THE
ART
OF
DIVINE
MEDITATION
.
Chap.
I.
IT
is
not
,
I
The
benefit
&
vses
of
Meditation
.
suppose
,
a
more
bolde
than
profitable
labour
,
after
the
indeuours
of
so
many
contemplatiue
men
to
teach
the
Art
of
Meditation
:
An
heauenly
businesse
,
as
any
belongs
either
to
man
or
Christian
;
and
such
as
wherby
the
soule
doeth
vnspeakeably
benefit
it selfe
:
For
by
this
do
we
ransacke
our
deepe
&
false
harts
,
find
out
our
secret
enemies
,
buckle
with
them
,
expell
them
,
arme
our selues
against
their
re-entrance
.
By
this
wee
make
vse
of
all
good
means
,
fit
our selues
to
all
good
dueties
;
by
this
we
descrie
our
weakenesse
,
obtaine
redresse
,
preuent
tentations
,
cheere
vp
our
solitarines
,
temper
our
occasions
of
delight
;
get
more
light
to
our
knowledge
,
more
heate
to
our
affections
,
more
life
to
our
deuotion
:
by
this
we
grow
to
be
(
as
wee
are
)
straungers
vpon
earth
,
and
out
of
a
right
estimation
of
all
earthly
things
,
into
a
sweet
fruition
of
inuisible
comforts
:
by
this
,
wee
see
our
Sauiour
with
Steuen
,
we
talke
with
God
as
Moses
▪
and
by
this
we
are
rauished
with
blessed
Paul
into
Paradise
;
and
see
that
heauen
which
we
are
loath
to
leaue
,
which
we
cannot
vtter
.
This
alone
is
the
remedie
of
security
and
worldlines
,
the
pastime
of
Saints
,
the
ladder
of
heauen
,
and
in
short
the
best
improuement
of
Christianitie
:
Learne
it
who
can
,
and
neglect
it
who
list
;
hee
shall
neuer
find
ioy
,
neither
in
God
nor
in
himselfe
,
which
doeth
not
both
knowe
and
practise
it
.
And
how
euer
of
olde
some
hidden
Cloysterers
haue
ingrossed
it
Which
are
vniuersall
to
al
Christians
and
not
to
bee
appropriated
to
some
professions
.
to
themselues
,
and
confined
it
within
their
Celles
:
who
indeede
professing
nothing
but
contemplation
,
throgh
their
immunitie
from
those
cares
which
accompany
an
actiue
life
,
might
haue
the
best
leasure
to
this
busines
;
Yet
seeing
there
is
no
man
so
taken
vp
with
action
,
as
not
sometimes
to
haue
a
free
minde
;
and
there
is
no
reasonable
minde
so
simple
,
as
not
to
bee
able
both
to
discourse
somewhat
,
and
to
better
it selfe
by
her
secret
thoughts
;
I
deeme
it
an
enuious
wrong
to
conceale
that
from
any
,
whose
benefit
may
bee
vniuersall
:
Those
that
haue
but
a
little
stocke
,
had
neede
to
knowe
the
best
rules
of
thrift
;
Chap.
2.
THe
rather
for
that
whereas
The
description
and
kinds
of
Meditation
.
our
Diuine
Meditation
is
nothing
else
but
a
bending
of
the
mind
vpon
some
spirituall
obiect
,
through
diuers
formes
of
discourse
,
vntill
our
thoughts
come
to
an
issue
;
and
this
must
needs
be
either
Extemporall
,
and
occasioned
by
outward
occurrences
offred
to
the
mind
,
or
Deliberate
,
and
wrought
out
of
our
owne
heart
;
which
againe
is
either
in
Matter
of
Knowledge
for
the
finding
out
of
some
hidden
trueth
,
and
conuincing
of
an
heresie
by
profound
trauersing
of
reason
,
or
in
Matter
of
Affection
,
for
the
enkindling
of
our
loue
to
God
:
the
former
of
these
two
last
wee
sending
to
the
Scholes
and
masters
of
Controuersies
,
search
after
the
later
;
which
is
both
of
larger
vse
,
and
such
as
no
Christian
can
reiect
,
as
either
vnnecessary
,
or
ouer-difficult
.
For
both
euery
Christian
had
neede
of
fire
put
to
his
affections
,
and
weaker
iudgements
are
no
lesse
capable
of
this
diuine
heate
,
which
proceedes
not
so
much
from
reason
as
from
faith
.
One
sayes
,
(
and
I
beleeue
him
)
that
Gods
Schoole
is
more
of
Affection
,
than
Vnderstanding
:
Both
lessons
very
needefull
,
very
profitable
;
but
for
this
our
age
,
especially
the
later
:
For
if
there
bee
some
that
haue
much
zeale
,
little
knowledge
,
there
are
more
that
haue
much
knoweledge
without
zeale
.
And
hee
that
hath
much
skill
and
no
affection
,
may
do
good
to
others
by
information
of
iudgement
,
but
shall
neuer
haue
thanke
either
of
his
own
heart
,
or
of
God
;
who
vseth
not
to
cast
away
his
loue
on
those
,
of
whom
hee
is
but
knowen
,
not
loued
.
Chap.
3.
OF
Extemporal
Meditation
Concerning
Meditation
Extemporall
.
there
may
be
much
vse
,
no
rule
:
forasmuch
as
our
conceits
herein
varie
according
to
the
infinite
multitude
of
obiects
,
and
their
diuers
manner
of
profering
themselues
to
the
minde
;
as
also
for
the
suddennesse
of
this
acte
.
Man
is
placed
in
this
Stage
of
the
worlde
to
viewe
the
seuerall
natures
and
actions
of
the
creature
;
To
view
them
,
not
idly
,
without
his
vse
,
as
they
doe
him
:
God
made
all
these
for
man
,
and
man
for
his
owne
sake
;
Both
these
purposes
were
lost
,
if
man
should
let
the
creatures
passe
carelesly
by
him
,
onely
seene
,
not
thought
vpon
:
He
onely
can
make
benefit
of
what
he
sees
;
which
if
hee
doe
not
,
it
is
all
one
,
as
if
hee
were
blind
,
or
brute
.
Whence
it
is
,
that
wise
Salomon
puttes
the
sluggard
to
schoole
vnto
the
Ant
;
and
our
Sauiour
sends
the
distrustfull
to
the
Lillie
of
the
field
.
In
this
kinde
was
that
Meditation
of
the
Diuine
Psalmist
,
which
vpon
the
viewe
of
the
glorious
frame
of
the
Heauens
,
was
led
to
woonder
at
the
mercifull
respect
GOD
hath
to
so
poore
a
creature
as
man
.
Thus
our
Sauiour
tooke
occasion
of
the
water
fetcht
vp
solemnely
to
the
Altar
,
from
the
Well
of
Shilo
,
on
the
day
of
the
great
HOSANNAH
,
to
meditate
and
discourse
of
the
Water
of
life
.
Thus
holy
and
sweete
AVGVSTINE
,
from
occasion
of
the
water-course
neere
to
his
Lodging
,
running
among
the
pebbles
,
sometimes
more
silently
,
sometimes
in
a
baser
murmure
,
and
sometimes
in
a
shriller
note
,
entred
into
the
thought
and
discourse
of
that
excellent
order
which
God
hath
settled
in
all
these
inferiour
things
;
Thus
that
learned
and
heauenly
soule
of
our
late
Estye
,
when
wee
sate
together
,
and
heard
a
sweet
consort
of
Musicke
,
seemed
vpon
this
occasion
carried
vp
for
the
time
before-hand
to
the
place
of
his
rest
,
saying
,
not
without
some
passion
,
What
Musicke
may
we
thinke
there
is
in
heauen
?
Thus
lastly
(
for
who
knowes
not
that
examples
of
this
kinde
are
infinite
?
)
that
faithfull
and
reuerend
Deering
,
when
the
Sunne
shined
on
his
face
,
now
lying
on
his
death-bed
,
fell
into
a
sweet
meditation
of
the
glory
of
God
,
and
his
approaching
ioy
.
The
thoughts
of
this
nature
are
not
onely
lawfull
,
but
so
behooueful
,
that
we
cannot
omit
them
,
without
neglect
of
God
,
his
creatures
,
our selues
.
The
creatures
are
halfe
lost
if
wee
only
imploy
them
,
not
learne
somthing
of
them
:
GOD
is
wronged
if
his
creatures
bee
vnregarded
;
our selues
most
of
all
if
wee
reade
this
great
volume
of
the
creatures
,
and
take
out
no
lesson
for
our
instruction
.
Chap.
4.
WHerein
yet
Cautions
of
Extemporal
Meditation
.
caution
is
to
be
had
that
our
Meditations
be
not
either
too
farre-fetcht
,
or
sauouring
of
Superstition
.
Farre-fetcht
I
cal
those
,
which
haue
not
a
faire
&
easie
resemblance
vnto
the
matter
from
whence
they
are
raised
:
in
which
case
our
thoghts
proue
loose
&
heartles
;
making
no
memorable
impression
in
the
mind
.
Superstitious
,
when
we
make
choice
of
those
grounds
of
Meditation
,
which
are
forbidden
vs
as
Teachers
of
Vanity
;
or
imploy
our
owne
deuices
(
though
well
grounded
)
to
an
vse
aboue
their
reach
;
making
them
vpon
our
owne
pleasures
,
not
only
furtherances
,
but
parts
of
Gods
worship
;
in
both
which
,
our
Meditations
degenerate
,
and
growe
rather
perillous
to
the
soule
:
Whereto
adde
,
that
the
minde
bee
not
too
much
cloyed
with
too
frequent
iteration
of
the
same
thought
;
which
at
last
breedes
a
wearinesse
in
our selues
,
and
an
vnpleasantnesse
of
that
conceit
,
which
at
the
first
entertainement
promised
much
delight
.
Our
nature
is
too
ready
to
abuse
familiaritie
in
any
kinde
:
and
it
is
with
Meditations
,
as
with
Medicines
;
which
with
ouer-ordinary
vse
lose
their
Soueraignety
;
and
fill
,
in
stead
of
purging
.
God
hath
not
straited
vs
for
matter
,
hauing
giuen
vs
the
scope
of
the
whole
world
;
so
that
there
is
no
creature
,
euent
,
action
,
speach
which
may
not
afford
vs
new
matter
of
Meditation
.
And
that
which
we
are
wont
to
say
of
fine
wittes
,
we
may
as
truely
affirme
of
the
Christian
hart
;
that
it
can
make
vse
of
any
thing
.
Wherefore
as
trauellers
in
a
forreine
countrey
make
euery
fight
a
lesson
;
so
ought
wee
in
this
our
pilgrimage
:
Thou
seest
the
heauen
rolling
aboue
thine
head
in
a
constant
and
vnmoueable
motion
;
the
starres
so
ouer-looking
one
another
,
that
the
greatest
shewe
little
,
the
least
greatest
,
all
glorious
;
the
ayre
full
of
the
bottles
of
raine
,
or
fleeces
of
snowe
,
or
diuers
formes
of
fiery
Exhalations
:
The
sea
vnder
one
vniforme
face
full
of
strange
and
monstrous
shapes
beneath
;
the
earth
so
adorned
with
variety
of
plants
,
that
thou
canst
not
but
tread
on
many
at
once
with
euery
foote
;
besides
the
store
of
creatures
that
flie
aboue
it
,
walke
vpon
it
,
liue
in
it
:
Thou
idle
Truant
▪
doest
thou
learn
nothing
of
so
many
masters
?
hast
thou
so
long
read
these
capitall
letters
of
Gods
great
booke
,
and
canst
thou
not
yet
spell
one
worde
of
them
?
The
brute
creatures
see
the
same
things
,
with
as
cleare
,
perhaps
better
eyes
:
if
thine
inward
eyes
see
not
their
vse
,
aswell
as
thy
bodily
eyes
their
shape
,
I
knowe
not
whether
is
more
reasonable
,
or
lesse
brutish
.
Chap.
5.
DEliberate
Meditation
Of
Meditation
Deliberate
:
Wherein
first
,
is
that
wee
chiefly
inquire
for
;
which
both
may
be
wel
guided
,
and
shall
be
not
a
little
furthered
by
precepts
;
part
whereof
the
labours
of
of
others
shall
yeeld
vs
,
and
part
the
plainest
mistresse
,
Experience
:
Wherin
order
requires
of
vs
first
the
qualities
The
qualities
of
the
person
.
of
the
person
fit
for
meditation
,
them
the
circumstances
,
maner
&
proceedings
of
the
worke
.
The
hill
of
Meditation
may
not
be
climbed
with
a
profane
foote
;
Of
whom
is
required
:
First
,
that
he
be
pure
from
his
sinnes
.
But
as
in
the
deliuery
of
the
law
,
so
here
,
no
beast
may
touch
Gods
hill
,
lest
he
die
:
only
the
pure
of
heart
haue
promise
to
see
God
:
sinne
dimmeth
&
dazeleth
the
eie
that
it
cannot
beholde
spirituall
things
:
The
gard
of
heauenly
Souldiers
was
about
Elishaes
seruant
before
,
hee
saw
them
not
before
throgh
the
scales
of
his
infidelity
:
The
soule
must
therfore
bee
purged
,
ere
it
can
profitably
meditate
.
And
as
of
old
they
were
wont
to
search
for
,
and
thrust
out
malefactors
from
the
presence
,
ere
they
went
to
sacrifice
;
so
must
we
our
sins
,
ere
we
offer
our
thoughts
to
God
.
First
,
saith
Dauid
,
I
will
wash
my
hands
in
innocencie
,
then
I
wil
compas
thine
altar
.
Wherupon
not
vnfitly
did
that
worthy
Chauncellour
of
Paris
,
make
the
first
staire
of
his
Ladder
of
Contemplation
,
Humble
Repentaunce
.
The
cloth
that
is
white
(
which
is
wont
to
bee
the
colour
of
innocencie
)
is
capable
of
any
Dye
;
the
blacke
,
of
none
other
:
Not
that
we
require
an
absolute
perfection
(
which
as
it
is
incident
vnto
none
,
so
if
it
were
,
would
exclude
all
neede
and
vse
of
Meditation
)
but
rather
an
honest
sincerity
of
the
heart
,
not
willingly
sinning
,
willingly
repenting
when
we
haue
sinned
;
which
,
whoso
findes
in
himselfe
,
let
him
not
thinke
any
weakenesse
a
lawfull
barre
to
Meditation
.
He
that
pleades
this
excuse
is
like
some
simple
man
,
which
being
halfe
starued
with
cold
,
refuses
to
come
neere
the
fire
,
because
hee
finds
not
heate
enough
in
himselfe
.
Chap.
6.
NEither
may
the
Secondly
,
that
he
be
free
from
worldly
thoughts
.
soule
that
hopeth
to
profite
by
meditation
,
suffer
it selfe
for
the
time
intangled
with
the
world
;
which
is
all
one
,
as
to
come
to
GODS
flaming
bush
on
the
hill
of
visions
,
with
our
shooes
on
our
feete
.
Thou
seest
the
birde
,
whose
feathers
are
limed
,
vnable
to
take
her
former
flight
:
so
are
wee
when
our
thoughts
are
clingd
together
by
the
world
,
to
soare
vp
to
our
heauen
in
Meditation
:
The
payre
of
brothers
must
leaue
their
nets
if
they
wil
folow
Christ
:
Elisha
his
oxen
,
if
hee
will
attend
a
Prophet
:
It
must
bee
a
free
and
a
light
minde
that
can
ascend
this
Mount
of
Contemplation
,
ouercomming
this
height
,
this
steepenesse
:
Cares
are
an
heauie
lode
,
and
vneasie
;
these
must
be
laid
downe
at
the
bottome
of
this
hill
,
if
wee
euer
looke
to
attain
the
top
.
Thou
art
loded
with
housholde-cares
,
perhaps
publike
;
I
bid
thee
not
cast
them
away
:
euen
these
haue
their
season
,
which
thou
canst
not
omitte
without
impietie
:
I
bid
thee
lay
them
downe
at
thy
Closet
doore
,
when
thou
attemptest
this
worke
:
Let
them
in
with
thee
,
thou
shalt
finde
them
troublesom
companions
,
euer
distracting
thee
from
thy
best
errand
thou
wouldest
thinke
of
heauen
;
thy
Barne
comes
in
thy
way
,
or
perhaps
thy
Count-booke
,
or
thy
Cofers
,
or
it
may
bee
thy
minde
is
before
hand
trauailing
vpon
the
morrowes
iourney
.
So
while
thou
thinkest
of
many
things
,
thou
thinkest
of
nothing
;
while
thou
wouldest
goe
many
wayes
,
thou
standest
still
.
And
as
in
a
crowde
,
while
many
presse
forward
at
once
through
one
doore
,
none
proceedeth
:
so
when
variety
of
thoughts
tumultuously
throng
in
vpon
the
minde
,
each
prooueth
a
barre
to
the
other
,
and
all
an
hinderanceto
him
that
entertaines
them
.
Chap.
7.
ANd
as
our
Clyent
of
Thirdly
that
he
be
constant
:
and
that
,
First
.
Meditation
must
both
be
pure
and
free
in
vndertaking
this
taske
,
so
also
constant
in
continuing
it
;
Constant
both
in
time
and
in
matter
:
Both
in
a
set
course
and
In
his
set
Tymes
.
houre
reserued
for
this
worke
,
and
in
an
vnwearied
prosecution
of
it
once
begun
.
Those
that
meditate
by
snatches
and
vncertaine
fittes
,
when
onely
all
other
imploiments
forsake
than
,
or
when
good
motions
are
thrust
vpon
them
by
necessity
,
let
them
neuer
hope
to
reach
to
any
perfection
.
For
those
feeble
beginnings
of
luke-warm
grace
,
which
are
wroght
in
them
by
one
fit
of
serious
meditation
,
are
soone
extinguished
by
intermission
,
and
by
mis-wonting
perish
:
This
dayes
meale
(
tho
large
&
liberall
)
strengthens
thee
not
for
to
morrow
;
the
body
languishes
if
there
be
not
a
daily
supply
of
repast
:
thus
feede
thy
soule
by
meditation
;
Set
thine
houres
and
keep
them
,
and
yeeld
not
to
an
easie
distraction
.
There
is
no
hardnesse
in
this
practise
,
but
in
the
beginning
;
vse
shall
giue
it
,
not
ease
onely
,
but
delight
.
Thy
companion
entertaines
thee
this
while
in
louing
discourses
,
or
some
inexpected
businesse
offers
to
interrupt
thee
.
Neuer
any
good
worke
shall
want
some
hinderance
:
Either
breake
through
thy
lettes
,
except
it
be
with
inciuility
or
losse
;
or
if
they
bee
importunate
,
pay
thy selfe
the
time
that
was
vnseasonably
borrowed
;
and
recompence
thine
omitted
houres
with
the
double
labors
of
another
day
:
For
thou
shalt
find
,
that
differring
breedes
(
beside
the
losse
)
an
indisposition
to
good
;
So
that
what
was
before
pleasant
to
thee
,
being
omitted
,
to
morrow
growes
harsh
;
the
next
day
vnnecessary
;
afterwardes
odious
.
To
day
thou
canst
,
but
wilt
not
;
to
morrow
thou
couldst
,
but
listest
not
;
the
next
day
thou
neither
wilt
nor
canst
bend
thy
mind
on
these
thoughts
:
So
I
haue
seene
friends
that
vpon
neglect
of
duetie
growe
ouerly
,
vpon
ouerlinesse
,
strange
;
vpon
strangenes
,
to
vtter
defiance
.
Those
whose
very
trade
is
Diuinity
(
me
thinks
)
should
omit
no
day
without
his
line
of
Meditation
:
those
which
are
secular
men
,
not
many
;
remembring
that
they
haue
a
common
calling
of
Christianitie
to
attend
,
aswel
as
a
speciall
vocation
in
the
worlde
:
and
that
other
being
more
noble
and
important
,
may
iustly
challenge
both
often
and
diligent
seruice
.
Chap.
8.
ANd
as
this
Constancy
Secondly
,
that
he
be
Constant
in
the
Continuance
,
requires
thee
to
keepe
day
with
thy selfe
,
vnlesse
thou
wilt
prooue
bankrupt
in
good
exercises
;
so
also
that
thy
mind
should
dwell
vpon
the
same
thought
without
flitting
,
without
wearinesse
,
vntill
it
haue
attained
to
some
issue
of
spirituall
profit
:
Otherwise
it
attempteth
much
,
effecteth
nothing
.
What
auailes
it
to
knock
at
the
doore
of
the
heart
,
if
wee
depart
ere
we
haue
an
answere
?
What
are
wee
the
warmer
if
we
passe
hastily
along
by
the
hearth
,
stay
not
at
it
?
Those
that
doe
onely
trauell
through
Africke
become
not
Blackemores
,
but
those
which
are
borne
there
,
those
that
inhabit
there
:
We
account
those
damosels
too
light
of
their
loue
,
which
betroth
themselues
vpon
the
first
sight
,
vpon
the
first
motion
:
&
those
we
deeme
of
much
price
,
which
require
long
and
earnest
soliciting
:
He
deceiues
himselfe
that
thinkes
grace
so
easily
wonne
;
there
must
be
much
suit
and
importunitie
ere
it
will
yeeld
to
our
desires
.
Not
that
we
call
for
a
perpetuitie
of
this
labour
of
Meditation
;
Humane
frailty
could
neuer
beare
so
great
a
toyle
.
Nothing
vnder
heauen
is
capable
of
a
continuall
motion
without
complaint
:
It
is
enough
for
the
glorified
spirits
aboue
,
to
be
euer
thinking
,
&
neuer
weary
:
the
minde
of
man
is
of
a
strange
mettall
;
if
it
be
not
vsed
,
it
rusteth
;
if
vsed
hardly
,
it
breaketh
:
briefly
,
is
sooner
dulled
,
than
satisfied
with
a
continuall
meditation
:
whence
it
came
to
passe
,
that
those
auncient
Monks
who
intermeddled
bodily
labor
with
their
contēplatiōs
,
proued
so
excellent
in
this
diuine
businesse
;
when
those
at
this
day
,
which
hauing
mewd
&
mured
vp
themselues
from
the
world
spend
themselues
wholly
vpon
their
beads
and
Crucifixe
,
pretending
no
other
work
but
meditation
,
haue
colde
hearts
to
God
,
&
to
the
world
shewe
nothing
but
a
dull
shadowe
of
deuotion
:
for
that
(
if
the
thoughts
of
these
later
were
as
diuine
as
they
are
superstitious
)
yet
being
without
al
interchangeablenes
,
bent
vpon
the
same
discourse
,
the
mind
must
needes
growe
weary
,
the
thoughts
remisse
and
languishing
,
the
obiects
tedious
:
while
the
other
refreshed
themselues
with
this
wise
varietie
,
imploying
the
hands
,
while
they
called
of
the
mind
,
as
good
Comedians
so
mixe
their
partes
,
that
the
pleasantnes
of
the
one
,
may
temper
the
austerenes
of
the
other
;
whereupon
they
gained
both
enough
to
the
body
,
&
to
the
soule
more
than
if
it
had
beene
all
the
while
busied
.
Besides
,
the
excellencie
of
the
obiect
letteth
this
assiduity
of
meditation
;
which
is
so
glorious
,
that
like
vnto
the
Sunne
,
it
may
abide
to
haue
an
eye
cast
vp
to
it
for
a
while
,
will
not
be
gazed
vpon
▪
whosoeuer
ventureth
so
farre
,
loseth
both
his
hope
and
his
wits
.
If
we
hold
with
that
blessed
Monica
,
that
such
like
cogitations
are
the
foode
of
the
minde
,
yet
euen
the
minde
also
hath
her
satietie
,
and
may
surfet
of
too
much
.
It
shall
be
sufficient
therefore
,
that
wee
perseuere
in
our
meditation
without
any
such
affectation
of
perpetuity
,
and
leaue
without
a
light
ficklenesse
;
making
alwayes
not
our
houre-glasse
,
but
some
competent
increase
of
our
deuotion
,
the
measure
of
our
continuance
;
knowing
,
that
as
for
heauen
,
so
for
our
pursuite
of
grace
,
it
shall
auaile
vs
little
to
haue
begunne
well
,
without
perseuerance
:
and
withall
that
the
Soule
of
man
is
not
alwayes
in
the
like
disposition
:
but
sometimes
is
longer
in
settling
through
some
vnquietnesse
,
or
more
obstinate
distraction
;
sometimes
heauier
,
and
sometimes
more
actiue
,
and
nimble
to
dispatch
.
[
](A02513-e2070-b)*
*
Sauing
our
iust
quarrel
against
him
for
the
Councel
of
Constance
.
Gerson
(
whose
authoritie
I
rather
vse
,
because
our
aduersaries
disclaim
him
for
theirs
)
professeth
,
he
hath
been
somtimes
foure
houres
together
working
his
heart
,
ere
hee
could
frame
it
to
purpose
:
A
singular
patterne
of
vnwearied
constancie
,
of
an
vnconquerable
spirit
;
whom
his
present
vnfitnesse
did
not
so
much
discourage
,
as
it
wherted
him
to
striue
with
himselfe
till
hee
could
ouercome
.
And
surely
other
victories
are
hazzardous
,
this
certaine
,
if
we
will
persist
to
striue
:
other
fights
are
vpon
hope
,
this
vpon
assurance
;
whiles
our
successe
depends
vpon
the
promise
of
God
,
which
cannot
disappoint
vs
:
Persist
therfore
,
and
preuaile
;
persist
till
thou
hast
preuailed
:
so
that
which
thou
beganst
with
difficultie
,
shall
ende
in
comfort
.
Chap.
9.
FRom
the
qualities
of
the
person
,
Of
the
Circumstances
of
Meditation
.
we
descend
towards
the
action
it selfe
:
where
first
wee
meete
with
those
Circumstances
which
are
necessary
for
our
predisposition
to
the
work
;
Place
,
Time
,
Site
of
bodie
.
Solitarinesse
of
Place
And
therin
,
First
,
Of
the
place
.
is
fittest
for
Meditation
:
Retire
thy selfe
from
others
,
if
thou
wouldst
talke
profitably
with
thy selfe
.
So
IESVS
meditates
alone
in
the
Mount
,
Isaac
in
the
fields
,
Iohn
Baptist
in
the
desert
,
Dauid
on
his
bed
,
Chrysostome
in
the
bath
,
each
in
seuerall
places
;
but
all
solitary
.
There
is
no
place
free
from
God
,
none
to
which
hee
is
more
tied
:
one
finds
his
closet
most
conuenient
,
where
his
eies
being
limited
by
the
knowen
walles
,
call
in
the
mind
after
a
sort
from
wandering
abroad
;
Another
findes
his
soule
more
free
when
it
beholdeth
his
heauen
aboue
and
about
him
;
It
matters
not
so
we
be
solitarie
and
silent
;
It
was
a
wittie
and
Diuine
speach
of
Bernard
,
that
the
spouse
of
the
foule
,
CHRIST
IESVS
,
is
bashfull
,
neither
willingly
comes
to
his
bride
in
the
presence
of
a
multitude
;
And
hence
is
that
sweete
inuitation
which
wee
finde
of
her
;
Come
my
welbeloued
,
let
vs
goe
foorth
into
the
fields
,
let
vs
lodge
in
the
villages
:
Let
vs
go
up
early
to
the
vines
;
let
vs
see
if
the
Vine
flourish
,
whether
it
hath
disclosed
the
first
grape
,
or
whether
the
Pomegranates
blossome
;
there
will
I
giue
thee
my
loue
.
Abandon
therefore
all
worldly
societie
,
that
thou
mayest
change
it
for
the
company
of
GOD
and
his
Angels
;
The
society
,
I
say
,
of
the
worlde
,
not
outward
onely
,
but
inward
also
.
There
bee
many
that
sequester
themselues
from
the
visible
company
of
men
,
which
yet
carie
a
world
within
them
;
who
being
alone
in
bodie
are
haunted
with
a
throng
of
fancies
:
as
Ierome
,
in
his
wildest
desert
,
found
himselfe
too
oft
in
his
thoughts
amongst
the
daunces
of
the
Roman
dames
;
This
company
is
worse
than
the
other
:
for
it
is
more
possible
for
some
thoughtfull
men
to
haue
a
solitary
mind
in
the
midst
of
a
market
,
than
for
a
man
thus
disposed
to
be
alone
in
a
wildernes
;
Both
companies
are
enemies
to
Meditation
;
Whither
tendeth
that
ancient
counsell
of
a
great
Master
in
this
Arte
,
of
three
thingsrequisite
to
this
busines
,
Secrecy
,
Silence
,
Rest
:
whereof
the
first
excludeth
company
,
the
second
noise
,
the
third
motion
.
It
cannot
be
spoken
how
subiect
wee
are
in
this
worke
,
to
distraction
;
Like
Salomons
old
man
whome
the
noyse
of
euery
bird
wakeneth
:
sensuall
delights
we
are
not
drawen
from
with
the
threefold
cords
of
iudgment
;
but
our
spiritual
pleasures
are
easily
hindered
.
Make
choice
therefore
of
that
place
,
which
shall
admit
the
fewest
occasions
of
withdrawing
thy
soule
from
good
thoughts
:
wherin
also
euen
change
of
place
is
somewhat
preiudiciall
;
and
I
knowe
not
how
it
fals
out
,
that
we
find
God
neerer
vs
in
the
place
where
wee
haue
been
accustomed
familiarlie
to
meete
him
:
Not
for
that
his
presence
is
confined
to
one
place
aboueothers
,
but
that
our
thoughts
are
through
custome
more
easily
gathered
to
the
place
where
wee
haue
ordinarily
conuersed
with
him
.
Chap.
10.
ONe
Time
cannot
Secondly
,
of
the
Time
.
bee
prescribed
to
al
:
For
neither
God
bound
to
hours
;
neither
doeth
the
contrary
disposition
of
men
agree
in
one
choice
of
opportunities
:
the
golden
houres
of
the
morning
some
finde
fittest
for
Meditation
,
when
the
body
newly
raised
,
is
well
calmed
with
his
late
rest
,
and
the
soule
hath
not
as
yet
had
from
these
outward
things
any
motiues
of
alienation
:
Others
find
it
best
to
learne
wisedome
of
their
reines
in
the
night
▪
hoping
,
with
Iob
,
that
their
bedde
will
bring
them
comfort
in
their
meditation
;
when
both
all
other
things
are
still
;
and
themselues
wearied
with
these
earthly
cares
,
doe
out
of
a
contempt
of
them
,
growe
into
greater
liking
and
loue
of
heauenvly
things
:
I
haue
euer
found
Isaacs
time
fittest
,
who
went
out
in
the
euening
to
meditate
.
No
precept
,
no
practise
of
others
can
prescribe
to
vs
in
this
circumstance
:
It
shall
bee
enough
,
that
first
we
set
our selues
a
time
;
secondly
,
that
we
set
apart
that
time
,
wherein
wee
are
aprest
for
this
seruice
:
And
as
no
time
is
preiudiced
with
vnfitnesse
,
but
euery
day
is
without
difference
seasonable
for
this
worke
,
so
especially
Gods
day
;
No
day
is
barren
of
grace
to
the
searcher
of
it
,
none
alike
fruitfull
to
this
;
which
being
by
God
sanctified
to
himselfe
,
and
to
bee
sanctified
by
vs
to
God
,
is
priuiledged
with
blessings
aboue
others
:
for
the
plentifull
instruction
of
that
day
stirtes
thee
vp
to
this
action
,
and
filles
thee
with
matter
;
and
the
zeale
of
thy
publike
seruice
warms
thy
heart
to
this
other
businesse
of
deuotion
.
No
MANNA
fell
to
the
Israelites
on
their
Sabaoth
;
our
spiritual
MANNA
fals
on
ours
,
most
frequent
:
If
thou
wouldest
haue
a
full
soule
,
gather
as
it
fals
;
gather
it
by
hearing
,
reading
,
meditation
:
spiritual
idlenesse
is
a
fault
this
day
,
perhaps
not
lesse
than
bodily
worke
.
Chap.
11.
NEither
is
ther
esse
variety
Of
the
Site
and
gesture
of
the
body
.
in
the
Site
and
gesture
of
the
body
:
the
due
composednes
whereof
is
no
little
aduantage
to
this
exercise
;
euen
in
our
speach
to
God
,
we
obserue
not
alwaies
one
and
the
same
position
;
sometimes
we
fall
groueling
on
our
faces
,
somtimes
we
bow
our
knees
,
sometimes
stand
on
our
feete
,
somtimes
we
lift
vp
our
handes
,
sometimes
cast
downe
our
eyes
.
God
is
a
Spirit
,
who
therefore
being
a
seuere
obseruer
of
the
disposition
of
the
soule
,
is
not
scrupulous
for
the
body
;
requiring
not
so
much
,
that
the
gesture
thereof
should
be
vniforme
as
reuerent
:
No
maruell
therefore
,
though
in
this
,
all
our
teachers
of
meditation
haue
commended
seueral
positions
of
body
,
according
to
their
disposition
and
practise
;
[
](A02513-e2440-b)*
*
Gerson
.
One
sitting
with
the
face
turned
vp
to
heauen-ward
,
according
to
the
precept
of
the
Philosopher
,
who
taught
him
,
that
by
sitting
and
resting
,
the
mind
gathereth
wisedome
:
[
](A02513-e2450-b)**
**
Guliel
.
Paris
.
Another
leaning
to
some
rest
towardes
the
left
side
,
for
the
greater
quieting
of
the
heart
:
[
](A02513-e2460-b)*
*
Dionys.
Carthus
.
A
third
standing
with
the
eyes
lift
vp
to
heauen
,
but
shut
for
feare
of
distractions
;
But
of
all
other
(
mee
thinkes
)
Isaacs
choice
the
best
,
who
meditated
walking
.
In
this
let
euery
man
be
his
owne
master
;
so
bee
wee
vse
that
frame
of
body
that
may
both
testifie
reuerence
,
and
in
some
cases
help
to
stirre
vp
further
deuotion
;
which
also
must
needes
be
varied
according
to
the
matter
of
our
Meditation
.
If
we
thinke
of
our
sins
,
Ahabs
soft
pase
,
the
Publicans
deiected
eyes
,
and
his
hand
beating
his
breast
,
are
not
vnseasonable
:
If
of
the
ioies
of
heauen
,
Steuens
countenance
fixed
aboue
,
and
Dauids
hands
lift
vp
on
hie
,
are
most
fitting
;
In
all
which
the
body
,
as
it
is
the
instrument
and
vassall
of
the
soule
,
so
will
easily
follow
the
affections
therof
;
and
in
trueth
then
is
our
deuotion
most
kindly
,
when
the
body
is
thus
commaunded
his
seruice
by
the
spirit
,
and
not
suffered
to
goe
before
it
,
and
by
his
forwardnesse
to
prouoke
his
master
to
emulation
.
Chap.
12.
NOw
time
and
order
cal
vs
from
Of
the
matter
&
Subiect
of
our
meditation
.
these
circumstances
to
the
matter
and
subiect
of
Meditation
:
which
must
be
Diuine
&
Spiritual
;
not
euill
,
nor
worldly
.
O
the
carnal
and
vnprofitable
thoughts
of
men
!
We
all
meditate
;
one
how
to
do
ill
to
others
;
another
how
to
doe
some
earthly
good
to
himselfe
;
another
to
hurt
himselfe
,
vnder
a
colour
of
good
;
as
how
to
accomplish
his
lewd
desires
,
the
fulfilling
whereof
prooues
the
bane
of
the
soule
,
how
he
may
sinne
vnseene
,
and
goe
to
hell
with
least
noise
of
the
world
:
Or
perhaps
some
better
mindes
bend
their
thoughts
vpon
the
search
of
naturall
things
;
the
motions
of
euery
heauen
,
and
of
euery
starre
;
the
reason
and
course
of
the
ebbing
and
flowing
of
the
Sea
;
the
manifold
kinds
of
simples
that
growe
out
of
the
earth
,
&
creatures
that
creepe
vpon
it
;
with
all
their
strange
qualities
,
and
operations
;
Or
perhaps
the
seueral
formes
of
gouernement
,
and
rules
of
State
take
vp
their
busie
heads
,
so
that
while
they
would
bee
acquainted
with
the
whole
world
,
they
are
strangers
at
home
;
and
while
they
seeke
to
knowe
all
other
things
,
they
remain
vnknowen
of
themselues
:
The
God
that
made
them
,
the
vilenesse
of
their
nature
,
the
danger
of
their
sinnes
,
the
multitude
of
their
imperfections
,
the
Sauior
that
bought
them
,
the
heauen
that
he
bought
for
them
,
are
in
the
meane
time
as
vnknowen
,
as
vnregarded
,
as
if
they
were
not
.
Thus
do
foolish
children
spend
their
time
and
labour
in
turning
ouer
leaues
to
looke
for
painted
babes
,
not
at
all
respecting
the
solide
matter
vnder
their
hands
.
We
fooles
,
when
will
we
be
wise
,
and
turning
our
eyes
from
vanity
with
that
sweete
singer
of
Israel
,
make
Gods
Statutes
our
song
,
and
meditation
in
the
house
of
our
pilgrimage
?
Earthly
things
profer
themselues
with
importunity
;
Heauenly
things
must
with
importunitie
bee
sued
to
.
Those
,
if
they
were
not
so
little
worth
,
would
not
be
so
forward
;
and
being
so
forward
,
need
not
any
meditation
to
solicite
them
:
These
by
how
much
more
hard
they
are
to
intreate
,
by
so
much
more
precious
they
are
being
obtained
;
and
therfore
worthier
our
indeuour
:
As
then
we
cannot
goe
amisse
,
so
long
as
wee
keepe
our selues
in
the
tracke
of
Diuinitie
;
while
the
soule
is
taken
vp
with
the
thoughts
,
either
of
the
Deitie
in
his
essence
,
and
persons
(
sparingly
yet
in
this
point
,
and
more
in
faith
and
admiration
then
inquiry
)
or
of
his
attributes
,
his
iustice
,
power
,
wisedome
,
mercie
,
trueth
;
or
of
his
works
,
in
the
creation
,
preseruation
,
gouernement
of
all
things
,
according
to
the
Psalmist
,
I
will
meditate
of
the
beautie
of
thy
glorious
Maiestie
,
and
thy
wonderfull
workes
;
so
most
directly
in
our
way
,
and
best
fitting
our
exercise
of
Meditation
are
those
matters
in
Diuinity
,
which
can
most
of
all
worke
compunction
in
the
hart
,
&
most
stirre
vs
vp
to
deuotion
:
Of
which
kind
are
the
Meditations
concerning
CHRIST
IESVS
,
our
Mediatour
,
his
Incarnation
,
Miracles
,
Life
,
Passion
,
Burial
,
Resurrection
,
Ascension
,
Intercession
,
the
benefit
of
our
Redemption
,
the
certaintie
of
our
Election
,
the
graces
and
proceeding
of
our
sanctification
,
our
glorious
estate
in
Paradise
lost
in
our
first
Parents
,
our
present
vilenes
,
our
inclination
to
sin
,
our
seuerall
actuall
offences
;
the
tentations
&
sleights
of
euill
Angels
,
the
vse
of
the
Sacraments
,
nature
&
practise
of
faith
&
repentance
:
the
miseries
of
our-life
,
with
the
frailty
of
it
,
the
certainty
and
vncertainty
of
our
death
,
the
glory
of
Gods
Saints
aboue
,
the
awfulnes
of
iudgement
,
the
terrors
of
hel
,
and
the
rest
of
this
qualitie
:
wherein
both
it
is
fit
to
haue
variety
(
for
that
euen
the
strongest
stomacke
doeth
not
alwayes
delight
in
one
dish
)
&
yet
so
to
change
,
that
our
choice
may
be
free
from
wildnesse
and
inconstancie
.
Chap.
13.
NOW
after
that
we
haue
The
order
of
the
worke
it selfe
.
thus
orderly
suited
the
person
&
his
qualities
,
with
the
due
circumstances
of
Time
,
Place
,
disposition
of
body
,
and
substance
of
the
matter
discussed
;
I
knowe
not
what
can
remaine
,
besides
the
maine
busines
it selfe
,
and
the
maner
and
degrees
of
our
prosecution
thereof
;
which
aboue
all
other
calles
for
an
intentiue
Reader
,
and
resolute
practise
;
Wherein
,
that
we
may
auoide
all
nicenesse
and
obscurity
(
since
wee
striue
to
profit
)
we
will
giue
direction
for
the
Entrance
,
Proceeding
,
Conclusion
of
this
Diuine
worke
.
Chap.
14.
A
Goodly
building
The
Entrance
into
the
worke
.
must
shew
some
magnificence
in
the
gate
:
and
great
personages
haue
seemely
Vshers
to
goe
before
them
;
who
by
their
vncouered
heads
commaund
reuerence
and
way
;
Euen
verie
Poets
of
old
had
wont
,
before
their
Ballads
,
to
implore
the
aid
of
their
Gods
:
And
the
heathen
Romans
entred
not
vpon
any
publike
ciuile
busines
,
without
a
solemne
apprecation
of
good
successe
:
How
much
lesse
should
a
Christian
dare
to
vndertake
a
spirituall
1.
The
common
entrance
,
which
is
Prayer
.
worke
of
such
importance
,
not
hauing
craued
the
assistance
of
his
GOD
?
which
(
me
thinkes
)
is
no
lesse
,
than
to
professe
hee
could
doe
well
without
Gods
leaue
.
When
we
thinke
euill
,
it
is
from
our selues
,
when
good
from
God
.
As
prayer
is
our
speach
to
God
,
so
is
each
good
Meditation
(
according
to
Bernard
)
GODS
speach
to
the
heart
;
The
heart
must
speake
to
God
,
that
God
may
speake
to
it
.
Prayer
therefore
,
and
Meditation
are
as
those
famous
twinnes
in
the
storie
,
or
as
two
louing
Turtles
,
whereof
separate
one
,
the
other
languishes
.
Prayer
makes
way
for
Meditation
;
Meditation
giues
matter
,
strength
,
and
life
to
our
prayers
.
By
which
,
as
all
other
things
are
sanctified
to
vs
,
so
we
are
sanctified
to
all
holy
things
:
This
is
as
some
royall
Eunuch
to
perfume
and
dresse
our
soules
,
that
they
may
be
fit
to
conuerse
with
the
King
of
heauen
.
But
the
prayer
that
leades
in
Meditation
would
not
be
long
,
requiring
rather
that
the
extension
and
length
should
be
put
into
the
vigor
and
feruencie
of
it
;
for
that
it
is
not
here
intended
to
be
the
principall
businesse
,
but
an
introduction
to
another
;
and
no
otherwise
than
as
a
Portall
to
this
building
of
Meditation
:
The
matter
whereof
shall
be
,
that
the
course
of
our
Meditation
may
bee
guided
aright
and
blessed
;
that
all
distractions
may
be
auoided
;
our
iudgements
inlightened
,
our
inuentions
quickned
,
our
willes
rectified
,
our
affections
whetted
to
heauenly
things
,
our
harts
enlarged
to
God-ward
,
our
deuotion
enkindled
;
so
that
we
may
finde
our
corruptions
abated
,
our
graces
thriuen
,
oursoules
&
liues
euery
way
bettered
by
this
exercise
.
Chap.
15.
SVch
is
the
common
Particular
&
proper
entrance
into
the
matter
,
which
is
in
our
choice
thereof
.
entrance
into
this
work
:
There
is
another
yet
more
particular
&
proper
;
wherein
the
mind
recollecting
it self
,
maketh
choice
of
that
Theme
or
matter
wherupon
it
will
bestowe
it selfe
for
the
present
;
settling
it selfe
on
that
which
it
hath
chosen
:
which
is
done
by
an
inward
inquisition
made
into
our
heart
of
what
we
both
doe
,
&
should
thinke
vpon
:
reiecting
what
is
vnexpedient
&
vnprofitable
:
In
both
which
,
the
soule
,
like
vnto
some
noble
Hauk
,
let
s
passe
the
Crowes
,
and
Larkes
,
and
such
other
worthlesse
birdes
that
crosse
her
way
,
and
stoopeth
vpon
a
foule
of
price
,
worthy
of
her
flight
:
after
this
manner
,
What
wilt
thou
muze
vpon
,
O
my
soule
?
thou
seest
how
little
it
auailes
thee
to
wander
and
roue
about
in
vncertainties
:
thou
findest
how
little
sauour
there
is
in
these
earthly
things
,
wherewith
thou
hast
wearied
thy selfe
;
Trouble
not
thy self
any
longer
(
with
Martha
)
about
the
many
&
needlesse
thoughts
of
the
world
:
None
but
heauenly
things
can
afford
thee
comfort
:
Vp
then
my
soule
,
and
mind
those
things
that
are
aboue
,
whence
thy selfe
art
:
Amongst
all
which
,
whereon
shouldest
thou
rather
meditate
than
of
the
life
&
glory
of
Gods
Saints
.
A
worthier
employment
thou
canst
neuer
finde
,
than
to
thinke
vpon
that
estate
,
thou
shalt
once
possesse
,
and
now
desirest
.
Chap.
16.
HItherto
the
Entrance
;
after
The
proceeding
of
our
meditation
.
which
our
Meditation
must
Proceed
in
due
order
,
not
troubledly
,
not
preposterously
:
It
begins
in
the
understanding
,
ends
in
the
affections
;
It
begins
in
the
braine
,
descends
to
the
heart
;
Begins
on
earth
,
ascends
to
heauen
;
Not
suddenly
,
but
by
certain
staires
&
degrees
,
til
we
come
to
the
highest
.
I
haue
found
a
subtill
And
therin
a
Methode
allowed
by
some
authors
,
reiected
by
vs
.
Scale
of
Meditation
,
admired
by
some
professors
of
this
Arte
,
aboue
all
other
humane
deuises
;
and
farre
preferred
by
them
to
the
best
directions
of
Origen
,
Austen
,
Bernard
,
Hugo
,
Bonauenture
,
Gerson
,
and
whosoeuer
hath
been
reputed
of
greatest
perfection
in
this
skil
:
The
seueral
staires
whereof
(
lest
I
should
seeme
to
defraud
my
Reader
through
enuie
)
I
would
willingly
describe
,
were
it
not
that
I
feared
to
scarre
him
rather
with
the
danger
of
obscurity
,
from
venturing
further
vpon
this
so
worthy
a
businesse
:
yet
,
lest
any
man
perhaps
might
complaine
of
an
vnknowen
losse
,
my
Margent
shall
find
roume
for
that
,
which
I
hold
too
knotty
for
my
Text.
The
scale
of
Meditation
of
an
Author
,
ancient
,
but
namelesse
.
-
*
Degrees
of
Preparation
.
1.
Question
.
-
What
I
-
thinke
.
-
should
think
.
2.
Excussion
.
-
A
repelling
of
what
I
should
not
thinke
.
3.
Choice
,
or
Election
.
-
Of
what
most
-
necessary
.
-
expedient
-
comely
.
-
*
Degrees
of
proceeding
in
the
vnderstanding
.
4.
Commemoration
.
-
An
actual
thinking
vpon
the
matter
elected
.
5
Conseleration
.
-
A
redoubled
Commemoration
of
the
same
,
till
it
be
fully
knowen
.
6.
Attention
.
-
A
fixed
and
earnest
consideration
:
wherby
it
is
fastened
in
the
mind
.
7
Explanation
.
-
A
cleering
of
the
thing
considered
by
similitudes
.
8
Tractation
.
-
An
extending
the
thing
considered
to
other
points
:
where
all
questions
of
doubt
are
discussed
.
9.
Diindication
.
-
An
estimation
of
the
worth
of
the
thing
thus
handled
.
10.
Cons●tion
-
A
confirmation
of
the
estimation
thus
made
11.
Rumination
.
-
A
sad
and
serious
Meditation
of
all
the
former
,
till
it
may
worke
vpon
the
affections
.
From
hence
to
the
degrees
of
affection
.
In
all
which
,
(
after
the
incredible
commendations
of
some
practicioners
)
I
doubt
not
but
an
ordinary
Reader
will
easily
espie
a
double
fault
at
the
least
,
Darkenesse
and
Coincidence
;
that
they
are
both
too
obscurely
deliuered
,
and
that
diuers
of
them
fal
into
other
,
not
without
som
vain
superfluity
.
For
this
part
therfore
which
concerneth
the
understanding
,
I
had
rather
to
require
only
a
deep
and
firme
Consideration
of
the
thing
propounded
;
which
shall
be
done
,
if
we
followe
it
in
our
discourse
,
through
all
,
or
the
principall
of
those
places
which
natural
reason
doth
afford
vs
:
wherein
let
no
man
plead
ignorance
,
or
feare
difficulty
:
we
are
all
thus
farre
borne
Logicians
;
Neither
is
there
in
this
so
much
need
of
skil
,
as
of
industry
.
In
which
cours
yet
,
we
may
not
be
too
curious
in
a
precise
search
of
euery
place
,
&
argument
without
omission
of
any
(
though
to
be
fetcht
in
with
racking
the
inuention
)
.
For
as
the
mind
,
if
it
go
loose
and
without
rule
,
roues
to
no
purpose
;
so
if
it
be
too
much
fettred
with
the
giues
of
strict
regularity
moueth
nothing
at
all
.
Chap.
17.
ERe
I
enter
Premonitions
concerning
our
proceeding
in
the
first
part
of
Meditation
.
therfore
into
any
particular
tractation
,
There
are
three
things
whereof
I
would
premonish
my
Reader
,
concerning
this
first
part
which
is
in
the
vnderstanding
.
First
,
that
I
desire
not
to
binde
euery
man
to
the
same
vniforme
proceeding
in
this
part
.
Practise
and
custome
may
perhaps
haue
taught
other
courses
more
familiar
,
and
not
lesse
direct
:
If
then
we
can
,
by
anie
other
method
,
worke
in
our
hearts
so
deepe
an
apprehension
of
the
matter
meditated
,
as
it
may
duely
stirre
the
affections
,
it
is
that
only
wee
require
.
Secondly
,
that
whosoeuer
applieth
himself
to
this
direction
,
thinke
him
not
necessarily
tyed
to
the
prosecution
of
all
these
Logicall
places
,
which
hee
findes
in
the
sequell
of
our
Treatise
,
so
as
his
Meditation
should
be
lame
and
imperfect
without
the
whole
number
:
for
ther
are
some
Themes
which
wil
not
beare
all
these
;
as
when
we
meditate
of
God
,
there
is
no
roume
for
Causes
or
Comparisons
;
&
others
yeeld
them
with
such
difficultie
,
that
their
search
interrupteth
the
chiefe
work
intended
:
It
shal
be
sufficient
if
we
take
the
most
pregnant
,
&
most
voluntary
.
Thirdly
,
that
when
we
sticke
in
the
disquisition
of
any
the
places
following
,
as
if
meditating
of
Sin
,
I
cannot
readily
meet
with
the
Material
&
Formal
Causes
,
or
the
Appendances
of
it
,
wee
rack
not
our
minds
too
much
with
the
inquiry
thereof
;
which
were
to
striue
more
for
Logique
,
than
deuotion
:
But
without
too
much
disturbaunce
of
our
thoughts
,
quietly
passe
ouer
to
the
next
.
If
we
breake
our
teeth
with
the
shell
,
we
shall
finde
small
pleasure
in
the
kernell
.
Now
then
,
for
that
my
onely
feare
is
,
lest
this
part
of
my
discourse
shall
seeme
ouer
perplexed
vnto
the
vnlearned
Reader
;
I
will
in
this
whole
processe
,
second
my
rule
with
his
example
;
that
so
what
might
seeme
obscure
in
the
one
,
may
by
the
other
be
explaned
;
and
the
same
steps
he
sees
me
take
in
this
,
hee
may
accordingly
treade
in
any
other
Theme
.
Chap.
18.
FIrst
therfore
The
practise
of
Meditation
;
wherin
First
,
wee
begin
with
some
description
of
that
we
meditate
of
.
it
shal
be
expedient
to
consider
seriously
,
what
the
thing
is
whereof
wee
meditate
.
What
then
,
O
my
soule
,
is
the
life
of
the
Saints
,
whereof
thou
studiest
?
who
are
the
Saints
,
but
those
which
hauing
been
weakely
holy
vpon
earth
,
are
perfectly
holy
aboue
?
which
euen
on
earth
were
perfectly
holy
in
their
Sauiour
,
now
are
so
in
themselues
?
Which
,
ouercomming
on
earth
,
are
truely
canonized
in
heauen
?
What
is
their
life
,
but
that
blessed
estate
aboue
,
wherein
their
glorified
soule
hath
a
full
fruition
of
God
?
Chap.
19.
THe
nature
wherof
after
Secondly
,
followes
an
easie
&
voluntary
diuision
of
the
matter
meditated
we
haue
thus
shadowed
out
to
our selues
by
a
description
,
not
curious
alwaies
,
&
exactly
framed
according
to
the
rules
of
arte
,
but
sufficient
for
our
own
conceit
;
the
next
is
(
if
it
shal
seeme
needfull
,
or
if
the
matter
will
beare
,
or
offer
it
)
some
easie
and
voluntary
diuision
,
whereby
our
thoughts
shall
haue
more
roume
made
for
them
,
and
our
proceeding
shall
bee
more
distinct
.
There
is
a
life
of
nature
,
when
thou
,
my
soule
,
dwellest
in
this
body
,
and
informest
thine
earthly
burden
:
There
is
a
life
of
grace
,
when
the
spirit
of
God
dwels
in
thee
;
There
is
a
life
of
glory
,
when
thy
body
being
vnited
to
thee
,
both
shall
bee
vnited
to
God
;
or
when
,
in
the
meane
time
,
being
separated
from
thy
companion
,
thou
enioyest
God
alone
:
This
life
of
thine
therefore
,
as
the
other
,
hath
his
ages
,
hath
his
statures
;
for
it
enters
vpon
his
birth
,
when
thou
passest
out
of
thy
body
,
and
changest
this
earthly
house
for
an
heauenly
:
It
enters
into
his
full
vigor
,
when
at
the
day
of
the
common
resurrection
,
thou
resumest
this
thy
companion
,
vnlike
to
it selfe
,
like
to
thee
,
like
to
thy
Sauiour
,
immortall
now
,
and
glorious
.
In
this
life
there
may
be
degrees
,
there
can
be
no
imperfection
:
If
some
be
like
the
skie
,
others
like
the
starres
,
yet
all
shine
;
If
some
sit
at
their
Sauiours
right
hand
,
others
at
his
left
,
all
are
blessed
;
If
some
vessels
hold
more
,
all
are
full
;
none
complaynes
of
want
,
none
enuies
at
him
that
hath
more
.
Chap.
20.
WHich
done
it
shal
be
requisite
3.
A
consideration
of
the
causes
therof
in
al
kinds
of
them
.
for
our
perfiter
vnderstanding
,
and
for
the
laying
grounds
of
matter
for
our
affection
,
to
carie
it
through
those
other
principall
places
,
and
heads
of
reason
,
which
nature
hath
taught
euery
man
,
both
for
knowledge
&
amplification
:
The
first
whereof
are
the
Causes
of
all
sorts
.
Whence
is
this
eternal
life
,
but
from
him
which
onely
is
eternall
;
which
onely
is
the
fountaine
of
life
,
yea
,
life
it selfe
?
Who
but
the
same
God
that
giues
our
temporall
life
,
giues
also
that
eternall
?
The
Father
bestowes
it
,
the
Sonne
merits
it
,
the
holy
Ghost
seales
and
applies
it
:
Expect
it
onely
from
him
,
O
my
soule
,
whose
frecelectiō
gaue
thee
the
first
title
to
it
,
to
bee
purchased
by
the
blood
of
thy
Sauiour
.
For
thou
shall
not
therefore
be
happie
,
because
hee
sawe
thou
wouldest
bee
good
;
but
therefore
art
thou
good
,
because
he
hath
ordained
thou
shalt
be
happie
:
He
hath
ordained
thee
to
life
;
he
hath
giuen
thee
a
Sauiour
to
giue
this
life
vnto
thee
;
faith
,
whereby
thou
mightest
attaine
to
this
Sauiour
;
his
word
,
by
which
thou
might'st
attaine
to
this
faith
;
what
is
there
in
this
,
not
●is
?
And
yet
not
so
his
●●mply
,
as
that
it
is
without
thee
:
without
thy
merit
indeed
,
not
without
thine
acte
;
Thou
liuest
here
through
his
blessing
,
but
by
bread
;
thou
shalt
liue
aboue
through
his
mercy
,
but
by
thy
faith
belowe
,
apprehending
the
authour
of
thy
life
:
And
yet
as
he
wil
not
saue
thee
without
thy
faith
,
so
thou
canst
neuer
haue
faith
without
his
gift
;
Looke
vp
to
him
therefore
,
O
my
soule
,
as
the
beginner
&
finisher
of
thy
saluation
;
and
while
thou
magnifiest
the
Author
,
be
rauished
with
the
glorie
of
the
worke
:
which
farre
passeth
both
the
tongue
of
Angels
,
and
the
heart
of
man
:
It
can
bee
no
good
thing
that
is
not
there
;
Howe
can
they
want
water
that
haue
the
spring
?
where
God
is
enioyed
in
whom
only
all
things
are
good
,
what
good
can
bee
wanting
?
And
what
perfection
of
blisse
is
there
where
all
goodnesse
is
mette
and
vnited
?
In
thy
presence
is
the
fulnesse
of
ioye
,
and
at
thy
right
hand
are
pleasures
for
evermore
:
O
blessed
reflection
of
glorie
!
wee
●●e
there
,
as
wee
are
seene
:
In
that
wee
are
seene
,
it
is
our
glorie
;
in
that
wee
see
,
it
is
Gods
glory
;
Therefore
doth
he
glorifie
vs
,
that
our
glory
should
bee
to
his
.
Howe
worthy
art
thou
,
ô
Lord
,
that
through
vs
thou
shouldest
looke
at
thy selfe
!
Chap.
21.
THE
next
place
4.
The
Consid.
of
the
Fruits
&
Effects
.
place
shal
be
the
Fruits
&
Effectes
following
vpon
their
seuerall
causes
:
which
also
affoords
very
feeling
and
copious
matter
to
our
Meditation
;
wherein
it
shall
be
euer
best
,
not
so
much
to
seeke
for
all
,
as
to
chuse
out
the
chiefest
.
No
maruell
then
if
from
this
glory
proceede
nonspeakeable
ioy
,
and
from
this
ioy
the
sweete
songs
of
praise
&
thanksgiuing
.
The
spirit
bids
vs
,
when
wee
are
merrie
,
sing
:
How
much
more
then
,
when
wee
are
merrie
without
all
mixture
of
sorrowe
,
beyond
all
measure
of
our
earthly
affections
,
shall
wee
sing
ioyfull
Hallelu-iahs
,
and
Hosannahs
to
him
that
dwelleth
in
the
highest
heauens
?
Our
hearts
shal
be
so
full
that
we
cannot
chuse
but
sing
,
and
wee
cannot
but
sing
melodiously
;
There
is
no
iarre
in
this
Musicke
,
no
end
of
this
song
.
Oblessed
change
of
the
Saints
;
they
doe
nothing
but
weepe
belowe
,
and
now
nothing
but
sing
aboue
;
we
sowed
in
teares
,
reape
inioy
;
there
was
some
comfort
in
those
teares
,
when
they
were
at
worst
;
but
there
is
no
danger
of
complaint
in
this
heauenly
mirth
;
If
we
cannot
sing
here
with
the
Angels
,
On
earth
peace
,
yet
there
wee
shall
sing
with
them
,
Glory
to
God
on
hie
;
and
ioyning
our
voices
to
theirs
,
shall
make
vp
that
celestial
consort
,
which
none
can
either
heare
or
beare
part
in
,
and
not
be
happie
.
Chap.
22.
AFter
which
5.
Consideration
of
the
Subiect
,
wherin
,
or
wherabout
it
is
.
comes
to
be
considered
the
Subiect
either
wherein
that
is
,
or
whereabout
that
is
imployed
,
which
wee
meditate
of
:
As
,
And
indeede
,
what
lesse
happinesse
doth
the
very
place
promise
,
wherein
this
glory
is
exhibited
?
which
is
no
other
than
the
Paradise
of
God
:
Here
belowe
wee
dwell
,
or
rather
we
wander
in
a
continued
wildernesse
;
there
wee
shall
rest
vs
in
the
true
Eden
;
I
am
come
into
my
garden
,
my
sister
,
my
spouse
.
Kings
vse
not
to
dwell
in
Cottages
of
clay
;
but
in
Royal
Courts
sit
for
their
estate
:
How
much
more
shall
the
King
of
heauen
,
who
hath
prepared
for
men
so
faire
mansions
on
earth
,
make
himselfe
an
habitation
sutable
to
his
Maiestie
:
Euen
earthly
Princes
haue
dwelt
in
Cedar
and
Yuory
:
but
the
great
Citie
,
Holy
Ierusalem
,
the
palace
of
the
hiest
hath
her
wall
of
Iasper
,
her
building
of
gold
,
her
foundation
of
precious
stones
,
her
gates
of
pearle
:
How
glorious
things
are
spoken
of
thee
,
O
thou
Citie
of
GOD
!
Wee
see
but
the
pauement
,
and
yet
how
goodly
it
is
!
The
beleeuing
Centurion
thought
himselfe
vnworthy
that
Christ
should
come
vnder
his
roofe
;
yet
then
wert
thou
,
O
Sauiour
,
in
thine
humbled
estate
,
in
the
forme
of
a
seruant
:
How
then
stall
I
thinke
my selfe
worthy
to
come
vnder
this
roof
of
thine
,
so
shining
and
glorious
?
O
if
this
clay
of
mine
may
come
to
this
honour
aboue
,
let
it
bee
trampled
vpon
and
despised
on
earth
.
Chap.
23.
SIxtly
,
shall
6.
Consid
▪
of
the
Appendances
,
and
Qualities
of
it
.
followe
the
Appendances
,
and
Qualities
,
which
cleaue
vnto
the
Subiect
,
wherof
we
meditate
:
As
,
But
were
the
place
lesse
noble
and
maiesticall
,
yet
the
company
which
it
affords
,
hath
enough
to
make
the
soule
blessed
:
For
not
the
place
giues
ornament
to
the
guest
,
so
much
as
the
guest
to
the
place
.
How
loath
are
we
to
leaue
this
earth
,
onely
for
the
societie
of
some
few
friends
in
whom
we
delight
?
which
yet
are
subiect
euery
day
to
mutuall
dislikes
:
what
pleasure
shall
wee
then
take
in
the
enioying
of
the
Saints
?
when
there
is
nothing
in
them
not
amiable
,
nothing
in
vs
that
may
coole
the
feruor
of
our
loue
.
There
shalt
thou
my
soule
,
thy selfe
glorified
,
meete
with
thy
deare
Parents
and
friends
alike
glorious
,
neuer
to
be
seuered
:
There
shalt
thou
see
and
conuerse
with
those
ancient
worthies
of
the
former
worlde
;
the
blessed
Patriarkes
and
Prophets
,
with
the
crowned
Martyrs
and
Confessors
;
with
the
holy
Apostles
,
and
the
Fathers
of
that
Primitiue
,
and
this
present
Church
,
shining
each
one
according
to
the
measure
of
his
blessed
labours
.
There
shalt
thou
liue
familiarly
in
sight
of
those
Angels
,
whom
now
thou
receiuest
good
from
,
but
seest
not
.
There
(
which
is
the
head
of
all
thy
felicitie
)
thine
eyes
shall
see
him
whom
now
thine
heart
longeth
for
(
that
Sauiour
of
thine
)
in
the
onely
hope
of
whom
now
thou
liuest
.
Alas
how
dimmely
,
and
a
farre
off
doest
thou
now
beholde
him
?
howe
imperfectly
doest
thou
enioy
him
?
while
euery
temptation
bereaues
thee
,
for
the
time
,
of
his
presence
.
I
sought
him
whom
my
soule
loueth
:
I
sought
him
,
but
I
found
him
not
;
his
backe
is
now
towards
thee
many
times
throgh
thy
sins
,
and
therfore
thou
hardly
discernest
him
:
Otherwhile
and
ofter
thy
back
is
turned
to
him
through
negligence
,
that
when
thou
mightest
obscurelie
see
him
,
thou
doest
not
:
Now
thou
shalt
see
him
,
and
thine
eyes
thus
fixed
shall
not
be
remooued
.
Yet
neither
could
this
glory
make
vs
happy
,
if
being
thus
absolute
,
it
were
not
perpetuall
.
To
be
happie
,
is
not
so
sweete
a
state
,
as
it
is
miserable
to
haue
beene
happie
.
Least
ought
therfore
should
bee
wanting
beholde
,
this
felicitie
knoweth
no
end
,
feareth
no
intermission
,
and
is
as
eternall
for
the
continuance
,
as
hee
that
had
no
beginning
.
O
blessednes
,
truly
infinite
!
Our
earthly
ioyes
doe
scarce
euer
begin
;
but
when
they
begin
,
their
ende
borders
vpon
their
beginning
.
One
houre
sees
vs
oft-times
ioyful
and
miserable
:
Here
alone
is
nothing
but
eternitie
.
If
then
the
diuine
Prophet
thought
one
day
in
Gods
earthly
house
,
better
than
a
thousand
other-where
;
what
shall
I
compare
to
thousands
of
millions
of
yeeres
in
Gods
heauenly
Temple
?
Yea
,
millions
of
yeeres
are
not
so
much
as
a
minute
to
eternitie
,
and
that
other
house
not
a
cottage
to
this
.
Chap.
24.
SEuenthly
,
our
7.
Of
that
which
is
Diuers
from
it
,
or
Contrary
to
it
.
thoughts
leauing
a
while
the
consideration
of
the
thing
as
it
is
in
it selfe
,
shal
descend
vnto
it
as
respectiuely
with
others
;
and
therefore
first
shall
meditate
of
that
which
is
Diuers
from
it
,
or
Contrary
vnto
it
.
What
doest
thou
here
then
,
O
my
soule
?
What
doest
thou
here
groueling
vpon
earth
?
where
the
best
things
are
vanity
;
the
rest
no
better
than
vexation
.
Looke
round
about
thee
,
and
see
whether
thine
eyes
can
meet
with
any
thing
but
either
sinnes
or
miseries
.
Those
few
and
short
pleasures
thou
seest
,
end
euer
sorrowfully
;
and
in
the
mean
time
are
intermingled
with
many
grieuances
.
Here
thou
hearest
one
crie
out
of
a
sicke
bodie
,
whereof
ther
is
no
part
which
affords
not
choice
of
diseases
;
This
man
layes
his
hande
vpon
his
consuming
lungs
,
and
complayneth
of
shorte
winde
;
that
other
,
vpon
his
rising
spleene
,
a
third
shaketh
his
painefull
head
;
another
roares
out
for
the
torment
of
his
reines
or
bladder
;
another
for
the
racking
of
his
goutie
ioyntes
;
one
is
distempered
with
a
watery
dropsie
,
another
with
a
windy
Colicke
,
a
third
with
a
fiery
ague
,
a
fourth
with
an
earthen
Melancholie
;
one
grouels
and
fometh
with
the
falling
sicknes
,
another
lies
bed
ridde
halfe
senselesse
with
a
dead
Palsey
:
Ther
are
but
few
bodies
that
complaine
not
of
some
disease
;
and
that
thou
mayst
not
looke
farre
,
it
is
a
wonder
if
thy self
feele
not
alwayes
one
of
these
euils
within
thee
.
There
,
thou
hearest
another
lament
his
losses
:
either
his
estate
is
impayred
by
suretyship
,
or
stealth
,
or
shipwracke
,
or
oppression
;
or
his
childe
is
vnruly
,
or
miscarried
;
or
his
wife
dead
or
disloyall
;
Another
tormented
with
passions
;
Each
one
is
some
way
miserable
:
But
that
which
is
yet
more
irkesome
;
thy
one
eare
is
beaten
with
cursings
and
blasphemies
;
thy
other
with
scornefull
,
or
wanton
,
or
murdering
speaches
;
thine
eyes
see
nothing
but
pride
filthines
,
profanenesse
,
blood
,
excesse
;
and
whatsoeuer
else
might
vexe
a
righteous
soule
:
and
if
all
the
world
besides
were
innocent
,
thou
findest
enough
within
thy selfe
,
to
make
thy selfe
weary
,
and
thy
life
loathsom
:
Thou
needest
not
fetch
cause
of
complaint
from
others
;
thy
corruptions
yeeld
thee
too
much
at
home
;
euer
sinning
,
euer
presuming
;
Sinning
euen
when
thou
hast
repented
,
yea
,
euen
while
thou
repentest
,
sinning
.
Goe
to
nowe
,
my
soule
,
and
solace
thy selfe
here
belowe
,
and
suffer
thy selfe
besotted
with
these
goodly
contentments
;
worthy
of
no
better
while
thou
fixest
thy selfe
on
these
:
see
if
thou
canst
find
any
of
these
aboue
;
and
if
thou
canst
meete
with
any
distemper
,
any
losse
,
any
sinne
,
any
complaint
,
from
thy selfe
or
any
other
aboue
,
despise
thine
heauen
as
much
as
now
thou
louest
the
earth
.
Or
if
all
this
cannot
enough
commend
vnto
thee
the
state
of
heauenly
glory
,
cast
down
thine
eyes
yet
lower
,
into
that
deep
&
bottomles
pit
,
ful
of
horror
,
full
of
torment
,
where
there
is
nothing
but
flames
,
and
teares
,
and
shrikes
,
and
gnashing
of
teeth
;
nothing
but
fiends
and
tortures
:
where
there
is
palpable
darkenesse
,
and
yet
perpetuall
fire
;
where
the
damned
are
euer
boyling
,
neuer
consumed
;
euer
dying
,
neuer
dead
;
euer
complaining
,
neuer
pitied
;
where
the
Glutton
,
that
once
would
not
giue
a
crust
of
bread
,
now
begs
for
one
drop
of
water
;
and
yet
alas
,
if
whole
riuers
of
water
should
fall
into
his
mouth
,
howe
should
they
quench
those
riuers
of
brimstone
that
feede
this
flame
?
where
there
is
no
intermission
of
complaints
,
no
breathing
from
paine
,
and
after
millions
of
yeeres
,
no
possibility
of
comfort
:
And
if
the
rod
wherewith
thou
chastisest
thy
children
,
O
Lord
,
euen
in
this
life
be
so
smart
and
galling
,
that
they
haue
been
brought
downe
to
the
brim
of
despaire
;
and
in
the
bitternesse
of
their
soule
haue
intreated
death
to
release
them
:
What
shal
I
think
of
their
plagues
in
whose
righteous
confusion
thou
insultest
;
and
sayest
,
Aha
,
I
wil
auenge
me
of
mine
enemies
?
Euen
that
thou
shalt
not
bee
thus
miserable
,
O
my
soule
,
is
some
kind
of
happines
;
but
that
thou
shalt
bee
as
happie
,
as
the
reprobate
are
miserable
,
how
worthy
is
it
of
more
estimation
,
than
thy selfe
is
capable
of
?
Chap.
25.
AFterthis
opposition
8.
Of
comparisons
and
similitudes
whereby
it
may
bee
most
fitly
set
forth
.
the
mind
shall
make
comparison
of
the
matter
meditated
with
what
may
neerest
resemble
it
;
and
shall
illustrate
it
with
fittest
similitudes
,
which
giue
no
small
light
to
the
vnderstanding
nor
lesse
force
to
the
affection
.
Wonder
then
,
O
my
soule
,
as
much
as
thou
canst
,
at
this
glory
;
and
in
comparison
thereof
,
contemne
this
earth
,
which
now
thou
treadest
vpon
;
whose
ioyes
,
if
they
were
perfect
,
are
but
short
;
and
if
they
were
long
,
are
imperfect
:
One
day
when
thou
art
aboue
,
looking
downe
from
the
height
of
thy
glory
,
and
seeing
the
sons
of
men
creeping
like
so
many
Ants
on
this
mole-hill
of
earth
,
thou
shalt
thinke
:
Alas
how
basely
I
once
liued
!
was
yonder
silly
dungeon
the
place
I
so
loued
,
and
was
so
loath
to
leaue
!
Thinke
so
now
before-hand
;
and
since
of
heauen
thou
canst
not
,
yet
account
of
the
earth
,
as
it
is
worthy
:
How
hartlesse
and
irkesome
are
yee
,
O
yee
best
earthly
pleasures
,
if
ye
be
matched
with
the
least
of
those
aboue
?
Howe
vile
are
you
,
O
ye
sumptuous
buildings
of
kings
,
euen
if
all
the
entrailes
of
the
earth
had
agreed
to
enrich
you
,
in
compason
of
this
frame
not
made
with
hands
?
It
is
not
so
hie
aboue
the
earth
in
distance
of
place
,
as
in
worth
and
maiestie
:
we
may
see
the
face
of
heauen
from
the
heart
of
the
earth
;
but
from
the
neerest
part
of
the
earth
who
can
see
the
least
glory
of
heauen
?
The
three
disciples
on
mount
Tabor
,
sawe
but
a
glimpse
of
this
glory
shining
vpon
the
face
of
their
Sauiour
;
and
yet
being
rauished
with
the
sight
,
cryed
out
,
Master
,
It
is
good
being
here
;
and
thinking
of
building
of
three
Tabernacles
,
for
Christ
,
Moses
,
Elias
,
could
haue
been
content
themselues
to
haue
lien
without
shelter
,
so
they
might
alwaies
haue
enioyed
that
sight
:
Alas
,
how
could
earthly
Tabernacles
haue
fitted
those
heuenly
bodies
?
They
knewe
what
they
sawe
,
what
they
said
they
knew
not
:
Lo
these
3.
disciples
were
not
transfigured
;
yet
how
deeply
they
were
affected
,
euen
with
the
glory
of
others
?
how
happy
shal
wee
be
,
when
our selues
shal
be
changed
into
glorious
?
and
shall
haue
Tabernacles
not
of
our
own
making
,
but
prepared
for
vs
by
God
?
and
yet
not
Tabernacles
,
but
eternal
mansions
.
Moses
sawe
God
but
a
while
,
and
shined
;
How
shal
we
shine
that
shal
behold
his
face
for
euer
?
What
greater
honour
is
there
than
in
Souereignty
?
what
greater
pleasure
than
in
feasting
?
This
life
is
both
a
kingdome
and
a
feast
.
A
kingdome
:
He
that
ouercomes
,
shall
rule
the
nations
,
and
shall
sit
with
me
in
my
Throne
:
O
blessed
promotion
,
Oh
large
dominion
,
and
royall
seate
!
to
which
Salomons
throne
of
yuory
was
not
worthy
to
become
a
footestoole
.
A
feast
;
Blessed
are
they
that
are
called
to
the
Marriage
supper
of
the
Lambe
:
Feastes
haue
more
than
necessitie
of
prouision
,
more
than
ordinary
diet
;
but
marriage-feasts
yet
more
than
common
abundance
;
But
the
marriage-feast
of
the
Sonne
of
God
to
his
blessed
spouse
the
Church
,
must
so
farre
exceed
in
all
heauenly
munificence
and
varietie
,
as
the
persons
are
of
greater
State
and
Maiestie
:
There
is
new
wine
,
pure
Manna
,
and
all
manner
of
spirituall
dainties
;
and
with
the
continuall
cheare
,
a
sweete
and
aunswerable
welcome
;
while
the
bridegrome
louingly
cheares
vs
vp
,
Eate
,
O
Friends
,
drinke
&
make
you
merrie
,
O
welbeloued
:
yea
,
There
shalt
thou
be
my
soule
not
a
guest
,
but
(
how
vnworthy
soeuer
)
the
Bride
her selfe
;
whom
hee
hath
euerlastingly
espoused
to
himselfe
in
truth
and
righteousnesse
;
The
contract
is
passed
here
belowe
,
the
mariage
is
consummate
aboue
,
and
solennized
with
a
perpetual
feast
:
So
that
now
thou
mayest
safely
say
,
My
welbeloued
is
mine
,
and
I
am
his
:
Wherefore
hearken
,
O
my
soule
,
and
consider
,
and
incline
thine
eare
,
forget
also
thine
owne
people
,
and
thy
fathers
house
,
(
thy
supposed
home
of
this
world
)
so
shall
the
King
haue
pleasure
in
thy
beauty
;
for
hee
is
thy
Lord
,
and
worship
thou
him
.
Chap.
26.
THE
verie
Names
,
and
9.
The
Titles
and
Names
of
the
thing
considered
.
Titles
of
the
matter
considered
,
yeeld
no
small
store
to
our
Meditation
which
,
being
commonly
so
imposed
that
they
secretly
comprehend
the
nature
of
the
thing
which
they
represent
,
are
not
vnworthy
of
our
discourse
.
What
neede
I
seeke
these
resemblances
,
when
the
very
name
of
life
implieth
sweetnesse
to
men
on
earth
;
euen
to
them
which
confesse
to
liue
with
some
discontentment
?
Surely
the
light
is
a
pleasant
thing
,
and
it
is
good
to
the
eyes
to
see
the
Sunne
:
yet
when
Temporall
is
added
to
Life
,
I
know
not
how
this
addition
detracteth
somthing
,
and
doth
greatly
abate
the
pleasure
of
life
;
for
those
which
ioy
to
thinke
of
Life
grieue
to
thinke
it
but
Temporall
:
So
vexing
is
the
ende
of
that
whose
continuance
was
delightfull
;
But
nowe
when
there
is
an
addition
,
aboue
Time
,
of
Eternitie
,
it
makes
life
so
much
more
sweete
,
as
it
is
more
lasting
;
and
lasting
infinitelie
,
what
can
it
giue
lesse
than
an
infinite
contentment
?
Oh
dying
and
false
life
,
which
wee
enioy
here
,
and
scarce
a
shadowe
and
counterfeit
of
that
other
:
What
is
more
esteemed
than
glory
?
which
is
so
precious
to
men
of
spirit
,
that
it
makes
them
prodigall
of
their
blood
,
proud
of
their
wounds
▪
carelesse
of
themselues
:
and
yet
alas
,
how
pent
and
how
fading
is
this
glory
,
affected
with
such
dangers
and
deaths
?
hardly
after
all
Trophees
and
monuments
,
either
knowen
to
the
next
sea
,
or
suruiuing
him
that
dyes
for
it
:
It
is
true
glorie
to
triumph
in
heauen
;
where
is
neither
enuie
,
nor
forgetfulnesse
.
What
is
more
deare
to
vs
than
our
Countrey
?
which
the
worthy
and
faithfull
Patriotes
of
all
times
,
haue
respected
aboue
their
parents
,
their
children
,
their
liues
;
counting
it
onely
happie
to
liue
in
it
,
and
to
die
for
it
:
The
banisht
man
pines
for
the
want
of
it
;
the
trauailer
digests
all
the
tediousnesse
of
his
way
,
all
the
sorrowes
of
an
ill
iourney
,
in
the
only
hope
of
home
;
forgetting
all
his
forraine
miseries
,
when
hee
feeles
his
owne
smoake
.
Where
is
our
Countrey
but
aboue
?
Thence
thou
camest
,
O
my
soule
;
thither
thou
art
going
,
in
a
short
,
but
weary
pilorimage
:
O
miserable
men
,
if
wee
account
our selues
at
home
in
our
pilgrimage
,
if
in
our
iourney
we
long
not
for
home
!
Doest
thou
see
men
so
in
loue
with
their
natiue
soyle
,
that
euen
when
it
is
all
deformed
with
the
desolations
of
warre
,
and
turned
into
rude
heapes
,
or
while
it
is
euen
now
flaming
with
the
fire
of
ciuill
broiles
,
they
couet
yet
stil
to
liue
in
it
;
preferring
it
to
all
other
places
of
more
peace
and
pleasure
;
and
shalt
thou
seeing
nothing
but
peace
and
blessednes
at
home
,
nothing
but
trouble
abroad
,
content
thy selfe
with
a
faint
wish
of
thy
dissolution
?
If
heauen
were
thy
Iayle
,
thou
couldest
but
thinke
of
it
vncomfortably
.
Oh
what
affection
can
be
worthy
of
such
an
home
?
Chap.
27.
LAstly
,
if
we
10.
Consid.
of
fit
testimonies
of
Scripture
,
concerning
our
Theme
.
can
recall
any
pregnant
Testimonies
of
Scripture
concerning
our
Theme
,
those
shall
fitly
conclude
this
part
of
our
Meditation
:
Of
Scripture
;
for
that
in
these
matters
of
God
,
none
but
diuine
authoritie
can
command
assent
,
and
settle
the
conscience
:
Witnesses
of
holy
men
may
serue
for
colours
;
but
the
ground
must
bee
onely
from
God
.
There
it
is
(
saith
the
spirit
of
God
,
which
cannot
deceiue
thee
)
that
all
teares
shall
be
wip't
from
our
eyes
;
there
shall
bee
no
more
death
,
nor
sorrow
,
nor
crying
,
neither
shall
there
be
any
more
paine
:
yea
,
there
shall
not
onely
be
an
end
of
sorrowes
,
but
an
abundant
recompence
for
the
sorrowes
of
our
life
;
as
hee
that
was
rapt
vp
into
the
third
heauen
,
and
there
saw
what
cannot
hee
spoken
,
speakes
yet
thus
of
what
he
saw
:
I
count
that
the
afflictions
of
this
present
time
are
not
worthy
of
the
glory
which
shall
bee
shewed
to
vs
:
It
was
shewed
to
him
what
should
hereafter
be
shewed
to
vs
;
and
hee
sawe
,
that
if
all
the
world
full
of
miseries
were
layed
in
one
balance
,
and
the
least
glory
of
heauen
in
another
,
those
would
bee
incomparably
light
yea
(
as
that
diuine
Father
)
that
one
dayes
felicitie
aboue
,
were
worth
a
thousand
yeeres
torment
belowe
;
what
then
can
bee
matched
with
the
eternitie
of
such
ioyes
?
Oh
how
great
therefore
is
thy
goodnes
,
O
Lord
,
which
thou
hast
layd
vp
for
them
that
feare
thee
,
and
done
to
them
that
trust
in
thee
,
before
the
sonnes
of
men
!
Chap.
28.
THE
most
Of
our
second
part
of
Meditation
:
which
is
,
in
the
affections
.
difficult
and
knotty
part
of
Meditation
thus
finished
,
there
remayneth
that
which
is
both
more
liuely
,
and
more
easie
to
a
good
heart
;
to
bee
wrought
altogether
by
the
affections
;
which
if
our
discourses
reach
not
vnto
,
they
prooue
vain
,
and
to
no
purpose
;
That
which
followeth
therefore
,
is
the
very
soule
of
Meditation
,
whereto
all
that
is
past
serueth
but
as
an
instrument
.
A
man
is
a
man
by
his
vnderstanding
part
:
but
he
is
a
Christian
by
his
will
and
affections
.
Seeing
therefore
,
that
all
our
former
labour
of
the
braine
,
is
only
to
affect
the
heart
;
after
that
the
minde
hath
thus
trauersed
the
Wherin
is
required
a
Taste
and
rellish
of
what
we
haue
thought
vpon
.
point
proposed
throgh
all
the
heads
of
reason
,
it
shall
indeuour
to
find
in
the
first
place
some
feeling
touch
,
&
sweete
rellish
in
that
which
it
hath
thus
chewed
;
which
fruit
,
through
the
blessing
of
God
will
voluntarily
follow
vpon
a
serious
Meditation
.
Dauid
sayes
,
Oh
taste
and
see
how
sweete
the
Lord
is
:
In
Meditation
wee
doe
both
see
and
taste
;
but
we
see
before
we
taste
:
sight
is
of
the
vnderstanding
;
taste
,
of
the
affection
;
Neither
can
we
see
,
but
we
must
●aste
;
we
can
not
knowe
●right
,
but
wee
must
needes
bee
affected
:
Let
the
heart
therefore
first
conceiue
and
feele
in
it self
the
Sweetnesse
or
bitternesse
of
the
matter
meditated
;
which
is
neuer
done
without
some
passion
;
nor
expressed
without
some
hearty
exclamation
.
Oh
blessed
estate
of
the
Saints
:
O
glorie
not
to
bee
expressed
,
euen
by
those
which
are
glorified
!
O
incomprchensible
saluation
!
What
sauour
hath
this
earth
to
thee
?
Who
can
regarde
the
worlde
that
beleeueth
thee
?
Who
can
thinke
of
thee
,
and
not
bee
rauished
with
woonder
and
desire
?
Who
can
hope
for
thee
,
and
not
reioyce
?
Who
can
knowe
thee
,
and
not
bee
swallowed
vp
with
admiration
at
the
mercie
of
him
that
bestowes
thee
?
O
blessednesse
worthy
of
Christs
blood
to
purchase
thee
!
worthie
of
the
continuall
songs
of
Saints
and
Angels
to
celebrate
thee
!
Howe
should
I
magnifie
thee
!
Howe
should
I
long
for
thee
!
how
should
I
hate
all
this
world
for
thee
?
Chap.
29.
AFter
this
Secondly
,
a
Complaint
;
bewailing
our
wants
and
vntowardnes
.
Taste
shall
followe
a
Complaint
,
wherin
the
heart
bewayleth
to
it selfe
his
owne
pouerty
,
dulnesse
,
and
imperfection
;
chiding
and
abasing
it selfe
in
respect
of
his
wants
and
indisposition
:
wherein
Humiliation
truly
goes
before
glory
.
For
the
more
we
are
cast
downe
in
our
conceit
,
the
higher
shall
GOD
lift
vs
vp
at
the
ende
of
this
exercise
,
in
spirituall
reioicing
.
But
alas
,
where
is
my
loue
?
where
is
my
longing
?
where
art
thou
,
O
my
soule
?
what
heauinesse
hath
ouertaken
thee
?
Howe
hath
the
worlde
bewitched
and
possessed
thee
,
that
thou
art
become
so
carelesse
of
thine
home
,
so
senselesse
of
spiritual
delights
,
so
fond
vpon
these
vanities
?
Doest
thou
doubt
whether
there
bee
an
heauen
?
or
whether
thou
haue
a
God
,
and
a
Sauiour
there
?
O
farre
bee
from
thee
this
Atheisme
;
farre
bee
from
thee
the
least
thought
of
such
desperate
impiety
:
Wo
were
thee
if
thou
beleeuedst
not
:
But
O
thou
of
little
faith
;
doest
thou
beleeue
there
is
happinesse
,
and
happinesse
for
thee
,
and
desirest
it
not
,
and
delightest
not
in
it
?
Alas
,
how
weake
and
vnbeleeuing
is
thy
beleefe
?
how
cold
and
faint
are
thy
desires
?
Tel
me
,
what
such
goodly
entertainement
hast
thou
met
withall
here
on
earth
,
that
was
worthy
to
withdraw
thee
from
these
heauenly
ioyes
?
what
pleasure
in
it
euer
gaue
thee
contentment
?
or
what
cause
of
dislike
findest
thou
aboue
?
Oh
no
,
my
soule
,
it
is
onely
thy
miserable
drowzinesse
,
only
thy
securitie
:
The
world
,
the
world
hath
besotted
thee
,
hath
vndone
thee
with
carelesnesse
.
Alas
if
thy
delight
bee
so
colde
,
What
difference
is
there
in
thee
from
an
ignorant
Heathen
,
that
doubts
of
another
life
;
yea
,
from
an
Epicure
that
denies
it
?
Artthou
a
christian
,
or
art
thou
none
?
If
thou
be
what
thou
professest
,
away
with
this
dul
and
senselesse
worldlinesse
;
away
with
this
earthly
vnchearfulnesse
;
shake
off
at
last
this
profane
and
godlesse
securitie
that
hath
thus
long
weighed
thee
downe
from
mounting
vp
to
thy
ioies
;
Looke
vp
to
thy
GOD
,
and
to
thy
crowne
,
and
say
with
confidence
,
O
Lord
I
haue
wayted
for
thy
saluation
.
Chap.
30.
AFter
this
Complaint
,
Thirdly
,
an
harty
wish
of
the
soule
for
what
it
complaineth
to
want
.
must
succeede
an
harty
&
passionate
Wish
of
the
soule
,
which
ariseth
clearely
from
the
two
former
degrees
;
For
that
which
a
man
hath
found
sweete
,
and
comfortable
,
&
complaines
that
hee
still
wants
;
hee
cannot
but
wish
to
enioy
.
O
Lord
that
I
could
waite
and
long
for
thy
saluation
;
Oh
that
I
could
minde
the
things
aboue
;
that
as
I
am
a
stranger
in
deed
,
so
I
could
be
also
in
affection
;
Oh
that
mine
eyes
,
like
the
eyes
of
thy
first
Martyr
,
could
by
the
light
of
faith
see
but
a
glimpse
of
heauen
;
Oh
that
my
heart
could
bee
rapt
vp
thither
in
desire
!
How
should
I
trample
vpon
these
poore
vanities
of
the
earth
?
How
willingly
should
I
indure
all
sorrowes
,
all
torments
?
how
scornefully
should
I
passe
by
all
pleasures
?
how
should
I
be
in
trauel
of
my
dissolution
?
Oh
when
shall
that
blessed
day
come
,
when
all
this
wretched
worldlines
remoued
I
shall
solace
my selfe
,
in
my
God
;
Behold
,
as
the
Hart
brayeth
for
the
riuers
of
water
,
so
panteth
my
soule
after
thee
,
O
GOD
;
My
soule
thirsteth
for
God
,
euen
for
the
liuing
God
;
Oh
when
shal
I
come
and
appeare
before
the
presence
of
God
?
Chap.
31.
AFter
this
Wishing
,
4.
An
humble
Confession
of
our
disability
to
effect
what
we
wish
.
shall
follow
humble
Confession
,
by
iust
order
of
nature
:
For
hauing
bemoned
our
want
,
and
wished
supplie
,
not
finding
this
hope
in
our selues
,
we
must
needes
acknowledge
it
to
him
,
of
whom
only
we
may
both
seek
&
find
;
wherin
it
is
to
bee
duely
obserued
,
how
the
mind
is
by
turnes
depressed
and
lifted
vp
:
Being
lifted
vp
with
our
Taste
of
ioy
;
it
is
cast
downe
with
Complaint
:
lift
vp
with
Wishes
,
it
is
cast
downe
with
Confession
;
which
order
doeth
best
hold
it
in
vre
,
and
iust
temper
;
and
makes
it
more
feeling
of
the
confort
which
followes
in
the
Conclusion
.
This
Confession
must
derogate
all
from
our selues
,
and
ascribe
all
to
God
.
Thus
I
desire
,
O
Lord
,
to
bee
right
affected
towards
thee
and
thy
glory
;
I
desire
to
come
to
thee
:
but
,
alas
,
how
weakly
?
how
heartlesly
?
Thou
knowest
that
I
can
neither
come
to
thee
,
nor
desire
to
come
but
from
thee
.
It
is
Nature
that
holds
me
from
thee
;
this
treacherous
Nature
fauors
it selfe
,
loues
the
world
,
hates
to
thinke
of
a
dissolution
,
and
chooses
rather
to
dwell
in
this
dungeon
with
continuall
sorrow
and
complaint
,
than
to
endure
a
parting
although
to
liberty
and
ioy
:
Alas
,
Lord
,
it
is
my
misery
that
I
loue
my
paine
:
How
long
shall
these
vanities
thus
besot
me
?
It
is
thou
onely
that
canst
turne
away
mine
eyes
from
regarding
these
follies
,
and
my
heart
from
affecting
them
:
Thou
onely
,
who
as
thou
shalt
one
day
receiue
my
soule
into
heauen
,
so
now
before-hande
canst
fixe
my
soule
vpon
heauen
and
thee
.
Chap.
32.
AFter
Confession
5.
An
earnest
Petition
for
that
which
wee
confesse
to
want
.
naturally
followes
Petition
,
earnestly
requesting
that
at
his
handes
,
which
we
acknowledge
our selues
vnable
,
and
none
but
GOD
able
to
performe
.
Oh
carie
it
vp
therefore
,
thou
that
hast
created
,
and
redeemed
it
,
carie
it
vp
to
thy
glorie
:
Oh
let
mee
not
alwayes
bee
thus
dull
and
brutish
;
Let
not
these
scales
of
earthly
affection
alwayes
dimme
and
blind
mine
eyes
:
Oh
thou
that
layedst
clay
vpon
the
blind
mans
eyes
,
take
away
this
clay
from
mine
eyes
,
wherewith
alas
they
are
so
dawbed
vp
,
that
they
cannot
see
heauen
:
Illuminate
them
from
aboue
,
and
in
thy
light
let
me
see
light
.
Oh
thou
that
hast
prepared
a
place
for
my
soule
;
prepare
my
soule
for
that
place
;
prepare
it
with
holinesse
,
prepare
it
with
desire
:
and
euen
while
it
soiourneth
on
earth
,
let
it
dwell
in
heauen
with
thee
,
beholding
euer
the
beauty
of
thy
face
,
the
glory
of
thy
Saints
and
of
it selfe
.
Chap.
33.
AFter
Petition
,
shall
followe
6.
A
vehement
enforcement
of
our
Petiuon
.
the
Enforcement
of
our
request
from
argument
and
importunate
obsecration
;
wherin
we
must
take
heede
of
complementing
in
tearmes
with
God
;
as
knowing
that
hee
will
not
be
mocked
by
any
fashionable
forme
of
sute
,
but
requires
holy
and
feeling
intreatie
.
How
graciously
hast
thou
proclaimed
to
the
worlde
,
that
who-euer
wants
wisedom
shal
aske
it
of
thee
,
which
neither
deniest
nor
vpbraidest
:
O
Lord
,
I
want
heauenly
wisedome
,
to
conceiue
aright
of
heauen
;
I
want
it
and
aske
it
of
thee
;
giue
me
to
aske
it
instantly
,
and
giue
me
according
to
thy
promise
abundantly
.
Thou
seest
it
is
no
strange
fauour
that
I
begge
of
thee
;
no
other
than
that
which
thou
hast
richly
bestowed
vpon
all
thy
valiant
Martyrs
,
Confessors
,
seruants
from
the
beginning
:
who
neuer
could
haue
so
chearfully
imbraced
death
and
torment
,
if
through
the
middest
of
their
flames
and
paine
they
had
not
seene
their
crowne
of
glorie
.
The
poore
theefe
of
the
Crosse
had
no
sooner
craued
thy
remembrance
when
thou
camest
to
thy
kingdome
than
thou
promisedst
to
to
take
him
with
thee
into
heauen
:
Presence
was
better
to
him
than
remembrance
.
Behold
,
now
thou
art
in
thy
kingdome
,
I
am
on
earth
:
remember
thine
vnworthy
seruant
,
and
let
my
soule
in
conceit
,
in
affection
,
in
conuersation
be
this
day
&
for
euer
with
thee
in
Paradise
.
I
see
,
man
walketh
in
a
vaine
shadow
,
and
disquieteth
himself
in
vain
;
they
are
pitifull
pleasures
hee
enioyeth
,
while
he
forgets
thee
;
I
am
as
vaine
,
make
me
more
wise
:
Oh
let
mee
see
heauen
,
and
I
knowe
I
shall
neuer
ennie
,
nor
followe
them
:
My
times
are
in
thine
hande
:
I
am
no
better
than
my
fathers
,
a
stranger
on
earth
;
As
I
speake
of
them
,
so
the
next
;
yea
,
this
generation
shall
speake
of
mee
as
one
that
was
;
My
life
is
a
bubble
,
a
smoake
,
a
shadowe
,
a
thought
:
I
knowe
it
is
no
abiding
in
this
thorow-fare
:
Oh
suffer
me
not
so
madde
,
as
while
I
passe
on
the
waye
,
I
should
forgette
the
ende
;
It
is
that
other
life
that
I
must
trust
to
.
With
thee
it
is
that
I
shall
continue
;
Oh
let
mee
not
bee
so
foolish
as
to
settle
my selfe
on
what
I
must
leaue
,
and
to
neglect
eternitie
;
I
haue
seene
enough
of
this
earthe
,
and
yet
I
loue
it
too
much
;
Oh
let
mee
see
heauen
another
while
,
and
loue
it
so
much
more
than
the
earth
,
by
howe
much
the
things
there
are
more
worthy
to
be
loued
;
Oh
God
,
looke
downe
on
thy
wretched
Pilgrim
;
and
teach
mee
to
looke
vp
to
thee
,
and
to
see
thy
goodnesse
in
the
land
of
the
liuing
.
Thou
that
boughtest
heauen
for
me
,
guide
mee
thither
;
and
for
the
price
that
it
cost
thee
,
for
thy
loue
and
mercies
sake
,
in
spight
of
all
tentations
,
enlighten
thou
my
soule
,
direct
it
,
crowne
it
.
Chap.
34.
AFter
this
Enforcement
,
7.
A
chearfull
Confidence
of
obtaining
what
wee
haue
requested
&
enforced
.
doeth
followe
Confidence
;
wherin
the
soule
after
many
doubtfull
and
vnquiet
bickerings
,
gathers
vp
her
forces
,
and
cheerefully
rouzeth
vp
it selfe
;
and
like
one
of
Dauids
Worthies
,
breaks
through
a
whole
armie
of
doubts
,
and
fetches
comfort
from
the
Well
of
life
;
which
,
though
in
some
later
,
yet
in
all
is
a
sure
reward
from
GOD
of
sincere
Meditation
.
Yea
,
bee
thou
bolde
,
O
my
soule
,
and
doe
not
meerely
craue
,
but
challenge
this
fauour
of
God
,
as
that
which
hee
owes
thee
:
Hee
owes
it
thee
because
hee
hath
promised
it
,
and
by
his
mercie
hath
made
his
gift
,
his
debt
;
Faithfull
is
hee
that
hath
promised
▪
which
will
also
doe
it
▪
Hath
hee
not
giuen
thee
not
onely
his
hand
in
the
sweete
hopes
of
the
Gospell
,
but
his
seale
also
in
the
Sacraments
?
Yea
,
besides
promise
,
hand
,
seale
;
hath
hee
not
giuen
thee
a
sure
earnest
of
thy
saluation
,
in
some
weake
,
but
true
graces
?
Yet
more
:
hath
hee
not
giuen
thee
besides
Earnest
,
possession
?
while
he
that
is
the
Trueth
and
Life
,
saith
,
Hee
that
beleeueth
hath
euerlasting
life
,
and
hath
passed
from
death
to
life
:
Canst
thou
not
then
bee
content
to
cast
thy selfe
vpon
this
blessed
issue
;
If
God
be
faithfull
,
I
am
glorious
;
I
haue
thee
already
,
O
my
life
;
God
is
faithfull
,
and
I
doe
beleeue
:
who
shall
separate
mee
from
the
loue
of
Christ
?
from
my
glorie
with
Christ
,
who
shall
pull
mee
out
of
my
heauen
?
Goe
to
then
,
and
returne
to
thy
rest
,
O
my
soule
;
make
vse
of
that
heauen
wherin
thou
art
,
and
be
happie
.
Thus
we
haue
found
,
that
our
Meditation
like
the
winde
,
gathers
strengthin
proceeding
;
and
as
naturall
bodies
,
the
neerer
they
come
to
their
places
,
moue
with
more
celerity
,
so
doeth
the
soule
in
this
course
of
meditation
,
to
the
vnspeakeable
benefite
of
it selfe
.
Chap.
35.
THe
Conclusion
The
Conclus
.
of
our
Meditation
,
in
what
order
it
must
be
.
remaineth
;
wherin
we
must
aduise
(
like
as
Physicians
doe
in
their
sweats
and
exercise
)
that
wee
cease
not
ouer-suddenly
;
but
leaue
off
by
little
and
little
.
The
mind
may
not
bee
suffered
to
fall
headlong
from
this
height
,
but
must
also
descend
by
degrees
.
The
first
whereof
,
After
our
Confidence
,
shall
be
an
hearty
Gratulation
,
First
,
with
Thankesgiuing
.
and
thankesgiuing
.
For
,
as
man
naturally
cannot
bee
miserable
,
but
he
must
complaine
,
and
craue
remedie
;
so
the
good
heart
cannot
finde
it selfe
happie
,
and
not
be
thankefull
:
and
this
thankefulnesse
which
it
feeles
and
expresses
,
makes
it
yet
more
good
,
and
affects
it
more
.
What
shall
I
then
doe
to
thee
for
this
mercie
,
Othou
Sauiour
of
men
?
What
should
I
render
to
my
Lord
,
for
all
his
benefites
?
Alas
,
what
can
I
giue
thee
which
is
not
thine
owne
before
?
Oh
that
I
could
giue
thee
but
all
thine
!
Thou
giuest
mee
to
drinke
of
this
cuppe
of
saluation
;
I
will
therefore
take
the
cuppe
of
saluation
,
and
call
vpon
the
name
of
the
Lord
:
Praise
thou
the
Lorde
,
o
my
soule
;
and
all
that
is
within
mee
,
praise
his
holy
name
:
And
since
here
thou
beginnest
thine
heauen
,
begin
here
also
that
ioyfull
song
of
thankes-giuing
,
which
there
thou
shalt
sing
more
sweetly
,
and
neuer
ende
.
Chap.
36.
AFter
this
Secondly
,
with
Recommendation
of
our
soules
and
wayes
to
God
.
Thankesgiuing
,
shall
followe
a
faithful
recommendation
of
our selues
to
God
;
wherein
the
soule
doth
chearfully
giue
vp
it selfe
,
and
repose
it selfe
wholly
vpon
her
Maker
,
and
Redeemer
;
committing
her selfe
to
him
in
all
her
wayes
,
submitting
her selfe
to
him
in
all
his
wayes
,
resoluing
in
all
things
to
glorifie
him
;
and
to
walke
worthy
of
her
high
&
glorious
calling
.
Both
which
later
shal
bee
done
(
as
I
haue
euer
found
)
with
much
life
and
comfort
,
if
for
the
full
conclusion
,
wee
shall
lift
vp
our
heart
and
voyce
to
God
,
in
singing
some
Versicle
of
Dauids
diuine
Psalmes
,
answerable
to
our
disposition
,
and
matter
;
whereby
the
heart
closes
vp
it selfe
with
much
sweetenesse
and
contentment
.
This
course
of
Meditation
thus
heartily
obserued
,
let
him
that
practises
it
,
tell
we
whether
he
find
not
that
his
soule
,
which
at
the
beginning
of
this
exercise
did
but
creepe
and
grouell
vpon
earth
,
doe
not
now
in
the
Conclusion
soare
aloft
in
heauen
;
&
being
before
aloofe
off
,
doe
not
now
find
it selfe
neere
to
God
,
yea
with
him
,
and
in
him
.
Chap.
37.
THus
haue
I
endeuoured
,
An
Epilogue
.
(
right
Worshipfull
Sir
)
according
to
my
slender
faculty
,
to
prescribe
a
Methode
of
Meditation
:
Not
vpon
so
strict
tearmes
of
Necessitie
,
that
whosoeuer
goeth
not
my
way
,
erreth
.
Diuers
paths
leade
oft-times
to
the
same
end
;
and
euery
man
aboundeth
in
his
owne
sense
:
If
experience
and
custome
hath
made
another
forme
familiar
to
any
man
,
I
forbid
it
not
;
as
that
learned
Father
sayde
of
his
Tralation
,
Let
him
vse
his
owne
,
not
contemne
mine
.
If
any
man
bee
to
chuse
,
and
beginne
,
let
him
practise
mine
,
till
he
meete
with
a
better
Master
:
If
an
other
course
may
be
better
,
I
am
sure
this
is
good
.
Neither
is
it
to
Reproouing
the
neglect
,
be
suffered
,
that
like
as
fantasticall
men
,
while
they
doubt
what
fashion'd
sute
they
should
we
are
,
put
on
nothing
;
so
,
that
wee
Christians
shuld
neglect
the
matter
of
this
worthy
businesse
,
while
we
nicely
stand
vpon
the
forme
thereof
.
Wherein
giue
mee
leaue
to
complain
with
iust
sorrowe
and
shame
,
that
if
there
bee
any
Christian
duetie
,
whose
omission
is
notoriously
shameful
,
and
preiudicial
to
the
soules
of
professors
,
it
is
this
of
Meditation
:
This
is
the
very
end
God
hath
giuen
vs
our
soules
▪
we
misse-spend
them
,
if
we
vse
them
not
thus
.
How
lamentable
is
it
,
that
wee
so
imploy
them
,
as
if
our
facultie
of
discourse
serued
for
nothing
,
but
our
earthly
prouision
?
as
if
our
reasonable
and
Christian
mindes
were
appointed
for
the
slaues
and
drudges
of
this
bodie
;
onely
to
bee
the
Caters
and
Cookes
of
our
appetite
.
The
worlde
filles
vs
,
yea
,
cloyes
vs
:
we
finde
our selues
worke
enough
to
thinke
;
What
haue
I
yet
?
Howe
may
I
gette
more
?
What
must
I
lay
out
?
What
shall
I
leaue
for
posterity
?
How
may
I
preuent
the
wrong
of
mine
aduersarie
,
how
may
I
returne
it
?
What
answeres
shall
I
make
to
such
allegations
?
What
entertainement
shall
I
giue
to
such
friends
?
What
courses
shall
I
take
in
such
suits
?
In
what
pastimes
shall
I
spend
this
day
,
in
what
the
next
?
What
aduantage
shall
I
reape
by
this
practise
;
what
losse
?
What
was
sayd
,
answered
,
replied
,
done
,
followed
?
Goodly
thoughts
,
and
fitte
for
Spirituall
mindes
!
Say
,
there
were
no
other
worlde
;
how
could
wee
spend
our
cares
otherwise
?
Vnto
this
only
neglect
,
let
mee
ascribe
the
commonnesse
of
that
Laodicean
temper
of
men
,
or
(
if
that
bee
worse
)
of
the
dead
coldnesse
which
hath
striken
the
hearts
of
many
,
hauing
left
them
nothing
but
the
bodies
of
men
,
and
visors
of
Christians
;
to
this
onely
,
They
haue
not
meditated
.
It
is
not
more
impossible
to
liue
Exhorting
to
the
vse
of
Meditation
.
without
an
heart
,
than
to
bee
deuout
without
Meditation
:
Woulde
GOD
therefore
my
words
could
be
in
this
(
as
the
wise
man
sayes
the
wordes
of
the
wise
are
)
like
vnto
Goades
in
the
sides
of
euery
Reader
,
to
quicken
him
vp
out
of
this
dull
and
lazy
security
,
to
a
chearfull
practise
of
this
Diuine
Meditation
.
Let
him
curse
mee
vpon
his
death-bed
,
if
looking
backe
from
thence
to
the
bestowing
of
his
former
times
,
hee
acknowledge
not
these
houres
placed
the
most
happily
in
his
whole
life
?
if
he
then
wish
not
he
had
worne
out
more
daies
,
in
so
profitable
and
heauenly
a
worke
.
DEO
SOLI
GLORIA
.