the Messias who would instruct her in all those high matters whervpon our Saviour differred her no longer but told her he was the Messias expected which she instantly proclaymed with greaâ—e ioy through the whole citty from whence she came and he was received in it with much satisfaction O powerfull word I am he who speakes with thee It is the Saviour of the world who doth thus familiarly impart himself vnto vs. Too greate a person to be put in balance with whatever thing created and his blessed presence too greate a favour that any thing should be admitted to stand in competencie with it Come and sâ—â— the man who is able to satisfy you in all your doubts and from whome you shall receive all goodnes take these things into your consideration that you may inioy the living waters which he promiseth and in which you will find eternall comforâ— V. His disciples returning from the toâ—ne with provision wondered to find him talking with the woman but 〈◊〉 more when inviting him to take his refection vpoâ— what they brought he answered that he had other meatâ— to feed on which they knew not and to take away thier â—ondering he declared himself that his food was to doâ— the will of his father and wheras it was then neere harvest time his harvest was the good of soules in all things indeavouring to rayse our thoughts from these temporall things to that which doth infinitely more import vs to wit our spirituall food and the harvest of which we arâ— to make ouâ— eternall living for which end he would remaine with vs continually vnder the shapes of bread and wine that as we cannot forget nor forgo for any thing our corporall food so we should be as mind full at leas of our spirituall food and sustenance and not neglect it or differâ—e it long for any temporall occasion whatsoever O Lord my God prevent mâ— with the sweetnes of thy blessings that I may devoutly and worthily approch to thy Sacrament stirre vp my hart towards thee and â—ake away the heavy dullnes â—hich possesseâ—h me Tho◠〈◊〉 Kemp. lib. 4. c. 4. Intertaynment of our Saviour with the penitent Magdalen I. S. Mariâ— Magdalen is set before vs as a patterne of the best love after harty repentance for our synns her teares bearing testimonie of her sorâ—ow her incessant kissing of our Saviours feete witneâ—â—ing her love and her annointing them her desire of making satisfaction to her power which three though at all times it behoveth vs to practice yet chiefly in order to the holy table of our Lord before and after receiving him wich might be the cause among others why he ordered her conveâ—sion to happen while he was sitting at board with the Pharisee whose invitation he accepted the rather because as in the Samaritan he had other food to feede on then was outwardly set before him and accordingly he wished him to take notice of what this woman was then doing to receive instruction how it had beeâ—â—itting for him to have behaved himself towards our Saviour in his receptiopn by discoverie of his errours comâ—itted in it II. The paâ—able which our Saviour vsed to the Phaâ—isee of two debters wherof one owed a greate summe of money the other a lesse and were both forgiven may serve vs for the first document and â—each vs that we are all debters to our Saviour more or lesse and that he that â—hall think himself lesse debter then another shall runne greate hazared to be grossely mistaken as we find this Pharisee was and that other who comparing himself with the Publican however in his owne eyes he thought he deserved better was found in the eyes of God to be farre behind Let every one therfore retire himself into the closet of his hart and looke over his obligations new and old he will not find them all cancelled if those for which he was eternally to lye in chaynes have been delivered vs vpon repentance and promise of amendment as to the servant that fell at his Masters feete and craved his patience let vs looke whether the obligation which we have to our Neighbour to deale by him as God hath dealt by vs be dischaâ—ged And if we fiâ—d no greate summes of this nature owing yet besides infinitâ— little debts which we dayly incurre we have the greate debt of his patient forbearance still lying vpon vs and of his more then patient love out of which he hath not been overcome with our often offenses but still favored vs with his graces in regard of all which we must prostrate ourselves with the Magdalen at our Saviours feete with teares acknowledging our Arriers More in numberâ— then the hayres of our head and poure them out largely as water confessing that all we can doe is not sufficient to discharge even this new obligation of his gracious admitting vs poore synners to his table What doth this pious condescendencie meane and this frendly invitation How shall I dare to approch who have nothing good wheron to presume Th. a Kempis lib. 4. c. 1. n. 3. III. But â—o draw so neere as we can to our discharge we must chiefly in this occasion practise acts of love which is two fold towaâ—ds God fignifyed by her incessant kisses and towards our Neighbour signifyed by the oyntment bestowed vpon our Saviours feete These two are the fullfilling of the law and in these two consisteth our Plenarie Indulgence and remissâ—â—â— for having received â—bsolution of all greate offenses which we could remember in the Sacrament of confession in this are forgiven more fully those which we could not remember and what other veniall synns we may have committed since confession being sory for them with purpose â—o amend and by acts of love and true contrition which are proper to this Sacrament of love much of the payne due to synne is â—eleased and the more the more we love as our Saviour sayed in conclusion of this blessed saint Many syns are forgiven her because she loved much he that finds lesse forgiven him it is signe he loved lesse And of that love which we owe our Neighbour the holy Ghost telleth vs that almes giving or works of mercy deliver from all synne and from death and will not suffer a soule to goe into darkenâ—sse Lord what is my confidence in this life or what greater comfort among all things vnder heaven is it not thou my Lord God IV. The Magdalen vnderstood her vnworthynes yet did not forbeare to approch to our Saviour but knowing the greatenes of her disease she came with humilitie to the Physitian whom she found able and willing to cure her she placed herself behind 〈◊〉 his feete shame commanding her to be bashfull love drawing her on to a reverent confidence she began with teares but never ceased to kisse his feete for whoever hath least cause to weepe hath most cause to love his synns being either forgiven him or prevented She considered what
the eterâ—all God become an infant and swathed in clouts c. And of what can this be a signe but of pardon of grace of peace c. Apply thyself to this infant He sayed the word and all things were made He commanded and they were created All things were made by him c. That which was made in him was life c. The shepheards make hast to find our Saviour I. ANd suddenly there was with the Angell a multitude of the heavenly Hoast praysing God and saying Glorie in the highest to God and peace in earth to men of good will Joyne thyself to this multitude and sing prayses to God for so greate a benefitt and make vse of it while it is fresh seeing it is putt into the hands of they will This life is a warfare and a tearme of Temptation we may not therfore hope for glorie with out victorie nor victorie with out strife by which we purchase even heere vpon earth peace with God with our neighbours and with ourselves II. And when the Angels parted from them into heaven the shepheards speake to one an other lett vs goe over to Bethleem and see this word which is done which our Lord hath shewed to vs. As if they would have taught vs to say lett vs passe from darkenes to light from death to life from our old customes to a newnes of conversation to Bethleem the hovvse of breade the true sustinance of our souâ—es and dive into this word made flesh for our sakes and discover more and more the greatenes of this benefitt which God hath bestovved vpon vs. And they came with speed and they found Mariâ— and Ioseph and the infant layâ—d in the manger Imitate thier speed Cast of all cold demurrs which the holy Ghost doth not relish the infant dislikes impatient of delay because burning with love And what a treasure did they find Marie and Ioseph and the infant layed out of love in the manger They found humilitie in the infant chastitie in the Virgen justice in S. Ioseph III. And seeing they vnderstood of the word which had been spoken to them concerning this Child And all that heard did marvell concerning those thinges which were told them by the â—hepherds but Marie kept all those words conferring them in her hart How long and how often shall we see and not vnderstand Imitate the Blessed Virgen in conserving those things in thy hart and the shepherds in speaking of them And cease not to admire that which can be never sufficiently admired glorified praysed loved imitated c. The Circumcision of our Lord Iesus Christ. I. AFter eight dayes were expired that the child should be circumcised his name was called Iesus which was called by the Angel before he was conceived in the womb With the old yeare let vs put of as S. Paul exhorteth the old man with his actions and put on the new which is created according to God in justice and true sanctitie or holynes of life O povverfull hand of God worke this happy change in me II. Dayes doe expire the houre which doth passe by moments is not to be recalled what if this day were to be my last VVith what disposition with what feeling should I heare God say thy dayes are expired III. When the dayes were expired this child did not aspire after rest and ease did not hang after humane and worldly comfort the favour and prayse of men libertie freedome or priviledge but attended his circuÌ„cisioÌ„ wherfore doest thou favour thyself At what art thou proude As for the wonderouse works of God nothing can be taken from them nothing can be added to theÌ„ neither can the depth of them be found when a man hath done then he beghinneth IV. He that was above the law and not bound vnto it keepeth and obeyeth the law not without shedding of his blood He began the yeare not fayntly languishing but fighting valiantly The kingdome of heaven which he comes to bestow vpon vs will be gayned by force It is a good circumcision sayeth S. Bernard which we vndergoe by voluntarie Povertie by penitentiall labours by religious observances These are the armes with which we must fight that we may overcome and begin that happy yeare which never will have end Of the name of Iesus I. HIs name was called Iesus to witt first called so by his heavenly Father who only fully knew the nature and desert and office of this child If thou werte to be named according to they nature desert and manner of performance of they duty by what name should God or man deservedly call thee II. VVhat betokeneth this connexion of circumcision and the name of Iesus Acknowledge in it sayth S. Bernard the mediatour betvvixt God and man coupling divine and humane high and low things togeather Circumcision is a testimonie of the truth of his humanitie his name doth signifie the povver of his divinitie For he and noe other can save vs from synne and yet not without vs and our cooperation Hovv often doe we seeke freedome from siknes and bodily troble more them from synne Bodily health more eagerly then the health of the sovle Content oft times to be synners but not to be called so ashamed to doe penance not ashamed to synne apt to receive wounds bashfull in seeking remedy III. The Angel the Blessed Virgen and S. Ioseph were the first worshipers and proclaymers of this holy name of Iesus Jt is an honour to be thier partner in it and with S. Paul who was chosen to cary this name through the world and taught vs that at the name of Iesus every knee should bow of thinges in heaven in earth and vnder the earth and that every tongue should confesse that our Lord Iesus Christ is in the glorie of God the Father IV. If thou doest acknowledg â—esus if thou doest honour him as thy Lord be not ashamed of his liverie lett thy hand agree with thy mouth and not the voyce be of Iacob and the hand the Esau. He was called Iesus before he was conceaved before thy works renew thy intention Of the starre which appeared in the East I. VVHen Iesus was born in Bethleem Iuda in the dayes of king Herode behold there 〈◊〉 sages from the East to Hierusalem saying where is he that is born king of tho Iewes For we have seene his starre in the East and are come to adore him How great â— benefitt is it to be called to the sayth and service of Christ wheras thousaÌ„ds are left behind How greate to be stirred vp to reforme our conversation to be called to Religion to converse with God in prayer by sweete and â—fficatious means from our tender yeares or from the turmoile of earthly trobles Who is Author of all the thiâ—gâ— but this infant Who on earth is carryed in his mothers armes and commandeth the heavens to wayte on him II. How greate a favour is it to receave dayly
in darknes We know that we are transferred from death to life because we love our brethren he that loveth not remaynes in death And the colder our love is the more signes of death He layed downe his lifâ— for vs and we must lay downe our lives for our brethren He fedd vs with his whole life by example by word by labour by day and by night feede my lambs with tender love feede my sheepe with solid love feede every one to the proportion of his necessitie but with no small proportion of love III. Peeter was grieved because he was asked the third time but the asking shevves the necessitie of our inquirie and searching into our breasts whether there doe not lurke something that doth gaynesay our affirming and as for the comparative we must allvvayes avoyde it with S. Peeter here novv learneder then at the last supper when he sayed Though all be scandalized in thee yet not I. Lord thou knowest all things the secrets of my hart are secret from myself hovv oft have I been deceived in myself and hovv apt to be still deceived Yet I cannot but say I doe love thee and if I doe not I wil love thee I desire to love thee more and more Love all for Iesus love Iesus for himself Iesus Christ alone is singularly to be loved Thomas a Kempis lib. 3. cap. 8. num 4. Our Saviour foretelleth S. Peeter of his death I. VErily Verily I say to thee when thou wert yonger thou didst gird thyself and walk where thou wouldest but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and lead thee where thou will not This he sayed signifying by what death he should glorifie God and when he had sayed this he sayed 〈◊〉 him follow me It is a kind of death also by which God is greately glorified when for the love and service of our neighbour we let him gird vs that is restrayne vs from that to which of ourselves we have a mind and doe yeald to anothers weakenes in that which is no offense to God or beare patiently even with offenses VVe may also learne here that the elder we grow the more we shall see that it is wisdome to suffer ourselves to be guided by others and not wed ourselves to our ovvne dictamens and desires specially if we reflect what hath been oftimes the result of follovving ourselves Confine thyself to the Tenets of the Church to the commandments of God and of his Church and to the will of thy superiour in that in which thou art subiect II. He say to Peeter follow me perhaps parting from the rest he intended to instruct Peeter more particularly concerning his Church and the government of it and desired that the rest should vnderstand it so but by occasion of it we may reflect hovv greate a dignitie it is to follovv Christ greater then whatever promotion and that those who have charge of others or pretend to the loâ—e of Christ more then others must follovv closer imitating his vertues and suffring for him Peeter turning saw the disciple whom Iesus loved following and sayed Lord and this man what Not thinking much that he followed also though not spoken to but for the love and courâ—esie which was betvvixt them he was desirous to knovv what was to become of him as well as of himself III. Iesus sayed to him so I will have him remayne till I come what is it to thee As if he should have sayed attend to thyself and thy ovvne busines leave the disposition of this matter to me when it shall be time I will manifest my will concerning him Follow thou me A document not to be inquisitive concerning others and also to beare willingly a reprehension in things which we doâ— or say with good zeale and intention Begge incessantly and labour to remayne with our Saviour to the end as the thing which most importeth vndervaluing whatever els in comparison of this O that I could remayne with him so that is beloved as the disciples worthy to be admitted to leaâ—e vpon his breast so pure so illuminated or rather so that is with that patience and love as our Saviour is content to remayne with vs in the blessed Sacrament and in our neglected if not synfull soules Dive not too farre into future things which are ever vncertaine Harken to our Saviour speaking sonne suffer me to doe what I will with thee I knovv what is good for thee Them à Kemp. l. 3. c. 17. He appeareth to the Apostles while they were at table I. LAstly he appeared to the eleven as they sat at table and checked them for thier incredulitie and hardnes of hart because they did not beleeve those that had seen him risen againe Lament thy ovvne slovvnes or slendernes in beleefe and hardnes of hart and observe hovv strictly he requires that we beleeve others and that we be not obstinate though we ourselves doe not see the grounds and depth of that which is raught vs Here he condescends to thier weakes because they were the first that were to teach others and presented himself to all because some had doubted but by this reprehension he gives them to vnderstand that thier doubts were not allwayes to de satisfied that way II. And he sayed vnto them Going into the whole world preach the Ghospell to every creature neither Ievv nor Gentil excepted he that shall beleeve and be baptized shall be saved but he that shall not beleeve shall be condemneâ— Reflect that the whole courâ—e and intention of Christs coming into this world and preaching and sufferring did not tend to the gaining to himself or vs any worloly prosperitie or delight but that we shouâ—d beleeve and knovv God to be our chiefe Lord and Master obey his commands and orders and so after this life come to be saved of which the promises to the Ievves of milk and hony were but a figure Christ reserving to his ovvne coming the increase of light in these supernaturall things and the extension of his favour to all nations In this knovvledge and dutie and in no other we excell all creatures fayling of it we become like beasts and in worse condition because subiect to eternall condemnation for not having lived like men subiect by nature to God and his lavves Give God thanks for giving thee this beleefe and life at this time when with ease thou mayest come vnto it III. Them that beleeve these signes shall follow In my name they shall cast out divells they shall speake with new tongues they shall take up serpentâ— and if they drink any deadly thing it shall not hurt them They shall lay hands vpon the sick and they shall be well these signes when ever it is necessarie doe still follovv and continue in the Church of God as we see by dayly experience buâ— mystically as S. Bernard and others doe discourse they dayly dâ—e happen for by the abundance of Gods grace
had more helps towards the faith which they should have had in Christ our Saviour But this alien bread up in his youth in idolatrie among the Romans whose servant he was made better use of the benefit which God had done him in bringing him to live among his chosen people where his eyes might be opened and be a dócument for us not to neglect Gods greate grace towards us least we come at last to be reiected Our repiditie and negligence is much to be lamented and pittyed that we are not lead which more affection to our Saviour c. He â—ayseth from death the sonne of the widdow of Naim I. ANd he went into the citty which is called Naim and there weÌ„t with him his disciples aÌ„d a very greate multitude and when he came nigh to the gate of the citty behold a dead men was caryed forth the only sonne of his mother and she was a widow and a greate multitude of the citty with her the citty was called Naim because it was a beautifull citty butwhat did beauty or strength of the citty avayle against death Or the youth of him that was carryed out or that he was the ouly sonne or rich or wellâ—beloved aÌ„d respected and attended We all dye and as water we sink downe into the earth And who is there allmost that doth think of it as he ought and prepare for another world in which he is never to dye We are caryed away with that which concernes this body of ours which no industrie can preserve long and think least of our soule which must be preseved by good life here if it will not be miserable for ever when this everdying life is gone is gone Glorie not in wealth if thou have it nor in frends that they are powerfull but in God who giveth all things Be not extolled with the beauty and proportion of thy body a little sicknes doth dissigure it and destroy it II. Whome when our Lord had seen being moved with compassion vpon her he sayed to her weepe not And he came â—eere and touched the coffin and they that caryed it stood still and he sayed yong man I say to thee â—ise and he that was dead sat vp and began to speake and he gave him to his Mother O blessed eyes of my Saviour looke vpon me with compassion for behold I am caryed â— know not whether now with one phancy now with another now with one passion now with another And this wretched body of mine in which I am coffindâ— will be cause of my doble death if thou doest not lay thy mercyfull hand vpon it and stop the course which naturally it is running O soule forget not that thou art allwayes yong if thou wilt thy self Rise take courage sit vp speake to thy senses and desires to keepe themselves in order and compasse O Lord Blessed be thy word sweete to my mouth above hony and the hony combe What should I doe in so many trobles and vexations if thou didst not comfort me with thy holy speeches So I may arrive at the haven of saluation what matter is it what I suffer c. III. And feare tooke them all and they magnifyed God saying a greate Prophet is risen among vs and God hath visited his people And this saying went into all Iewrie of him and into all the countrie about The people had more reason to feare when they saw the yong man caryed out dead not knowing what was become of the Better part of him or by whome or whether it was caryed His reviving being a signe of the common resurrection when that voyce which called the world out of nothing will in the later day call it againe out of coâ—ruption and he that in the beginning raysed man out of earth will rayse him againe in the later end out of dust Magnisie this greate prophet who hath brought thee to the beleefe of these things Begge of him that he will often visit thee with his heavenly inspirations and be thou more ioyfull to receive his heavenly instructions then the sorrowfull mâ—ther could be to receive her sonne alive S. Ihon Baptist sends his disciples to Christ to be instructed I. VVHen Ihon had heard in prison the workâ— of Christ sending two of his disciples hâ— sayed to him art thou he that art to come or looke we for another And Iesus making answer sayed to them go and reporte to Ihon what you have heard and seen the blind see the lame walke the lepers are clensed the deafe heare the dead rise againe and to the poore the Ghospel is preached and blessed is he that shall not be scandalized in me S. Ihon did not doubt but that our Saviour was the only Messias expected but to satisfie his disciples more fully he sent them so our Saviour who answered not in words but by the admirable works he was then working in all sort of cures which cures it was long before prophecied the Messias should worke And we also are to restifie by our works that we are Christians not beleeying and professing one thing and doing nothing sutable to that which we professe but suting our lives to our beleefe If our voyce be Iacobs our hands must not be Esaus Nor because God hath perhaps blessed vs with riches must we neglect the pooreâ— There is no other to come to save vs by any other way then Iesus hath allready traced our vnto vs be not scandalized in him because crucified dead and buryed the same will come at the later day to Iudge the more rigorously the slighter we make of his commands and directions here Harken after all his works of mercy and lustice that esteeming him the more thou mayest follow him the more willingly and expect him with the more comfortâ— II. And when they wenâ— their way Iesus began to say to the multitude of Ihon what went you into the desert to see A reed shaken with the wind Or what went you to see A man clothed in soft garments behold they who are so clothed are in kings houses But what went you to see A Prophet yeâ— I tell you and more then a Prophet for this is be of whome it is written Behold I send my Angel before thy face who shall prepare the way before thee Our saâ—iour proposeth vnto vs what we are to reverence and imitate in S. Ihon His constancie in his course of life perseveriug from his childhood to his dying day not shaken with every wind as a reed nor hollow and emptie and able to beare noâ—streffe but with fervour of spirit and manly resolution overcoming the weakenes of flesh and blood not given to delicacies but content with that which bare necessitie required those who are otherwise disposed are fitter for the courts of earthly princes and to be rewarded accordingly the courtiers of our heavenly King must put theÌ„selves to more hardship that they may have the reward of eternall ioy and indeavour to
They know not what they doe who can be slovv to excuse or hard to accept of an excuse of an others falt hearing our Saviour excuse so apparent malice Also sayth S. Augustin no man must despayre of remission seeing it offered to them that were auctors of our Saviours death No man must be sullen when he is offended and thinke himself charitable enough if he sayes nothing or remits his quarell to God but remember they are sonnes of one Father and put on the bovvels of a brother and not be as strangets one to another III. Father forgive O. in hovv many things doe we all offend and dayly and hourely need forgivene Hovv much doth it import to forgive seeing our Saviour hath so often inculcated it vnto vs and put it in our dayly petition and absolutely told vs we shall have no mercy vnlesse we forgive our brethren from our harts Make vse of thy weake vnderstanding in spirituall things or apprehension of thy danger to pleade before him for thyself who is so willing to excuse and say Lord I did not knovv what I did when I did offend thee be a Father vnto me and forgive me say with the prodigall Child Father I have synned against heaven and thee and am net worthy to call thee Father but seeing thou lovest that tiile acknowledge me for thy Sonne though vngratefull and forgive me Father c. Of the words of our Saviour II. PART Preamble As in the former I. NExt after our Saviour had besought his Father to pard on his persecutours he pardoned the theefe vpon the Crosse and promised him the kingdome of heaven for his fervent confession for wheras there were tvvo crucified with him one on the right hand the other on the left and our Saviour in the middle one of them blasphemed our Saviour with the Iewes the other defended him acknovvledging his ovvne offenses and deserts and proclayming our Saviours Innocencie and begged that he would remember him when he came into his kingdomâ— Ponder first the disgrace put vpon our Saviour to be as it were the principall malefactour of the three crucified wherin notvvithstanding holy Fathes doe discover tvvo greate Mysteries the one that he lovingly presented himself both to Ievv and Gentill if the one should refuse and thirst his Innocent blood to thier ruine the other might make benefit of it to eternall welfare endeavour to be among them that make benefit and thirst after his sacred blood with love and veneration The other Mysterie is that in the very manner of thier crucifying thy represent that which in the latter day will happen when thse on the right hand shall be revvarded and those on the left cast of into eternall punishment II. Consider secondly The noblenes of this act of the good theefe standing for our Saviour when all the world allmost forsoâ—ke him see also what it is to be patient in affliction and humbly to acknovvledge that we have deserned it On the other side hovv little it did advantage the other theefe through his owne perversenes to be so neere our Saviour and reflect on the Judgments of God and that as no man must presume so none must despayre III. And Iesus sayed vnto him Veryly I say unto theâ— this day thou shalt be with me in paradise Ponder every word who to whome and with what assurednes This day with me in Paradise O blessed day and more blessed companie See hovv the peniteut and the innocent are associated and learne to contemne no body to judge or flight no body This day thou shalt be with me O let this day never end it is Paradise enough to be with thee blessed is he who vuderstandeth what it is to love Iesus c. Tho. a Kemp. l. â— c. 1. Of the words of our Saviour vpon the Crosse. III. PART Preamble as before I. THere stood beside the Crosse of Iesus his Mother ond his Mothers sister Marie of Cleophas and Marie Magdalen And the beloved deciple S. Ihon as appeares by that which follovveth But consider first with what constancie and resolution they all remayned there looke into the breast of every one of them one by one and thier affections of love and sorrow and faith and resignation see with whaâ— teares of compassion and love they lifted vp thier eyes to the crucifyed and then cast them dovvne vpon themselves hovv some of them embraced the Crosse and kissed the staynes of blood remayning vpon it Hovv they Harkened to every tittle that he spake Stand with them and harken for he speakes not to those rhat passe by be not ashamed be not afrayed stand by his Mother cast thyself vpon thy knees with the Magdalen bevvayle thy ovvne offenses c. He that persevereth may justly expect a word of comfort II. When Iesus had seen his Mother and the disciple standing whom he loved he sayed to his Mother woman behold thy Sonne and to the disciple behold thy Mother Consider what impression this speach made in the harts of both in regard of the thing itself and of the manner so vnexpected and at such an exigent ponder hovv in different senses these words might worke different affections in our blessed Lady Woman See hovv all looked vp but his eye was directed to his Mother Behold thy sonne Which Sonne Him vpon the Crosse Or by the Crosse Hovv ever what a change is here and yet what love and care doth my Sonne shevv concerning me c. And to S. Jhon Behold thy Mother What an honour was this vnto him and in him to vs all making vs adoptive Children to our Blessed Lady brothers to our Saviour so greate a good is it to stand hy the Cresse sayth Theophilact so greate a good to suck wisdome from our Saviours breast say S. Ambrose III. And from that houre the disciple tooke her to his owne Into his ovvne charge sayth S. Augustine to have care of her and to attend her Conâ—ider with what respect and dutifulnes and veneration he ever beheld her and provided for her remembring ever whose Mother she was Imitate this loving and beloved disciple and begge of her also novv that shee wil take the into her protection that by her means thou mayst obtayne according to those Mysteries forgivenes of thy synnes the kingdome of thy Saviour here and in the other world the companie and love of his saincts constancie in adversities and never to part from svveete Iesus whatever befall thee Of the words of our Saviour IV. PART Preamble Behold the sunne suddenly eclypsed and the heavens darkened at noone day and begge that this vnvvonted accident may stirre in thee some vnvvonted good affection And I. First to take heed that in middest of the graces of Allmightie God which shine vpon thee as the sunne at noone day darknes doe not suddenly through thy falt come vpon thee by the withdravving of his heavenly beames and vpon every change that thou findeâ—t bevvare
Then open the eares of thy soule and harken hovv our Saviour cryes out with a lowd voyce O my God my God wherfore hast thou forsaken me Dive into the anguish of his soule from the beginning of his passion to the end he being as a man forsaken not only of men but of God that is left comfortles to beare the burthen of all these griefes with out any refreshing from the divine person with which his humane nature was conjoyned without diverting his thoughts or his imagination from it by other means When did the like ever happen to man Say with him O my God my God wherfore this but for me to satisfie for my vaine worldly comforts To teach me to want them and to contemâ—e them to teach me courage in occasions of distast and derelictions and not to complayne seeing he would not have complayned neither first of his sorrovv vnto deaâ—h nor novv of being forsaken but to persuade me of this truth that he suffered as a man indeed forsaken O my God forsake me not though I cannot say but that I have deserved to be forsaken II. Some that stood by and heard him sayed this man calleth vpon Elias let vs see whether Elias comes to deliver him As if he had need or expected help Hovv ordinarie it is for people to mistake or misconstrue words and actions and agayne thinke with what kind of coÌ„tempt they sayed this man and les vs see whether any comes to save him or to take him downe Prepare thyself for the like incounters and call vpon him in the dayes of this tribulation call with a lowdâ— voyce that is with fervour of affection and acknovvledgement of thy necessities III. Consider also the goodnes of God who in our extremities of corporall paine or spirituall derelictions doth not forbid vs to aske why though we cannot but knovv that we have deserved it if we knovv ourselves and God But the question must be as our Saviours with a loving respect and submission with resignation to the very last Heare him speaking to thee Sonne I came dovvne from heaven to save thee c. as in Thom. Kemp. l. 3. c. 18. And ansvvèr him as there Of the words of out Saviour vpon the Crosse. V. PART Preamble as in the former I. IEsus knovving that all things were novv consummated that the Scripture might be fullfilled he sayed I trist And certainly naturally he had greate thirst for the toyle of his journies to and fro might procure it his watching his sadnes the effusion of so much blood his attention to what was sayed aâ—d done by others and what was to be done or sayed by himself and it is fitting that we should compassionate him in it and animate ourselves to suffer that which may hapsen to vs in that Kind Yet if we reflect how once he begged water of the Samaritan and sayed to his Apostles my food is to doe my Fathers will we shall find there was another cause of thirst to wit he thirsted to accomplish his Fathers will to accomplish the Prophecies which were of him that not one tittle mightremayne vnfulfilled He thirsted the salvation of thy soule and that all might be paâ—takers of the living waters of his merits and grace He did thirst after thee that thou mightest learne to thirst after him and his heavenly giftâ— without which all is drougth and bitternes II. A vesseltherfore of vineger stood there full of vineger and they putting a spunge full about hissope offered it to his mouth reaching it to him with a reed This the tormentours did to proloÌ„g his life in payne that he might not faynt avvay as before they offered him the mingled wine which we have reason to lament but much more the hardnes of haâ—t even of beleeving Christians who for the vpshot of all the sorrovves which our Saviour hath suffered either continue in thier wonted synns or offer him vineger to drinke that is Actions as sovver as vineger lukevvarme without life or vigour halfe dead with tepiditie and dulnes and niggardnes tovvards him And like spunges drink vp worldly contentment which soone turne sourâ— and are as hard as flint in respect of that which is spirituall or like reeds wavering and changeable and weake Take heede that this manner of proceeding dry not the fountaine of his graces and bring the life of thy soule to a bitter end III. O Iesu give me the wholsome thirst of which thy prophet speakes saying My God earâ—â—y doe I awake to thee my soule hath thirsted after thee and my flesh very many wayes that neither soule nor body may desire any thing but thee and the accomplishing of thy blessed will in both that hating the thirst which hithertâ— I have laboured in vayne to satisfie in the world I may taste thy living waters c. Of the words of our Saviour vpon the Crosse and of his death VI. PART I. VVHen therfore Iesus had taken the vineger he sayed it is consummated and againâ— crying out with a lowde voyce he sayd Father into thy hands I commend my spirit and saying so bowing downe his head he gave vp the Ghost Novv indeed the Sunne is ecclypsed at noone day our Saviour being taken avvay by a cruell death in the prime of his yeares and middle of the vsual course of men in this world He would notwithstanding see all things before fullfilled that he might justly say to every one of vs what could you expect I should doe more for you I have given myself body and soule for you and all the labours and paynes that I have taken in them Consummatum e st See what you will doe for me II. O loving Father into what better hands can I commend both body and soule then after thy sonnes example into thyne To thee I doe bow downe my head acknovvledging thy soveraignitie over me and over all things created Thou art lord of life and death accordig to thy will and best knovvledge dispose of me Thy hands did frame me into them I render myself to be ordered as thou pleasest I confesse some times my spirit doth rise against that which doth not suite with it but it is when I doe not coÌ„sider rightly that all cometh from thee to whom all ought to be subject In manus tuas commendo spiritum â—eum III. With hovv different a note doe those cry out at the latter houre who are overtaken with death before they have done all that they ought to doe tovvards God and thier neighbour the good and the bad the diligent and the flouthfull Whatsoever thy hand can doe doe it instantly for neither worke nor counsell nor wisdoms nor knowledge is after death whether thou hastenes Sayth the Wiseman Begg of our Saviour that he will assiste thee living and dying that having passed this life and vale of miserie thou mayest enjoy him the more perfectly in the other world Of the things which happened after our Saviours death I. ANd
behold the vayle of the temple was â—ent into two parts from the top to the bottome and the earth did quake and the rocks were split and the sainâ—ts that had stept vose Behold these Alterations not without contentment that novv the hidden mysteries of the old testament should be revealed and the holy of holyes be knovvne publiâ—ely to all The very rockes and dull earth testifying the feeling which we ought to have of the indignities offered to our Saviour and that the hardest harts and people dead and buryed in synne and oblivion should reape benefit if they would by out Saviours death and passion Open thyself to thy Saviour divide thy hart into love and grief think of thy life past from the top to the bottome breake through the rockes of difficulties cleanse the sepulchre of thy hart from all corruption II. Imitate the Centurion who seeing what passed cryed out truly this man was just certaynly this man was the Sonne of God And multitudes of them that â—ere present returned knocking thier breast These are the affections which thou must endeavour to rayse in thy soule and many more which thou mayst learne of our blessed Lady and S. Jhon and S. Marie Magdalen reflect vpon the behaviour of every one of them and dive into thier invvard thoughts while they were expecting what would be further done to the dead body of our Saviour III. The Iewes besought Pilate that thier bodyes might not remayne so vpon thier Saboth but that thier thighes might be broken and so taken downe and the soldiers broke the thighes of the oâ—e and the other thoefe In what anguish may we imagin were the devout soules fearing that that cruelric might be done vpon our Savoiur also not knovving perhaps certaynly that he was dead or though they knevv it But the providence of God prevented their malice for coming to our Saviour and finding him dead they did not breake his thighes but one of the soldiers with a lance opened his side and instantly water and blood issued This speare went also to the hart of the Blessed Virgon and of the rest yet finding that he was dead before they applyed themselves more to the gathering vp of that Sacred blood and admired the my sterie of the â—vvo different liquors which S. Augustine explicareth in these tearmes The Evâ—â—gelist made vse of a very significant word when he sayed He opened to shevv that there in a manner the gate of life was set open from whence the Sacraments of the Church have flovved with out which no man enters into that life which is truly life IV. Open thy hart to our blessed Saviour and if iâ— payne thee here thou hast a lenitive Thou hast wounded my hart in one of thy eyes Sayth the spouse Hovv many darts are here by which thou mayest receive the like loving wounds Cast vp thy eyes frequently meditate continually of these mysteries enter into his sacred side c. say with the Prophct This is my resting place for ever here I will dwell because I have chosen it Of the taking downe from the Crosse and buryall I. IN the evening Ioseph a rich man of Arimathea and noble decurion iust and expecting the kingdome of God disciple of our Saviour in private came and boldly went to Pilate and demanded the body of Iesus and Pilate gave it him He is deservedly reported to be rich sayth S. Ambrose having received the body of Christ. But see the preparations to receive it he was just valuing the kingdome of God more then his wealth and hovvever private before novv he boldly professeth it devotion overcame feare and humane respects Asteeme of this gift above all gifts and think hovv and where thou wilt reserve it II. Ioseph having bought a syndon or rich winding sheete and taking him downe wrapped him in it Nicodemus came also who first came by night to our Saviour and brought a composition of myrrhe and aloes about one handred pounds and they bound up the body with them If the Apostles had buried him the Ievves would have sayed the had not been buryed as they sayed he was stolen But the iust man is he that wrappeth our Saviours body in white linnen the Innocent man inbalmes him doe thou the like offices bring one hundred pounds a compleate quantitie of faith and good works III. And there was in the place where he was cruâ—ified 〈◊〉 garden and in the garden a new Monument in which not any had as yet been layed cut out in a rock There therfore because it was night they layed Iesus and rolled a greate stone to the entrance or dore of the monument To the body of our Saviour Sanctitie and Virginitie is ever due a wombe vntouched conceived him a nevv sepulchre received him And deservedly is it cut out in a firme faith and a stone rolled to it because whoever shall have buried our Saviour in his breast must be carefull that he leese him not See also that thy hart be a garden well kept not a wildernes or full of weeds and neere to the Crosse that thou mayst be the surer to have him lodged in it IV. Forget not in the meane time the duties which our Blessed Lady and S. Ihon and the Magdalen did vnto him when he was taken dovvne hovv every one strived to imbrace him and reverently to kisse his feete and hands and side and could hardly be brought to relinquish him but that the time of day and precept of keeping the sabboth called vpon them which they dutifully obeyed retayning him still in thier thoughts and in thier pâ—ous discourses An Excercise in honour of the precious wounds of our blessed Saviour I. IT is likely that those devout persons who were actours in taking our Saviours body dovvne from the Crosse did severally thier respects to his sacred wounds all proceeding from love and mingled with it yet diversly according to the severall dispositions of thier minds and the occasions which they had to attend our Saviour in his life time S. Ihon betooke himself to the right foote and as more beloved then the rest expressed his gratitude in affections of love and thanksgiving for the particular favours receaved leaning his head vpon that foote as before vpon our Saviours breast and pouring forth abundance of teares for the absence of so loving a master He remembred the request of his Mother that he might sit at the right hand or at the left of our Saviour in his kingdome but novv he resolved to drink perpetually this chalice This should be his cup and his comfort till that other kingdome came to be revealed after this life miserable with out this releefe O svveete cup. c. Dominus regit me nihil mihi deerit II. The Magdalen was at the left foote where thou must begge of her to give thee a little roome to wash that foote with teares of sorrovv for thy severall offenses she is loth to yeald
boate and you shall find they did so and now they were not able to draw the net for the multitude of fishes It is very profitable sayth S. Prosper for a man to obey the commandment of God though he vnderstands not the reason of the coÌ„mand because God by commanding makes whatever he commands to be profitable And we have the more reason to submit with our examining because we are of ourselves Children and consequently ignorant and we are his Children and if passion doe any thing sway that makes night which othervvise would not hinder VVhen this night is over and the light of reason hath scope to appeare then we discover on which side to cast our net and that before we were wrong obeying brings abundance both of meâ—t and successe III The dâ—sciple therfore whom Iesus loved sayed to Peeter it is our Lord Simon Peeter hearing that it is our Lord girded his coate vnto him and cast himself into the sea but the other disciples came in the boate drawing the net of fishes The elder some times may learne by the yonger The tendernes also of his love might make him râ—flect the sooner yet Peetâ—r as more fervent ventured further and cast himself among the waves which as signifying the world he was to governe and â—hevved that novv he neither feared nor refused any troble for his Saviour Thâ— others came dragging their net to shew as S. Bernard discourseth thâ—t even the Elect come not without difficultie out of the depth to heavâ—nly illustrations Inlighâ—en me svveete Jesus with the clearnes of internall light aâ—d drive all darknes from the closet of my hart Th. a Kemp. l. 3. c. 23. n. 8. Our Saviour appeareth to some of his Disciples while they were fishing II. PART I. VVHen they came on land they saw coloâ— of fire lying and fish layed vpon them and bread Iefus sayed to them bâ—ing of the fishes which you have now caught Simon Peeter went a board and drew the net to lâ—nd full of greate fishes one hundred fiftie and three and though they were so many the net was not broken God of little things as wâ—il as of greate makes vse to shevv his povver and it is hard to say in which he is more to be admired His bountie and goodnes tovvards vs in them is no lesse we need the little as much as the greate and here wâ— may reflect that in this his happy state he not only kept companie with people of mean condition as before but accoÌ„modated himself to their kind of fare not of necessitie but for example and incouragement besides that the My sterie of Christs passion is againe represented in the fish vpon the coles though with this difference that the Apostles presented him hony with it and he them with bread because in this life we must more seeke solide vertue as our chiefe sustâ—nance then comfort even in our most spirituall actions There also the fish was allready broyled as signifiing his passion that was past here it is vpon the coles because here we must expect to suffer II. Therfore also he bids them bring of the fishes which they had then caught to wit to be added to the fiâ—h allready vpon the coles to make vp their meale to signifie that we must not think because our Saviour hath suffered for vs therfore we need not suffer but ours must be added to his ours of themselves are not sufficient as fish â—ot dressed is not meate for man but qualified by the sufferings of our Saviout and vnited with his they are a gratefull Sacrifice to him and to vs very meritorious Therfore Peeter went joyfully and readyly a board to draâ—v the net and though it were full loaded it was not broken because â—od adds strength to a willing mind though weake of itself and not able of itself to go through II. Iesus sayed to them come dine and nene of them durst aske him who art thou knowing that it was our Lord and Iesus came and tooke bread and gave it them and fiâ—h in like manner Here we may see the vncertainty with which in this life we must be content to wit to knovv and not to knovv many things which doe very neâ—â—ely concerne our saluation or our progresse in vertue c. and satisfie ourselves in some things with beleefe in others with probabilities and not be over curious in inquiring but reverence that which we cannot or ought not dive into This humble dispositioÌ„ doth invite our Saviour to come the more familiarly and to give vs that which we dare not aske bread of solide comfort and strength together with what ever affliction we suffer for him or as for him S. Gregorie more over doth put vs in mind by occasion of this meale with his seven disciples that they only are admitted to the eternall refection who here are replenished with the seven gifts of the holy Ghost Begge them by the intercession of these seven disciples My Lord my God I am thy poorest servant and contemptible worme of the earth much poorer and more contemptible then I knovv or dare say Thâ—â— Kemp. l. 3. c. 3. n. 6. Our Saviours question to S. Peeter thrice repeated I. VVHen they had dined Iesus sayed to Simon Peeter simon lovest thou me more then theseâ— He sayth to him yea Lord thou knowest that I love thee he sayth to him feed my lambs He sayth to him againe Simon lovest thou met He sayth to him yea Lord thou knowest that I love thee He sayth to him feed my lambs He sayth to him the third time Simon lovest â—hou mâ—t â—eeter was grieved because he sayed to him the third time lovest thou me And sayed to him Lord thou knowest all things thou knowest that I love thee He sayed to him feed my sheepe A triple confession is required for his triple deniall that his tongue might not be lesse pliable to love then it had been to feare or imminent death have forced from him more expressions then life novv present And reflect with S. Ihon Chrysostome that he doth noâ— so much as mention his deniall or any way touch vpon it much lesse cast it in his dish but puts him in mind what is chiefly required of those who preteÌ„d to follow our Saviour neerest to wit love of God and of our neighbour in no ordinarie degree for hovv can it be ordinarie specially in those who are to governe if it must be more then that of the rest of the Apostles S. Ihon not excepted That which most of all doth gaine vs the love of God is the love of our neighbour and to lay dovvne our life for one another which we offer sometimes with S. Peeter to lay dovvne for our Saviour II. Beare no grudge feed greate and little that is be obsequious to them go to them and doe not expect that they should come to thee He that sayth he is in light and hateth his brother is yet
leaving thier malice they may beleeve in thee ô Lord Therfore he picked out a choosen people to shevv his wonderous povvre more signally to all the world by them that hearing all his precepts they should say behold a wise and vnderstanding people a greate nation Therfore he came himself and tooke flesh vpon him to satisfie for the synnes of everre one of vs and to give vs example of obedience to the lavv of God which he came to promulgate and aftervvards sent his Apostles and thier successours into the whole world with commandment to preach the Ghospell to every creature testifying that with the like assistance he will be with us to the end of the world II. To this vniversalitie belongeth the sweetnes of the lavv of Grace and the easynes by which we may come to the remission of our synns and to saluation for what ceremonie could be instituted more easy then that of baptisme VVhat means of remissioÌ„ of synns aftervvards committed more indulgent then that of private confessionâ— For whatever people ill disposed may think of it if an earthly Prince had appointed such a way of pardon for crimes committed who would not runn vnto it And this not once or tvvice but ten thousand thousand times to be had and in fine as oft as we shall have offended and when ever we will have recourse vnto it after never so long delayes or relapses VVhat shall I say of the helps internall by remorse and inspiration and externall by exhortation and example of which in the Church of God there is continuall succession and abundance what of the presence of our blessed Saviour in the Sacrament continually as it were wayting vpon vs and by it inviting vs. and puting vs in mind of our duty tovvards him That he would be in every Countrey Church attending vs is no small token of his vniversall love tovvards vs refusing no body neither rich nor poore nor lame nor blind nor the most noylomest creature that we can imagin Come to me allyee that labour and are burdened and I will refresh yee III. That he refuseth no synner though never so greate is particularly to be pondered as a signe of the vâ—niversalitie of his love of which though we see dayly example the Apostle testifyeth it in himself extolling this grace and giving speciall thanks that though before he was a blasphemer and a persecutour and contumelious in his thoughts and speeches tovvards Christ our Saviour yet he received mercy Ponder the hardnes which naturally we find among men to forgive offenses and compare it with what we experience in God and be confounded at thy ingratitude have recourse to his mercyes inlarge thy haâ—t in hope and confideÌ„ce and give not way to thoughts of diffidence for if thy synns be as scarlet they shall be whitened as snow and if they be as red as crimson they shall be white like wooll He gave vnto Salomon latitude of hart as the sand which is on the sea shore but what is this compared with the largenes of thy mercyes my God ready to forgive more offenses then there be sands on the shore and to receive into thy armes more offenders then the whole world is capable of One drop of thy pretious blood was capable to satisfie for millions of worlds what a sea then of mercyes hath all humane kind offered vnto it by thee my God to plunge and cleanse itself to the full O let me not be vngratefull Amen The love of God towards vs is vniversal because to every one in particular I. THis is testifyed vnto vs by the Apostle when magnifying the grace received by Christ he sayth I live in the fayth of the Sonne of God who loved me and delivered himself for me And is seconded by ovr Saviour to S. Gertrude saying Behold thou seest how for thy love I did once hang vpon the Crosse naked contemptible disjoynted in every member and wounded in every part of my body and yet to this very day my haâ—t is so sweetely affected towards thee by love that if it were convenient for thy good and that thou couldst not othervvise get to heaven I would for thee alone suffer all that which I suffered then for the whole world O my God! what am I in particular that thou shouldest thus lovingly expresse thyself Or what doth my particular import thee that thou shouldst be so tender of me O that I had the loves of all in particular to bestovv vpon thee who deservest all Blessed is he that vnderstandeth what it is to love Iesus c. II. That which our Saviour sayed to S. Bridget expresseth an other degree of latitude in this love for thus he is recorded to have spoken My love tovvards mankind is novv as greate and as incomprehensible as it was at the time of my passion And if it were convenient that I should die as many deaths as there be damned souleâ— in hell I would most willingly and with the greatest love that may be deliver my body to be tormented and would suffer the same death and passion againe for ech soule in particular which I indured for all This infinite charitie seemeth strange to men who measure the perfections of God by thier ovvne imperfection But the heavenly wisedome pronunced rightly of him Thou loâ— vest all the things which are and hatest nothing of that which thou hast made neither hast thou ordayned or made any thing hating it In so much that the very damned soules are punished though excessively yet beneath the desert of synne and hovvever he be a rigorous judge yet he desiâ—eth that in the later day he might find nothing to be punished for which end he gives vs day to repent to the very last and so many means to blot out synne and the remaynders of it III. To this end he reserved the blessed marks of his sacred wounds even in his glorifyed body that we should â—â—nd as it were so many gates layed open to his mercyes and that these might be a never dying memoriall of his paâ—t and future love both to vs to excite vs and to his heavenly Father with our further words to plead for vs for though neither he nor his heavenly father doe need incitements to love vs or remembrances not being subject to forget or to forgo thier ovvne loving natures yet out of thier superabundant goodnes they would that these marks should be reserved more efficatious to assvvage thier anger against synne then could the rayne bovv be against a second diluge O Blessed wounds layed wide open for my sake it seemes by you that the divine soule of my Saviour had more love for me then the earthen vessell of his body could contayne O that my soule were capable to receive the remaynder I did runne in the way of thy commandments when thou didst dilate my hart sayed they holy Proâ—het supply it with thy ardent affection stretch it to all
day which will never end when wilt thou come My soule is weary of this wearisome life I will send forth my speech against myself I will speake in the bitternes of my mind I will say vnto God When shall I see the good things of my Lord in the land of the living My soule hath thirsted after thee my God when shall I come and appeare before thy face My teares are vnto me my dayly bread while it is sayed vnto me everie day where is thy God II. Alas everie day it is here sayed vnto me where is thy God And betwixt so many dayes and nights as I find dayly and hourely in myself now rising now falling while I loose thee and I leave thee through my manifold imperfections and doe scarce for one minute perfectly hold thee what a life doe I live VVhat death had I not rather die That once with thy thrice happy spouse having passed these transitorie dayes and these too too doâ—btfull nights I may say I have found whome my soule doth love I hold him and I will not let him go III. Here if one aske me where thou art my God I must confesse thou art a farre of because a farre of thou doest behold those which are not humble Thou turnest away thy face and I am filled with affliction sorrowes of death doe compasse me round about daungers of Hell doe presently assalt me and whether to turne myself to seeke thee and to find thee I cannot tell Shew me O my love where thou feedest where thou restests at noone day when the heate of temptation scorcheth my soule that flying vnder the shaddow of thy wings I may feed where thou feedest and reste where thou restest and not beging to wander after the droves of these vnperfect comforts in which there is no quiet rest no solid foode IV. Shew me rather my God that everlasting noone in thy heavenly cittie where neither sonne nor Moone doe shine but thou art the ever permanent comfortable light of all the inhabitants that there I may rest and feede with thee without danger of resting in any other but in thee or of feeding of any thing but of thy only self for in this world I see there is no rest but continuall tumbling and tossing from one thing to an other and who is he that amidst so many boisterous winds and wayes can continually hold thee Since thy blessed Apostle the beloved disciple giveth Sentence vpon vs all that we are subject not only to loose thee by many distractions but also to leave thee by synnes by too too many and dayly imperfections V. And who knoweth but thou o my loving God! whether in this very desire of myne to be ever with thee in blisse since I cannot be ever with thee in this fearefull banishment there lies not secretly hidden more love of myself then perfect love of thee O hard vncertantiâ— I am delighted with the love of God and drawne to desire to injoy it everlastingly there where it only ever permanently lasteth I desire it and begge it according to the inward man but I see another love which I feare creepeth in with it repâ—gnant to that perfect love and pure desire which I should have of thee Vnhappie man that I am who shall deliver me from this doubtfull and vncertayne state VI. I am in streights on everie fide if I remayne I am in doubt whether I shall ever remayne with thee rather I am certaine I shall often shrink from thee for iâ— many things we doe all offend Jf I desire to be dissolved and to be with thee thy Apostle sayth it is a thing much more better and yet he himself what he shall choose he knoweth not because to abide in flesh is necessarie for thy service But alas what necessitie can there be of me that am so vnprositable Thou wilt say that all must think and say of themselves that they are vnprofitable Servants even when they have doone thier very best in thy service Jt is so And therfore be I profirable or vnpâ—ofitable I know not what more to say or doe but yeald myself wholy into thy hands to doe with me as thou pleasest Take me or leave me as thou thinkest good Hastenme or differre me as thou seest reason I refuse not the labour if thoâ— thinkest me profitable I will beare patiently to be differred if thou judge me vnworthy yer still I am streightened of the two having desire to be dissolved and desire to be with thee which is by thy owne Confession in thy blessed Apostle a thing much more better Intertaynments of our Blessed Saviour when we receive him in the Blessed Sacrament First as God I. AT the birth of our blessed Saviour the swathing bands did not hinder vs from beleeving that infant to be God or stop the Angels from singing Glorie to God in the higest degree and from adoring him but doe incite vs the more to admire and love his goodnes the resemblances of bread and wine remayning after consecration in this blessed Mysterie must not in like manner be any hinderance to vs from beleeving the truth contayned vnder them delivered in our Saviours owne words This is my body this is my blood that is the living body and blood of our Saviour and consequently his blessed soule and divinitie God and man the eternall word made flesh for our sakes And as in them we adore his power we admire his wisdome we imbrace his infinite goodnes we doe not argue from his immensitie that he could not be contayned in the manger nor from his vnitie in essence with the Faiher and the holy Gost that he alone could not be man nor from his immortalitie that he could not suffer but doe submit as to the manner and doe beleeve the substance soe we must rayse our thoughts in this Mysterie to beleeve his reall presence though in a way incomprehensible to our short vnderstanding and adore the person of the Sonne of God our Saviour not arguing from his quantitie that he cannot confine himself to so little roome nor from his vnitie that he cannot at once be in so many places nor from his Majestie that he will not stoope to so meane an action as to be dayly handled and received by vs but so much the more admire his goodnes that as there once so here dayly he doth give himself vnto vs. O blessed Angels who in multitudes did adore him at his coming into the world though in a disguise farre different from your apprehensions with you I doe willingly submit my weake conceits and doe adore here present the living God the eternall word made flesh for vs. O blessed host with how much reverence art thou to be handled and received seeing the ground on which Moyses stood when God appeared to him was holy for here the holy of holyes is contayned after a more sublime manner put my Soule thy
shoes from thy feete that is from thy apprehension and affection all inferiour thoughts and with eyes of faith behold this greate sight I am he that is He that is doth vouchsafe to be thus among vs for our reliefe This is this name for ever and this his memoriall from generation to generation II. Anciently when God resolved to manifest himself to the Childred of Israël thunder and lightening went before him the mountaine was covered with a thick cloude of smoke and all the people trembled at the clashing of the skies and heard the noyse of the trumpets and they were commanded not to approch least multitudes of them might perish by the fire Lord God of hosts terrible and worthy of all prayse working wonderous things what but thy owne infinite goodnes could induce thee thus to change thy style and worke this wonder of wonders that thou whose voyce is like thunder and lightening able to breake into shyvers the highest Cedars shouldest thus meekely appeare among vs not in a cloude of smoke but vnder the resemblances of bread and wine inviting vs to thy table Come eate of my bread and drink the wine which I have mingled for you There though sanctifyed according to the law the people were forbidden to approch vnder payne of death here thou invitest vs that we may live if we will but observe thy law shall not my soule be subject to God for from him is salvation He is my God and my Saviour my defence and I shall not be 〈◊〉 III. Finally presenting thyself before our Saviour and bowing to the ground with Moyses say O Lord Lord God mercyfull and grations patient and abundant in mercy and truth reserving 〈◊〉 for thousands I acknowledge the greate honour which thou doest to me and to all man kind forgive my transgâ—essions pardon my vnreverent behaviour towards thee The Seraphims cover thieâ— faces in thy presence whyle adoring thy greatnes they sing vnto thee Holy Holy Holy full is all the earth of thy glorie To me what is due but confusion in thy sight who am not able to conceive the least part of thy worthynes Benedicite Dommo omnes Angeli ejus O blessed Angels of heaven and all Creatâ—res Sunne Moone and Staâ—res Mountaynes and valleyes fruits of the earth and sea yong and old supply my wants with them all I doe prostrate myself at thy feete begging thâ—â— thou wilt coÌ„serve vs in the order thou hast created vs and that we may be ever subject to thy blessed will and ordination Amen Whence is it that thou comest to me VVho am I that thou shouldst give me thyself How dares a synner appeare before thee And how comes it that thou vouchsafest to come to a synner Intertaynment of our Saviour as King I. THat our Saviour is a king is among Christians vndoubted himself ackowledging it before Pilate and in the Apocalips we read that he hath in his garment and on his thigh written king of kings and Lord of Lords So that he is not only as other Princes kings and Lords of a parcell of ground bounded and confined with in certayne limits but he is king over the whole vnivers and as such even in this disguise we must acknowledge him and prostrating ourselves in his presence with the foure and twentie â—lders and laying all the Crownes of heaven and earth at his feete professe that he alone is worthy to receive all gloris and honour from every creature in heaven and earth and under the earth and however he hath not here that visible attendance which kings of the earth vse to have it is for our sake that he conceales it that we may have the more free accesse to him for as he sayed to S. Peeter in the garden with one word he could shew vs that he hath at hand above twelue legions of Angels to attend him II. The part of a good subject is not only to acknowledge the right of his Prince and to doe him corpoâ—all reverence but to his power he must keepe the kings peace observe his lawes and also suppresse disturbers so farre as it may conceâ—ne him in duty to doe it Now our Saviour tells vs that his kingdome is within vs with in ourselves therfore we must keepe peace and watch vpon the quiet of our soules suppressing our passions which are the only disturbers and not countermanded doe breake the peace betwixt God and vs and his other subjects which are our neighbours Jn this occasion therfore of receiving or of being present at the holy Sacrifice it is fitting we should offer vnto him our indeavour one day in the weeke or one weeke in the moneth to watch vpon the passion of anger that it doth not disband another day or weeke vpon feare that it doe not withdraw vs from our dutie another vpon too much inclination to libertie or to sloth and idlenes and so vpon the rest of our passions or inclinations or also vpon our senses our eares our tongue our sight c. That we may become and persever perfectly subject to him and he reigne peaceably in our soules III. And because here he doth offer himself not only to the view of his people to be worshiped by them and to take thier alleageance but also to be intertayned as when kings go thier progresse they appoint thier lodgings and send thier harbingers before them seeing he is pleased to choose thy hart for one of his stations begge of him that the will be also pleased to send his harbingers who are his holy Angels and â—aincts to take vp the roomes for him and joyning thyself to them adorne with the vertues which they suggest all the powers of thy soule thy Memorie with representations of his owne noble actâ— and royall favours bestowed vpon thee and vpon all mankind thy vnderstanding with reflections vpon his infinite perfection and worth thy will with acts of submission love and thanksgiving Thy Irascible power with resolution against whatsoever synne past or heare after to be suggested to thee The Concupiscible with desires of puritie and of himself alone addressing thyself to those Saincts in particular in whom thou hast most speciall confidence IV. Finally present thy petition to him and that it may be pertinent doe not neglect to think well before hand what is best and most necessarie for thee to demand and let iâ— be with full resignation to his blessed will to obtayne or not to obtayne what thou askest in particular being assured that he will doe for thee for the best and however fayle not to repeate often in this occasion that which himself hath put into our mouth Thy kingdome come that it may be once vniversally spread over the whole world and that in those who are vnder thy charge thou mayest ever have care to mayntayne it Amen Blessed is he that doth come king in the name of our Lord Peace in heaven and glorie in the higest
his power wisdome and goodnes and bridling our wilde thoughts from ranging out of the high and beaten way of Gods received truth II. The expression which the people made of thier ioy and contentment was not a little also to be admired considering the humble manner in which he choose to make this his solemne entrance The disciples covered the Asse and the colt with thier garments the people likewise Spread thiers vpon the ground all a long as he rode others cut downe branches and leaves of trees and strewed them in the way and multitudes that went bâ—fore him and followed him cryed Hosanna to the Sonne of David blessed is he that cometh in the name of our Lord Hosanna in the highest And when he was entred Hierusaleâ— the whole citty was moved saying who is this and the people sayed this is Iesus the Prophet of Nazareth in Galilee S. Bernard tells vs that to receive our Saviour worthyly we must be clad with the garments of the Apostles thier doctrine thier vertues thier obedience thier charitie we must lay ourselves vnder his feeâ—e acknowledging that whatever we have is his garment branch and leafe and incessantly consider who he is for whatever we can arrive to know of him will fall short of his worth This is Iesus Blessed is he that can vnderstand this word He that finds Jesus finds a good treasure yea a good above all goods He that leeseth Jesus leeseth more then the whole world III. Our blessed Saviour amidst all this intertaynment and all this joy of the people so soone as from the top of mount Olivet he discovered the citty of Hierusalem brake forth into teares and into a most sad expression of himself O Hierusalsm if thou 〈◊〉 knowen even in this thy day the things which belong to thy peace but noâ— they are hidden from thy eyes c. He saw that however the whole citty was moved at his coming the greatest part of it had not the motions towards him â—hich becomed them and him and even many of those 〈◊〉 for 〈◊〉 present cryed Hosanna would not long after be 〈◊〉 and cry Barrrabas and Crucifie him Where we see with how much reasoÌ„ the Apostle admonisheth every one of vs to examin and prove himself before and after he eates of this facred bread that he come not vnworthyly not making difference betwixt this and a common table nor after having been intertayned at it returne like a dog to his vomit We approch to him who hath an eye which searcheth into our very harts there is no dissembling but as he searcheth into vs let vs search into his deservings and be midfull of them and we shall find the peace of God which is hidden from the eyes of the world and injoy the peace of our mind which will be to vs a continuall banket And insteed of drawing teares from our Saviour we shall rejoyce him and the Angels who will joyne with the devout people and sing Hosanna at this happy meeting Let all people nations and tongues prayse thee and thy holy and meâ—â—ifluous name and magnifie it with ardent devotion end jubilee c. Intertaynment of our Saviour with the first Christians I. IT is recorded of the first Christians that they were presevering in the doctrine of the Apostles and in the communication of breaking of bread and prayers and greate feare was in all And all that beleeved were together and had all things common Thier possessions and substance they sold and divided them to all as every one had need This being the practise of those primitive times it must serve vs as a patterne in some proportion to imitate at least in the occasion which we have to receive our Lord and partake of that heavenly bread which they handled with so greate reverence And first we must continue stedfast in the doctrine of the Apostles concerning it which doctrine we may read at large in the eleventh Chapter of the first of S. Paul to the Corinthians confirming what the Gospells deliver concerning the realitie of the Body and blood of our Saviour vnder the shapes of bread and wine and teaching vs how greate difference we ought to make betwixt this spirituall bankeâ— and other meetings and consequently examin ourselves before hand and cleare our consciences from synne coming to receive him who is the searcher of harts and judge of the quick and the dead If thou hadst the puritie of Angels and the holynes of S. Ihon Baptist thou were not worthy to receive this Sacrament II. Secondly it is fitting we should bestow some time in prayer both before and after receiving and not come abruptly to the holy table or go from it as we would from an ordinarie meale but think what we are doing and have done and commend ourselves to God and his Saints vpon it that we may receive the benefit of so greate a treasure more plentifully The Apostle tells vs that many were weake and feeble among the first Christians and many did dye because they made little or no difference betwixt this and other meats which spiritually at least doth befall vs when we come and go away vnreverently for first we grow weake and feeble in our resolutions of serving God and keeping his commandments and then neglect them which brings vs to the death of our soules III. Thirdly the day in which we receive it were fitting we should continue in our thoughts the feare of God more particularly thâ—n other dayes remembring now and then what a guest hath vouchsafed to lodge in our breast and fourthly also weane ourselves some thing from the pleasures and vanities of the world doing some act of charitie towards our Neighbour by way of almes or otherwise taking heed that we fall not into contention with others but maintayne love and charitie towards all for our Saviour hath reserved nothing from vs but given vs his whole substance and this is properly the Sacrament of love in which he desires to be with vs one body and one spirit and that we should be so one with another as we have been called in one hope of our vocation O my God! how much did they indeavour to doe to please thee How little is that which I doe How little time doe I bestow wben I prepare myself to receive Seldome wholy recollected more seldome free from all distraction Thomas a Kempis l. 4. c. 1. n. 5. Intertaynment of our Saviour with the Apostles I. S. Peeter vpon occasion of the transfiguration of our Saviour sayed vnto him Lord it is good for vs to be here if those wiâ—â— let vs make here three tabernacles one for thee and one for Moyses and one for Elias Our Saviour in the blessed Sacrament doth not shew himself in a glorious shape but shrouded with the cloude or forme of bread and wine yet beholding him not with the eye of sence as then S. Peeter but with the eye of faith we may
III. And here most of all must we take our Saviour as he is and as he is pleased to present himself vnto vs vnder the shapes of bread and wine and whatever wind of contradiction rise from our sense or from our weake ynderstanding say vnto it Peace be still and beleeve the power of the mighty hand of God who wiâ—h a word made all things and the infinity of his love who as he gave himself to be rudely handled by the Iewes gives himself here to be lovingly handled by vs vnworthy creatures not valuing that he is sometimes also misused by vs wherin his love is the more manifest and more to be valued by vs. Present him thy hart and soule as a pillow to rest on and attend him resting Afford him the curtesie which the spouse in the canticles received doe not rayse him nor cause him to awake till he wilâ— himself He sleepes but his hart watcheth over thee Let not thy eyes go of from him least through thy negligent attendance thou receive not with him the fruite which he bestoweth vpon the watchfull I rose sayth the spouse to open to my beloved I opened the bolt of my doore for my beloved but he was gone a side and passed away my soule was melted when he spake I sought and did not find him I called and he did not answer me Be devour and quiet and Iesus will stay with thee He rayseth the daughter of Iayrus and cureth the woman of her bloody issue I. THere cometh one of the rulers of the Synagog named Iayrus and seeing him faleth at his feete and besought him much saying my daughter is at the point of death come and lay thy hand vpon her that she may be saved and live And he went with him and a greate multitude followed and thronged him In diseases and death of our soule what expressions ought not we to vse These bring vs truly to the last cast for after our temporall death there is another death to be feared farre more grievous because ever and never dying In these occasions therfore bestirre thyself fall at our Saviours feete beseech him follow him thou seest his readynes to concurre with thy indeavours and to go along with thee feare not that the multitude feare not that the greatnes of thy synnes will divert him from thy help if thou prostrate thyself with a syncere hart and beseech pardon as thou oughtest II. And a woman who was in an issue of blood twelve yeares and had suffered much from many physitians and haâ— bestowed all that she had neither was any thing better but rather worse when she heard of Iesus came behind him in the presse and touched the hemme of his garment for she sayed if I shall touch but his garment I shall be safe and forthwith the fountaine of her blood was dryed vp and she felt in her body that she was healed of that maladie Search into the causes of thy long diseases consider how thou spendest thy time and thy spirituall and temporall substance and vpon whome and why thou goest rather backward then forward come with humilitie and confidence to the Sacraments Let the very name of Iesus give the assurance of remedie specially if thou touch with reverence the garment with which he is pleased to cover his sacred body in the holy â—ucharist which are the resemblances of bread and wine in which he gives vs his sacred flesh and blood and doest not come rudely and disorderly vpon him as the multitude for when Christ remaynes in vs he cooleth the raging law of concupiscence he strengthens devotion and quailes the vnbridled motions of our mind And Iesus turning sayed who hath touched my garments His disciples sayed thou seest the multitude thronging thee and sayest who touched me But the woman fearing and â—remkling fell downe before him and told him the truth and he sayed daughter thy faith hath made shee whole go in peace See how he takes notice of the reverent and not of the rude and how greate a grace it was that she who was ashamed to be seen was not ashamed to confesse her imperfections hide not thy falts acknowledge that which he knowes allready III. As he was speaking they come to the ruler of the Synagog saying thy daughter is dead why doest thou troble the Master any further But Iesus sayth to him feare not only beleeve And be admitted not any to follow him but Peeter Iames and Ihon And seeing folk weeping and wayling sayth why weepe you so She is not dead but sleepeth and they derided him but he having put forth all but the Father and Mother and them that were with him taking her by the hand sayth wench I say to thee rise and forthwith she rose vp and walked and they were greatly astonished and he commanded them earnestly that no body should know it and bad that some thing should be given her to â—ate and the fame of it was spread through the whole countrey God so disposing that the more we are carefull that the good which we doe should be secret God should be more glorifyed by it She rose and walked because a sonle raysed from syâ—ne must be stirre itself that it fall not into a relapse but be dispersing noysome thoughts and dispositions by vertuous actions it must also cast of the multitude of worldly occasions and weepe and wayle those losses only which most of all deserve the name of losses converse with a few and good exercise the fayth of Peeter the hope of Iames the love of Ihon finally frequent the Sacraments to the end to get strength and vigour after so dangerous infirmities He cureth the sickman at the Poole I. IN Heerusalem there was a Poole having five porches in these lay a greate multitude of sick persons blind lame withered expecting the stirring of the water and an Angel of out Lord descended at a certaine time into the poole and the water was stirred and he that had gone downe first into the poole after the stirring of the water was made whole of whatever infirmitiâ— he was holden God in all ages and all times even among the faithfull provideth certaine places where constantly miracâ—es are wrought for the increase of the devotion of the faithfull and to confirme thier fayth of the omnipotent power of God who as he created all with a word can in an instant restore all things to thier perfection yet will not doe it with out our particular concurrence and according to the times and wayes which in his wisdome he hath ordayned But for our spirituall diseases he hath left in all places present remedie with out expecting times and seasons for the holy baptisme may in necessitie be administred by any body and for the Sacrament of penance there be in all places those who are appointed nor for one only or for the first or second but for all and the sooner the infirme come vnto it the better
consider vvho gave him that plentie and that it comes more by Gods blessing then by humane industrie and labour Secondly he did not reflect vpon the end wherfore God doth bestow plenty vpon others to wit to relieve the needy and to doe works with it which may turne to Gods glorie and not only to rest and eaâ—e and drinke and make good cheare or the like meerely temporall ends O foliâ—h words sayth S. Basill for if thou hadst the soule of a hog what couldst thou have sayed more like a hog Thou mights have answered with farre more ease I will feed the hungrie I will imitate Ioseph and relieve a whole countrie He should have takeÌ„ into consideration the casualities of the world and the vncertaintie of his ovvne life vvherby he might have moderated his intemperate affection to his vvealth and provided better for an other vvorld as vvell as for this we have not one night certaine of either life or goods Thou foole this night vvhen thou doest little think they vvho have povver of life and death shall require at thy hands as a thing depositated for a time thy soule vvhich imports thee more then all thy goods vvhich thou knowest not whose they shall be and vvhen thou art gone neither thou vvilt care vvhose they are nor they vvho have them care for thee III. So is he who layeth vp treasure to himself and is not rich to Godward A generall saying of vvhich every body shoâ—ld take notice least vvhile he seemes vvise to himself God call him foole and prove him so All our thoughts all our actions all our endeavours in what kind soe ever must have a tincture of Gods service and be done in some measure for him or els vvhile vve think ourselves rich we shall prove poore as he in the Apocalips vve are not forbiden to lay vp treasure but vve must looke â—o vvhat purpose vve lay it vp least insteed of advantaging vs it prove our ruine as it doth to most men who have no other end but themselves The tenth Application to the most Blessed Sacrament I. IN the most blessed Sacrament we have indeed plenty of fruite not produced by our owne industrie but sent vs from above as the celestiall Manna nor of one yeares growth but dayly growing from the fountaine itself our Blessed Saviour The barnes are our hart which though we have cause to inlarge with love yet vve shall not need to destroy any thing but vvhat is of itself ruinous and by the very ruine wherof we buyld Here we may freely and with out danger say to our soule soule thou hast many goods layed vp in this small roome for many yeares and for thy vvhole life time and after this life for all Eternitie take vp thy rest eate drink and make good cheare for this is the lambe slayne for vs from the beginning of the world This is the fat calfe with which the father of the prodigall child feasted him at his repentant returne This is the hidden Manna promised in the Apocalips to him that overcometh his greedines of worldly commodities and feedeth himself with this This is the food of Angels prepared for vs from heaven without any labour of ours having in it all delight and the savour of all kind of sweetenes O foolish people who either for worldly cares care not for thâ—s treasure or for waÌ„t of due consideration of the benefit of it or of the goodnes of the benefactour doe neglect it wheras after due receiving though that night vnexpectedly they should require our soule we should not need to feare but that we should be eternally his then which happenes what can we desire more II. Give vs this day our dayly bread In the primitive Church when the number of Christians were few but fervent they received dayly S. Hierome sayth of his time I know that in Rome the customâ— is that the faithfull doâ— allwayes receive the body of our Saviour And S. Ambrose argueth If it be our dayly bread why doest thou stay a yeare before thou receivest it as the Graecians in the East are wont Receive that every day which may dayly benefit thee live so as thou mayest deserve to receive dayly Christians being multiplyed and among many many not being so well disposed or so fervent the councell of S. Ignace the Martyr is to be imbraced Endeavour often to meete and Communion for when you meete often the power of Satan is weakened and his firy darts inciting vs to synne fly back vpon him with out indamaging vs. He that eaâ—eth of this bread hungers no more because the grace of this Sacrament is so full and the vnderstanding of it is so satisfactorie that whoever comes to the notice of this abundance having found out the vtmost of all perfection carying Christ about him in his breast and bearing him in his mind sounds forth by word and deed his prayses with greate ioy and is continually singing songs of thanksgiving III. No man can think but that S. Martha and her sister Marie and Lazarus did take exceeding content so oft as our Saviour came to their house and never thought he came too oft but indeavoured ever to be ready to receive him and to be diligent and respectfull at his receiving Martha did not think she did too much when she desired her sister should help her but she thought that both of them could not doc enough she complayned that she was left alone to wayte vpon him let vs looke that our Saviour have not reason to complayne of vs that we doe leave him alone he ministring to vs and we either doo not come to him or whe we have received him doe not attend him Here he presents vs not with a part but with his whole self VVho is there among the faithfull that can make any doubt but that at the instant of the consecration the heavens are opened at the Priests voyce That at that SacrameÌ„t of our Saviour Iesus Christ quires of Angels are present The high and the low are coupled togeather earth and heaven are ioyned visible and invisible are made one thing VVho therfore that is right in his senses will despise or neglect this reverend and dreadfull mysterie The watchfull and diligent servant commended I. LEt your loynes be girded and candles burning in your hands and you like men expecting their Lord when he shall returne from the mariage that when he doth coâ—and knock forthwith they may open vnto him It 〈◊〉 the custome of the Eastren people to go in long garmeÌ„tâ— therfore he bids vs have our loynes girt That we maâ— be free sayth Tertullian from the impediments of a loose life intangling our feete so that we cannot be quick in walking but ready at every step to stumble and burning lights in our hands that is our mind burning with a lively faith and shining with the light of good workes Thus we must expect our
him and runneth towards vs with more spâ—â—d then we towards him and condescendeth much to our infirmitie stooping to vs while we are not able to rayse ourselves so higâ— as he deserveth and affoordeth us the loving kisse of peace how ever we deserve rather to be punished He doth not say whence comest thou wherewert thou Where is thy substance thou caryedst away Wherfore didst thou change so much glorie with so much basenes Thesâ— things he leaves to our consideration but he is all love and mercy II. And the Father sayed to his servants quickly bring forth the first stole and doe it on him and put a ring vpon his hand and shâ—es on his feete and bring the fatned calfe and kill it and let vs eate and make merry because this my Sonne was dead and is revived was lost and is found And they began to make merry The loving Father would have him clothed before he should come in sight therfore he sayth quickly and it expresseth a greate deale of willingnâ—s which is in God to see vs not only out of our nastie rags of synne but clothed with those vertues which are most pleasing to him therfore not content to put on him the first stoolâ— that is the garment which he formerly vsed he calleth for a ring to his hand to beautify his workes and shooes to his feete to strengthen his affections against the allurements of the world Yet the first stools mentioned must put vs in mind that all the time spent farre from God is lost and returning we must begin where we left and happy we if we be not cast farther back then we were when we parted In a mysticall sence The father ranne to vs in his sonne when in him he descended from heaven my Father sayth he who sent me is with me He fell vpon his neck when in Christ the whole divinitie rested vpon our flesh and he kissed him when mercy and truth have met justice and peace have kissed each other He also is the faâ—ned calfe killed for our entertaynment to the end we might not only have sufficient to sustaine vs but abundance and of the best to delight vs much more in the service of God then in our former course III. But the elder sonne was in the field and when he came and drew nigh to the house he heard musick and dauncing and he called one of the servants and asked what all that should be And he sayed to him thy brother is come and thy Father hath killed the fatned calfe because he hath received him safe and he was angrie and would not go in His father therfore going forth began to desire him But he answering sayed to his father Behold so many yeares doe I serve thee and I never transgressed thy commandment and thou didst never give me a Kid to make merry with my frends But after that this thy sonne that hath devoured his substance with whores is come thou hast killed for him the fatned calfe But he sayed to him sonne thou art allwayes with me and all my things are thyne but is behoved vs to make merry and be glad because this thy brother was dead and is revived was lost and is foâ—nd This expresseth how consider that we should doe by others as we would have done to ourselves secondly how much we value the service which we doe as if God were beholding to vs for it Thirdly how blind we are in not discovering our owne falts I never transgressed as if to envie anothers good were not to transgresse it was not thy strength but thy fathers grace which was cause of it See on the other side the goodnes of God who goeth forth and desireth even the Stubborne Sonne and learne that to synne against him is to kill thy owne soule which is much more to be abhorred then the losse of our life The vnfaithfull Bayly I. HE sayed also to his disciples There was a rich man that had a Bayly and he was ill reported of onto him as he that had wasted his goods And he called him and sayed to him what heare I this of thee Give account of thy Baylyship for now thou canst no more be bayly Our Saviour Christ as God is the only powerfull King of Kings and Lord of Lords rich in all things and chiefly in his mercyes to whome we must give account of every thing for we are â—ords neither of life nor lim not thought nor deed but accountable for all neither can any thing escape his knowledge Though here that which he certaynly knoweth he reckoneth as heard by report because he is not rash or hasty in condemning and will give vs leasure to repeÌ„t while the cause is as it were depeÌ„ding before him He asketh an account that we may aske pardon aÌ„d happy we if by remorse of conscience he aske it here before the time of satisfaction be expired II. And the Bayly sayed within himself what shall I doe because my Lord taketh from me the Baylyship Dig I am not able to begge am ashamed I know what I shall doe that when I shall be removed from my Baylyship they may receive me into their houses A man allwayes desires to doe well when death comes and bereaves him of the time of doing good This question he should have asked himself before what shall I doe seeing every houre and every minute my Baylyship is vpon remouing from me Be I never soe rich to the world and abound in all things for this moment of time I am most miserable if for all eternitie I shall be a begger by it If I be not here able to worke how shall I there be able to suffer the punishments of the slouthfull If I be here ashamed to confesse and begge pardon what shame shall I vndergo there where there is no pardon It is not vnknowne to vs what we ought to doe that after this life we may be saved God grant we may take warning and be wise in time that we be not removed before we have adiusted our accounts and be ready to give in our reckoning III. Therfore calling together every one of his Lords debtors he sayed to the first How much doest thou owe to my Lord He sayeth an hundred pipes of oyle and he sayed to him take thy bill and sit downe quickly write fiftie and to another how much doest thou owe He sayed an hundred quarters of wheate he sayed take thy bill and write fourescore And the Lord praysed the Bayly of iniquitie because he had done wisely for the Children of this world are wiser then the Children of light in their generation And I say unto you make unto you frends of the Mammon of iniquitie that when you fayle they may receive you into the eternrll Tabernacles The Bayly of iniquitie is here praysed not because he did iust things but because according to the practise of worldlings he shewed himself witty and at his masters
the day he stumbleth not because he seeth the light of the world but if he walke in the night he stumbleth because the light is not in him See the love of our Saviour for our good he doth not stick to venture his life and in structeth his followers to confide in God who is the true light of the world and walking vnder his protection even that which others may think amisse cannot be to vs amisse for to them that love God all things cooperate to good God governes the houres of the day and every thing that happeÌ„s in them vpon this his providence having allwayes our eye we shall not stumble They who consider not this as they ought doe ever walke in darknes and are diversly perplexed according to the diversitie of accidents which must needs befall theÌ„ in this world which is all in chaÌ„ges III. After this he sayth to them Lazarus our frend sleepeth but I go that I may rayse him froÌ„ sleepe His disciples sayed Lord if he sleepe he shall be safe but Iesus spake of his death theÌ„ therfore he sayed playnely to them Lazarus is dead And I am glad for your sake that you may beleeve because I was not there but let vs go to him Thomas sayed to his coÌ„diâ—iples let vs go also aÌ„d die with him first father Adam brought death vpon vs Christ our Saviour coming into this world tooke away even the name of death A blessed sleepe which brings vs rest and quiet of which the psalmist sayth Pretious in the sight of our Lord is the death of his saints Consider the difference betwixt the iust and vniust To the vniust death is eternall because though they rise againe it is not to life but to a new and vvorse death the death of the iust is properly a sleepe because they rise refreshed and to a better life then before they slept thus we shall sleepe if vve be his frends Lazarus our frend sleepeth here by contemplation and love there by cleare vision and imbracings here vve must not think that our sleepe is to be continuall it is his vvill that vve be raysed from it at convenient times for his glorie in other respects he comes to rayse vs vvhen the course of our vocation calls vs to other duties the vvhich we must obey readily and lovingly knowing that it is the voyce of our beloved that calleth vs. if thus we sleepe we are safe And if vve be vvholy dead to the world we have the more reason to be glad because we shall find that to be true which vve beleeved and that Christ will not forsake vs being imitatours of his death Blessed is he that can with harty and effectuall desire say let vs go and die with him The raysing of Lazarus II. PART I. IEsus therfore same and found him now having been foure dayes in the grave And many of the Iewes were come to Martha and Marie to confort them concerning their brother Martha therfore when she heard that Iesus was come went to meet him but Marie sat at home It is a mysticall senee of holy Fathers that Iesus when he came into this world found mankind four thousand yeares bâ—ryed in the stinking grave of synne and there lying without sense of feeling of that which might concerne the soule and vvithout motion towards it Blesse our Saviour that at last for the glorie of God aÌ„d to the end vve should more palpably see the necessitie and vertue of grace he came himself to rayse vs. S. Augustin more over sayth that the first day of our buriall in synne is vvhen vve first consent the second when by not repenting quickly we come to have an itching desire to commit it againe and againe and take pleasure in it the third day when we grow into custome the forth day when custome brings vpon vs a kind of necessitie of doing ill and it seemes vnto vs that vve cannot avoyde it VVe must watch chiefly towards the beginning of temptations for then out enemie is more easyly overcome VVe may find many that vvill go about to comfort vs not taking the right way but vve must harken out Iesus and make hast with Martha to meete him for in him alone is our redresse II. Martha sayed to Iesus Lord if thou hadst been here my brother had not dyed But now also I know that what things that shalt aske of God God will give thee Iesus sayed to her Thy Brother shall rise againe Martha sayth to him I know he shall rise in the resurrection in the last day Iesus sayeth to her I am the resurrection and life he that beleeveth in me though he be dead shall live and every one that liveth and beleeveth in me shall not die for ever Beleevest thou this She sayth to him yea Lord I have beleaved that thou art Christ the sonne of God that art come into the world If Iesus be with thee no enemie can hurt thee Our chiefe care must be not to loose him yet if we doe chance to loose him we know that he is mercyfull and will not the death of a synner but that he live by repeÌ„taÌ„ce returning againe vnto him VVe shall all rise againe in the last day but in the dayes of this life vve must labour the more that by good works we may make sure our vocation and election He is the sourse and means to life and resurrection every one that beleeveth in him and liveth accordingly though he dye in body shall live happily here by grace there by glorie This vve beleeve because he himself the sonne of God hath taught it vs. III. Having sayed these things she went and called Marie her syster secretly saying the master is come and calleth thee she when she heard riseth quickly and cometh to him The lewes who were with her when they saw her rise quickly and go forth followed her saying that she goeth to the grave to weepe there Marie when she was come where Iesus was seeing him fell at his feete and sayed to him Lord if thou hadst been here my brother had not dyed Marke the expressions of love towards our Saviour â—he rose quickly and came as sudainly she fell at his feete where first she had received pardon and loving intertaynment she expresseth her beleefe and confidence that if he had been present he vvould have eased her of that crosse Yet neither she nor her syster doe require of him that he vvould rayse their brother to life either esteeming it too greate a request or thinking that it might best as it vvas or that if he thought it better he would have compassion of their very teares without other expression In fine however it should happen it was a comfort above all comforts to have him present vvhich thou must indeavour to make also thy comfort and say what can the whole world affoord me vvithout Iesus The raysing of Lazarus III PART I. IEsus therfore when he saw her
me not to eate I was thirstie aÌ„d you gave me not to drink I was a stranger c. And these shall goe into punishment everlasting but the iust into life everlasting A terrible saying Go yee away from me who am all happines all goodnes all ioy and content from me who have spent my hart blood for you as you see by these markes of my wounds reserved Go yee away you accursed not by my fathers privie ordinatiâ— but by your owne disorders which have brought this curse vpon you goe into fire everlasting not prepared originally for you but for the rebellious spirits whose directions seeing you choose rather to follow then myne it is reason you should rather beare them companie then mee and as you were vnmercifull to your companions looke for no mercy here but punishment and that everlasting If now a little suffering doe make thee so iâ—patient how wilt thou be able to abide the everlasting torments The sixteenth Application to the most Blessed Sacrament I. THe coming of our Saviour at the later day will be very terrible and the more terrible the slighter we make of his loving and gracious coming vnto vs here as therfore he advised vs to make frâ—ends of the Mammon of iniquitie that when we sayle they may receive vs into the eternall tabernacles Much more ought we indeavour carefully to intertayne his frendship here that there also we may find him our frend For if here we think it tedions to be with him how can we think that there he can be so very loving towards vs It is very true that by acts of trne repentance we purchase his favoâ—r but there is difference in favours as there is in merits and it is the token of a meane spirit to be content with the least when it is in our power to have greater and also that we have not in our thoughts the right value of such favours besides the danger of leesing them here by slighting them and there by iust punishment The foolish Virgins were once in favour they had not that care of preserving it as they ought to have had they were shut out with I know you not Because you did not know mee nor the greatnes of my favours towards you The conclusion was watch therfore be not carelesse be not disrespectfull doe not slumber when you are to come to this holy banket nor after it To slumber before we sleepe is before death to grow remisse in the busines of salvation II. Behold the bridegrome cometh go forth to meete him In the later end of the Apocalyps when our Saviour had proclaymed I am the roote and the stock of David the bright morning starre the spirit and the spouse or bride sayed come and it followeth And he that heareth let him say come aâ—d he that thirsteth let him come and he that will let him take the water of life gratis That is freely without cost or charge As much as to say as vpon the least notice of our Saviours loving aproch he that hath spirit and the hart and loving disposition of a bride will instantly imbrace his coming and be as ready to invite him as he inviteth vs if not it is a signe that either we are thick of hearing or dull in vnderstanding his worth or soe altered with worldly occasions that we thirst not the true water of life If we were rightly disposed what ioy what content what comfort what readines and diligence what care and circumspection what speed what alacritie would not this newes bring the bride groome cometh Beware that because it is not so greate newes but that dayly this voyce is heard because dayly he offereth himself thou be not the lesse taken with it wheras so greate a benefit so often offered is so farre from lessening the favour that it becomes inestimably greater by it III. The structure of the Temple of Hierusalem was admirable nothing but gold and sylver and pretious stones was seen in all the furniture of it though all the sacrifices performed in it were but figures of this one sacrifice offered dayly in the Church of God How rich should in reason our Temples be Specially that of which the Apostle speaking sayth doe you not know that you are the temple of God The honour of God and the dignitie of him that was worshipped in it did then require such ornament much more doe our soules require seeing we doe really receive the same God who was in the other represented by faith and by some extrinsecall relation to it And can it be thought sakth Salomon at the dedication of his Temple that truly God doth dwell vpon earth For if heaven and the heaven of heavens cannot receive thee how much more this house which I have built And yet here truly he dwelleth Invite the heavens and the dwellers in them to magnifie this greate worke of his and to supply the want thou findest in thy house Begge and imitate the knowledge of the Cherubins the love of the Seraphins the quiet of the Thrones the courage of the Dominations the noblenes of the Principalities the fortitude of the Powers and the pieâ—ie of the Vertues the provident care of the Archangels the diligence of the Angels the hope of the Patriarchs the faith of the Apostles the constancie of the Martyrs the reverent respect of the Bishops and Doctours the humilitie and mortification of the other Confessours the puritie of Virgins VVith greate devotion and with ardent love and with the whole affection and servour of my hart I desire ô Lord to receive thee as many Saints and devout persons when they did communicate did desire thee c. SEVEN SEATS OF OVR BLESSED SAVIOVR WHEREIN BY A LOVING AND RESPECTFVLL SOVLE HE MAY BE FOVND IN THE SEVEN DAYES OF THE WEEKE AND CONVERSATION HELD WITH HIM WITH SPIRITVALL SATISFACTION THE INTRODVCTION I. THE bride in the canticles addressing herself in a loving way to the Bride groome maketh this request Shew me o thou whome my soule doth love where thou feedest where thou lyest in the mid-day as much as to say shewe me how I may come to know thee how I may come to love thee in perfection feeding representing knowledge because it is with labour of searching and ruminating lying or resting representing love which is a content and satisfaction in the beloved Knowledge in the way of spirit of which we speake was represented to the Propher Esay in the two wings of the Seraphins with which they did fly love in the foure wings with which they did cover Gods or their owne face and feete for to come to perfection the acts of the will and of love ought to be double to those of the vnderstanding and knowledge these being as the steel and stone struck one vpon the othe as the fire and tinder taking those are the needle these ars the thread which remaineth in the worke and accordingly that which we call meditation hath more of
in providing such sustenance for vs of a mother and nurse in feeding vs at his owne breast of a frend iâ— comforting and assisting vs All these kindnesses require loving coâ—respondence on our part let vs â—leare ourselves of as many imperfections as ws can that we may be lesse troblesome accommodate ourselves to his will and pleasute in all things and be continually giving ourselves even to death for his sake if he so require and be sure never to be from him by any grievous offence II It is sayed in the first of kingâ— that the soule of Ionâ—thâ—s was ioyned fâ—st to the soule of David and Ionathas lovâ—d him as he owne soule and they entred aleague and Ionathas striped himself of the coate where with he was clothed and gave it to David and thee rest of his garments vnto his sword and bow and vnto his belt Such ought to be our love towards our blessed Saviour in this most blessed Sacrament not only to be able to say with S. Paul Who shall separate vs from the Charitie of Christ Tribulation or distresse or famine or nakednes or danger or persecution or the sword But we must indeavour to have so tender a love towards him that we be as it Were one soule and one body for this is the inteÌ„t of this his loving and familiar communication of himself vnto vs forâ— as melted waxe if it be poured into other waxe they are throughly mingled one with the oother so he that receiveth the blessed body and blood of our Saviour is ioyned vnto him so that Christ is to be found in him and he in Christ. He being sonne to the king of heaven striped himself of his glorie to cloth vs with glorie and gave vs the rest of his garments that is his verâ—uous life and example to imitate of what should not we strip ourselves to offer vnto him Specially our passions of Anger and splâ—nâ— and revenge so contrarie to this Sacrament of lâ—ve and lay them at his feete never to take them vp but in his defence and purely in his cause III Our everlasting happines consisteth in our ever permanent vnion with God in celestiall blesse Of this happines this blessed Sacrament is a beginning and a pledge who would not be ever greedy to inioy it Entring into the ioy of his Lord so oft as â—e could and because knowledge is the greatest sput to love who would not be ever â—â—minating and ever loving his perfections and with the Cherâ—bins and Seraphins saying Holy holy holy Thoâ— art my God my Crâ—atoâ—r my Redeemer infinite in power in Wisedomâ— in goodnes in mercyes in liberalitiâ— in patienâ—e iâ— humilitie in all things imaginable Thou art the giver of all good gifts and fountaâ—â—e of living watâ—rs the â—â—tidotâ— against all evills my strength o Lord and my refuge with thee I wâ—ll dwell because thee have I choosen possesse thou I beseech thee my hart Absorbeat quaeso 〈◊〉 meam ignita ac melliflua vis amoris â—ui vt â—more amoris tui moriar qui amorâ— amoris mei dignatus es mori Amâ—n The fift seate the seate of Compassion I. THe seate of Compassion is the Crossâ— on which he hung At the foote wherof finding the Magdalen I will first with her bewayle my synns which have been cause of so painefull and so disgracefull a death of so happy and so worthy a person O synne what can setforth thy enorâ—itie more theâ— that to get pardon for thee and to deface thee it behoved thâ— sonne of God â—o suffer No blood could wash the away but the blood of this lambe of God O stayne in grayne no mâ—decine cure thee but the sacred flesh of this immaculaâ—e body thus brused O venome intollerable Who will give to my head water and to my eyes a fountâ—ine of teâ—râ—s and I will â—eepe 〈◊〉 â—â—ment day and night the death of this King of all â—ations slaughtered for my synns a King crowned with thornes which ought every one of them to pearce my hâ—rt and puâ—ish in me the pride and sensualitiâ— of which he never was guyltie O nayles in his hands and feete You have miâ—taken the place where you should have been struck They are my hands and feetâ— which have synned this man whâ—t harme hath he done I find no cause iâ— him O God my God wherfore hâ—st thâ—â— thou forsaken him aâ— given him over to such a cruell death O death I will be thy dâ—â—th I will be thy mortall bit â— Hell For ioyning myself With his powerfull grace and by the merits of this victorious death I will synne no more and die rather a thousand death then offend him II. Sorrow full 〈◊〉 my soulâ— vnto death And what wonder For if I follow thee from the place where thou didst make thy last supper to the â—rosse I find nothing but teares or blood nothing but tants and scâ—ffs nothing but bloâ—â—s â—nd stripes â—othing bâ—t wouâ—ds and tâ—rments nothing but 〈◊〉 and 〈◊〉 against thee my God my Saviour my love What doth this thy Prayer signifie Father if it be possiblâ— let this Chalicepasse from â—e O bitter Chalice Which so much sweetnes as was in thee would not alay I doe not say it could not for certainly the request thou didst make was possible to be granted but thou wouldest not Thou didst offer thyself uÌ„to it becausâ— thou wouldest Yet this doth not excuse me from compassionating thee for however there was a Kind of necessitie put vpon thee O hard necessitie O that from my eyes there could trickle downe such drops of blood as then from thy whole body O drowsie head of mine Why doe I sleepe in this occasion Behold the Traytâ—ur sleepeth not What doe these clubs and sâ—aves and swords about this mild and innocent lambe He was dayly in the Temple among you what did you heare from him but good Their eares are stopped they hale him away by night they buffet him they misvse him they condemne him to dye as guiltie of what What â—ccusâ—tion bring you â—â—â—inst this man I am the mâ—lefactour I â—m â—e that haâ—h synned I have done wickedly this lambe what hath he done Let this â—and I bâ—sâ—â—ch thee be turned vpon me and vpon the house of my soule which hath harboured so many vnlawfull tumultuoâ—s and â—iotouâ— guests against the law of God and man III. Harken what a sound the lashes give which were loded vpon his tendeâ— skin perhaps for houres together behold the â—urroâ—es which they hâ—ve made in his sacred flesh and hold thy eyes from weeping if thou be so stoutâ— and thy hart from faynting if it be so hard O shame O confusion Behold the mâ—n Is this the man so cryed vp not long â—ince and now so much cryed downe as to be set behinde a murtherer and a thâ—â—fâ— and a seditioâ—s fellow O sencelesse change Take him away 〈◊〉 him away cruciâ—ie him O cry vnmercyfull Take him into thy