight it is to see a community in peace and concord? where enery one giveth due respect and honour to his betters, equals and superiors: let not vain pretences of right or wrong ever drive thee to disturb a common peace.    

THE SECOND CHAPTER, Of the qualities and effects of Love..  
LOVE being the tribute we must pay unto God, let us consider next the nature, conditions and effects of this love, by which our souls may be the more enamoured with its beauty, as also fly and abhor the more its deadly and greatest enemy, to wit, proper love; whose deformity also shall be known by the effects.  

THE FIRST MEDITATION. Of the nature and conditions of Love, both good and bad.  
1. COnsider first, that, (as we have already concluded) there is nothing left us in this world, that we may truly and freely esteem or call ourowne, but Love; for whatsoever else besides Love, that we seem to have, is not truly in our power, or at our disposing; but may be taken from us, and disposed of against our wills. Hence it followeth first, that if our. Love be good, all that we have of our own is good, and consequently we ourselves are good: but if our Love be bad, than all that we have is bad, and we also with it. Secondly, our Love is all our stock; than, if we bestow it on any, we give him all that we have; and if we loose it, we loose all we have, and are undone; and than we loose our Love, when we bestow it unworthily, and on them to whom it is no way due. Thirdly, if all that we call good and virtuous is nothing else but good Love, that is, Love well bestowed; than surely, that man is truly virtuous, whose Love is good and well bestowed; and if all our tuillbe love ill bestowed, than he is absolutely ill and vicious, whose Love is so. O the great force of Love, which alone, and independing of the whole world, can make us good and bad, virtuous and vicious happy and miserable!  
Conclude to look on Love, as on the tree in Paradise, Scientiae boni & mali; of the knowledge of good and evil; or rather Vitae & mortis. of life and death: and look in time about thee, on what object thou dost cast thy love; esteem not more thyself nor any other, but according to the quality of your loves.  
2. Consider secondly, how the nature and property of Love is, to conjoin, unite, nay change and convert the Lover into the thing loved: for Love is a gift freely and frankly be stowed on whom we please, and as long as we please; so that our love is now totally his, to whom we have given it; a thing now under his dominion and command: now if Love carry the will with it, and the will command the whole man as it doth; it followeth immediately, that the will also and the whole man is solely and totally his, whom he loveth, at his command and disposing; and this subjection is so much the greater and more durable, in that it is not by violence or force of any, but by a free and voluntary transaction or gift, and so not to be taken of by the command or force of any; but only when love and the will itself pleaseth: yet, as long as she is a servant, she of necessity weareth the livery of her beloved: so that the love or will, which loveth earthly things, be cometh in herself earthly; if carnal, bestial and superfluous things, ●he becometh also carnal, bestial and superfluous; finally if our love be of men, it is human; if of Christ, Christian; and if of God, it is divine.  
Conclude hereafter to bestow thy love on some noble and worthy object; for of all miseries and fooleries none is so great, as for one to cast himself voluntarily under the dominion of a base companion for his mate and fellow.  
3. Consider thirdly, that Love is due to no creature whatsoever, but only to God almighty; and this is evident, first, because by Love we are changed into the thing loved; he than that loveth things inferior to himself, as are all the things of this world, debaseth himself most unworthily, contrary to the nature of all other creatures, who evermore adhere to the perfecter, and strive to advance themselves: whereas therefore none but God can any way perfect or better our will, surely none but he is worthy of our love. Secondly, our will, and with her the whole man, by love becometh a servant and subject to the thing beloved; but it is contrary to all reason and justice, that any subject himself either to his inferior or equal, but only to his better, and consequently only to God by love. Thirdly, love requireth love, which none can return us so truly, so to our advantage, as the infinite sweetness of our loving God; what than do we so hunt after barren and deceitful loves and friendships, and omit the source and origin of all true love, ever open and ever crying unto us; Fili. praebe mihi cor tuum? Son, give me thy hart:  
Conclude, but with a strong and manly resolution, never to stoop any more thy love to any creature; but to mount it up, and six it only in the Creator, be sorry , and from this present, retract all leagues of love and friendship with creatures, and make a new and firm one with thy God.  
4. Consider fourthly, that as the thing chief and principally loved can be but one, so true love in itself can be but one; yet so, as that from this one and head-love do flow & depend all other desires, affections & loves of our souls, as so many boughs or branches from one stock; so that, if our first love be good and virtuous, all the rest of our affections are good also and virtuous; but bad and vicious, if the first love be so. Moreover, our first love taketh after the nature of the thing first beloved, being, as we have said, converted and changed into it: hence it followeth first, that if our first love be of God, she becometh most high, beauteous, rich and constant; God in himself being so: but if it be of any creature; than she is low, poor, frail, inconstant, never content, never secure; for so are all creatures. It followeth secondly, that if God be her best beloved, than she becometh most generous, ample, and common; loving all creatures alike for his respect, because they are his and loved by him: but if any particular creature be her darling, than she is poor and narrow-hearted, full of self-respects, private interests, and by-intentions; for such are all creatures.  
Conclude again, to fix thy love on God alone, that so it may be sweet in itself for thy own soul, and for others common and profitable: o free thyself from the slavery of a base and abject love, what soever it cost thee; mark how-thou hatest in others a narrow-hearted mind.  
5. Consider fifthly, how there can be but two things chief and principally loved; towit, either God, or some creature; and of creatures it must be that which is most united and conjoined with us, that is ourselves, and our own proper will; and this love is called proper love, a capital and declared enemy against the Sacred and Eternal Deity. For first, a will forsaking God and placing her love in herself, maketh herself the but, the first and last object of all her thoughts, words and deeds; and is in this a traitor to God, and sacrilegiously snatcheth from his head the crown of his Deity; for it is God's privilege only, to love himself, and to subsist in the pleasure of his own will. Secondly the will that loveth herself, loveth all other things for herself only, subiecteth all things else to her own pleasure honour and glory: which is an other sacrilege and theft; for God made all things for his own honour only. O horrible monster of proper love, Qui exaltat se super omne quod dicitur Deus, aut quod colitur! which exalteth itself above all that which is called God, or which is worshipped! but alas, she will never carry is so; for the true God will, as he pleaseth, take his own revenge, and hurry her into eternal oblivion.  
Conclude with trembling and fear, to see how easily worldlings contemn & tread down God almighty's sole prerogative; and that for a little interest, a beastly pleasure: resolve thou never to be any more so audacious; but fight on thy God's side against so-soule a monster.  
6. Consider sixthly, that as the love of God is the ground and origin of all goodness content & happiness; so the love of ourselves is the ground and cause of all wickedness, discontent and misery. For the love of God maketh a soul holy, humble, benign, & quiet; but proper love maketh her irreligious, proud, cursed and turbulent. The love of God is like to him, bounteous, ample and generous: but proper love is miserable narrow and base-hearted. The love of God maketh the soul free, exempt, and above the command of all her fellow-creatures; but proper love maketh her a slave, & subject to the lowest and vilest of creatures. The love of God enricheth the soul with a thousand constant and stable jewels; but proper love with nothing but fume and vanity. The love of God enlighteneth the soul to see and apprehended clearly, both what herself is, and what her God, and all other things are: but proper love blindeth so all the senses, that nothing appeareth as it truly is. O poor worldling, raise up thy head out of thy own bosom, and look towards heaven, Vbi pulchritudo est & satietas aeterna. Where is beauty and eternal satiety.  
Conclude to cast this viper, this refined poison out of thy heart; and cordially to embrace the love of thy God: hereby thou wilt please God more, than if thou shouldest raise the dead to life; and thy soul will soon feel the difference betwixt this sweet and sour love.  
7. Consider seuently how the love of God is most honoured, and praised of all; but proper love most odious and hateful to all: the reason is manifest; for the love of God is one and the same in all those that love God, and so by it all are united with God and amongst themselves, by the conformity of their loves and the unity of the thing loved: so all must needs be peace, concord and content among them; all, mutual love and joy, for the common prosperities of one another. But on the contrary, the object of proper love is different in every one, for that every one loveth himself chiefly, and other things not further than they conduce, to their own commodity, content, or honour: the love's therefore, and consequently such lovers, must be as different as their objects beloved; that is every one for himself; & so can hung no otherwise together than Samsons foxes, by the tail of some interest or pleasures; which once loosened, all falls to confusion, jars, wars, and endless strifes, every one standing a loof from the rest, and upon the guard only of his own honour and profit: and so opposing, envying, & wresting from others by right or wrong, what he can, o what can there be amongst such, but a hellish hatred and malice?  
Conclude as thou hopest for a heaven both in this and the next life, to love thy God. Ex tote cord, & ex tota anima: From thy whole hart, and from thy whole soul, and as for proper love let it be in thyself, as it is in others, the object of thy hate: and know, that if ever thou concur to the breaking of peace, it is out of self-love that enslaveth thee.  
8. Consider eightly, that although self-love be such a monster; yet one excellent lesson may be drawn from it; which is, the manner and order how we aught to love God: for observe what method a self lover useth in loving himself, & the same a true lover must keep in loving of God. First than, a self-lover loveth and followeth solely his own will and pleasure, & no man's else; so must a true lover follow the will of God, and no other. Secondly, a self lovet seeketh & cherisheth no man's honour but his own, preferreth it before all others, & would have all men honour and respect him only: in the same manner must a true lover exalt & procure God's honour by himself and others, and hate all honour that is not consistent with God's honour; abate and destroy it. Thirdly, a self lover seeketh his own praise and fame, that all speak well and none ill of him; so a true lover must seek God's praise only, invite, all ●o his praises, and not suffer with patience the lest word spoken against him. Finally, a self-lover expecteth that men love not only him, hut all that belongeth unto him, his cat, his dog: so must a true lover love not only God, but all that is God's also, that is all his creatures in their rank and place, as they appertain to God.  
Conclude to learn and practise this pious lesson: look ever upon thy own heart, and what thou findest there pleasing to thee, transfer it all and pass it over to thy God: this may seem but little for him, but I wish all would give him that.   

THE SECOND MEDITATION. Of the fruits of good & bad Love, both in this & in the next world.  
1. COnsider first, that as every tree or plant beareth and yields a different fruit, according to its kind; so the two prime loves of God & ourselves planted in our hearts, like trees in a field, must needs bring forth their different fruits; and that as contrary and opposite as they themselves are. The last and final fruit that accrueth to man out of all his labours and endeavours in this world, can be no other than joy or sadness: for all other effects pass away, and these only remain; 'tis joy, content, and quietness of heart, that man seeketh for, in all his labours, and having found it, resteth himself there and seeketh not further but 'tis sadness, grief and affliction of mind he flieth from with all his might. Now sadness is an ill fruit, & so cannot proceed but from an ill tree, that is, from self love; and joy, being a good fruit, must spring from the good tree of the love of God. See my soul, what followeth hence; the fruit is like the tree, that is, joy like to the love whence it proceedeth: true love is like to the thing loved, that is, like to God; and hence true joy must be like to God, that is immortal, most copious, most beauteous and most sweet.  
Conclude Seminare semen bonum in agro tuo, to sow good seed in thy field, as thou hopest for a joyful harvest; o plant in thy heart, and preserve with the morning and evening watering of prayer, the fair plant of the love of God; Et dabit tibi fructum suum in tempore s●o. And it shall give thee its fruit in its time.  
2. Consider secondly the happiness a true lover of God enjoyeth in this world: true Love and true Joy run on Aequis passibus; with aquall paces; first than, as the Love of God is pure, holy and divine; so is the Joy, full of pure, holy and divine delights and pleasures. Secondly, joy, flowing from Love, is the life of man, Nulla enim vita, ubi nullum gaudium; For there is no life, where there is no joy; all that man seeketh for, is joy and content, & having found that which is true, flowing from true love, he resteth and feedeth on that; Gaudium enim dilatat cor, nutrit & delectat. For joy dilates, nourisheth, and delighteth the hart. Thirdly, as true love is only and totally inwardly in the will and heart; so is true joy, and consequently the true happiness of man consisteth in the inward content of his heart & will; & this joy, like his love, can never be taken from him by any force, being supported by the liberty of his will; & so he may be ever joyful and content, if he please. O worldlings, what seek you in outward richeses, honours, pleasures? content? Non est, ubi quaeritis; intus est non foris. It is not where you seek it; it is within not without. Fourthly, as Love extendeth itself from God to all his creatures for him; so doth also joy: and hence doth true joy multiply and increase as fast as men do: so that all is joy, Intus & foris; within and without, all mirth; no envy, hatred, jealousy, or debates among true lovers.  
Conclude, as thou hopest for any true happiness in this world, to foster and cherish in thy heart the true and sweetest love of God. Believe the Prophet, and thou shall found him to say true: Videte & gustate, quoniam suavis est Dominus. See and taste, for our lord is sweet.  
3. Consider thirdly, that joy, the fruit of true love, must be in the next life in its height and full perfection; the law of true love is, that the lovers conceal and hid nothing from each other: as therefore the true loving soul hath in this life discovered and opened herself totally to her beloved. Et effudit in conspectu Dei animam suam; And hath poured out her soul in the sight of God: and God hath as yet showed himself unto her in the cloud only of faith, or the like; so he by the laws of love, must open himself clearly unto this loving soul in the next life, that being the Terminus & non plus ultra end end utmost of all her desires & actions. The loving soul therefore seeing God clearly with his radiant perfections and attributes, shall there arrive to the height of her love, for Bonum quo magis cognitum, eò magis amatum; good the more it is known, the more is it loved; and consequently to the height of her joy and final content, for joy followeth the proportion of love. Finally, the clear sight of the Deity being unchangeable, the love is also immoveable, and by good consequence, the joy perpetual and secure; Et hac est aterna felicitas, anima mea. And this, my soul, is eternal felicity. See, o my soul, and admire the soaring wing, and sharp eye of this Eagle Love; she never stoppeth, till she enter and discover the bosom of the Deity.  
Conclude to pour out thy heart here to thy God in a true, fervent and constant love: take heed no creature have any share in it, as thou hopest to have God totally in heaven: know, the law of love is, Totum pro toto. All for all.  
4. Consider fourthly, bow, as next to the love of God is the love of our neighbour like ourselves; so, next to the joy the love of God produceth in us, is the joy the love of our neighbour causeth; and because we loué our neighbour as ourselves, it followeth that our joy of his bliss is equal to the joy of our own. See than and conceive if thou canst o my soul, the multiplication and reciprocation of our joy in heaven; where every one is to have and eniy the joys of all the blessed, both Angels & men, according to the measure and extent of love, which is to all and every one. This is what the Prophet promiseth us: Tunc videbis & afflues, & mirabitur & dilatabitur: cor tuum. Than shalt thou see, and abound, and thy hart shall marvel and be enlarged. There is yet one tortent more of joy and delight, Quo inebriabimur in domo Dei, with which we shall be inebriated in the house of God, which is this. All the Blessed do love God infinitely more than themselves or any other; and consequently rejoice in his bliss without comparison more than in their own or of all the rest; and because all are united by love and joy to God, they all meet and concur in one an other's joys intrinsically in the very God head; where after a wondered manner they see, love and enjoy one the other: Nec datur plus ultra. And this is the utmost.  
Conclude to practice here the love of thy neighbour; and to rejoice here at his good hap, both spiritual and temporal; that so thou mayst here begin thy heaven: and let thy love of him be purely for God, and in God; for so will all turn to thy own bliss and joy.  
5. Consider fifthly, how our good God is a most true lover, and so according to the Psalmist Voluntatem timentium se faciet, & deprecationem eorum exaudiet. He will do the will of them that fear him, and will hear their prayer. The happy soul: finding herself in the Ocean, of bliss, to which love hath brought her, casteth down her eyes upon her old companion, her body, nay and upon all the inferior globe, which have served her as foot steps to raise her to that height; and wishing them well and also happy in their degree, God almighty presently granteth her desire, and will in due time raise them both to a perfect consistence of happiness; that is, the body shall be reunited to the soul, not as now, gross, mortal, seoble; but immortal, strong, and beauteous; a decent tabernacle for such a foul: and the whole universe shall be clothed in a livery of permanent verdure, delight, pleasure, beauty and brightness In sacula saeculorum, & erit Deus omnia in omnibus. For ever, and God shall be all in all. View now and admire, o Christian soul, the golden and precious chain of Love; by love all things received their being and conservation; by love they all wheel about, & at length return to their first origin; by love they all have eternal joy and bliss in him, every thing according to its capacity: Cui sit aeternus honour & gloria. Amen. To whom be everlasting honour and glory Amen.  
Conclude to buy this Oriental pearl of Love, whatsoever pains and charges it cost thee. O make thyself with men and all other creatures happy in this world and in the next; o let none be miserable, if thou canst help it.  
6. Consider sixthly on the other side, the fruits that proceed from self-love, which sure must be opposite to the fruits of true love. And yet we must grant that self-love yields also a certain kind of joy or content; for whosoever obtaineth the honour, the pleasure, or commodity he loveth, must needs take some content and joy; and this it is that maketh men so merry, laughing, and jovial: but alas, if we look into the inside of it, we shall found it a painted joy, and a true sadness. For first, this kind of joy is never obtained but with infinite toil, disgust, nay damage of others, and the ruin of our own souls; whereas true joy costeth no pains, is sweet to others, and profitable to ourselves. Secondly, this joy, being gotten, is most opposite and injurious to God; for to rejoice in a sin committed is worse than a simple love of it; nay it is an absolute and final contempt of God: & can this be to any soul a true comfort? Thirdly, this joy is most short, frail and unconstant; nay sure not to hold long, but to end in eternal misery and sadness: so that, contrary to true joy, it is hateful to God and man; & bringeth with it, or leaveth behind it, a true, bitter and everlasting grief and sadness. O worldlings, reflect a little on your broken sleeps, and daily thoughts; and sure you will confess your joys to be mere butterflies.  
Conclude to undeceive thyself and friends at much as thou canst; open thy eyes, and be not taken with so foolish & bitter a bait: but resolve to lay the axe at the root and cut of self-love.  
7. Consider seuently, that if true love have for its fruit after this life, eternal joy and content, surely self-love must, on the contrary, have eternal sadness and anguish. And this anguish shall be twofold; the first, such a soul shall be totally and eternally deprived and dispossessed of whatsoever she desireth and longeth for; what delights, honours, commodities she enjoyed here, are now left all behind; & yet she longeth more than ever for them; but in vain: again, the true good and happiness, for which she was created, she than will see most clearly and desire most vehemently; & withal she seethe herself eternally deprived of it, and that by her own fault only. O most wretched creature, that shall never more enjoy any glimpse of either true or false good! Secondly, she shall be forced to have all that is most odious, adverse and grievous to her: and first, for her eternal habitation, a darksome and stinking dungeon must be her house; her companions and playfellows, not better than devils; the element she must live in, fire and brimstone; her food, the worm of her guilty conscience etc. and all this for ever, whether she will or no. O most sad and sullen condition, Vbi nihil adest quod vult anima, & nihil deest quod non vult! where nothing is present, that the soul would have, nothing wanting which it would not have!  
Conclude with new hatred to the viper of proper love, that at length devoureth even that poor and painted joy, which was at first proffered & promssed: o turn in time thy thoughts and affections to that good which will never fail thee.  
8. Consider eightly, how both God and all creatures will take full revenge of self-love in the next world O what torments will the omnipotency of an offended God heap upon such a soul, which here so scorned his offers. so slighted his goodness, so abused his benefits, so contemned his menaces and threats; and yet knowing for certain, that he could and would revenge himself to the full: finally, which here, by loving, esteeming and preferring herself before her Creator, laboured all she could to snatch from his head the crown & prerogative of the Deity, and usurp it to herself! o how will he hurl her down into an abyss of eternal contempt, shame, dishonour, under the centre of the earth, where all the world shall trample and kick at her Insaecula saeculorum; for ever without end, where all the creatures will rise up against her, Et pugnabunt contra insensatam, and will fight against the senseless, to revenge both their Creatour's wrong and their own, in abusing them for her own pleasure, against her and their Creatour's will and honour. Who can apprehended the confusion it will be, never more to hope for one good look from her Creator nor any creature; nay nor for one thought of herself, which shall not afflict and torment her?  
Conclude to abhor such a monster, as is self-love; and with all thy force to love, serve and obey thy Creator; and to abuse none of his creatures; but to direct thyself and all to his sole service and honour: God is Patiens redditor, a patiented rewarder, that is, most terrible, if finally contemned.  
9 Consider ninthly, how these two Capital loves, of God and ourselves, have for their last and final effect two Kingdoms or Cities, founded by them, and inhabited by their Clients and followers; but more contrary and opposite in situation and condition than are the North and South poles; or, as the phrase is, as distant as heaven and hell, being indeed no other than heaven and hell: and this is most conformable to the divine justice and equity, that such deadly enemies should be separated one from an other without any commerce or communication for ever, because they are never to be reconciled: & than, where must the true lovers of God be, but with him in those highest Palaces of heaven, above all creatures? and where selfe-lovers, but by themselves, under ground, trodden down, and oppressed by all creatures, wronged by them? True lovers, whose love is large, mounting, heavenly, deserve not less than those vast and high orbs for their habitation; and selfalovers, whose hearts are narrow, low and obscure dungeons. Now as for the condition of these Cities, let it suffice Quoth in una est omne & purum bonum sine mixtura mali; in altera omne & purum malum sine mixtura boni, in saecula saeculorum. That in the one is all good. without the lest mixture of evil; in the other all evil without the lest mixture of good, for all eternity.  
Conclude, and make now thy choice which of these Cities thou desirest to be made free denizen of: but resolve this also, that having once made thy choice, thou take and keep the right way unto it; let no company, kindred or respect divert thy steps; say always. Haec est via, non illa. This is the way, not that.    

THE THIRD CHAPTER. Of Man's obligation to fear, honour, and praise God.  
AFTER the obligation of Love, which is the first of passions, follow many others, of fear, of honour, of praise etc. all which Man is bound to pay and offer to God only, and to no other creature; much less to himself; although, as in Love so in these also, all the profit and commodity will redound to himself only.  

THE FIRST MEDITATION. Of the fear & reverence Man oweth to his Creator.  
1. COnsider first how God, being the great Artificer or work man of both the bigger and lesser world, hath made nothing in vain, but all for some particular end and service: that is, all other creatures for the service of Man, and man immediately for his own service; for nothing mediateth betwixt God and Man, he being God's image & likeness hence it followeth, that, as whatsoever inferior creatures have is all for Man's use, so whatsoever Man hath above them, must be dedicated to Gods' service; and what is that but all the good acts of his will and understanding? so that whatsoover he is able to do by any of these, he is bound to offer it continually all to his Maker: why therefore hath he understanding, unless if be to contemplate his Creator? why a free will, but to love his maker? hath he the power to praise or extol? surely he can so justly praise none, as his own Lord and Father. Can he give honour or glory to any? and can he than omit to honour and glorify his God, the Primum principium, the prime source, of all his good? can he rejoice in the good of any, & not in the good of his Sumiwm bonum? his chiefest good? Finally, whom can a creature fear but his Creator; or whom can a child reverence and respect, but his Father?  
Conclude to employ all these faculties & acts otherwise than perhaps thou hast hitherto done or thought on: labour to reduce, as fare as in thee lieth, the order and happiness of our earthly Paradise; that is, reduce thy superior part to a perfect obedience, and fear of God; and thy inferior part with other creatures will soon do the like to thee.  
2. Consider secondly that although all other affections follow that of love, so that giving our love to God, we cannot but give him all the rest; yet there is an especial reason and motive for every one apart. For first, the object of love is goodness in itself, and communicated to others; both which being proper to God alone; he alone is to be loved of all; and most of Man, who knows this. Secondly, the object of fear is power and dominion; God than being an omnipotent Lord, and the only Lord of man, it followeth that Man need fear none save God; but fear him continually. Again honour is due to excellency, and praise to wisdom and prudence; God than being the source of all worth and dignity, & his wisdom being the producer, and providence the supreme Governor of all things but especially of Man; sure man is bound by these titles to honour & praise God above all things. The like is to be said of faith, grounded on verity, which in God is supreme, Neque fallitur aut fallit, Neither is he deceived, nor doth he deceive, and so an unfallible credit is to be given him by man. Neither aught his hope to be less than undoubted & certain, having for its ground a power, a knowledge, a goodness every way infinite. Finally, all the good affections we can imagine aught to be referred solely and ever to God.  
Conclude, as in thy love so in all the rest of thy affections, to regard and respect none but God: so shalt thou found a happiness in this world: see what a dignity it is to acknowledge none over thee but God; and what's greater than to be under him.  
3. Consider thirdly, that as love is the first of all affections so without love none of the rest, are either acceptable to God, or delightful to the heart that offereth them; so that who feareth without love, doth it with pain & sadness, and who honoureth without love, is but a flatterer; and neither such fear nor such honour is grateful to God: and the reason is, because as nothing cometh of freely and frankly but love, so nothing can be acceptable but love, or for love. Let us see than how Love and Fear differ, and yet with all agree and help one the other. Love is frank and free, without force and coaction, and consequently ever with Pleasure and delight; an absolute and all commanding Lord: but fear of itself is the first, that is the lowest of slaves, always forced, ever in pain and anguish: again, Love by its freedom gins with God, and spreadeth her wings over all creatures for him; but the fear of God standeth in awe of him only, and of no other. Yet they meet together and concur in this, that love sweeteneth fear and maketh it free, that is, filial; and fear tieth and fixeth love fast to God: so these are the two chains that link and fasten a soul to God both strongly and sweetly?  
Conclude to embrace and practise this so sweet and filial fear, and shake of that other servile one, fit for slaves not children of God: say ever with the Prophet; Exultate Domino eum tremore; rejoice to our Lord with trembling; exult with love, and tremble jointly with fear.  
4. Consider fourthly, that as from the love of God there followeth a holy fear of him, so also from self-love there ariseth a fear as bad as it; yet with this difference; that the fear of God is alone, that is, he that feareth God feareth him only, and nothing else either in heaven or hell; but having his eye ever upon his Lord & God, how to please and content him, as for all things else, he treads them under his feet, and is moro fearful to them than afraid of them; and this is easily to be perceived in the very countenance of those that serve God. But alans a self-lover, what is it that he feareth not? first his own perdition and damnation; next death, that dreadful monster, the nighest step to hell; than plagues, wars, sicknesses, the harbingers of death: next, all sorts of distempers in the weather, as hears or colds, storms at sea or land; every infirmity of his body, loss of his goods, noise of an enemy: finally, every shadow of danger, o what frights it putteth this poor wrech into? Et est vita eius pendens ante oculos eius: And his life is hanging before is eyes: so that in stead of one fear of God, which he rejecteth, he is ever assaulted with a thousand most ghastly and ugly fears, & is become the galleyslave of every the lest and vilest creature.  
Conclude to deliver thyself from the thraldom of worldly fear, which bringeth so many and daily frights with it; and embrace the fear of God only, which love sweeteneth, & maketh free and delightful: Timeat anima mea Dominum; & confige timore tuo carnes meas. Let my soul fear the lord; and pierce my flesh with thy fear.   

THE SECOND MEDITATION. Of the honour, glory and prai●e Man is bound to give to God.  
1. COnsider first, how God almighty hath made the world and all therein, principally for his own honour and glory, & secondarily for the profit and utility of Man: for Man being poor and needy can receive daily more and more increase & perfection: but God, being every way full and complete in himself, cannot increase any other way than in outward fame honour and renown; and as, all other creatures serve Man's profit and commodity, so aught Man to serve God alone in the propagation of his honour and fame. The honour of power is to do things most powerfully; and hence Man acknowledgeth God to be omnipotent, Qui operatur omnia fortiter: who worketh all things mightily: the glory of wisdom is to order things most wisely, Et quia Deus disponit omnia suaviter, And because God disposeth of all things sweetly. Man styleth him infinitely wise: the renown of goodness is to disperse gifes and benefits most frankly, freely & abundantly; and, because God doth this beyond all measure, Pluens super iustos & iniustos, raining upon just, and unjust, Man cannot but exalt him with the titles of most good, most liberal, most magnificent. This all creatures do in their dumb language, but Man alone must supply for all knowingly and lovingly.  
Conclude to esteem the great favours God doth thee, first in making the whole world for thy commodity; next in appointing thee to be the spokes man for all other creatures, and the sole orator, and dinulger of his name & praises.  
2. Consider secondly the strict obligation that Man hath to honour and praise God, more than all other creatures have. God, as is above said, hath made all for his own honour & glory, this is the end and aim of all his works; honour therefore and glory is due unto him from his creatures; which duty no creature knowing and understanding but Man, it followeth that man alone for himself and others is bound to honour, praise & extol the name of God, with all the power of his heart, and upon all occasions to procure that other men do the like, in their life, works and words; for this honour of God is he bound to forgo friends, fortunes, nay life itself, rather than sufler it to be blemished in the lest point. Nor let man fear to be a loser hereby; for that our good and liberal God annexeth ever to his own honour the profit of man; and with the same proportion that man multiplieth and increaseth the honour of God outwardly amongst men, doth God increase & confer his real gifts and blessings on Man, Learn, o my soul, this new way of thriving, so little practised in the world; leave the chadow, and take hold on the substance.  
Conclude to be hereafter most careful to propagate God's honour; and to be most tender of his good name; o suffer not any, either in earnest or jest, to disparage in the lest point the honour of God, Christ, his Church, or of any thing that belongeth unto them; but oppose them whatsoever they b●e.  
3. Consider thirdly, how if the duty of Man be, as it is, to labour and procure in all his actions the sole honour and glory of God, what an enormous sin is it, to endeavour the contrary; that is to neglect and contemn the honour of God, and to seek for and hunt after his own proper honour, fame and esteem? and yet what other do the ambitious and proud worldlings day and night, by sea and land, and by all the ways their proud and restless hearts can invent? on this are their hearts wholly bend; this is all their employment, not only to make themselves their own Idols, but also to persuade, nay force all others to praise, honour and adore them only: in which what do they attempt less than lucifer, to snatch the diadem of glory from the head of their Creator, & place it on their own, and say in their hearts and deeds, Ascendam in caelum & similis ero Altissimo? I will ascend into heaven, and I will be like to the highest? Nay the ambitious man, if he examine his heart well, will found there such a fury of pride, that to prefer his own Puntillo, he will not only give way, but even be well content, that God's honour and reverence be publicly, and most outrageously beaten down and trodden under every Villains feet.  
Conclude with due horror of so great a crime; & than admire how Christians can dare to venture on such a blasphemy: reflect also somewhat on thyself, and I fear thou wilt hardly defend all thy actions so clearly as thou mayst say. Innocens ego sum. I am innocent.  
4. Consider fourthly the damages & hurts, that an ambitious man incurreth by seeking his own honour, and preferring it before Gods. For first, he breaketh and confoundeth the natural and settled order of the whole Universe, in drawing all other creatures to honour and exalt him only; and so to decline from the honour of God; for which only they were all created and ordained. And this is the root of all the confusions in the world, and maketh it next neighbour to hell; Vbi nullus ordo sed sempiternus horror inhabitat. Where no order, but everlasting horror inhabiteth. Next it leadeth him to his own utter perdition and ruin; for whereas God hath reserved all honour and praise for himself, and hath allotted to man his share of profit, and commodity; foolish man by entrenching upon what belongeth to God loseth also all, that might be his own; for by affronting & putting himself in this distance with God, he depriveth himself of all, that he might otherwise receive from God's favour and goodness; that is, of all that is any way good: and what than remaineth for him, but all that is evil, blindness, misery, and endless destruction?  
Conclude to be a wiser Merchant, than to destroy the whole universe, and thy sel●e with it; give to God and to his creatures their due, that is, honour him in all, and than be confident that both they will willingly serve thee: and God not less bless, nay honour thee too.  
5. Consider fifthly, how the vain glorious man buildeth the honour he pretendeth upon the flitting sand of his own nothing, Nisi quod acceperit; but what he hath received; and being void with in of real virtues, yet hunteth after the fume and wound of other men's opinions; and so in fine can be compared to nothing better, than to an empty bladder, filled with the breath of an other man's mouth; which is again as soon emptied, as at first filled: not observing, poor wretch, how in the Interim he loseth Oleum & operam, his labour; for let him never hope to be able to erect and establisst his own honour in opposition to God's honour: alâs what can Nothing do against omnipotency? no, not, here is verified literally that saying; Accedet homo ad cor altum, & exaltabitur Deus; man shall come to a deep hart, and God shall be exalted; man may grow proud in his heart, but in the end only God shall be exalted; for he only can and will sustain his own honour & glory In saecula saculorum. Amen. And what than remaineth for the proud man's lot, but eternal confusion, ignominy and shame? for as he, that honoureth God, shall in the end be eternally honoured by him; so he, that here seeketh no honour but his own, shall be eternally confounded, shamed and affronted; neither shall all the fire of hell ever purge him of it.  
Conclude with a final and settled resolution. utterly to renounce self love and self honour, as the vipers, that consume the bowels of our soul: whensoever others shall praise thee, or when thy own heart shall approve thy well doing; pause not there, but presently with a quickness of spirit say; Non nobis Domine, non nobis, sed nomini tuo da gloriam. Amen. Not to us, o Lord, not to us, but to thy name give the glory. Amen.    

AN APPENDIX. Of the state and vocation of a Scholar and Priest Missionary, or Seminarist.  
IT is common and natural to all men, to praise and set out their own trade and profession, whatsoever it be; and the reason is, because no man will be thought by others to have made his choice of the worse. Hence are those as vain, as endless disputes even among the professors of spiritual perfection, which of them may in right challenge the precedence, Hic pugnant, hic praelia miscent; here strifes, there contentions; fight for the sound or shadow, and letting sink the substance and obligation, as it is much to be feared. Wherhfore omitting all strife of comparisons, let us nakedly and humbly consider a little the state, condition, and obligation of those that study & are bred up in our English Seminaries, and are from thence sent in Apostolical Mission for the conversion of their poor Country; and to this have obliged themselves by a vow ratified with a solemn oath Coram Deo & hominibus. Before God, and men. For this alone is the foundation, institution and practice of all our English Colleges, beginning from that of Douai (the Mother of them all, and the very first after the Council of Trent) to this of Lisbo her youngest child and daughter.  

THE FIRST MEDITATION. Of the excellency of learning and condition of a Scholar.  
1. COnsider first, how learning being the ornament of the mind, must as fare exceed all other qualities or faculties of the body, of beasts or of other creatures; as the mind or soul of man surpasseth them all; which is without proportion. Hence it is that scholars have the preeminency above all other sort of men; for there is no man, but laughs at a fool, how rich so ever; and in his heart respects a scholar, though never so poor, admires his discourses, and willingly submits his judgement to a scholar's opinion; looking on him as on a creature of a higher rank or Species: this made Seneca say: Philosophiae etiam apud pessimos honor est nunquam tantùm convalescit nequitia; ut non philosophiae nomen venerabile & sacrum maneat: Philosophy is honoured even by the worst: never-doth wickedness so much prevail, that the name of Philosophy should not be sacred and venerable: and the Poet; that Sapiens uno minor est love, diues, liber, honoratus. The wiseman is inferior to none but jupiter, heis rich, free, and honoured by all. Prince's Governors, and Magistrates are thought to know more than other men; and if they be so, they are truly esteemed; otherwise not: hence Plato thought learning as necessary for a Prince, as is the soul for the body. Neither regularly can a scholar be poor, in case he seek after richeses & contemn them not; for surely he hath a great advantage over others in the Theoric; so that a little industry sufficeth to make the practical complete.  
Conclude to thank God Almighty with all thy heart for placing thee in the rank of scholars and resolve to be constant in it; let not idle and flitting fancies of, J. know not what, cast thee down below thyself; a few years will serve to place thee In apice humanitatis. In the full height of learning.  
2. Consider secondly the true happiness and content a scholar's life hath above all others: look about the world a little and observe the restless toils, clamours & miseries of all other occupations, trades & callings from the highest to the lowest, from the King to the cobbler: every one complaineth of his state and calling, and wisheth he had undertaken some other: only the scholar knoweth no other, with which to change, if he have but tasted a little of the quietness and sweetness of his own; being most free from that common plague, called proper interest, the source of all contentions and miseries. The pleasure of learning is most pure and Ethereal; most constant, gathering strength with her increase: finally most secure and honourable, without any danger of foul diseases, blemish of fame, or breach of friendship: whereas all other pleasures are gross, tumultuous & fordid, most short and frail, soon cloing the appetite, Et nauseam provocantes: and provoking loathe someness: and lastly all of them most hurtful to the body, dangerous to our credit; and all most incompossible with true friendship, the only jewell of this mortal life: and yet hardly sound in her own purity and lustre but amongst scholars:  
Conclude to enjoy the fullness of happiness, that God hath cast into thy hands; and pity rather than envy those, who like blind moles lie rooting up the pleasures of corpulent dregss: ply hard the cultivating of thy mind; that thy delight may ever go increasing think not of change, till others assure thee, of a condition better than thy own; that is, change never.  
3. Consider thirdly the admirable excellency and prerogative of sacred Divinity. All other arts and sciences are either speculative or practical; but Divinity is both together; her speculative part raiseth, or rather ingulfeth and drowneth the understanding in the hidden mysteries of the Eternal Deity; and lodged as it were In sinu Patris, in God the Father's bosom, pleaseth herself in the search of those unconceivable Processions; where to loose herself, is her greatest delight and her best knowledge. Hence she taketh her slight with more ease through the whole created machine, with the beginning, causes, government, effects and final period of the whole Universe. O, quid magis animum trahit, quàm tanta veritas? O what more allureth the mind, than so much verity? Her practical part, doth regulate and order all the actions, operations and courses of man's life, from the highest to the lowest; none escapeth her: she settleth and secureth the mysteries of our Faith, she teacheth how to bridle our passions; how to comply with that our threefold duty, towards God, our neighbour, and ourselves; finally she alone maketh a man free & exempt from subjection to others, in all what belongeth to a man O sapientia Altissimi, O wisedsme of the highest, how well did Solomon prefer thee before Kingdoms, silver, gold, precious stones and health itself? Divinum lumen, & caelestis ardour. Divine light, and heavenly brightness.  
Conclude with humble thankss to the divine mercy, Quae eduxit te de tenebris in admirabile lumen suum: which brought thee out of darkness into its admirable light. The more thou art exalted, the more humble thyself, lest thou offend against the first principles of this science; towit; Solus Deus est Eus à se, omne aliud ab illo. Only God is from himself, every thing else from him.  
4. Consider fourthly the dominion & command, that sacred Divinity hath over all other estates, arts and sciences whatsoever; all stoop to her, all consult with her, all expect her definitive sentence; expecially in matters of greatest importance and highest consideration. Of her do Kings and Princes learn Quid licitum, quid honestum, what is lawful, and what is honest, in their politic affairs of peace or war; o and how secure and glad are they, if the consent of Divines favour their designs? Next the Civil Magistrate and Lawyer consult with the Divine upon the meaning, understanding & application of the first and head principles of the laws, which they profess. The same passeth with Masters of families, Citizens, Merchante etc. from hence do they learn their obligation towards their parents, wives, children, fellows and servants: hence must Merchants fetch that golden Rule of Aequum and justum, right and reason, which so much concerns their eternal salvation, in that most dangerous and ticklish occupation they profess. This makes sacred Divinity an absolute Lady and Princess of the life of man; and the Professors thereof how poor soever, yet truly esteemed, honoured & reverenced.  
Conclude to employ this Donum Dei this Gift of God to the good of all men, for which end he hath bestowed it on thee. Take heed thou deceive not poor souls, which shall ask thy counsel, by thy malice or ignorance; for if they perish by thee, their blood will be required at thy hands.   

THE SECOND MEDITATION. Of the state & dignity of Priesthood.  
1. COnsider first that the excellency of a Religious state hath been, these last ages, so much samed for the only state of perfection; that the Uulgar sort now a days, and some ignorant persons in particular, dare prefer it before the most holy state and function of Priesthood; to the great dishonour of Christ & his Ministers; and contrary to the sense of the Catholic Church with all her Doctors, and Divines aswell Religious as Secular; who all teach and acknowledge Statum Sacerdotij sublimiorem esse statu Religionis; The state of Priesthood to be an higher state than that of Religion; & to the proof of this doth S. Thomas allege these words out of S. Denis: Monasticus ordo debet sequi Sacerdotales ordines & ad eorum imitationem in divina ascendere: The Monastical order must follow that of Priesthood, and by imitating it increase its devotion. S. Ignatius also saith; Sacerdotium est apex bonorum omnium quae sunt in hominibus: siquis ergo Sacerdotes inhonoraverit, Deum inhonorat, & Dominum jesum Christum primogenitum omnis creaturae. Priesthood is the highest of all perfections which are found amongst men: whosoever therefore shall dishonour a Priest, dishonoureth God, and our Lord jesus Christ the firstborn of all creatures. For which this general reason may at present suffice; that the power and function of Priesthood is the greatest upon earth; as being over the body of Christ, both natural and mystical: and its state is also made perpetual by a Sacramental Character; which Religion hath only by a solemn vow; and for spiritual. hierarchical power, she hath no more of herself and without privilege, than a Laike; and so is both ways fare inferior to Priesthood.  
Conclude, if thou hast lived hitherto in the common ignorance of the vulgar; to open a little thy eyes and look with a better aspect upon holy Priesthood; and prepare thy heart with humility to make further search into the great and divine mysteries inherent and annexed unto it.  
2. Consider secondly; and before we enter into further particulars, ponder and imprint in thy mind these words of the mellifinous S. Ambrose, and be confident that in him speak all the rest of the Fathers. Audite me, quot he, beatissimi Patres, & si dignum ducitis, sanctissimi Fratres: audite mestirps ●euitica, germane Sacerdotale, propago sanctisicata, Deuces & Rectores gregis Christi; audite me rogantem vos, pariter & timentem; & henorem Sacerd●talem demonstrare volentem; ut cum honorts vobis praerogativam monstramus, merita etiam congrua requiramus; dignum enim est, ut dignitas Sacerdotalis prius noscatur à nobis, & sic deinde seruetur à nobis. Hear me, you most happy Fathers, and my most holy brothers, if you think it meet: hear me ye levitical stock, ye priestly race, and sanctified lineage, ye Guides and rulers of Christ's flock; hear me ask you, as well fear full as desirous to declare unto you Priestly honour; that when we demonstrate unto you the prerogative of that honour, we likewise require proportionable merit; for it is fitting, that the dignity of Priesthood should first be known by us, and so than be conserved by us. Thus fare his prologue; than thus he goeth on. Honour igitur & sublimitas Sacerdotalis nullis poterit comparationibus adaquari: si Regum sulgori compares, longè erit inferior, quàm si plumbi metallum ad auri fulgorem compares; quippè eum ●●ideas Regum & Principium colla submitti genibus Sacerdotum Nihil est in ho● saeculo excellentius Sacerdotibus, si quod sumus professione, actione potius quàm nomine demonstremus, ut nomen congruat actioni, actio respondeat nomini: ne sit nomen in ane, & crimen immane; ne sit honour sublimis & vita deformis, ne sit deifica professio & illicita actio. The honour therefore and dignity of Priesthood can with no comparisons be paralled: if you compare it to the splendour of Kings, that is more inferior to it, than is lead to Gold; since you may see Kings & Princes necks subject to the knees of Priests. Nothing is there in this world excelling Priest, if we demonstrate by action rather than name what we profess, that the name may agreed with the action, and the action, coresponde with the name: lest the name be bore, and the crime great; lest the honour be high, and the life deformed, lest the profession be Godly, and the exercise of it uncomely. Where observe, that the holy Saint not sooner beginneth to set out the dignity of Priesthood, but speaketh presently of the obligation annexed unto it: whence.  
Conclude with no less fear than esteem of so great and divine a dignity; for Hoc medio tutissimus ibis: In this middle way thou wilt go safe: by fear and humility thou mayest temper the soaring height of Priesthood: which as S. chrysostom saith; Peragitur in terra, sed in rerum calestium classem referendum est, 'tis performed on earth, but is to be referred to the class of heavenly things.  
3. Consider thirdly, how Sacerdos est medius inter populum & Deum; the public Mediator and Ambassador betwixt God and Man; offering up to God the common vows, sacrifices, and petitions of the people; and again bringing down from God upon the same people all heavenly blessings, favours and graces. The first part of his office, towit,  constituitur pro hominibus in ijs quae sunt ad Deum, ut offerat dona; As he is constituted for men in those things which are in order to God, that he might offer their gifts; inuolues two principal dignities, the one is of a public Master and Doctor, to teach the people their duty, service and Religion towards God; for Labia Sacerdotis custodient scientiam, & legem requirent ex ore eius: the lips of the priest shall keep knowledge, and the law they shall require from his mouth: by this title he surmounteth all other Professiours of what sciences or arts soever. The other dignity is, that a Priest is Princeps Sacrorum, the disposer of all holy things. Ordering & commanding all that belongs to the rites and ceremonies of the common Religion; which authority as fare surpasseth that of Kings and civil Governors, as doth the obligation of the people towards their God exceed that towards their kindred or country; which hath small proportion. Moreover the Priest's business is to treat De bonis & malis animae, of the good and evil of the soul, as sin and grace for the present; and of heaven and hell, glory and damnation for the future Eternity. O stupid perversity, that canst compare any worldly dignity or authority with Priesthood! thou mayst as well compare a moment of our time with Eternity.  
Conclude to honour a Priest from thy heart; and how high soever thou art in the world, acknowledge him above thee: and how wise soever thou seemest hearken to his advice, in whatsoever belongeth to God.  
4. Consider fourthly how a Priest by the second part of his office, towit, as he is God's great Administrator & di●pensator mysteriorum Dei, the administrator & dispensour of the mysteries of God, distributing to all the world the treasures & richeses of heaven; beareth with him an unspeakable authority and excellency, so fare above the rest of men; as that the vast Ocean doth not more exceed small ponds or lakes in abundance of waters; nor the sun more dazzle a wax taper in brightness; nor the whole Element of Fire more overcome our poor sparks or coals in the vigour of heat; than doth this supreme dignity and prerogative of Priesthood surpass all other sublunary Power whatsoever: for what are human Potentates, but commanders of some poor parcel or corner of the earth, in things of these inferior and material Elements etc. but Priesthood is an universal command & supremacy over the whole earth, Quanta quanta est; how great soever it be: and in matters of Eternity and immortality, above the whole sphere of Nature; and reaching down unto us Plenitudinem Divinitatis, the fullness of the divinity, as fare as the passion of the Son of God and the effusion of the holy Ghost can pour upon us. Quaenam obsecro, quoth S. chrysostom, potestas hac una major esse queat? Pater omnem potestatem dedit Filio; caeterum video eandem ipsam omnifariam potestatem à Deo Filio Sacerdotibus traditam. What power, I pray you, can be greater than this? the Father gave all power to the Son: yet I see that same universal power to be given to priests by God the Son.  
Conclude with due admiration of the dignity, thou art called unto; but yet faint not, fear not; Deus qui vocavit, idoneum faciet: God who hath called thee, will make the fit: only give thyself up wholly into his hands; and than commit thyself and all to his divine sweetness.  
5. Consider fifthly Duas illas claues Sacerdotij, that double power of Priesthood over the Natural and Mystical body of jesus Christ. That a poor, silly, nay sinful man, Eo ipso merely that he is a Priest, can and doth, when and as often as he please, with four words call down from the right hand of his Father, the Eternal Son of the Omnipotent God of heaven; have and keep him in his power, in his hands, in his breast; deliver him, to whom he please, though to the Jews again; and to uhom he please, deny him, though the Angels should desire him: and how? obedient Domino voci & dispositioni hominis; Our Lord obeying to the voice, and disposing of man; so that the heavens will sooner fall, than he fail, in this his obedience. O most great and good God whence comes it that a slave so commands his Lord? what hath raised him so high, or brought thee so low? Obstupescite Caeli super hoc. Be astonished ye heavens upon this. The Virgin Mother had the privilege but once to conceive him in her purest womb; being notwithstanding such a Lady as she was: and I and thou, being such wretches, as we are, can (let me once say so) command him every day. O see, not Men, Kings, or Monarches: but the Thrones, Powers and Principalityes of heaven fall prove at the feet of a Priest; whether more to adore their God in his hands, or the Priestly power itself; truly I cannot so easily resolve: Est enim splendore illorum quiddam rutilantius, imperio potentius, ordine excellentius, & Divinitati vicinius. For it is some thing more bright than their splendour, more mighty than their power excelling each their order, and nigher to the divinity.  
Conclude with a total confusion and rapture of thy soul: but stay not there; look upon the heavens, the Angels, the Virgin Mother; hope at lest to imitate their purity: turn than to the Son of God; and see if thou canst be ever any more proud or disobedient to thy Superiors.  
6. Consider sixthly the other power of Priesthood over Christ's Mystical body; the power to wit of forgiving or retaining the sins of the whole world. O Christian and true-believing soul; wonder now not more, that the holy Scriptures give to Priests the titles of Angel, Sons of God, nay of Gods; Ego dixi, Dij estis: I said, you are Gods: for whereas now every Priest doth really and efficaciously forgive sins, whensoever he saith: Ego te absoluo; I absolve thee: and again, N●mo potest dimittere peccata nisi solus Deus; None can forgive sins, but only God. O what followeth less but that Sacerdos est Deus. A Priest is a God. Behold now this secondary and delegated Godhead, sitting in his judgement seat over causes, not of hay & straw or such like trifles; not nor of this temporal life; but of the eternal life and death of the soul; what treasons she hath committed against her Creator, injuries against her neighbour, or indignities against her own worth: and this not by doubtful or obscure Probata & allegata; Probations and allegations, but by Simplicem & claram intuitionem conscientiarum: A simple and clear beholding of their consciences: O stupendum! O wonder to, see, Princes, Politicians and privy-counsellers come creeping on their knees, to discover to a poor Priest the most hidden secrets and mysteries of their Arts: Et quod Sacerdos aperit, Deus non claudit, nec aperit quod Sacerdos claudit; sed calum tradidit in manus eius. And what a Priest openeth God doth not shut, nor open what a Priest shulteth: but hath delivered heaven into his hands. And will any man that believeth and considereth this, esteem any other dignity, or fear any other power but this? sure no man is so mad.  
Conclude thou to invoke all the powers of heaven and earth to praise that great God, Qui dedit potestatem talem heminibus, who gave such power to men, look out for knowledge, prudence and charity;  sacias iudicia iusta & recta coram Domino. That thou may'st do just and right judgements before the Lord.  
7. Consider sevenly the great obligation a Priest hath to sanctity and all sort of virtue; which by good consequence must be according to the degree he hath received of dignity & excellency, which as we have seen, is the greatest upon earth: and according to the strict account that will be demanded of him, which also will be the greatest amongst men; the greatest therefore above all other sorts of men, must be the sanctity, virtue and purity of a Priest: correct therefore in thyself and others, that most commonly received, yet most erroneous conceit, that secular Priests are not bound to seek perfection, but only religious men; so cry the ignorant sort, but no man of learning or understanding dare affirm it: read Molina Tract. 2. de Sacerd. where out of S. chrysostom he bringeth the comparison betwixt a monk and a Priest: Monachorum certamen ingens & labour multus est; verum si conferre qui volet instituti illius sudores cum recte adminictrato Sacerdotio, certè tantum esse inter illa dua discrimen reperiet, quantum est inter privatum & Regem. The exercise of monks is great, and their labour much, but if any one would compare the labours of that institution with rightly administered Priesthood, truly he shall found as great a difference betwixt those two, as is betwixt a Private man and a King. Nay he placeth the sanctity of a Priest amongst that of Angels: Necesse est Sacerdotem sic esse purum, ut si in ipsis caelis collocatus, inter caelestes illas virtutes medius staret. It is necessary that a Priest be so pure, as that if he were placed in heaven he would stand in the midst of those heavenly virtues. The same teacheth S. Denis with all the Fathers and Doctors. Whatsoever holiness therefore can be required in living men, the first and most obliged unto it, is a Priest; & of this assure thyself.  
Conclude on the one side with great fear of thyself; because as a holy Pope saith: Vtiissimus computandus est, qui est honore praestantior, nisi etiam praecellat scientia & dignitate: He is to be thought most vile, who excelleth in honour, unless he likewise excel in knowledge and worth: yet on the other side be confident in God almighty; Non deserit nisi prius desertus; he leaveth not, unless he be first left, but giveth always grace according to the charge, he imposeth.   

THE THIRD MEDITATION. Of the state and obligation of an Apostolical or Missionary Priest.  
1. COnsider first, that Missionary or Apostolical Priesthood is the highest dignity upon earth; whose end being the conversion of souls, is in part the same, for which the Son of God became man, and for which the twelve Apostles were by him dispersed over the whole world: and, as the Cardinals De propaganda fide have declared, Est praestantior fine Religionis; Is excelling the end of Religion; who give also the reason; Nam inter divina opera divinissimum est ad salutem animarum cooperari. Neither can any man with reason doubt hereof; who considereth that divine charity is the form and life of every spiritual state and profession; that is, love of God and our Neighbour: both which love's the state of Mission doth require in the highest degree; hence our Saviour demanded thrice of S. Peter, Amas me? lovest thou me? and than, Pasce oves meas. Feed my sheep. For the first part of his function is. Euangelizare, to Euangelize, that is, to be the head and master of contemplatives; the second is, Gubernare animas; to rule and govern souls; that is, to teach the ignorant, and correct the faulty: Nullum, quoth S. Gregory, Deo omnipotenti est tale sacrificium, qualo est zelus anima rum: There is no such sacrifice can be offerred to the omnipotent God, as is the zeal of souls: Neither fear that preaching or teaching doth any way hinder the contemplative part; Non enim impedit, sed extendit charitatem: For it doth not hinder, but extend charity: witness the Apostles, who ever joined Mary and Martha in one.  
Conclude to humble thy soul before God for calling thee from nothing, to be a pillar in his Church, and a champion in his battles: whet up thy courage, preserve and increase in thy heart this divine flame of charity; and let thy works and fingers Stillare primam myrrham eius. Distil its principal myrrh.  
2. Consider secondly, how many ties & obligations thou hast, to go on in the enterprise begun; to wit, the conversion of thy Country: the first is, that thou hast obliged thyself unto it, by a firm and solemn oath, which is stronger than a vow, used by Religious men; for as much as this kind of oath includeth both a promise, which is the substance of a vow, and also the calling of God for a witness; and God himself hath often used to confirm his own promises with an oath, so to make us esteem them the surer and stronger. Thy second obligation is of justice, first on thy own side for having received thy breeding and education in virtue and learning, upon the condition and contract of assisting the conversion of thy country: next on thy countries' side, which is in a spiritual extreme necessity and in imminent danger of eternal damnation unless thou and such others assist her; if than for a temporal necessity of our Parents we may & aught to forsake all other obligations to relieve them, how fare more are we bound to prefer the spiritual necessity of our country before all other vows, whatsoever are incompetent with it? Neither think that because thou art bound to this by oath & justice, thou dost therefore less out of charity, as some sophisters talk; for the order of charity is, to be greater there, where justice and duty urgeth most.  
Conclude as thou art the first in strictness of duty and justice, so to let no man go before thee in the great work of thy country's conversion: beg daily of God Zelum animarum: the zeal of souls, consider sometimes how much God valueth a soul, Ita ut Vnigenitum daret. So much that he would give his only-begotten Son.  
3. Consider thirdly the conditions and difficulties of thy state; and deceive not thyself; it is not to return into thy country, and to live among thy friends at thy ease and content; nor to have all things provided to thy hand as in Colleges; not nor to be supplied in thy necessities out of the common stock, as the Religious are; but to live in perpetual hazard of thy life and liberty from the laws and Ministers of thy native soil; ever most ready to surrender both Pro Christo & amico: For Christ and thy friend; next for thy personal necessities, to found thyself all alone, wandering from place to place without any certain abode to put thy head in; o how many sleight putt-offs, or at the best, dry welcomes art thou to meet with! how many pretences of dangers & fears will again hasten thee out of doors! none but who have had the experience can truly conceive it. Finally if thou comest to want thou must even sit down with it, for aught I know; and practice that poverty, which others profess, and feel not; but are on all sides assisted, respected an honoured; nay will be the first shall work thee out of harbour, if good luck have any way accommodated thee.  
Conclude not to be dismayed for all this; Sed scias viam vitae te ingredi; but know that thou entereth the way of life; was not this the life of the Apostles and of Christ himself, Qui non habebat ubi reclinaret caput? who had not where to repose his head: o resolve to think nothingh honourable, nothing Apostolical but this way; lest thou hazard the honour of Christ and his Apostles, who know no other: let others talk as vain gloriously as they will, all will prove but wound.  
4. Consider fourthly the great difficulty of this enterprise of souls: the charge is twofold; De malis bonos facere; & iam factos conseruare: to make good men of ill, and to conserve those that are m●●e: o what an impossibility is it, to persuade worldly and carnal men to forsake their sensual pleasures for others, not only invisible, and to them merely imaginary or fantastical; but also quite opposite and destructive of those, they do surely and quietly enjoy! guess somewhat, by the stiffness we see men have in a preconceived opinion, though purely speculative, and no way concerning their good or harm. Again the means we use, are not abundance of miracles as in the Apostles time, sufficient to strike and mollisy the hardest hearts; but reasons very speculative, & authorities of no credit with them: neither are those we must deal with, rude and simple people, whom at lest a fair flourish or discourse might allure; but most subtle, crafty & beaten to all thy arguments; and who from their mother's breast, are taught and forewarned not to believe a Papist nor Priest, for that they are impostars, and deceivers, nay murderes, traitors etc. o what hope, what help in such an encounter? truly none but from God and confidence in him. Now having by God's mercy gained any to the truth; to conserve them in it, is the second task, as hard as the former; for all the laws of thy country both Civil and Ecclesiastical are strongly against both thee and thy Conuertit's, threatening utter ruin and death to both: neither haste thou any means left thee under heaven, but what is purely spiritual or I● soro interno c●nscientiae: In the secrecy of thy conscience: a slender thread to hold so great a weight  
5. Consider fifthly, or rather make a strong and final resolution with thyself out of all the points hitherto pondered; first to make a true and settled esteem of the Estate and vocation God hath called thee unto, to wit of a scholar, Priest and Missionary; that there is none in the whole Christian Church more worthy, more honourable, or of more perfection; as hath been showed in particular; & whatsoever other men pretend or talk, preserve thou this certainty in thy breast: but by, no means be contentions with any; it cannot but break peace and charity. Next resolve, Honorare officium & dignitatem tuam; to honour thy office and dignity; that is, setting all other cares, thoughts and employments aside, to apply thyself wholly, Quantus quantus es, as far as thy abilities permit thee, to get here in the College those two talents of virtue & learning, so precisely necessary for thy state, and the work thou aymest at: O miles Christi, o soldier of Christ, be not deceived with flatteryes; be not tired with prayer & study; be not dismayed with the poor & small difficultyes, that can here hap unto thee: alás they are not so much as fleabites to what poor worldlings groan under; or to those which thou thyself must hereafter encounter with. Get what learning thy ability & industry can bring thee to; in thy prayers and Meditations be assiduous and permanent; and in them aim ever at the love of God and thy neighbour, that Gemma caelestis, that Donum Spiritus Sancti super omnia dona. That heavenly Gem, that gift of the holy Ghost which is above all Gifts. Finally in all things obey thy Superious, keep peace with thy fellows, what soever it cost thee; and whatsoever thou seest good and virtuous in others, strive upon occasion to imitate it; but what thou seest amiss, let it be to thee a warning to avoid the like. Haec si feceris, habebis multa bona, & in futuro vitam aeternam. Amen. This if thou wilt do, much prosperity shalt thou have in this life, and in the future life everlasting. Amen.    

A CONCLUSION FOR THE WHOLE YEAR. How to examine our progress and renew our purposes and resolutions.  
COrpus, quod corrumpitur, aggravat animam & deprimit sensum multa cogitantem; The body that is corrupted burdeneth the soul, and presseth down the understanding that thinketh many things; the bad inclinations of our frail nature lie heavy upon our souls, and draw them still downwards; if we strive not often times to lift them up by main force of resolution. For this purpose, besides our daily exercise, and aspirations, which are as short flights of our souls; it is m●st requisite once a year at lest to make a serious & general survey of our spiritual profit and progress; and than to renew all our good desires and purposes, that so with new life and courage we may, Procedere de virtute in virtutem usque ad montem Dei: Proceed from virtue to virtute even to the mountain of God, lest on the contrary by sloth and negligence we suddenly tumble down to our first state, or rather into a fare worse: for spiritual falls have this property, that they cast us always lower, than was the state from which we ascended up to devotion.  
These must begin to be read on the 26. of August at night.  

THE FIRST MEDITATION. How to examine our spiritual progress.  
1. COnsider first, and call to mind the protestations or at lest good purposes thou mad'st at thy first coming or dedicating thyself to the service of thy Lord God: the first was, utterly and for ever to detest and abhor all kind of mortal sin: the second was to dedicated thy body, soul, heart and all that thou hast to the love and service of God: the third was, that if it should hap unto thee, to fall into any sin or ill action, te procure immediately to rise again by God's grace: all most worthy and noble resolutions. But to whom are they made? to whom were they offered? to no other than to the Eternal God of heaven, thy Sovereign Lord and Maker; in the presence of the most B. Virgin Mother, and the whole Court of heaven, both Angels and Men; with the solemnity that is there want to be Super uno pecca●ore paenitentiam agente. Upon one sinner that doth penance. O my soul remember with love and gratitude, with what sweetness thy God did prevent thee, and call thee out of a country drowned in sin and heresy; and leaving millions behind, as good or better than thyself, made choice of thee to be his child & darling; and that in thy young age before sin and the world had taken possession of thy heart: ah what felicity is it, to learn quickly, that which we cannot know but overlate?  
Conclude with humble thankss to thy good God for so gracious a favour, and so timely a calling thee to his service: pity and pray for those, that are yet behind, that the same mercy may touch them which hath be fallen thee most happily.  
2. Consider secondly the effects, which by God's grace this vocation hath already wrought in thee; and I doubt not but thou shalt found a change and alteration remarkable in thy soul, comparing that which now thou art, with that which thou hast been In diebus illis: here to fore: dost thou not accounted it a singular felicity and honour to know, how to talk familiarly with thy God by prayer? to have an inflamed affection, or at lest a great desire of the love of God? to have appeased and pacified many a troublesome passion, which did before vex and torment thee? to have avoided many sins & scrupules of conscience? to live fenced, and as it were hedged in from the dangers and occasions of sin, never wanting to those poor souls, that live abroad in the vvide world? and in a word, to have so frequent use of the most holy Sacraments, Penance and Eucharist; by the former healing up the old sores of sins, and wiping away the daily spots that may defile thy garment: by the latter uniting thyself to the sovereign wellspring of ever-during graces? o my soul these are great and inestimable favours: Et grandis mutatio dexterae excelsii. And a great change of the right hand of the highest.  
Conclude and cry out, Non moriar sed vivam, & narrabo opera Domini: I will not die, but live: and I will tell the works of our Lord: resolve to be ever humble and grateful to thy sweetest God: nothing else but ingratitude can now hinder thy final felicity: take heed of taking any part of this honour to thyself; but think ever, what thou wert before God called thee, and account that thy own.  
3. Consider thirdly, & in particular examine how thou standest affected towards God, thy self, & thy neighbour: and first towards God: how dost thou now look upon a mortal sin? hast tbou conserved a firm resolution never to commit any, whatsoever it should cost thee? happy soul if, thou dost so; for hereon is settled the foundation of a spiritual life. Next, how doth thy heart bear itself towards venial sins? 'tis true, we cannot but now and than fall into them; but let that never trouble thee; unless thou bear a special inclination & habitual delight to any in particular; for that must be rooted out Again, how affected towards the commandments of thy God? dost thou found them delightful, sweet, acceptable as thy Saviour hath promised? o Christian soul, he that hath his mouth in taste, and a good stomach, loveth wholesome meats and rejecteth the contrary. Finally, how do spiritual exercises now savour unto thee? dost thou love and esteem them? do they not trouble and discontent thee? art thou glad or sorry, when upon a lawful occasion they must be omitted? to what sort of exercises dost thou found thyself most inclined? & if any in particular dislike thee, examine the cause and root of thy dislike; and cut it of.  
Conclude with humble thankss to God, for what thou findest thyself amended in; acknowlelge his only mercy for the cause: and, on the contrary side, confess unsainedly thyself for the sole author of all that hath been done amiss, and of thy small progress in virtue.  
4. Consider fourthly and examine how thy heart remains affected towards God himself▪ taketh it pleasure in the remembrance of God? feeleth it a sweet delight in calling him to mind; as David did; Memor fui Domini, & delectatus sum? I was mindful of the Lord, and was delighted? dost thou found a certain promptness & facility in thy heart to love God? and a particular savour in this his love? doth thy heart recreate itself in meditating upon the immensity, bounty and sweetness of almighty God? dost thou amidst thy business willingly admit a thought of thy God, when it comes? o these are good signs of a true lover. Again, dost thou found in thy heart a true desire of the outward glory of God? and art thou ready to do somewhat for his honour and worship; for we know, that Probatio amoris est exhibitio operis. The trial of love is in deeds. Dost thou love to talk of God, to discourse of his wonders, to praise and extol his attributes? for whom can a lover talk of but of his best beloved? Finally, which is the finest touchstone of true love, hast thou suffered any thing patiently for God? hast thou left any affection, or renounced any delight for God's sake? o see in particular, what thou hast in all this time forsaken for the love of God? and bless him for it.  
Conclude according to the state thou findest thy soul in: but ever with beging of pardon for thy ordinary backwardness in all these points? offer him up afresh thy heart, to the end he may be the sole Master and Lord of it Insaecula saeculorum. For ever and ever.  
5. Consider fifthly, & observe how thy heart standeth affected towards jesus Christ, true God and man; hast thou a right esteem of his greatness? and dost thou feelingly apprehended what mean those his words. Data est mihi omnis potestas in caelo & in terra? all power is given me in heaven, and in earth? that he is sole and absolute Sovereign of life and death; heaven and hell? that he is the source of all God's blessings upon us? and that nothing, comes from God the Father, but Per Dominum nostrum jesum Chriflum? through our Lord jesus Christ? I doubt not but thou believest all this, but dost thou feel it Practicè Practicallie in thy heart: and not, as worldlings do, look upon it as a thing a fare of, or in the air? Next, takest thou pleasure in thinking on his sweetest life & bitterest death? if thou hast not this, thou art no true lover of Jesus; but showest only a fair out side towards him. Again, what reverence and respect dost thou bear towards thy good Angel and the rest of the Saints of heaven? but above all, to the Virgin Mother of Jesus? dost thou hearty honour her as she deserveth? do reverence to her images, and to her name, when thou hearest it? dost thou place great trust and confidence in her intercession? ●ut above all dost thou endeavour to imitate some of her virtues, her purity, her humility, her ardent love towards God? Pac hoc & vives. Do this and thou shalt live.  
Conclude with an act of heroic love towards jesus Christ, and begin now to love him afresh; for so good is he, that he will presently meet thy love with his, and a thousand blessings more: and forget not more his Lady Mother, but offer thyself unto her for her meanest, but most humble servant: this done, fear nò more, Seeurus eris. Thou shalt be secure.  
6. Consider sixthly, and examine how thou hast gained upon thyself. and first how doth thy soul stand affected towards the vanities of the world? canst thou found in thy heart to forsake them all for God's sake? dost thou found thyself In preparatione animi in a readiness of mind to leave earth for heaven or this world for the next, at what time or hour it shall please God to call thee hence? feele thy pulse well in this point. Next, dost thou keep due order in the love of thyself? that is, dost thou love thy soul better than thy body? dost thou take as much pains to get virtue as temporal commodities? heavenly glory, as transitory honour? hast thou a tender care to help and cherish thy poor soul, when she is spiritually sick or distempered? o forsake her not in that case, call for the physician and apply speedy remedies; eternity depends on her health. Again, how dost thou esteem thyself? better or worse than others? to appear as nothing before God, is no great matter; for what is a fly to a mountain, or a drop of water to the Ocean? but to think equals our betters, & desire that others should think the same, that indeed is a point of heavenly courage. Finally, how dost thou use to talk of thyself in company, and of thy deeds? I suppose modesty will not let thee praise thyself downright; but on the by, or at lest giving some occasion for others to praise thee; look well into this, and if thou be free, Perfectus es, thou art perfect, praise God for it.  
Conclude to humble thyself before God & man in all thy words and actions: to have a care also of thy soul, the fairest pearl upon earth; let others trim and foster their carcases, but let thy sole care be to adorn & beautify thy soul in the eyes of God and men.  
7. Consider seventhly, & search all the corners of thy heart, what disposition thou findest there towards thy neighbour whom God commandeth thee to love as thyself; that is to wish him the same happiness in this and the next world, as thou dost to thyself; not for this or that private respect, or more to one than the other; but to all equally, and for one and the same respect, because they are all created to God's image, and redeemed with his precious blood. See now how thou dost comply with this precept: art thou kind, courteous, & friendly to all? dost thou wrong no man in thought, word, nor deed? in thought, by rash judgements, contempts, groundless suspicions? in word, by detractions, calumnies, harsh language? in deed, by wronging his person, friends or estate? O quis est iste, & laudabimus eum? fecit enim mirabilta in vita sua. O who is this, and we will praise him? for he hath done marvellous things in his life. But above all, how dost thou comply with that new precept of our Saviour, Diligite inimicos vestros etc. Love's your enemies etc. this, this is the touchstone of a true lover; if thou found some of thy companions troublesome, harsh, intractable, canst thou yet affect them as well as thou dost the rest, who are loving, courteous and gentle toward thee? o if thy heart can truly say, Yes, how happy art thou? and yet know that till thou canst say so, thou art no true lover, neither of God nor of thy neighbour.  
Conclude with great humility, seeing how fare of thou yet art from true perfection: invoke the grace of God almighty, and the intercession of the Virgin Lady Mother and all thy Patrons, for the gaining of this spotless pearl, the true love of God and our neighbour.   

THE SECOND MEDITATION. Motives for the renewing of our good purposes and resolutions.  
1. COnsider first the fairness and beauty of thy soul; whose understanding roundeth the whole world with an Eagles' eye, and thence mounteth higher unto the invisible being of Angels, and never ceaseth till she reach unto the unspeakable and incomprehensible nature of the godheaded; losing herself at length in that deepest, but also sweetest Ocean of Being▪ Besides this, she hath a freewill, so absolute a Lady and Princess, that no power in heaven or earth can make her stoop or incline where of herself she listeth not; and yet so soaring, that the Divinity itself escapeth not her embraces; for by love she reacheth unto God, and tieth up with him the true knot of everlasting friendship. But above all ponder the capacity and vastness of an human heart, whose desires nothing under God can fill up and satisfy; whose flight can found no footing but in the Ark of Eternity: for tell me thou riotous soul of our Solomon, hast thou ever found a full and permanent content in the height of all thy earthly delights? alâs! hear her weary and tired voice, Vanitas vanitatum, & omnia vanitas & afflictio spiritus. Vanity of vanities, and all is vanity, and affliction of spirit.  
Conclude to lift up thy soul to her natural pitch; show her that she is immortal and heir of eternity, and teach her to direct her course that way: o my fair & lovely soul; thou canst understand and love God himself; why than dost thou entertain thyself in things inferior to God? thou mayst pretend eternity and heaven for thy inheritance; why than dost thou hunt after moments and molehilis.  
2. Consider secondly that only virtue and devotion can make thy soul to rest content in this world, o what excellent beauty is in them? make a comparison betwixt the lovely virtues, and the hideous vices that be contrary to them: what sweetness is there in patience, compared to revenge? in meekness, in respect of anger and forwardness? in humility, in regard of pride and ambition? in liberality, compared to covetousness and nigardise? in charity, compared with envy? in sobriety, in respect of intemperance etc. Virtue's have this excellency, that they fill the soul with an incomparable delight and sweetness after she hath practised them: whereas vices leave the soul exceedingly wearied, tired and molested. And why endeavour we not than to obtain these pleasures, that have no gall nor bitterness mingled with them? He that hath but a few vices, is not content with the delights they bring him; and he that hath many, is overburdoned by them, rend in sunder by their cross and opposite inclinations; and finally, Lassatus in via iniquitatis: wearied in the way of iniquity: but he that hath a few virtues, hath a great deal of content in them; and by a sympathy and connexion of them; the more his contentment is, the more his virtues increase. O devout and virtuous life, how lovely art thou? how honourable? how delectable Super omne aurum & topazion? above all Gold and topazius? without thee good is evil, and all pleasures bitter unquietness.  
Conclude to embrace a virtuous life for its own sake, that is for the honour and content she bringeth with her: proclaim a public hatred to all sorts of vice; and be not ashamed to profess thyself a servant and champion of virtue, as thy only Mistress; cry always to God with the samaritan: Domine da mihi bibere de hac aqua, saliente in vitam aeternam. Lord give me to drink of this water springing up unto life everlasting.  
3. Consider thirdly the examples of God's Saints of both sexes and all conditions: what is it, that they have not done, and suffered for their love and devotion to God? look upon the invincible Martyrs; what torments have they not conquered and scorned, for the maintenance of their faith, and performance of their loyalties? but above all, those fair and flourishing Ladies, whiter than lilies in purity, more blushing than roses in charity, some at five, others at thirteen, fifteen and twenty; see how they endured a thousand sorts of Martyrdoms, rather than to renounce their sacred resolutions not only in profession of faith, but also in the preservation of their virginity, and the exercise of other virtues. O good God, what constancy, to our both comfort and confusion, hath that frail sex showed in these occasions? Again, see the millions of glorious Confessors, as well in Cities and the throng of worldlings, as in Monasteries and deserts: what immoveable and unconquered patience have they showed? how did they embrace their purposes of sanctity without exceptions or reservations, and went with them without any tediousness or faintness? neither think that they were by nature Angels or Seraphins, so to excuse thyself: not, not, they were frail, mortal men as we are: they did all for the same God and by the same virtues; and we have the same Sacraments & helps, that they had.  
Conclude than to reassume a new courage and firm resolution in the service of God and the vocation thou art placed in: when any storm ariseth against thee, lift up thine eyes to heaven, and see the valour of those troops before thee.  
4. Consider fourthly the unspeakable love, wherewith jesus Christ our Lord suffered in the world so much, especially in the garden of mount Olivet and the bitter place of mount Caluary: all that love of his was for thy sake; by these many pangs and torments he obtained of God the Father good purposes and holy resolutions for thee: by the same afflictions did he moreover purchase all things else necessary for thy soul, to maintain, nourish, strengthen, & bring unto full growth and perfection all thy resolutions. O see how the dear heart of our Lord jesus beheld thy heart from the tree of the Cross and there in a manner fell in love with it; and for love of it obtained for thee all the good that ever thou hadst, or ever shalt have; & amongst the rest, these good resolutions. O holy resolution! how precious and nobly borne art thou, being daughter to such parents, as are the love & passion of thy sweetest Saviour? o how carefully aught my soul to cherish thee, since thou hast been so dear unto my Jesus? Alas, Saviour of my soul, thou didst die upon the Cross to gain me my virtuous resolutions ah, do me the favour that I also choose rather to die, than to forget or forgo thee or them.  
Conclude to do so by the grace of God: look hereafter upon thy good purposes and resolutions not as on creatures of thy own brain, subject every hour to new change and mutability: but as on the dearest darlings of thy saviour's breast; and as such esteem, honour and maintain them; Et ducent te in vitam aeternam. And they will lead thee to life everlasting.  
5. Consider fifthly, how as a woman, as soon as she is with child, prepareth her cradlelinnen, swathing bands, and with all bethinketh herself of a nurse for her child, which she hopeth to bring forth, although it be not yet come into the world: even so our Lord jesus, having his goodness pregnant and, as it were, great with child of thee, pretending to bring thee forth to salvation, and to make thee his daughter and heir, prepared upon the holy Rood of the Cross all that was necessary for thee, and for thy salvation; that is, all the ways, all the graces, all the favours, by which he conducteth thy soul, and will bring it at length to perfection. Ah my God how deeply aught we to imprint this in our memory is it possible that I have been loved, & so sweetly beloved by my Saviour, that every step of his life & passion, even as he went to mount Caluary, sweeting and fainting under his heavy Cross, even than he went bethinking himself of my good and of every one of these little occasions by which he hath drawn me unto him? how much aught we than to esteem and how carefully to employ all this to our own benefit and commodity? neither was this care of his for thee in general or In confuso; but so particularly, as though there had been no other soul in the world to take care of: this made his Apostle say, Ipse dilexit me, & dedit semetipsum pro me. He loved me, and gave himself for me.  
Conclude to be ever very vigilant & careful to attend, entertain, and follow every illumination, in spiration or motion to good, which thy Jesus shall dart into thy bosom: and crave hearty pardon for thy negligence hitherto in this point, which importeth as much as the beginning of all our good.  
6. Considet sixthly with an especial pondering and gratitude the first spring and original source of all thy good, temporal and eternal; to wit, the infinite and eternal love that thy Almighty God beareth towards thee: for thou must know and for certain believe that long before our Lord jesus Christ as man suffered for thee upon the Cross, the divine Majesty did forecast thee in his allseeing knowledge, and loved thee infinitely in his sovereign goodness. But when, my soul, began this so great, so constant, so ancient a love? sure long before I was for it gave me my first being; and so it is most free and frank, without any desert of mine: again, long before earth, heaven, Angels and all other creatures; for being shut up in the breast of God, it must be of equal durance with him; that is every way as eternal as he himself is. O antiqua veritas quàm serò te cognovi! o aeterna bonitas, quàm serò te amavi! O ancient verity, how late have I known thee! o eternal goodness, how late have I loved thee! This love than of God it was, that from all eternity was preparing, first my being, and than all other graces and favours conducing to my well being and future salvation: among which the first were holy inspirations, and by them pious purposes and resolutions to good: without which nothing goeth forward In vitam aeternam. Towards everlasting life.  
Conclude to make great esteem of thy good purposes, as coming from the fountain of goodness: know that all the world is not worth one soul, and a soul is worth nothing without good resolutions; leave not than one good resolution for all the world. Lastly repay, how late soever, that love of thy sweetest God with one dram of true love.  
7. Consider lastly & making a sinal conclusion for the whole year passed, and a strong resolution for the year to come; think and say; o most amiable resolutions! you are to me the beautiful tree of life, which my God hath planted with his own hand in the midst of my heart, and my Redeemer hath watered with his precious blood, to make it fructify: rather will I suffer a thousand deaths than endure that one of you should be hindered. Neither vanity, nor delights, nor richeses, nor sorrows, nor tribulations, shall ever, by God's grace, be able to pull me from my holy designs and purposes. O my good Lord, is it thou that hast planted this tree of good resolutions, and from Eternity kept it in the bosom of thy fatherly providence, to place it at length in the garden of my soul? o how many souls are there which have not been favoured in so high a degree? & how than shall I be able to humble myself profoundly enough under thy mercy? o beautiful and holy resolutions? if I keep charity, you will save me eternally: if you live still in my soul, my soul will live in you: live than for ever my good resolutions, as you were eternally in the mercy of my God, live and remain eternally in me, and I in you. Amen jesus.  
This done, deliver up, consecrated & sacrifice unto God thy heart, thy soul, thy will, with protestation, that thou wilt never ask or demand them again, but leave them entirely and eternally in his holy hands; invoke his grace to seal up the contract: beg the assistance of the B. Virgin, thy Angel, holy Patrons etc.  
Here and the Meditations for the course of the whole year.   

MEDITATIONS FOR Particular Recollections according to the order and custom of the College.  
FIrst for Priests, who are to be sent away in Apostolical Mission; for their three day's Recollection, may serve the Meditation already set down folio 448. of the state and obligation of an Apostolical or Missionary Priest.  
Secondly; for the Divines, who go to take holy orders; for their three day's Recollection may serve the Meditation already set down fol. 442. of the state and dignity of Priesthood.  
Thirdly for those Scholars, who in the Vacancies, holy week, or any other time shall voluntarily make a Recollection; no certain points can be set down; but they must be left to their own choice, with the advice of their Ghostly Father. who, according to the necessity and profit of every one, may appoint fit and convenient Meditations out of some part or other of this book.  
Fourthly for those, who come to be admitted into the College, for their three day's Recollection, may serve these six following points or considerations.   

A MEDITATION FOR SCHOLARS that come to be admitted.  
1. COnsider first, that God almighty created thee, as all things else, of nothing; not for any need he had of thee, or commodity by thee, but only to exercise and declare his bounty in thee: and this he hath done in a most ample manner, making thee capable of his grace and glory; and therefore he hath enriched thee with understanding to know him, memory to be mindful of him, will to love him; finally, with interior and exterior senses, to feel, see and enjoy his benefits; of which the whole world is full, and for all which thou art bound to praise him and serve him. The end therefore of thy Creation being to serve God in this world and to enjoy him in the next; reflect a little upon thyself, how thou hast complied with the first part of serving God: upon what thou hast hitherto busied thy understanding, thy memory, thy will, with all the powers and senses of thy soul and body: how little or how much thou hast performed herein thy own conscience well examined will tell thee: but surely the common course of most men in the world, is so to live as though they knew not by whom, nor for what end they were created; unless it were to enjoy these present pleasures, & to set up their final rest in this world; to heap up richeses; build fair houses and wallow in sensual pleasures.  
Conclude with most humble thankss to the Divine goodness, first, for creating thee to so noble an end; secondly, for giving thee this opportunity to see and review thy actions & obligations: resolve hence forward, to reject and despise all thoughts and actions that conduce not to this end of serving God: finally offer one hearty prayer to God for poor and blind worldlings.  
2. Consider secondly the enormity of sin and terror of death. Nam per peccatum mors: For by sin cometh death: sin is a more ugly monster than the Devil, and fare more hateful to God: It was sin only that threw the Angels out of heaven, man out of Paradise & both into hell; 'twas sin only that made the Son of God give up his sacred breath upon the Cross; finally 'tis sin that will at length consume the whole world with fire and brimstone. This being most true, see now how long it is since thou hast begun to sin; and how ever since thou hast increased them against God, thy neighbour, and thyself: sweetest God, that I cannot present thee one day of all my life, in which I have not offended thee! not one of the powers of my soul, or senses of my body free from the guilt of Sin! not one of thy benefits, inspirations or Sacraments, but I have abused & turned against thee! After sin comes death, impossible to be either prevented or foreseen; & yet most terrible; first, for being the last period of all that belongs to this life, & world; friends, richeses, honours, pleasures: secondly, for being the entrance into another world; unknown, unexperienced, & doubtful whether of bliss or misery: o what gripes will a poor worldling feel at that hour for all that he must leave behind him? and what groans will a sinner than give for fear of the lot he shall have in the world now ensuing.  
Conclude with a true and hearty sorrow and detestation of thy sins past; with a strong resolution, first to confess, next to amend them all for the future: again, think often upon death, and prepare thyself for it, how young soever thou art; for this is the only way to make it easy and tolerable.  
3. Consider thirdly, how, as after sin comes death, so after death cometh judgement, & than either heaven or hell. O the terror of that sentence, I te maledicti in ignem aeternum! Get ye away you cursed into fire everlasting! hell is a dungeon in the hollow of the earth, where a double pain shall afflict the damned; the one is called Paena sensus, the pain of the sense, which signifieth all sort of torments, both interior & exterior, that can be thought or imagined; heat and cold, tormenting devils, howl and gnash of teeth: the other is termed Paena damni, the pain of the loss of the sight of God; a torment as fare surpassing the former, as God surpasseth all his creatures: and yet, which surpasseth all, both these torments are to be eternal, for ever, without end, as long as God shall be God. O Eternity, how intolerable, how full of desperation is thy memory to these wretches? But how sweet, how comfortable to those whose call shall be; Venite benedicti Patris mei, possidete regnum & c? Come ye blessed of my Father, possess you the kingdom &c: The joys of heaven none can imagine as they are, but certain it is that they are every way complete, in body and soul over filling all with the clear vision of the Deity: where the Palaces are all of precious stones and burnished gold; where the lamb of God, jesus Christ, is the common light, sending out his bright beams from end to end; where the Angels and Saints glitter more than a thousand suns: finally, where is Omne bonum sine mixtura mali. All good without any mixture of evil.  
Conclude with detestation of all thy sins, which only can cast thee into hell; and resolve to embrace virtue, which alone can raise thee to Paradise. Finally make this solemn protestation. O my gracious God, since it hath pleased thee at the length to recall my wandering steps, and to direct them into the right way; never hereafter will I turn back to those byways; never hereafter will I stray from the true path. Let us go with courage, my dear soul; let us run towards this blessed country, which is promised us in the kingdom of heaven: what make we so long in this beggarly country of Egypt? I will therefore dispatch myself from all such things, as may put me out of the way, or hinder me in so happy a journay: I will cleanse myself of sin, and than seriously embrace the way of virtue.    

Here may enter the General Confession, which is to be made.  
4 COnsider fourthly, how learning being the ornament of the mind, must as fare exceed all other qualities or faculties of the body? of beasts or other creatures, as the mind or soul of man surpasseth them all; which is without proportion: hence it is, that Scholars have the preeminence above all other sort of men: for there is no man but laughs at a fool, how rich soever; and in his heart respects a Scholar, though never so poor; admires his discourses and willingly submits his judgement to a scholar's opinion; looking on him as on a creature of a higher rank or Species: this made Seneca say: Philosophiae etiam apud pessimos honor est: nunquam tantùm convalescit nequitia, ut non Philosophiae nomen venerabile & sacrum maneat: Philosophy is honoured even by the worst: neaver doth wickedness so much prevail that the name of Philosophy should not be sacred and venerable: and the Poet, that Sapiens uno minor est jove, dives, liber, honoratus: The wise man is inferior to none but supiter, he is rich free, and honoured by all. Princes, Governors and Magistrates ar● thought to know more than other men; and if they be so, they are truly esteemed, otherwise not; hence Plato thought learning as necessary for a Prince, as is the soul for the body. Neither regularly can a scholar be poor, in case he seek after richeses, & contemn them not; for surely he hath a great advantage over others in the theoric; so that a little industry sufficeth to make the practic complete.  
Conclude to thank God almighty with all thy heart for placing thee in the rank of Scholars; & resolve to be constant in it: let not idle and flitting fancies of I know not what, cast thee down below thyself; a few years will serve to place thee In apice humanitatis, in the full high of learning.  
5. Consider fifthly the true happiness and content a Scholar's life hath above all others: look about the world a little and observe the restless triles, clamours and miseries of all other occupations, trades and callings, from the highest to the lowest, from the King to the cobbler: every one complaineth of his state and calling; and wisheth he had undertaken some other: only the scholar knoweth no other, with which to change, if he have but tasted a little of the quietness & sweetness of his own; being most free from that common plague, called proper interest; the source of all contentions and miseries. The pleasure of learning is most pure and etherial; most constant, gathering strength with her increase; finally, most secure & honourable, without any danger of foul diseases, blemish of fame, or breach of friendship: whereas all other pleasures are gross, tumultuous and forbidden; most short and frail; soon cloying the appetite, Et nauseam prevocantes: and provoking loathsomeness; and lastly, all of them most hurtful to the body, dangerous to our credit, & almost incompossible with true friendship, the only Jewel of this mortal life; and yet hardly found in her own purity and lustre but amongst scholars.  
Conclude to enjoy the fullness of happiness, that God hath cast into thy hands: and pity rather than envy those, who like blind moles lie roothing up earthly dregss: ply hard the cultivating of thy mind, that thy delight may ever go increasing: think not of change, till others assure thee of a condition better than thy own; that is, change never.  
6. Consider sixthly, or rather conclude out of what hath hitherto been pondered; that, whereas this life is nothing but a heap of miseries, & a stage of sin, whose final period is an unavoidable death; and the next is an eternal death in the torments of Hell, or an ever-during life in the pleasures of heaven; the wisest way & course will be, to settle once fo●●●●, this wholesome resolution: first to esteem this world not more than it is worth; that is, as a short, but troublesome and dangerous passage to the next; & consequently to be most careful, how thou walkest; and not to set thy affection upon any thing in it. Secondly, to make choice of heaven for thy eternal habitation after this life, detesting the King of darkness with all his hellish galleyslaves: o pious soul, this is what thy God desireth, that thou wouldst come to devil with him, Qui vult omnes homines salvos fieri: who will all men to be saved: to this doth thy sweetest JESUS, with his Blessed Mother and all the Angels and Saints of heaven, continually invite and call thee. Resolve therefore lastly to take the right-hand way thither; that is, the vva● of virtue & devorion. God almighty hath brought thee into the path; here mayst thou be endowed with knowledge to see, and virtue to embrace the means to salvation. Take courage therefore, the way of virtue is not so hard, as worldlings would make us believe, but full of heavenly sweets. The rules and observances are but easy and gentle, which thou art to follow; and yet well kept, they will bring thee in few years to a solid and constant virtue, and virtue will crown thee in the end with a joyful and everlasting bliss. Amen.   

How to hear Mass well.  
Maledictus qui facit opus Dei negligenter. Cursed is he, who doth the work of God necligentlie.  
TO hear Mass is the greatest honour and chierest act of Religion a man can offer unto God; wherefore our best endeavour must be to perform it well and devoutly.  
First than, entering into the Church, after taking of holy water, say: Introibo in domum tuam Domine, adorabo ad Templum Sanctum tuum, & confitebor nomini tuo. I will enter into thy house, I will adore at thy holy temple, and I will Confess to thy name. Than placing thyself in a decent manner, make thy intention to hear that Mass to the honour of God and of his Saints; for the good of the Catholic Church, & thine own.  
When the Priest cometh forth, think thou seest our B. Saviour going to Munt Caluary to offer himself for us; for what is done in the holy Mass, is not a bore figure, but the self same thing, though otherwise represented. Than either say thy vocal prayers, or else go on answering the Priest: At the Gospel attend to what is read; and at the end thank our B. Saviour for his holy doctrine, begging withal his grace to practise it. From thence till the Priest come to Sanctus, go on with thy vocal prayers: at Sunctus make thy Memento with the Priest in this sort. Together with this thy Minister, good God, I do here offer this holy sacrifice with the intention of my dearest Saviour and his holy Church, to thy honour and glory, of the Father, Son, & holy Ghost; in memory of my saviour's humanity and passion; in commemoration of the B. Virgin Mother and of the Saints of this day's solemnity; of such and such my holy Patrons, and of all the Saints of heaven: in thanksgiving for all thy benefits, satisfaction for my sins, and obtaining of grace to serve and love thee; (than add thy particular necessities) for my happy death, and for mercy at the day of judgement: than add for all thy friends, superiors and kindred; that God for his son's sake and merits will bless and save thee and all them.  
At the Elevation adore thy loving Saviour, true God and true Man, there really and personally present; and exercise the three acts of faith, hope and charity towards him.  
Next followeth the Memento for the dead. I offer also this sacrifice to thee, good Lord, for all that died in the unity of the Catholic Ch●rch: than add thy friends and acquaintance; and all that are dead out of this family.  
Than ad●re thy God again with Omnis honour & gloria, all honour and glory be unto him, & say the Pater noster with the Priest. At Agnus De● make acts of sorrow for thy sins in general, and in particularr for those tho● fallest most into, with firm purpose to amend. Next say with all humility to the B. Trinity and our Saviour, Domine, non sum Dignus, ut intres sub tectum meum, sed tantum dic verbo, & sanabitur anima mea. Lord I am not worthy that thou shouldest enter under my roof: but only say the word and my soul shall be healed. Than make thy spiritual Communion thus: B. Saviour, I believe whatsoever thou dost teach me by the holy Catholic Church, my Mother; and I confess thy real presence in this holy Sacrament; I hope in thee, that thou wilt save my poor soul, and help me in my necessities: finally I love thee above all things in heaven or earth; & desire to join my soul and heart with thee: Veni dulcissime jesu, & uni me tecum in perpetuum etc. Come sweetest jesus, and unite me with thee for ever etc. according to thy devotion, and these affections that follow for every day.  
Lastly, till the end of the Mass give Christ thankss for this benefit, & for his death & passion here represented: entreat him to assist thee in all thy actions for the day following; and so, craving first pardon for all thy distractions and negligences, departed with reverence.   

Affections for spiritual Communion.  

ON SUNDAY,  Deus. As God.  
DEus meus es Tu, confitebor Tibi; Deus meus es Tu, & ex altabo te: my God art thou, to thee will I confess; my God art thou, and I will exalt thee: o my God, whose habitation is Caelum caeli, & terra scabellum pedum tuorum; The heaven of heaven, and the earth the footstool of thy feet; make of my soul a heaven in purity, charity and beauty; and devil in me for ever. Amen. Gloria Patri, & Filio, & Spiritui Sancto, etc. Glory be to the Father, and to the Son, and to the Holy Ghost, etc.   

ON MONDAY,  Rex. As a King.  
TV●es ipse Rex meus & Deus meus; adveniat autem Domine regnum tuum: Thou art my King, and my God; and let lord thy Kingdom come: possess, rule, and command this poor Castle of my soul, so long held by thy enemy, Domine Deas meus, ne possideant nos Domine absque Te; O my Lord God, let them not o Lord, possede us without thee; but come, Et statue legem tuam in medio cordis mei, And imprint thy la in the m●●●e of my hart.   

ON TUESDAY,  Pater. As a Father.  
SI Pater Ego sum, ubi est honor meus? vae filijs sceleratis. If I am a Father, where is my honour? woe be to wicked sons. O Father have pity on this poor prodigal son, who hath spent in riot the substance thou gavest him, sed ibo ad Patrem meum; & saltem à modo dicam; Pater meus es Tu, & Dux virginitatis moae; nevertheless I will go to my Father; and hereafter at lest I will say; my Father art thou, and the guide of my virginity.   

ON WEDNESDAY,  Amicus. As a friend.  
QVomodo dicis quod amas me, si animus tuus non sit mecum? How sayest thou that thou lovest me, and thy mind is not with me? O Lord, my soul is with thee; and, Si inveni gratiam in oculis tuis, If I have found grace in thy sight, give me grace to love all for thee, and thee above all. O amice JESU, omnia mea tua sunt; fac ut Tu etiam semper meus sis in tempore & Aeternitate O Dear JESUS, all mine are thine; be thou allsoe mine for ever.   

ON THURSDAY,  Medicus. As a Physician.  
SAna me Domine, & sanabor, salvum me fac, & salvus ero. Heale me, o Lord and I shall be healed, save me, and I shall be saved. O good JESUS, be unto me a JESUS a Saviour; Et sana animam meam, quia peccavi tibi: à planta pedis usque ad verticem capitis non est in me sanitas● Heale my soul because I have sinned to thee: from the sole of the foot unto the top of the head there is no health in me: purge me from all sin, & preserve me with the antidote of Grace.   

ON FRIDAY, Ut Redemptor. As a Redeemer.  
VT servum redimeres, silium tradidisti: Thou hast delivered thy son to redeem a servant: blessed be that goodness, & blessed be my Saviour. O free me from the bonds of my own passions: Confige timore tuo carnes meas; Pearce my flesh with thy fear; that I may tremble at sin, which hath cost thee so dear.   

ON SATURDAY,  Sponsus. As a Bridegroom.  
ECce spensus venit, exite obviam ei: Behold the bridegroom cometh, go ye forth to meet him: come o sweet spouse of my soul, and delight of my heart, embrace me; Et iam me nemo despiciat: verè Sponsus sanguinum es Tu m●hi: sea veniat Dilectus meus in hortum suum; & comedat fructum pomorum suorum. Let now no man despise me; a bloody spouse truly thou art to me: let my beloved come into his Garden and eat the fruit of his apple trees. See more of these and the like affections in Molina de Sacerdotio.  
Remember to offer one day in the week for a happy death: for seeing we cannot die twice, 'tis good to provide for that once.    

How to make the daily examen of Conscience.  
Verebar omnia opera mea, sciens quod non parceris delinquenti.  
I feared all my works, knowing that thou didst not spare the offender.  
FIrst, thank God for all his benefits, especially for those of this present day; for thy life, health, sustenance: for all thou knowest not of, both of body and soul; & for preserving thee from many sins and other dangers.  
Next, recall to mind the actions of the whole day, and what thou hast done, good or bad: than offer all the good to God Almighty; confessing him to be the sole Author of all that is good: offer him also all the good works and merits of the whole Catholic Church militant, and the praises which the Angels and Saints have given him this day: finally offer him with special devotion the merits and love of our B. Saviour JESUS-CHRIST.  
Lastly be sorry & beg pardon for thy sins, confessing thyself the sole Author o● them: detest them for God's love, with a firm purpose of amendment. Beg of God his pretection for the night coming. Conclude vvit● a Pater & Ave in satisfaction.  
LaVs Deo, MarIae, & san CtIs cIVs.  
FINIS.