will alone is to be observed If those things whereof thou canst not reach the knowledge by his command do attend upon thee whatsoever is under the power of thy understanding let it serve him And lastly if thou art created lesse then he alone do not through a degenerate basenesse suffer any creature to have dominion over any of thy affections 4. Meditation Of originall Iustice 1. COnsider whereas the way by nature appointed to commence to Beatitude was obscure hard and incumbred both by reason of the senses giddinesse wandering rather any way then keeping to the right as also through the weaknesse of the understanding running astray into errours labyrinths and mazes without end as likewise through the yoking of the will with flesh and bloud and plunging in the same and that few or none at all did seem able to force a way through lastly the commensuration of our perfect good compared to the poverty of our meannesse was such that even in possession it might be neglected by a perverse and illtainted affection Goodnesse it self was not satisfied untill he cast into the new-created soul seeds of his very self in the native vastnesse and made it fruitfull with the Divinity it self that it might germinate and spring forth into the proper and naturall possession of it self which should captivate and swell up all the capacity of affection with an overflowing fulnesse accomplish an immediate access for us unto him by an uninterrupted adhesion of Faith Hope and Charity and procure a joyfull and pleasant way to Blisse both by intellectuall and temporall successefulnesse 2. Adde the brooks of grace which were derived upon the servile powers of the soul the discourse guarded that it might not any wayes fail the motions of the unruly and floating sensuality made gentle and pacified the ruines of the decaying body prevented and the journey of both portions made smooth to pass unto Eternity 3. What need is there to mention the blessed aspect of the rest of the world the tractable condition of beasts and the bounty and pronenesse of the earth to be manured inviting man to command its obedience 4. Wonder at the ministeries of celestiall Spirits and those Princes of concealed glory being sent to take the charge of thee who are not onely thy companions but in a manner servants for thy profit Conclude that how much thou art lesse then all the mercies of God pouring himself out beyond that which thy nature demandeth beyond his own Ordinance and appointment so much if thou wilt be gratefull thou oughtest to erect thy self above thy self and what thou art able and chiefly remember that whatsoever true goodnesse is in thee it is all above thee Be wary lest forgetfull thou arrogatest any thing to thy self or esteem thy self any thing or judge any man or undertake to do any thing of thy self being mindfull of thy own poverty and the divine greatnesse 5. Meditation Of the Fall of Man 1. COnsider how our want of Spirit did cast us forth with confusion out of that eminent height of Glory wherein God had placed us He gave unto Adam a helper in whom he should have loved Gods and his own similitude but he through a foolish concupiscence and sensuall became a deserter of the divine commandment and betrayed himself to banishment and perpetuall miseries with so many and such infinite ages of his posterity 2. Consider how death is born with us and that the fore-runners of it are in a manner worse then death it self diseases griefs and afflictions daily pressing themselves upon us wrapped up in ignorance as in the clouts of our Infancy in the very noon-day of our actions we grope and are amazed we are hurried into precipices of all kinds with an unbridled and stormy affection being neither able to obtain nor so much as acknowledge truth and felicity which lyeth inticing us even at our very feet untill the short day of this mortall light being suddenly finished we are cast forth in a full floud into an eternall night of unspeakable mischief 3. Where are now the heads of those Monarchs and Emperours who made the world to tremble Where are those martiall armies of mighty Conquerours Where are the cunning and crafty fetches of State Polititians Where are those soaring wits of Philosophers which comprehended the secrets of Heaven and Earth Where are those admirable works of Artificers that have proved nothing impossible for industry to perform Where is the vigorous perswasion of Oratours or the alluring sweetnesse of Poets Through the morsell of one apple for the pleasure of a moment being intangled in the boggs of Hell they live and are lusty onely to torment themselves Conclude in how great humility and care we must live in the expectation of so strict an account of Justice and so many dangers in which whole ages of people have been shipwracked and cast headlong into the bottomlesse depth of eternall perdition 6. Meditation Of Sin 1. COnsider that a sin is committed as often as the soul is drawn away by an affection of any thing from the desire of that which is its true good unto which it is essentially and naturally inclined 2. Sin therefore as much as it hath from sinfulnesse is contrary to Nature as heat is an enemy to water it is a disease of the soul and weakens it in the operations which are connaturall unto it it is a blemish deforming her beauty 3. Again sithence reason was given to us as a Governesse and aimeth at nothing else then what is absolutely best to be done all things being considered it is necessary that he who runs astray from it by sin doth by so doing fall into mischiefs and by how much thesin is more grievous by so much are the mischiefs more grievous into which he falls 4. Now because the desire of that which is according to reason is fundamentall and in a manner established in the soul and therefore cannot be extinguished it is necessary that the soul of a sinner remain divided against it self alwayes wavering and inconstant 5. Moreover whereas this desire is in that part of the soul which knows it self follows her own motions it is necessary that the life of a sinner be subject to continuall pains griefs and miseries because that something alwayes happens contrary to the mind and appetite 6. Lastly since whatsoever thing besides doth therefore breed torment because it produceth an ill affection that is grief but sin is intrinsecally the worst of affections it is therefore necessary that among all mischiefs sin is the most singular and chief Conclude how horrible and grievous the mischief is in which thou and the world art drowned through Adams sin Arise therefore up with thy whole strength and free thy self with the utmost endeavours of thy soul 7. Meditation The effects of Sin 1. COnsider how many and how gt mischiefs sinne hath brought upon mankind in all parts both of the body and soul what a grosse darknesse it hath
is the principall act of religion and sanctity which we can possibly set forth 2. Adde moreover that it is a gift by the oblation whereof our prayers are rendred more acceptable unto God and more efficacious whether it be that our soul is more lifted up when we bestow any thing or that it requireth a proportion of humane prayer 3. But the Christian sacrifice is the most noble the life of the man God being the offering in comparison of which the whole world is nothing full of infinite mysteries and beyond understanding as that the host sacrificed should not remain dead that a quantitative body whole with its figure should exsist in every particle of an alien quantity that a substance should be presented under other likenesses and that they should subsist in it after a manner impossible to be uttered 4. To conclude this sacrifice is not of the Priests alone but of every one in the Catholick Church who except they be carelesse may offer it up by the hands of the Priest for themselves and theirs as much as he himself can do it yea although he should be unwilling to it Conclude what a rashnesse negligence slothfulnesse nay and infidelity it is to be present at an act the only most religious and most holy the most mysterious and the greatest of all others lastly wherein in a manner the whole substance of advantage in a Christian life doth consist without attention or affection either for custome or by command and in the mean time to have the mind absent and wandring in other thoughts 33. Meditation The frailty of the Body 1. COnsider thy body how it consists of an element which is heavy burthensome and unprofitable depressing thy soul and hindring thy actions abounding with numberlesse excrements which are not only troublesome but also filthy and to be cast out of sight 2. As many members as thou hast so many are the seats of severall diseases occasions of thy sufferings and springs of thy griefs Read but the books of Physitians and it will prove a miracle in a manner that in so great a multitude and such an easie accesse of sufferings any one should be possibly free Moreover how great is the grief and torment of them how tedious are they to thy self and to such as live with thee we can hardly attain to speak it no nor to think it 3. Again consider what a needy creature thou art look upon thy garments how many trades have there been imployed in making them up from how many creatures herbs elements and countries have they been fetched are those any thing fewer that are gathered together for thy food Then for medicines as also for the building and furniture of thy house If any part of the world were wanting thou wouldst be destitute of some of these so that the whole world is necessary and conspires together for the relief of thy person 4. Moreover the vertues of the body how little praise deserve they Beauty serves but for other mens eyes thou receivest no fruit thereof Besides of what great frailty is it obnoxious to age diseases casualties nothing more of substance then a shadow or a dyed light that in what it resides it would be a labour to find out 5. The strength of a beast unto thee whose honour it is with wit to subdue the strongest things will turn neither to vertue nor to profit since thou must give place to the vigorous force of a little engine or vise to an horse oxe or the like creature As for nimblenesse it is but a toy and a commendation of vagabonds who expose their bodies to sale for other mens pleasure and for what else serveth it for the most part more then to make thy self servile and a game for others to look upon being compared to a Monkey or some little bird Conclude it is unworthy a man to glory in the body or esteem it of any value 34. Meditation Of the miseries of the Soul 1. COnsider how thy soul may be rather said to be admitted to the sight then the participation of what is good unto her how miserable unhappy is she how subject to all the maladyes of the body If the body grieves if it rejoyceth if it be hot or cold if it suffers any the least discommodity the soul doth not only suffer with it but is also tedious to her self and strugleth along being intangled and unprofitable in the performance of her own actions 2. Moreover with how many passions is she vexed and in a manner rent into pieces when as the itching desire of pleasure allures one way the swelling ambition of honour inticeth the contrary the hope of gaining wealth perswades another envy a fourth Thus passion oppresseth her when through rashnesse she thinks not of it and afflicteth her also when she doth think of it and hurries her away from the very thought Hence it is that she feigneth matters most easy to be impossible and things impossible to be most easy and carrieth and scattereth miserable man among precipices and rocky passages 3. But that which is the accomplishment of misery is this that the whole universe of creatures sufficeth not to exalt her to the beatitude she is born to and when as all other things enjoy for the most part their end not any considerable part are deprived of it the greatest part of man alone is intangled and wrapped up in miserable punishments and torments which cannot be comprehended by thought and a few of the remainders only are saved whereas notwithstanding beyond the contributed service of all the bulk of corporeall creatures and the Celestiall Hierarchy God employed himself for almost four and thirty years together and by a death most cruell by Sacraments of a stupendious efficacy and in the chief place by an eternall presence of himself in the chief of them made himself the minister and instrument to help and bring him to salvation 4. Now as for the excellencies of the soul what are they For science thou hast none or so little that by how much the more thou knowest so much the more is thy grief by knowing better the multitude of those things whereof thou art ignorant which are infinite in respect of those whereunto thy knowledge is arrived nor is there any one work of God no not the least dusty atome whereof thou canst attain to a perfect knowledge 5. As for thy vertue thou canst never be secure in every moment thou art ready to be proud of it and loose it and for the snares of the Devil they are infinite and past finding out by means of which they would snatch it from thee every moment but only that God restrains him beyond thy strength Conclude therefore not to wax insolent but to bewail thy misery since it is truly such as thou canst never acknowledge or bewail it sufficiently enough 35. Meditation Of the knowledge of ones self 1. COnsider how unworthy a thing it is when of thy self thou art
brought upon the understanding so that in naturall things what the world is and the celestiall globes what the constitution of the earth is upon which we tread very few know any thing that is worth the knowledge But concerning God and the Intelligences which have no bodies besides those things which are taught us by faith we believe mere dreams 2. What should I speak how wholly ignorant we are of humane actions and what belongeth to our very selves What is past we hear not that which is to come we are by no means able to comprehend those very things which are present which we our selves touch and which in some fashion compell us not to be ignorant of them we notwithstanding penetrate them not No man can tell what he knows nor whereof he is ignorant how able or how weak what will not an undertaker promise being in very deed of himself able to bring nothing to perfection 3. Now if we but look upon the miseries of the body From whence arise so many strifes and contentions and such losses of the goods of Fortune but sometimes through negligence and at other times through rashnesse or overmuch covetousnesse From whence are so many wars and slaughters and the threads of so many mens lives cut asunder in one day From whence are so many become maimed and creeples â—ffected by mutual wounds From whence are the swarms of so many of the rest of diseases whereof some are common and naturall This man gets a Feaver by his intemperancy another a Pleurisie by his immoderate labour besides particular torments of the intralls appropriate to particular vices the Dropsie or the Gout through too much drinking the venereall Infection or the running of the reins which pursue impure lusts How great a part of Man-kind are intangled in these calamities and their contagion spareth not even such as are most innocent Conclude with an acknowledgement of what a strange monster it is that encompasseth thee cry out and roar at the sight of it and with the whole extent of thy power labour to shake off all incumbrances and free thy self and thine 8. Meditation Of Death 1. COnsider how the last end of the foresaid effects of sin is death which in one moment in the very twinkling of an eye ravisheth away all that which in the whole course of thy life was most amiable and with which thou wert most acquainted as the food and delights of thy taste the vanities of thy garments the curiosities of thy eyes and ears the pleasing inticements of smell and touch thy Palaces Farms Honours Dignities Power Friends Wife Children the body it self and all the bodies interiour affections so that there remains to thy self thy soul alone and that all naked which before thou didst hardly take notice of by some obscure reflexion 2. Which soul moreover is wearied with the weight of terrene affections and chained with corporeall phantasmes trembling with the ignorance of it self of such things as are presently to come upon it astonished with the unknown account of life torn away by violence from the embracement of the body ignorant of all things and fearing the worst 3. To all this is joyned the extreme torment of that sad hour for if the losse of our liberty or substance if the departure for a few dayes from the place of our friends or their company if the extension or cramp of the sinewes if the dissolution of any sensitive particle causeth such intolerable griefs that the greatnesse of the sense of it doth sometimes take away sense it self of what a strange nature will that hour be when bitter death at once shall divide us from all these without any the least hope of returning 4. Adde what will make that houre more grievous the love of that which we must loose the despair of recovery the foul conscience of the sins we have committed and the horrour of future punishments 5. But that which is of exceeding terrour is that no hour or moment of our life is free from death in the morning who can promise to himself to see the evening or at the evening who can promise himself the next morning A cup of water a morsell of meat the biting of some beast an intemperate exercise and some things by the onely fight of them do break asunder the brittle thread of our life We are the scorn of all chances the slip of a foot the errour of a hand a stone falling down and infinite other accidents do force us from our lives Conclude that sin is abolished by a just fear of death acknowledge it to be the cause of all thy miseries and that the onely remedy is to abstain from it and continually to kill it in thy body 9. Meditation Of a damned Soul 1. COnsider a Soul oppressed with terrene and corporeall affections when it is separated from the body with what horrible pains and miseries it is intangled and afflicted First of all because it is in no manner able to obtain those things which it pursues with her chief affection honours for example pleasures and the like the time for the injoying whereof is now past 2. Besides she is tormented with her desires which are contrary and fighting among themselves when as one of the contraries which she coveteth cannot be had nor consist with the other 3. Besides that all these desires combat and mortally disagree with that inbred appetite of good according to reason which she carries with her in her very substance the most vehement above all her desires and never possibly to be rooted out 4. Furthermore that it cannot possibly but see the greatnesse of that which is true beatitude both according to her nature and grace likewise which are all lost and to be despaired of nor yet can it despise it when it is seen 5. Adde to these that infinite fewell of envy and impatience to see the glory of them who waged the same warre with them in this life with like or perchance worse conditions yet now injoy eternall felicity 6. On the contrary side she cannot be ignorant of the vanity of those vilegoods which the soul hath preferred before blisse which being most base flying away for all eternity and irrecoverable forsake her still most eagerly gaping after them yet she transported towards them with the whole activity and violence of a free soul with a greater force then what is heavy descends then fire burns or the Sun runs the ring of his circumference is without restraint perpetually pined and maugred 7. And which is the grievousest thing of all the fleeting passage of time being over once and ever with an unchangeable and unvaried activity roaring it cries out and ever shall cry nor shall be able to fail or die being insufferable and execrable to her self to heaven to Saints to the damned also and all creatures besides being become an eternall monument of the Divine anger and of a creatures baseness 10. Meditation The torments of a damned
Body 1. COnsider that since all grief and malady of the Body proceeds out of the strength and activity of the Soul it is necessarily consequent that the very sufferings of the body shall be infinitely more vehement after its resurrection when as the soul being free from the necessity of a body doth act her operations by her full self and the body being altogether subject to the same soul without any mixture of contrary or repugnance without measure doth receive the impressions of the soul by the whole capacity of the subject how great soever it be 2. Again the phantasie will then be infinitely more powerfull to create strange and most fearfull images which will fill and overwhelm the man with an instant terrour and anguish most presentiall and round besieging not concerning some one object onely but together about all those objects which with abomination it detesteth The appetite also like to a kind of infinite Ocean will overflow with a deluge of unbridled motions beyond all imagination 3. Ponder now seriously in thy soul the miserable pains of the Gout Colick Stone and all other diseases the distension and convulsion of the nerves and sinews and whatsoever torments the mischievous cunning of cruell tyranny hath found out and suppose them all to be applied to thy whole body and to every particle of the same chiefly to those wherein thou hast been ingratefull to God and heaped up the treasure of Gods wrath and yet be certain in all thy deepest Meditations thou art far short of the truth of things nor canst once imagine what horrible torments shall throughly pierce and settle in a damned body 4. Contemplate further the vexing power of the eternall fire and above other miseries the horrid presence and behaviour of the most hideous ministers of the divine punishment Conclude whether the experiment of such an eternity can please thee remember in what continuall danger of the same thou dost live thy own actions and very light occasions are driving thee on and drawing thee into it unless thou beware 11. Meditation The condition of Adams Posteritie after his Fall 1. COnsider how notwithstanding that most heavie punishment whereby all mankinde was banished out of the delights of Paradise and the unhappy memory which Adam and Eve did inculcate continually to their children both of the happiness which they had lost and what they did in the present suffer the first parents of mankind were scarce dead when as all their posterity without order and shame rebelled against God and Nature so much that of infinite thousands of them whereunto they were encreased there was scarce one just man found upon whom the mercy of God might extend it self without an injury committed against his Iustice for the Senses infected with originall corruption and thereby taken up with exteriour Objects did not permit the soul to return to internall things and the consideration of her self and the forcible necessities of hunger thirst cold and such like accidents known by experience by use and continuall custome did sooner ensnare the soul with pernicious affections then they could by ripeness of years and reason take a just care of themselves 2. Presently the example of the Parents leading to worldly appetites appeared unto the children a sufficient guide and authority Thus a forerunning deluge of iniquity ushered in those waters that overwhelmed the whole world a dreadfull monument of the misery of sin 3. And yet notwithstanding all this men were not herewith admonished although the witnesses of so grievous a punishment remained still a live but were deservedly dispersed for their pride and a part through a totall forgetfulness of the naturall light of reason deserved to be exterminated with fire and brimstone not one native inhabitant of a great Region being found worthy of mercy Conclude what grace and favor hath been shewn to thee by God who of his only bounty hath drawn thee forth out of so universall and contagious a mischief and the causes of so great a misery 12. Meditation Of Gods Mercy to the Jewes 1. COnsider how that God when he had declared by experience that malice was so deeply rooted in man that it was in vain to seek to keep him within bounds with examples of severity and that the knowledge of God did degenerate into gross superstitions and that by this means the seeds of vertue did quickly degenerate into horrid barbarisme he resolved to discover in the second place if knowledge were not wanting whether the appetite would rest quietly under the conduct of reason and thereupon made choice of one man and constantly instructed him with benefits for three generations establishing them in his love and surcharging them with promises and when this seemed to be done abundantly he sent his heirs into Egypt where they suddenly increased into a vast Nation 2. And now they were no less then six hundred thousand fighting men when he sent to them a Law-giver with prodigies and wonders such as no memory of man did ever see the like and further himself pronounced a Law with his own mouth before the whole people in terrour and exceeding majesty and did labour to imprint it in their hearts and memories both with benefits and threats with punishment of the Egyptians and those Nations which he overthrew and utterly rooted out in their sight as also with their own sufferings whom in fourty yeares their children being placed in their steads he changed that there might not remain among them such as should remember the Egyptian impurities by giving them miraculously their meat and drink their garments and their victories a moderate temperature being given night and day by a cloud and fire exceeding promises of his protection being likewise assured to them for the future if they would but observe his Law 1. Conclude in admiring the all-bounty of God and his care in cultivating mankind how he doth as it were labour about it 2. Again conclude how great the misery of our kind is how deeply rooted that it is not sufficient to be learned nor to know the Law of God but the greatest labour is to manage the appetite What pains must thou take that by continuall Meditation thou mayest renew the memory with the thoughts of our Christian Profession and deeply imprint it urging the affection to remain For what chanced to all these people if thou dost but mark it thou shalt also observe the same to be in effect acted in thy self 13. Meditation Of Gods continued mercy and Mans misery 1. COnsider how God brought the Nation of the Iewes a Law being given unto them into a Countrey which flowed with milk and honey How he established their politicall government with his own hand in which every one should eat of his own Vine and rest under his own Fig-tree where there should be no exactour no molester among them He instituted also so many Festivall dayes years and times and such ceremonies that by reason of them it might seem impossible to have
might be strengthened by him Conclude that thou art not to expect that the whole Church should testifie to thee that it hath received such a Truth from God which thing is either impossible or very hard but if the Seat of Peter teacheth that it hath received any thing of Christ delivered to her by his hands do thou captive thy understanding and doubt not at all but that Jesus Christ spoke it dispute nothing nor doubt any thing although thy fortunes although thy body and thy life were to be delivered up for it 4. Meditation Of Gods goodness 1. COnsider that God is goodness it self that is to say a collection of all Goods which can be desired or wherein we can possibly delight For certain it is that whatsoever is good cannot be estranged from goodness as also nothing that is not good can possibly be found in goodness it self 2. That he is an infinite one since nothing that is not good can be in it by which it might receive a bound or limitation A greater good therefore then which can be either loved or desired by us as it deserves to be And that the possession and fruition of this God is promised to us by himself and unless we fail our selves shall be perfected by him Conclude therefore with what vehemency of affection what love what fervour we ought to be transported towards him How we ought to esteem nothing in comparison of him How we ought to think of nothing else endeavour nothing else but that we may arrive at this good to pursue that with all our soul with all our strength and when we shall throughly perceive our own weakness and that we desire it nothing in such manner as is fit how ought we to languish and to pine away in the pursuit of it 5. Meditation Of Hope 1. COnsider that since it is the part of goodness to make good as it is of heat to warm and that God is very goodnesse it self it can in no wise fall out but that he wheresoever and whensoever any good can be done should will it with a kind of necessity of his goodnesse and by how much the greater the good is which is to be performed with so much the greater inclination and fervour be carried unto it and that by so much the more it should suffice to obtain it onely not to resist it Wherefore so that thou covetest the chief good do but desire it ardently and make thy self capable of it by not interposing the obstacle of sin and certainly thou shalt obtain what thou wishest for Conclude that thou wilt extend thy self with thy whole soul as to a thing certain and not to be doubted of for a heart that fluctuates and wavers towards its good is displeasing to God Do not be terrified with any difficulty whatsoever being certain by how much greater the difficulty is by so much the more shalt thou find God ready to assist thee against whom nothing can resist onely love and be confident the rest remit unto him who is as it were compelled with as great an inclination to do thee good as he himself is his own goodness 6. Meditation Of Charitie 1. COnsider that we love them by compulsion of Nature in whom we perceive those vertues which either our selves have or which we do wish we had and the greater those vertues are which reside in those whom we love and by how much they are more ingrafted in them so much also is the love greater and stronger which is procreated in us 2. See therefore how that whatsoever thou canst desire the same is to be found in God in all its kind more noble then in any creature Dost thou desire knowledge he is all wisedome Fortitude he is all power Nobility he is the Fountain and Origine of all being Pleasure he is his own that is to say the living and perfect fruition of all good If you desire to know how all these are in him they are all his very substance and his substance is his very being or to be and as being it self cannot but be so impossible is it that God should be destitute of any one of these perfections Conclude with what hearty affection God is to be beloved and blush at thy self to see how him whom once thou didst view behaving himself in a gallant manner yea one whom thou didst never see but onely heardest him praysed by one to whom thou gavest credit or of whom thou hast read in History after his death nay and I may adde also even such a man whom thou certainly knowest never to have been at all nor to have done any of those things which thou admirest some fabulous person which thou readest of in books or beholdest onely acted upon a Theatre and yet thou so lovest him as to afford him high affection praysing his deeds fearing his dangers rejoycing in his prosperity and weeping at his misery But that God whom thou knowest to be such by reason and a sure Faith thou shouldest love so seldome so coldly with so great difficulty and yet notwithstanding applaud thy self as if thou hadst done well 7. Meditation Of Gods Love to Man 1. COnsider that nothing is more naturall more reasonable more due then that he who loveth should be beloved again but to Gods love whether in affection or effect that is to say in the communication of himself or his goods there is not any thing comparable 2. For his affections they are as great as himself since whatsoever he applies himself to love he embraceth it with all himself and with all the whole necessity of his Essence His love is also most free in the beginning of his affection seeing we as then were nothing nor could it any wayes be thought wherein we could be profitable to him And in fine that very love in him was the vigour the operation and the communication of those goods which we possess 3. Again it was he who bestowed upon us all good not one excepted First of all he made us his image and likeness that as he is the very Fountain and universall state of all Being so we by our understanding should be a kind of Store-house Compendium of all Being too As he by his will and good pleasure absolutely governs all things so we also should use all externall things for our own profit the most holy Virgin his Mother not excepted that the Elements and their Inhabitants the Heavens and the holy Spirits that govern them should serve us and that nothing should hurt our souls in which part we are amiable but our selves and our selves ought not although the whole world and whatsoever is in it should fall away to nothing 4. Last of all he was in no wise sparing of himself but as the Church sings with Saint Thomas In birth he made himself our dear Eating he gave himself for chear In death himself our Ransome is And reigning he himself 's our bliss 5. Adde moreover that he did not
worth nothing therefore to value thy self because thou thinkest another hath lesse And then wherein is it that thou excellest another In beauty Thou canst not enjoy that which thou canst not behold In strength or nimblenesse It is the commendation of beasts And how fraile also are these things which chance or a disease will take from thee neither canst thou be sure of it to morrow which being also anothers gift is not to be attributed to thy praise but to his that bestowed it 2. But they are the dowries of the mind wherein thou art excellent thou art a Philosopher a Divine thou teachest great matters I pray God thou doest and not cracking things uncertain for certain being deceived thy self deceivest thy Scholars acting the part of a blind guide to such as are blind already 3. Art thou skilfull in affairs of Commonweals 'T is a businesse very dangerous changeable every hour never constant and whereof there can be no certainty Lastly art thou profitable to many being excellent in any art Weigh how the name of profit is a name of servitude throughout all things and therefore art thou lesse then those to whom thou art profitable 4. Observe therefore that naturally thou dost estimate all things that are thine at too high a value and dost depresse what belongs unto others too low and that others proceed in the contrary and thy worth is to be apprised by how much others value thee 5. Adde that there can be no utility without use and how many and how necessary are those things for thee which do not depend upon thee that thy utility may be usefull 6. Again whatsoever thou considerest not it is not thy self but God and nature which work and effect it by thy means See then that thou canst not consider the least part and in a manner nothing of the things that are to be done The most part thou dost by habit that is naturally in what thing therefore is it that thou preferrest thy self before others Conclude to value thy self as thou art of thy self and not to mingle thy self with the condition and judgement of others 36. Meditation Of Covetousnesse 1. COnsider that abundance of the goods of fortune is sought for to supply the needinesse of nature but it happens contrarily that he that hath more is more needy for the poor man seeks only to beg a penny the rich man looks after a pound a Prince after millions Wherefore there is nothing that satisfies the appetite except a man sets a measure to himself which in the beginning he may excellently do In the mean time man runs on his course and looseth this present life in affliction and labour that after some years he may live happily which years he knows not whether he shall live to see them and if they do come yet are they shorter then those that are passed and in which he cannot enjoy himself and he hath lost more by his folly 2. And after riches are obtained a greater care is necessary for the conservation of them for thou hast more servants for whose actions thou art a surety before God and men In the mean time they with their whole endeavours study to spend wastfully thy goods as much as lies in their reach or as much as thou dost not carefully keep from them so that the care of keeping them is greater then the labour to attain them And after this where is the fruit when as thou hast nothing but thy food and raiment others eat up the rest thy eyes looking on and seeing how they devour thy wealth who will be most ingratefull towards thee 3. But let it be granted they are good upon whom thou bestowest thy goods yet they cannot be chosen without care nor without care can thy goods be dispersed among them and it is impossible but thou shouldest take many that are not such and of those others thou canst be in no wise certain 4. Besides by how much thy wealth is more eminent thy state is so much more hard and dangerous they move the greedy appetite of more and more mighty ones and provoke them to lay more treacherous snares against thee and are defended with more labour and care 5. Lastly with how much study and care they are obtained and kept with so much grief and pain they are lost and so much also is life more miserable without them and death also when they are to be forsaken Conclude to set a bound to the desire of wealth that thou maist wish for no more but what may be conveniently obtained and kept with such labour and care for change that life may not be grievous to thee for the rest to make use of life and enjoy it that this day thou maist serve God being nothing solicitous for food or raiment 37. Meditation Of Carnality 1. COnsider that whereas carnall copulation is an action which by its nature belongs unto the whole substance of man and is making of a man seeing it is a decision of a certain the most pure and elaborate substance extracted out of all the parts of a living creature by a secret force in nature there cannot be any deordination in it but it must be a most grievous sin 2. Adde that when as the injury which is done by the fornicatour to his own and the body of his confederate is contrary to an inclination of nature inbred and not subject to him that hath it and again in that it is committed not against any one part in speciall but against the whole person the offence hereby becomes more hainous then if it were against justice or then if it were the cutting away of some member of the body 3. Adde also that the action is excessive momentary as if one should gurry down large quantities of drink at one swallow that it is most undecent so that there is no man so filthy that can endure to commit it in presence of another nay there are some beasts that will not suffer themselves to be seen that it is not of any value or honour but a thing appertaining to brute beasts capable of no praise nay originally to insensible plants And lastly if Boetius may have credit it is a pleasure not to be discerned whenas those wretches who commit the crime know not in what part they feel it nor of what kind it is insomuch that it is not comparable to one smack of the tast and is more discerned by the itching then the act and yet notwithstanding this very thing is the origine of in numerable mischiefs and an insnaring labyrinth beyond expression for this time which is so precious is lost among jealousies and griefs the soul pines away with bitternesse same and honour is neglected friends are lost fortunes dissipated the body weakned and cast into most horrible diseases and torments the conscience is vexed God is rejected with hatred and the whole man consumes away soul body and substance becoming vile and contemptible to his very self
labour and difficulty it is he doth not understand who hath not had experience 5. Adde to these the incommodities of your person your dangers I say and persecutions continuall and when it shall please God either a prison or death Oftentimes you shall have no certain home to put your head in nor scarce a friend to whom you will not be accounted troublesome if you make your accesse to his house Your poverty is to be endured and dissembled and when there is wanting for your self you must yet be giving something to others Your adversaries are both abroad and at home and if you have gained any thing there will be those who will lay perpetuall snares for you and backbite you Others who are no waies better then you will carry themselves insolently and have many to help them they will domineer and abound who yet professe the contrary when you are in want who justly might enjoy those things and do suffer in very deed what others do avoid by professing to suffer them Conclude if you favour any thing of matters which are celestiall to march on with courage in the path of life and to strive to enter by the narrow gate Do not through pusillammity or feeblenesse of courage or any other fault of yours commit any thing that may make God esteem you unworthy of your calling bearing well in your mind that the rewards are great both of comfort in this life and of beatitude in the next which wait for you 49. Meditation Of receiving the Blessed Eucharist 1. COnsider thou art to receive into thy heart and body thy God and that he comes unto thee as great and as glorious as he is accustomed to be seen by the heavenly inhabitants the conduit and fountain of being essence and of all goodnesse How high is he how glorious how holy how good how abundant and how strong how almighty and how wise how rich how pious how mercifull how every way to be honoured and wholy desireable such and so great doth the Son of God come to thee and in the Son the Father and in both the holy Ghost one and true God alone immortall alone working wonders alone good the same thy creatour who hath bestowed upon thee the least of things as well as the greatest whatsoever thou hast or art whatever thou hast had or hast been or shalt have or shalt be He is thy preserver from whom as a beam or ray from the Sun thou perpetually dost spring and flow who to repair the ruins of thy nature falling away into a nothing enriched thee with heaven and earth and all those things that are n them For thy benefit it rains and is fair for thee hath he prepared the Summer and Winter Spring and Autumne Look round about what thou dost eat with what thou art cloathed what those things are that defend thee from the distemper of the air and protect thee from the violence of enemies what thou dost spend for the solace of thy senses or dost take as medicines for thy health thou shalt see the East and West the South and the North the surface of the earth and the very bowells thereof the waters and the air moreover the ages that are present and to come by Gods command who cometh to harbour himself with thee have conspired together for thy aid and service 2. Adde moreover the ministring spirits for the salvation of the Elect and the watchfull eye of God moving all things not sparing himself in Christ in this banquet Conclude with a trembling and horrour of thy entire soul and body with the whole fulnesse and submission of all thy affections with the most inward and most secret searching and cleansing of thy conscience with a most enflamed and efficacious love to receive embrace bind fast and keep so much of goodnesse so much of grace and felicity streamed down by our Lord into thy bosome and convert thy self towards and into it with all thy whole strength and endeavour 50. Meditation Of the most Blessed Sacrament 1. COnsider that Jesus Christ comes unto thee to be personally received in this Sacrament in whom the fulnesse of the divinity doth corporally dwell to whom the holy Ghost is given without measure who is the head and fountain and the worthy fulnesse of grace science and of all gifts and vertues 2. He it is that is the Generall sent by God into this world perfectly to bring it into subjection under God He is the executor of the divine providence to perfect all his Counsell He is the full and universall dispenser of his vertues and graces He is the Prince of men and angels and the supreme head He is at the last day to be the Judge both of the living and the dead and who is to dispose of rewards and punishments according to the rate of their merits 3. Again it is he who when he was God most blessed took upon him the form of a slave and wailing sent forth his first voice for thee he did partake of the miseries of flesh and bloud voluntarily suffering hunger thirst cold heat anguish grief fear also and anger sadnesse confusions emulations envy treacheries dangers infamy reproaches threats and death it self for thy sake 4. He who for thy love powred forth the overflowing assaults of nature by a deadly sweat of bloud upon the earth so preciously watered He who was contented for thee to be apprehended after the manner of malefactours to be drawn along accused by false witnesses to be unjustly judged to appear before judges of all sorts and to be made a scorn unto souldiers servants and contemptible slaves He who being innocent blushed not to be whipped to be crowned with thorns to be covered with a robe of derision to bear a reed in his hand with which he should be beaten and to be offered up a scorn to the ungratefull people though all in vain to appease their causelesse envy He who was willing to carry a crosse upon his shoulders to be nailed unto it to be deputed among the wicked to drink vineger and gall and the discipline of thy peace being finished to undergo the divorcement of soul body and the last drop of his bloud that thou mightest be spared Conclude what a banquet what a charger of dainties what an one and how rich a potion of all health hath God mingled for thee with his own hand O unworthy man if thou makest thy accesse with a luke-warm or negligent affection and how much more if thou neglectest to come at all FINIS AN INDEX of the MEDITATIONS delivered in this Manuall Of the Beginning and End of Man fol. 1. Meditation Of the Creation of the World 1 2. Med. Of the Fall of the Angels 3 3. Med. Of the Creation of Man 5 4. Med. Of Originall Justice 8 5. Med. Of the Fall of Man 12 6. Med. Of Sin 15 7. Med. The Effects of Sin 17 8. Med. Of Death 20 9. Med. Of a Damned Soul 23 10. Med. The Torments of a Damned body 26 11. Med. The Condition of Adams posterity after his fall 28 12. Med. Of Gods Mercy to the Jews 31 13 Med. Of Gods continued mercy and mans misery 34 14 Med. Of Mans Redemption 38 15. Med. How God became Man 41 16. Med. Of the Preparation for the Coming of our Saviour 44 Of Christian Vertues fol. 1. Med. Of Faith 49 2. Med. Of the Church 50 3. Med. Of the Supremacy of the See of Rome 52 4. Med. Of Gods goodnesse 54 5. Med. Of Hope 55 6. Med. Of Charity 57 7. Med. Of Gods love to man 60 8. Med. Of love to our Neighbours 63 9. Med. Of Duty to our Parents 65 10. Med. The Duties which we owe unto our Country 67 11. Med. Of Obedience 69 12. Med. Of obedience to Supcriours 71 13. Med. Of Liberality and Gratitude 74 14. Med. Of Rash Iudgement 77 15. Med. Of Detraction 79 16. Med. Of Slanderers 81 17. Med. Of good works 84 18. Med. Of Government 87 19. Med. Of Scandall 90 20. Med. Of Rashnesse 92 21. Med. Of Martyrdome 94 22. Med. Of Perseverance 97 23. Med. Of observation of order and discipline 100 24. Med. Of Courage and Constancy 103 25. Med. Of Passionate Desires 105 26. Med. Of humble submission to the Divine Providence 107 27. Med. Of Prayer 110 28. Med. Of humility and reverence towards God 112 29. Med. Of heedfull attention to Gods Inspirations 115 30. Med. Of Reverence due to Saints 118 31. Med. Of Devotion to our B. Lady 120 32. Med. Of the daily sacrifice of the Catholick Church 123 33. Med. The Frailty of the Body 126 34. Med. Of the miseries of the Soul 129 35. Med. Of the knowledge of our selves 132 36. Med. Of Covetousnesse 135 37. Med. Of Carnality 138 38. Med. Of the State of Wedlock 141 39. Med. Of Gluttony 145 40. Med. Of Drunkennesse 147 41. Med. Of Anger 150 42. Med. Of Learning 153 43. Med. Of Theology 156 44. Med. The excellency of the State of Priesthood 159 45. Med. Of the Mission of the English Seminaries 162 46. Med. The charge of a Seminary Priest 165 47. Med. Of the Dignity of a Priest 168 48. Med. The difficulties of the Seminary Priest executing his charge 171 49. Med. Of receiving the B. Eucharist 175 50. Med. Of the most B. Sacrament 178 These titles although not in the originall are yet prefixed to the Meditations and this precedent table adjoined for the benefit of the Reader if there be any mistake pray pardon it and correct the errours in the print thus Fol. 69. lin. 2. for confesse read conferre f. 80. l. 13. for faul r. fault f. 88. l. 10. for ther r. their f. 95. l. 23. for these r. those f. 115. l. ult. for willeth r. nilleth f. 118. l. 22. for deiformd r. deiform f. 126. l. 14. dele thy Omnia mea facta dicta sed cogitata si quae bene cum à Deo solo sint ad Dei solius gloriam diriguntor Quae vero male cum illa proprie mea sint Jesu redemptoris mei misericordiae Sanctissimae Ecclesiae summique Pastoris ejus Censuris humillime submittuntor W. C.
inconstant man condemneth himself either for that he inconsiderately did begin or that he now without just cause doth leave off both of them the part of an unwise man and who is not master of his own actions More over he is scorned by all men nor hath any one any good esteem of the event of what he undertaketh 3. Adde to these that for the most part he loseth the reward of the labours which he hath past which were greater then thâ—se to come because the greatest difficultie is in the beginning as also great hopes and near at hand for light ensuing difficulties 4. Again consider that nature her self and whatsoever doeth well acteth better by perseverance then force and that those things more throughly penetrate the soul or any other externall matter which are imprinted sweetly and by custome then those that are applied by a suddain change for that alwayes which is violent is corruptive and contrary to nature 5. Lastly weigh how that all and every opposition against which perseverance resisteth are but light nor can come upon thee but one at one time from whence it proceeds that unlesse thy minde be troublesome in the thoughts and remembrance in the things themselves there is nothing that deserveth either flight or fear Conclude not to change that good which thou hast timely undertaken for not the beginnings but the end of the Action is crowned Not to fear difficulties before they set upon thee and thou shalt find them much lighter for they terrifie more in the amusement of our fancies then when they are present Cast thy thought upon our Lord and fearing nothing proceed with constancy and alacrity Goe on and do something dayly and take care onely for that which this day is to be done and taken care for 23. Meditation Of the Observation of Order and Discipline 1. COnsider that those things which are constituted of number whatsoever it be and whether it be found to proceed from God or men the form and essence of them all is order From whence it comes to passe that he that toucheth but one link of order shaketh the whole chain of the body Now the order of a Community is the observance of the Rules and Ordinances 2. Again other goods as those of Vertue Science and the rest are in themselves but particular goods and of their own nature to be effected in singular persons and but by accident in more onely Order of it self is the good of the whole Community Besides whatsoever is in the Community it either altogether or as far at least as it is common proceedeth from order or by means of that it is perfected 3. Adde to these how a little errour encreaseth in any good by reason of the Community Dost thou lose one quarter of an houre in a Community it is so many houres as there are four Persons numbred in it Dost thou take away one dish of a halfpeny it increaseth suddenly unto pounds What should I but adde how a Community is for the most part neither of a certain number nor a limited time Into what an infinite mischief therefore doth a little and an errour in the beginning as it were contemptible spring forth on a sudden if the least liberty or oppression be brought in 4. Then weigh if any one either by example or other occasion doth hurt to a Community of how great a discommodity is he bound to the restitution when as out of justice the superiour is obliged to command order to be kept and the inferiour is bound to observe it for Order of it self is the proper object of publick justice and who concurreth to the fact is obliged to the whole damage Conclude if thou art a superiour to take care that Order be observed with all rigour and if thou art inferiour to be watchfull as far as it lies upon thy part that discipline be not neglected if a mitigation be at any time to be made to use it so that it passe not either for an example or scandall to discipline and but rarely to think the same necessary and to admit it with great wariness and to put more confidence in the judgement of thy superiour then in thy own and at all times to fear thy own inconstancy 24. Meditation Of Courage and Constancie 1. COnsider that the rewards of the life to come are such that they cannot be compared either with the joyes or miseries of this life for they do exceed as an infinite exceeds a finite as intellectuall things do sensuall as spirituall do corporeall and as eternall are preferred before momentary Adde moreover that the present labours are seasoned with many comforts with the peace and joy of a good conscience with the success it self with the glory of a great fortitude with comforts sent down from God with the favour of men and their ready assistance and the confusion of our adversaries 2. Again if thou reflect thy eyes upon the life of the rest of men how much more intolerable labours shall you see undertaken for lighter rewards Look but upon Souldiers Saylors such as labour in the Mines or the life of Slaves how it is passed over without ease or comfort of body or of soul or the hope of vain-glory or a little coin 3. Yea also contemplate those miseries which are to be endured if thou seekest to avoid the labours of Vertue What passions brawls envy ill will detractions dangers so that thou shalt be troublesome and burdensome to thy self But what follows the period of this short life who is able to express Conclude to harden thy face to the undertaking of labours seeing how foolish a thing it is for the fear of a little pains or present difficulty to ingulf thy self into these unspeakable intolerable miseries Know that labour is naturall and will be made delightfull by custome Shake off therefore thy drowsiness and remember thy self to be a man a comparer of what is past with what is to come neither doubt of the victory if you dare but undertake the battell 25. Meditation Of Passionate Desires 1. COnsider that it is setled in us by nature to will and desire to do all things according to reason so that not the least childe can endure it to be said that he acts in passion but by how much a man is more pressed with passion by so much the less will he suffer himself to be perswaded that he is so But when we perceive another man doing any thing in passion we slight him and laugh him to scorn 2. Moreover passions do drive us contrary wayes and leade us along in an uncertain and giddy course of life and precipitate us headlong into vast mischiefs through inconsideration of circumstances and the effects which it brings along with it Of it self it is painfull in effects it is worse Passion discovered makes its master obnoxious and easie to be played upon by the man that is wise who having searched out his humours by the proposition of
hath received a benefit to his benefact our And value in the first place that he vouchsafeth to receive thy self of thy self 29. Meditation Of heedfull Attention to Gods Inspirations 1. COnsider that whereas God acteth all things which he doeth by his knowledge and his will and that every thing with all its parts and powers was made by him it is consequent that he knows them all and perfectly comprehendeth the effects of them in themselves 2. Lastly whatsoever is done through the whole Universe he hath as it were the History of it written in the Tables of his own Eternity that not the least dust can be divided not one sand grow together not a drop of water not a leaf of a tree can fall without his will and knowledge whatsoever he willeth is most efficaciously performed and wheresoever he â—â—â—lleth there most infallibly it faileth 1. Conclude not to be scandalized or sad for whatsoever shall come to pass besides thy own sins being certain that since it proceeds according to the counsell of him that is all wisedome tempered with perfect goodnesse it cannot all things considered but be best of all that it should so come to pass 2. Again never go about a long time before to consult and be solicitous concerning thy future life and actions since every plot of thine is uncertain and doubtfull whether it will be for good or bad since thou dost not throughly foresee even what is before thy eyes 3. Attend to God alone that thou maist do thy duty in whatsoever he commands or counsells thee but think that he commands that which now not to be done is wicked to counsell that which according to thy present knowledge and power seems to thee fit to be done without any passion or corrupt affection Neither be thou afterwards solicitous whether it succeeds or not being secure that wisely according to thy Conscience thou didst undertake it and as it was sitting for thee but alwayes stand vigilant and full of regard in the sight of him that doth see thee and thine whether outwardly by any opportunity or inwardly by any inspiration he offer thee any thing that thou mayest not omit it and more especially that thou mayest not attempt that thing which might displease him 30. Meditation Of the Reverence due to Saints 1. COnsider that those blessed Spirits which in joy God are the friends of God seeing his face and talking with him as one friend is wont to discourse with another knowing all the reasons of his Providence partakers of all the secrets of the wisedom of God as to whom he hath revealed all that he hath heard from his Father 2. Again consider that they are the most perfect and noble among creatures the treasures of wisedome and science having the fulnesse of Sanctity and Goodnesse naturally in a manner rooted within them elevated above their nature and the excellency of any possible creature they are deiformd full of God himself and unchangeable by an unspeakable participation of his Eternity 3. Moreover they are established in grace and as it were in like power by God for as he would communicate to us the goods and benefits of Nature by naturall causes for the manifestation of his bounty so he made choice of these to communicate and bestow morall goods at their intercession So much more mighty then upon the earth by how much more they do superabound in Charity 4. Consider them lastly to be such as have endured a hard combate before they attained Glory those that have remained in temptations with Christ for whom the vast compasse of the World was made and ages have run their race Conclude they are to be honoured according to the state of their eminency and dignity that they are to be reverenced and prayed unto according to the power and grace which they have with God that they are to be imitated in their vertue and abiding of battels for which they were given to be examples to thee If thou inquirest how much more then wise men more then those that are powerfull or princes more then thou canst do or invent because their dignity is more then that thou canst sufficiently admire 31. Meditation Of Devotion to our B. Ladie 1. COnsider that the blessed Virgin was so farre a cause that God should be Man as our Mothers are that we should be living and mortall And that Jesus did owe unto his Mother as he was Man as much in proportion for that benefit as we do to ours in that we have a being from them O wonderfull and inexplicable greatness 2. Again it was granted to her by God that out of her purest bloud she should give matter and nourishment unto Christ that she should take care of him in his infancy Nay moreover she received power over him as well for correction as direction for this is a mothers power and she was truly a mother 3. Adde that although a mother after her son is come to the age of freedome and emancipation ceaseth to be greater then her son by right and in princes is absolutely subject notwithstanding the authority and reverence and power which she hath by grace and good will in a good child remains nothing lesse then it was formerly as long as she behaves her self wisely 4. Out of which Considerations behold as fervently as thou canst the unspeakable dignity and power of the mother of God And adde whereas God distributeth his gifts according to the quality of those that receive them and that the quality of his mother was without comparison or measure he must have powred upon her the fulnesse of dignity power grace and eminency not in a higher degree of the same nature but in a manner more noble and large by the whole kind and nature of it Conclude that thy reverence and devotion though it ought to be in a more high degree unto the rest of the Saints then towards any other creatures in what power soever they are seated yet must it be notwithstanding particular whenas to the most blessed Virgin there is due a devotion perpetuall universall continuall in such manner inferiour to the worship of God as that it must not yet be separated but as it were concomitant or accompanying it and in a sort lesse in the essence alone in the circumstances almost equall as due to her who by grace and favour reigneth with him 32. Meditation Of the daily Sacrifice of the Catholick Church 1. COnsider that whereas a sacrifice is the consumption of some creature without our own profit for a testimony that we acknowledge God to be the fountain of all being and from whom are both our selves and all that is ours that he is the end for whom all things are and to whom we direct our selves and what is ours that he is Lord of life and death of bodies and of souls and according to whose will all things are or are not it therefore ought only to be offered unto God and by consequence
ordinary functions of humane life Conclude to abominate so filthy a kind of vice and abhorre the company of drunkards as of so many beasts when any occasion of drinking offers it self if thou canst not avoid it be thou the last and trembling avoid every stroke know assuredly that there is poison contained in every cup that is drunk with excesse shun therefore what thou art able every glasse that is coming towards thee untill there creeps in some occasion whereby thou canst privily slip from the rest who are disturbed with drink Thou canst not perswade a beast to drink more then is necessary esteem therefore him unworthy of thy company nor to be accompted a friend or kinsman who induceth thee to the like 41. Meditation Of Anger 1. COnsider that anger is a desire of revenge revenge a part of justice to wit that he may suffer evil who hath done evil which is an act of reason anger is therefore so much the more deformed when it strayeth from reason by how much it is naturall for it to be joined with it 2. Again anger is joined with grief he therefore brings grief upon himself who cherisheth his anger See now how senselesse it is whenas another hath done thee an injury that thou shouldst therefore frame and create a new scourge for thy self He therefore who is angry rejoyceth his enemy and completes his desire which was that he should bring u pon himself misery and grief but he who ispatient in that very thing is a conquerour since he hinders that his enemy cannot heap a mischief and sorrow upon him for other miseries are therefore miseries in that they sad the soul 3. Farther a man that is angry is an impediment also to himself for whiles he betrayeth the mind that he hath to do a mischief he both makes his enemy wary to prevent it and that he also disturbed with his own passion sees not what is needfull to be done to effect his purpose 4. But for a wise man with whom should he be angry for he that commits the mischief doth it either justly and then it is an unjust thing to be angry for it or through ignorance and then it is unbeseeming a wise man for to wish any hurt to another for any thing which was done by chance or through ignorance or lastly out of passion or through an evil affection whom it is fit we should pitty for if it had been well with him he had never done the injury but being in a passion for the time he was a beast and as you are not angry with a dog or a bear so neither is it a thing becoming to be angry with such a man But he that hath contracted an irrationall affection is so much worse then a beast by how much he is more perseverantly and more deeply the same that a passionate man is for a short space 5. Adde to these the turpitude of an angry man in his countenance in the headlong rashnesse of his motions and gestures not seeing what is fit to be done speaking things unworthy himself vexing himself and hindring that very revenge which he most of all desireth Lastly anger is also hurtfull and causeth diseases in the body Conclude to embrace meeknesse and not to give the reins of reason to so unbridled and inconsiderate an affection when thou seest one angry view and consider in him how in thy anger thou art wont to behave thy self and learn to be vertuous by the consideration of the foulnesse of another mans vice 42. Meditation Of Learning 1. COnsider how that among those actions which are not vertues and yet may be vertuously used some of them do perfect other things and some of them man himself and of those some cultivate the body and others the soul of man in that wherein the soul is lord and excellent above other things and these necessarily excell all others as much as the soul excelleth the matters of the others 2. Adde that whenas man is man by reason of his soul those among men ought to be most eminent who take the care of instructing the soul whence it is that naturally men do out of their hearts admire and honour cordially such as are learned and scorn the foolish that are rich nay they do moreover willingly believe and submit themselves to the learned as greater then themselves from whence the Governours of Common wealths are addicted to learning and are accompted to know more then other men neither can wealth nor abundance be wanting to those that excell in power except they despise them 3. But the whole life of such as practise arts and sciences how much doth it excell others their pleasures purged from lees are purely tasted whenas corporall delights disturbed with a tumult of passions and sensible alteration make that themselves cannot be known They are constant and persevering but the corporall passeth presently into lothsomnesse and disdain They are more easily obtained because they stand in need of fewer instruments and those more ready at hand This life brings neither diseases to the body nor detriment to fame nor to our friends any defect of duty nay rather it exhorts and furnisheth us where with to avoid all these inconveniences 4. Lastly it is quiet and free from infinite troubles because it doth not mingle it self with such things for the obtaining whereof strifes and cares do besiege the life of man with so much importunity and by labours chained together draw it along in misery But if we will cast our eyes upon such businesses she playeth the great mistress by superiour discourses of a higher strain doth rule and order them Conclude to give thanks unto God that he hath placed thee in such a rank of men Resolve to use thy utmost endeavour in that Vocation and to be fixed in that 〈…〉 whereon thou are pitched to 〈◊〉 those who are hardned with such blindnesse that they can neither acknowledge thy happinesse nor their own vilenesse and think themselves wise whiles they attempt to seduce others and bring them to their condition 43. Meditation Of the study of Theology 1. COnsider that the perfection of a humane soul consisteth either in this that it self is made a partaker of those considerations which are of the highest rank and order or that it extends its own to such things as are inferiour to its self of the which the first comes by contemplation the other by action and for both these ends sacred Theology doth most eminently instruct it 2. For it reacheth to the highest contemplation of God and those spirituall substances which are next unto him it treateth also of the beginnings the end substance order and constitution of all things it considereth the operation providence and command as well of God as of spirituall substances and of all kind of action which is proper unto man and from whom neither the meanest of things can ly hid nor the greatest escape his capacity it is Theology that frameth and regulateth