fallen from the fear of the Divinity 2. All which notwithstanding they fell away and revolted from God and were according to the quality and degree of their offence chastised by those Nations which bordered upon them and when they returned to God Commanders were given them to wage their warrs and minister justice which were neither perpetuall nor very eminent but when their revolts and fallings from God became more frequent and that their scourges were thereupon more grievous which they would not acknowledge to be due unto their crimes but attributed them to the order of their Common-wealth which had yet been instituted by the Divinity it self Kings were granted both David most valiant in warre and Solomon most wise in peace under whom as they lived in greater glory so also in greater misery being famous in warre but miserable being glorious in peace but slavish reaping out of their own devises vain ostentations in lieu of the reall blessings of peace abundance and justice 3. Presently by reason of their state and condition ten Tribes fell to idolatry and the other two followed after infected with their contagion neither did the Prophets sent by God with God his own eloquence and wonders profit any thing but necessary it was they should be cast forth to the Assyrians and Babylon 4. Not withstanding God brought them back again repentant in a small number and as it were for the last remedy subjected them to the temporall rule of Priests and Scribes expecting in a manner that themselves would have been kept in their duties by the bait of temporall honour and that at least for the worlds sake they should have retained the common people in the true service of God And when they also looked onely upon temporall things he raised up the Pharisees and other Regulars with the shew of abstinence from worldly commodities whom yet ambition and avarice did quickly blind and overthrow Conclude that there was nothing more behoving or that God in a manner could have done to his Vineyard See what a care is necessarily to be had to thy soul and how nothing is sufficient without the speciall assistance of God within thee Remember that humility and earnest prayer unto God with watchfulnesse and continuall care and labour is to be joyned together and that it is never fit for thee to think thou hast done enough or that thou art secure whether thou art sollicitous for thy self alone or that the charge of others be committed to thee 14. Meditation Of Gods mercifull Redemption 1. COnsider how God when other remedies did fail was forced to the extremity of all bounty so that he communicated the bounty of his very self really and identificatively uniting the self-same in one Person with the humane nature for neither had the all-goodnesse satisfied it self if it had been never so freely bestowed by participation when as it might be done essentially and entitatively nor when it saw humane nature by its misery thrown down into such a state as it seemed therefore to deserve so great a commiseration and pitty because no other remedy could be sufficient could very goodnesse contain it self but that it must spring forth where there was a possibility to be good 2. Adde moreover that the order of the rest of the works of the Divine wisedome did require that among the second causes there should be some firm principle of those qualities which it caused perpetually and constantly to abide in humane nature but of Grace and like supernaturall gifts seeing they are participations of the Divine Essence according to its properties there was found no root or stedfast foundation out of the Divine Essence to perpetuate those therefore in humane nature by a connaturall root it was necessary that God should become Man 3. But otherwise also when as the order of Grace was in such manner to exceed inferiour substances as to equall them amongst themselves and sometimes to exalt the lower above the higher there was no principall cause nor sufficiently authorizing so great an innovation besides God himself the Creatour of all things 4. And moreover to receive an alien nature to his own without a confusion of those natures was the onely work of existency subsisting and by consequence not of a received or restrained being 5. What should we say moreover but that the master and teacher of the secrets of the divine knowledge and wisedome could not be but he that did comprehend them and to exact of a reasonable creature accustomed to the evidence of axiomes and demonstrations a belief unmoveable must be of such an one whose authority should be more unchangeable then nature it self and both the one and the other proper to God alone 6. Besides this Oeconomy of the world was to be governed and perfected by the ministeries of Angels both of good and bad and an innovation of the order of the Universe to be added where it was needfull and therefore without doubt the work proper to the Commander of this great Universe and the absolute Lord both of corporeall and intellectuall substances 7. Lastly the load of sin by a mixture of supernaturalls with the weight of the Deity added unto it was increased so immensely that vertue had it not been ennobled by the Person of God added to it would not have been able to overmatch it 15. Meditation How God became Man 1. COnsider how God vouchsafed to become Man not declining his weakness and infirmity how he underwent hunger and thirst and the like maladies of nature not refusing pains and griefs inflicted from without not calumnles nor reproaches not contempt nor infamy neither last of all the inbred warre of the sensitive appetite against reason being in an agony through trembling and fear through sadness and weariness 2. Chiefly because indeed all these things are not evils nor disagreeing to the Divine nature since they are the works of his hands and he cannot hate any thing which he hath made again because they could not reach to the Deity although they pressed upon God in his humanity But as the Sun in the dung-hill and God who is in hell by his essence is neither defiled nor ofless account by reason of the filthiness and horrour of the place So in like manner doth the God-head neither suffer pains nor contempt through the miseries of the humanity although in a more sublime manner united to it 3. Adde to these that all things which happened unto Christ were in very deed main good things and most of all to be desired For as to a Musician to sing and to a Mathematician to learn or teach so is it also exceeding good and delightfull for a vertuous man to exercise himself in the substance of vertue Now God by election and vertue put himself upon all actions and passions 4. Besides that he descended to present himself a Master most perfect and therefore to give reall examples of that whereunto his words did invite and to leave for us the way of
by reason of difficulties and those more then many will imagine untill I was sollicited and engaged and had the help of a powerfull friend And then also at first I intended it onely for the private use of my Familie neither did I therefore dress it up so accurately as otherwise I would have done albeit to my utmost capacitie I delivered the sense of the Originall and followed it closely it being that which I principally aimed at But now since I publish it and invite all especially the honourable Societie of those who were once my fellow Collegiats to peruse it in our mother tongue I could wish I had made it more polished and pleasing However such as the Translation is I am confident it is worth your reading and will with Gods grace make you happie if seriously put in practice without which a hastie running over it will onely prove a fruitless curiositie and not able to attain or reach that end for which it was either composed or translated For certainly when the day of judgement shall come saith Thomas à Kempis it will not be examined what we have read but what we have done nor how well we have spoken but how religiously we have lived Of the Beginning and End of Man 1. Meditation Of the creation of the World 1 COnsider how God whereas he was of himself essentially Being and ever most blessed the Quintessence of all good being reconcentred into his indivisible Essence by the necessity of the first and highest contradiction pressed with an intimate weight and act of his bountie flowed forth and in a manner squeezed himself into whatsoever is besides 2. Consider how admirably and fully he powred forth and ordained the nature of the Universe without any matter to be presupposed and without any help of additionall assistance how conveniently he tied together all its parts according to his eternall wisedome and so fitly accommodated them that nothing did superabound nor was there any thing that could be desired wanting 3. Add to these the immensity of the Creature set in array almost with an infinite extension beyond the reach of all humane understanding which yet in all its hugeness fals away and sinks into the abyss as it were of nothing in comparison of its Creator who if it had been conformable to his free purpose and the most absolute counsels of his wisedome could in the very twinckling of an eye have as infinitely exceeded this his mighty work as that doth surpass and exceed an invisible atome which by a perpetuall division is even ready to passe into nothing Conclude then what kind of disposition and affection thy soul ought to bear towards God whether thou comparest the excellent infinity of his nature to thy self but a contemptible part of his meanest work or that thou dost contemplate the force and height of his wisedome piercing and passing through what is deepest in creatures or that thou labourest to weigh and adore the most perfect and holy wayes of his bounty lest thou be included in the damnation of that blindnesse of men who knowing God do notgive unto him honour and glory 2. Meditation Of the Fall of the Angels 1. COnsider how when God had placed innumerable armies of celestiall Spirits in the highest part of his admirable Fabrick of which every one even to the very last in naturall excellency and fulness of Being exceeded the whole materiall Sphear of Creatures and that besides all this they were elevated by supernaturall gifts to a conversation and acquaintance with God himself neverthelesse whereas a main multitude of them proud of that beauty which was given them forgot their Creator and took final content in themselves he in the twinckling of an eye plucked them down all fettered in the cables of hell and for ever shut them up in the lowest and basest dungeons of corporeall putrefaction and by an irrevocable sentence deputed them to intolerable and eternall punishments without any the least hope of pardon and this for one onely sin committed in a moment So that those princes and powers of the Heavens and commanders of the Universe through obstinacy of sinning became haunters of darknesse and ugly creatures more weak and unworthy then the most contemptible man alive Conclude if God would not spare so excellent a nature and the very prime grace of his world and work but in a most severe and eternall judgement changed it into so deformed a vilenesse for having committed but one sin what hope is there left for thee a contemptible slave of flesh and bloud if for the love of dung and mud thou shalt despise thy Creatour and cleave to sin Whilest it is permitted whilest thou hast time shake off thy drowsinesse and fear and pacifie that Lord who is jealous of his honour 3. Meditation Of the Creation of Man 1. COnsider how that God when he had built up the admirably cunning Architecture of the corporeall World at length formed thy Parents and in them thy self as a finall end of so fair a work The body he fitted out of the common Elements with a more then usuall comelinesse deprived indeed of such naturall fences and assistance wherewith other creatures are born but of so great use and service that it might well stir up the envy of the rest of the creatures every one in their own kind whether we respect its beauty commodity or pleasure 2. Consider besides how profusely he bestowed all those things which are round about us upon man how the East unto the West the South unto the North as if they were Villages depending upon a great City do expose one to the other their native commodities in a full market The vast depths of the Sea unknown to man cannot secure the Fishes no more then the huge spaces of the sp eading convex can protect the flying Foul the strange profundity of earth and waters heaped upon them preserves not those Gems and Metals which are hid within their bowels Look about thee and see how the whole world as great as it is doth serve thee by proportionate particles of it self 3 Add now unto these the glorious day and the beautifull night the interchangeable course and season of the year and times which are chained together for thy use with a more strict and severe bondage then if they advanced or made their stops onely at thy beck and commanding pleasure 4 But above all things ponder well the commanding soul in whose eye the rest though so great are but base and triviall how with a never-resting motion it tends and grasps at the Crown and Fountain of all things and leaving whatsoever is besides at such a despicable distance as cannot be imagined reposeth in him alone who is to this our Universe an unfathomable and incomprehensible Universe Conclude if what thou art thou hast received what ever thou art must be returned back to him again If thou hast received the service of all things about thee through all and in all his
true vertuetrod forth by his own foot-steps Conclude in like manner to esteem none of those things which reason and order perswade to be done to be too low or un worthy of thy person especially if thou art in office and perceivest some that are under thee slow in performing their duties be mindfull that it is thy part with a helpfull hand by thy own example to pluck the scruples of vain Opinions out of the paths of them that are lesse wise 16. Meditation Of the Preparation for the coming of our Saviour 1. COnsider that God to be Man is a work of so great excellency that whatsoever is in the world besides is not undeservedly directed to this end For this was created the Heaven and Earth and Seas the Sun and Stars the myriads of Angels and the infinity of Men eternized by mortality never failing to be repaired and whatsoever is contained in these or belongs unto them 2. For this end was permitted the rupture of the Celestiall Hierarchies by the rebellion of no mean part of them and that all ourstock was to be damned in one lump 3. For this the whole Earth by the degrees of the fore-running Monarchies was collected to advance the Roman greatness that the Trumpet of the Gospell might reach through all the world and rouze them up as it were with one sounding when it should rore out from the tops of the Roman hills For although the Romans gained but a small part of the world with their Armies yet they had made a passage into all the rest of the Nations of the Earth where they had no command by their covetousness and luxury 4. For whenas the Grecian wits were made to serve the Roman power a crafty and outragious lewdness left nothing unattempted which might corrupt the manners of men Then were the wicked superstitions of the whole world gathered together and practised whole ages spent in the prodigall effusion of civill and ackinded bloud a Traytorous apprehension of Innocents a violent robbing of guests and friends prodigious lusts new kinds of cruelty and whatsoever was most wicked the same was most in honour and price 5. The Family of Abraham Gods wisedome being in a manner consumed with providing of so many sorts of remedies and his bounty in suffering their sins was in such a state that a very few but those the most chosen seeds of Vertue remained which were to be dispersed into the rest of the world there taking root and fructifying were to leave that unhappy people abandoned and given up as desperate unto the power of darkness 6. Moreover the fame of the coming of the Messias had already both by ancient and new Oracles stirred up the expectation of the whole world The land of Iury not onely by the mouths of so many Prophets by the Law and Ceremonies but also by the Acts of the Patriarchs and by the turns of their own Common-wealth did prophesie it The Sibylls and the Druides and the answers forced from the Devills promised the same grace and the whole compasse of the world became such in Civill Orders understanding and government as might compell in a fashion the divine bounty to this sublime work Conclude how true a saying it is that all is for the elect and worketh for their good God hath so ordained it and it is thy fault if it be not so for thee Adore God made man praise the wisedome of the Creatour acknowledge what he hath conferred by so great a bounty unto our stock in Christ and to us if we be his followers The end of the Meditations of the Beginning and End of Man Of Christian Vertues 1. Meditation Of Faith COnsider thatwhereas God is Truth it self by his very own Essence and not by any other thing it is more impossible for him to be deceived then for fire to be cold and to deceive then for fire to cool whatsoever therefore is said by him the same is more certain and necessarily true then that which is seen by sense or demonstrated by the understanding Conclude when it is manifest that any thing is said by God that it is foolish to doubt of it or to suppose any reasons though they seem never so evident can have any truth in them or to think them to be any other then deceitfull 2. Meditation Of the Church 1. COnsider how absurd a thing it is for God to give a Law or a Doctrine and not to leave a means how those whom he would have to know and observe it should come to it but more especially whereas Christ our Lord taught iâ— with so much labour and grief 2. Again consider that the testimony of the Catholick Church is more then humane For that so many Congregations of men divided by such distance of places and long succession of times among so many changes of State even to this day should agree that these very Articles were delivered unto them by Christ and his Apostles could not be brought to pass by any humane force 3. In like manner whereas in the same Church there was and ever shall be men flourishing in all Sciences and Arts that this Doctrine notwithstanding was never found contrary to any humane Science Art or either profit or pleasure it could not proceed from the wit or invention of man 4. That the same Doctrine when as it contains so many Tenets and they opposite to those disordinate affections by which men are enslaved and of which a reason can no wayes be given out of their proper principles and yet grew up in no age by armes or by force and subdued men both wise and voluptuous and that for so many ages it hath possessed so large a kingdome exceeds the industry and force of man 5. Lastly that in all Ages there should be continuall miracles if there be any belief to be given to humane History and that these should be in this Church and in her alone it could onely be the work of God Conclude when thou understandest that the Catholick Church doth testifie that she received some Article from God by a succession of Doctours to behave thy self in the same manner as if thou didst hear the same from God thy self and that thou canst not doubt or admit any disputes concerning the same Article without prejudice of the Divine Truth 3. Meditation Of the Supremacy of the See of Rome 1. COnsider that as in the naturall body of any living creature it is necessary one part should be constituted from whence life should be derived into the rest and which being corrupted the rest also presently do fail So also we commonly see it practised in the morall body And this is the King in his Kingdome the Senate in an Aristocracy and the Generall in an Army The very same hath Christ our Lord done in the Church having set the Roman among the Churches and the Successour of Saint Peter among the Pastors whom he confirmed with his own Prayer and promise that the rest
those objects which in passion he coveteth or hateth drives him along how and which way he pleaseth Lastly Passion is no other thing then a portion of folly 3. Adde the mischiefs of the sin into which it drives us the loss of spirituall goods and the falling into the punishments which are known by revelation Conclude with all thy strength and thy whole endeavour to watch that thou mayest understand unto what passions and desires thou art subject that thou mayest reprove and represse at the first their force and motions that incessantly thou mayest fear and search all thy works with Lanthorns before thou doest them and whiles thou art doing them being sure that so far as thou shalt profit in this exercise so far thou mayest be secure of thy actions and of a life without blame 26. Meditation Of humble submission to the Divine Providence 1. COnsider that whereas God is good and constituted the Universe of good things it is consequent that all things good are knit together and do mutually usher in one the other and have their causes certain and rightly ordered But evils do fall in as it were by accident without any determinate causes and without order Therefore is it necessary that to whatsoever good although temporall as honours power riches pleasure the passage must be more efficacious and secure by Vertue then by Vices but unto evill the tract is full of thorns and there is no constant methode neither to temporall goods can any high-way be made by doing ill 2. Adde whereas those things are onely properly our deeds which one designes to do by knowledge foresight and resolution and that the meanest action of a man cannot be totally ordered by him because no man hath any perfect knowledge in every circumstance concurring to the action as it is manifest to him that considers it we must therefore depend upon God in all and every act and circumstance And therefore how foolish is it to think to govern kingdoms and to bring unto perfection great affairs without the Patronage of God or contrary to his pleasure Conclude not to be confident of any action before thou dost see it finished and brought to perfection because there are many things in it whereof thou never did it consider nor yet to glory in it when it is done for all that which is thy share in it had never brought it to perfection Neither must thou presume of any vertue whatsoever or grow insolent over others because those are not sufficient to do the work which are the end of them from whence it comes to passe that we perceive the actions of the weakest counsell reach oftentimes and attain the conclusion when those that are most cunningly proposed do fail of the purpose Nor must we run astray to obtain any effect by sin nor believe that any mischief can be atchieved by force of wit Neither must thou be exceedingly solicitous of such things as are far off nor hinder another mans good although a far off thou conceivest he may be prejudiciall unto thee 27. Meditation Of Prayer 1. COnsider that whereas the soul hath two movers the sense and the understanding whereof the sense is ever open and moved by her objects and by frequent stroaks draws the understanding to he opinions and the will to her affections it is clear that except the understanding draws away her self by Meditation to the contrary verities and the will by prayer to pious and right affections from sensitive impressions it cannot be avoided but that becoming carnall and worldly we should be quite estranged from the true goods of the soul 2. Again seeing God through the necessity of his goodnesse affects nothing more then to communicate his gifts and we are not otherwise capable of them but by our understanding and will rightly disposed which is done by Meditation and Prayer and that by them we are capable of all good whatsoever know certainly that there is nothing in Gods Treasure which by force of Prayer may not be drawn forth and applied to thee 3. Lastly since Meditation and Prayer is nothing else but an illumination of the understanding concerning the most eminent and clear verities and most of all necessary and a fitting of the will to the greatest goods most of all to be desired and exceeding naturall it followeth that nothing can be found more sweet nothing more delightfull nor any thing to which thou mayest more con andy adhere then to these two Conclude the exercise of Prayer ought to be dayly most diligent most necessary to be esteemed and practiced as a thing more excellent then any other businesse But that thou oughtest to esteem for Prayer all that which hath the fruit of Prayer to wit the ascertaining of the understanding and the preparation of the will in things concerning thy salvation 28. Meditation Of Humilitie and Reverence to God 1. COnsider how thy soul by the benefit of Sciences gathers into her self the wholestock of being by infinite chains of an infinite number of consequences and how those things which are contrary in themselves are not onely in the soul together but also agreeing so that one thing cannot be separated from another 2. Weigh therefore if that there should meet together in a center into one entity not by collection of parts but simplicity of substance all that not onely of this Universe whereof so little is comprehended by us but whatsoever possibility and fruitfulnesse of being is poured forth through spaces not to be imagined by us of Eternity Immensity and sublimity by an indissoluble verity of essences so that also every one should remain singular and indivisible notwithstanding in the simplicity of the highest formality weigh I say if thou canst of what sort hownoble and high that being should be how by an originall necessity of being it is the principle and fountain of all how it is a superabundant stock of fulness of good for the injoying whereof all things subsist And when thou canst ascend no further cal him God 3. Adde that he is the All of all things that thou and thine proceed from him are sustained by him and preserved from falling into nothing Conclude with what amazement with what terrour thou oughtest to be taken and strucken with the view of his greatness and the lightning of his glory with what profound humility abjection and plunging of thy self into the abyss of thy own nothing it behoveth thee to present thy self before his divine eyes thou an invisible Atome drept from his works who themselves as great as they are seem infinitely less then nothing being compared to their Creatour 2. How much is it fit thou shouldst not endure that any thing should be compared with him or be vouchsased any honour at all when he is mentioned And with what immense gratitude art thou bound to restore and offer up thy self and thine which were originally his and belonging to his service more justly then any slave to his lord or he that
worth nothing therefore to value thy self because thou thinkest another hath lesse And then wherein is it that thou excellest another In beauty Thou canst not enjoy that which thou canst not behold In strength or nimblenesse It is the commendation of beasts And how fraile also are these things which chance or a disease will take from thee neither canst thou be sure of it to morrow which being also anothers gift is not to be attributed to thy praise but to his that bestowed it 2. But they are the dowries of the mind wherein thou art excellent thou art a Philosopher a Divine thou teachest great matters I pray God thou doest and not cracking things uncertain for certain being deceived thy self deceivest thy Scholars acting the part of a blind guide to such as are blind already 3. Art thou skilfull in affairs of Commonweals 'T is a businesse very dangerous changeable every hour never constant and whereof there can be no certainty Lastly art thou profitable to many being excellent in any art Weigh how the name of profit is a name of servitude throughout all things and therefore art thou lesse then those to whom thou art profitable 4. Observe therefore that naturally thou dost estimate all things that are thine at too high a value and dost depresse what belongs unto others too low and that others proceed in the contrary and thy worth is to be apprised by how much others value thee 5. Adde that there can be no utility without use and how many and how necessary are those things for thee which do not depend upon thee that thy utility may be usefull 6. Again whatsoever thou considerest not it is not thy self but God and nature which work and effect it by thy means See then that thou canst not consider the least part and in a manner nothing of the things that are to be done The most part thou dost by habit that is naturally in what thing therefore is it that thou preferrest thy self before others Conclude to value thy self as thou art of thy self and not to mingle thy self with the condition and judgement of others 36. Meditation Of Covetousnesse 1. COnsider that abundance of the goods of fortune is sought for to supply the needinesse of nature but it happens contrarily that he that hath more is more needy for the poor man seeks only to beg a penny the rich man looks after a pound a Prince after millions Wherefore there is nothing that satisfies the appetite except a man sets a measure to himself which in the beginning he may excellently do In the mean time man runs on his course and looseth this present life in affliction and labour that after some years he may live happily which years he knows not whether he shall live to see them and if they do come yet are they shorter then those that are passed and in which he cannot enjoy himself and he hath lost more by his folly 2. And after riches are obtained a greater care is necessary for the conservation of them for thou hast more servants for whose actions thou art a surety before God and men In the mean time they with their whole endeavours study to spend wastfully thy goods as much as lies in their reach or as much as thou dost not carefully keep from them so that the care of keeping them is greater then the labour to attain them And after this where is the fruit when as thou hast nothing but thy food and raiment others eat up the rest thy eyes looking on and seeing how they devour thy wealth who will be most ingratefull towards thee 3. But let it be granted they are good upon whom thou bestowest thy goods yet they cannot be chosen without care nor without care can thy goods be dispersed among them and it is impossible but thou shouldest take many that are not such and of those others thou canst be in no wise certain 4. Besides by how much thy wealth is more eminent thy state is so much more hard and dangerous they move the greedy appetite of more and more mighty ones and provoke them to lay more treacherous snares against thee and are defended with more labour and care 5. Lastly with how much study and care they are obtained and kept with so much grief and pain they are lost and so much also is life more miserable without them and death also when they are to be forsaken Conclude to set a bound to the desire of wealth that thou maist wish for no more but what may be conveniently obtained and kept with such labour and care for change that life may not be grievous to thee for the rest to make use of life and enjoy it that this day thou maist serve God being nothing solicitous for food or raiment 37. Meditation Of Carnality 1. COnsider that whereas carnall copulation is an action which by its nature belongs unto the whole substance of man and is making of a man seeing it is a decision of a certain the most pure and elaborate substance extracted out of all the parts of a living creature by a secret force in nature there cannot be any deordination in it but it must be a most grievous sin 2. Adde that when as the injury which is done by the fornicatour to his own and the body of his confederate is contrary to an inclination of nature inbred and not subject to him that hath it and again in that it is committed not against any one part in speciall but against the whole person the offence hereby becomes more hainous then if it were against justice or then if it were the cutting away of some member of the body 3. Adde also that the action is excessive momentary as if one should gurry down large quantities of drink at one swallow that it is most undecent so that there is no man so filthy that can endure to commit it in presence of another nay there are some beasts that will not suffer themselves to be seen that it is not of any value or honour but a thing appertaining to brute beasts capable of no praise nay originally to insensible plants And lastly if Boetius may have credit it is a pleasure not to be discerned whenas those wretches who commit the crime know not in what part they feel it nor of what kind it is insomuch that it is not comparable to one smack of the tast and is more discerned by the itching then the act and yet notwithstanding this very thing is the origine of in numerable mischiefs and an insnaring labyrinth beyond expression for this time which is so precious is lost among jealousies and griefs the soul pines away with bitternesse same and honour is neglected friends are lost fortunes dissipated the body weakned and cast into most horrible diseases and torments the conscience is vexed God is rejected with hatred and the whole man consumes away soul body and substance becoming vile and contemptible to his very self
the principles and the Architectonick Idea 3. Moreover the profit of it is such that it confirmeth our faith governs our manners and exempts a man from the servitude of pinning himself upon anothers judgement concerning those things which become and are proper to man as man But its eminency is such that the Divine is alwaies to be called to counsell to advise what is to be done and to give his approbation in all other Arts and Sciences whatsoever especially such as are the most excellent among others 4. It teacheth such as sit at the helm to govern kingdomes and states what is lawfull what is honest and what is necessary to be done It instructeth the Lawyer how his own principles are to be understood and how far they are to be extended To the Masters of families to Citizens to Merchants in one word to all men when they are in deepest consultation concerning themselves and their affairs it is necessary and the Princesse of action it is honourable before all men t is admirable and to be esteemed with reverence Conclude in no wife to shew thy self unthankfull to the divine mercy who hath vouchsafed thee so great a benefit but when thou hast considered to what a dignity he hath lifted thee up contend in humility and the returning of a gratefull soul that he may not repent him of so great a benefit but that he would bestow upon thee that favour with perseverance to gather the desired fruit 44. Meditation The excellency of the State of Priesthood 1. COnsider that a Priest is placed in the midst between God and his people to carry and offer up the oblations of the people unto God and bring down those graces which God shall please to bestow upon his people And out of the former consideration he hath assigned unto him two offices for he is as a Master to instruct and direct the people in those things wherein they are to behave themselves in their duty towards God by which dignity and title he excelleth all the professours of other sciences and arts and is seated upon the top of all honour whatsoever which may be had from humane science or vertue and consequently is to be preferred before any private person in all kind of eminency with whatsoever science or vertue he shall be adorned by reason of his dignity 2. Besides he is set to be an Overseer of the solemn devotions of the people and therefore seeing the obligation of the people towards God is greater then any other obligation towards themselves their country or their parents it is clear no other office in the Common-weal whether it be of Judges Commanders or Kings is or can be comparable to the office of Priesthood 3. Moreover the businesse which Priests do deal in since it is of the soul and an eternity of salvation or misery which are infinitely higher and of more concernment then those goods which are administred and taken care of by others it is therefore to be esteemed a great perversenesse to accompt the Priesthood any other then the supreme dignity 4. Now on the other part concerning the Priests communicating of the mercies of God to man it is a certain dignity which cannot be expressed not otherwise to be compared to other men then as the Sea to rivolets or the Sun or the whole element of fire to one of our little fires because those supernatuall gifts of God are to be received unitedly in him which are particularly to be divided among the people according to the diversity of measure whereof every one is capable and this is not in such things as accompany our nature but in the divine nature by an effusion of the fulnesse of its very essence and perfection overflowing the world by vertue of the holy Ghost through and after Christs passion Conclude to what great and high an excellency thou art called doe not be sluggish but chearfully follow God who calls thee and he will make thee able for thy vocation cast thy self upon him but let it be thy whole self with all the latitude of thy heart because so great an honour requires more then all follow him confidently yet not trusting in thy self but in him for gifts of such a nature are not of mortall birth or of humane condition but spring from God 45. Meditation Of the Mission of the English Seminaries 1. COnsider what obligation thou undergoest for the undertaking of that work which is destined for thee First of all thou hast bound thy self with an oath which is a greater obligation then if thou wert only tyed by a vow for a promise is strengthened by an oath as it is manifest in the very promises of God for in a vow thy faith and truth is obliged unto God which is to be kept for the reverence thou owest unto him but in an oath the very truth of God is engaged to be observed with the same reverence 2. Thou dost moreover incurre the obligation of justice receiving thy sustenance upon this condition and contract that thou wilt assist with thy labours and endeavours thy Country in extreme want of men that are fit which is to say of such who are esteemed so by them to whose care the nation it self is committed to help her in spiritualls that is to say in the chiefest and extremest necessity which obligation doth necessarily prevent and make void every vow of a thing that is not compatible with it 3. Thou art also bound by office which bond is far more noble then any private obligation of ones self for it proceeds forth of an intention of a common good which is more eminent then any private profit and it implies the authority of a superiour for what is done by office is done by command Since therefore publick authority excells by far private power it is a sin more grievous to act contrary to a precept then contrary to a private promise 4. Adde that it is the command of such a superiour which thou hast not chosen to thy self nor hath the people by any naturall power granted them by God among the gifts of nature imposed it upon thee but whom God and Christ our Lord by a speciall decree of his wisdome hath ordained and commended to be obeyed 5. Moreover which way the obligation of charity doth bind other men it ties thee first and strongest since the aforesaid obligations do not dissolve it but encrease it and strain it closer If therefore it be lawfull for Monks for charity sake to leave their Cloisters and desarts how much more art thou bound not to forsake thy station and preferre private profits or ease before the Church of God Conclude to go on with what thou hast undertaken neither to be called aside with vain fancies and aliene hopes from the office which is imposed upon thee nor to harbour any tentation of this kind 46. Meditation The Charge of a Seminary Priest 1. COnsider how that God ordained the life of man in such