Our glorie must be in our hope of heaven and that by Gods goodnes we are in a way towards it all other thingâ—â—vayle vs little but as these are accoÌ„panied with humilitie and other vertues Whosoever rejoyceth in that which another hath not by his very abundaÌ„ce he becometh the worse because his joy is noâ— of the common good but of his private interest III. In that very houre he rejoyced in spirit and sayed I confesse to thee Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to little ones and turning to his disciples he sayed Blessed are the eyes that see the things that you see for I say vnto you many prophets and Kings desired to see those things which you see and saw them not and to heare the things that you heare and heard them not Our Saviour rejoyced not at the synne of those by whose falt and presuming to be wise these things were hidden from them but at the goodnes of his heavenly Father who did not disdayne to reveale thâ—Ì„ to those who in the world were coÌ„teÌ„ptible And what are these things But that by humilitie and by suffering we must go to glorie and that in this is the happines of this life not in the wealth and honour and pleasurs which men so much hunt after and think themselves only then happy when they injoy them at will and miserable whenever they are bereaved of any of them Blessed are the eyes which see these things in our Saviours life and doctrine now as well as when the Apostles saw him vpon earth Many Prophets and Kings before our Saviours coming desired to see and heare them we have the same blessing according to his owne saying to S. Thomas Blessed are they that have not seen and doe beleeve The ninth Application to the most Blessed Sacrament I. HEre we are to admire the goodnes of God and of our Blessed Saviour towards vs who notwithstanding that we are so imperfect and all the good we do if we do any so much mingled with things distastfull to him that we deserve to be kept aloofe of as the lepers and oftimes perhaps to be shutout of the citty of heaven for greater offenses yet vpon our crying to him for mercy and shewing ourselves to the Priests in the Sacrament of confession he admitteth vs so familiarly to his holy table O with what gratitude should we magnifie him for so great mercy and love with what humilitie should we cast ourselves vpon our faces before his feetâ— giving thanks and purposing to be perpetually mindfull of so greate a benefit But where are our thoughs oftimes eveÌ„ when we should most attend Our repeditie and negligence is much to be lamented and pittyed that we are not drawne with more devotion to receive our Saviour Christ. In whome is all the hope of them that be to be saved and all their merit If one in ten of out thoughts be imployed this way we think it a greate matter wheras our whole atteÌ„dance were indeed nothing in coÌ„parison of that which this greate goodnes of our Saviour deserveth II. Our Saviour to cure the blind man and to give him his sight layed clay vpon his eyes which seemed quite contrarie to the cure we also if we will see the truth of this mysterie must close vp our eyes to humane reason according to that which our Saviour answered the Iewes vpon this occasion for they asking him Are we also blind He sayed to them if you were blind you should not have synne but now you say we see your synne remayneth S. Lewis of FraÌ„ce when his courtiers brought him newes that there was a little child to be seen in the Priests hands as he was lifting vp the sacred host would not stirre to see it but answered that he beleeved the reall preseÌ„ce of our Blessed Saviour vpon better ground then that sight could affoard him He was truly illuminated with the light of faith shutting his eyes to curiositie and opening them to the words of our Saviour who is true light and cannot deceive I am the light of the world He that followeth me walâ—eth not in darkenes however darke the mysteries of faith seeme to be III. And if we reflect vpon the other title which he giues himself of good Pastour In what could he shew his goodnes more then that having once offered that greate oblation of himself vpon the Crosse and given his life for vs he resteth not content with that but dayly would have it offered for vs yea hourely through the whole world for our greater comfort and satisfaction providing that his sheepe may never want so fertill a pasture but vpoÌ„ all occasioÌ„s may haue such celestiall food at haÌ„d See how they who record the passioÌ„ aÌ„d sufferings of our Saviour in time of the holy sacrifice drinking of the spirituall fountains springing from that â—orrent of love doe delight themselves with sweete teares above all delicacies And how much sweetenes they do suck into their soules inquiring and consâ—dering where their God is Certainly this one word and this one consideration that God is so neere them not only as to the whole world but in this particular familiar and constant way is able to melt the hart of any loving soule and abundantly to fill it with all delight â—â—This good Pastour giverth his life for his sheepe in that he delivereth his Body and Blood in this Sacrament and with the substance of his owne flesh doth feed the sheepe which he redeemed The parable of the man wounded in his way to Iericho I. ANd behold a certaine lawyer stood vp tempting him and saying Master by doing of what thing shall I possesse life everlasting He sayed to him in the law what is written How readest thou He answering sayed Thou shalt love thy Lord thy God with thy whole hart and with thy whole soule and with all strength and with all thy mind And they neigbour as thyself And he sayed to him thou hast answered right doe this and thou shall live How many doe say would to God I knew the direct way how to be saved or how to overcome my passions And having it before their eyes they heed it noâ— the weake resolution or difficultie which they have about forsaking either their will or their companie or their wonted steps blinding them life everlasting when they think of it is a greate attractive and deservedly but whether they perswade themselves thoroughly that it deserves so much paines as they conceive is to be taken that is the question and yet as this man confesseth the way is love which makes all things in the world easy for vnlesse worldly people did love their employments they would find no lesse difficultie in serving the world then they apprehend in serving God Love God and they neigbour and nothing will be hard II. But â—e desirous to iâ—stifie himself
she had done and would put noe stint to what she was to doe for satisfaction she poured forth teares from her eyes but more acts oâ— love from her hart and her very teares served her as oile to 〈◊〉 me her affection comparing her owne vnworthynes with so kind a reception Behold this woman compaâ—e reception with â—eception by how much this is more gratious by to much thy teares and kissâ—s ough to be more abundaâ—t and â—ervent Intertaynment of our Saviour with thâ— Cananean I. THe Magdalen was not so lovingly intertayned but the Cananean may seeme to have been as roughly at first reiected for though she cryed after him a mayne and had his Apostles intercessours and coming neerer prostrated herself before him she could hardly be heared because she was a stranger by nation and not of the Iewes to whome our Saviour was immediatly sent and not to the gentils It is true also that her request was not directly for her spirituall reliefe as the Magdalens but for the reliefe of her dâ—ughter that was tormented with an evill spirit Yet that was figuratively her soule as S. Ierome interpreteth it oppressed as then with Idolatâ—ie And all this to vs is an Instruction noâ— to come at any time to this blessed Sacrament for human respects as to doe as others doe or because we â—ill noâ— displease or only for some temporall end that tendeth not to our spirituall good for thoâ—gh nothing of this be absolutely vnlawfull aÌ„d in time God hath so much mercy of vs that he turnes our affections to some better motives yet we shall not have â—or the present so much benefit but â—ather doe deserve in some measuâ—e a check and that out Saviour should turne himself from vs for he comes not to vs for those ends but for our spirituall occaâ—ions II. The poore woman as it seemes had so much beleefe of our Saviours power and so much confidence in his goodnes that she would not be beaten of but the more he delayed her the more earnest she was in her request and having vsed other expressions before explayâ—ing her daughters necessitie here prostrating herself before him confined herself to few words saying only Lord help me And our Saviour â—elling her that it was not good â—o take the bread of the Children and to cast it to the dogs She nothing trobled at iâ— but humbly acknowledging her vnworthynes replyed that it was true but yeâ—â—hat little dogs did feed of the crumbs that fell from thier â—â—asters table In effâ—ct saying with the prodigall Child vpon his returne 〈◊〉 I have synned against heaven and in thy sight now I am not worthy to be called thy sonne make me as one of thy hyrelings or servants or the meanest in thy house to sit vnder thy table for the crumbs which fall from it are more delicious then all the daynties of the world and more soveraigne for all my infirmities O heavenly banket in which Christ is received the memorie of his passion is recorded the soule is filled with grace and a pledge of future glorie is giveÌ„ into our hands III. Her perseverance and humilitie prevayled so farre with our Saviour that he not only granted her request in the cure of her daughter but greately commended her faith giving vs to vnderstand that nothing must beate us of from stedfastly beleeving his blessed presence and the power of the Sacrament though we doe not sudenly feele the effect of receiving and that we must humble ourselves the more and impute the delay to our owne vndeservings as truly the cause why we feele not so much benefit And it is no ill way to deserve increase of grace to offer to our blessed Saviour at the time of receiving a good purpose to abide or dissemble a reproch or a hard word which may fall from our neighbour towards vs by example of this Woman who in effect seemed to be reckoned no better then a dog and how meanly doe some people think and speake of our Saviour himself and of this holy table Yet he dissembleth it for our good and continueth his gracious presence with vs. Intertaynment of our Saviour with Maâ—tha Marie and Lazarus I. LAzarus is figure of the purgative life Martha of the active Marie of the contemplative The acts which are proper to all these three can not be better imployed then in intertayning our Blessed Saviour with the like love that these two sisters and thier brother Lazarus did intertayne him in thier life time Lazarus first languished then dyed of his siknes but was restored to life by our Saviour and at an intertaynment a little before our Saviours passion was one of thâ—se that sat at table It is farre from our dutie but too often seen in vs that by disorder we suffer ill humours and ill dispossitions to grow in our soules which vitiating the health therof we languish and are dull in the service of God aâ—d not vsing convenient remedie in time we come to dye mortall offense and abiding long in it we become oysome and of ill example to others and were not the goodnes of God incomparable so we should lye irrecoverably turned into very earth without possibilitie of returning or raysing our head towards heaven But our Saviour of himself profers to coem to vs and rayse vs. He is dead but let vs go to him and out of our corruption draweth our greater good Here it fitting we should borrow teares of the systers and contemplating our owne spirituall misfortunes bewayle them vnconsolably Lord what a disastre was it to me that I should forsake thee if I had had thee in my thoughts as I ought this would not have befallen me I am loathsome to myself in this dungeon of synne in which I am buryed what a weight of difficultie doth presse me downe that I cannot rayse myself Command sweetâ— Iesns that the stone be removed give me grace to vnderstand thoroughly where I have layed myself call vpon me with a strong voycâ—â— Lazarus come forth vntie the bonds in which I am insnared ô how willingly will I obey thy voyce and be carefull not to fall into the like herafter II. We may easyly imagin what ioy this bred in the two sisters but it bred also no lesse envie and malice in some of the Iewes in so much that the chiefe of them contrived how they might kill Lazarus because many did beleieve in our Saviour by occasion of this miracle By which we must learne both to be thankfull to our Saviour for so greate a benefit as at which the very Angels doe reioyce and be the more wary we be not intrapped by our Ghostly enimie who like a roring lion walketh about seeking whom be 〈◊〉 devâ—ure the diligence of Martha in intertaying 〈…〉 will put vs in a way to secure ourselves 〈…〉 Our Saviour in such an occasion sayed vnto 〈◊〉 Martha Martha thou art carefull and art trobled about many
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
and by true contrition we cast the divell out of our harts we speake with nevv tongues not excusing but confessing our falts though we suffer evill suggestions they doe vs no hurt because we instantly cast them of as S. Paul did the viper This strife this contention and solicitude is troblesome and daÌ„gerous to infirme nature but by beliefe and confidence in the goodnes of God we shall find his and his servants hand vpon vs to protect vs and strengthen vs. Temptations are to man oftimes very profitable though troblesome c. Thomas â— Kemp. l. 1. c. 13. n. 2. Our Saviour appeares to his disciples in Galilee and els where I. OVr Saviour in the forty dayes after his resurrection which passed before his Ascension appeared severall times to his disciples confirming by many testimonies that he was truly risen and teaching them the things belonging to his kingdome which is the Church militant and triumphant and among other things he sayed vnto them All power is given me in heaven and on â—arth and behold I am with you all dayes to the end of the world Adore and submit to our Saviours povver so vniversall ioying that not only as God he is omnipotent but as man he hath all povver also given him to iudge and to revvard and to assiste and to mediate From whence the Apostle doth dravv this argument of confidence who is he that shall condemne Christ Iesus that died yâ—â— that is risen who is on the right hand of God who also maketh intercession for vs. And with all consider how short all human povver is never all in one and that which is is ever many wayes confined and vncertaine to continue His is in heaven and earth eternall commanding both visible and invisible outward and invvard and where he pleaseth nothing can risist whervpon he once vpon good ground gave vs this item Yea I say vnto you fearâ— him II. But here he treates more of mercy for after he had willed them to preach to all nations teaching them to observâ— all his commandments he promiseth them his continuall assistance to the end of the world Behold I am with you c. as if he should have sayed as S Prosper doe not feare therfore by reason of your infirmitie but confide in my power which is allvvayes present invisibly though my person be not visible to you He is with all to assist them with his grace though with his Apostles he is more particularly by reason of their charge All dayes that is at all times both of comfort and affliction to the end of the world never weary never forsaking and most of all assisting in the end of their lives those who have been faythfull to him or with penitent hart have recourse to his mercyes When Iesus is present all is good and nothing seemes hard III. They which were present asked him Lord wilt thâ—â— at this time restore the kingdome of Israel And he sayed vnto them it is not for you to know the times and seasons which the father hath put in his owne power but yee shall receive the vertue of the holy Ghost and be witnesses to me to the vtmost of the earth See here thy ovvne weaknesse who never so often put in mind of heavenly things inclinest still to thy wonted conceits and affections and imperfections as if nothing had been sayed or done It is not any temporall kingdome or commoditie of this world at which thou must ayme but the kingdome of the other world â—either is it for every body to knovv whether he be worthy of it noâ— the time and season of parting hence vnto it but we must attend to our taske that is by good life â—â—cording to the prescripts of our Saviour witnes that we are his disciples and of his flock if we beare this marke we shall be admitted when time is which God of his goodnes grant Christ Assenssion 1. PART I. OUr Saviour having pitched vpon a day for his Ascension appointed his Apostles and disciples to meeâ—e vpon mount Oliveâ— of which meeting probably the Apostle speakes when he sayth he vvas seen to above â—iue handerd brethren togeather and invisibly had many thousands of Angâ—ls wayting on him besides the blessed â—ompanie of Patriarchs and Prophets and all the just of the old restament in which companie he approching we may easily imagin with what joy and reverence he was received by them and with what expectation of what he would doe or say some admiring his maiesticall presence others his blessed wounds others recording what had passed in his passion and comparing his sayings with the event and hovv from that Mount he went once trivmphant to Hierusalem all the people crying OsaÌ„na and accompanying him strovving boughs and thier garments in the way and novv not fearing any nevv mischance wished and hoped for the like triumph and that he would declare himself king of Israël Prayse God as the Apostles did at that time vvith loude voyce calling to mind all his wonderous works and say Blessed art thou vvho comest king in the name of God Peace in heaven and glorie in the highest II. Our Saviour after he had saluted them and thanked them for thier love and respect towards him sayed these are the vvords vvhich I spake to you vvhen I vvas 〈◊〉 vvith you that all things must needs be fullfilled which are written in the law of Moyses and the Prophets and the Psalmes of me Then he opened thier vnderstanding that they might vnderstand the Scriptures and he sayed to them that so it is witten and so it behoved Christ to suffer and to rise agayne from the dead the third day and penance to be preached in his name and remission of synnes to all nations beginning from Hierusalem If in our Saviour all things were necessarily to be fullfilled hovv can we expect reward vnlesse we fullfill our dutie and his commands If it behoved him to suffer before he could rise to glorie let vs not think to escape all suffering if we pretend to glorie but apply ourselves to doe penance for our synns that we may have remission nothing of this world is gayned with out some hardship and what is all that is in this world compared to the glorie which we aâ—e promised The Patriaâ—chs and the Prophets as they were figures and foretellers of these his sufferings so did they suffer also themselves and we must incourage ourselves by the example of those who have gone befoâ—â— vs. Hâ—â—c suâ—t verba these are the words of truth itself which cannot deceive nor be deceived III. And lifting vp his hands he blessed them and while he blessed them he departed from them and was caâ—yed iâ—to heaven Begge paâ—te of this blessing that thou mayst fullfill his sayings and follow him in time as now in thought He was caryed into heaven by his owne power having no need of assistance of Angel or Cloude though these did thier dutie
vpon the principles of faith we must incorporate his precepts and his instructions and as S. Paul speaketh put on our Saviour that is his conversation and manner of living Therfore so soone as he was found he gave divers of them other names besides that which they had before simple obedience which Peeters former name might seeme to signifie agreed well with him while he was a subiect but he was to be governour of the whole Church for which much fortitude was necessarie and much solidiâ—ie allwayes ayming at that which is the center of our soules the glorie of God and the exaltation of his holy name acknowledging that of ourselves we are but earth hard to take any good impression and still tending downewards but if Christ say the word that is able to make no lesse change in vs then he did in S. Peeter III. On the morrow he would go into Galilee and he findeth Philip and sayeth vnto him fellow me Philip findeth Natbaâ—ael and sayth him of whome Moyses in the Iaw and the prophets wrot we have found Iesus Sonne of Ioseph of Nazareth Nathanuel sayed from Nazareth can there by any good Philip sayeth vnto him come and see Consider the goodnes of our Saviour in seeking after thee when thou thinkest not of him follow his holy inspirations and indeavour by word and example to incourage others Be not rash iu iudging nor conceited of thyself as if thou didst vnderstand more then others take leasure and consider whether another may not have more reason and more ground be not contentious Contemne no mans Country and descent or occupation God hath his saints in every degree and place see the riches of God in the poorest snakes IV. Iesus saw Nathanael coming to him and sayth of him behold as Israelite in very deed in whome there is no guile Nathanael sayth to him How knowest thou me Iesus answered before Philip did call thee when thou were vnder the fig tree I saw thee O all seeing eye from which nothing is hidden Thou vnderstandest my thoughts a farre of thou foreseest all my wayes there passeth not a word from my tongue which thou doest not know O wonderfull knowledge It is folly for me to indeavour to hide or conceale or dessemble any thing before thee give me grace to serve thee in true simplicitie of hart and converse in the sight of men and Angels with out guilt or fraude for thou wilâ— iudge with equall weights and doe iustice with right proportion and frustrute the hopes grounded vpon lyes and vnder falshood no man shall be protected Nâ—thanati sayed thou art the Sonne of God thou art the king of Israel Iesus answered because I sayed to thee I saw thee vnder the figtree thou beleevest greater then these things thou shalt see yee shall see the heavens opened and the Angels of God ascending and descending upon the Sonne of man They ascend and descend in one and the same man admiring the Maiestie of his divine person and the infirmitie of human nature in both stooping to his service and to his command which they esteeme the greatest honour they can ascend vnto Adore our Saviour as God and as king of the whole vniverse who hath command of life and death humbleth the proude and exalteth the humble he rayseth the needy man from the dust and he lifteth vp the poore from the dung that he may sit with princes and hold the throne of glorie The turning water into wine at the mariage feast I. THe third day there was a mariage in Cana of Galilee and the Mother of Iesus was there and Iesus also was called and his disciples to the mariage And the vvine fayling the Mother of Iesus sayed to him They have no wine He went to the mariage to the end that as he had long before by his soveraigne power ordayned mariage now by his blessed presence he might sanctifie it But S. Ihon Chrisostome puts vs vpon another consideration and sayth thus If you think good let vs set before our eyes two houses one of those who are marying and at a mariage feast another of such as are in mourning and affliction let vs enter them one after the other by our consideration and see which is the better And the wine fayling this is what we may be sure of in all iolities of the world they cannot â—aste and how soone doe such comforts fayle how often doe they breed discomfort and disastres even whyle we are inioying them A discomfort so much the greater because most commonly they trench vpon that which alone is a continuall banket to wit a good Conscience and a quiet mind These found in thier necessitie the favourable intercession of the Mother of God if they had not been in want they would not have thought him so much as a considerable person being invited as it seemes more for his Mothers sake then for his owne II. Iesus sayth to her what is it to me and thee woman my houre is not yet come His Mother sayth to the wayters whatever he shall say to yee doe yee It is apparent by his Mothers instant and confident words to the servants that our Saviours answer was no check but only that he would expresse that it was a thing not belonging to him nor to her to take care of supplying such temporall wants or rather superfluities not to him because he came to relieve the spirituall necessities and not properly for any temporall occasion not to her because she was there as a stranger and guest yet she moved him in it though otherwise he did not intend to manifest himself in that occasion because she vnderstood it was his pleasure to condescend to her motion which was also very modest only mentioning the want and sayed whatever he shall say be sure to doe it for you will see a comfortable effect III. And there were six water-pitchers of stone standing according to the purification of the Iewes holding every one two or three measures Iesus sayth to them fill the pitchers with water and they filled them vp to the top and Iesus sayed to them fill out now and carie it to the chiefe steward and they caried it The ceremoniall Ievves vnlesse they ofren vvash thier hands they doe not eate holding the tradition of the Ancients our Saviour made vse of this custome the stone pitchers standing in the roome for that purpose He caused them to be filled vp to the top with water and to be filled our presently that there might be no place to say there was some thing mingled with it or some thing done which required time The same intellectuall word changing instantly the water into wine which in an instant created heaven and earth in the beginning It behoveth vs notwithstanding at leasure to consider who it is that at his pleasure changeth water into wine and wine into water and hath all things at command to the end no body should be
ioyfully going through with them for he exhorts vs not only to patience but to ioy because our reward is to be plentifull in heaven To glorie in tribulation is not hard to him that loveth for it is to glorie in the crosse of our Lord. Other documents belonging to the Evangelicall law I. I Tell you unlesse your justice abound more then that of the Scribes and Pharisees that is then that which they reach and practise you shall not enter into the kingdome of heaven Then because Aâ—ger is a chiefe vice and passion which generally reigneth in all men he shewes how we ought to overcome it and come to the perfection of meekenes contrarie vnto it And first he sayth thus You have heard that it was sayed to them of old thou shalt not kill and who killeth is in danger of judgment But I say to you whoever is Angrie with his brother shall be in danger of judgment and whoever shall say to his brother Raca shall be in danger of a councell and whoever shall say thou foole shall be guilty of â—elâ—fire By degrees therefore of the falt as S. Gregorie tells vs the sentence doth also increase Anger without outward expression Anger with expression and clamour Anger with clamour and reproch are all of them condemned but differently punished If therfore thou offer thy gift at the Altar and there doest remember that thy brother hath ought against thee leave there thy offering and go first to be reconciled with thy brother Behold neither is sacrifice pleasing from the hand of them that are at variance II. You have heard that it was sayed an eye for an eyes and a tooth for a tooth but I say to you not to resiste evill but if one strike thee on the right cheeke turne to him also the other and to him that will take away thy coate let go also thy cloke This is a second degree of meekenes for having come so farre as not to expresse Anger neither by word nor outward signe but mastred it within ourselves we must indeavour after one iniury or hard dealing to be willing to receive another and not say I am not Angrie with him or I doe forgive him but I will doe by him as he hath done by me this being to contradicte by deed that which we seeme to say by word III. And yet to a third degree he endeavoureth to rayse vs saying you have heard that it was sayed love thy neighbour and hate thy enimie but I say to you love your eâ—imies doe good to them that hate you and pray for them that persecute you and abuse you that you may be children of your Father who is in heaven who maketh his Sunne â—ise vpon good and bad and rayneth vpon the just and vnjust for if you love them that love you what reward shall you have doe not also the Plublicans this and if you salute your brethren only what doe you more doe not also the heathens this Be you therfore perfect as your heavenly Father is perfect Many measuring the commandments of God by thier owne weakenes and not by the strength which is in saints esteeme these precepts to be impossible and say it is perfection enough not to hate our enimies but to love them is more then human nature can beare But they must know that our Saviour Christ doth not command things impossible but that which is perfect and such as David practised toward Saul and Absalon and S. Stphen the martyr who praeyd for them that stoned him and S. Paul desired to be an outcast for them that did persecute him This Iesus taught and performed saying Father pardon them for they know not what they doe The fourth application to the most Blessed Sacrament I. THe dignitie of the most Blessed Sacrament is so very greate that no puritie of hart no perfection vnder God can be thought sufficient to receive it as it deserves to be received our Saviour himself God and man giving himself to vs in it Yet he vouchsafeth graciously to come vnto vs if we be but free from mortall synne much more if we endeavour withall to free ourselves froÌ„ the inveterate passions of the mind which consume the strength aÌ„d substance of our thoughts in things either impertinent or hurtfull The woman humbly touched the hemme of our Saviours garment and was cured She had done her endeavour for twelve yeares at last our Saviour tooke compassion of her and by this one act of devotion towards him the obtayned her desire he mercyfully also accepted the excuse of the sickman at the poole that in eight and thirty yeares he had not a man to help him in Have recourse to this man who is also God He hath prepared in thy sight a table against those who troble thee VVho be those that troble thee The suggestions of the enimie thy owâ—e passions and disordered desires the pleasures and honours of the world which thou lookest after Come to this table with feare and trembling and thy trobles will be turned into comfort those things which infirme flesh esteemes will become contemptible and spirituall things be held in that repute which they deserve II. Likenes in disposition and manners doe breed familiaritie VVhat was the disposition of our Saviour while he lived here on earth Of himself he sayth learne of me because I am meeke and humble of hart And the Pâ—ophet Esay sayâ—h of him He shall not contend nor clamour neither shall any man heare his voyce in the streete the bruised reed he shall not breake and smoaking flax he shall not extinguish he practised povertie froÌ„ the beginning to the eÌ„d of his life VVho more zealous for the honour of God who more mercyfull and desirous of making peace and yet who more persecuted and reviled These be the vertues in which according to the proportion of our state of life we must indeavour to appeare clothed that we may be the more welcome to this heavenly table For as he sayth by his Prophet vpon whome shall I rest or vpon whome shall I cast my eye but vpon the meeke and humble and him that trembled at my words The dove which was let out of the Arke found not where to set her foote till the secoÌ„d time the discovered an olive tree and brought a braÌ„che to the Arke And our Saviour in his life time resorted much to mount Ovelit signifying how much desire he had of peace of quiet and that we should follow him in it III. Our Saviour finding the man whome he had â—ured at the Poole in the temple sayed vnto him behold thou hast been cured synne no more least some thing worse befall thee By which passage we learne three things â—itting to be endeavoured after receiving First we must remaine in the Temple sometime in thanksgiving for so greate a benefit Secondly we must search into the causes of our long diseâ—ses and order remedie for them and specially
be thou opened and immediatly his eares were opened and the string of his toâ—gue was loosened and he spake playnâ— Our Saviour could with a word have cured him but he would commend vnto vs a reverent opinion of the ceremonies which were afterwards to be vsed in his Church no lesse significative then these He tooke him from the multitude a part to teach vs that whoever will be cured of his spirituall diseases must vvithdraw himself from evill companie and attend to God in private Also that synners are often to be admonished in private least shame keepâ— them from repentance He sighed more bewayling the invvard deafnes of the Iewes then the outward of this one man And vsed those other ceremonies to shevv that he spared no indeavour to correct them S. Gregorie by 〈◊〉 fingers vnderstands the gifts of the holy Gost infused into his soule and by his spitle heavenly vvisdone vvherby vve come to speake rightly and teacheth vs by his sighing to lift vp our harts to God and sigh for those heavenly gifts of vvhich we have so much need II. And the Pharisees and Sadduces came to him tempting him and demanded of him a signe from heaven But he answered when it is evening you say it will be fayre weather for the â—limâ—nt is red and in the morning This day there will be a tempest for the sky doth glow and lowre The face of the eliment you have skill to discerne and the signes of times can you not There shall not a signe be given but the signe of Ionas the Prophet and he went away and left them So many signes and miracles our Saviour was dayly vvorking â—aÌ„d none would satisfie them desirous of some after thier owne fancy which when it had been yealded vnto would have wrought as little vvhich them For hovv oft had a voyce come from heaven declaring what he was and they never the neerer finding some other thing to impute it vnto This is a deafnes more to be commiserated then any other wearying out even our Saviour himself and causing him to forsake them vpon whome words and signes were spent in vaine Though he put them oft in mind of his resurrection by the example of Jonas who was three dayes in the whales belly yet at it when it happened they were as blind and willfull seeking new occasions and tooke no benefit by it If thou wert within good and pure then thou wouldst without hindrance see and vnderstand all things III. They came to Bethsaida and bring to him one blind and desired him that he would touch him and taking the hand of the blind he led him forth of the towâ—e and spiting into his eyes and laying his hand vpon him asked him if he saw any thing and looking vp he sayed I see men as it were trees walking and againe he layed his hands vpon his eyes and 〈◊〉 began to see and was restored so that he saw all things clearly The Ceremonies are much the same the event different He cures him by peeces not for want of power but for our Instruction who must content ourselves with what God will allow vs and by our thankfulnes incite him to doe more at his owne time He saw men walking likâ— trees with thier heads downwards and thier feere vpâ—ward groveling in the earth and alltogether busy to get roote in worldly wealth and honour and seting heavenly things at naught O thaâ— our Saviour would lay his hand againe and a gaine vpon our eyes that we might see all things clearly how different judgment should we make fâ—â—o that which passeth most coÌ„moÌ„ly for good in the world Peeter confesseth Christ to be the Sonne of the living God I. IEsus came into the quarters of Cesarea Philippi and asked his Disciples whome say men that the Sonne of man is And they sayed same Ihon Baptist and other-some Elias others Hierome or one of the Prophets How many ifferent opinions have there been and are still of our Second Part. Saviour For to say nothing of the Arians and such like Heretiks who denyed our Saviour to be God or to be truly man how many even among those who professe themselves Christians and Catholiks have not so reveâ—end opinion of him in effect as these Jewes had whose censure the Disciples did relate For either they think his doctrine foolish or harsh and impossible or shew by their actions that they beleeve not that he shall come to judge or that he hath zeale of the glorie and honour of his heaveâ—ly Father which Elias and the Pâ—ophets had dissembling thier iniquities and doe measure his proceedings by thier owne foote Enter into thy owne breast and aske thy soule whome it thinks Christ to be Examine thy actions and see whether thou findst not two different opinions one of thy beleefe another of thy life and beware that that of the pfalme be not true of thee deceitfull lips in hart and hart they have spoken that is in two harts one drawing one way the other to the quite contrarie II. And he sayth to them but whome doe you say I am Simon Peeter answered thou art Christ the Sonne of the living God And Iesus answering sayed to him Blessed art thou Simon Barionâ— because flesh and blood hath not revealid â—o thee but my Father which is in heaven And we also must shut the eyes of flesh and blood which see no further then she outside of every thing and opening the eyes of faith beleeve as we have been taught that however in the outward he is man and subject to the common miseries of mankind he is truly the Sonne of God and one God with him and reverence him accordingly what is there in the world of which we see more then the outward lineaments and yet from the effects we come to beleeve and know that there is more in it then we doe see much more of our Saviour and of all that belongs to him and to the other world ought we to be most certaine that it is otherwise then our short sight or vnderstanding can of itself discover Blessed are they who beleeve inlightened from above begge increase and strength of faith that thou mayest partake of the rewards layed vp for humble beleevers III. And I say to thee that thou art Peeter and vpoâ— this rock nill I buyld my Church and the gates of hell shall noâ— prevayle against it And I will give to thee the Keyes of the Kingdome of heaven and whatever thou shalt bind upon earth if ffiall be bound also in the heavens and whatever thou shalt loosâ— on earth if stetall be loosed also in the heavens God is never backward in rewarding that which is good and the morâ— heroicall acts we doe the more we shall experience it Peeter signifies a rock or stone therefore alluding to the name which himself had given him before vpon designe he promiseth to buyld his Church vpon him so strongly that no attempt of hell gates
his dayly inspirations and inward and outward assistances he gives vs himself for our spirituall sâ—stenance Parents oft-times put out their Children to others to be nursed and mayntayned I sayth he doe not so but doe feed you with my owne flesh and set myself before you desiring that all of you should be noble and assured of your furture inheritance for seeing here I give you myself much more shall I doe it in the life to come I would be your brother by taking your flesh and blood vpon me the selfsame flesh and blood by which I became of kin vnto you I doe give you Approch therâ—fore with greate reverence to his heavenly table retyre thyself from the multitude prepare thy eares to heare his word and thy tongue to receive the touch of his sacred flesh that thou may heare and speake perfectly of those things which belong to thy salvation and spirituall profit Say with S Peeter thou art Christ the Sonne of the living God and be in this confession constant buylding thy faith vpon the rock which cannot fayle and against which the gates of hell shall not prevayle Tou must beware of curious and vnprofitable searching into this most profound Sacrament if thou wilt not be sunk into the depth of doubtfullnes The Transfiguration of our Lord. I. ANd after six dayes Iesus taketh vnto him Peeter and Iames and Ihon his brother and bringing them vnto a high mountaine a part he was transfigured before them and his face did shine like the Sunne and his garments became like snow And there appeared to them Moyses and Elias talking with him He had lately spoken to them of his passion aÌ„d though with all he told them of his rising the third day yet to confirme them in the confidence of his divine power and nature and that those miseries were not to be perpetuall or without greate fruite of glorie he shewes them part of the future happynes which he was to inioy and those also who should follow his example and doctrine Moyses led the Children of Israel out of their captivitie in Aegypt through the red sea and the desert and fed them from heaven with manâ—a and provided at times other necessaries Elias was taken vp to heaven in a firy chariot both figures of what our Saviour was in a better and spirituall way to doâ— for vs by the sea of his sacred Blood shed for vs to deliver vs from the captivitie of synne and of the divell and bring vs through the desert of this world to eternall rest in heaven and of these things they discoursed with him teaching vs to record often the benefits and the glorie to which we are ordayned by them II. And Peeter answering sayed to Iesus Lord it is good for vs to be here if thou wilâ— let vs make here three tabernacles one for thee and one for Moyses and one for Elias He had a tast of one drop of sweetnes and loathed all other sweetnes what if he had tasted that greate masse of sweetnes which thou hast layed vp in store for those who feare thee and as yet is hidden Yet he was taxed for what he sayed another Evangelist recording he knew not what he sayed because not having yet perfectly discovered the truth he desired to plaâ—t his tabernacle here on earth wherâ—as all good people know that they are here strangers and pilgrimes and yet he had easyly pardon because so much good as he saw could not be but very desirable No man is worthy of heavenly consolation vnlesse he hath diligently exercised himself in holy compunction III. And as he was yet speaking behold a light cloud over-shadowed them and lo a voyce out of the cloud saying This is my beloved Sonne in whom I am well pleased heare yee him and the disciples hearing it fell vpon their faces and were sore afrayde The voyce from heaven instructs vs in two things first that our Saviour is truly the eternall Sonne of God secondly that to please God we must heare him and follow that which he teacheth vs which is in effect that by the Crosse we must go to glorie and by no other way which though it troble vs and deiect vs according to sense yet the neerer we keepe ourselves to our Saviour the leffe we shall feare it for so it is sayed immediatly And Iesus came and touched them and sayed to them rise and feare not Stay a while my soule attend the divine promise and thou shalt have abundance of all good in heaven This is the way to be the beloved Sonne of God IV. And they lâ—fting vp their eyes saw no body but only Iesus and as they went downe from the mount he commanded them saying Tell the vision to no body till the sonne of man be risen from the dead To teach vs that we must not rashly and out of season speake of the favours which we receive froÌ„ God but in the closset of our hart be thankfull for them At that time as S Ihon Chrisostome advertiseth the more strong the things were which were sayed of him the lesse credit they found with many specially proceeding from a few of his owne disciples whome they might account partiall to their Maister Happy soules who coming downe from prayer can have their minds and intentions to recollected as to see none but Iesus only their minds being lifted vp above all earthly allurements c. He casteth out a divell which his disciples could not I. ANd when he was come to the multitude there came to him a manâ— falling downs vpon his knees before him saying Lord have mercy vpon my sonne for he is lâ—natick and sore vexed â—for he falleth often into the fire and often into the water and I offered him to thy disciples and they could not cure him And he asked him hoâ— long is it since this hath chanced to him And he sayed from his infancie We are borne sonnes of wrath and from our first father we are infected with a disease much like to the falling sicknes aÌ„d though the falls of our soules are neither so sudaine not so against our will as those of the body yet we have so greate an inclination from our youth to fall that even those who converse most familiarly with our Saviour and indeavour to follow him neerest cannot easyly avoyde the effects of it It casts vs to the ground while we hunt after earthly things not without damage to our soule It makes vs for the time dumb and deafe to holy admonitions It tormenteth vs and trobleth vs so that we lye wallowing and turning ourselves every way rather then to that which we ought and it is none of the least evills that the very name and first aspect of vertue seemes harsh vnto vs as our Saviour did to this man for when he had seen him imediately the spirit trobled him and being throwen to the ground he tumbled foming Iesus answered and
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
and submission will also find him a loving Father easy to forgive the offenses of his children And with all we must remember that he is our Father which is in heaven Creatour of heaven and earth every where present but chiefly shewing his glorie in heaven above and consequeÌ„tly adoring his Omnipotent power togeather with his love behave ourselves not carelesly and disrespectfully but with greate submission and attention when we pretend to appeare before him in our prayers representing to ourselves by faith the maiestie of the heavenly court and the royall attendance vpon him II. Holowed be thy name That is be thou and thy holy name worshipped and reverenced with all holynes and puritie of action and intention Be thou for ever glorified and magnified for all eternitie This he put first in our petition to give vs to vnderstand that it is the chiefest thing which we ought to ayme at in all our actions and our whole life It is that for which heaven and earth and all that is in them were created The heaven set forth the glorie of God and the firmament declare his works how wonderfull they are This is the occupation of the Angels and saints and of all creatures and nothing more to be lamented then that they who have most reason every minute to prayse and magnifie him because they are made reasonable creatures and capable of his knowledge and love that they I say should be the most backward and most vndutifull above all others and insteed of honouring him and glorifiyng him doe the quite contrarie as much as in them lyeth though he out of his omnipotent power turneth all to his glorie whether they will or no which at last they will find to their cost in thâ— punishments which he will most iustly lay vpon them III. Thy Kingdome come By the parable which our Saviour delivered to the people we find that his kingdome is two fold first that which he came to establish here oâ— earth which is his holy Church and this we begge may be propagated and inlarged through the whole world Secondly that kingdome which he hath prepared in heaven for vs from the foundation of the world we desire may come and we be translated into it as a thing better then all the happines which we can inioy in this world which because those who are wedded to the world finding the sweetnes which sense taketh in the inioying of temporall commodities can hardly conceive therfore he would have vs dayly repeate this prayer to rayse our thoughts to that which being not only eternall but superabounding with all contents imaginable is much more to be desired then to live here vnder the Princes and Potentates and greate men of the earth or to be a Prince or Potentate ourselves for all this below is vncertaine perishable full of troble full of danger to body and soule which being immortall it is fitting and necessarie it should dayly and hourely think more of that who it may be happy forever then by neglecting it become eternally miserable for if we be not in his Kingdome by glorie we shall be eternally subiect to his enimies over whom notwithstanding he reigneth to punish them O most blessed mansion of the heavenly citty O most cleare day of eternitie IV Thy will be done in earth as it is in heaven This is tâ—e way to that heavenly kingdome to doe his will delivered vnto vs in his commandments and counsels and though the infirmitie of our nature will not permit vs so perfectly to execute his will as the blessed doe in heaven yet the greatnes and the goodnes of God doth deserve that we should ayme at the best way of doing it and imitate the heaveÌ„s as neere as we can esteeming it not only the most necessarie busines which we have in this world as oâ— which depends our eternall happynes or miserie but the thing in which we must place most content in regard of what God is and by which we shall receive most content within ourselves for nothing is so solidly satisfactoâ—e to mans mind as to consider that the will of God is performed and to take contentment in it because it is the will of God for which end his kingdome also is chiefly to be desired because it is his kingdome and his â—â—me to be â—anctifyed because it is his name wherby we â—hall rayse our thoughts and affections from seeking ourselves even in these things which so maynly concerne vs but in all seeke the glorie of God consisting in that his name be hallowed his kingdome come and his will be done He teacheth his disciples to pray II. PART I. GIve vs this day our dayly bread After that which concernes vs most as belonging to life eternall he teacheth vs to aske our temporall sustenance in order to maintayne ourselves in this life so long as it shall be his will and pleasure that we should remaine here and will have vs aske it dayly to acknowledge the continuall dependence which we have of his omnipotent power and goodnes for if he blesseth vs not nothing can prosper he can when he pleaseth send seven yeares of famine as to the Egyptians and recompense them when he pleaseth with seven yeares abundance and in an instant send that which shall destroy all our provisions therfore we must pray to him this day And yet not be too solicitous about it but content ourselves with moderate care and rely vpon his providence who as this day he hath mayntained vs and blessed vs with that which is necessarie for vs so he will the next and the next over much solicitude nothing conducing to the time to come which to vs is vncertaine and cannot be by vs mended or pared II. And forgive vs our trespasses as we forgive them that trespasse against vs. After the care of ourselves he pleaceth Charitie towards our neighbour whome we are commanded to love as ourselves and therfore no wonder that he measures his resolution of forgiving vs by the proportion which we vse in forgiving our neighbour For he that will not forgive another who is his equall at least in nature a man like himself subiect to infinite imperfections and mistakes how can he think that God deales hardly with him in not forgiving him seeing betwixt God and man there is no comparison at all The words of the Text are forgiue vs our debts as we forgive our debters for even in temporall debts owing vs we must not be hard dealers but consider how ourselves may desire to be forborne in occasions which may happen to vs. VVe should rather imitate God who notwithstanding the distance betwixt him and us by which our offences are infinitely aggravated yet is the first that openeth the way to forgivenes giving vs motions and helps to repent vs that vve may be forgiven by him III. And lead vs not into temptation but deliver vs from evill Amen VVe have spirituall and temporall evills
imbracing the crosse we come to be aboue the ordinary strayne of people not encombred with so many secular cares not kept vnder by so many vices and imperfections from these we must strive to runne that we may get ground before they take hold of vs. The proude multitude the multitude which glorieth and reioyceth when it can revenge itself doth hinder from seeing him who from the Crosse prayed Father forgive them because they know not what they doe II. And when he came to the place Iesus looking vp saw him and sayed to him Zaccheus come downe quickly because this day I must abide in thy house and making hast he came downe and received him reioycing That we might see we were looked vpon that we might love we were first beloved And yet that is true also which S. Bede sayth Iesus saw the man that saw him and choose him and loved the man that loved him For both must go hand in hand the grace of God preventing vs and our Correspondence and cooperation with it Therfore our Saviour sayth come donne quickly because instantly we must close with the grace offered that we may receive favour vnexpected Zacheus esteemed it a greate benefit to see our Saviour as he passed sudainly coming downe he deserved to receive him not passing bâ—t into his house This day I must abidâ— in thy house A blessed day and worthily to be reioyced in Mane nobiscum Domine c. III. And when all saw it they murmured saying that he turned in to a man that was a synner But Zaccheus standing sayed to our Lord Behold the half of my goods Lord I give to the poorâ— and if I have dafrauded any man of any thing I restore fourfold Iesus sayed to him this day salvation is come to this house because he also is the Sonne of Abraham For the sonne of man is come to seekâ— and to save that which was lost He condemnes himself as vnworthy of pardon who accuseth God for turning in to synners But Zaccheus remaining constant to his desire of seeing our Saviour and not vndervaluing him by reason of the meane aspect which outwardly he bare deserved to prove by his owne example that synne is not in riches but in them who know not how to vse 〈◊〉 riches for as they be a hindrance to the wicked so to the good they are a help to vertue Zaccheus was rich and one of the elect but it was by giving to the poore and restoring what was ill gotten all rich men are covetous Behold the efficacie of receiving Christ into thy house how sudainly is he become a Sonne of Abraham who was a Child of the divell The Sonne of man our Saviour comes to seeke vs and doe we fly him God forbid Marie Magdalen annoints our Saviour in Bethania I. IEsus six dayes before the Passe over came to Bethania where Lazarus was that had been dead whome â—esus had raysed and they made him a supper there and Martha ministred but Lazarus was one of them that sat at table with him Marie therfore tooke a pound of oâ—nâ—ment of right spikenard pretious and annointed the feete of Iesus and wiped his feeâ—e with her hayre and breaking the â—labaster boxe she poured it vpon his head and the house was filled with the odour of the oyntment Marie Magdalen never forgot the benefit which she had received by her first conversion the memorie wherof was lately renewed and redoubled in the raysing of her brother Lazarus from his grave therfore as then with teares of repentance she washed our Saviours feete here with pretious ointment of thanksgiving she annoints both feete and head acknowledging all from the beginning to the ending to be his gift and breaking the boxe she poureth ouâ— all vpon him thinking nothing too much though it seeme to be with losse or paine The two feete of our Saviour Sayth S. Bernard be his mercy and his judgment These a soule doth first betake itself vnto with the oyle of Compunction Afterwards it riseth to the head with the ointment of devotion compounded of the memoâ—ie of his infinite benefits Iâ— One therfore of his disciples Iudas Iscariot he that was to betray him sayed whâ—rfore was this waste made â—â—hy was not this ointment sold for three hundred pence and given to the poore And he sayed this not because he cared for the poore but because he was a theefe and having the purse caried the things which were put therin And now also sayth S Bernard when one is noted tâ— attend to his devotions there want not those who account it waste and losse of time and talents not that they envie sanctitie but would provide for Charitie And this among people of good life and vpright intentions Others there be who out of malice laugh at those who give themselves to prayer or to the service of God and as our Saviour sayed to the skillfull in the law among the Jewes neither doe well themselves nor suffer others to doe well But we must imitate the Magdalen in her constancie and not regard what they say or doe who are no better then theeves stealing soules from God and keeping the purse have theiâ— thoughts more in that then in what doth more concerne theÌ„ as to eternitie And what is three hundred pence in comparison of the reward in heaven or satisfaction in this life III. But Iesus sayed let her alone why doe you molest her she hath done a good worke vpon me Poore you have allwayes with you and when you will you may doe them good Mee you have not allwayes That which she had she hath done she hath prevented to annoint my body for the Buryall Amen I say to you wher ever this Ghospell shall be preached in the whole world that also which she hath done shall be told for memorie of her A small worke which the world would little have regarded or condemned our Saviour esteemes so highly as to have it preached through the whole world and for the honour done to him doth honour his saynts even here on earth That which she had she hath done God regards every ones abilitie and good will the hart aÌ„d not the outward worke AmoÌ„g the rich casting many things into the treasurie the Poore widow cast in two mites which makes a farthing and was esteemed by our Saviour to have cast in more theÌ„ all the rest because others out of their abundance gave some thing but she out of her povertie gave all she haÌ„d her whole living The Councell of the Iewes against our Saviour I. THe chiefe Priests therfore and the Pharisees gathered a Counsell and sayed what doe we For this man doth many signes if 〈◊〉 let him alone so all will beleeve in him and the Romans will come and 〈◊〉 away our place and nation But one of them named ayp has sayed to them you know nothing neither doe you consider that it is expedient for
This must be our study and profession in this life to mayntaine the beauty and due proportion of this image which we beare that our vnderstandings and our wills be not blurred with things vnbeseeming God claymes it as his due He hath put his owne stampe vpon vs which can never be razed quite out so long as we have a soule it will be found to be the image of God however it be vsed III. That day the Saducees came to him who say there is no resurrection and asked whose wife shall she be that had seven husbands Iesus sayed to them you erre not knowning the scriptures nor the power of God for in the resurrection neither shall they mary nor be maried but are as the Angles of â—od in heaven And concerning the resurrection have you not heard that of God saying I am the God of Abraham and of Isaac and of Iacob He is not God of the dead but of the living These men had the Scriptures but had not the right vnderstanding of them because in the reading of them they did not take with them the right rule of vnderstanding them which is tradition and humble submission to approved authoritie they also doe erre not knowing the Scriptures nor the power of God who condemne in this life those who doe not mary or doe vow virginitie which state notwithstanding being approved by our Saviour himself hath by all ancient Fathers and continuall practise of the Church been esteemed an Angelicall life vpon earth In like manner is prayer to saints a holy practise for they are not to be esteemed as dead but living and knowing much more by the power of God then by nature they could and more powerfull to doe good then ever they were in this life however strange things God was pleased to worke by them even here on earth The greate Commandment I. THe Pharisees hearing that he had put the Saducees to silence came together and one of them a doctour of the law asked him tempting him Master which is the greate commandment in the law Iesus sayed to him Thou shalt love the Lord thy God from thy whole hart and with thy whole soule and with thy whole mind This is the greatest and first commandment It is the first and greatest commandment because first in order of promulgation first in dignitie by reason of the person whom we are commanded to love first also in perfection because love is the chiefe of our passions and placed vpon so noble an object doth greately innoble a soule it is the greatest because it comprehends all other vertues and draweth them after it aÌ„d vpon it dependeth our whole good and salvation and in regard of the greatenes of God and his infinite deserving to be loved it requireth that no part of vs be vacant from being imployed in his love our whole hart and affection our whole soule and invention our whole mind and application must be to his love Iâ— And the second is like to this Thou shalt love thy neighbour as thy self On these two commandments dependeth the whole law and Prophets Our Saviour answered the doctour more then he demanded and put him in mind that he was not to aske such questions by way of tempting but doe what the law prescribeth that is doe by others as we would be done by Love thy neighbour as thyself This commandment is like the former because we must love our neighbour also in his degree with our whole hart and soule and mind and not suffer hatred to possesse the least part of vs It is like the first because as we love God for himself so must we love our neighbour not for our owne sakes but for his and for God It is like the first because vpon this as vpon the other depends our salvation and that of S. Jhon is very true He that loveth not his brother whom he seeth God whom he seeth not how can he love III. Then Iesus spake to the multitude and to his disciples saying vpon the Chayre of Moyses have sitten the Scribes and Pharisees all things therfore whatever they shall say vnto you observe yee and doe yee but according to their works doe yee not for they say and doe not To shew vs how truly and how sincerly we are to practise the love of our neighbour by this document he giveth vs to vnderstand that however he misliked the proceeding of the Pharisees and often reprehended them sharpely yet he had care of their honourand authoritie and held with them so farre as was reason He teacheth vs also not to carpe at superiours being men as others and subiect to be misled for in what their authoritie leads them in order to the instruction of others God hath so much providence over every body that he doth particularly assist them besides that every one is more apt to say then to doe well The Pharisees sayeth S. Augustin did that in their life which was their owne but an others that is moyseses chayre did not suffer them to teach what was their owne They benefited many by teaching that which they did not but they would have benefited farre more if they had done what they taught Sonne he that indeavoureth to withdraw himself from obedience withdraweth himself from grace The fifteenth Application to the most Blessed Sacrament I. GEntils desired to see our Saviour S. Philip and S. Andrew were their mediatours and brought them to his sight if we follow the conduct of the Apostle and Apostolicall men teaching what they have received from hand to hand we shall be able to see our Saviour really present in the most Blessed Sacrament and how that graine of wheate comes to die from what it was and to be transsubstantiated into the body of Christ by the powerfull word of our Saviour This is my body This word a multitude of misbeleevers will have to signifie otherwise then it is taken by holy Church but as our Saviour concerning the voyce which came from heaven declared that it was neither thunder nor an Angel that spake but a voyce for our sake so this word by which the Sacrament is perfected he commands should for our sake be spoken in his Church and that done by it which he then did at his last supper in perpetuall remembrance or commemoration of him and of his death for our sake so that as he then did really give his Apostles what he sayed This is my Body so their descendents who are commanded to doe the same thing which he did doe really consecrate and give the same body by vertue of the same words of our Saviour By this the name aÌ„d power and love of our Saviour is glorified to the end of the world For what a poore thing had it been to have left only bread and wine for a memorie of him and of his vnspeakable love in dying for our sakes But leaving himself vnder these shapes and leaving himself so as by the consecration of them