cast out divells surely the kingdome of God is come vpon you Beware of dissension the mischiefe which comes of it is too apparent Beware of censuring other-folks actions or words and construing them to the worst most commonly they condemne themselves as one time or other guiltie of the same Imitate our Saviour who is still doing good to these who shew themselves thus vngratefull for it is a signe that we pertayne to the kingdome of God who makes his Sunne to shine over the good and the bad and rayneth vpon the just and vnjust III. When an vncleane spirit departs out of à man â—e wandereth through places without water seeking rest and not finding he sayth I will returne into my house whence I departed and he findeth it swept and trimmed but vacant then he taketh seaven other spirits worse then himself and entring in they dwell there and the last of that man becomes worse then the first S. Augustin sayeth that they are signified in this parable who beleeving in Christ and imbracing his doctrine shrinke afterwards in the performance of it overcome with thier too much inclination to case and pleasure for though at first they resolved to overcome it yet missing afterwards of those remporall delights to which they were too much affected they fall to them more greedily then before and are vtterly lost in them Begge of our Saviour the seaven gifts of the holy Ghost contrarie to the seaven wicked spirits which labour to prossesse vs. To witt true wisdome ioyned with profound humilitie cleare light of the vnderstanding with out too much adhering to our owne conceit easynes not only to take advise but also to follow it fortitude even in those things which are not all togeather to our liking if otherwise sitting or commanded to be done knowledge without of tentation true pietie and devotion with our all kind of dissembling and the true feare of God not to be overcome with the falsly stiled freedome which endeavours to vndermine it Veni Sanâ—te Spiritus The fist application to the most Blessed Sacrament I. THe Magdalen the Centurion and the Widdow of Naim gives as an ample subiect wherwith to interrayne our Saviour at the holy Communion with teares of repentance for our manifold offences with humble acknowledgment of our greate vnworthynes to be visited by such a guest and with ioy at the raysing of our soule from 〈◊〉 to life by the powerfull mercy of our Saviour taking â—ompassion of vs when we were caryed away by our disordered desires to our vtter ruine Prostrate thyself at thy Saviours feeâ—e with the one begging pardon and washing with reares the aspersions which thou hast cast vpon them by thy disorder Retire thyself with the other into the bosome of thy owne nothing by nature and worse then nothing by synne and be ashamed to approch yet not soe but that with the third thou mayest rayse thyself to confidence seeing he is pleased to meete thee and to stretch his loving hand towards thee to be received by thee II. But we must not rest in affections only we must bestow vpon him the oyntments which he desireth resolutions to imbrace the narrow way by him commended For not every one that sayth Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of his heavenly Father This resolution we must strengthen by often applying ourselves to this holy Banket and often receiving it For heis our strength and our refuge â—â—d in him is all our hope See how he gives sight to the blind hearing to the dease Speech to the dumbe life to the dead how he refuseth not the poorest snake that is but gives â—free accesse and comfort to every body that is willing to be holpen by him And be not scandalized in him thinking that he makes himself too cheape or that it is better to foxbeare for if he be willing to afford vs this comfort and this honour as certainly he is it were rather a discourresie to shrink back and as it were to forbid his coming to vs. For neither did the Centurion so but presenting himself vnto him expressed only his firme beleese that in absence also he could cure his servant III. When thou hast received take heed of instantly turning to other thoughts vnlesse some absolut necessarie busines come vpon thee but give him some time of loving intertaynement least he that is cast out watching his opportunitie finding the house trimmed but vacant and emptie of any good imployment or thought strive to come in againe and for our ingratitude we find lesse devotion if not some thing worse happen vnto vs. Imploy thyself in his prayses as he did in S. Jhons when his disciples were returned say vnto thyself what a Guest have I received into my house A Prophet an Angell No the inlightner of Propheâ—s and the Lord of Angels in whose prelence-they stand with reverent respect singing Holy Holy Holy the Lord of hosts full is heaven and earth of thy glorie aÌ„d Maiestie Thee The glorious quire of the Apostles The multitude of Prophets The glitering armiers of blessed Marryrs The whole Catholick Church spead through the world doe prayse and glorisie and consesse to be thier God thier redeemer thier glorifier The parable of the seed I. VVHen a grâ—â—te multitude assembled and hastened out of the citties to him be sayed by a similitude the sower went forth to sow his seed and in sowing some fell by the way side and was troden vpon and the fowles of the ayre did eate it Othersome fell vpon the rocke and being shot vp it withered because it had not meisture Othersome fell among thornes and the thornes growing vp with it choked it Othersome fell upon good groâ—â—d and being shot vp yealded fruit an hundred fold The sower is the most Blessed Trinitie the Father the Sonne and the holy Ghost the blessed Angels the holy Apostles and Prophets in thier doctriâ—e preached and written for vs. The seed is every good thought every good motion stirring vs to that which is our dutie towards God towards our neighbour and ourselves Every good thought that is given and every perfect gift is from heaven descending from the Father of lights It behooveth vs to think how we receive them not to be vngratefull to the gratious giver and prerudiciall to ourselves God is bountifull to all and vpon every mans haâ—â— he soweth his seed it belongs to man to prepare his souâ— by the selfsame graces and to render it â—upple and plyable by cooperating with them for we are not by 〈◊〉 tute rocks but by our owne willfull hardening our harts nor are we necessitated to lye by the high way side where every one is apt to tread vpon vs nor bred so among thoâ—nes that we cannot avoyde them II. In the explication of this similitude our Saviour tells vs that the birds of the ayre signifie the evill spirits who while we
I shal be greate and shal have a seate at the right hand of the heavenly father and reigne for ever However meanly borne heere I shal be the sonne of the highest O Grace inestimable Come holy Ghost and worke this greate wonder in thy servant The Incarnation of our Blessed Saviour III. PART I. HOw shall this be done because I know not man By this first it is evident that she had made a vow of perpetuall Virginitie to which her husband had consented otherwise her question had been sensles Secondly she did not doubt of the truth of what the Angel sayed or demur vpoÌ„ it vpon the ground which Zacharie had done whose question was Howe shal I knowe this for I am old But vpon a resolution not to accept of the greatest honour or dignitie that could be imagined with breach of her vow and offence to God Encourage thyself to the like resolution in thy good purposes II. The Angel answering sayed to her The holy Ghost shall come vpon thee and the power of the highest shall over shaddow thee that is Thou shalt not need to feare any breach betwixt God and thee for it shal be done by his only power and Omnipotency with out any blemish to thee Therfore also that which shal be borne of thee Holy shal be caled the sonne of God Bles the Holy of Holies who would vouchsase the Virgen and vs this benefit and beg of her that thou by the grace of the holy Ghost mayst be one of her spiritual Children and by holynes of life and conversation be reckoned among the Children of God III. And behold Elizabeth thy Cosen she also hath conceaved a sonne in her old age because ther shal not be impossible with God any word One miracle is confirmed by an other sayth S. Bernard that one ioy may be heaped vpon an other and that the Mother of God should not seeme to be made a stranger to the councels of God Noe word is impossible with God because it is as easye for God to doe as to speake O Virgen and lady speake that word which heaven and earth and those vnder earth doe exspect from thy mouth doth depend the comfort of those that are in miserie the redemption of those that are in captivitie Veni sancte spiritus c. Sine tuo numine nihil est in homine c. The Incarnation of our Blessed Saviour IV. PART I. BEhold the â—andmayde of our Lord. Behold humilitie in the highest degree She Stiles herself hand mayde who is chosen to be Mother nor is she puffed vp with the vnexpected promise Behold her devotion and respect to the will of God delivered by the Angel Be it done to me according to thy word Practiâ—e accordingly humilitie amidst the greatest honours and obedience wher it is due taking as from God the messages delivered II. Behold the infinite Meâ—cy the infinite humilitiâ— of the sonne of God coming at this consent to vnitâ— himself to humane nature in the wombe of the Virgen Adore him and think not much to stoope to whatsoever seemes low irkesome or sounding restraynt seeing he who was not as other infants voyde of reason and vnderstanding contayned himself so long in this inclosure III. Behold how the Blessed Virgen in her interiour did welcome this blessed infant conceaved of her substance with what admiration Devotion and reverence and how ever after she held herself so much the more bound to shew herself grateful for so greate a benefit and dignitie and would not for al the world displease in the least so greate a Gheste but doe â—ll things what ever with intent to please him and comply with his holy inspirations IV. Behold with what reverence the Angels of heaven did admire and adoâ—e this mysterie and invisibly ioyne themselves to the Archangel Gabriel as afterwards in the nativitie singing prayses to God the Father the Sonne and the holy Ghost reioycing in the Councel of God who had exalted an inferiour Creature aboue them and acknowledging with due obeysance their dutie to the Blessed Virgen Behold also the Archangel how he tooke leave other and returned with ioy to his place in heaven to assist with greater honour before the throne of God wher postrate I wil beseech him againe to assist me and bles God with him in this his first entrance into this world The visiting of S. Elizabeth I. PART I. OUr blessed Lady rising from her devotions and from receaving the greatest Gheste that could have come vnto her went with him not out of meere curesie much lesse for curiositie but obeying his inspirations vnto the mount anous countrey where Zachatie dwelt and entring the howse saluted her Cosen Elezabeth She that was superiour sayth S. Ambrose came to her inferiour to assist her she made hast to humble and charitable actions Rise o my soule shake of â—loth and delay thou haste a mountaine to climbe thou knowest not whatto morrow will breed Thinke of the superâ—al citty hasten thither by the help of the Uirgen and sweete Iesus Enter the howse of thy hart Visit and search into thy infirmities which are thy neerest kindred and stick fastest to thee Begassistance of the Virgen II. For when Elizabeth heard the salutation of Mariae the infant did leape in her wombe and Elizabeth was replenished with the holy Ghost and she cryed out with a lowd voyce Blessed art thou among woemen and blessed is the fruit of thy wombe Happy were that soule that could receave a visit aÌ„d salutation from the Blessed Uirgen salute her that thou maiest be saluted in her presence reioyce with the infant and hope to be sanctified rejoyce in Innocency and in silence and in being hidden from the world and in obscurity as the world tearmes it and think it the greatest happines if thou couldst be released out of the prison of this world to injoy her and her Sonne face to face with out this veyle of faith Gal vpon her with â— lowd voyce III. In the meane time imitate hers and S. Elizabeths fayth and expressions Whence is this to me that the mother of my Lord doth come to me and my Lord himself He that is nothingh cannot think whence but from God alone And yet God comes to this nothing Behold with what revereÌ„ce admiration fayth gratitude and with what profie he is to be receaved and intertayned Wher is the humilitie of the Virgen The integrity of the Mother The diligence of the handmayde The indeavour of Marie That those many thinges may be perâ—ited in thee which have been sayed unto thee by our lord Heare soule and consider and incline thy eare and forget all worldly busines at the time in wich thou art to intertayne such a Gheste doth not thy hart leape for joye at the newes of his coming What more welcome newes can be expected O most sweete ô most loving Iesus how much reverence and thanksgiving is due to thee with perpetuall praise for the
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
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
with as much love and confidence say vnto him Lord it is good for vs to be here and insteed of the tabernacles of Moyses and Elias make vse of the figures of the old testament which represented this blessed mysterie as the Sacrifices of Abel and Abraham here accomplished and the Manna outgone by many degrees and the Paschal lambe and the bread of proposition and the dayly Sacrifices and what ever elâ— is recorded in all the ceremonialls with all the prophecies and consider how much the person of our Saviour and the manner of his being present with vs and the inrent and effect of this my sterie doth exceed all that is gone before and taking vp thy rest in the tabernacle of thy hart with our Saviour say often to him how amiable are thy tabernacles o Lord of hosts My soule longeth and languisheth after the cours of my Lord my hart and my flesh have exvlted in my living God c. II. S. Paul had a desire to be dissolved that is even to dye that he might be with Christ esteeming better then life or any thig that that this life can affoard that was a desire of seeing him in an other world yet if we did conceive things in thier right value we should in reason with as much fervour lay aside all worldly busines to be with Christ in this blessed action at convenient times saying with the same Apostostle To me to live is Christ and to die is gayne that is Christ is my life and though I forsake all the world to be with him I shall be a gayner by iâ— Who therfore shall sever vs from the Charitie or love of Christ. Tribulation Or distresse or famine Or nakâ—dnes Or danger Or persecution Or the sword I am sure that neither death nor life nor Angels nor Principalities nor Powers neither things present nor things to come nor might nor heigth nor deapth nor other creature shall be able to separate c. I desire to be dissolved from this mortall body that I may see thee face but seeing it is thy pleasure that I only injoy thy in this covert manner I willingly forgo all worldly content all companie all pastime or intertaynment to be with thee for thou art my God and all things III. S. Andrew with another seeing our Saviour once passe alone by him and hearing S. Jhon Baptist whose disciple then he was say Behold the lambe of God accosted our Saviour and asked him Master where dwellest thou And he sayed come and see they came and saw where he abided and taried with him that day VVhat can be more beseeming thee in this blessed action then even out of compassion to aske our Saviour where he dwelleth here below seeing his glorious habitation is so adorable in heaven VVhat are our Churches be they never so sumptious And how many of them are more like stables then Churches And what is thy breast Come neere and home to thyself and see where and how thou intertaynest him and how long thou vsest to stay with him S. James and S. Ihon vpon occasion that the Samaritans once did with discurtesie refuse to give passage to our Saviour through thier citty would have commanded fire from heaven vpon them which zeale though our Saviour repâ—ehended as vnreasonable yet it behoveth vs to reflect how deepely we are apt to take an indignitie offered where ourselves are concerned and how slight oftimes we make of this so greate a curtesie of our Saviour though it wholy concerne vs and againe how that really that punishment was not exorbitant considering the person contumeliously rejected and yet how little oftimes we value him IV. Finally therfore joyne with S. Ihon who deserved the name of the beloved disciple and seeing our Saviour is pleased to remayne in thy breast as he gave vpon his a resting place to S. Ihon be not backward nor streight laced in point of love but as the favour is greater so to thy abilitie straine thyâ—elf to greater love give him his full rest in thy soule doe not disquiet him with vâ—â— quiet thoughts words or deeds Begge of him that he will stay with thee even beyond the time limited by the species say with the two disciples Mane nobiscum Domine quoniam advesperascit And with the devout Thomas a Kempis VVould to God that thou wouldest totally inflame me by thy presence stretch forth thy hand with S. Thomas and touch his sacred syde and hands and frete and kissing them say My Lord and my God Intertaynments of our Saviour with the Angels and Saints I. VVHile the Apostles at our Saviours Ascension were looking towards heaven after him two Angels appearing sayed what stand you looking into heavon This Iesus who is taken vp from you into heaven shall so come as you have seen him going into heaven And really if we should consider only the worth and dignitie of his person it were but fitting he should in all occasions appeare in so much and much greater glorie but stooping to our weaknes and to our commoditie behold how he cometh not clad with glorie but clouded vnder the shapes of bread and wine yet this is the same Iesus who then taken vp into heaven sitteth at the right hand of his heavenly Father in glorie Stand therfore and looke earnestly into this heavenly mysterie Admire and love his goodnes once he will come to judge but to doe mercy vpon vs to increase his graces to bestow himself in so frendly a manner he comes millions and milleons of times and will continue so till the end of the world This is Iesus this is my Saviour my Redeemer my all things O that I could say he shall never be taken from me Come sweet Jesus and come so that I may ever inioy thee Amen II. His taking vp into heaven betokeneth not any need that he had of assistance for he ascended of himself but the reception or intertaynment which the Angels and Saints gave him at his ascension all the nine quiers ranking themselves in order from the highest to the lowest heaven and taking him in the midst of them singing prayses of his divinity and humanitie and of the wonderous things which he had done and suffered for mankinde and rejoycing at his exaltation even above themselves the Cherubims not daring to stretch thier wings over his head as anciently over the Arke and the Seraphins hiding thier faces in reverence of the splendour of his glorious countenance the Thrones and Dominations and Principalities proftrating themselves vnto him as king of kings and Lord of Lords and the rest of the heavenly court doing homage every one in his degree VVhy stand we looking only vpon him And not industriating ourselves to doe him with the holy Angels all the honour and homage thar lyeth in our powre or perhaps doe not so much as looke after him but let our thoughts aÌ„d feete waÌ„der instantly after other
resemble the Angels here that they may inioy thier heavenly companie III. For from the dayes of Ihon the Baptist till now the kingdome of heaven suffereth violence and the violent beare it away That is you must not think that the kingdome of heaven is to be gotten by lazynes and remissenes it is a kingdome and it is the kingdome of heaven deserving farre more then any earthly kingdome And they are as violently opposed who fight for it as are any forraine armies assalting any Princes dominions It is a Kingdome and our Kingdome if we suffer ourselves to be thrust out of it we are eternally miserable vnlesse by force we regaine it It is greater paines to resiste our vices and passions then to sweate at any corporall labour The conversion of the Magdalen I. ONe of the Pharisees desired him to eate with him and behold a woman that was in the citty a synner as she knew that he was sit downe in the Pharisees house brought an alabaster box of oyniment and standing behind at his feete with teares she began to water his feete anâ— wiped theÌ„ with the hayres of her head and kissed his feete and anoynted theÌ„ with the oyniment She had entred deepely into consideration of what she had done and would put no stint to what she was to doe she was greately confounded wâ—thin herself therfore she did not valve the confusâ—oÌ„ which might come vpon her from abroad of the things which had been instrument of her delights she offered holocausts to God for remission of her synnes She kept behind our Saviour as not daring to appeare before that mirrour of perfection till she were cleansed she lay at his feete as more worthy to be troden vpon as dirt then regarded or looked after she bathed them with her teares that from thence they might receive vertue to cooperate to the washing away her synnes and cleare those eyes which had been so often soyled with obiects not befitting them she imployed the hayre of her head as a towell more to pur a new tincture vpon her hayre and to wash away the ordure it had contracted then that our Saviours feete needed it and sayed with in her hart ô Lord. my iniquities have been multiplyed above the number of the hayres of my head pardon my offences and receive this sacrifice of myself in an adoure of sweetnes but this sweetnes must come from thee for not all the oyntments the world can bestow aâ—e able to take away the stenche of one of my vggly syns O how loathsome are they to me but haue thou pitty vpon me Amen II. The Pharisee who had invited him seeing it sayed within himself This man if he were a Prophet would know who and what mâ—nner of woman she is who toucheth him that she is a synner Iesus sayed to him Simon I have somewhat to say to thee And he sayed Master say A certaine Creditour had two debters one did owe five hundred pence the other fiftie They not having wherwith to pay he forgave both VVhether of them doth love him more Simon sayed I suppose be whome he forgave more And be sayed to him thou hast iudged rightly From the rash iudgment of the man concerning himself and the woman our Saviour taking no notice outwardly of it gives him an instruction which concerns vs all That we are all debters to God and that it behoveth every one to looke into his accounts for to reckon vp others falts will avayle him no thing but bring him at last to confusion when his falte shall be represented vnto him in a different looking glasse then he hath framed to himself And be they little or be they greate we are not able to satisfie but must have recourse to the mercy of our Creditour to forgive vs now as to the question who loveth more S. Augustin answereth rightly O Pharisee therfore thou lovest little because thou thinkest that little is forgiven thee nor that it is little but thou doest think it little And thou who ever thou best who sayest thou hast not offended much tell me why And by whose helpe hath it happened III. And turning to the woman he sayed doest thou see this woman I entred thy house water to my feete thou didst not give me she with teares hath bathed my feete and with her hayre hath wiped them Kisse thou gavest me not she since I came in hath not ceased to kisse my feete with oyle thou didst not â—noynt my head she with oyntment hath annoynted my feete For the which I say vnto thee many syns are forgiven her because she hath loved much to whome lesse is forgiven he loveth lesse And he sayed vnto her thy syns are forgiven thee and againe thy faith bath the made sufe go in peace Follow the advise of our Saviour looke attentively vpon this woman see her diligence in applying herself vnto him for that which did most import her see her perseverance not ceasing to kisse his feete her noblenes in bestowing what was best vpon him The Pharâ—see did not annoint our Saviours head he did not beleeve he was God she even in the infirmitie of his humanitie beleeved it and therfore had recourse for forgivenes of her syns Before she knew they were forgiven she loved much how much afterward being loth to leave her hold even vpon the second saying of our Saviour Hold thyself by â—esus living and dying He casts out the dumbe divell and gives divers wholsome instructions I. HE was casting out a divell and it was dumbe and when he had cast out the divell the dumbe spake and the multitude marveled and sayed is not this the Soâ—ne of Davidâ— How many wayes are we dumbe to our prejudice We conceale our falts when according to the eouncell of the holy Ghost we should be the first to revcale them that we might be justified in the sight of God by humble confession we are forward to speake of other folkes falts and silent in occasions of thieâ— commendation forward to hold impertinent discourses flow in speaking of things profitable to ourselves and others Such were the Phaâ—isees and thier associates who seeing this miracle sayed In Beelzebub the Prince of the divells he casteth out divells and others tempting him asked of him a signe from heaven As if they might not have found matter of prayse and commendation as well as the multitude but thier â—ares were 〈◊〉 and thier tongues tied from that which was behooufull and open to all kind of wicked suggestions Begge our Saviours assistance against these pestiferous diseases II. He seeing thier thoughts sayed vnto them Evâ—ry kingdome devided against it self will be brought to desolation and house vpon house will fall If satan be devided against himself how shall his kingdome stand And if I in Beelzâ—bub cast out divels your children in whome doe thy cast them out therfore they shall be your iudges But if I in the finger of God doe
consider vvho gave him that plentie and that it comes more by Gods blessing then by humane industrie and labour Secondly he did not reflect vpon the end wherfore God doth bestow plenty vpon others to wit to relieve the needy and to doe works with it which may turne to Gods glorie and not only to rest and eaâ—e and drinke and make good cheare or the like meerely temporall ends O foliâ—h words sayth S. Basill for if thou hadst the soule of a hog what couldst thou have sayed more like a hog Thou mights have answered with farre more ease I will feed the hungrie I will imitate Ioseph and relieve a whole countrie He should have takeÌ„ into consideration the casualities of the world and the vncertaintie of his ovvne life vvherby he might have moderated his intemperate affection to his vvealth and provided better for an other vvorld as vvell as for this we have not one night certaine of either life or goods Thou foole this night vvhen thou doest little think they vvho have povver of life and death shall require at thy hands as a thing depositated for a time thy soule vvhich imports thee more then all thy goods vvhich thou knowest not whose they shall be and vvhen thou art gone neither thou vvilt care vvhose they are nor they vvho have them care for thee III. So is he who layeth vp treasure to himself and is not rich to Godward A generall saying of vvhich every body shoâ—ld take notice least vvhile he seemes vvise to himself God call him foole and prove him so All our thoughts all our actions all our endeavours in what kind soe ever must have a tincture of Gods service and be done in some measure for him or els vvhile vve think ourselves rich we shall prove poore as he in the Apocalips vve are not forbiden to lay vp treasure but vve must looke â—o vvhat purpose vve lay it vp least insteed of advantaging vs it prove our ruine as it doth to most men who have no other end but themselves The tenth Application to the most Blessed Sacrament I. IN the most blessed Sacrament we have indeed plenty of fruite not produced by our owne industrie but sent vs from above as the celestiall Manna nor of one yeares growth but dayly growing from the fountaine itself our Blessed Saviour The barnes are our hart which though we have cause to inlarge with love yet vve shall not need to destroy any thing but vvhat is of itself ruinous and by the very ruine wherof we buyld Here we may freely and with out danger say to our soule soule thou hast many goods layed vp in this small roome for many yeares and for thy vvhole life time and after this life for all Eternitie take vp thy rest eate drink and make good cheare for this is the lambe slayne for vs from the beginning of the world This is the fat calfe with which the father of the prodigall child feasted him at his repentant returne This is the hidden Manna promised in the Apocalips to him that overcometh his greedines of worldly commodities and feedeth himself with this This is the food of Angels prepared for vs from heaven without any labour of ours having in it all delight and the savour of all kind of sweetenes O foolish people who either for worldly cares care not for thâ—s treasure or for waÌ„t of due consideration of the benefit of it or of the goodnes of the benefactour doe neglect it wheras after due receiving though that night vnexpectedly they should require our soule we should not need to feare but that we should be eternally his then which happenes what can we desire more II. Give vs this day our dayly bread In the primitive Church when the number of Christians were few but fervent they received dayly S. Hierome sayth of his time I know that in Rome the customâ— is that the faithfull doâ— allwayes receive the body of our Saviour And S. Ambrose argueth If it be our dayly bread why doest thou stay a yeare before thou receivest it as the Graecians in the East are wont Receive that every day which may dayly benefit thee live so as thou mayest deserve to receive dayly Christians being multiplyed and among many many not being so well disposed or so fervent the councell of S. Ignace the Martyr is to be imbraced Endeavour often to meete and Communion for when you meete often the power of Satan is weakened and his firy darts inciting vs to synne fly back vpon him with out indamaging vs. He that eaâ—eth of this bread hungers no more because the grace of this Sacrament is so full and the vnderstanding of it is so satisfactorie that whoever comes to the notice of this abundance having found out the vtmost of all perfection carying Christ about him in his breast and bearing him in his mind sounds forth by word and deed his prayses with greate ioy and is continually singing songs of thanksgiving III. No man can think but that S. Martha and her sister Marie and Lazarus did take exceeding content so oft as our Saviour came to their house and never thought he came too oft but indeavoured ever to be ready to receive him and to be diligent and respectfull at his receiving Martha did not think she did too much when she desired her sister should help her but she thought that both of them could not doc enough she complayned that she was left alone to wayte vpon him let vs looke that our Saviour have not reason to complayne of vs that we doe leave him alone he ministring to vs and we either doo not come to him or whe we have received him doe not attend him Here he presents vs not with a part but with his whole self VVho is there among the faithfull that can make any doubt but that at the instant of the consecration the heavens are opened at the Priests voyce That at that SacrameÌ„t of our Saviour Iesus Christ quires of Angels are present The high and the low are coupled togeather earth and heaven are ioyned visible and invisible are made one thing VVho therfore that is right in his senses will despise or neglect this reverend and dreadfull mysterie The watchfull and diligent servant commended I. LEt your loynes be girded and candles burning in your hands and you like men expecting their Lord when he shall returne from the mariage that when he doth coâ—and knock forthwith they may open vnto him It 〈◊〉 the custome of the Eastren people to go in long garmeÌ„tâ— therfore he bids vs have our loynes girt That we maâ— be free sayth Tertullian from the impediments of a loose life intangling our feete so that we cannot be quick in walking but ready at every step to stumble and burning lights in our hands that is our mind burning with a lively faith and shining with the light of good workes Thus we must expect our
iniquitie which is the only cause of all this disorder If people did live well and orderly they would be the neerer their eternall crownes but living loosely aâ—d not following the precepts of good life which they know they wax colder and colder in Gods service and so by peeces doe fall away from him How can this life be loved having so many bitternesses and being subiect to so many calamities and miseries Yet the reward of patient perseverance is so greate that it sweetens all these miseries and breeds comfort in the most discomfortable accidents Signes of the coming of our Saviour II. PART I. WHen you shall see the abomination of desolation which was spoken of by Daniel the Prophet standing in the holy place he that readeth let him vnderstand then they that are in Iewrie let them fly to the mountaines and he that is on the house top let him not come downe to take any thing out of his house and he that is in the field let him not go back to take his coate and woe to them that are with child and give suck in those dayes This was literally spoken of the Jewes and as a signe of the destruction of Hierusalem when for punishment of their not receiving the holy of holyes to wit our Saviour the holy places of the temple where polluted with things which they did abominate and were signes foretold them by Daniel the Prophet of further desolation from which our Saviour advised them to make hast to fly for so they would escape much miserie which those who remained in Hierusalem would be put vnto Mystically Abomination of desolation signifies all kind of wickednes which when we behold practised in the world without respect to holynes either of place or person it is high time for them who are the true servants of God to fly to those mountaines of which the Psalmist speakes I have lifted vp my eyes to the mountaines from whence help will come vnto me my help is from God who made heaven and earth To those eternall mountaines from which God doth wonderfully inlighten our harts and not stoop downe to worldly comforts which will deceive vs. In which times of wickednes and temptation it is dangerous to be with child that is still to be purposing and not to bring forth our purposes to effect to be fearefull to professe that openly which we firmely beleeve to be allwayes giving suck and not feeding out soules with solide vertues II. Pray that your flight be not in winter or on the sabboth for there shall be then greate tribulation such as hath not beeÌ„ from the beginning of the world till now neither shall be and vnlesse those dayes had been shortned no flesh should be saved but for the elest the dayes shall be shortened In winter it is hard to travell vpon the Saboth the Jewes were forbid to travell By these similitudes he adviseth vs to pray that strong temptation doe not then come vpon vs when we are cold in devotion or remisse in our conversation aÌ„d that death doe not rush in vpon vs when not being prepared for it we would fayne fly when we can hardly walke VVherfore wilt thou put of thy purpose till to morrow Rise and instantly begin The tribulation of that day will be most grievous when we shall have before vs another life behind vs our wicked or â—epide conversation within vs pangs of death without vs a world too much beloved to leave willingly Blessed is he that hath the houre of his death allwayes before his eyes and doth dayly dispose himself to dye Other tribulations also and vexations in the world are many and grievous and would be more intollerable were it not that God hath care of his elect aÌ„d doth also heare their prayers towards the mitigatioÌ„ of theÌ„ III. For towards our comfort in the most violent persecutions even of Antichrist himself of whome much of this is to be vnderstood and in what ever afflictions he tells vs that a hayre of our head shall not perish And doubtlesse as to those who are convented before the Magistrates he promiseth to give mouth and wisdome which all their adversaries shall not be able to resist and gayne-say so to every body he will give proportionable graces and not suffer vs to be tempted above that which we are able Specially if we have recourse to him by humble prayer and reâ—ignation to his blessed will When a man of good will is afflicted then he vnderstands that God is more necessarie for him without whome he perceives he can doe no good Signes of our Saviours coming III. PART I. IMmediately after the triâ—ulation of those dayes the sunne shall be darkened and the moone shall not give her light and the starres shall fall from heaven and the powers of heaven shall be moved and vpon earth distresse of nations for the confusion of the sound of sea and waves men withering for feare and expectation of what shall come vpon the world Our Saviour desirous to find vs prepared for his coming foretells vs what will become of the world that he may restraine vs from loving it The sunne will be darkened c. For the day of judgement being at hand and men to appeare in another world the whole fabrick of this world will be dissolved by peeces the light of the sunne and moone being no more needfull after the end of all flesh on earth nor the influences of the starres the bounds of the sea will also be broken vp and it will come roaring over the land as its proper place in which occasion people living at that time will be in huge distresse not knowing whether to runne to save themselves and the more because it will come sudainly vpon them as a theese in the night for when they shall say peace and securitie then shall sudain destruction come vpon them as vpon the incredulous in the dayes of Noe in the generall deluge all which may be applyed to the last day of every particular man for that vpon the carelesse comes also very sudain and very terrible when neither sunne nor moone nor starre nor any worldly thing will be any comfort to them but rather a discomfort to think how they vsed the benefit of them and a whole sea of anguish will overwhelme them and thought after thought as wave after wave oppresse them Watch therfore because you know not what houre the Lord will come II. Then shall appeare the signe of the sonne of man in heaven and then shall all tribes of the earth bewayle and they shall see the sonne of man coming in the cloudes of heaven with much power and maiestie And he shall send his angels with a trumpet and a greate voyce and they shall gather together his elect from the foure winds from the furthest part of heaven to the ende therof The signe of the sonne of man is the Crosse which then
defects and perceiving from a farre of the stone to be removed we may easily imagin hovv they mended thier pace and not easy to say whether the peniteÌ„t or the attender to mortification or the contemplative ranne fastest In fine every one is to runne so as he may comprehend as the Apostle tells vs but hovv soone or in what measure we shall comprehend that is to be left to our Saviour and as these holy women the neerer they came and the more hope they had by the removing of the stone the more they were inflamed in thier desire and indeavour to wayte vpon him and to serve him so must we dayly increase till we come to the perfection which he hath designed Amen The Resurrection of our Saviour III. PART I. ANd looking they saw the stone rolled back and it was a very greate one for there had been a greate earthquake because the Angel of our Lord descended from heaven and coming rolled back the stone and sat vpon it By perseverance we deserve increase of the grace of God by which difficulties othervvise seeming vnsuperable are not only easily overcome but turne to our greater comfort and case and satisfaction The earth quake was also greate yet the holy women did not perceive it nor were terrified for it is no wonder to pious soules if sence be troubled at that which reason and God doth suggest and they passe on thier way nothvvithstanding would to God sayth S. Peter Chrysologus the Angel of God would even novv descend and plough vp the whole hardnes of my hart break open the seales which sense hath put vpon my eyes and eares and testifie by it that Christ hath risen in the midst of vs. II. His countenance was like lightening and hiâ— garment as snowe and for feare of him the watchmen were frighted and became as dead He in whom Christ hath risen is in his countenance more cheerfull in his aspect more gracefull in his speech and words more innocent in his gate more composed more prompte and lively in all spirituall duties Endeavour to be thus qualified by the merits and example of the resurrection and intercession of thy good Angel reverence him both glorious in heaven and carefull in assisting thee and neglect not his holy admonitions His presence is dreadfull to our invisible enimies comfortable to vs Bevvare of wayting vpon our Saviours holy body in the blessed Sacrament or othervvise attending vpon him for other respects then for his love and service all such actions are as if they were dead and may iustly feare the Angel of god and the substraction of his graces III. In the generall day of Judgement the like will happen for by our Saviours glorious presence the just will be exceedingly joyed and the wicked will be extreamly terrified and wish they were dead body and soule and be notvvithstanding a greate testimonie both of his mercyes and of his Justice but his very mercyes will then be a terrour and a corrasive to them because neglected when time was to make vse of them Let therfore nothing hire thereto doe evill no pleasure no profit no feare let thy countenance be free from dissembling for all will be there discovered thy actions pure thy conversation as from heaven so shalt thou enjoy the blessed companie of the Angles and of thy beloved Redeemer Amen The Angel declares to the women that our Saviour is risen I. THe Angel sayed to the women feare not you for I know that you seeke Iesus of Nazareth crucified he is not here for he is risen as he sayed come and see the place where our Lord was layed A comfortable salutation to them that truly-seeke Jesus and him crucified All desire to rejoyce with him fevv will suffer any thing for him frame thy affections so that God and his Angels may say I know that you seeke Iesus See that thy conscience be not able to contradict thy outward comportment and tell thee he is not here He is wherever he pleaseth and wherever thou art that seekest him thou art in him whom thou seekest II. Come and see the place where our Lord was Layed If with this we transferre our eyes to behold the soules which by synfull thought or action have lost the grace which once they had received what a lamentable spectacle is it If to a soule which hath worthily received our blessed Saviour in the Sacrament hovv comfortable a sight Joy in rhis behalfe with the blessed Virgin and say with holy Church Beata Viscera Mariae Virginis quâ— portaverunt aeterni Patris Filium Reverence the very Sepulchre and the resemblance of it the holy Altar and all that belongs to the Altar See with what reverence the Angel pronounceth our Lord esteeme one receiving of him aboue all creatures imaginable looke often into the place into which he is to be received that nothing be out of order in it I am a lover of puritie c. III. And going quickly tell the disciples and Peeter that he is risen and they went forth quickly out of the monument with feare and greate joy running to tell the disciples Observe with hovv many severall affections they entred and visited the monument Hovv loth they were to go avvay quickly and yet hovv fearefull to stay hovv willing to impart the good nevves to others hovv vnwilling to be mistaken love made them greatly to rejoyce feare cooled thier joy the Angel pressing them to be gone They runne to tell the disciples more joyfull that they did not find him then if they had found and inbalmed his body only that would have continued their griefe this did wipe away all that which was past leaving only a desire novv to see him glorions whom they lately savv in torment and hoping our Saviour might have prevented them and â—â—evved himself to his disciples first that with them they might be happy in the sight of him They runne not to fayle of meeting him Happy desires which will not fayle to be fullfilled Amen Peter and Ihon runne to the Sepulchre I. MArie Magdalen ranne and came to Simon Peeter and to the other disciple whom Iesus loved and sayed to them they have taken our Loed out of the monument and we know not where thy have put him She ranne before the rest who loved more then the rest and she came to those tovvards whom her Lord had ever shevved particular respect neither did she decline him that had thrice denyed she knevv he was penitent and the Angel had avovved so much see with hovv greate reason the penitent synner and the persevering just man are coupled togeather But hovv stands so much incredulitie and so much love togeather She hath not given credit even to the Angel that he was risen They have taken away our Lord who The Angels And we know not where they have layed him Looke into thy hatt where doth he venture to lay himself It was the greatnes of her love which
an end not because they are weary of troble with themselves or others but because love is increased and established by the presence of the parties who doe love and especially by such an all seeing and all inioying presence by which we discover infinitely more the infinite perfections of God with out the least alay of imperfection infinitely more then we can possibly arrive to vnderstand in this life by all the naturall and supernaturall knovvledge which we have and by this blessed preseÌ„ce we are ourselves perpetually coÌ„firmed in love without any danger of fayling in the least duty of correspondence and finally we are made more capable and never weary of loving him because we still discover more and more that he infinitely and incomprehensibly deserveth the eternall continuance and perseverance of our love towards him Say therfore with the Apostle I desire to be dissolved from these mortall bonds which aggravate and depresse my soule from that perfection of love which a sincere hart desireth and thou my God deservest I defire to be dissolved if not out of perfect love which excludeth feare yet out of such love as breadeth a filiall feare of offending and lothnes to continue in the least danger of leesing or lessening thy love II. O dreadfull danger a danger worse then death itself With what exquisite manner of all corporall death would I not willingly redeeme this hazard What hazard would I not most joyfully runn to purchase an eternitie of never offending my God O pretious Eternitie One thing I have asked of my lord God this I will againe and againe require that the very houre and moment that he seeth me inclining to offend he will rather call me out of this life then permit me to fayle in his love Happy man If I be thus prevented who will give me wings as of a dove and I will fly from this death of synne which doth hang over my head ô love of my deare God! How long shall I abide this hazard of leesing thee who art my only true life III. I doe not envy any thing more in the blessed sainâ—ts and Angels of heaven then that thier love to God is continuall with out intermission constant without waâ—ering certayne without feare of leesing it or of relenting Eternall with out end of loving neither can death be truly welcome for any other end more then that it may be a beginning of this loving Eternitie O Eternitie of love what time can be sufficiâ—â—t to dwell vpon so loving a consideration What houre or minute of my life should passe in which I should not be found still loving thee my God and still exercising acts of thy love in haâ—â— and deed Print this thy love sweet Jesus in my hart by thy bitter Passion and by â—hy sacred wounds what better seale then thy loving self VVhat stronger wax then thy sacred blood What highter â—ire then thy eternall love O that my soule were â—he whitest parchment worthy to receive such a noble impression which being presented and vnfolded in thy eternall Consistorie nothing might appeare written in it from the beginning of my life to the end therof but Jesus my love my love sweete Jesus Amen How we ought to imitate the Eternitie of the love of God in the love of our Neighbour I. THe â—ternitie of love which we indeavour after our meane kind of measure to expresse in ourselves towards God in answer to his eternall love towards vs the same it is fit we should practise towards others in imitation of this first excellencie of his infinite love both to fâ—ee ourselves from that inference which S. Jhon makes that if any say I love God and hatâ—â—h his brother be is a lyer and from that imperfection to fullâ—ll the commandment which we have of it for so the same beloved disciple assureth vs This commandmâ—◠〈◊〉 have from â—â—d thaâ— who loveth God loveth also his â—rother and againe he that hath my commandments and keepeth them he it is that loveth me II. VVe must therfore love our neighbour even before he loves vs and when he gives vs no occasion to love him but rather occasion of hatred by his â—hvvart demeanour tovvards vs or ill cariage tovvards God Againe we must never be weary of loving him or of doing good vnto him or for him we must with greate patience and longanimitie beare his dayly and continuall imperfections and offenses neither wondering nor impatiently grudging at his often falling or hard measureâ— nor pusillanimously sitting dovvne thinking hovv to fly and retire from such companie to others with whom we imagin we shall have no such troble but imitating the charitie of God and patience of Christ and saying with S. Augustine if the vessels of flesh be narrovv let the bounds of charitie be enlarged that is let men be infirme and troblesome and synfull hard to be ruled harder to accommodate themselves to my disposition or conceiâ—e it is the nature of flesh and blood to be so my charitâ—â— shall not be so scant as not to out-reach all this and persever to the end in bearing that so I may fullfill the lavv of Christ and imitate his love III. O love of my God more strong then death for death could never have overtaken my God vnlesse love had yealded him into his hands This brought my deere Saviour to the death-bed of the crosse and did not suffer him to come dovvne from it for any of the vpbrayding-scoffs with which the Ievves did taunt him nor for any weaker motive which humane frayletie might have suggested nor for any fayre seeming reason which worldly wisdome might have invented but being stretched vpon it to the vtmost as he had began to love vs from the beginning of his not only mortall but immortall life so hâ— resolved to yeald vp his last breath and blessed Ghost for vs that this his â—ying for our sake might be a most evident testimonie of his never dying love seeing he choose rather to leave this life then to forgo our love O that my hart and soule were wâ—oly absorpt in this thy eternall love that I might dye by thy love who didst die for the love of me and die rather then relent in the least point of love tovvards thee or tovvards my neighbour for thee Amen The latitude or Vniversalitie of the love of God I. THe latitude of the charitie of God is the Vniversalitie of his love extending itself to all in generall and to every one in particular He will have all men to be saved sayth the Apostle and to come to the knowledge of the truth and the beloved disciple he inlighteneth every man that cometh into this world Therfore when he had created man he added his commandments and precepâ—s that if he would keepe his commandments they should keepe him Therfore he punisheth synners in this life by peeces puting them in mind of that in which they have offended that
should depend vpon our correspondence with his graces and consequently that his infinite merit should be in a manner in greate part lost by our vntovvardnes or at least hazarded which as on the one side to those who indeavour to make vse of his love it is a greate incitement to love him the more who for the fruite in a fevv would suffer and taketh from all men all occasion of despayre so on the other side by reason of our weakenes it doth necessitate vs not to presume but to live in feare for the time of our seiourne and to labour by good works to make sure our vocation and Election VVhich designe of his we must everence and lovingly submiting to his divine ordination industriate ourselves to concurr the more diligently with it and with his love tovvards vs in it III. The depth of his love appeareth in the extraordinarie vocations of some and graces extraordinarie bestovved vpon persons oftimes in which we cannot only not discover any merit but rather much demerit and desert of the contrarie of whom that saying of God and of the Apostle comes to be verifyed I will have mercy on whom I have mercy and I will shew mercy to whom I will shew it And with good reason for he is Lord of his gifts and free to give of them more or lesse to whom and when he will So that as we may admire and must reioyce and not envy when he doth bestovv them so we must not grudge when and where he doth not bestow them but attend that our eye become not naught because he is good as our Saviour himself once answered IV. O my God! give me grace so to consider this thy love that I may increase in love tovvards thee give me grace that by measuring this thy greatenes I may grovv greater in thy favour and by reaching to thy height wax higher in thy sight and by diving into the bottomles depth of thy infinite charitie sink deeper into thy love that being wholy absorpt in it I may ever find myself wholy drovvned in thee my God my love Amen The depth of the love of God II. PART I. FInally in this matter of the love of God it will be profitable to reflect with a devout personage of this age I. First that it was not possible for God to create man after a heigher modell then according to the image and similitude of God 2. It was not possible to create him for a heigher end then the cleere vision and fruition of God 3. It was not possible to give him a greater Gift then God himself and all creatures 4. It was not possible to give him a heigher or more noble imployment then to serve God and in some sort to serve himself of God to deâ—â—â—e in a manner himself and others 5. It was not possile to give him a more perfect Guide in his pilgrimage then our Saviour and the holy Ghost 6. It was not possible to feed him with more choyce sustenance then the body and blood and divinitie of our blessed Saviour 7. It was not possible to expresse a greater esteeme of man then by shedding his blood for him 8. It was not possible to give him a greater motive to abhorre synne then that God dyed to abolish it 9. It was not possible to give a greater ground never to despayre then by constituting himself his Advocate 10. It was not possibble to inable synfull man to coâ—rrespond to these and other his benefits but by giving him the merits of Christ dignified infinitely in his divine person by which we satisfie to the full for our offenses and gayne a proportion in our good works to the rewards promised II. O infinite goodnes O immense charitie O love imcomparable Where shall I find either conceptions or words or strength to expresse the least part of my greate obligation to thy love â—hat hart can love thee enough 〈◊〉 tongue prayse thee VVhat forces serve thee as thou deservest Help me yee blessed Angels and saints of heaven Assiste me all yee oreaâ—utes of my loving God O that I had so many tongues to prayse him so many harts to love him I knovv not what to say but with hart confounded and blushing countenance to offer my love and service such as it is conioyned with his because he is so pleased and begge of him that he will please himself with it and with his ovvne merits for otherwise whatever I can offer is nothing and that all creatures in whom he is most pleased will incessantly praysâ— him and glorifie him Amen The coming of the holy Ghost vpon the Apostles in firie tongues I. PART I. OVr Saviour vpon his Ascension had willed the Apostles to remayne in Hierusalem till they should be induâ—d with power from above which they observed carefully persevering together in prayer with our blessed Lady and others when behold the tenth day â—arely in the morning there was suddenly heard a sound from heaven as of a mightie wind and it filled the whole house where they were sitting and there appeâ—â—ed to them parted tongues as it were of â—ire and it sat vpon every one of them and they were all filled with the holy Ghost and began to speake with divers tongues as the holy Ghost gave them to speake Prayer and obedience and agreement together were dispositions novv as well as afterwards effects of the holy Ghost He came suddenly vpon them to teach vs perseverance in our devout imployments for we know not at what houre our Lord will come in prayer or reading or charitable action the wind was a token of dispersing the Cloudes of ignorance and deceite to which we are subiect with out the assistance of the holy Ghost and no wonder that is was a strong wind considering hovv closse the fallaciâ—s of the world doe stick vnto vs and hovv they are apt to possesse themselves of every corner of our house that is of soule and body The parted tongues as of fire signified the spirituall flame and fervour infused into thier harts and was then to manifest itself by thier tongues publikly and privately to be imployed in the prayses of our Saviour and of his law according as the holy Ghost gave to every one Begge of him every one of these his gifts and dispose thyself to receive them II. Consider that though the wind and firy tongues were figures of the inward operation yet the gift this day communicated was not only the proportionable effects wrought by the holy Ghost but the very person of the holy Ghost communicated vnto them and vs working these effects And as in the Incarnation of our Saviour the holy Ghost in person overshaddowed our blessed Lady so here he descended vpon the Apostles and the rest there gathered together though in such different measure as he thought good to communicate himself where we have cause to admire and adore the goodnes of God who would imploy his owne person in our
6. Intertaynment of our Saviour as he is a spirituall banket I. MEate and drink is for necessarie sustenance a banket is moreover for pleasure and contentment not only of the taste but generally all other delights concurre in it Now if the wiseman â—ould say of the Manna in the old law that it had in it all delight and the siveetnes of every thing that we taste doubtlesse if we apply ourselves vnto it we shall find also in this heavenly Sacrament where of that was a figure all sort of spirituall delights And first occurs the exquisitenes of the food it being the bread of Angels and senâ— vs downe as farre as from heaven prepared to our hand without other labour on our part then as in all bankers to dresse ourselves handsomly that we be not found to appeare at so greate a table and in such companie without our nupâ—iall or wedding gaâ—â—ent that is without Charitie the love of God and our neighbour or puritie of hart from mortall breach of his commandments though we be otherwise poore and lame and weake he doth not disdayne our companie but gives vs a most harty welcome Come vnto me all yee that labour and to whom it is paynefull to serve me and are burdened with evill customes and passions and I will refresh you O sweete and frendly word in the eare of a syâ—â—er that thou my Lord God doest invite this poore and needy Creature to the feeding vpon thy sacred body The heavens are not pure enough and thou sayest come vnto me all II. Besides this exquisitenes of the food and companie and harty welcome if we attend we may find that which will please the eye of our soule very much to wit the death and passion of our blessed Saviour to put vs in mind VVherof this holy Sacrament and sacrifice is instituted and as it were to Act it before vs. And what can be more comfortable to a synner then to see before his eyes the price of his redemption layed downe to receive into his breast the forgiver of his synnes the sacred body and blood by which they are more and more dayly washed away If we doe vnderstand what synne is and how much it doth import vs to be cleare of it we cannot but take greate contentment thus to receive our Saviour the lamb of God who taketh away the synns of the world Reioyce ô my soule and give thanks to God for so noble a gift and such singular comfort left thee in this vale of teares for as often as thou recordest this mysteric and receivest the body of Christ so oft doest thou work the work of thy redemption and art made partaker of all the merits of Christ. Thom. à Kemp. l. 4. c. 2. n. 6. III. As to our tast and other senses if we consider the refreshment which we receive by this holy Sacrament we shall find that the effect of it is to cure the palaâ—e of our soule to take away our false appetites which egge vs to feed vpon things that are hurtefull and poysonsome to breed satisfaction and contentment in our devotions and spirituall exercises and a right temper of body and â—oule in which our health doth consiste By often receiving devoutly we shall come not to thirst so much after vanities nor to be altered vpon every suggesâ—ion or temptation as being strengthened with this fruite of the Tree of life And as by the practise of vertue we shall find the sweetnes of it so the same sweetnes will diffuse itself to others by good example and the house will befilled with the odour of the oyntment that is we ourselves and others will be pleased with it O admirable aÌ„d hidden grace of the Sacrament which is knowne only to Christs faythfull people In this Sacrament spirituall grace is given the strength of our soule is repayred the beauty therof lost by synne is restored The grace is sometimes so greate that from the fullnes of devotion â—ot the mind only but our weake body also doth feelâ— more strength bestowed vpon it Thomas à Kempis lib. 4. cap. 1. num 11. IV. VVho could by contemplation rayse vp his soule so high would not fayle to heare the musick also of the Angels singing glorie to God in this blessed mysterie for that the Angels doe assist in multitudes both at the consecration and receiving there is no doubt Holy Fathers confessing it and many visions confirming it and seeing in his life time in the desert after his tempâ—ation they came and ministred to him now in glorie they certaynly never leave him and attending him they cease not to sing his prayses and also thy happines who hast the favour to intertayne so greate a Lord to lodge so greate a Guest to have so pleasant a companion so faythfull a frend so noble and so beautifull a spouse ô happy soule which hast been made worthy devoutly to receive him and receiving to be replenished with spirituall ioy Thom à Kemp. l. 4. c. 3. n. 4. Intertaynment of our Saviour with the blessed Virgen and S. Ioseph I. THe time which our Saviour lived with our blessed Lady and S. Ioseph may be distinguished into three parts the time of his Childhood the time of his youth till mans estate and the time after of his preaching In the time of his infancie and Childhood though he were in most things like other children yet some rayes of his divinitie at times appearing did not fayle to put them in mind that he was more then a Child he carying himself with more discretion and more pliablenes then vsually infants and Children doe never froward never vntoward modest in his sports moderate in his desires so that besides the naturall love which parents have to thier little babes they had a particular sweetnes and contentment in that he was such a babe so qualifyed above all others and accordingly when they beheld him or tooke him into thier armes or provided necessaries for him they did it not only with extraordinarie love but with loving reverence and respect thier minds being elevated to a higher pitch by the continuance of his divine comportment and never having any the least cause of distaste by him This is he whom we receive into our breasts and as so qualified he doth commend himself vnto vs he having as it were lessened himself into this forme to the end we should take him between our aâ—mes and imbrace him and reverently kisse his feeâ—e and hands assuming the affections of father and mother so farre as to expâ—â—sse the â—tmost of our tender love towards him in regard that for vs he would become an infant first and then in this blessed Sacrament be as tractable to vs as a little infant in whom is all that a fatherly or motherly hart can desiâ—e II. VVhen his Child-hood was past we cannot but think they tooke so much the more soqâ—d comfort in him by how much they observed in all his
And when the Sunne was downe all that had diseased of sundry maladies brought them to him and he laying his hands vpon every one cured them And divels went out of many crying thou art the Sonne of God and be rebuking them suffered them not to speake that they knew he was Christ. The fever of which we lye sick is our Avarice our ambition our wrath and anger c. a fever inflames the body these disteper the mind We must have recourse to our Saviour and beseech him to help vs those fevers neglected grow greater and greater and bring vnlucky deaths if we be freed from the violence of these passions we must not be idle but diligent in the service of our Saviour See how worldly busines doth delay our spirituall cure people flocked not till sunne set How many differ repentance to the last God is mercyfull and oft wayteth our leasure but not allwayes III. And rising very early be went into the desert and prayed and Simon sought after him and they who had been with him and when they found him they sayed all seeke thee but he answered I must preach to other citties also the kingdome of heaven for therfore am I sent He went into the desert to teach vs that if we chance to doe any thing extraordinarie we must fly the prayse of men and give God thanks in private for the benefit received He went away sudainly and without the knowledge even of his owne disciples to teach vs to take time while time is and not to delay but dread the judgments of God who oft withdraweth himself even from those who at times desire his presence because at other times they neglect him And he rounded all Galilee preaching and healing all diseases and his fame did spread itself through all Syria and multitudes did follow him from Galilee and Hierusalem and Iewrie and from beyond the river Iordan Thou mayest soone drive away Iesus and leese his savour if thou turne thyself to externall things c. Three pretending to follow our Saviour I. AS they were walking in the way one of the Scribes sayed vnto him Master I will follow thee whersoever thou goest Iesus sayed to him the foxes have holes and the birds of the ayre neasts but the Sonne of man hath not where to lay downe his head VVe may well conceive sayth S. Augustin that this man if he had followed Christ would have sought himself and not Christ therfore he was answered that the sonne of man hath not where to rest his head But where hath he not He hath not in thy faith foxes have taken vp thy hart because thou hast a doble hart the birds of the ayre have neasten in thy hart because thou art proude the deceitfull and the proude doe not follow me How can craft and deceite follow simplicitie or pride humilitie And withall admire the poverty of our Saviour in which he lived and how he was often put to exigents for want of shelter and retired himself into the desert to pray The Sonne of man hath not where to rest his head and is it for me so easyly to give way to lazines or to seeke my ease II. To another he sayed follow me and he answered Lord let me go first and bury my father and Iesus sayed to him let the dead bury the dead but go thou and preach the kingdome of God That which this man desired to doe was an act vvas an act of pietie but the heavenly Master taught him what he ought to have preferred VVhen the misbeleeving bury a corps the dead bury the dead the mans body lost the soule but thier soules had lost God Ponder the difference betweene these two deaths and these two burialls and againe reflect what hast thou to doe with secular busines when it is time of prayer and such spirituall imployments Let the dead bury thier dead III. Another sayed I will follow thee Lord but let me first take leave of them that are at home And Iesus sayed to him no man putting his hand to the plough and looking back is apt for the kingdome of heaven He would not suffer that those whome he brought vp for the kingdome of heaven should be one moment diverted from it but that having given themselves to God they should make no account of earthly things at all nor have any thought of them And if no man looking back be apt for the kingdome of heaven how canst thou expect the divine illustrations in prayer or his assistance in other things if thou hast not thy eyes vpon him but art looking back vpon things impertinent How canst thou hope to profit if thou lookest vpon those who lag behind and not vpon the fervent who go before thee One thiug sayth S. Paul is of importance or one thing I endeavour forgeting the things which are behind and stretching myself to those which are before I pursue the marke the prize of the supernall vacation of God in Christ Iesus let vs therfore as many as are perfect be thus minded He calmes the sea I. ANd they take him into the ship as he was and behold a greate tempest rose in the sea the wind blew and the waves beate into the ship so that it was covered with them and he was in the hinder part sleeping upon â— pillovve It is a greate commendation and excellencie of faith to receive our Saviour as he is in the ship that is in the church leaving the multitude of questions and reasons A tempest rise it is but to trie the skill of the Pilote and the diligence of the mariners for vvhatever happeâ—eth will not contristate the Iust who repose vpon the pillow with our Saviour to wit vpon a good conscience with trust and confidence in him and resignation to his will Record what stormes the Church of God hath indured and hath been delivered out of them all Consider also the inward stormes which rise in thy soule and how thou art to behave thyself in them Hath some body slandered thee or miscalled thee It is a wind which is risen against thee hast thou been angrie at it It is a wave which hath beaten into thy ship Remember how our Saviour hath behaved himself and he was sleeping II. His disciples came to him and raysed him saying Master doth is nothing belong to thee that we perish Save vs And he sayth to them why are you fearefull ô yee of little faith As if he should have sayed You doe well to call vpon me and to beleeve that I can save you but you should moreover have beleeved that even sleeping I have care of you that you perish not and have a mind to save you though for a time I permit you to be in troble He sayed well let the world rage and the wicked bend thier teeth against me yet I will hope in thee Rise why doest thou sleepe ô Lord
such a poore snake Sonne whome the proude Scribes and Pharisees would scarce have looked vpon how ever zealous they seeme here to be of the honour due to God alone III. But Iesus seeing thier thoughts sayth why think 〈◊〉 thus within yourselves Which is easyer to say to the such man thy synns are forgiven Or to say Rise take vp thy couch and walk But that you may know that the Sonne of man hath power on earth to forgive synns I say vnto theâ— Rise take vp thy couch and go into thy house And he forthwith arose and tooke up his couch and went away in the sight of all and all marveled and glorified God who 〈◊〉 given such power to men By answering to thier thoughâ—â— he gave them to vnderstand that by the same power he could also forgive synnes and confirmed it by this miâ—â—cle that as his word was made good in the outward 〈◊〉 so it would by the same vertue be made good in the clearing of soules from synne And observe by the way that as this man coming for his corporall health received with it that which is better so we praying for things which occurre to vs as beneficiall may receive that which is better though perhaps we receive not directly that which we then aske And be not ashamed to confesse thy synnes seeing God knowes thy secretest thoughts Rise take vp thy couch Our couch is our body we take it vp when we cause it to obey the commandments of God it is heavy therfore he sayth walk Few are they who after much infirmitie can runne we walk into our house following the commandment of Christ when after death we are received into the celestiall habitation The calling of S. Matthew I. ANd when Iesus passed thence he saw a man sitting in the custome house named Matthew and he sayth to him follow me and he rose vp and leaving all things followed him Other Evangelists call him levi out of respect to S. Matthew dissembling his ordinarie name He calles himself Matthew and a Publican for as the wiseman sayth the Iust is first in accusing himself And with all sheweth vs that no man must despayre of saluation Iulian the Apostata imputeth it to folly that people vpon a slight call would follow our Saviour as if they had not reason he working so many prodigious wonders Besides that the Majestie of his divinitie which doubtlesse did shew itself in greate measure in his very countenance was able to draw people to him For if a lodestone and amber be able to draw after them materiall things how much more forcibly is the Creatour able to draw his Creatures Looke vpon this mirrour of perfection harken what kind of doctrine and in what manner he delivereth it observe him diligently and thou wilt see thou hast reason to follow him without delay II. And Levi made him a greate feast in his house and there were a greate multitude of Publicans and of others that were sitting at the table with him and with his disciples And the Pharisees seeing sayed to the disciples wherfore doth your Master eate with Publicans and synners These Publicans saw one of thier trade converted to better life therfore they did also hope to find place for repentance and saluation for they did not come to Iesus with intent to remayne in thier former vices as the Pharisees murmured but being repentant as the following words of our Saviour doe insinuate And who sayth S. Gregorie Nazianzen accuseth a Physitian that he visiteth the sick that he abideth the stench that he endeavoureth to set vp the infirme III. Iesus hearing it answered they that are in health and able need not a Physitian but they who are ill at ease Go and learne what it is I will mercy and not sacrifice For I am not come to call the just but synners No man by the law is iust he sheweth therfore that they did in vayne brag of justice And the wiseman asketh this question which concerneth every body Who can say my hart is pure I am frre from synne Let vs therfore have recourâ—e to this mercifull Physitian whose fees are but what is for our profit and not his owne he hath the labour and we the fruite he the thanks and we the reward and seeing mercy is that which he desires and esteemes it as sacrifice follow the advise of old Tobie to his sonne To thy abilitie be mercyfull if thou hast much bestow liberally if thou hast little give a little willingly And that which is allwayes in thy power forgive as thou desireth to be forgiven The third application to the most blessed Sacrament I. S Matthew vpon his conversion made a banket foâ— our Saviour Our Saviour vpon our turning to him makes vs a banket But ô infinite difference that banket was of temporall and perishable meates turning to corruption both of body and soule this banket cometh downe from heaven and giveth life to the world and is his owne flesh and precious blood which whoever eateth hath life â—verlasting Drinking of this cup sayth S. Ambrose our body doth not stagger but doth rise to better life our mind is not trobled but consecrated and made holy And the councell of Florence what ever good effect materiall meate and drink doth work in vs towards corporall life mayntayning increasing repayring and delighting this Sacrament worketh towards our spirituall life it withdrawes vs from that which is evill it strengtheneth vs in that which is good and encreaseth grace and vertue in vs. But if we consider further that it is our Saviour himself who feeds vs with himself the bread of Angels and the true bread from heaven not in figure only as the Manna of the Iewes but really himself as he is God and man what a treasure have we what a banket what love what mercy what desire of our love shewed vs O Sacrum convivium in quo Christus sumitur c. II. It is moreover a medicine for all spirituall diseases and what a legion of syns and imperfections and passions doth possesse vs So exceeding fierce sometimes that no man can passe by but we must have a saying to him or whome by word or example we do not anoy neither remayning in house that is in the Church at our devotions nor in the citty among men of civill conversation but in the sepulchres and in the mountaines among those who live a wild and barren kind of life voyde of good works having little respect to the chaynes of the commandments in which we are bound but breaking them at pleasure and not being willingly subiect to any body A pittifull staâ—e ô Saviour of the world command this evill disposition out of me that it cast me not into the depth among the hogs suffer me to be with thee I beseech thee and I will publish the greate things which thou hast done for me having mercy on me
sayed O faithlesse generatioâ— how leng shall I be with you How long shall I suffer you bring him to me and the Father sayed to him if thou canst any thing help vs having compassion on vs. And Iesus sayed to him if thou canst beleeve all things are possible to him that beleeveth and the Father of the boy crying out with teares sayes I doe beleeve Lord help my incredulitie We are indeed an incredulous generation and able to move the greatest patience as being subject to so many evills and yet can hardly be induced to beleeve that they are evills but doe take delight in that which is our vtter ruine Begge light and crave help with teares for what is more worthy of them and more to be lamented then this heavy yoake which lyes vpon vs from our Mothers womb till our very grave and is the cause of all our spirituall and temporall miseries O sweete Iesus who alone canst doe all things help vs taking compassion on vs. If I by thy grace indeavour to overcome this propensioâ— it exclaymeth and greatly teareth me and oftimes it lyeth dead so that many say it is dead but this is another thing to be lamented that even from myself that is hidden which is in myself And no man in this life which all of it is called a temptation can be secure that as from worse he was made better so he may not become from better worse our only hope our only confidence the only thing vpon which we can buyld is thy mercy III. And when Iesus saw the people coming together he threatened the vncleane spirit saying I command thee go out of him and enter no more into him and the chile was cured from that hours and his disciples asked him in private why could not we cast him out Iesus sayed this Kind is not cast out but by Prayer and fasting Prayer and fasting doe much conduce to the remedie of these evills to which we are naturally subject for by these holy exercises by little and little we put on as it were another nature becoming from carnall spirituall and delighting more in that which belongs to vertue then we did before in our worldly contentments but our chiefe assistance is in our Saviour of whome we must be continually begging that he will â—end vs his powerfull and concurring hand that we may be wholy free Humilie commended and care of avoyding scandall I. AT that houre the discipless came to Iesus saying who thinkest thou is the greatest in the Kingdome of Heaven And Iesus calling vnto him a little Child set him in the midst of them and sayed amen I say vnto you vnlesse you be converted and become as little Children you shall not eniter into the Kingdome of heaven whosoever therfore shall humble himself as this little Child he is the greater in the Kingdome of Heaven S. Marck relating this passage sayeth that our Saviour asked them first What they had treated of by the way and they held their peace for in the way they had disputed among themselves who should be great So that it was no spirituall question as how by vertuous life they might come to be greate in heaven Of which they had not need to be ashamed but it was a kind of ambition of the greatest place in the temporall Kingdome which they imagined our Saviour would come to because he spake often of his kingdome and of this they were ashamed wherby we may see that if we will carefully observe our owâ—e thoughts and question with ourselves as we would doe with another what is it that thou art musing on or going about We should easyly discover that our conscience would tell vs many truths which otherwise we slubber over and conceive that we thinke or doe no harme But our Saviour shewed them that he knew both what they thought and sayed and gave them and vs a lesson that we must be converted from those pretenses and turne our harts to other thoughts then people of this world intertayne themselves with and think of humbling ourselves for the gate of heaven is narrow and the more we stoope the easyer we shall enter and be the more acceptable We must returne to the simplicitie of infants saith S Hilarie because by it we shall carie in our conversation the resemblance of our Saviours humilitie II. And he that shall receive one such little one in my name receiveth me and he that shall scandalize one of these litleons that beleeveth in me it is expedient for him that a milstone be hanged about his neck and that he be drowned in the deapth of the sea see that you despise not one of these littleones for I say vnto you that their Angels in heaven doe allwayes see the face of my father which is in heaven Next to humilitie and simplicitie of hart he commends Charitie even towards the least and poorest creature that is giving it the high reward of receiving our Saviour himself while we receive our neighbour then which what can be more honourable or more to be desired It is a greate motive not to neglect such good officies that they have an Angel attending and having care of them but what is that to the receiving of the Lord of Angels Much more ought we to be ware of scandalizing them that is of giving theÌ„ just cause of offense or of offending for punishment will doubtlesse followe and better were it sayth S. Hierome that some short punishment should here attend vs in this life then that we should be reserved to further torment III. Woe be to the world for scandals for it is necessarie that scandall dos come but woe to that man by whome scandall cometh If thy hand or thy foote scandalize thee cut it of it is good for thee to go into life mayned and lâ—me rather then having two hands and two feeâ—e to be cast into hell fire And if thy right eye scandalize thee pluck it out and cast it from thee It is good for thee having one eye to enter into life rather then having two eyes to be cast into hell fire supposing the malice of men it is necessarie that is infallibly scandalls will happen but woe to him by whose falt they doe happen And as concerning ourselves every one may easyly find out what is a scandall to him that is what is the occasion of his offending God or of slacking in his service VVhatever therfore or who-ever it be though so necessarie and vsefull to vs as our hand or our eye we must forgo it for nothing must be preferred before the service of God no affection no Kindred no assistance no frend whatsoever The parable of the King calling his servants to account I. THen came Peeter vnto him and sayed Lord how oft shall my brother offend against me and I forgive him Vntill seaven times Iesus sayed to him I say not to thee vntill seaven times but vntill seventy
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
cost made his owne benefit How much more sayth S. Hierome will Christ our Saviour who cannot be indamaged and is inclined to pitty and compassion commend his followers if they be pittyfull and compassionate towards their brethren and liberall in relieving or pardoning them therfore also he doth not say absolutely that the children of the world are wiser then the Children of light but in their generation that is in the affayres which passe through their haÌ„ds and as they by their moneyes most commonly vnjustly or intemperately taked vp doe worke out a subsistance to themselves so must we by contemning the pels of this life or disposing of it to righteous uses make frends in heaven where we may be eternally welcome The Rich Glutton I. THere was a certayne rich man and he clothed in purple and silk amd fared every day magnifically and there was a certaine begger called Lazarus that lay at his gate full of sores desiring to be filled with the crums that fell from the rich mans table and no body gave him but the dogs also came and licked his sores Riches we see in the prodigall Child bred riotousnes in the Baylie deceite and vnfaythfulnes here gluttonie and vnmercyfull contempt of the poore and needy all three making our Saviours words good It is hard for a rich man to enter into the Kingdome of heaven The Begger lay without doores but not without a Master naked of cloths but not of Faith exposed to the dogs and fellow to the Angels who tasted not of the rich mans crums but received the bread of heaven refreshing his soule Marke the diversitie the rich-man poore and miserable amidst all his wealth and health the begger rich and happy in his povertie and diseases For it came to passe that the begger died and was caryed by the Angels into Abrahams bosome and the rich man died and he was buryed in hell II. And lifting vp his eyes when he was in torments he saw Abraham a farre of and Lazarus in his bosome and crying he sayed father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger in water to coole my tongue because I am tormented in this flame And Abraham sayed to him Sonne remember that thou didst receive good things in thy life time and Lazarus Likewise evill but now he is comforted and thou tormented and beâ—ides all this betwixt vs and you there is a greate gulfe or Chaos fixed that they who will passe from hence to you may not neither come from thence hither When he was in Prosperitie he scarce ever lifted vp his eyes to acknowledge from whom he received that plenty and to thank him now he lifted them vp to his confusion and greater affliction he saw Abraham but a farre of he having lived farre from following his beleefe and obedience and Lazarus now at rest while himself was tormented and wanted that help which he had dedenyed the poore when thy begged He beggs a drop who denyed a crum and finds the heate of his tongue intolerable who could not in life time abide the least want of refreshment In the things wherin a man hath synned in those he shal be more grievously punished There the sloathfull c. III. And he sayed Then father I beseech thee that thou wouldest send him to my fathers house for I have five brethren to testifie to them least they also come into this place of torment And Abraham sayed to him They have Moyses and the Prophets let them heare them But he sayed no Father Abraham but if some man shall go from the dead to them they will doe pennance and he sayed to him If they heare not Moyses and the Poophets neither if one shall rise againe from the dead will they beleeve This might be seene in the person of our Saviour himself for the Jewes neither beleeved the Prophets testifying him to be the Messias nor Lazarus whome he had raysed from death nor himself raising himself after he had so publickly suffeted death by them Neither is the testimony of one rising from the dead so assured a witnes as is the holy Scripture laying downe before vs that which we beleeve by it An extraordinarie miracle may move admiration but the ordinarie means by which God doth vse to instruct vs is more solide and the constantly knocking at the doore of our hart a greater mercy towards vs if we give not eare and doe not open vnto him it is a hazard wheâ—heâ— an extraordinary accident happening will have force enough to breake through those obstructions which are so setled in our thoughts and behaviour The rich man fared every day magnifically it is not sayed how long he lived so but dying he was buryed eternally in hell and could have no help This one consideration is motive enough to take heed Very quickly will there be an end of thee see how thou behavest thyself to day a man is and to morrow he appeareth not In all things have regard to the end and how thou wilt stand before the severe Judge The Pharisee and the Publican I. ANd he sayed also to certaine that trusted in themselves as just and despised others this parable Two men went vp into the temple to pray the one a Pharise the other a Publican The Pharisee standing prayed thus by himself God I give thee thanks that I am not as the rest of men extortioners vniust advlterers as also this Publican I fast twice in the weeke I give tithes of all that I possesse It was not amisse neither to give God thanks that he was not as other men vniust c. Or to fast and give the â—enths of his possessions but our Saviour insinuateth that this was sayed with a secret pride as thinking he deserved to be so protected or that God was as it were beholding to him for his good deeds contemning also others whom he thought not so vpright as himself He might have better sayed sayth S. Augustine I am not as many men what is as the rest of men but all besides himself I am just the rest are synners Scan his words and see what he asked of God Nothing he went vp to pray He asked God nothing he fell to prayse himself and moreover to insult over him that Prayed Art thou so full that thou needest nothing Is not this life a place of temptation II. And the Publican standing a farre of would not so much as lift vp his eyes towards heaven but knocked his breast saying God be mercyfull to me a synner The Publican stood a farre of but God was not farre from him his gilty conscience made him not dare presume to approch his pietie gave him accesse God is high and looketh vpon the humble but vpon such high people as the Pharisee he looketh a farre of the Publican did not only stand aloofe but would not so much as lift vp his eyes towards heaven
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