A spiritual spicerie containing sundrie sweet tractates of devotion and piety. By Ri. Brathwait, Esq.

A Divine Dialogue; Or A Comfortable Conference betwixt our SAVIOUR, and a SINNER.

Sinner.

PArdon mee (I beseech thee) my most graci∣ous Lord Jesu CHRIST, thy most unworthy and unhappy Servant, desirous to talke a while with thee, and of thee.

Christ.

Why, Who art thou?

Sinner.

A sinfull man, who un∣happily and rashly have fal∣len into the misery, and fil∣thinesse of sundry sinnes, and much more unhappily am ready to fall into eternall mi∣sery, and calamity after the end of this life.

Christ.

Thou needest not feare this fearfull fall, if thou wilt but doe so much as tru∣ly repent thee of thy sinnes committed, and henceforth abstaine from those sinnes whereof thou hast repented. For I, most tender in my compassion towards thee, out of meere love descended from the royall Throne of mine high glory, to unmea∣surable dolour and anxiety, all which I willingly suffe∣red

in my flesh, in my mind, in my members, and senses, to the end that I might deli∣ver thee from the eternall torments of hell, and bestow on thee the joy of Heaven. Doubt nothing therefore touching thine offences: I will forget them all, so thou forget thine evill affection, and depraved custome. I will forget, (I say) and blot out thine iniquity, and as farre distant as the East is from the West, so farre will I divide thee from thy sinne: I will cleanse thee: Neither will I cease till I fulfill thee throughout: that, Where sin hath abounded, grace likewise may superabound. Yet I would beloved, I would be trusted, I would with sighs and teares

be intreated, than which no sweeter melody can unto me be tendred.

Sinner.

O my crucified JESU, I know I am dearer to thee than I am to my selfe; for to thee I am alwayes deare, who (as it is written) Lovest all things that are, and hatest no∣thing of those which thou hast made. But man is not alwaies equally deare to himselfe as he is unro thee: because hee that loveth iniquity, hateth his own•• soule.

Christ.

This have I shewn in the continuall sorrowes of my whole cru••ified life. For I received the Crosse of my Passion in the Womb of my mother, and continually bore it in my heart, and con∣firmed it with much austerity

in my body. So as that I might purposely shew the unmeasurablenesse of the sor∣rowes of my soule; my finall passion then approaching, it was my will to sweat blood thorow all my members, and that, (which lay hid as a se∣cret of my crucifying, from the wombe of my Mother) with sensible signes, to re∣veale to my faithfull ones, which seemed fittest to be at my passage, and poin•• of death.

Sinner.

I conceive (my good JESU) how in that bloudy sweat, with which thou wert deep-died and engrained in all thy members, thy blessed soule wholly suffered, be∣cause it is whole in every part of the body, yea and the

very life of the body. But tell me what thou requirest of me, for so great anguish continually sustained for me?

Christ.

Onely to love me againe. For to this end have I suffe∣red my passion, that I might purchase thy affection.

Sinner.

Surely most worthy art thou to bee loved, because thou art good in thy selfe: and none good but God alone: And because thou art the Lord, delivering from the power and slavery of the De∣vill: And because thou art God, forgiving sinnes, which none forgiveth but God alone: And because thou lovest those that love thee: Whence it is that thou say∣est, I love those that love mee:

And because thou hearest those that begge of thee: whence one saith, I have lo∣ved the Lord, because hee will heare mee. Thou also, as the peace of charity, comming into the world, to warme and inflame the cold and lukewarme, hast said, I came, that they might have life: to wit, the life of grace in this life, and more abundantly, to wit, of glory in the life to come.

Christ.

Surely there is nothing, which may so inflame the fire of Gods love in thy heart, as a continuall consideration and meditation of this speech of mine: I came, that they might have life, and that more abundantly. And of that much like unto this: So God

loved the world, as he gave his onely begotten Sonne.

Sinner.

Truly wretched and mi∣serable is hee, in whose heart the fire of love is not kind∣led, when hee considereth these things, wherein the Charity of God hath chiefly appeared. But, ô thou only begotten of God, suffer not my heart to bee so frozen, or benummed with this icy con∣gelation, but rather through thy mercy, in the remem∣brance of these thy Words, like Snow melting by the heat of the Sunne, let me say with that princely Prophet: My heart is become as melting wax.

Christ.

Humane impiety before the time of my passion, tooke occasion of being unthank∣full:

For man being created, but not as then redeemed, said,

I am no more bound to God, than other crea∣tures be: For he spake the word, and I was made; hee hath bestowed no more la∣bour on me than any other brute creature.

But now the mouth of these that speak wickedly is stopped, and no place now is left for un∣thankfulnesse. For I have la∣boured more in the sole re∣demption of man, than in the whole frame and fabrick of the World. For of a Ma∣ster I became a servant, of Rich poore, of Immortall mortall, of the Word flesh, of the Sonne of God the son of man: I suffered re∣proaches of such as upbrai∣ded

me, I suffered undermi∣ners in my Works, contradi∣cters in my Words, scor∣ners in my Woes, necessities of the flesh, horrour of death, ignominy of the Crosse.

Sinner.

O how admirable was this love! What shall I ren∣der to my Lord, for all his sorrowes?

Christ.

If thou recall to mind, how great things the Lord of Majesty, the Sonne of God suffered for thee, though thou should••t dye a thousand deaths, yet wert thou not equally sufficient to answer me: for the estimate of so great a benefit, exceedeth all meanes of requitall.

Sinner.

As thou best knowest, how much I owe unto thee, the Lord of glory, who subje∣ctedst

thy self to death for me, that I might enjoy that hap∣pinesse, which neither eye hath seene, nor eare hath heard: recount unto me, I beseech thee, the reasons which cau∣sed that most dolorous paine in thy most holy soule. For thou saidst, right now, that in the wombe of thy blessed Mother, thou receivedst the Crosse of thy Passion, and bore it continually to the houre of thy dissolution.

Christ.

To this end, that thou mightst by affection & com∣passion become an acceptable sacrifice unto God, wholly inflamed with the fire of Charity, all the rust and rub∣bish of sin being consumed, and wasted: Consider dili∣gently with a lively heart,

how I suffred a double Mar∣tyrdome; one in my body, another in my soule or Spi∣rit. As touching the Mar∣tyrdome of my Body consider, that there was never the suf∣fering of any martyr so sharp, so painfull, that it might be compared with my suffering: which I will prove unto thee, by authority, by signe, by reason. First, by authority. For I my selfe crying out of the greatnesse of my sor∣rows, said, O all yee, who passe by this way, consider and see, if ever there were sorrow like unto my sorrow! as if I should have said, there was never any.

Secondly, by Signe; Foras∣much as there were never so many Signes seene in the

Martyrdome of any, as at my Passion, implying the sharp∣nesse and painfulnesse of it: to wit, When the Sunne was darkned, the Earth mo∣ved, &c. As if by the dolo∣rous clamours of my passion they had conceived a sense of devout compassion, be∣moning me the Son of God, hanging on the Crosse. For it was not in the creature to indure the injury done to the Creatour. Wherein wicked and obdurate hearts are justly reproved, who will not be wrought to compas∣sion, nor softned with a pi∣ous devotion, in the remem∣brance of my death.

Thirdly, I prove unto thee the bitternesse of my passion by reason. Forasmuch

as my complexion was most excellent, both by reason of the incorruption of my flesh, as also by reason ofthe most proportionable union or mixture of the Elementary qualities. For I tooke cor∣ruptible flesh of the Virgin, for the freeing of all Origi∣nall sinne, that is, of inordi∣nate concupiscence. Now to such a complexion, was re∣quired comelinesse of beauty, and strength of body. Because therefore, by how much more proportionable the u∣nion is of those Elements and qualities, whereof man is composed and compacted: by so much more difficulty, and violently is he dissolved: hence it appeareth, that the separation of my body and

soule was more painfull, than the death of others. Al∣so my blessed flesh, by how much more it was freer from all spot or blemish of sin: by so much also it became more * 1.1 sensible of torments. Now concerning my Spirituall mar∣tyrdome, which I suffered in my Soule (as I said before unto thee) it began at such time as I was first conceived in the wombe of my mother, or that my Soule was infused into my body: and conti∣nued without intermission 33. yeeres and a halfe, till such time as my Soule was separated from my body up∣on the Crosse. So as, I be∣came a Martyr even in the Wombe of my Mother. Wherfore I was not so much

as one moment, without the most bitter martyrdome of my Spirit: Because what∣soever I suffered in the Night when I was taken, or the Day following when I was slaine, in mocking, reviling, spitting, nayling, and stretch∣ing upon the Crosse, &c. This throughly and wholly my most holy Soule long before suffered. But thou art especially to consider, that those dolorous piercing darts of the Virgin, my blessed mother, became the excessivest Object of my sor∣rowes; who having a tender and respective eye to all my dolours, in perfect Charity, as became the condition of her motherly excellency, so much grieved for my sor∣rowes,

as was sitting for such a woman to grieve. And all the sorrowes of my Mother, continually wounded my mind. So as, my Mothers Crosse ministred unto mee a new Crosse.

Another Object of my continuall sorrow, was all those martyrdomes which were at any time done, or to bee done upon any of mine Elect for me. So as, in very truth I say unto thee, that all those paines, griefes, tribu∣lations, persecutions, and miseries, which any man was to suffer, or should suffer as∣well in body, as in soule, from Adam, even to the very last man, that shall bee borne to the end of the World: all these I suffered alwayes in

my Soule must fully, and through my compassion they did more hurt me, and more sharply grieve me, than any mans corporall paine, which hee actually suffereth, ever personally did. And there are two causes which give sufficient testimony of the truth hereof. One is, be∣cause I, in the glasse or mir∣rour of my Divinity did be∣hold all things created and to bee created, things past, present, and to come, which were to me present. And I, from the very first instant of the infusion of my Soule in∣to my Body, began alwayes to observe, till such time as I gave up my Ghost upon the Crosse, all the paines which I was to endure, and what∣soever

all my Elect from the beginning of the world, had at any time suffered, and such as being not yet borne, were to suffer, even to the end of the world: all this I suffered in the inferiour faculties of my Soule. And in each of these was I more inwardly and grievously tormented in my Spirit, than any one could be in his owne proper body, at such time as hee is to suffer tortures or tor∣ments.

Another cause which pro∣cured so great paine in my Spirit, was abundant love. For love begetteth griefe and heavinesse in the spirit: So as, by how much thy love towards me was more inten∣sive or greater, by so much

more is thy soule tormented with my Death and Passion. And because I have alwaies and above comparison loved thee, and every man, more than hee can love himselfe, therefore have I suffered greater paine than all that which any one hath ever suf∣fered upon earth, or was to suffer, or shall suffer to the end of the world. Thou knowest, that when Paul had consented to the death and stoning of Stephen, and did persecute Christians, I said unto him, Saul, Why persecu∣test thou me? And yet he per∣secuted not me in my owne proper person, but in the persons of my beloved friends; because what good or evill soever befalleth my

friends, befalle••h me. And this proceedeth from the great love which I beare un∣to men. Thus therefore maist thou consider, how and by what meanes my Pas∣sion exceeded in paine the passions of all that ever suffe∣red, or shall suffer, because I suffered both in my Body and Soule, and that immacu∣late, and by nature delicate, and for so long time, to wit, for thirty foure yeeres did I suffer martyrdom in my Spi∣rit, both for my selfe and all my Elect. Laurence in one night was broyled on a grid∣iron; Bartholomew in one day was slaine; Katherine in one houre was broken on a Wheele, &c. All these tor∣tures never hurt any one of

them so much in their owne bodies, as they tormented me in my Soule, for thirty foure yeeres. Whence Isay, Truly he hath suffered for our infirmi∣ties, and borne our sorrowes. And therefore, I could never laugh, but often weepe, ap∣pearing as one of forty yeeres, when I was scarce thirty. Which came to passe, by reason of the continuall Justice, which I incessantly bore for my Passion that was to come, and the suffering of my Elect, which I alwaies clearly beheld, and painful∣ly suffered by strength of imagination. Whereupon I oftimes said unto my Father, Many are my grones: and my heart is sorrowfull. To thee likewise doe I say, that thou

maist bee moved with com∣passion and affection towards mee, that my life is waxen old with heavinesse, and my yeeres with mourning.

Sinner.

Surely, O my good Jesu, as I have heard and under∣stood, no conceit can suffi∣ciently apprehend the depth of those anguishes and sor∣rowes of thy most holy Soule, nor griefes and passi∣ons of thy Body. But a very deepe question doth trouble my mind, to wit, how heavi∣nesse, paine, or anguish could befall thy blessed soule, seeing it was alwaies in great joy through Contemplation of thy Divinitie, which was so amiable to behold, that if the damned in Hell could but behold the amiable counte∣nance

of God, as the blessed Spirits doe in the Kingdome of Heaven; they could bee tormented by no griefe, nor heavinesse, either by the fire of hell, or sight of the De∣vils in hell.

Christ.

It is true, that my pure and blessed soule was glori∣fied, albeit my Body was mortall. For my Soule, from the very instant of her con∣ception, and ever after, even when I was upon the Crosse, was as* 1.2 glorious, and in as great joy and delight, in re∣spect of her superiour faculties, as she is at this day in heaven, sitting at the right hand of God my Father. But in re∣spect of her inferiour faculties, she was in a continuall and incessant heavinesse, and sor∣row

for the causes aforesaid. Which could not bee by course or order of Nature, that in one and the selfe-same soule together, and at once, there should be so great joy, and so great heavinesse, for this was miraculous and su∣pernaturall. Because, accor∣ding to the course of nature, joy and delight doe expell sorrow and griefe, so as they cannot suffer together in one and the selfe-same soule. And to the end, thou maist more clearely understand these things, I would have thee to know, that the Source and Fountaine of all my sor∣rowes, was that high and in∣effable divine dispensation, whereby it was forbid mee, that the influence of my glo∣rie,

and fruition thereof, which were in the superiour faculties of my Soule, should redound to the inferiour, for otherwise shee had felt no sorrow. But because this in∣fluence was by the divine di∣spensation prohibited mee, therefore did I at once per∣fectly enjoy all joy, according to the Superiour faculties, and perfectly suffer and become most vehemently afflicted, ac∣cording to the Inferiour fa∣culties. And thus miracu∣lously hath the power of my Father, joyned anguish with greatest sweetnesse, and highest power with lowest weaknesse. Because that this influence prohibited me, was altogether repugnant to the course of Nature. For

naturall it is, and according to the course of Nature, that the Superiour powers or facul∣ties redound to the inferiour, and the Inferiour have im∣pression in the Superiour. And by how much this Dispensa∣tion was more wonderfull, by so much was my sorrow more sharpe and dolefull. Thou art to know also, that I kept my naturall strength during my Passion, even to the point of death. Whereby it followeth, that my Passion was more dolorous.

Sinner.

Surely, hee is worthy of death, who refuseth to live to thee, my LORD JESU, who laidst down thy life for us. Yea, though alive, yet he is* 1.3 dead, who in the remem∣brance of thy most bitter

continuall Passion, and repre∣sentation of thy Crucifying, beareth not thy pricks in his body, by sharpnesse of re∣pentance: and upon the altar of his heart, crucifieth not himselfe for thee, by making a Crosse for himselfe to re∣presse carnall delights.

Christ.

He that will come after mee, let him deny himselfe, and take up his Crosse dayly, and follow me.

Sinner.

O Jesu, the power of God, and the wisdome of God, give me the understan∣ding of these words.

Christ.

In these my words, I have proposed three things to a reasonable man, made to the Image of God; to wit, * 1.4 Servitude, Lowlinesse, Sharp∣nesse. Servitude is implyed in

denying himselfe: Lowlinesse, in bearing of my Crosse: Sharpnesse, in imitation of mee. That hee, who by diso∣bedience fell from the state of a threefold felicity, might rise againe by Obedience, being humbled with the af∣fliction of a threefold misery. For he had fallen from him∣selfe, from society of the An∣gels, from the sight of God, that is, from Dignity, Liberty, Felicity. Let him therefore heare my counsell, that by denying himselfe,* 1.5 that is, his owne proper will, hee may regaine his owne Liberty; by taking up his Crosse, that is, by chusing to bee contemned, and disvalued by others, hee may regaine the Angels society: By following me, that is, by

imitating the steps of my Passion, by chastising of his flesh, he may regaine the sight of my glory.

Sinner.

Truly, it is meet and right, yea necessary, that they suffer with thee, who will reigne with thee, that they imitate thee, who will enjoy thee.

Christ.

Happy is this sentence of thine owne mouth. Happy, yea three and fourefold hap∣py is he, who alwaies consi∣dereth how strait and nar∣row, how bitter and sharpe the way is, which leadeth to life, when it behoued me to suffer, that I might enter in∣to my glory. If I bought my owne glory at so high a rate: Who shall have it altogether freely, and for nothing?

Therefore, there is no other way, by which thou canst come to the heavenly re∣ward, but by labours and affli∣ctions. That Rich man, who chastised not himselfe with labours of repentance in this world, is now in eternall paine in hell. But the Poore man, with the dolour and la∣bour of this miserable life, hath purchased a crowne of eternall glory.

Sinner.

Woe is mee, that I am al∣lured with the sweetnesse of carnall delights, and decei∣ved with the vanity of secu∣lar joyes; when as I ought to imitate thee, whom I read to have oft sorrowed and la∣mented, but once in Spirit to have rejoyced. Mary thy Virgin-Mother once rejoy∣ced

in a So••g. O how of∣••en hath the sword of sorrow gone thorow her Soule! Iohn, thy forerunner, Paterne and Preacher of repentance, rejoyced once in his mothers wombe, but how often may wee well beleeve that hee la∣mented after his comming from her wombe?

Christ.

When I hung upon the Crosse, I promised Paradise to none, but one that was upon the Crosse. Such are upon the Crosse, who cruci∣••ie their flesh, with the vices and concupiscences thereof. Upon the Crosse also I pray∣ed onely for such as sinned negligently, not for such as sinned wittingly. For so long as they are such sinners, they are excluded from the

embraces of me that was cru∣cified; who with hands spred upon the Crosse, em∣braced all, for whom I suffe∣red. If thou wilt therefore ascend after me, and reigne in heaven with mee, thou must follow mee by the way of the * 1.6 Crosse, by which I have en∣tred into my glory. Look for no easier way; in the way w^ch I have gone before thee, thou must follow. For if thou stray from my steps, thou shalt perish. Attend diligently, that thou maist know, by what way thou maist ascend into Heaven. At such time as I came into the World, I descended by a* 1.7 Ladder that had three steps, to wit, of humility, whence it is read of me, Thou shalt finde the Babe:

of Poverty, whence it follow∣eth in the same place, Wrapped in cloaths: And of austerity, as ensueth, laid in a manger. And by these steps I afterwards returned to hea∣ven. These steps mine excel∣lent Apostle Paul intimateth, writing thus of me; He emp∣tied himselfe, behold the step of Poverty! Taking vpon him the forme of a Servant: behold the step of Humility! becom∣ming obedient even unto death: behold the step of Austerity! But whither hath this Lad∣der of three steps brought mee? Heare what follow∣eth. For this cause therefore hath the Lord exalted him, and given him a name which is a∣bove all names. Fooles there∣fore and mad-men are they,

who would ascend up into heaven after me by a Ladder that hath steps contrary to these; to wit, by Richesse, Delights, and Honours. Surely, this Ladder leadeth to Hell, as the first did to Heaven.

Sinner.

It is a great shame for the servant to bee feasting and idling, while his Master is suffering and labouring.

Christ.

Whosoever devoutly me∣ditateth of this my Passion, cannot but bee ashamed to follow the pleasure of the flesh. The memory of my crucifying, crucifie••h all vices. In the paines of my Passion, all the delights of the flesh, and of the world are condemned: which, if thou wouldest subdue with∣out difficulty, thou must de∣voutly

remember my Passion, and sweetly delighting thy selfe in it, sincerely cleave to my wounds; yea, if thou wouldst foile and resist the Devill, who especially pur∣sueth and persecuteth the religious, and restraine him from annoying thee, thou oughtest dayly and devoutly to remember my Passion. But necessary it is, that they imprint the example and fi∣militude of my Crucifying in their manners, who im∣print the signe of my Crosse for their defence in their foreheads; that by his Law they may bee formed, by whose Faith they are armed. For otherwise, he disloyally beareth the stampe of his King, whose will he doth not

observe. Neither doth hee rightly protect himselfe with his signe, whose command he doth not obey.

Sinner.

O good Jesu, vouchsafe to bestow on my hearing a fuller joy, by recounting to mee thy most unworthy Sin∣ner, the rest of those bene∣fits and fruits, arising from the dayly remembrance of thy most holy Passion.

Christ.

The memory of my death, by a dayly ruminating there∣of, ought to burne upon the altar of thy mind, for many reasons.

First, because thou canst doe nothing more accep∣table unto mee, than to ex∣ercise thine heart in my most holy Passion, with love, compassion, reverence, and

imitation. Whereof thou canst not doubt, being assu∣red thereof by many autho∣rities of holy Scripture. Wherefore I doe advise thee to stamp my painfull love, and loving paine in thy soule, and to be thankfull un∣to me, saying:* 1.8 Set me, as a signet, upon thine heart: As if he should say, Love mee, as I love thee. Remember not onely how great things I have done for thee, but how sharpe and unworthy things I have suffered for thee, and see if thou doest not give mee an ill requitall, if thou doest not love mee. For tell mee, who loves thee as I doe? Who desireth to be loved of thee, as I doe? Set me, therefore, as a signet upon

thine heart, that thou maist love me with all thy strength: upon thine arme, that thou maist performe those things which please mee with all thine affection: upon thine heart, that whatsoever is deare unto thee, thou maist set aside for me, and alwaies preferre me, and alwaies more and more love me.

Secondly, thou oughtst continually to remember my Passion, because by it thou art led by the hand to the love of God. For by my Passion, I have shewne to thee the quantity of my af∣fection. And love deser∣veth love againe. Under∣stand what I say; I would not reedeme man with praier, for so oft times man freeth

man from captivity. Nor with the price of gold and silver: for so sheep and Oxen are bought: but with the price of my bloud, that by the price of the thing bought, my love might bee weighed. Do not therfore dis-esteeme thy worth: consider oft times thy price. If I had re∣deemed man with gold or sil∣ver, it might have beene thought, that the soule of man had beene comparable •• to temporall riches. That which is redeemed, is more precious than that by which it is redeemed: Therefore the soule of man is more pre∣cious than my bloud.

Thirdly, ••or stirring of devotion; Whence it was that Sampson found an Ho∣neycombe

in the mouth of a dead Li••n. I am the Lion of the Tribe of Iud••, in whose death the honeycombe of de∣votion is found, wherewith the spirit of man is refreshed. O that thou wouldst seriously consider, how upon the Crosse my mouth appeared like one halfe-alive, open, and my tongue bloudy; surely, if thou hadst an heart of iron, it would have melted with compassion and devo∣tion.

The fourth fruit arising from the memory of my Pas∣sion is, that in it is found a guard of defence against all Enemies. Whereupon my Apostle Peter; Christ suffered for you, arme your selves likewise with the same mind. And I say;

Enter into the rocke. As a Souldier, who unable to withstand his enemy in the field, flyeth to his Tents. Briefly, the* 1.9 Enemy shall prevaile nothing against him, whom the daily exercise of my Passion doth delight.

The fifth is, because with no exercise is man so much enriched as with my merits, applied to him, and made his, by the hand of faith; for the foundation of all grace, and the root of merit, (as it hath sole relation to me, and derived to man by Faith in me) consisteth in the sorrow of heart and body, for my Crosse. For this cause mine Elect Apostle said; I have esteemed my selfe to know no∣thing, but JESUS CHRIST,

and him crucified. And that devout sonne of my blessed mother, Bernard,* 1.10 It is my highest philosophy (said hee) to know CRIST JESUS, and him Crucified. But thou oughtst to grieve, because there are many enemies of my Crosse. For the lovers of pleasures are my persecu∣tours; they are guilty of my death, not as authors or fautors, but as contemners 〈◊〉〈◊〉 my death: These are they, who make the merit of my Passion in them of no effect; who make themselves un∣worthy of mine heavenly blessing, & unspeakable glory: who living in their delights, laugh at the mysterie of my Passion; who tread mee the Sonne of God under their

feet, and lay reproach upon the Spirit of Grace. A car∣nall life is an injury unto God, contempt of my Crosse, and redoundeth to the con∣tumely of all the blessed Tri∣nitie.

The sixt is, the allaying of the labours and dolours en∣countring man in his way of repentance, and life of Reli∣gion. For a devout faithfull Souldier hath no feeling of his owne wounds, when hee seeth the wounds of his lo∣ving Captaine. And to this end have I contemned all earthly goods, that I might shew how they were to bee contemned: and sustained all adverse things, that I might teach how they were to bee sustained.

The seventh is, the extin∣guishing of carnall desires: for with the sight of my Pas∣sion, whatsoever is carnal•• decreaseth.

The eighth is, the stirring of compunction and repen∣tance for sinues. For who is he that grieveth not highly, when he recals to mind how his sinnes were so odious to God the Father, that for ta∣king them away, he would have his beloved Sonne cru∣cified and put to death?

The ninth is, the beget∣ting of good hope and con∣sidence: For in my Crosse the Sinner hath his Sanctuary, as a murderer flying for re∣fuge to the Church-yard. Nothing is so bitter even unto death, which may not

be cured by my death: I have changed the sentence of thy eternall punishment, into the crucifying of my Body, sub∣ject to a dolorous languish∣ment. For I, in that sen∣tence which Pilat pronoun∣ced against me, taking upon me, the person of all Sinners, to purge their sins wherein they had long laboured, was adjudged to death for all Sinners.

Sinner.

I conceive and contem∣plate by this which thou (my good Jesu) hast said, that albeit this sentence was very unjust, and there∣fore execrable in respect of thee, because man had no power over God, the wicked over the just: yet in respect of us, it was manifold com∣mon

modious and profitable: and the reason hereof is amiable and venerable; because hee wholly reversed that sentence pronounced upon the first man, for sinne. For the sen∣tence of a dolefull exclusion was denounced against him. Whence it is written, The Lord cast out man from the Pa∣radise of pleasure, and set an An∣gell to keepe the way of the tree of life. But happy and honou∣rable was thy sentence, be∣cause 〈◊〉〈◊〉 called back a ba∣nish'd man, for by this sen∣tence the Sonne for the ser∣vant was injuriously cast out of his inheritance, by the husbandmen of the Vineyard, the Law of Moses. Therefore thy Apostle saith, That Jesus might sanctifie us, hee suffered

without the gate. And well it was that he suffered without, that he might bring us back againe to within: for we have entrance by his bloud. But I beseech thee (most loving Jesu) from the very inward affection of mine heart, by those paines, with which, as with most sharp arrowes, thy most sweet heart was pier∣ced, and those of the Virgin thy blessed Mother, at the hearing of that sentence of thycondemnation; that I may deserve through thy merits, to be delivered in the houre of my death, and the last day of judgement, from thatsharp and terrible word of the sen∣tence of eternall damnation, which thou wilt thunder out against the reprobates:

Depart from me yee cursed into everlasting fire, prepared for the Devill and his angels.

Christ.

Happy is he, from whose memory the last judgement never departeth, that by the feare thereof, hee may pre∣serve his life from naughti∣nesse and pleasure of the flesh. For surely, that judgement is highly to be feared, wher∣in all things are made mani∣fest without witnesses, where the Hoast of all the An∣gels and Saints shall stand round about,* 1.11 and every crea∣ture shall tremble with ex∣ceeding feare, before my Tri∣bunall seat. What will they say then, who in this short time have lived negligently and carelesly? Meane time I expect you patiently, and in∣vite

you all to my kingdome lovingly. Time will come, when I shall require an ac∣count of you, for this your negligence, and shall say unto you,

For you am I made crooked, for you (I say) am I made crooked upon the earth, for you am I scour∣ged, for you with spittings defiled, for you is my face buffeted, for you am I un∣justly condemned, for you am I crucified, for you up∣on wood am I hanged, with gall am I fed, and with vi∣negar quenched, that I might make you all Saints eternally crowned. I have called you all my Brethren, I have offered you to my Father, I have sent you my holy Spirit, I have promi∣sed

sed to you Paradise. What should I have done more, and I have not done it, that ye might be saved? Tell me ye Sinners: What have yee suffered for me your gover∣nour, who when I was just, suffered so great things for your sakes?

These truly shall bee demands proper for that day of judgement.

Sinner.

Alas, miserable wretch that I am, what shall I say, or what shall I doe, when I shall not bee able to shew ought that is good before so great a Judge?

Christ.

Amend thy life, while time is: change thy man∣ners, overcome evill temp∣tations by resisting, punish sinnes committed by lamen∣ting. Let thy sinne find thee

here a punisher, that thou maist find me there no Judge but a Saviour.

If thou doest these things faithfully and with constant affiance,* 1.12 thou shalt bee secure in the terrible day of ven∣geance. Neither let the greatnesse of thy sinnes ter∣rifie thee: for I am much more mercifull, than thou art finfull. Surely great is thy misery, but infinite is my mercy. If thou bee asin∣full man, I am the Lamb of GOD, that taketh away the sins of the world: who came not to call the just, but sinners. In a word, more mercy and love shalt thou finde in mee, than thou darest either hope for, or wish for.

A FAMILIAR Expostulation of the Flesh, to GOD the Father, ••ouching CHRIST. By 〈…〉〈…〉 Booke en••••••led Stimulus Amoris. Cap. XIV.

GIve eare, how the Flesh lifteth up the Soule against the Spirit, contempla∣tively raised, yea even against Christ. For, saith the Flesh:

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I preferre my complaint to thee God the Father, just and of infinite mercy, touching thy Sonne; beseeching thee, that thy justice would consi∣der the injury done mee, and that thy mercy would con∣descend to my misery. This thy Sonne full of knowledge and power, hath circumven∣ted me by his wisdome, and 〈…〉〈…〉 violence by his power. This thy Sonne by his wisdome cloathing him∣selfe with flesh, became like unto mee, and by his too much humilitie and ineffable benignitie, craftily entred in upon me: He became more humble than all, hee became despicable to all, hee tooke upon him the necessities of all, he bore the infirmities of

all, he vouchsafed to be most cruelly crucified for all, to be afflicted as well with com∣passion, as in his most grie∣vous passion, through meere affection to all, to expresse the love of his heart, by the opening of his side, and from thence to derive those Sacraments which gave re∣medy to all mankinde. What should I say more? Hee hath ordained his flesh for meat,* 1.13 his bloud for drink, and pro∣mised himselfe for a reward, inasmuch as he girded him∣selfe, and being to depart thence, ministred to such as eat at thy table.* 1.14 By all these meanes, and many others, which I neither know, nor am able to declare, hath hee not onely wondrously allu∣red

my Soule, deputed to the support and comfort of mee, but by entring in unto her, hath so highly drawne her by his power, and so joynd her unto him by his de∣lights, as now shee cares not at all for mee, but rather af∣flicts, dejects, treads downe, and vilifies mee; and that which seemes grievouser than all things else, she loves those that lay this disgrace on me, remembring him or them more especially in her prayer, who inferre these in∣juries on me; and if none as yet be done mee, shee desires that hereafter they may bee done me. Thus am I morti∣fied, and she cares not; Thus lye I grovelling in mud, and shee rejoyceth: Yea, it is the

very highest pitch of her de∣sire, to see my sorrow with new sorrow multiplied, that my sorrow might bee more sensibly conceived. This seemes to bee her glorie to bring injuries, contumelies, and whatsoever is worst up∣on me. Thus leaves shee mee desolate and afflicted; meane time, it is her desire to re∣maine still with thy Sonne, still to bee fed with his flesh, made drunk with his bloud, and wheresoever he is, to be ever with him. Now she ap∣peareth like a small tender infant with him in the man∣ger; now she embraceth him in the armes of the blessed Virgin; now is she nourished with him, with the milke of the Virgin. Now she hungers

with him, now shee thirsts with him, now is shee spit upon with him, now is shee wounded with him, now is shee sorrowfull upon the Crosse with him, now with thee in heaven rejoyceth she with him, shee is comforted with him; wheresoever hee goe, shee goes with him, shee cannot endure to bee from him, shee can intend herselfe to nought without him: What shall I say to thee, O Father, touching thy Sonne, who hath made my soule gi∣ven unto me, so drunke with his love, and thus estrang'd her from mee? If hee hath robb'd mee, thou maist com∣mand restitution to be made me. Neither seemes it to me a small injury, thus to de∣prive

me of this precious and inestimable jewell of my mind. For why doth my soule appointed for me, only love thy Sonne; why doth she thus hate mee, why relin∣quisheth shee all things con∣cerning me? Behold, how she swallowed up with the incomparable love of thy Sonne, walketh as one with∣out sense; now there is nought else shee heareth, nought else shee thinketh, or tasteth, nought else shee smelleth, being alwaies desi∣rous to rest in his armes. There is shee joyed, there is she cheered, there abundant∣ly delighted, there, made drunke with too much love, is shee lodged. Neither is it to be wondred at, if this my

Soule cleave so constantly to thy Sonne: Because, unlesse she were harder than stone, and more insensible than iron, seeing thy Sonne hath done such great things for her, she can doe no lesse than this for him. Yea, where is that stone so hard which would not rend with the heat of so great love, yea melt like wax, if all these aforesaid benefits should be done it? I doe not then complaine to thee, O most benigne Father of my Soule, for that shee hath done no more than she ought: but of thy Sonne, who hath so for∣cibly allured her with the be∣nefits of his mercy, and by that meanes left mee in so great misery.

An Answer of the Father to the Flesh. Cap. XV.

ATtend and hearken, what answer this most gracious Father makes to the Flesh. Forasmuch as thou art my creature, I will shew thee Justice with Mercie. Whereas then thou wert or∣dained to bee the Soules Hand-maid, yet hadst ever a desire to play the Mistresse, and demeaning thy selfe al∣waies inordinatly, hast cau∣sed her to serve thee and not mee, by making her prone unto all evill, and which is

worse, hast subjected her, who was made after my image, to the bondage of Satan. Thou, I say, who hast made her worse than any brute beast, being by thee defiled and ab∣••ominably polluted, yea, a∣bove all darknesse blackned, and so much altered, as I can∣not know that noble crea∣ture stamped and formed to so glorious a feature: Need∣full it was then, because I lo∣ved her so much that was in∣closed in thy Flesh, that my Sonne should take Flesh upon him, that so hee might allure her to his and my love. And because the Soule by cleaving to thee, her Flesh was become dead, it was my will that my Sonne who became Flesh should be slaine for her, that

she might be quickned. Nei∣ther was this in my Sonne any circumvention or decei∣ving, but mine and his inef∣fable vouchsafing. And be∣cause thou, O Flesh, hast done evilly ever from thy first infusion, but my Sonne hath beene inflamed towards thy Soule with exceeding affecti∣on, and hath wholly given himselfe up for her redemp∣tion, therefore my justice exacteth many things, espe∣cially, that I wholly and to∣tally resigne her unto him, and that shee abhorre thee more than dung, and that she desire that thou maist bee abhorred of all. But foras∣much as thou hast be sought not onely my Iustice but Mercy; it is my will that

thou in some measure bee re∣freshed with that present sweetnesse which thy Soule feeleth in my Sonne; yea more than all this, I will hereafter endow thee most nobly and most perfectly: and if thou beest truly obedi∣ent to thy Soule, from hence∣forth deliver thee from eter∣nall punishment, and bring thee to an inheritance glo∣riously permanent, where I live eternally resident.

A pithy Meditation upon this Expostula∣tion and Answer, to in∣flame the Soule with a devout fervour.

IS it so, O my Soule, that shee, whom thou hast so daintily cockred, with whom thou hast so familiarly con∣versed, and to whom thou hast so easily consented, is thy domestick Enemy, and by so much more fearfull because domesticall? Chastise her whō thou hast cherished, estrange thee from her, with whom thou hast so freely consorted, incline not to her, to whose advice thou hast so freely condescended. It is Ismael

that playeth with thee; who, whilest she playes with thee, playes upon thee. Looke up∣on that gracious Shepherd, who hath sought thee; fix thine eye upon that precious price, with which he bought thee. The worth of the whole world comes farre short of the worth of that price; be it then thine highest honour to advance his praise. Let no sinne soile that image which is so richly beautified: Let no cloud obscure that light which was so freely be∣stowed. Hee that tooke on him Flesh for thee, hee that in his Flesh suffered so much for thee, hee that gave him∣selfe to gaine thee, and shew'd himselfe so truly

thine to retaine thee: Let him solely and wholly have thee. Suffer not thy Flesh to converse with thee, till she become a true Convert in the practice of piety. Better is it for thee by contempt of thy Flesh to augment thine owne honour, than by obe∣dience to thy Flesh to pro∣cure thy dishonour. Short is the Fight, but great is the Conquest. Recoile not; for thou hast him for thy * 1.15 Chiefetaine, who hath van∣quish'd that foe, who, to this houre, hath given all Chiefe∣taines the foile. Fight va∣liantly then under his ban∣ner; embrace all contempts for his honour. Erect the eye of thy Faith to Heaven, while thou directest thy feet

on Earth, that after thy well-past pilgrimage on Earth, thou maist bee re∣warded with a lasting in∣heritance in Heaven.

Amen.

GENERALL Rules of living well.

The highest pitch of Wis∣dome's pie••y,By which man's taugh•• both how to live & die.

EVery day drawest thou nearer than other to Death, Judgement, and Eternity. Bethinke then with thy selfe every day, how thou maist stand in the severe discussion of death and judg∣ment, and how thou maist eternally live. Thou art to

take an exact account of all thy thoughts, words and deeds, because an exact ac∣count is to be given of all thy thoughts, words and deeds. Thinke every evening, that death is that night approa∣ching: Thinke every mor∣ning, that death is that day accoasting. Deferre not thy conversion, nor the perfor∣mance of any good action till to morrow, because to mor∣row is uncertaine, but death is ever certainly waiting. There is nothing that hin∣ders piety more than delay. If thou contemne the in∣ward calling of the holy Spi∣rit, thou shalt never come to true conversion. Doe not defer thy conversion, nor the practice of any religious acti∣on

to thy old age; but offer unto God the flower of thy youth: Uncertaine is old age to the young, but cer∣taine destruction attendeth him that dieth impenitently young. There is no Age more fit for the service of God, than youth, flourishing in abilities both of body and mind. For no mans sake oughtst thou to take in hand an evill action; for not that man w^ch thou so respectedst, but God in whose brest all the treasures of wisdome are stored, shall in the end judge thy life: Doe not then preferre any mans favour be∣fore the honour of thy Ma∣ker. In the way of the Lord wee either increase or decrease: Take examination

then of thy life every day, whether in the practice of piety thou increasest or de∣creasest. To stand in the way of the Lord is to goe back. Let it not then delight thee to stand in the course of pie∣ty, but endevour alwaies to walke in the way of the Lord. In thy conversation bee cheerefull to all, distastefull to none, familiar to few: Live to Godward devoutly, to thy selfe chastly, to thy Neighbour justly. Use thy friend as a pledge of affecti∣on, thine enemy for a triall of thy patience, all men to a well-disposed benevolence, and wherein thou maist more effectually worke to beneficence. While thou livest, dye dayly to thy selfe

and to thy vices; So in thy death maist thou live to God. Let meekenesse appeare in thy affection, mildnesse in thy countenance, humility in thy habit, modesty in thy habitation, patience in tri∣bulation. Let facility be in thine accesse, decency in thy dresse, humility in thy pre∣sence, affability in thy dis∣course, benignity in thy wayes, charity in thy works. Let constancy be in thine eie, content in thy chest, tempe∣rance in thy cup. Observe mo∣deration in thy desires, discre∣tion in thy delights. Think al∣waies of those 3. things past, Evil committed, Good omit∣ted, Time mis-spēded. Think alwaies of these 3. things pre∣sent: ••he shortnes of this pre∣sent

life, the difficulty of be∣ing saved, the fewnesse of those that are to be saved. Think alwayes of these three things to come, Death, than w^ch nothing is more horrible; Judgement, than which no∣thing is more terrible; the paine of Hell, than which no∣thing more intolerable. Let thine Evening Prayers re∣deeme the sinnes of the fore∣past day; let the last day of the weeke reforme the offen∣ces of the dayes gone before. Thinke in the Evening, how many soules are that same day thrown head-long into Hell; and give thankes unto God, for that hee hath given thee time to repent in. There be three things above thee, which ought never to de∣part

from thy memory: That Eye which seeth all things, that Eare which heareth all things, and those bookes wherein all things are recor∣ded. Wholly hath God com∣municated himselfe to thee; communicate thy selfe like∣wise wholly to thy neigh∣bour. That is the best life, which is wholly employed to the behoofe and benefit of others. Render to thy su∣periour obedience and reve∣rence, to thy equall counsell and assistance, to thy inferi∣our succour & supportance. Let thy body be subjected to thy mind, and thy mind to God. Bewaile thy evils past, disesteeme thy goods pre∣sent, covet with all the desire of thine heart those goods

to come. Remember thy sin, that thou maist grieve: Re∣member thy death, that thou maist cease from sinne: Re∣member Gods justice, that thou maist feare: Remember Gods mercy, lest thou de∣spaire. Withdraw thy selfe as much as thou canst, from the World, and devote thy selfe wholly to the service of God: Thinke alwayes, how chastity is endangerd by deli∣cacy, humility by prosperity, and piety by employments transitory. Desire to please none but Christ: feare to displease none but Christ. Beseech God alwayes, that as he bids what he would, so he would doe what hee bids: that hee would protect what is done, and direct in what

is to bee done: Endevour thy selfe to bee what thou wouldst have thy self thought to be; for God judgeth not according to the outward semblance, but according to the inward substance. In thy discourse beware of much speech, because account shall be required of every vaine word. Whatsoever thy works bee, they passe not a∣way, but as certaine seeds of eternity, are they bestowed: if thou sow according to the flesh, from the flesh shalt thou reape corruption: if thou sow after the Spirit, from the Spirit shalt thou reap the reward of eternall retri∣bution. After death, nei∣ther shall the honours of this World follow thee, nor

heaps of riches favour thee, nor pleasures enjoy thee, nor the vanities of this World possesse thee, but after the fatall and full period of this life all thy works shall follow thee. As then thou desirest to appeare in the day of judge∣ment, appeare such in the sight of God at this present. Thinke not with thy selfe what thou hast, but rather what thou wantst: Pride not thy selfe for that which is given thee, but rather be∣come humbled for that which is deni'd thee. Learne to live now while thou maist live. In this time is eternall life either got or lost. After death there remains no time for working, for then begins the time of rewarding: In

the life to come is not ex∣pected any worke, but pay∣ment for the worke. Holy Meditation may beget in thee knowledge, knowledge compunction, compunction devotion, devotion may pro∣duce prayer. Great good for peace of the heart, is the si∣lence of the mouth: By how much more as thou art divi∣ded from the World, so much more acceptable art thou unto God. Whatsoever thou desirest to have, aske it of God; whatsoever thou already hast, attribute it to God: He is not worthy to receive more, who is not thankfull for what he hath received: Then stops the course or current of Gods grace to man, when man

makes no recourse by thank∣fulnesse to God: Whatsoe∣ver befals thee, turne it to good; so often as prosperity comes upon thee, thinke how occasion of blessing and praising God is ministred unto thee; againe so often as adversity a••••ayles thee, thinke how these are ad∣monitions for the repen∣tance and conversion of thee. Shew the force of thy power in helping, the force of thy wisdome in instructing, the force of thy wealth in relee∣ving. Neither let Adversity bruise thee, nor Prosperity raise thee: Let Christ be thy scope of thy life, whom thou art to follow here in the way, that thou maist come to him there in thy countrey.

Amongst all other things, let profound humility, & ardent Charity be thy greatest care. Let charity raise thine heart unto God, that thou maist cleave unto him: Let humili∣ty depresse thine heart, les•• thou becom proud & so leave him. Esteem God a Father for his clemency, a Lord for his discipline; a Father for his sweet power, a Lord for his severe power; Love him as a Father devoutly, feare him as a Lord necessarily: Love him because he will have mercy: Feare him, because he will not suffer sin. Feare the Lord, and trust in him; acknowledge thy misery, and declare his mercy. O God, thou who hast given us to will, give us likewise to performe.

THE SORROWFULL Soules solace, Gathered from Saint Augustine in his Tract Upon the 62. Psalme, Upon these words.

My Soule thirsteth for thee, my Flesh also longeth after thee.

BEhold here how the Soule thirsteth; and see how good it is for the Soule that thirsteth; to wit, be∣cause

shee thirsteth after thee. There are who thirst, but not after God. Every one that would in his owne behalfe have ought performed, is in heat of desire, till he have it effected; and this desire is the thirst of the Soule. Now see what various desires are in the hearts of men: One desireth gold, another silver, one desireth possessions, ano∣ther inheritances, one store of money, another stock of cattle▪ one a faire house, ano∣ther a wife, one honours, an∣other children. You see these desires, how they are in the hearts of men. All men thirst after one desire or o∣ther, yet can there scarce one be found, who may say, My Soule hath thirsted after thee.

For men thirst after this World, and they understand not how they are in the wil∣dernesse of Idumaea, where their soule ought to thirst after God. Let us therfore say, My Soule hath thi••sted af∣ther thee; Let us all say, (for wee are all but one Soule in our fellowship with (Christ:) Let this our soule thirst in Idumaea: My Soule (saith he) hath thirsted after thee, and my Flesh hath longed sore for thee. He held it too little for the Soule onely to thirst, but that his Flesh should thirst. Now I would know, seeing the Soule thirsteth after God, how the Flesh may be said to thirst after God: For when the Flesh thirsteth, it thirsteth after water; when the Soule thir∣steth,

shee thirsteth after the fountaine of Wisdome; of which fountaine our Soules shall bee made drunke, as is said in another Psalme, They shall bee satisfied with the plen∣teousnesse of thy house:* 1.16 and thou shalt give them drink of thy plea∣sures, as out of thy river.

We are then to thrist after wisdome, to thirst after righteousnesse. Nor shall we be satisfied with this, nor filled with that, till this our fraile life shall be ended, and we come to that which God hath promised. For God hath promised to make us e∣quall with the Angels. Now the Angels thirst not as wee doe, nor hunger as wee doe, but partake of the food of truth, the food of light of

immortall wisdome. There∣fore are they blessed: And in so great blessednesse (be∣ing in that heavenly City of Hierusalem, from which we are here as Aliens) they take care of us poore pilgrims, they commiserate us, and by Gods appointment they as∣sist us, that at last we may re∣turne to our common Coun∣trey, & there at last with them be satisfied with that divine fountaine of truth & eterni∣ty. Wherefore let our Soule now thirst, & let our flesh also thirst eagerly. Yea My flesh (saith he) longeth after thee: because to our flesh, is resur∣rection promised by thee. E∣ven as blessednesse is promi∣sed to our soule: so also is resurrection promised to

our flesh. Such is the Re∣surrection of the flesh which is promised unto us. Heare, learne, and under∣stand what may be the hope of Christians. For what end are we Christians? Not to this end are wee Christians, that we should seeke earthly happinesse, which even Theeves and malefactors oft∣times enjoy. No, wee are Christians for another kind of happinesse, which shall be then by us received, when this our transitory life shall be ended. For this then is the Ressurection of flesh pro∣mised to us. And such is the resurrection of flesh to us promised, that this same flesh which wee now carry about us, may rise in the end, and

retaine her incorruptible glory without end. Neither let this seeme incredible un∣to you, because you see the dead falling to corruption, and returning to dust and ashes. Suppose that any dead corpse should be burnt to ashes, or that dogs should teare it, doe you therefore thinke that it shall not rise againe? All these parts which you see peecemeale di∣vided, and into small graines of dust resolved, remaine all whole with GOD; for into them doe the Elements of the world passe, from whence they first came, when wee were made: These wee doe not see, yet wil God, when he knowes his owne time, produce them; who before

we were made, when his sa∣cred will was, produeed us from them. Such Resurre∣ction of the flesh is promised to us, that, albeit this flesh which we now carry, be the same which shall rise again, yet must it not have that cor∣ruption, which it now hath. For now through the cor∣ruption of our frailty, if we eat not, wee faint and hun∣ger; if we drinke not, wee faint and thirst sor water; if we wake long, we faint and fall a sleep; if we sleep long, we faint and so awake; if we eat and drinke long, albeit we eat and drinke for nou∣rishment, yet doth this long refection become a defection; if wee stand long, wee are weary, and therefore wee

fit; and if we fit long, we be∣come wearied, and therefore we rise. Then consider, how there is no constant state in our flesh: because our infancy flyeth away into childhood, and then if thou seeke in∣fancy, there is no infancy, because it is now child∣hood, which was even now infancy. Againe, that child∣hood passeth into youth, and then if thou seek childhood, thou canst not find it. This youth becomes a man; and then if thou seeke that youth, hee is not to bee found. This man becomes old: thou seekst a strong man, and hee is not to be found. And this old man dyes: thou seekest an old man, and hee is not to bee

found. Our age then stan∣deth not, every where there is wearinesse, every where te∣diousnesse, every where cor∣ruption. Considering there∣fore, what hope of resurre∣ction God promiseth unto us; in these our manifold defects, we thirst after that in∣corruption, and so our flesh longeth much after God. In this Idumaea, in this wildernesse, by how much she laboureth, by so much more eagerly she thirsteth; by how much she is wearied, by so much shee thirsteth after that infatigable incorruption, for which she was created. Albeit, my Brethren, the flesh of every good and faithfull Christian in this World, thirsteth after God. Because if his flesh

need bread, if it need water, if it need wine, if it need money, or what reliefe soe∣ver it need, he ought to beg for these at the hands of God, not from Devils and Idols, or what other Powers of this World, I know not. There are who when they suffer hunger in this World, leave God, and call on Mer∣cury, or Iupiter, or their hea∣venly Pan, as they call him, ••r some other such like De∣••ils, that they would releeve ••hem: these mens flesh thirst ••ot after their God. For ••hey that thirst after God, eve∣••y where ought to thirst both ••n soule and flesh; because God both giveth his bread 〈◊〉〈◊〉 the Soule, that is, the Word of truth; and God gi∣veth

to the flesh also, what∣soever are necessary, because God made both the soule and the flesh. For thy flesh, thou calst upon Devils: tell me, hath God made thy soule, and the Devils made thy flesh? Hee who made thy soule, he likewise made thy flesh. Hee who made them both, he likewise feeds them both. Let both these in us thirst after God, and out of much labour be moderately refreshed, that in him, to whom we are solely devoted, we may be wholly fixed.

Meditation.

O My Soule, recollect thy selfe! hast thou thirsted

after thy Saviour? Hast thou followed him in the sweet smell of his savor? Hast thou left thy thirst after gold, pos∣sessions, honours, beauty? Hast thou tenderd to him thy sole and soveraigne dutie? Hast thou onely relyed on his providence? Rested in his goodnesse? Feare not, so thou faile not: Thou shalt be ranked, where the Saints are onely numbred, by an happy arrivall in the land of righteousnesse; which hee give thee, who gave himselfe for thee.

☜

In terris; Vita nostra, Dies una.

☞

In coelis; Dies una, Lux aeterna.

Mans Mutability. A Meditation extracted out of S. Augustine, in his Tract Upon the 121. Psal. Upon these words,

Ierusalem is builded as a city, that is compact together in it selfe.

Vers. 11.

NOw, my Brethren, whosoever erect∣eth the light of his mind, whosoe∣ver laieth aside the darknesse

of his flesh, whosoever clea∣reth the eye of his heart, let him lift up and see what this It selse is. How shall I call it selfe, but it selfe? O my Bre∣thren, if you can, understand what is this it selfe. For even I my selfe, if I should speake any thing else but it selfe, doe not speake it selfe; Yet doe we labour by some neere af∣finities of words and signifi∣cant proprieties to bring the infirmity of the mind, to me∣ditate of this It selfe. What is this it selfe? That which is alwayes one and in the same manner, and not now one thing, and then another. What is then it selfe but that which is? And what is this which is? That which eter∣nally is. For whatsoever is al∣waies

altering from one to another, is not, because what it is abides not: Yet not so as locally it is not, but summa∣rily it is not. And what is this which is, but hee, who when he sent Moses, said unto him,* 1.17 I AM THAT I AM? And who also said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. Behold it selfe, I AM THAT I AM; He who IS, hath sent mee to you! But thou canst not conceive it, it is farre from thee to understand it, far from thee to apprehend it. Retaine therefore that which he was made for thee, since to con∣ceive him it is farre from thee. Retaine the flesh of CHRIST, by which raised

being sick thou maist bee re∣lieved, and left halfe-dead by Theeves woūded, thou maist be to an Inne conducted, and cured. Let us then runne to the house of the Lord, and come to the City, where our feet may stand in the gates; that City which is builded as a City, that is compact together in it selfe. It selfe is this where∣of it is said,* 1.18 Thou art the same, and thy yeares shall not faile. Behold it selfe, Whose yeares shall not faile! Brethren, doe not our yeares daily faile and fade in the yeare? For those yeares which are come are not now, and those which are to come are not yet. Now are these failed which are come, and those shall faile which are to come. Houres

past bee already gone, and houres to passe are not yet come, & when they are come they likewise shall passe, and faile. What be those yeeres which do not faile, but those which stand? If yeares then doe there stand, those yeares which stand is one yeare; and that one yeare which stands, is one day: because that one day hath neither rising nor setting, neither begun from yesterday, nor excluded from to morrow, but standeth al∣wayes the same day. And whatsoever thou wilt, thou maist call this day; if thou wilt, they are yeares; if thou wilt, it is a day: thinke what thou wilt, yet it standeth. For this City partakes of stability, being compact toge∣ther

in it selfe. Worthily then, because it becomes partaker of this stability, doth he say who runneth thither; Our feet were standing in thy Courts, O Ierusalem. For all things doe there stand, where no∣thing passeth: Wilt thou then stand there, and not passe? Runne thither. None hath It selfe of himselfe. At∣tend Brethren: Hee hath a body, but this is not it selfe, be∣cause it stands not in it selfe. It is changed by ages, it is changed by removes of places and times, it is changed by corporall diseases and de∣fects; therefore it stands not in itselfe. Heavenly bodies do not stand in themselves, for they have their certaine changes, though secret: cer∣tainly

are these changed from place to place, they a∣scend from East to West, and againe they goe about to the East. These then doe not stand, these are not It selfe. Neither doth Mans Soule stand itselfe. For with how many alterations and cogita∣tions is she varied, with what pleasures is shee changed and from her selfe estranged, with what desires infected and in∣fested? The very mind of man which is said to bee reason∣able, is likewise mutable, it is not it selfe. Now it will, now it will not: Now it knowes, now it knowes not: now it remembers, now it forgets. None then hath It selfe of himselfe. Hee who would have had it selfe of himselfe,

that hee might bee it selfe to himselfe, is falne. He is falne from an Angell, and become a Devill. He drunke a health to man in pride, hee threw himselfe downe by envying him who stood. He would be it selfe to themselves, have principality to themselves, dominion in themselves. They would not have the ••rue LORD, who truly is It selfe, to whom it is said, Thou shalt change them,* 1.19 and ••hey shall be changed, but thou art the same. Now therefore, after ••o long affliction, after so many diseases, difficulties, labours, let the humbled soule returne to it selfe, and be in that City, that is compact to∣gether in it selfe.

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Vera copia, Cupiditatis inopia.

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Vera inopia, Cupiditatis copia.

Minds tranquillity. A Meditation gathered out of Saint Angustine in his Tract, upon the 147. Psal. upon these words:

Who hath set peace in thy borders.

Ver. 14.

WHo hath set peace in thy borders. How much have yee all rejoyced? Love this, my Brethren. Wee are much delighted, when this love of Peace cryeth from your hearts. How much hath it delighted us?

Having as yet said nothing, expounded nothing, but on∣ly pronounced this verse, yee have even cryed out. And what is it that hath cryed from you? the love of peace: what doth it present unto your eyes? Whence doe yee cry, if yee do not love? Whence doe yee love, it yee doe not see? Peace is invi∣sible. Where is that Eye, by which it is seene, that it may be lov'd? Neither would it be cryed upon, unlesse it were lov'd. These are those representments of invisible things, which God exhibits unto us. With what beautie hath the conceit of Peace sei∣zed on your hearts? What then shall I now speake of Peace, or of the praise of

peace? Your affection pre∣venteth all my words: I shall not performe it, I am not able to undergo it, I am too weake to doe it. Let us de∣ferre all our praises of peace to that Countrey of peace. There shall wee more fully praise it, where wee shall more fully possesse it. If wee thus love peace begun in us, how much shall we praise it when perfected in us? Be∣hold, this I say, my beloved Children, Children of the Kingdome, Citizens of Hie∣rusalem, because in Hierusa∣lem is the Vision of peace, and all those who enjoy and love peace are made blessed in it. This, which ye so much love and affect to heare named, pursue it, desire it, love it in

your House, love it in your Businesse, love it in your Wives, love it in your Children, love it in your Servants, love it in your Friends, love it in your Enemies. This is that peace which Heretiques have not. Now what doth peace here amidst the uncertainties of this Region, in this Pilgri∣mage of our mortality; where, as yet, no one is transparent to another, none seeth the heart of another, what doth peace? It judgeth not of things uncertaine, it confirmes not things un∣knowne. It is apter to con∣ceit well of man, than evilly to suspect him. It grieves her not much to have erred, in conceiving a good opinion

of him that was ill-affected. But dangerous it is, to con∣ceit ill of him who (per∣chance) is good, not knowing how hee is disposed whom we so rashly judged. What doe I lose, if I beleeve such an one is good? If it be un∣certaine whether he be evill, (albeit you are to be cautelous whether this be so,) yet are you not to condemne him as if it were so. this Peace commandeth,* 1.20 Seeke peace, and ensue it. Heresie, what doth it teach? It condemnes those it knowes not, it con∣demnes the whole World. We do now desire that peace which we have here in hope. For as yet, what peace is there in us?* 1.21 The flesh lusteth against the Spirit, and the Spirit against

the flesh. Where is there full peace in any one man? when shall it be full in any one man? Even then, when it shall be full in all the citi∣zens of Hierusalem. When shall there be full peace?* 1.22 When this corruptible hath put on in∣corruption, and this mortall hath put on immortality, then shall there be full peace, then firme peace. Nothing then con∣testeth against the soule in man, shee is not against her selfe, nor in any part woun∣ded; there is no frailty of the flesh, no corporall want, no hunger, no thirst, no heat, no cold, no wearinesse, no want, no provoking to wrath, nor surely any cautelous care of avoyding a foe, or affecting a friend.

All these things, my Bre∣thren, fight against us, wee have not yet full and perfect peace. In that ye have cryed, (who even now hearing the name of peace out of your de∣sire to peace have cryed) this cry of yours proceeded from thirst, not from ful∣nesse.

THe same Father Augu∣stine, a glorious Light of the Church, a constant Champion for the truth, and a powerfull evincer of all such Errors as opposed the Truth, in his love to peace, composed likewise this sweet Meditation, to beget in every devout heart the like affection: Gathered out

of his Tract upon the 36. Psal. Upon these words: Meeke men shall possesse the Earth, and shall have their delight in the multitude of peace. Ver. 23.

Upon which, with a pas∣sionate devotion, an affecti∣onate passion, hee analiseth thus: This Earth, whereof we have so often spoken, is holy Hierusalem. The Meeke shall be delivered from this their pilgrimage, and shall live for ever with God, and of God. Therefore shall they possesse the Earth for an inheritance. And what shall their riches be? They shall be delighted in the multitude of peace. For the wicked, hee may be delighted in the mul∣titude of Gold, in the multi∣tude of Silver, in the multi∣tude

of Servants, lastly in the multitude and store of Wealth, of delicious Wines, sumptuous and luxurious Feasts. But admit, hee should be alwayes stored, al∣wayes in these suted, were not his case to be lamented? But what shall be thy riches, what shall bee thy dainties? Multitude of peace: Thy Gold shall bee peace, thy Sil∣ver peace, thy Farmes peace, thy Life peace, thy God peace. Whatsoever thou desirest shall be to thee peace. That which is here Gold, cannot be unto thee Silver: That which is Wine, cannot bee unto thee Bread: That which is unto thee Light, cannot be drinke: whereas thy God shall bee to thee

all things. Thou shalt eat him, and never hunger: Drinke him, and never thirst: Be enlightned by him, and never become blind: Bee supported by him, and never faile: Hee wholly shall possesse thee wholly and entirely. Thou shalt suffer there no extremi∣ties for another: have him, with whom thou shalt possesse all: enjoy all, and hee enjoy thee all, who is all in all: because thou, and hee, who is joyned in societie with thee shall be one: Which one, God himself shall wholly enjoy in you,* 1.23 who shall possesse you. This is the end of a man that loveth peace.

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Summa ••hi∣losophia, Crucis Sci∣entia.

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Christi vita, Christiani Phi∣losophia.

Christian Philosophy. A Meditation culled out of S. Augustine, in his Tract upon the 148. Psalme, upon these words:

His praise is above the earth and the heavens: for he hath exalted the horne of his people.

Ver. 13.

WHat is his Praise in Heaven and in Earth? Is it be∣cause he praiseth? No, But because all things praise him, all things cry un∣to

to him: the beauty of all things is in some sort the voyce of those which praise the Lord. The Heaven cryeth to the Lord; Thou hast made me, not I my selfe. The Earth cryeth, Thou hast fashioned me, not I my selfe. How then doe these cry? When thou consid••rest these and findest this in these, out of thy consideration they cry, out of thy voyce they cry, His praise is in Heaven and in Earth: Consider the Heaven, it is beautifull: consider the Earth, it is beautifull: both of them are together very beautifull. It is he that made them, he that guides them: it is his command that governs them: It is hee that alters times, supplies moments.

Even Hee of himselfe sup∣plies them. All things there∣fore doe praise him, whether they be in station, or motion, whether they be from Earth below, or from Heaven a∣bove, whether they be in de∣clining or renewing. When thou seest these, and rejoy∣cest in these, and art lifted up in Contemplation to Him that made these, and consi∣derest how these invisible things of his are understood by these which are made, then is His praise in Heaven and in Earth, that is, thou prai∣sest him for things earthly, thou praisest him for things heavenly. And because Hee made all things, and that there is nothing better than Him; whatsoever He made

is below Him, and whatso∣ever seemes pleasing in these, is lesse pleasing than Hee is. Let nothing then so much please thee in these which he hath made, as He himselfe, by whom they were made. But if so thou love this which He hath made, thou art much more to love Him, by whom they were made. If these be so beautifull which He hath made, much more beautifull is Hee by whom they were made. His praise is in Heaven and in Earth, and he shall exalt the horne of his people. Now (in this Vale of teares, and field of tares) is the Horne of his people humbled in threshings, tribulations, temptations, beating of brests. When shall the Horne of his people be exal∣ted?

When the Lord him∣selfe shall come, and our Sun shall arise, not this which is seene with our eyes, and ari∣seth on the good and evill, but even that Sunne whereof it is said,* 1.24 unto you that feare the Lord,* 1.25 shall the Sunne of righ∣teousnesse arise, & health shall be under his wings; and whereof the proud and wicked shall say,* 1.26 The light of righteousnesse hath not shined unto us, and the Sunne of understanding rose not upon us. Hee shall bee our Summer. Now, fruits in Winter time appeare not in the root. Thou observest how dry Trees are in winter. He that knows not the observa∣tion of these things, prunes the dry Vine before the fruit come, and, perchance, next

Spring it becomes so dry, as it brings forth neither flower nor fruit, when it should come. Both these are alike in winter, this liveth, that is dead: But the life of this, and the death of that, are both in secret. The Sum∣mer approacheth; life ap∣peareth in this, death is dis∣covered in that. Beauty of leaves precedeth, plenty of fruit succeedeth: the Vine is attired with that beauty in her leafe, which she retains in her root. Therefore, my Brethren, we are now while we are here, in our conditi∣on like other men. Like as they are borne, eat, drinke, live, and are cloathed, and so passe over their life; even so the Saints. Sometimes doe

these things deceive men, whence it is they say, Be∣hold, since this man became a Christian, did his head ne∣ver ake? Or now being a Christian, enjoyes hee more than I doe? O dry Vine! Thou observest the Vine planted neere thee how na∣ked it is in winter, but ne∣ver how dry it is by heat of summer. The Lord our beauty will come, who lay hid in the root; and then will He exalt the horne of his people, after this our captivity wher∣in we mortally live. Whence it is that the Apostle saith, Iudge nothing before the time,* 1.27 untill the Lord come, who will lighten things that are hid in darknesse, and then shall everie man have praise of God. But

thou wilt say, where is any root? where is any fruit? If thou beleevest, thou knowest where thy root is. For there it is, where thy Faith is, where thy Hope and Charity is.* 1.28 Heare the Apostle, for yee are dead: They appeared as it were dead in winter. Heare how they live, And your life is hid (saith he) with Christ in God. Behold, where thou hast thy root! When then shalt thou bee adorned with beauty? When shalt thou be multiplied in fruit? Heare what followeth, When Christ which is our life shall appeare, then shall yee also appeare with him in glory.

THE Soules Jubilee, Gathered from Saint Augustine, in his Tract Upon the 85. Psalme, Upon these words:

Rejoyce the Soule of thy servant: for unto thee, ô Lord, doe I lift up my Soule.

For thou, Lord, art good and mercifull, & of great kindnesse unto all them that call upon thee.

REjoyce the Soule of thy Servant. Rejoyce her, be∣cause unto thee do

I raise her. She was in earth, and in earth shee felt bitter∣nesse: Now, lest she should pine away through bitter∣nes, and so lose all thy graci∣ous sweetnesse, I have raised her up unto thee, Rejoyce her with thee. For thou onely art joyfulnesse: the World is full of bitternesse. Surely, very rightly doth he exhort his members, that they have their hearts on high. Let them then heare it & doe it: let them lift that up unto heaven, which is in an evill state while it is upon Earth. For there the heart doth not corrupt, if it be lifted up un∣to God. If you have corne in low places, lest it should corrupt, you remove it higher: doe you then seeke

to prepare a place for your corne, and will you suffer your heart to corrupt on Earth? you remove your corne to an higher room, lift up your heart unto heaven. But how may I doe this, will you say? What Cords, what Pulleis, what Ladders are needfull? These staires, are thy affections: thy way, is thy will. By loving thou ascen∣dest, by neglecting thou de∣scendest. Standing on Earth thou art in Heaven, if thou love God. For the heart is not lifted, as the body is rai∣sed. The body, that it may be raised, changeth her place, but the heart, that it may be roused, changeth her will, For unto thee, O Lord, doe I lift up my soule: for thou, Lord, art

good and mercifull, therefore rejoyce her. As one wearied and tediously affected with the bitternesse of earthly things, shee desires to bee sweetned, and hath sought the fountaine of sweetnesse, but could not find it on earth. For what way soever she turned herselfe, she found scandals, tribulations, feares, tentations: In what man li∣ving safe security? Of whom certaine joy? And if not of himselfe, how much lesse from another? For either men are evill, and of necessity wee must suffer them, yet hoping withall that they may be changed: or they are good, and so wee ought to love them, yet fearing withall lest they become evill, be∣cause

they may be changed. There, the wickednesse of those begetteth bitternesse of soule: here, care and feare equally surprize us, lest hee fall away from us, who walked sometime uprightly among us. What way soe∣ver then the heart shall turne her, she findes bitternesse in earthly things: shee has not wherewithall to sweeten her, unlesse shee lift her selfe up unto God her Maker. For thou, Lord, art good and merci∣full. What is this mercifull? Thou supportest mee till thou perfectest me. For tru∣ly, my Brethren, I will speak as a man unto men and of men. Let every one bring hither his heart, and behold himselfe without flattering

and without glozing. No∣thing is foolisher, than flat∣tering & seducing ones self. Let every one then consider and see what and how many things are acted in mans heart; and how, for most part, our very praiers are hin∣dred by various thoughts, so as our hearts will scarcely stand firme before God. It desires so to enjoy it selfe that it may stand, and in some sort it flyes from it selfe, yet for all this it findes no let∣tices by which it may confine her thoughts, or barres by which it may restraine her distractions, and wandring motions, and stand joyfully before her God. Rare it is, that a prayer should occurre devoutly fixt, amongst so

many prayers. Now every one would say, that, what befalleth him, befalleth not another, unlesse we found in the Sacred Scripture of God, that David in one place pray∣ed and said:* 1.29 O Lord, I have found my heart, that I may pray unto thee. Hee said, hee had found his heart, as if it used sometimes to fly from him, and he to pursue it as a fugi∣tive, and could not lay hold on it, and to cry unto the Lord, My heart hath forsaken me.* 1.30 Therefore, Brethren, considering what hee here saith, Thou art good and mer∣cifull, I conceive that for this cause he cals him a mercifull God, for that hee suffereth these things in us, and yet expecteth prayer from us,

that hee might perfect his good work in us. And when we have given it him, by of∣fering our oblation of prayer unto him, hee receiveth it freely, and heareth it friend∣ly, neither remembers hee those prayers of ours, which we so unseasonably presen∣ted, but receiveth this one which we scarcely found, yet found wee humbly offered. For tell me, Brethren, what man is he, with whom if his friend shall begin to talke, and he will not answer him, but observes him to decline from him, and to direct his discourse unto another, as if he were wholly aliened from him, who, I say, could en∣dure this? Or suppose thou should'st intercede a Judge,

and addresse thy selfe to him in such a place as hee may heare thee, and suddenly, when thou should'st speake unto him, thou leavest him, or entertainest some trifling discourse with thy friend, how could hee endure this? Yet doth God suffer so many hearts of such as pray, and thinke of many wan∣dring thoughts while they pray, I forbeare to speake of thoughts hurtfull, I for∣beare to speake of things de∣praved and offensive unto God: for to thinke even of superfluous thoughts, is an injury unto him, with whom thou speakest. Thy Prayer is a speech unto God. When thou readest. GOD speakes unto thee: When thou praiest,

thou speakest with God.

But what? Are wee to despaire of man-kind, and now conclude, that every man is damned, when any wandring thought shall creepe in upon him, and in∣terrupt his prayer? If wee should conclude thus, Bre∣thren, I doe not see what hope might remaine in us. But forasmuch as wee have hope in God, for great is his mercy, let us say unto him; Rejoyce the soule of thy servant: For unto thee, O Lord, doe I lift up my soule. And how have I lifted it up? As much as I could, as much as thou ga∣vest me strength, as soone as I was able to lay hold on my fugitive soule. So long as thou stoodst before me (sup∣pose

him to speake in the person of God) thou enter∣tainedst such vaine & super∣fluous thoughts, as thou scarcely pouredst forth one fixt or stable prayer unto me. What more canst thou answer unto this, but, that thou Lord art good and merci∣full? mercifull thou art in suffering me. I fall away through sicknesse, heale me, and I shall stand: strengthen me, and I shall bee strong. Meane time, till thou doest this, thou sufferest mee: for thou Lord, art gracious and very mercifull. Not onely mercifull, but very mercifull. For our iniquity aboundeth, and thy mercy aboundeth Yea full of mercy art thou to all such as call upon thee.

What is it then that the Scripture saith in so many places,* 1.31 They shall call upon me, but I will not answer. (Cer∣tainly he is mercifull to all such as call upon him) un∣lesse it be for that some cal∣ling upon him, doe not call upon him, of whom it is said,* 1.32 They have not called upon God? They call, but not upon God. Thou callest for what thou lovest: Thou callest for what thou wishest in thee; thou callest for what thou would'st have come to thee. Wherefore, if for this end thou call upon God, that mo∣ney may come to thee, that an inheritance may descend to thee, that temporall dig∣nity may befall thee, thou

callest upon him for those things which thou desirest that they may come unto thee: But thou makest God here a furtherer of thy lusts, not a favourer of thy desires. Is God good, if he give thee what thou would'st have? What if thou would'st have what is ill? were hee not more mercifull unto thee in not giving thee what thou would'st have? Yet, for all this, if hee doe not give it thee, God is as nothing un∣to thee: For thou sayest, How long have I sought, how oft have I sought, and yet am not heard? But what hast thou sought? Per∣chance, the death of thy Enemy: what if he also be∣sought thine? He who cre∣ated

thee, he likewise created him: Thou art a man, hee likewise is a man: But God is the Judge, hee hearkneth both, but hee heareth not both. Thou art sad, for that thou art not heard in thy prayer against him: be glad, that hee is not heard in his prayer against thee. But thou wilt say, I did not seeke this, I sought not the death of mine enemy; but I be∣sought the life of my child: What evill sought I in this? Thou soughtst no evill, as thou thinkest; but tell mee, what if hee were taken from thee, lest Sin should change his understanding? But thou wilt say, hee was sinfull, and therefore I desir'd that hee might live, that hee

might reforme his life. Thou desiredst that he might live better: but what if God saw that he by living longer, would become worse? How knowest thou then whether might more redound to his profit, to dye or live? Seeing then thou knowest not, re∣turne into thy heart, leave this to the secret counsell of God. But what shall I then doe, wilt thou say? How may I pray? How maist thou pray? As thy Lord hath taught thee, as thine Heavenly Master hath taught thee. Call upon God, as God;. Love God, as God. Nothing is better than hee, desire him, covet him. See how this princely Prophet calleth upon the Lord in an∣other

other Psalme, One thing have I desired of the Lord,* 1.33 that I will require. And what is this hee desires? Even that I may dwell in the house of the Lord all the dayes of my life: And to what end? To behold the beauty of the Lord. If then thou desi∣rest to be the Lover of God, with thy sinc••rest affections, and chastest sighes love him, like him, long for him, lan∣guish for him, than whom thou canst find nothing more joyfull, nothing more grace∣full, nothing more cheere∣full, nothing more diutur∣nall. For what more diutur∣nall, than what is sempiter∣nall? Doe not feare that hee at any time will fall from thee, who hath made thee, that thou shouldst not fall

from him. If then thou callest upon God as God, be secure, thou art heard; thy portion hath relation to that verse, He is very mercifull to all such as call upon him. Doe not then say, He hath not given me this. Returne unto thy heart, and discharge thy conscience, examine it, doe not spare it. If thou hast at any time called upon God for temporall benefits, assure thy selfe that therefore hee did not give them thee, be∣cause they would not profit thee. In this, Brethren, let your hearts be edified, your Christian hearts, your faith∣full hearts; lest yee fall into murmuring against God, by being discontented, when frustrated of your desires:

and in vaine it is to kick a∣gainst the prick. Make re∣course to the Scriptures. The Devill is heard,* 1.34 and the Apostle is not heard. How seemes this unto you? How are the Devils heard? They besought him that they might goe into the heard of Swine, and it was granted them. How is the Devill heard? He besought him, that he might tempt Iob,* 1.35 and it was suffered him. How is the Apostle not heard? Lest I should be exalted out of measure,* 1.36 through the abundance of revelations, there was given unto me a pricke in the flesh, the Messenger of Satan to buffet me. For this thing I besought the Lord thrice, that it might de∣part from me. And he said unto

me, my grace is sufficient for thee: for my power is made perfect through weaknesse. He heard him, whom he had disposed to damnation: and heard not him whom hee prepared to salvation. The sick patient asketh many things of his Physician: yet the Physician gives them not, hee heares him not after his will, but for his health. Make God then thy Physician: aske of him health, and hee will bee thy health: not only as out∣ward health, but as he him∣self is all health. Love not then any health beside him, but as thou hast it in the Psalme,* 1.37 Say unto my Soule I am thy Salvation. What is it unto thee what hee give thee, so he give himselfe un∣to

to thee? Now wouldst thou that hee give himselfe unto thee? What if that thou wouldst have hee will not give thee, that hee may give himselfe unto thee? Hee removes impediments from thee, that hee may enter in unto thee. Brethren, ob∣serve and consider what God gives here unto Sinners, and hence gather what hee keepes in store for his Ser∣vants. To Sinners that blas∣pheme him, hee gives daily the benefits of Heaven and Earth, hee gives fountains, fruits, health, children, wealth, abundance. All these goods things none gi∣veth but God. Hee that gives such things to the sin∣full, what thinkst thou stores

hee up for his faithfull? Doest thou thinke this of him, that hee who gives such things to the evill, reserves nothing in store for the good? yes truly, hee reserves not onely earth but heaven. Nay perchance, I speake of something too low when I speake of heaven: hee re∣serves himselfe who made Heaven. Beautifull is hea∣ven, but more beautifull is the Maker of Heaven. But (saist thou) I see Heaven, but I see not him. Thou hast eyes to see Heaven: But thou hast not as yet an heart to see the Maker of Hea∣ven. To that end came hee from Heaven to Earth, that hee might cleanse thine heart, whereby he might

bee seene who made Hea∣ven and Earth. But freely with patience expect salva∣tion. Hee knowes best with what medicines to cure thee: Hee knowes best how to cut thee, how to seere thee. Thou art become sick through sinne, hee comes not onely to cheere, but to cut and seere. Doest thou not see what paine men suffer under the hands of their Physicians, who promise unto them an un∣certaine hope of life? Thou shalt bee cured, saies the Physician, thou shalt bee cured if I cut thee. And this is but the promise of man, and promised to man. Neither is hee cer∣taine who speakes it, nor

hee who heares it: be∣cause hee speakes it unto man, who made not man, nor perfectly knoweth what may become of man: yet gives man credit to these words of man, who knowes not what becomes of man: hee submits his members unto him, hee suffers him∣selfe to bee bound, or some∣times unbound he is cut and seer'd: and perchance hee recovers health for a few dayes, yet after this short re∣covery of health, hee knows not when hee must dye; and perchance hee dyes while he is in cure, or perhaps hee cannot bee cured. But to whom hath God at any time promised, and deceived?

I••ius HorreoSu••••ma affluentia,Cujus cordi•• ScrinioSana Conscientia.

THE Christian Storehouse,

Rendred from Saint Augustine in his Tract upon the 64. Psalme, upon these words:

Wee shall bee satisfied with the pleasures of thine House, even of thine holy Temple.

WHat are those good things of the house of God? Brethren, let us suppose to our selves some

rich House, imagining it to bee stored with all good things, how plenteous it may be, what store of vessels of gold and silver there may bee, how numerous a family, what abundance of stock and store, in a word how the House it selfe may delight us with pictures and structures of marble, ar∣ched Roofes, curious Co∣lumns, specious Spaces, sumptuous Rooms: behold, such things are desired, but as yet out of the confusion of Babylon. Prune all these desires, O Citizen of Hierusalem, prune all these: if thou wilt returne to thine heavenly City, let not cap∣tivity delight thee. But if thou hast already begun to

goe out of Babylon, doe not looke behind thee, doe not loyter in the way. There want not yet Enemies to perswade thee to stay still in thy captivity and exile. Let not then the speeches of the wicked prevaile with thee. Desire the House of God, and desire the good things of that house: but not such, as thou usest to desire either in thine owne House, or in thy Neighbours or Patrons House. There is goodnesse of another nature in this House. What need wee to declare what those good things be of that House? Let him exp••esse them who singeth in his going out of Babylon: We shall bee satisfied with the pleasures of thine House. What

are those pleasures? Some∣times, perchance, wee ere∣cted our hearts to gold, to silver, and other pretious things: doe not seeke such, these oppresse, they doe not refresh. Let us here then me∣ditate of those pleasures of Hierusalem, those pleasures of the House of the Lord, those pleasures of the Temple of the Lord: because those pleasures which are of the House of the Lord, those are pleasures of the Temple of the Lord. Wee shall bee satisfied with the pleasures of thine House: Holy is thy Temple, wonderfull in righteousnesse. These are the pleasures of that House. Hee sayes not, thy holy Temple wonderfull in Pillars, won∣derful in Pictures, wonderful

in Marbles, wonderfull in gilded buildings, but won∣derfull in righteousnesse. Thou hast outward eyes, wherewith thou maist see marble stru∣ctures, golden statues: but within is the eye wherewith thou maist view the beauty of Righteousnesse: within, I say, is the eye wherewith thou maist view the beauty of Righteousnesse. If there bee no beauty in Righteous∣nesse, whence is it that the Righteous old man is lo∣ved? What may his body present to delight the sight? Hee presents crooked lims, a rugged forehead, an head whitened with hoary haires, weaknesse in all parts, full of aches and complaints. But, perchance, though this de∣crepit

old man delight not thine eyes, hee may delight thine eares. With what voyce? with what song? For though, perchance, while hee was young, hee sung well, all those ayres are decayed with age. For can the sound of his words pos∣sibly delight thine eares, seeing he can scarcely pro∣nounce his words through the dropping decay of his teeth? Yet if hee bee just, if he covet not that which is anothers, if hee out of his owne distribute to the ne∣cessity of others, if he admo∣nish discreetly, and under∣stand rightly, if hee beleeve sincerely, if hee bee ready for the profession of truth to bestow even his decayed

lims (for many have beene Martyrs when they were old) wee are moved to love him. But whence is it that wee love him? What good thing doe wee see in him with these eyes of our flesh? No∣thing. There is then a cer∣taine beauty of righteous∣nesse, which wee see with the eyes of our heart, and which wee love, and where∣with wee burne. What was it that begot so much love in men to these Martyrs, when their lims were piece∣meal•• torne by beasts? When their bloud wherewith their Corps were embathed, di∣stained all things, when their bowels were rent and shed abroad with the teeth of beasts, had the eyes any

objects but spectacles of hor∣rou••? What was there in them that could bee loved: but that in such a Shambles of torne members, there ap∣peared an unblemished beau∣ty of righteousnesse? These are the pleasures of the House of God; with these prepare thy self to be satisfied: but that thou maist bee herewith satisfied when thou commest thither, it behoves thee to hunger and thirst after it, while thou art a stranger: Thirst after this, huger after this, for these shall bee the pleasures of God. Heare that King to whō these things are spoken, who came to recall thee, and through himselfe hath made a way for thee, what sayes hee? Bles∣sed are they who hunger and

thirst after righteousnesse,* 1.38 for they shall bee satisfied. Holy is thy Temple, wonderfull in righ∣teousnesse. And doe not thinke, Brethren, that this same Temple is without you. Love righteousnesse, and ye are the Temple of God.

MAN His owne Foe.

WHat an Enemy is Man to him∣selfe? Hee sees above him, Hea∣ven, offering it selfe unto him; below him, Hell, threatning perdition to him; On Earth, hee sees no∣thing worthy his affecting. Friends hee observes, and hee finds them Shadowes of time: the best of their con∣stancy

cloaths it selfe with a seeming mourning, and clo∣seth all those glorious pro∣tests of Devotion and Service, with a teare-sacrifice to his Urne.

All those faire Monu∣ments of his discerning providence are razed; those undeserving Palmes, which afforded him applause, now closed. Those Annals of his care, to an unknowne po∣sterity recommended. Those precious vading houres, which well expended, might have gain'd him eternity, are so many Heralds to de∣blazon his vanity. Time hee had enough to estate him in immortality; but pleasure, honour, or earthly profit appea∣red such precious pearls in

his bleered eye, as hee could reserve few or no minutes for so inestimable a purchase, as the permanent possession of a future happinesse. Hee eyed that least, which would have cleared his eye-sight most: making that his Su∣preme Object, which should in Wisdome have beene his lowest Subject. He could not possibly affect ought more, than what conduced least to his spirituall improvement. Were he in company; those hee made choice for his con∣sorts, whose debauch't course had sprinkled a deepe tin∣cture on their fame: and had made them onely exemplary in that which deserved imi∣tation least. Did hee walke abroad; hee made no use of

those various objects, which might have diverted his eye from admiring the excel∣lence of the creature, to fix and inspheare it in the sole satisfying Contemplation of his Creator. Not the least sprig, seed, or grasse∣pile, but reteined in it a my∣sterious impression of so ex∣quisite an Artist: yet with what an easie contempt and per••unctory reflex, hee lookes on these, as if they dictated nothing to him but a vading vanity? Yet see, poore groundling! if some flourishing Meadow, faire Pasture, fruitfull Farme, or any other attractive object of sensuall profit present their sight and site unto him; with what a passionate interbreath

hee salutes these earthly ob∣jects, with a servile irregular wish; Oh that these were mine! Meane time, hee h'as more than hee enjoyes; and en∣joyes lesse peace, by ingaging his rough rubbish desires to every place. What an angling hee makes to catch that, which catcheth him most? Hee makes the Day his Pur∣veyor for the world; the Night his Remembrancer of his cares: So as, that very time which was allotted Man for rest, becomes his dis∣quiet.

If hee ayme at Honour, hee makes it his flame; and ne∣ver leaves it, till his ayry wings be singed by it. Se∣cure hee was before hee sought; but as one wearied

in the haven, he commits his unstear'd vessell to the dan∣gers of the Maine; where his Competitors bee those Pi∣lots which plash him; who never leave him, till they cause his Top and Top-galant to yeeld with dishonour; which, his unbounded spirit unable to brooke, becomes his secret Pioner.

When Pleasure seazeth his Fort; how long and tedi∣ous are those slow-running houres, which divide him from idolatrizing his light-affected Mistresse? What numerous fancies his delu∣ded imagination suggests to him; presenting to his in∣tranced Conceit, more moving Objects of imagina∣ry delight, than the loosest

Sibarite ever▪ yet enjoyed? Hee reteines a constant mo∣dell of her favour, feature, posture; but how light shee weighs in the Scale of honour, hee never dreames. Hee flat∣ters himselfe with the con∣ceit of her reply, upon the delivery of a set speech; far∣ced with farre more com∣plement, than ornament of art. Poore foole! How much a scattred or ravish'd favour transports him! Meane time, shee works on his fortune, while shee guls his guilded person with a seeming affe∣ction. Thus splitted in his fortune, hee becomes cashie∣red of his temporary favo∣rite. And now Time comes, and must needs draw his feature.

Heavens blesse me; how like a fleshlesse Starveling, this amorous Skeleton lookes! Hee, who once fed on fancy, longs after a more substantiall food to refresh his appetite.

Our two late Prophets talkt of Droughts and Plagues; and his incessant desire is by a petitionary way (for other∣wise his exhausted fortunes cannot worke, nor project him a course to subsist) that they would intercede (if their phanatick illumination would give leave) that the Drought of his seered liver might bee quenched, and the Plague of his purse cured.

Wee have now Epito∣miz'd Man to his full; and

discovered him to be the only occasion of his owne fall. Oh that hee would recollect himselfe! and consider from whence hee came, what hee is, and whereto hee must goe.

First, let him reflect upon the state of his earthly being; that weake contexture wher∣of hee is moulded; Next, what weake and infirme sup∣ports hee stands on; and how soone those shaking Bases shall decline, when ne∣cessitated Fate shall under∣mine them; Lastly, those miseries one mispent houre shall make him lyable to: when with ••ighes, and teares, and what not; hee shall pe∣tition for redemption of time, which want of time

will not afford him; nor all his powerfulst Advocates on Earth procure him; nor all his prayers and teares, be they never so plentifully ef∣fused, assure him.

O Man! Seeing then, Earthly Honor becomes acor∣roding Competitor to the Owner; ayme at that, which shall without corrivalship highly improve, and secure∣ly confirme the injoyer.

Seeing, Worldly wealth sates not the desire, but mi∣nisters fresh fuell to the pos∣sessor; addresse thy more e∣rected thoughts to that solec-sufficing and entirely-enri∣ching treasure, which shall cloze thy safely-confined de∣sires for ever.

Lastly, Seeing thou art so

much transported with the vading shadow of Worldly Pleasure; fix thy sole content on that absolute good, which transcends all extent: So shalt thou, who before wer't a Foe to thy selfe, be∣come a Friend to Him, who to redeeme thee, ingag'd himselfe.

TWO Devout Prayers, Or Meditations of F. Lewis of Granado, gathered forth of his Meditati∣ons in Spanish, and heereto annexed.

God forbid that I should re∣joyce, but in the Crosse of our Lord Iesus Christ, whereby the world is crucified to me, and I unto the world,

Gal. 6. 14.

To Christ Crucified.

WEe adore thee, O Lord Jesu Christ, and blesse thy holy Name, for that

thou hast redeemed the world by this thy Crosse. Wee give thankes to thee, most gracious Saviour, for that thou hast so highly lo∣ved us, and cleansed us by thy bloud from our sinnes: as likewise, for that thou hast offered thy selfe upon the Crosse for us, that with the most sweet smell of this thy most noble Sacrifice, in∣flamed with the fire of thy love, thou mightst recon∣cile GOD to us, and procure our peace with him. Blessed bee thou for ever, O Saviour of the World, O Reconciler of men, repairer of Angels, Restorer of Heaven, Tri∣umpher over Hell, Con∣querour of the Devill,

Authour of life, Destroy∣er of Death, and Redee∣mer of them, who sate in darknesse, and shadow of Death.

To the sacred mystery of the Crosse, by JESUS Sanctified: And to JESUS, who was on it crucified.

O Crosse,* 1.39 thou drawest hearts more powerfully unto thee, than the Adamant doth Iron••: Thou more clearly enlightnest our minds, than the Sunne doth mens eyes: Thou more vehemently infla∣mest our soules, than fire

doth coales. Wherefore, O most holy Crosse,* 1.40 draw mee unto thee powerfully: enlighten mee continually: inflame mee vehemently and vigorously, that my mind and cogitation may never depart from thee: Thou also, my good JESU, illuminate the eyes of my soule, that in this Crosse I may understand how to behold thee: to wit, that I may not onely con∣template those extreme sor∣rowes which thou sufferedst for my sake, and take com∣passion of them: but that I may also know, that the ex∣amples of those many and excellent Vertues, which thou heere exhibitedst, were to mee recommended, that they might by mee be imita∣ted.

Wherefore, O thou Tea∣cher of the World, O thou Physician of our soules, here doe I come to the foot of thy Crosse, she wing my wounds and sores unto thee: heale mee, O my God, and prescribe mee what I should doe. I acknowledge, and confesse, O Lord, that I am vehemently addicted to sensuall affections, and too great a Lover of my selfe, which selfe-love I perceive hindereth much my spiritual profit and proficience. So as, being oft-times ensnared either with my pleasures and delights, or deterred with the labour of fasting, I lose the benefit of pious and de∣vout exercises: with the losse whereof my salvation

likewise is endangered. This sensuality of mine is to mee very tedious, very grievous: for truly it desires at set houres to feast* 1.41 daintily and delicatly, it desires after din∣ners and suppers, to solace it selfe in discourses and de∣lights; likewise, to take the ayre, walke in gardens and arbours, alwayes affecting one recreation or other: but teach thou mee, O Lord, by thy example what I ought to doe. O with what confusi∣on, with what shame doe I conceive my selfe to bee cloathed, so often as I be∣hold, after what sort thou entertainedst that most deli∣cate, and most tender body of thine? In the midst of those anguishes and dolours

of thy most bitter death, thou ministredst to it no other repast nor receit, than that which was* 1.42 confectioned of gall, and vinegar, by those cruell and hatefull Apothe∣caries. And at that time, whose tongue, I pray thee, durst complaine of thy * 1.43 meat, that it was eyther cold or raw, and ill dressed, or too quickly, or slowly di∣shed, upon sight of that Table spread, O Lord, for thee, in that thy so great ne∣cessity? In stead of delights and discourses, which I seeke in my Suppers, and banquets, thou hadst the voyces of them, who with moving, and mowing, and wagging their heads, derided and blasphemed thee, saying,

* 1.44 Hey, thou that destroyest the Temple, and buildest it in three dayes. This was the musick, this the harmony of thy banquet. Likewise, when thou stuckst nailed hand and foot upon the Crosse, this was thy* 1.45 walking into the Garden. For albeit, thou hadst another garden, wher∣to thou retiredst after supper, yet was it not to walke in, but to pray in; not to refresh thee, but to shed thy bloud: not to delight thee, but to grieve, sorrow, and bee in the agony of death. What shall I say more of the rest of those refreshments of thy blessed flesh? My flesh requi∣reth a soft bed, a pretious weed, spacious and specious houses, but tell thou mee, O

my holy Love, what an one might be thy chamber? What thy house? What thy gar∣ment? Thy garment is na∣kednesse, and thy purple the * 1.46 habit of derision. Thy * 1.47 house is to bee conversant in publike assemblies, expo∣sed to the distemperatures of Sunne, and ayre; and if I seeke for any house of thine besides this, it is a stable for beasts. Foxes have their holes, and the Sparrowes of heaven their nests: But thou the Creator and Maker of all things, hast not whereon to* 1.48 lay thine head. O yee cu∣riosities and superfluities, how comes it to passe, that there is any place left for you among Christians? Either let us cease to be Christians,

or let us cast from us all these delights and superfluities: seeing our Lord and* 1.49 Master hath not only cast from him those things which were su∣perfluous, but even those things also which were ne∣cessary.

Now it remaineth, Lord, that I see what a Chamber thou hast. Tell mee, O sweet Lord, where it is that thou lyest, where thou sleepest at noone? I lay mee downe here at thy feet: teach mee, what I ought to doe. For this my sensua∣lity will not well relish a Sermon of thy Crosse. I de∣sire a bed soft and sweet, and if I awake at Prayer time, yet doe I suffer my selfe easily to bee overcome by sloth: I ex∣pect likewise a morning

slumber, that I may get rest for my head. But tell mee, O Lord, what rest thou hadst upon that* 1.50 bed of thy Crosse. When as leaning on the one side, thou wert wearied, how couldst thou rest thee on the other side, that thou mightst bee eased?

May not thine heart here burst? May not all thy sen∣suality here dye? O solace to the poore! O, shame to the rich! O strength to the penitent! O condemnation to the soft and delicate! Neither is JESUS CHRISTS bed for you, nor his glory for you.

O Lord, give mee grace, that after thy example I may subdue and kill my sensuali∣ty; but if not, I beseech thee,

that even this very moment thou wouldst take my life from mee. For it is not reasonable nor tolerable, that thou shouldst bee fed upon the Crosse, both with Gall and Vinegar, and I seek after delights, and most ex∣quisite dainties: Nor that thou shouldst ••ee so poore and naked, and I with such earnestnes hunt a••ter world∣ly riches, and so wretched∣ly love and affect them: Nor that thou shouldst have a* 1.51 Crosse for thy couch, and I seeke a soft bed, a pleasant chamber, and delight of the flesh.

Bee ashamed therefore, O my soule, when thou be∣holdest thy Lord, hanging upon the Crosse: Where

imagine him to bee* 1.52 prea∣ching unto thee, and re∣buking thee after this man∣ner.

I tooke for thee (O man) a Crowne of Thornes: Thou in con∣tempt of mee, wearest a garland made of Flowers. I for thee, stretched out my hands upon the Crosse: wilt thou reach thine forth to pleasures and dal∣liance? I dying, could not quench my thirst so much as with water: wilt thou seeke after precious Wines and Viands? I, both on the Crosse, as likewise all my life long, was full of reproaches, and sorrowes: wilt thou bestow thy time upon honours and pleasures?

I suffered my side to bee opened, that I might make thee even partaker of my heart: wilt thou have thine exposed and opened to vaine and peril∣lous loves?

A Short and fruitfull Confes∣sion of a Sinner un∣to God, for obtai∣ning Contrition.

O God of inestimable and eternall mercy, God of unmeasurable piety, God the Creator and Redeemer of mankind, who purifiest the hearts of such as confesse their sinnes unto thee; who releasest all such from the bond of iniquity, as accuse themselves before the sight of thy divine majesty: I be∣seech the power and depth of thy goodnesse with inward

groanes: that according to the multitude of thy mercies, thou wouldst grant mee to make a pure and sincere con∣fession before thee of all my sinnes, whereof my guilty conscience doth accuse mee. And that thou wouldst give mee true repentance for all such things as I have com∣mitted, in naughty thoughts, depraved cogitations, wicked consent, unjust counsell, in concupiscence and uncleane delights, in evill and hatefull words, in malicious works, in my seeing, hearing, ta∣sting, smelling, and touching. I truly even in all my mem∣bers doe conceive my selfe guilty above measure: be∣cause, as the starres of heaven, and sands of the Sea; so doe

I know my sinnes to bee in∣numerable. But to thee, Lord, who knowest all se∣crets, and who hast said, Thou desirest the repentance of a Sinner, doe I reveale all the secrets of my heart, accusing my naughtinesse, and my many and very great sinnes, which I have com∣mitted before the eyes of thy fearefull Majesty, all my wretched life long, especial∣ly these (here for the better increase of thy devotion and spi∣rituall compunction, maist thou particularize some of thy grievouser Sinnes) with all those my evils, which are open and manifest, O God of mercy, in thy sight. And now, O most graci∣ous LORD, looke upon

mee and have mercy on mee, and give unto mee a fountaine of teares and re∣mission of all my sinnes, through thy free mercie, and that with inward con∣fession of heart, and affe∣ction of desiring remission, seconded with so sincere a Confession. Rectifie and reforme in mee, O most loving Father, whatsoever is depraved in mee, either in word, deed, thought, through my owne impie∣tie, or the Devils subtil∣tie; and by joyning mee a member to the unity of the Church, make mee partaker of thy Redemption; and admit mee to the Sacrament of blessed reconciliation, as one who hath no confi∣dence

but in thy mercy and compassion.

A Confession of Sinnes; by Blessed Augustine.

O Mercifull, pitifull, great and terrible God: I confesse unto thee my sins; to thee, to thee, doe I dis∣cover

my wounds: for thine ineffable goodnesse bestow a Salve on mee. Thou, O most mild Lord, vouchsafedst to say: I desire not the death of a sinner, but rather that hee may turne from his wickednesse, and live. I confesse, that my life is in thy sight wicked and crooked, that my life is falling into the lake of mi∣sery, and my Soule perishing in my iniquities. Lust, sin∣full delight, naughty works, wrath, prid••, impatience, malice, envy, gluttony, ebri∣ety, theft, rapine, lying, perjury, scurrility, foolish speaking, murmuring, de∣traction, ignorance, infide∣lity, distruct, negligence of Gods Commandements, as contagious glagues have

slaine my Soule. Mine heart and lips are polluted. My seeing, hearing, tasting, smelling, and touching have enfeebled my Soule with sinnes, and I am wholly lost as well in my cogitation, as action. I beseech thee, O my Lord God, whose mercy hath no end, draw mee unto thee, as thou drewest that sinfull woman. As thou gavest grace unto her, not to cease from kissing thy feet, washing them with her teares, and wiping them with her haires: so graciously vouch∣safe to grant unto mee, that according to the greatnesse of mine iniquities, thy great love may bee in mee, that for thine unmeasurable pie∣ty, thou maist forgive mee all

my sinnes. Bestow on mee pardon for evils past, conti∣nence for evils present, and cautelous prudence for evils to come: Grant mee, I be∣seech thee, before I dye, most fully to obtaine thy mercy: and suffer not my dayes to bee ended, till my sinnes bee pardoned, but as thou wil∣lest and knowest, have mercy on mee, Amen.

A PRAIER before the holy Communion.

HAile, O most holy flesh and bloud of Christ, wherereof I am made parta∣ker in these visible Elements. Haile O thou highest sweet∣nesse, who knowest no lo∣sing, takest away all loathing, destroyest death, restorest life. Haile thou blessed food, which leadest thine Elect from the exile of this World to their Country. Haile thou happy Sacrifice, which art offered upon the

Altar of the Crosse, to God ••he Father, for the whole burden of our sinnes. Haile thou Manna more white than snow, more sweet than honey, more precious than all gold. Take from mee, I beseech thee, O good Shep∣heard, mine iniquities: that with a purified heart and spirit, I may deserve to taste these Holy of holiest. Let this venerable Sacrament bee an impregnable Safeguard to mee against the deceits of the enemy: that fed with this wholesome Viand, I may passe the slippery wayes of this life, in a blamelesse conversation, and come un∣to thee, the Bread of life, and the true Lord of An∣gels, without any hinde∣rance

of the Devils subtilty or malice. O Lord heare mee, bee pacified with mee, attend mee, and tarry not from mee, O my God, for thy goodnesse sake. For none can bee worthy of so great a mystery, unlesse thou, ô Omnipotent God, make him worthy, Amen.

A PRAIER OF Th. Aquinas, to be said after cele∣bration of the holy Communion.

I Give thankes to thee, O holy Lord, Omnipotēt Father, Eternall God, who hast vouchsafed to refresh me thy grievous sinner, and un∣worthy servant, for no de∣serts of mine, but for thy sole mercy sake, with the pre∣cious Body and Bloud of

thy Sonne our Lord JESUS CHRIST. And I beseech thee, that this holy Com∣munion may not bee of guilt to mee unto condemnation, but a soule-saving intercessi∣on of remission and consola∣tion. Let it bee unto mee the armour of faith, and the shield of good-will. Let it bee unto mee a removing of my vices, a rooting out of lust and licentiousnesse, an increasing of Charity and Patience, Humility and O∣bedience, and of all Vertues. Let it bee a strong defence a∣gainst all mine Enemies, as well visible, as invisible; a perfect quieting and compo∣sing of my motions, as well carnall as spirituall: a con∣stant cleaving in thee, the

one and true God: and a happy consummation of mine end. And I beseech thee, that thou wouldst vouchsafe to bring mee thy most unworthy ••inner, to thatineffable Banquet, where thou with thy Sonne and holy Spirit, art true light, full satiety, sempiternall joy, consummate gladnesse, and perfect felicity to thy Saints: Through the same Christ our Lord, Amen.

Another Praier of S. Bonaventure.

O Most sweet Lord JESU, trans∣pierce the mar∣row and bow∣els of my soule, with the most sweet and wholesome wound of thy love; with cleare, sincere, and most holy Apostolicall Charity, that my soule may languish, and melt alwayes with the onely love and de∣sire of thee; Let her long and faint af••er thy Courts; Let her desire to be dissolved, and to be with thee. Grant, that my

soule may hunger after thee, the bread of Angels, the re∣past of holy soules, our dayly bread, super-substantiall, ha∣ving all pleasantnesse of taste, and all delight of sweetnesse: May mine heart alwayes hunger and feed on thee, on whom the Angels desire to looke, and with the sweet∣nesse of thy taste, let the bowels of my soule be filled: May shee alwayes thirst after thee, the fountaine of life, the fountaine of Wisdome and Knowledge, the foun∣taine of eternall Light, the streame of pleasure, the ful∣nesse of the house of God: May shee alwayes looke a∣bout for thee, seeke thee, finde thee, draw towards thee, come to thee, meditate

of thee, converse with thee, & doe all things to the praise and glory of thy name, with humility and discretion, with love and delectation, with facility and affection, with perseverance to my dissolution: And bee thou alwayes my onely hope, my whole trust, my riches, my de∣light, my joy, my gladnesse, my quiet and tranquillity, my peace, my sweetnesse, my per∣fume, my solace, my meat, my repast, my refuge, my succour, my wisdom, my portion, my possession, my treasure, wher∣in my mind and mine heart may be alwayes fixed, groun∣ded, and unmoveably roo∣ted. Amen.

A PRAYER for all Judges, and Justiciaries.

O Almighty God, who judgest ini∣quity in equity, and doest in∣scrutable things: Thou, who weighest the mountaines in a balance, and wilt bring the Iudges of the Earth to judgement: Direct their understandings to dis∣cerne

what is right, give them courage and resolution to doe what is right. Give them wisdome in their waies,* 1.53 faithfulnesse in their works, uprightnesse in their walkes. Remove from them covetousnesse; and let it bee their ambition to ad∣vance thy glory. Let nei∣ther rewards bee in their hands, nor revenge in their hearts. Take from them all drousinesse and dulnesse, all security and remisnesse. Im∣print in their hearts a feare of thy name, a reverence to thy throne, and in all their judgements a sweet attem∣prature of me••cy and judge∣ment. Make them tremble when they call to mind whom they personate; and

imitate thee in being com∣passionate. Let not the Or∣phans prayers, nor the Wi∣dowes teares be unremembred: seeing these are bottled up by thee, let them not bee de∣spised by them that represent thee. O let righteousnesse drop upon the Earth, that as dew falleth upon the grasse, so every flowry border of this thine inclosed garden, may bee watred by the dew of thy grace. Suffer not this Iland to mourne, nor her People to grone, because of injustice, oppression, and wrong. Put an hooke in the nostrils of all such imperious Iudges, who take thy Law in∣to their mouth, and hate to be re∣formed. As for those, who turne Iudgement to worme∣wood,* 1.54

and leave of righteousnes in the Earth. These, who buy the poore for silver,* 1.55 and the needy for shoes. These▪ that put farre away the evill day,* 1.56 and ap∣proch to the se••te of iniquity: The Lord will be avenged of them: Hee will mite the great house with breaches,* 1.57 and the lit∣tle house with clefts. But re∣move these judgements from thine Israel, O God: May no corruption raigne in her Pa∣laces, nor iniquity in her pathes. May a Zeale of thine house, a feare of thy name, a love of piety, an hate to par∣tiality, seize upon the hearts of all Iudges and Iusticiaries in this Kingdome, that they may execute their places without respect of persons, and afterwards raigne with

those three individuate Persons, GOD the Fa∣ther, GOD the Sonne, and GOD the holy Ghost, Trinity in Unity, and Unity in Trinity, to whom bee all Glorie,

Amen.

A Prayer for Peace or tranquillity of Mind.

GRacious God, who art a God of peace, and hast pronounced a blessing upon those who make peace, give mee that which thou blessest, that I may enjoy what thou lovest, embrace that which thou approvest, affect that which thou com∣mendest, possesse that wherin thou delightest. Thou know∣est that debates, variance, and contention doe distract our devotion, distemper the

affection, disquiet every good motion, disturbe every pious intention. Grant ther∣fore, I beseech thee, that these differences to which I am ingaged, or may hereafter bee intangled or inthralled, be to the glory of thy great name, the preservation of mine honest repute and fame, and quiet of my af∣faires, peaceably composed. Cut out of mee towards my family all severity, towards my familiars all disloyalty, towards my Neighbours all extremity. Grant mee peace of mind in my living, peace of conscience at my dying, and after death that peace which passeth all understan∣ding. Cause all tumults of the flesh to cease in mee, all

immoderate affections to de∣crease in mee, all inordinate motions to dye in mee. San∣ctifie my heart, purifie my mind, direct my spirit, erect my faith, correct my life. Re∣move from mee all occasions of difference, that I may find quietnesse of conscience. Grant that I may sow the seed of righteousnesse, walke in the wayes of holynesse, make profession of my faith with all singlenesse, that I may come to the possession of happinesse. Let mee seeks peace and ensue it, Love thy Law and pursue it, reforme thine Image and renue it. Suffer not the tempests of this world to dismay mee, the errors of this life to per∣plex mee, or the terrors of

death to appall mee. I know, O Lord, affliction to bee bit∣ter to him that suffers it im∣patiently; but sweet to him that suffers it constantly. Thou provest those thou lo∣vest, and afflictest those thou affectest. Affliction then can∣not be bitter, when it maketh us better. What though dis∣grace obscure mee, wrongs inure mee, reproach impeach mee, injuries presse thicke upon mee? I am made strong through him to beare them, who bore the Crosse for me, suffered all dishonour for mee, shed his bloud for mee, lost himselfe to finde mee, be∣came sold to redeeme mee, racked upon the Crosse to reach mee a Crowne, climing Mount Calvarie, to mount

mee to glory. O make mee then ready in my suffering to imitate thee my Saviour! Though warre assaile mee without, give mee peace within. Humble my Spirit, that I may bee of that tem∣per, as I may still reflect up∣on the Image of my Saviour, that living in his feare, I may dye in his favour, Amen.

Of the presence of the Conscience in every place: Gathered out of Saint Bernards Meditations. Cap. XIII.

I Cannot conceale my sinnes: be∣cause whither soe∣ver I goe, my Con∣science is with mee: carry∣ing with her whatsoever I have laid up in her, bee it good or evill. Shee keepes for mee living, shee renders

to mee dying, whatsoever shee hath received from mee, to bee laid up in her, or kept by her. If I doe well, shee is present, or if I seeme to doe well, and thence become proud, shee is present like∣wise. Shee is present with mee living, shee followes mee dying, every where is there inseparable confusion for mee, according to the quality of that which is laid up in my Conscience by me. Thus, thus, in mine owne house, and from mine owne family have I accusers, wit∣nesses, Judges, and tormen∣tors. My Conscience doth accuse mee, my memory is a witnesse against mee, Rea∣son is my Judge, Will my Prison, Feare my Tor∣mentor,

delight my tor∣ment.

For so many as there have beene of evill delights, so many there shall bee of sharpe and painfull tor∣ments: for thence are wee punished, whence wee are delighted.

A considerati∣on right pithy, pro∣fitable, and proper, to inforce in us a more serious Meditation of the former.

WHither then wilt thou fly, O miserable soule, or where wilt thou make thy retire? Neither to the East, nor to the West, nor to the desart Mountaines. Fly thou maist, but escape thou canst not. Woe is mee, what a day of terror will that bee, when thou shalt finde no place to secure thee, no

friend to speake for thee, no meanes to reprive thee, all to reprove thee, none to re∣lieve thee. When Adam must bee brought from his bushes, and Sarah from be∣hind the doore, and man shall say to his Conscience, ••s Ahab said to Elias, Hast thou found mee, O mine Enemy•• Poore guilty soule, though ••hou shouldst fly from the Field to the City,* 1.58 from the ••ity to thy House, from thy House to thy Chamber, yet wouldst thou finde no rest. For there, even there, where ••he wals inclose thee, priva∣cie seemes to secure thee, the Curtaines of the Night to obscure thee, yet there will thy surcharged Consci∣ence accuse thee, thy Memory

witnesse against thee, the rule of Reason judge thee, thy Will imprison thee, Feare torture thee, Delight torment thee. Miserable Creature, where pleasure becomes a torture, delight a torment! Alas! if thou hadst none without thee to hunt thee, thou hast one within thee will haunt thee, afflict thee, affright thee, though none should pursue thee:* 1.59 The wic∣ked flee when none pursueth. O cast thine eye upon thy selfe, and see if thou bee not one of this number. What hast thou done during thy way∣••aring in this vale of misery, that might deserve the least drop of Gods mercy? What sinnefull motion hast thou not admitted? what sensuall

action not committed, what spirituall direction not omit∣ted? Behold thy state in sin conceived, by sinne decei∣ved, and into Satans family received! Thou hast sur••e∣ted in the delights of sinne, and estranged thy thoughts from the joyes of Sion. Thou hadst rather enjoy the plea∣sures of sinne for a season, and to the slavery of sense subject the Principality of reason, than by contempt of Earth lay thee a sure foun∣dation in heaven. Miserable soule, what will become of thee, when these earthly joyes shall bee taken from thee, when these time-suting friends which seeme to love thee, shall leave thee, and by reason of that corrupt shell

wherein thou sojournest, shall loath thee? When left to thy selfe, and through an∣guish of spirit well neare be∣reft thy selfe, thou sh••lt call for comfort, but none will come neare thee; for one of thy many fri••nds, but none will heare thee; for one mi∣nutes rest, but none will ease thee; for the least hope of comfort, but none will cheere thee. Where canst thou looke, and not finde new objects of grie••e? If to Heaven, see how thy sinnes have incensed it; if to Earth, see how thy example hath defil'd it; if to Hell, see how thy sinnes purchase hath de∣served it! What hast thou to plead for thee? What suc∣cour, what shelter to secure

thee? Alas! now thou art to bee presented before a Judge, who is upright, and will not bee bribed; who is all-seeing, and will not bee blinded; who is equally min∣ded, and will not be bended. Forged oathes cannot de∣lude him, personall respect deprave him, hireling Advo∣cates by perswasion draw him, or powerfull Poten∣tates by countenance ore∣awe him. The Judges of the Earth shall bee judged by him; and the Kings of the Earth shall tremble before him. O what will become of thee (sinne-soiled soule) in these straits of extremity, these intricate mazes of mise∣ry! Poore thou art, and who will enrich thee? naked of

good workes, and who will cloath thee? Hungring af∣ter this world, which cannot feed thee; thirsting after ho∣nours, which cannot fill thee. O how long hast thou preferred the prodigals huskes of vanity, before the delitious viands of eternity? How long hast thou turned in thy bed, like a doore on the hinges, promising thy selfe se∣curity, when nothing was farther from thee? O reflect upon thy misery, and im∣plore gods mercy! Even that God, in whose sight the very Heavens are uncleane, such is his purity. That God, which came not to call the righteous, but the sinner to re∣pentance, such is his piety. Art thou sick? Yea sin-sick,

soule-sick.* 1.60 Teares are the best Electuary to cure this de∣sperate malady. The* 1.61 penitents brine is the Ange••s wine. When Sinners weepe, An∣gels rejoyce: for right well they know, that they which Sow in teares, shall reape in joy. Bee a Turtle then in thine heart, passionatly throbbing; a Pelicane in thy brest, com∣passionately piercing; an Hart in thine eyes, incessant∣ly weeping; a Swan in thy voyce, deaths Elegy singing, a Philomel in thy note, for thy lost chastity ••ighing▪ a Crane in thy life, circumspectly watching. O shut, yea spee∣dily shut, I say, thine eyes from vanity, that the Ob∣jects of Heaven may onely delight thee; shut thine

eares from levity, that the subject of vertue may invite thee; shut all thy senses from the deluding motives of sen∣suality, that reason may bee thy guide, the love of God thy goad, Heaven thy goale, peace of conscience thy crowne of glory. Shut the doore of thine inner Chamber, and there poure out thine heart to Gods honour: where repo∣sing, and from the world re∣tyring, thou maist thus in∣voke him, thus invite him.

Let nothing bee unto mee (I beseech thee) pleasant without thee, nothing sweet, nothing specious, nothing appeare unto mee without thee precious. Let all things appeare vile unto mee without thee.

Whatsoever is contrary to thee, let it bee displea∣sing to mee: and let thy good-will and pleasure, be my indeficient desire and endevour. Let it irke mee to rejoyce without thee, let it delight mee to re∣joyce with thee, and weep with thee.* 1.62 O good JESU, if it bee so sweet to weep for thee, how sweet is it to rejoyce for thee?

Thus to meditate, is to recrea••e thy wearied soule in the greene pastures of spirituall com∣fort; to bath thy panting soule in the pure chrystalline streames of eternall solace; to refresh thine hungry spirit with Heavenly Manna; to tune thy voyce to an holy Hosanna. Oh then, leave to

love the world before thou leave the world. Redeeme the time, because the dayes are evill. Avoid the occasion, lest thou become void of reason. Examine thy wayes, thy words, thy works. Subtract an houre from thy sleeping, to adde to thy praying. Mans security is the Devils op∣portunity. Watch therfore, for thou knowst not when the Theefe will come. The holy Hermit S. Ant••onie, who became first professor of an Eremiticall or solitary life,* 1.63 when he had read that divine sentence of holy Scripture, —Goe and sell all that thou ••••st, presently conceiving it to be meant by him, hee did so.* 1.64 Goe and doe thou likewise. Follow thy sweet Saviour in

a devout contempt of the world, from the Cribbe to the Crosse, from mount Olivet to mount Calvary, and from the tree of his Crosse, hee will reach thee a Crowne of glo∣ry. Follow, I say, with fer∣vour, the steps of thy Savi∣our. Say with holy Hie∣rom,* 1.65

It my mother should hang about mee, my father lye in my way to stop mee, my wife and children weep about mee, I would throw off my mother, neglect my father, contemne the la∣mentation of my wife and children, to meet my Sa∣viour, Christ Jesus. My heart is ready, my heart is ready, doe what thou bidd••st, and bid what thou wilt.

But above all things, that thou

maist bee at peace with thy Maker, and more gracious in the sight of thy Saviour, make the Evening the dayes Calendar: Say to thy selfe; O my soule, what hast thou done to day?* 1.66 What sinne hast thou healed in thee? where∣in was God honoured by thee? How hast thou in∣creased or decreased, profi∣ted or failed? Doing thus, thy Conscience shall not ac∣cuse thee, but defend thee; thy Memory shall not wit∣nesse against thee, but for thee; thy Reason shall bee a Judge to acquit thee, not condemne thee; thy Will shall not restraine thee, but free thee; no Feare shall affright or come nye thee; no Delight shall torment

thee; but as thy delight was in the Law of the Lord, ••o thy delight shall bee in the House of the Lord for ever.* 1.67 Even so come Lord Iesus, come quickly.

Upon these Miscel∣lane Meditations, with other mixt Subjects, con∣teined in this precedent Tract; A clozing Sonnet.

MOrall mixtures or Divine, Aptly cull'd and couc••••d in order, Are like colours in a shrine, Or choice flow'rs set in a border, Or like dishes at a Feast, Each attended with his sallet, To delight the curious Guest, And give relish to his palat.

Store of colours, they are meet, When wee should ones picture take, One choice flow'r bee't neere so sweet, Would no pleasing posie make, One Dish be it neere so precious To the Sent or to the Tast, Though at first it seeme delicious, It will cloy the Sense at last.

Here are Colours permanent, Objects which will cheere the eye, Here are Flowers redolent, Which will bloome and never dye, Here are Dishes of delight, (Such delights can never cloy) To renew the appetite, And to new-revive your joy.

Muse not then, if here you see In this various Worke of mine, Such a mixt variety, Sorting with this hum'rous time:

Though the Sunne shine in our Sphere, Cloud or Night invelop it, But the Sunne shines ever here, Darting forth pure rayes of wit. Now the fr••uit I wish to gaine, Is your profit for my paine.

FINIS.

A reply to a rigid Precisian, ob∣jecting, that flowers from Romish Authors extracted, became lesse wholesome and divinely redolent.

SIr, it was your pleasure positively to conclude tou∣ching Flowers of this nature, that they lost much of their native beauty, vigour and verdure, because called from a Roman bor∣der: wherein I referre you

to that sententious Poet, to returne you answer.

Flores qui lambunt terrae vapores, Non magis tetros referunt odores, Nec minus suaves redole••e Flores, TIBRIDIS oris.

Which I have thus rendred in true currant English, fea∣ring lest that Latine metall might disrelish your more queasy palate.

Flow'rs which doe lick up from the Earth a vapour, Yeeld to the nosthrils ne're the w rser savour, Nor bee those Soo••s lesse redolent in odour Which gro•• by TIBER

Notes

• * 1.1

  In that he was inno∣••ent, he be∣came more sensible of torment.
• * 1.2

  O Sacred∣Secret my∣stery, requi∣ring of us no curious discussion, but serious devotion!
• * 1.3

  He is dead in trespasses who liveth not in the re∣membrance of Christs Passion, by washing his precious wounds with pious teares of holy com∣passion.
• * 1.4

  Three ••••n∣gular pre∣cepts of Christian imitation.
• * 1.5

  Christs counsell.
• * 1.6

  The way by the Crosse, is the way to the Crown••••.
• * 1.7

  The Chri∣stians Lad∣der, condu∣cting him to Christ his Saviour.
• * 1.8

  The Chri∣stians Signet with his Posie.
• * 1.9

  Med••tati∣on of Christs Sacred Pas∣sion, a so∣veraigne re∣ceit against Satans temp∣tation.
• * 1.10

  A Chri∣stians Philo∣sophie.
• * 1.11

  The terror of the last judgement.
• * 1.12

  A most comfortable Conclusion.
• * 1.13

  Mat. 26.
• * 1.14

  Luke 12.
• * 1.15

  Imperator noster Chri∣stus eum ho∣stem vicit, qui adhuc omnes Impe∣ratores stra∣vit. Miscell. Theor. Itin.
• * 1.16

  Psal. 36.
• * 1.17

  Exod. 3.
• * 1.18

  Psal. 101.
• * 1.19

  Psal. 102.
• * 1.20

  Psal. 33.
• * 1.21

  Galat. 5.
• * 1.22

  I Cor. 15.
• * 1.23

  Psal. 36.
• * 1.24

  Mat. 5.
• * 1.25

  Malac. 4.
• * 1.26

  Wisd. 5.
• * 1.27

  I Cor. 4.
• * 1.28

  Colos. 3.
• * 1.29

  2 Reg. 7.
• * 1.30

  Psal. 39.
• * 1.31

  Prov. 1▪
• * 1.32

  Psal. 13.
• * 1.33

  Psal. 26.
• * 1.34

  Matth. 8.
• * 1.35

  Job 1.
• * 1.36

  2 Cor. 12.
• * 1.37

  Psal. 34.
• * 1.38

  Mat. ••.
• * 1.39

  No fire gives quic∣ker heat to heath, than Christs Crosse to mans heart. No fire works more upon combu∣stible mat∣ter, than the wood of the Crosse on a pliable na∣ture.
• * 1.40

  Meaning by this Materi∣all wood of the Crosse of Christ, tha•• Spi••ituall Wo••d of Life, Chr••st Jesus ••hanging on the wood of the Crosse.
• * 1.41

  Delicacy the Devils darling.
• * 1.42

  Christs confection.
• * 1.43

  Christs re∣fection.
• * 1.44

  Christs Musique.
• * 1.45

  Christs Perambula∣tion.
• * 1.46

  Christs habit.
• * 1.47

  Christs house.
• * 1.48

  Christs repose.
• * 1.49

  Christs conversati∣on, our imi∣tation.
• * 1.50

  Christs bed.
• * 1.51

  Christs c••adle a Cr••bbe, his couch a Crosse.
• * 1.52

  Christs Sermon upon the Crosse.
• * 1.53

  In ore grati∣am, in more ••aga••iam••, in 〈◊〉〈◊〉 sola∣tiu••••.
• * 1.54

  Amos 4. 7.
• * 1.55

  Ibid. 8. 6.
• * 1.56

  Ibid. 6. 3.
• * 1.57

  11.
• * 1.58

  August. in Enar. s••p. 45. Psalm.
• * 1.59

  Prov. 28. 1.
• * 1.60

  Electrum l••chry••a∣rum, Electu∣arium ani∣marum.
• * 1.61

  Lachrymae peccatorum, sun•• vinum Angelo••um. Bern sup. Cant. My•• rham oculoru•• di∣ci••••us me ru•• Ange∣lorum.
• * 1.62

  Anselm.
• * 1.63

  Damas. in Hi••t. Barlaam.
• * 1.64

  Luke 10. 37.
• * 1.65

  Licot sparso ••••ine, s••is•• is vestibus, ube∣r•• quibus ••e nutrierat, m••ter ostēda••, li••••t in li∣mine pa••er jaceat, per contemptam matrem, per calcatum pa∣trem, perge siccis ••culis, & ad vexil∣lum Crucis ev••la.
• * 1.66

  Hieroh.
• * 1.67

  Rev. 22. 20.