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
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
receaving of â—hy blessed body Th. Kem. â— 4. â— 2. n. 2. The Visitation of S. Elizabeth II. PART I. THe blessed Uirgen retiring her thoughts from her owne praises turnes her hart to God lessening what ever may seeme to relate to herself and magnifing the worke of God in her as every one ought to doe And she Magnifies him with her whole soule and strength cleerly discerning what was due to him and what to herself And as S. John leaped for joy in his and her presense and at the benefit receaved soe did she exult in the glorie which God receaved by her sonne and Saviour aÌ„d that he vouch safed to vse her as handmayd in this greate my sterie for which she was not only to be eternally in heaven but successively heere on earth proclaymed Blessed through all the generations and Countries of the world II. As she acknowledged that God by his sole power and mercy had wrought great things in her for which she sanctified and blessed his name so consider with in thyself from time to time what greate things God hath done for thee in soule and body above thoâ—sands vpon whom he hath not cast so favorable an eye And that his Mercyes may last vpon thee feare him reverence him serve him love him the more III. Admire his iudgements who with a strong hand punished the Angelical spirits for their pride of minde and threw them downe from the high preferments which they might have inioyed if humble and obedient and tooke coâ—passion of this worme of the earth Man subiect to hungâ—â— and thirst and a thowsand miseries Thirst thou after iustice for those that neglecting it make themselfs or account themselfs rich towards the world will be found pore and â—mptie in the sight of God IV. Apply thyself to receave thy God who for thy sake hath made himself a Child meerly of his mercy thou deserving never to be looked on see how punctual God is in his promises and neglect not what hath once passed from thy hart to thy mouth to promise him Be â—ercyful that thou mayst find mercy and receave the â—ewards which are promised Amen The Nativitie of S. Iohn Baptist. I. PART I. ELizabeths full time was come to be delivered and she bare a jonne And her neighbours and kinsfolk heard that our Lord had magnified his mercies with her and did congratulate her The life of the iust hath fulnes sayth S. Ambrose the dayes of the wicked are emptie They shew themselves full of spiritual graces who bring forth â—olid fruit of vertuous actions with thes the Angels doe congratulate and the whole companie of the faithful servants of God with whome alone we are to accompanie and converse as neighbours and kinsmen For from synners far is saluation Though even from these the works of God doe drawe prayse and commendation and they are to be holpen towards him II. And when they came the eight day to circumcise the Child they called him by his fathers name Zacharie His Mother answering sayed not so but he shall be called 〈◊〉 And they sayed vnto her ther is none in thy kindred that is called by that name And they made signe to his father and demanding a table booke he wrot Ihon is his name and they mervailed As we are borne sonnes of wrath so ordinarily by the worâ—d we are putt into courses which send to wrath vnles the Mother of Grace and Mercy prevent vs. If thy neighbours and kindred cal vpon thee to follow their les iustificable or less vpright courses as vsually because others doe so answer resoluedly with S. Elizabeth Not so but Grace shall prevaile Turne thy self to thy heavenly father and yeald thy self as a cleane table-booke that he may write in thee what he pleaseth and let whosoever will marvyale at thee so God be more and more glorified III. Forthwith the mouth of Zacharie was opened and he swordâ— blessing God and â—eare came vpon all the neighbours and all these things were bruited over all the countrey And all that hearâ— layed them vp in their hart saying what an one trow yee 〈◊〉 this Child be for the hand of our Lord was with him Behold the effects of an heroicall Acte All doe admire it their mouths aropen to the prayse of God in it those that are otherwise affected are afrayd to moue against it seing the resolution they reverence him that persevers in such acts the sweete odor of it spreads itself through the whole howse and countrey the good are preferred before the evill as over â—opping them however greate they seeme The good example sticks in the minds of the beholders and they ar encouraged to doe wel and to think of the eternal reward What an one doe yee think this man wil prove This who is so contemptible in his owne eyes This whose life wee esteemed madnes c. But the hand of our Lord is with him c. Againe what an one doe you think this man would prove if the hand of â—od were not continually with him c. Gratia tua nos quâ—esumus Domine semper preveniat sequatur aâ— bonis operibus iugiter presuet 〈◊〉 intentos Per Christum Dominum nostrum The Nativitie of S. Iohn Baptist. II. PART I. AS we can never conceave highly enough of the Mysterie and benefit of the Incarnation of our Saviour nor admire it sufficiently so we can never bles and thank God for it to the ful Leâ— vs therfore ioyne with holy Zacharie now ful of the holy Ghost and saye Blessed be our Lord God of Israel because he hath visited and wrought the redemption of his people And now not of thos only who for a time and for ouâ— better instruction were his chosen people but the redemption of the whole world wherof I having been made partaker have the more obligation ever to bles him and for protecting and defending me from my Ghosthy enimies II. Secondly vpon his wonderfull perfourmance of his promises by his holy prophets from time to time I must rayse my confidence in him not only for the eternall rewards which he hath promised to those who live according to his law but for al which belongeth towards the helping of me to the atayning of those rewards as the continuance of his graces towards me in this life though he seemes for a time to leave me if I continue in my commanded duety and in the performance of whaâ— other helps I have by his holy inspiration vndertaken and chiefly that when ever I returne vnto him with harâ—y sorrow he will not reject me III. And if he hath called vs to a more retired life where with lesse iust feare of our Ghostly enimies then worldlings have we may serve him in sanctity and iustice in his sight all our dayes we have the more reason to blesse God for it and to indeavour to be gratefull by making vse of those particular means to
to helpt â—yself by his help The Iournie of Iesus Marie and Ioseph towards Bethleem â— IN those dayes ther came forth an Edict from Cesar that the whole world should bee enroled and all went to bee enroled every one in his owne citty Thus most men order thier busines for other ends then those which God hath ordayned who reacheth from end to end strongly and disposeth all things sweetely and brings them at last to his bent Admire Adore love his providence and disposall and be not slovver in obedieÌ„ce to the All governing God then men to men Whose ambition and pride is not a little also to be admired glorying in so short so vncertaine so tickle a fortune as is of all great men and not acknovvledging from whom they have it and on whom it chiefly depends In the hands of God alone are all the bounds of the earth We are pilgrims and cannot say we have here a citty permanent though if we take the whole world for our habitation as it shall please our soveraign lord God who is everywhere we may be permanent in him doing his will here and inioying him ever herafter in heaven II. And Ioseph went vp from Galilaee out of the citty of Nazareth into Iewry to the citty of David called Bethleem because â—e was of the house and familie of David to be eâ—roled with Marie his espoused Wife who was with child Reverence the obedience of Ioseph and Marie but cheefly the little infant Lord of the World who by this Act traced out vnto vs a law of obedience to those who are in command as S. Isidore reflecteth though commanding for sinister ends so nothing be commanded contrarie to the obedience we owâ— to God and not vpon pretence of povertie to decline the paying dutyes much lesse to be in any thing refractorie because we will not part with our accommodations or vndergoe some little troble more then ordinarie III. And when they came there was noe place for them in the Inn. For whome And perhaps neither vpon the way as they came or they had not those accommodations which people in iournyes desire or stand in need of being cold weary infirme How often doth God seeke and find noe place Free thyself from all troblesome Guests from all that may be a hinderance to him who or what is there that can challenge place before him Rid thyself of all vnnecessarie busines of busines not belonging to thee not beseeming thy calling Converse often with the blessed Virgen with S. Ioseph and with such company as they affect Salute the little infant in his mothers wombe prepare thy soule and thy armes for him see they be such as he may not refuse The birth of our Saviour I. ANd it came to passe when they were there her dayes were fully come that she should be delivered and she brought forth her first begotten Sonne Where after all this came it that she should be delivered Behold the place Consider the hovre of the night the season of the yeare the solitude of the Mother dive into the inward thoughts of the Virgen and S. Ioseph He was born in iourney to bring vs travellers with out errour to our iournyes end He was born in the night to be to vs the light of truth Adore with the Angels the first begotten of the heavenly father and of the Virgen Mother of whom it is sayed let all the Angels of God â—dore him II. And she swathed him in Clouts How much honour was here done to Povertie With how few things is nature content How much are the incommodities and wants which some times we suffer sweetened by this example In what height is humilitie placed Consider with how many good thinghs the Blessed Virgen was filled according to her ovvne prophecie which the emptie riches of this world doe not affoard nor rich men relish Reverence and kisse those blessed clouts and see thou contemne not those who are but poorely cladd III. And she layed him in a manger This throne this palace the God of heaveâ— chose and preferred it before the golden seates and Ivorie beds of Salomon that is of those who are wise to this world Prepare for him the manger of thy hart begge of the Blessed Virgen the furniture of severall vertues to adorne it the foote cloch of humilitie and obedience to his commands the Violet of hope in his mercyes the Crimson of love and charitie the purple of sorrow and contrition visit all the hovses of thy heavenly frends and find out by them with what thou mayest best furnish this one roome of thyne to the end he may willingly take vp his lodging in thee O that I had that beautifull varietie with which the heavens are adorned the knowledg of the Cherubims the Fervour of the Seraphims the Strength of the Vertues the Promptnes of the Angels the Zeale of the Apostles the Constancie of the Martyrs c. The Angel brings ioyfull tidings to the shepheards I. ANd there were in the same Countrey shepheards watching and keeping the night watches over their flock And behold an Angel of our Lord stood by them and the brightnes of God did shine round about them and they were greatly afrayd Blessed shepheards in regard they were in the same countrey so neere thier saviour more blessed because they were watchfull first over themselves then over thier flock and did not slacken by reason of the incommoditie of the night and winter season Such receave comfort from our Lord are made partakers of his mysteries and of his companie and are bid not to feare For what should they feare from the world which they comtemne and all that is in it Or from heaven which they love and desire II. And the Angel sayed vnto them feare not for behold I bring you tidings of great ioy which shall be to all people becausâ— this day is born to you a Saviour which is Christ our Lord in the citty of David What greater ioy if we rightly apprehend our wants and our miserie VVhat tidings happyer A Saviour to all and to me as much as to all and this day if I will for Christ is equally a Saviour then and now and to the worlds end and this Day particularly inclined to dispose of his heavenly creatures and guifts as on the day of his birth solemnized in heaven and earth III. And this shall be a signe to you you shall find thâ— infant swathed in clouts and layed in the maâ—ger This shall be a signe to you that are humble sayth S. Bernard to you who are obedient to you who are not high minded to you who watch and meditate vpon the law of God day and night in the light of knovvledge and in the obscuritic of faith in the interchange of comfort and desolation and are not curious searchers but readyly veyle to what ever signe God is pleased to give of his blessed will and presence You shall find
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
Communion Thomas a Kempis lib. 4. cap. 7. num 4. Intertaynment of our Saviour as a frend I. OVr Saviour is plâ—ased to stile his Apostles his frends and the condition which he Puts gives vs ground to extend this favour to all that observe the condition You are my frends if you doe the things which I command you An easy condition if we consider with the Apostle that the fullnes of the law is love Love God love our Neighbour and we have fullfilled the law and become frends with God though indeed God is our frend before we love for so we have in S. Jhon God first loved vs. And it could not â—e otherwise for he first created vs and the wiseman assureth that he loveth all things which are and hateth not any thing which he hath made neither out of hatred did he make any thing But it is in our choyce whether we will be frends with God or no and all our miserie came and comes to this day through our choosing the negative by breach of his commandments Our Saviour as a frend exhorteth vs to the affirmative and here in the most blessed Sacrament and Sacrifice of the Altar represents vnto vs what God and he have done for vs to reclayme vs to his love our mercyfull and gratious Lord hath left a memoriall of his wonders food for those that feare him sayth the Royall Prophet O wonderfull incitement to love Our Saviour in person to be ever soliâ— citing vs as if it did concerne him as much as vs and to be dayly present with vs desiring nothing more then to be one with vs and therfore he did institute this blessed Sacrament vnder the formes of bread and wine to be taken inwardly by vs that as bread and wine so taken are turned into our substance and made one thing with vs so we by receiving him should become one with him transformed into his love and imitation which is the sense of that which the Apostle sayth of himself I live 〈◊〉 not I but Christ lives in 〈◊〉 II. And indeed a frend should be as it is sayed alter â—go not properly another but as it were the same againe through conformitie in thier humours and wills and proceedings How farre our Saviour doth indeavour this he makes sufficient demonstration when he sayth to his Apostles I call you frends because all whatever I have heard from my Father I have made knownâ— vnto you and againe aske and it shall be given you seeke and you shall find knock and it shall be opened to you For as in all frendship so in this much more it is supposed that we will not aske things either vnlawfull or hurtfull to ourselves And wheras frends because they cannot be the same in person desire to be allwayes at least in place and companie together our Saviour you see doth not fayle in this being content with any kind of accomodation in the poorest parish Church or Chappel rather then to be from vs and so iâ— our soules so they be in grace III. Moyses by often treaâ—ing with God grew to that confidence that once he sayed to God If I have found favour in thy sight shew me thy face that I may know thee and God answered I will shew thee all good When the promise came to be performed iâ— could not be otherwise then by a little hole in the rock and God passing in a cloude and covering that little hole so as to conceale most part of his glorie for as the Apostle witnesseth God dwels in a light inaccessible no man ever saw him nor can see him In the person of oâ—r Saviour while he lived vpon earth God was seen vnder the vayle of his humanitie here he is seen vnder the resemblances of breade and wine that his intention is to shâ—w vs finally his glorie this blessed Sacrament he hath left vs for a pledge therefore the beloved disciple recordeth before the washing of the feete and before the institution of the blessed Sacrament that wheras he had loved his who werâ— in the world he loved them to the end It is our duty to be carefull that he be not frustrated of this end and we fayle of that eternall frendship which he desires we should have with him The Counsel of the Wiseman is Say not to thy frend go and come againe to morrow I will give it thee when thou mayest presently give we know not how soone our end is when it will be too late to give our love to him which we may doe presently and the more having so loving an imitation and so sure a pledge of his love Intertaynment of our Saviour as our Brother I. OVr Saviour after his resurrection appearing to the women bad then go and tell his brethren of it honouring his Apostles and disciples with this title in regard that by his goodnes thy had one heavenly Father his by nature â—hiers by adoption one eternall inheritance as the Apostle witnesseth tearming vs Heyres to God and coheyres to Christ. VVhich Brotherhood being derived vnto vs by the grace of God and by Charirie or the love of God poured into our harts by the holy Ghost which is given vs we are the more beholding to our Saviour because by this holy Sacrament received he doth confirme vs in this grace of adoption and increaseth it and strengtheneth it more and more making the etetnall inheritance belonging to it more sure vnto vs so farre is he from envying vs his Fathers love as Iosephs brothers did or not rejoycing at our returne into grace after our going astray as the elder brother to the prodigall child or contending about the inheritance as two brothers in the Gospell II. The wiseman telleth vs that a brother that is assisted by his brother is like a strong citty and thier counsels like the barres of citty gates VVhy therfore should we distrust the overcoming or keeping ouâ— our Ghostly enimies from the castle of our hart seeing our Saviour doth so lovingly offer vs his assistance not only incouraging vs by his words and exhortation but himself puts himself into our hart to defend it with vs so that we â—ay with Esay the Prophet confidently say He that doth iustifie me is by me who shall gayne-say me let vs stand together who is my adversarie let him come And indeed if we do not faintly or treacherously flinch from him we shall be impregnable III. By which we may vnderstand how much they wrong themselves and others who diâ—wade from often â—ecoiving this blâ—ssed food vnder pretence perhaps of more devotion but indeed not well vnderstanding how to order thier devotions for as it is the counsel of physâ—tiaâ—s and experience teacheth that they who have weake stomacks should eate often and of things that are of good nutriment so it fares also with our soules which of themselves are weake and as to the fimilitude in
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
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
will shine clearer then the sunne and as before Princes and Emperours their retinue marcheth and their Guard so before our Lord the quires of Angels will come in state And he himself in so much greater Maiestie as he is above them Then the despisers of the Crosse will weepe and wayle vnprofitably and be greately stonied with the sound of the trumpet summoning them to their last reckoning The elect notwithstanding will heare it and behold the Crosse with some comfort as having reverenced it as the standart of their King and followed him in his warre against the world the flesh and the divell so our Saviour saith to his followers But when these things begin to come to passe looke vp and lift vp your heads because your redemption is at hand Where the difference betwixt the good and the bad is greatly to be pondered III. But of that day and houre no body knowes neither the Angels of heaven but the Father alone But this know yee if the good-man of the house did know what houre the theeâ—e would come he would surely watch and not suffer his house to be broken vp therfore be you also ready because at what houre you know not the sonne of man will come Our soule imports vs more then all worldly substance be it never so greate and rich more watchfull therfore we ought to be that it peâ—ish not and so much the more because we are vncertaine of the time when it will be demanded of vs O dulnes and hardnes of mans hart which only thinks of things present and doth not foresee what is to come The Parable of the ten Virgens I. THen shall the Kingdome of heaven be like to ten virgins who taking their lamps went fâ—rth to meete the bridegrome and the bride and five of them were foolish and five wise The five foolish having taken their lamps did not take oyle with them but the wise did take oyle with them in their vessels with their lamps This parable tends in effect to warne vs to be watchfull and provident and not to mind only things present not forethinking what will come after The wise besides the oyle which was in their lamps tooke provision with them in another vessel considering the vncertantie which might be fall them the foolish were short in this thinking that what they had might be sufficient Besides the lampe of this body of ours fed with things present we have a soule to last for ever we must have other provision to feed it Our journey is to meete the Bridegroome and the Bride our Saviour and his glorified companie it imports vs to beware that this iourney in the world which is intended for our eternall ioy prove not to our discomfort by our negligence and carelesnes The things of this world will not avayle vs vnlesse we add to them the oyle of a good intention and of charitie with these they may bring vs to eternitie of ioy without them they will fall full short II. The bridegroome tarying long they slumbred all and slept and at midnight there was a clamour made Behold the bridegroome cometh go yee forth to meete him Then arose all those Virgins and they trimmed their lamps and the foolish sayed to the wise give vs of your oyle because our lamps are going out The wise answered least peradventure there suffice not for vs and you go rather to them that sell and buy for yourselves All doe sleepe All must die The clamour after death awakes vs to life againe but not to time and means to mend what was wanting while we lived Then we discover our errours when it is too late and we are denied assistance because we neglected it when time was Then vertue pleaseth vs and we would fayne have it finding the want but every one must answer for himself and be iudged according to his owne workes then he cannot borrow of others any thing not if he would give a thousand worlds for it Prayer doth nothing avayle then nor confession nor sollicitude all must be done in this life Blessed are the dead who die in our Lord from hence forth now sayth the spirit that they rest from their labours for their works follow them III. And while they went to buy the bridegroome was come and they that were ready entred with him to the mariage and the gate was shut Last of all came the other Virgins saying Lord Lord open to vs but he answering sayed Amen I say to you I know you not watch yee therfore because you know not the day nor the houre O that we could relish in our harts the admirablenes of that word The Bridegroome is come or the sweetnes of that other They entred with him to the mariage Or the bitternes of the last the doore is shut I know you not But there he that asketh can deseâ—ve nothing as Gods hands who here would not heare what he commaÌ„ded And they send forth their prayers and are not acknowledged because then our Lord doth forsake those as vnknowne whome here by their good deserts he could not know to be his Whatever thy hand can doe doe it instantly sayth the VViseman for neither worke nor counsell nor wisedome nor knowledge is in the grave whether thou hastenest The Parable of the Talents distributed I. A Man going into a strange countrey called his servants and delivered them his goods To one he gave five talents to another two and to another one to every one according to his proper facultie and immediately he tooke his iourney And he that had received the five talents went his way and traded with the same and gayned other five likewise also he that had received two gayned other two But he that had received the one going away digged it into the earth and hid his Lords money This parable signifies whatsoever gifts of God for there is no man that is not partaker of his liberalitie God therfore resembles himself to a man in a strange countrey because his â—hrone is in heaven farre from where we dwell on earth for though he be every where he is not in our sight but by Faith as a king is in the knowledge of his subjects though they see him not with their eyes and though he be not in the realme from God we have all that which we have and severall talents as severall abilities with these we must trade in this life imploying them in the service of God our Lord and Master for to that end he doth give them as in the like parable in S. Luke he expresseth saying trade till I come and he gives vs the tearme of this life to doe it immediately he takes his journey which signifies that he leaves vs to our free will and industrie not pressing vs above our power nor compelling vs as slaves assisting notwithstanding iâ—visibly with his graces signified by every ones proper facultie or abilitie but yet so that something depends vpon our diligence
and application which as it was wanting in the last so the other two increased their and their masters stocke by it II. After much time the Lord of those servants came and tooke account of them He that received the five talents offered other five saying Lord five talents thou didst deliver me behold I have gayned other five besides His Lord sayed vnto him well fare thee good and faithfull servant because thou hast been faithfull over a few things I will place thee over many things enter into the ioy of thy Lord there came also he that had received the two talents and sayed inlike manner He doth not say after how much time the Lord of those servants came the time of our life and of our trading is vncertaine but how ever short if it be well imployed he accounts it much if it be not well imployed though not much in itself for what is an hundred yeares to Eternitie Yet it is too much for them that doe so trifle it away or misspend it And in fine we shall be called to account and there is no avoyding it Happy are they who have their account ready for that day which is so vncertaine and can shew how they increased their talents raysing the naturall actions of this life by vertuous application to a value double to that which they received by nature and indeed in coÌ„parably above it And the reward is as incomparable as of a few to many where also he doth not say how many but leaves it to vs to conceive by the ioy of their Lord into which they enter which cannot but be incomparable S. Luke expresseth it by saying that he that brought five for one was placed over five cittyes to have the command and profit of them Enter into the ioy of thy Lord. VVhat kind of entrance is this from which a body shall never go out A greate roome and a sweere retirement O retirement without tediousnes without bitternes of sorrow and temptation without interpellation and disturbance of importune thoughts III. He also that had received the one talent came and sayed Lord I know that thou art a hard man thou reapest where thoâ—â— didst not sow and gatherest where thou strewest not and being affraide I went and hid thy talent in the earth behold lo herâ— thou hast that which is thyne and his Lord answering sayed vnto him Naughty and slothfull servant thou didst know that I reape where I sow not and gather where I strewed not thou oughtest therfore to have committed my money to the bankers and coming I might have received my owne with vsuriâ— Take yee away therfore the talent from him and give it him that hath ten talents for to every one that hath shall be given aÌ„d he shall abound but from him that hath not that also which he seemeth to have shall be taken from him and the vnprofitable servant cast yee out into vtter darkenes there shall be weeping aÌ„d gâ—ashing of teeth People that are worldly given either of ignorance or out of too much affection to their worldly wayes doe take God to be a hard master and doe think that he requireth more at their hands then he gives abilitie to performe but in truth he reapeth no where where he hath not sowne and good reason that he should have the profit of it that is our service They who attend not to it hide hiâ— talent in the earth of worldly actions and cares and never looke higher no wonder therfore that they are accounted naught and slothfull aÌ„d be punished for their neglect They are afrayde of the account which they are to give yet ouâ— of sloth or malice they doe not apply themselves to that which they know were best O miserable and foolish lynner what wilt thou answer to God The last Iudgement I. WHen the sonne of man shall come in his maiestie and all the Angels with him then shall be sit vpon the seate of his Maiestie and all Nations shall be gathered together before him and he shall separate them one from the other as a shepheard separates the sheepe from the goates and shall set the sheepe at his right hand but the goates at the left Fiue things are here to be pondered and lively represented to our thoughts the Maiestie of the iudge the retinue of all the Angels the innumerable multitude of men women and children gathered together before him the separation of one from the other the cause wherof every one will presently vnderstand and finally the innocency of the sheepe on the one side and the stench of the goates on the other VVhat different lookes what different thoughts will then be The Maiestie will bee dreadfull to all For as here at the coming of a terrible iudge not only the gyltie but the gyltlesse stander by is afraid so there how much more terrible will it be to the gyltie The Angels even at the separation in which they will be actours will be a comfort to many the right hand will signifie some good towards theÌ„ those on the left as forsaken and haunted by evill spirits will be in extreame anguish and confusion II. Then shall the King say to them that shall be at his right hand come yee blessed of my father possesse you the kingdome prepared for you from the foundation of the world For I was hungrie and you gave me to eate I was thirstie and you gave me to drink I was a stranger aÌ„d you tooke me in naked aÌ„d you covered me sick and you visited me I was in prison aÌ„d you came to met for so long as you did it to one of these my least brethreÌ„ you did it to me O desirefull voyce O vnspeakable honoâ—r Come yee blessed who have these things of the world not of the worke who account these Blessed in plentie but blessed of my father by and for those graces of which you have made good vse And he doth nor say take but possesse the Kingdome possesse it as your inheritance possesse it as your due possesse it as prepared for you from the foundation of the world And a kingdome of which every one of you shall enjoy as full possession as if it were all intirely your owne to yourselves And behold whome grace hath made your debtour It hath made the heaveÌ„ly father God himself your debtour who for the good turne you did the poore will pay you to the full as a good debter payes his creditour It hath made the eternall sonne of God your debtour because he was hungrie c. And consider that he sayth so long as you did it to one of the least that we should make no exception but doe good to the poorest snake as challenging brother-hood with our Saviour III. Then he shall say to them also at his left hand Go yee away from me you accursed into fire everlasting which was prepared for the divell and his Angels For I was hungrie and you gave
world or in the next because he alone is worthy all other creatures if you take from them what they haue from hiâ— what are they He alone is holy He alone iâ— powerfull He alone hath immortalitiâ— and incorruptibilitie within his owne absolute power and of himself and thâ—re 〈…〉 resit his hand or strength II. In the Apocalyps it is related that thousands of thoâ—sands of Angles made ioyfull acclamations to this â—ambe of God this King of Kings saying that he was worthy that his power and divinitie his wisedome and strength his honour and glorie should be praysed and renowned by all and every Creature that was in heaven or on earth or vnder earth acknowledging the same and that the foure and twentie elders that is the Patriarchs and â—athers and Sainâ—â—s of the old and new Testament signifyed by the perfect nuÌ„ber of twelue twice told did fall downe before his throne and adored him and tooke the crownes which they had vpon their heads and layed them before his throne acknowledging all from him and all due to him againe Behold therfore this spectacle with greate ioy and congratulation Attend every Angel and every saint in his rank The Angels with their prompâ—nes the Archangels with their câ—re the Thrones with their desire he should rest in them the Dominations wiâ—h their courage in his service the Principalities with their heroicall acts the Powers with their pietie and devotion the Cherubins with their wisdome and discretion The Seraphins with their ardent love and affections The Patriarchs with thâ—ir expectation fullfilled and figures demonstrated The Apostles with the cleare sight of that which they beleeved and preached The Martyrs with their particular laurell and content for every thing that they suffered The Bishops and Doctours with their knowledge infinitely augmented the other Confessours with the hundred fold reward of all their labours increased the Virgins and VVidowes with their puritie and synceritie in following him wherever he went and if there be any particular among them with whome we have speciall acquaintance that partie will do vs the favour to conduct vs and shew vs more then can be here expressed and chiefely the singular honour which the Blessed Virgin his Mother doth him for the singular favour received in being choosen to so high a dignitie aÌ„d in all respects fitted for it III. O ever blessed Saviour two things I behold iâ— this glorious sight thy infinite worth and my infinite obligations where shall I find thoughts sufficient 〈…〉 presse them all these which I have rehearsed doe noâ— reach the ten thousand part of them Yet O that I had them all and the concurrence of all that are and have been and shall be my demand seemes greate and is liele as all that I have done or am able to doe is god â—ot little O miserable littlenes Accept notwithstanding sweeâ—e Saviouur of this little all that is The two 〈◊〉 of the VVidow were little but ô that I had that greate hart with which she offered all Accept of it sweete Iesus as it is I blesse thee with all thy creatures in heaveâ— and earth I ioy with them at thy glorie with them I offer my perpetuall service vnto thee my God my Savâ—ouâ— my all things with them I hope to inioy thee more perfectly when thou shalt be pleased with it that I may give thee ioy though not sufficiently yet 〈◊〉 world without end Amen FINIS IntroductioÌ„ to our following MeditatioÌ„s 3 THe Baptisme of our Saviour 5 His fast Temptation and victory 7 S. Ihons testimonie of him 9 He gathereth Disciples 11 He turned water into wine 13 Application to the most B. Sacrament 15 He casteth Marchants out of the Temple 17 He instructs Nicodemus 19 The conversion of the Samaritan Woman I. Part. 21 II Part. 23 He cures a noble mans Sonne 24 He teacheth from S. Peeters ship 26 Second Application to the most B Sacrament 27 His fervour in preaching and divers cures 29 Three pretend to follow him 31 He calmes the Sea 32 He casteth our a Legion of evill Spirits 34 He cureth one sick of a palsey 35 He call's S. Matthew 37 Third Application to the most B. Sacrament 38 He rayseth lairus his daughter 40 He cureth the sick man at the Poole 42 He cureth a withered hand 44 He chooseth Apostles 45 The eight Beatitudes 47 Other documents 49 Fourth Application to the most B. Sacrament 50 The narrow way 52 He cureth the Centurions servant 54 He rayseth the widowes Sonne 55 S. Ihon sends his disciples to be instructed 57 The conversion of the Magdalen 58 He casts out a dumb devill 60 Thefift Application 62 The Parable of the Seed 64 Of the Cockle 65 The Mustard seed and treasure 67 He is misused in Nazareth 68 Instructions given to his Apostles 70 The death of S. Ihon Baptist 7â— The sixt Application 73 The multiplying of the five loaves 75 He walketh aÌ„d biddeth Peeteâ— walk vpon the waves 77 He cureth the daughter of the Canancan 7â— He cureth a deafe and dumbe man 8â— Peeter confesseth Christ to be the Sonne of God 8â— Christ foretelleth his Passion 8â— The seventh Application 85 The Transfiguration 8â— He casts out the devill â—hich his disciplâ—â— could not 88 Humilitie commended and the avoyding of scandall 90 The Parable of the King taking account of his 〈◊〉 9â— He goeth privately to Hierusalem 94 Officers sent to appreh end him 95 The eight Application 96 The ten lepers 9â— The VVoman in Adulterie 100 Christ the light of our world 101 He gives sight to one borne blind 10â— Our Saviour the doore and good sheep â—eard 10â— Seventy two disciples 106 The ninth Application 10â— The parable of the â—ounded maâ— 110 Martha intertaines our Saviour 〈◊〉 He teacheth to pray I. Part. 11â— II. Part. 116 III. Part. 11â— Avarice condemned 119 The tenth Application 12â— The watchfull servant 123 The punishment of the vnrepentaâ—â— 124 The goodnes of God shewed iu two 〈◊〉 12â— He bewayleth the vngratefull 127 Precepts of humilitie and Charitiâ— 12â— Perfect â—enunciation 131 The eleventh Application 13â— Parables of the lost sheepe and the 〈◊〉 13â— The Prpdigall Child I Part. 13â— II. Part. 〈◊〉 The vnfaythfull Baylie 14â— The rich glutton 142 The Pharisee and the Pâ—blican 143 The twelfth Application 145 He perswades perfection 147 The reward of them who leave all 149 VVorkemen hired into the Vinâ—yard 150 Lazarus raysed I. Part. 152 II. Part. 154 III. Part. 156 The thirtenth Application 157 He fortelleth his Passion 159 The Sonues of Zebedeus demand 161 The blindman neere lericho 162 Zaccheus 164 The Magdalen annoyâ—ts our Saviour 166 The Councell of the Iewes against our Saviour 169 The Fourtenth Application 167 Gentils desire to see our Saviour 171 He teacheth that he is God 173 The parable of the vineyard hired ouâ— 175 Of the King marying his Sonne 177 Tribute payed to Cesar. 178 The greate Commandment 181 The fiftenth Application 182 Signes of the coming