virtue, but are like Jonathan's arrows, shot beyond it, to signify the danger the man is in towards whom such arrows are shot: but if the person be made unquiet, unconstant, proud, pusillanimous, of high opinion, pertinacious and confident in uncertain judgments, or desperate, it is certain they are temptations and illusions. So that, as all our duty consists in the ways of repentance, and acquist of virtue, so there rests all our safety, and by consequence all our solid joys: and this is the effect of ordinary, pious, and regular meditations.

26. If I mistake not, there is a temptation like this under another name, amongst persons whose religion hath less discourse and more fancy; and that is a familiarity with God: which, indeed, if it were rightly understood, is an affection consequent to the illuminative way, that is, an act or an effect of the virtue of religion and devotion, which consists in prayers and addresses to God, lauds and eucharists and hymns and confidence of coming to the throne of grace, upon assurance of God's veracity and goodness infinite. So that familiarity with God, which is an affection of friendship, is the intercourse of giving and receiving blessings and graces respectively; and it is produced by a holy life, or the being in the state of grace, and is a part of every man's inheritance that is a friend of God. But when familiarity with God shall be esteemed a privilege of singular and eminent persons not communicated to all the faithful, and is thought to be an admission to a nearer intercourse of secrecy with God, it is an effect of pride, and a mistake in judgment concerning the very same thing which the old divines call the unitive way, if themselves that claim it understood the terms

of art, and the consequents of their own intentions.

27. Only I shall observe one circumstance; that familiarity with God is nothing else but an admission to be of God's family, the admission of a servant or a son in minority, and implies obe-dience, duty, and fear on our parts; care and providence and love on God's part. And it is not the familiarity of sons, but the impudence of proud equals, to express this pretended privilege in even, unmannerly, and unreverent addresses and discourses. And it is a sure rule, that whatsoever heights of piety, union or familiarity any man pretends to, it is of the devil, unless the greater the pretence be, the greater also be the humility of the man. The highest flames are the most tremulous; and so are the most holy and eminently religious persons more full of awfulness and fear, and modesty and humility. So that in true divinity and right speaking there is no such thing as the unitive way of religion, save only in the effects of duty, obedience, and the expresses of the precise virtue of religion. Meditations in order to a good life, let them be as exalted as the capacity of the person and subject will endure, up to the height of contemplation: but if contemplation comes to be a distinct thing, and something besides or beyond a distinct degree of virtuous meditation, it is lost to all sense, and religion, and prudence. · Let no man be hasty to eat of the fruits of paradise before his time.'

28. And now I shall not need to enumerate the blessed fruits of holy meditation; for it is a grace that is instrumental to all effects, to the production of all virtues, and the extinction of all vices; and

by consequence, the inhabitation of the Holy Ghost within us is the natural or proper emanation from the frequent exercise of this duty: only it hath something particularly excellent, besides its general influence. For meditation is that part of prayer which knits the soul to its right object, and confirms and makes actual our intention and devotion. Meditation is the tongue of the soul, and the language of our spirit; and our wandering thoughts in prayer are but the neglects of meditation, and recessions from that duty; and according as we neglect meditation, so are our prayers imperfect, meditation being the soul of prayer, and the intention of our spirit. But in all other things meditation is the instrument and conveyance: it habituates our affections to heaven; it hath permanent content; it produces constancy of purpose, despising of things below, inflamed desires of virtue, love of God, self-denial, humility of understanding, and universal correction of our life and manners.

THE PRAYER.

Holy and eternal Jesus, whose whole life and doctrine was a perpetual sermon of holy life, a treasure of wisdom, and a repository of divine materials for meditation, give me grace to understand, diligence and attention to consider, care to lay up, and carefulness to reduce to practice all those actions, discourses, and pious lessons and intimations by which thou didst expressly teach, or tacitly imply, or mysteriously signify our duty. Let my understanding become as spiritual in its employment and purposes as it is immaterial in its nature: fill my memory, as a vessel of election, with remembrances and notions highly compunctive, and greatly incentive of all the parts of sanctity. Let thy Holy Spirit dwell in my soul, instructing my knowledge,

sanctifying my thoughts, guiding my affections, directing my will in the choice of virtue; that it may be the great employment of my life to meditate in thy law, to study thy perceptive will, to understand even the niceties and circumstantials of my duty, that ignorance may neither occasion a sin, nor become a punishment. Take from me all vanity of spirit, lightness of fancy, curiosity and impertinency of enquiry, illusions of the devil, and fantastic deceptions. Let my thoughts be as my religion, plain, honest, pious, simple, prudent, and charitable, of great employment and force to the production of virtues, and extermination of vice; but suffering no transportations of sense and vanity, nothing greater than the capacities of my soul, nothing that may minister to any intemperances of spirit: but let me be wholly inebriated with love, and that love wholly spent in doing such actions as best please thee in the conditions of my infirmity, and the securities of humility, till thou shalt please to draw the curtain, and reveal thy interior beauties in the kingdom of thine eternal glories; which grant for thy mercy's sake, O holy and eternal Jesu. Amen.

254

SECTION VI.

Of the Death of the holy Innocents, or the Babes of Bethlehem, and the Flight of Jesus into Egypt.

6

1. ALL this while Herod waited for the return of the wise men, that they might give directions where the child did lie, and his sword might find him out with a certain and direct execution. But when he saw that he was mocked of the wise men, he was exceeding wrath.' For it now began to deserve his trouble, when his purposes which were most secret began to be contradicted and diverted with a prevention, as if they were resisted by an all-seeing and almighty Providence. He began to suspect the hand of heaven was in it, and saw there was nothing for his purposes to be acted, unless he could dissolve the golden chain of predestination. Herod believed the divine oracles, foretelling that a King should be born in Bethlehem; and yet his ambition had made him so stupid, that he attempted to cancel the decree of heaven. For if he did not believe the prophecies, why was he troubled? if he did believe them, how could he possibly hinder that event which God had foretold himself would certainly bring to pass?

2. And therefore, since God already had hindered him from the executions of a distinguishing sword, he resolved to send a sword of indiscrimination and confusion, hoping that if he killed all the babes of Bethlehem, this young king's reign also should soon determine. He therefore sent forth and slew all the children that were in Bethlehem and all the coasts thereof, from two years old and under, ac