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
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
doctâ—ine and miracles of our Saviour bred a desire in the Gentils to see him our Saviour vpon notice of this honour retireth his thoughts to his passion and death The houre indeed is at hand in which I shall be glorified by the conversion of the Gentils to me but it will not fully come till I die I rejoyce much that I shall be then glorified but first I must indure the pangs of death This is the way to my glorie and in very truth I say vnto you that be a body of never so fine a graâ—ne yet if falling to the ground and acknowledging from whence he was taken he die not to all worldly content he will not bring much fruite for he that loveth his life and maketh too much of it shall lose it and he that hateth his life in this world and vseth it accordingly doth keepe it to life everlasting A greate and strange saying how a bodies loue should turne to his ruine his hatred to his exaltation If thou love evilly thou hatest if thou hatest well thou lovest Happy are they who preserve themselves by hatred that they may not perish by love II. If any man minister to me let him follow me and where I am there also shall my minister be if any man minister to me my Father will honour him Now my soule is trobled and what shall I say Father save me from this houre but therfore came I into this houre father glorifie thy name The hatred which our Saviour requireth is not without comfort in this life and reward in the next The comfort in this life is that we have our Saviour going before vs we follow him who cannot misse of the way we follow him who as he is farre greater theÌ„ we so have we the farre lesse reasoÌ„ to shrinke froÌ„ him aÌ„d the greater incouragement to follow him The reward is to be where he is to be not only rewarded but honoured by God himself Now our soule is trobled with the thought of this death but what shall we sayâ— Shall we desire to be freed from itâ— No it were neither for ourgood nor for his glorie Therfore we câ—Ì„e into this world to be ordered as God should see best to this we wust conforme and we shall find it best for vs also Sonne suffer me to doe with thee what I will I know what is expedient for thee thou thinkest as man thou iudgest in many things as humane affection perswades thee Father glorifie thy name for in this is my full content III. A voyce therfore came from heaven Both I have glorified it and I will glorify it The multitude that stood and heard sayed it thundered others sayed an Angel spake to him Iesus sayed this voyce came not for me but for your sake Now is the iudgment of the world now the Prince of this world shall be cast forth And I if I be exalted from the earth will draw all things to myself and this he sayed signifying what death he should dye Conformable to our Saviours humilitâ—e the voyce sayed not I have glorified thee and I will glorify thee but I have glorifyed it that is my name which is thy desire and the desire of all that are perfect what ever become of me be thou glorified The multitude though hearing vnderstands not this language but is rather terrified with it as some people with thunder but it is the language of Angles and of God himself Sonne say thus in every thing If it be pleasing to thee let this be done thus ô Lord. If it be an honour to thee let it be done in thy name This proceeding of God condemnes the ludgment of the world and by it the Prince of this world who domineers over most part of it by the synfull life of worldlings is to be cast forth By the death vpon the Crosse our Saviour drawes mens harâ—â— after him even against the naturall inclination which wâ— have to ease and pleasure and yet so as they doe willingly and joyfully follow him Doe not think that thou art drawne against thy will love also draweth the mind Have our corporall senses their delights and shall not the mind have its delights also The spowse sayth draw me â—e will runne after thee in the odour of thy oynements Our Saviour teacheth that he is not only man but God I. THe multitude answered him we have heard out of the law that Christ abideth for ever and how 〈◊〉 thou the sonne of man must be exalted Who is this Sonne of man Iesus sayed to them yet a little while the light is among you Walke while you have the light that the darkenes overtake you not He that walketh in darknes knoweth not whether he goeth While you have the light beleeve in the light that you may be Children of the light These things Iesus spake and nent away and hid himself from them See how necessarie it is besides the law which the multitude had heard and many of them doubtlesse had read to have a right interpreter of the law It was very true that Christ was to abide for ever and yet it was also true that he was to dye and not to stay here visibly for ever In like manner there be many things in holy Scripture which seeme to be contrarie one to the other and yet are not being rightly vnderstood be not therfore easyly moved or trobled when they occurre but referre thyself to the Church and to the teachers therof The light of the truth was among the Jewes for a time by their obstinate refusing to give full credit to our Saviour they fell into the darkenes in which we see them and they know not alas whether they go with them that among them beleeved the light did continue and they became the Children of light Beleeve also that the light may not forsake thee Our Saviour went away and hid himself partly by reason of the obstinate Pharisees who sought his destruction before his time partly to avoyde the honour which others were ready to give him vpon the voyce speaking to him from heavaven II. Wheras he had done so many signes before them they beleeved not in him yet of the Princes also many beleeved in him but for the Pharisees they did not confesse that they might not be cast out of the Synagag for they loved the glorie of men more then the glorie of God O the miserable captivitie of people desirous to please men They contemne God but stand in owe of men and will doe any thing to yet their favour Besides signes and miracles there must be a pious inclination to beleeve otherwise vpon an obstinate hart they seldome worke good life also helps oftimes for they who are vnwilling to leave their synns ate loth to heare any thing that may move then to it III. But Iesus cryed and sayed he that beleeveth in me doth not beleeve in me but in him that sent me and he that seeth me
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
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
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
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
our Saviour because they were most learned and could not choose but know the Prophecies which were of him and blinded with ambition and covetousnes and other vices which our Saviour reprehended in them insteed of seeking to him they sought to take him and kill him A miserable condition and worldly greatnes the more to be feared and that councell of the wiseman the more carefully to be followed The greater thou art humble thyself the more in all things and then shalt find favour in the sight of God This is the way to seeke our Saviour so as not to misse of finding him and to come where he is Iefus hath many lovers of his heavenly Kingdome but few caryers of his Crosse. II. And in the last greate day of the festivitie Iesus stood and cryed saying if any man thirst let him come to me and drink He that beleeveth in me as the Scripture sayth out of his belly shall flow rivers of living water And this he sayed of the spirit which they should receive who beleeved in him When he saw that few gave him the hearing he redoubled his indeavours and cryed out with a loude voyce If any man thirst let him come to me As if he should have sayed I know you thirst after worldly commodities but they will not quench but increase the distemper If you will be truly satisfied come to me and drink of the doctrine which I teach you that will coole the heat of your ambition by shewing you where true honour dwelleth it will quench the desire of heaping up wealth shewing you how â—ickle it is and how full of troble and vexation It Will put you out of conceite with other pleasures teaching how much they are under the noblenes of man and either meere toyes or filth Come to me you will see nothing in me but honourable substantiall and divine III. The multitude when they heard these words sayed This is the Prophet indeed This is Christ. And the ministers came to the chiefe Priests and Pharisees and sayed never did man speake so as this man and the Pharisees answered are you also seduced Hath any of the Princes beleeved in him or of the Pharisees But this multitude which knoweth not the law is accursed They should have asked what were these admirable things which he had so delivered as no man the like but they avoyded that and when themselves should have been compunct they fell to accuse him Truly high words doe not make a man a sainct and just but a vertâ—oâ—s life makes vs to be beloved of God The eight Application to the most Blessed Sacrament I. OVr Saviour while he lived on earth appearing outwardly as an ordinarie man shewed his disciples part of the glorie even then due vnto him and at his command being transfigured before them his face shining like the sunne his garments as white as snow Being now glorious in heaven and presenting his sacred body on earth vnto vs in the most Blessed Sacrament to be adored and received by vs be coveretâ— the glorie due vnto it with the shapes of bread and wine as much for our good as his transfiguration was for the instruction of his Apostles For if the children of Israel were not able to looke Moyses in the face when he came downe from conversing with God for the glorie which shined in his countenance how should vve beâ— able to receive so greate a benefit as is the presence of our Saviour glorified if he did not mercyfully cast this vaileâ— before his face that we might confidently approch Theâ— Apostles hearing the voyce from heaven This is my beloved Sonne heare him fell to the ground and were much afrayd so should we be stricken at the voyce of the Priest pronouncing This is my body if our Saviour as he makes it instantly present should present it glorious and we should not be able to make that devout vse of it as he desires Yet it is our dutie to acknowledge aÌ„d say with hare and tongue This is that beloved Sonne of the heavenly Father in whome he is pleased This is my Saviour and my redeemer my Lord aÌ„d my God who is pleased thus mercyfully and miraculously to afford himself present to me O in whome or in what should I take more pleasure then in this beloved and so greate lover of me sylly wretch as not to be content to give himself once for our sakes but is continually giving himself in this familiar way for my comfort and for the strengthening of me in his service that is in that which is my only glorie II. Let vs make here three Tabernacles and all three for him alone One in my memorie recording if not perpetually yet at convenient times this incomparable benefit of his presence with vs and thanking him infinitely for it calling all creatures to assist me for all is too too little Benedicite omnia opera Domini Dominâ— laâ—date super exaltate â—um in 〈◊〉 A second tabernacle in my vnderstaÌ„ding submitting it to his heavenly word this is my â—ody this is my Blood beleeving both his power to doe it and eternall truth which cannot say and not doe or deceive those with whom he doth deale At this shore the boysterous sea of Philosophicall arguments must breake the swelling waves of humane conceite and turne into froth for who is able to contradicte the Omnipotent Second Part A third Tabernacle in my will pouring forth itself into affections of love and dwelling upon them perpetually O beloved Sonne of the eternall Father in whom he doth take full satisfaction and contentment wherefore should I seeke content els where Seeing thoâ— alone doest fill the eternall God who is infiâ—ite O hart of myne empty thy self of all other things that thou mayest receive this beloved Guest to his and thy full contentment O poore Tabernacle O miserable dwelling which I doe present thee Let thy glorious face shine upon it to disperse the darknes clothe it with the white garments of thy vertues III. Moyses and Elias even in this manifestation of his glorie 〈◊〉 of his passion and of the death which he was to suâ—â—â—r for he was still on earth though for the time glorifie And this Blessed Sacrament is a coÌ„memoration and representation of the sacrifice which once he offered vpon the Crosse dying for vs to put vs in mind that our chiefe meditaâ—ions and indeavours here while we live on earth must be of suffering and of humbling ourselves as he humbled himself and of imitating him in the carying of our Crosse that so we may come to an everlasting glorie And consequently the most acceptable offering that we can offer to him at holy masse or at receiving is to think of his bitter passion not only with a thankfull mind but with a mind full of purposes to imitate his conversation vpon earth and his sufferings thinking in particular in what this day or this weeke I may more constantly imitate him
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
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