Meditations collected and ordered for the vse of the English colledge of Lisbo by the svperiovrs of the same colledge.

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

1. COnsider first, that to frame in our vn∣derstanding an image or Idea of God Almighty, vvee must proceede, as a painter vseth to doe, vvhen he intendeth to paint or draw any perfect image or picture: for first, he seeketh our from all parts, tempereth and pre∣pareth the purest and rarest colours of all sorts, that he can; then vvith his best skill and finest pensill layeth them on vpon a smooth table, vn∣till by little and litle he bring his intended vvor∣ke to perfection. So must vve, casting the eyes of our consideration through out this vvhole visi∣ble vvorld, gather vp all the rare colours or per∣fections, the diuine prouidence and goodnes hath imprinted in it; and vvith curious labour lay them vpon the table of our vnderstanding; to-vvit the cho••cest perfections of all creatures, vvithout the drosse and imperfections, that run∣ne mixed in them. And vvee shall find a double Idea of our greatest God; the one, In ordine ad se; in relation to himselfe; Tovvit that he is, a subsistent being, life, beatitude, eternity, good∣nes, beauty, vvisedome, power, sanctity &c. the other, In ordine ad creaturas, in relation to

creatures; a Creatour, Conseruer, Gouernour. Father, King, Sauiour, Glorifier &c. and all these most refined, most pure in him, vvithout the least imperfection.

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

2. Consider secondly, and raise thy thoughts a degree higher; for this first draught is but grosse and corpulent: seeke out therefore vvith thy vnderstanding all the celestiall and superna∣turall gifts of grace and glory of all the Angells and Saints both of heauen and earth; the soa∣ring vvits of C••erubins, the flaming breasts of Seraphins, the longanimity of the Prophets, the power and vigour of the Apostles, the fortitude of Martyrs, the purity of Uirgins, the patience of Confessours &c. but aboue all, vvhat perfe∣ctions soeuer are contained in the two modells or abridgements of the diuinity; towit in the humanity of Christ and his B. Mother; rumi∣nate & pause on as many of them, as thou canst; and at length looking vp from vvhence these ri∣uers flow, thou shalt find that great & boundles Ocean of the Diuinity, flowing & ouer flowing Totius faciem Paradist; the face of all Paradise; concentricating in the indiuisible point of his owne being, the quintessence of those perfe∣ctions, vvhich his liberall goodnes hath disper∣sed:

vvhere againe no imperfection hath admit∣tance; and the excesse so great, that hence our B. Sauiour sayd, Nemo bonus uisi solus Deus. No∣ne is good, but onlie God.

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

3. Consider thirdly, how Deus est illud, quo maius cogitari non potest; God is that, then which nothing can be thought greater; nothing higher, seeing therefore, that mans vnderstanding can mount to conceiue him euery vvay infinite, eue∣ry vvay immense, vvithout end or limitation, it followeth that he is really so in himselfe; for o∣therwise mans capacity vvould be greater, than the Being of God; that is, the brooke higher than the springs the cre••••ure greater, than the Creatour. Hence it followeth that his Being is infinite, independent of al••, and all depending of him: that he is eternall vvithout beginning or end, variety or mutability: that his greatnes is immensity, comprehending heauen and earth, like a granie of sand, and he comprehended of none: that his marefty is terrour it selfe, in whose presence the earth doth quake, and the pillars of heauen doe tremble: that his power is ommpo∣tency, doing vvhat he please, and his evill resi∣sted by none: that his iustice is in rigour infi∣nite,

not sparing his dearest friends, nor highest Seraphins, if they offend him: finally, Vsque∣quaque magnificus, terribilis; & quis poterit stare in conspectu Dei huius? On all sides magni∣ficent and terrible, and vvho can stand in the sight of this God?

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

4. Consider fourthly out of the same princi∣ple, the more louely and delightfull attributes of our good God; and thou shalt finde them all, I may vvell say, more then infinite: infinite is his vvisedome, to vvhose sight are present all possible things; infinite his prouidence, stretch∣ing from the highest Angell to the smallest lea∣fe, that falleth from the tree: infinite his truth ••••verity, impossible either to deceiue or be de∣ceiued: infinite his amorous and radiant beauty, on vvhich feed and surfet all creatures, and he himselfe: his riches and glory haue no bound, Gloria & diuitiae in domo eius: Glorie and riches in his house: his sanctity more cleare, then a thousand Chrystals: his clemency, benignity, noblenesse, liberality &c. Quibus maius cogitari non potest. Then vnhich greater can not be ima∣gined. But his goodnes, his sweetnes, his loue;

his mercy, Super omnia opera etus; aboue all his vvorkes; infinitely surmounting all imagina∣tions: his goodnes it is, that maketh him poure himselfe out so vpon his creatures, Et solem suum facit oriri super bonos & malos: and ma∣keth his sunne to rise vpon Good, and bad; his sweetnes it is, that rauisheth the soules of all, that treat vvith him: his loue it is, that cheri∣sheth his little one more than the tenderest Fa∣thers or mothers: his mercy it is, that so oft for∣giueth, and so patiently suffereth all sort of sin∣nes and iniquities: finally our God is Undique speciosus & totus desiderabilis. Most beautifull, and most to be desired.

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

5. Consider fifthly, how hauing brought in∣to this Idea of thy God all the refined perfe∣ctions of nature, grace, and glory; and placed in all these an infinite eminency, Qua maior cogit ari non potest; then vvhich a greater can not be imagined; yet thou art infinitely short, of vvhat God is in himselfe; and therefore striue no further vvith conceits or inuentions; but reflect and behold at leasure, and as it vvere at a stand, the picture thou hast already framed: as simple men vse to gaze at a sight, they vnder∣stand not: behold, I say, and gaze vvith humble simplicity on this vast Ocean of Maiesty, of greatnes, of beauty, of sweetnes, of povver. of

wisedome, of soueraignety &c. and presently opening: all the wings of thy affection, poure forth thy soule in loue, prayse and ioy: loue, my soule, this Summum bonum, this chiefest good, this vnicum amabile; this onlie thing to be loued: and seeke no more abroad by scantlings, what here thou hast and mayst still enioy altogether: prayse, my soule, this sole object of prayse & honour; inuite all the Quires of Angells and Saints to sing Canticum nouum Domino; A nevv Canticle to our lord; and answer thou with a lowly Amen: reioyce & congratulate with him, that he is, as he is, euery way insinite, euery way boundlesse in his perfections.

Conclude carefully to preserue in thy heart & memory this liuely image of thy God; let nei∣ther sinne blot it euer out of thy heart; nor vai∣ne fancyes of creatures blemish or obscure it in thy memorie: Intus est bonum tuum, ne foris queras. Thy good is vvhithin thee seeke it not vvithout.

6. Consider sixthly, or rather conclude out of the former considerations, to harken to and follow the counsell of our B. Sauiour; Perfecti estore sicut Pater vester caelestis perfectus est: Be you perfect, as alsoe your heavenlie Father is per∣fect: and of his Apostle; Vt simus imitatores Dei sicut filij charissimi. That vve may be follovvers of God as mest deere children. Wee haue seene how our great God doth with infinite aduantage fill vp all the names & titles, wee can giue him; so that when wee call him good, wise, powerfull

&c. he is not onely fully, but infinitly good, wise, and powerfull: thus in proportion may and must wee comply vvith the names & titles vvee beare, either of subiection or superiority. God is our Creatour, our Father, our Gouer∣nour, our Master; hence wee must alvvayes beare him the subiection of a creature, the loue & obedience of a sonne, the duty of a vassall, the vvillingnes and promptnes of a disciple: a∣gaine, what command vve beare ouer others, as of a Father, a Superiour, a Master, a Prelate, let our first & chiefest care be to comply entirely vvith vvhat those names signifie and oblige vs to, finally vvhatsoeuer denominations vve haue or pretend, of equality, fellovv-ship, or cohabi∣tation vvith others, or of any vertuous state and calling vvee professe, consider and ponder vvell, vvhat they import, and either cast them of, or make a firme purpose to fill them vp, not Nomi ne tenus, in name onlie, and blast of a sound one∣ly, but Reipsa & veritate: in realitie: bearing euer before thy eyes the paterne and Idea of thy most perfect, holy and immortal God.