attending him Thou needest in all things his assistance and canst not doe any thing but by his power O lumpish flesh of myne hovv hard doest thou make it to follovv thy Saviour Nature is craftie and dravveth many and inâ—angleth and deceiveth them and allvvayes hath itself for its end O poore end Christs Ascension II. PART I. IN heaven our blessed Saviour was received with hymnes of joy and exultation such as the holy Prophet David foresignified when he sayed Our Lord hath reigned and is clothed with beauty he is clothed with strength and hath girt himself to accomplish his worke from heaven which he began vpon earth He hath established a nevv world vpon earth his church which shall not be moved because it s buylt vpon a rock against which hell gates shall not prevayle His seate was prepared from the beginning of the world but he as God was before from all Eternitie wonderfull persecutions will be raysed against him but he will be more wonderfull by overcoming them as it hath been propheâ—yed of him And againe who shall ascend vâ—to the hill of our Lord who shall stand in his holy place He that hath innocent hands and a pure hart lift up your gates yee Princes O yee eternall gates be lifted vp and the king of glorie will make his entrance Who is this king of Glorie our Lord strong and powerfull our Lord powerfull in the combat c. And being seated at the right hand of his Father they all adore him with whom we must concvrre and so much the more because for vs was all his combat imployed and he is gone before to prepare us a place as parting with his disciples he told them II. But the Apostles stood amazed vpon the hill gazing tovvards heaven doubtfull perhaps whether he would appeare againe among them And as they looked stedfastly towards heaven behold two men stood by them in white garments and sayed yee men of Galilee why stand you looking into heaven This Iesus who is assumpted from you into heaven shall so come as you have seen him going into heaven He sends these blessed spirits as a restimonie that even from heaven he harh care of them and is not so de parted as to have layed aside mindfulnes of them in his greatest joy and prosperâ—â—â—e He is to come againe but not now presently and subiect to the miseries in which you have seen him but in glorie as when he went novv from you Why stand you looking only vnto heaven fall to the performance of that which he hath commended vnto you and commanded so shall his coming againe in glorie be a comfort to you In this shevv yourselves Men of courage and resolution overcoming the instabilitie of your nature This is Iesus who is assumpted from you and as he by fulfilling the commands of his father and by suffering went into heaven so make account you are to doe to attayne the eternall revvard which he hath prepared for those who obey him III. Then they adoring returned to Hierusalem with greate ioy and continued with one accord in prayer Thus the parting which naturally might have bread griefe turned to greate ioy and comfort they revereneing our blessed Saviour in their minds no lesse then externally adoring him and perhaps the print of his sacred feete did even then or soone after appeare as is recorded which was a continuall refreshing to them Observe in the meane time tvvo notable effects and signes of Gods spirit to wit vnion and love of prayer for from whence could it othervvise come that they who before were delighted only with thier trade of fishing and were ready vpon the passion of our Saviour every one to parte vpon his severall occasions should novv hold so fast together and love retirement and devotion loyne thyself to this blessed companie often behold the ioy in which novv they are and hovv they arrived to iâ— persever in the vnitie of holy Church have recourse to the blessed Virgen and the Apostles that by thier inâ—ercession and imitation thou mayest come to see Iesus in glorie and adore him with eternall comfort Amen Considerations moving to the love of God and of our Neighbour Introduction I. OVr blessed Saviour vpon his parting with his disciples before his passion in the long speech which he held at that time did particularly commend vnto them the love of himself and of one another He that loveth me shall be loved by my Father and I will love him and manifest myself to him and v. 23. If any love me he will keepe my word and my Father will love him and we will come to him and make abode with him And Chapter 15. As my Father hath loved me I also have loved you abide in my love And concerning the love of one another a new commandment I give you that you love one another as I have loved you In this all men shall know that you are my disciples if you have love one to another This interim therfore betvvixt the parting of our Saviour from his disciples in his ascension and the coming of the holy Ghost may be not vnfitly imployed in considerations moving vs to the love of our Saviour and of our neighbour both to solace ourselves in his absence and to dispose vs the better to receive the spirit of love For doubtlesse the more we resemble him who is the eternall love of the Father and of the Sonne the more inclinable he will be to communicate himself in more abundance and he that sends him finding the dispositions allready layed will willingly accept of the dvvelling and direct him to it II. S. Paul in his Epistle to the Ephesians considering the abundanâ—â—iches of graces and glorie which are communicaâ—ed to vs by the merits of our Saviour Christ stroken with admiration breaketh forth into an affectionate prayer that they and in thier person all Christians strengthened by the holy Ghost inwardly in thier soules might come to know and to comprehend so farre as our poore capacitie is able to reach the breadth the lenght the height and the depth of the exceeding charitia of our Saviour surpassing all 〈◊〉 To the end doubtlesse that being filled with abundance of the same charitie we might ansvver with some proportion of love tovvards him â—â—kindled by his and in some sort correspond to the infinite measure of his charitie tovvards vs and have latitude in our love tovvards him and longitude and depth and height as he tovvards vs hath had all these dimensions in a proportion vncomparable III. To this purpose it will not be amisse to inlarge our thoughts vpon these considerations as foure excellencies to which all other properties of his love may be reduced and by them we may best see what measure of love in all reason God may require of vs and learne more perfectly by our ovvne experience the lesson which S. Bernard teacheth that the cause of our love tovvards God
new illustrations from heaven or to have our ancient fâ—rvour conserved and confirmed with what thankfulnes ouâ—ht we to correspond We saw his starre and we came instantly with out delay overcoming all difficulties which might be objected at home or abroad We came from our home commodities into a strange country fâ—om freads to those who might proue vpon the matter enimies vpon no absolute evidence but greatest likely hood Walke while you have light that darkenes overtake you not He that walketh in darkenes knowes not whether he goeth III. Where is he that is born king As if they should have sayed why is the king of the Jewes layed in the manget and no seated in the temple Wherfore doth he not glitter it purpse but Iyes svvathed in clouts And by thier asking these questions of those who are or should be knowing they rebuke thier negligence they cheek thier sloth they blame the Servant that he doth not goe to meete his master c. He is bâ—râ— king of heaven and earth The heavens acknowledge him and wayte vpon him O dulnes of my earthly haâ—â— that is so little dutifull so little respectfull as not to take notice where he is Or not to affoard him a place more befitting him How Herode was trobled at the newes I. KIng Herode hearing this was trobled and all Hierusalem with him and assembling togeather all the chiefe Priests and Scribes of the people he inqâ—ired of them where Christ should be born They are trobled who had most cause to rejoyce Beware of ingratitudâ— least benefitts receaved turne to thy prejudice Beware of passion and prejudicate opinions which blind vs from seeing or detayne vs from acknovvledging that which we cannot but see Bevvare of dissembling For ther 〈◊〉 no counsell against our Lord sayth the Prophetr II. And they sayed in Bethleem Iudaâ— for so it is written by the Prophett And thou Bethleem land of Iuda art not the least among the Princes of Iuda for out of thee shall come forth the Captaine that shall rule my people of Israell How readyly could they point out the place of his birth and yett not stirre to looke after him But if Bethleem be esteemed greate because in it our Saviour was once borâ— how greate may we be in whom he is as it were dayly born in the holy Sacrament Follovv this Captaine and esteeme thyself happy to be ruled by him and to be one of his people O Lord I am thy servant III. Then Herode secretly calling the sages learned diligently of them the time of the starre which appeared to them And sâ—nding them to Bethleem sayd Goe and aske diligently after the child and when you shall have found him make reportâ— to me that I also coming may adore him O blessed Childâ— VVho would not diligently aske after thee VVho would not carefully informe himself of thee that he might from day to day vnderstand more and more that thou art as the Prophett stiles thee admirable God strong Prince of peace Father of the future world Aske earnestly of him what thou wantest he will bestow his gifts as a Father as a Prince as God As a Child Inquire of those who know him best that knovving him more perfectly thou mayest adore him more reverently and serve him more diligently The Sages find and adore our Saviour I. VVHen they had heard the king they departed and behold the starre which they had seen in the East went before them till it came and stood over where the child was VVhile ordinary means doe last God affoardes not extraordinarie when ordinarie faile he supplies by wayes best knowne to himself Behold the reward of constancy and of resolution in overcoming difficulties in contemning humane respects and judgments and feares in continuing the good courses which vpon due consideration we have vndertaken for God II. And seeing the starre they rejoyced with exceeding greate joy and going into the house they found the Child with Marie his Mother Rejoycing exceedingly at the light of the starre how much more did they rejoyce at the light of the Child And what Child in what hovseâ— Behold where thy king is born where this Child is to be found with his Mother whether Iesus is to be followed with the faithfull Kings and shepheards And falling downe they adored him notvvithstanding his sâ—al retinue his poore furniture the small appearance of kingly presence Sonne suffer me to doe with thee what I wil I knovv what is good for thee c. III And opening thier treasures they offered vnto him gifts Gold frankincense and Myrrhe and hoving received an answer in sleepe that they should not returne by Herode they went back into thier country another way Observe what they offered and acknovvledge what they did beleeve by these three his divinitie his royaltie his mortalitie are infinuared Open thy hart and see what treasure thou there hast layed vp to offer Is thy treasure Advisednes Is thy treasure Chastitie Is thy treasure a desire aud inclination to pray to overcome thy passions to mortifie thy sensualitie Offer at least thy â—art and soule to receave what he shall please to bestovv on thee or to take from thee what may be displeasing to him If thou hast no gold offer the bitternes of thy teares and in all thy distresses and doubts have recourse to God that thou may est be directed and strengthened in the right way to thy heavenly Country How many dangers hast thou escaped by his suggestion Into how many good wayes hast thou been put c. Returne not by the wayes of the wicked world least they be occasion that this child be taken from thee or misused The Purification of the Blessed Virgen I. AFter the dayes of her purification were fully ended according to the law of Mâ—yses they caryed him vp to Hierusalem to present him to our Lord as it is written in the law of our Lord Every male c. Here be no excuses no supposalls of exemption no declining the law though novv dravving to an end but the time and houte being come they obey though she à Virgen and he aboue the law Let our strength therfore be according to the counsell of the Wise man the law of Iustice that is to fullfill it not to endeavour to make it voyde or to decline it II. Consider what a Kind of present this was from the hands of the Blessed Virgen and her Sonne to God his Father How worthy How gratefull How compleate Then as to ourselves how greedily should we attend how cheerefully welcome and make vse of the houte in which we might present ourselves to God in prayer Enter into the Interiour of the Blessed Virgen S. Ioseph and the Child Iesus and behold with what disposition they present themselves and him It is a happy law vvhich ordereth every thing so as we may securely expect till the day and houre and moment come about
she had done and would put noe stint to what she was to doe for satisfaction she poured forth teares from her eyes but more acts oâ— love from her hart and her very teares served her as oile to 〈◊〉 me her affection comparing her owne vnworthynes with so kind a reception Behold this woman compaâ—e reception with â—eception by how much this is more gratious by to much thy teares and kissâ—s ough to be more abundaâ—t and â—ervent Intertaynment of our Saviour with thâ— Cananean I. THe Magdalen was not so lovingly intertayned but the Cananean may seeme to have been as roughly at first reiected for though she cryed after him a mayne and had his Apostles intercessours and coming neerer prostrated herself before him she could hardly be heared because she was a stranger by nation and not of the Iewes to whome our Saviour was immediatly sent and not to the gentils It is true also that her request was not directly for her spirituall reliefe as the Magdalens but for the reliefe of her dâ—ughter that was tormented with an evill spirit Yet that was figuratively her soule as S. Ierome interpreteth it oppressed as then with Idolatâ—ie And all this to vs is an Instruction noâ— to come at any time to this blessed Sacrament for human respects as to doe as others doe or because we â—ill noâ— displease or only for some temporall end that tendeth not to our spirituall good for thoâ—gh nothing of this be absolutely vnlawfull aÌ„d in time God hath so much mercy of vs that he turnes our affections to some better motives yet we shall not have â—or the present so much benefit but â—ather doe deserve in some measuâ—e a check and that out Saviour should turne himself from vs for he comes not to vs for those ends but for our spirituall occaâ—ions II. The poore woman as it seemes had so much beleefe of our Saviours power and so much confidence in his goodnes that she would not be beaten of but the more he delayed her the more earnest she was in her request and having vsed other expressions before explayâ—ing her daughters necessitie here prostrating herself before him confined herself to few words saying only Lord help me And our Saviour â—elling her that it was not good â—o take the bread of the Children and to cast it to the dogs She nothing trobled at iâ— but humbly acknowledging her vnworthynes replyed that it was true but yeâ—â—hat little dogs did feed of the crumbs that fell from thier â—â—asters table In effâ—ct saying with the prodigall Child vpon his returne 〈◊〉 I have synned against heaven and in thy sight now I am not worthy to be called thy sonne make me as one of thy hyrelings or servants or the meanest in thy house to sit vnder thy table for the crumbs which fall from it are more delicious then all the daynties of the world and more soveraigne for all my infirmities O heavenly banket in which Christ is received the memorie of his passion is recorded the soule is filled with grace and a pledge of future glorie is giveÌ„ into our hands III. Her perseverance and humilitie prevayled so farre with our Saviour that he not only granted her request in the cure of her daughter but greately commended her faith giving vs to vnderstand that nothing must beate us of from stedfastly beleeving his blessed presence and the power of the Sacrament though we doe not sudenly feele the effect of receiving and that we must humble ourselves the more and impute the delay to our owne vndeservings as truly the cause why we feele not so much benefit And it is no ill way to deserve increase of grace to offer to our blessed Saviour at the time of receiving a good purpose to abide or dissemble a reproch or a hard word which may fall from our neighbour towards vs by example of this Woman who in effect seemed to be reckoned no better then a dog and how meanly doe some people think and speake of our Saviour himself and of this holy table Yet he dissembleth it for our good and continueth his gracious presence with vs. Intertaynment of our Saviour with Maâ—tha Marie and Lazarus I. LAzarus is figure of the purgative life Martha of the active Marie of the contemplative The acts which are proper to all these three can not be better imployed then in intertayning our Blessed Saviour with the like love that these two sisters and thier brother Lazarus did intertayne him in thier life time Lazarus first languished then dyed of his siknes but was restored to life by our Saviour and at an intertaynment a little before our Saviours passion was one of thâ—se that sat at table It is farre from our dutie but too often seen in vs that by disorder we suffer ill humours and ill dispossitions to grow in our soules which vitiating the health therof we languish and are dull in the service of God aâ—d not vsing convenient remedie in time we come to dye mortall offense and abiding long in it we become oysome and of ill example to others and were not the goodnes of God incomparable so we should lye irrecoverably turned into very earth without possibilitie of returning or raysing our head towards heaven But our Saviour of himself profers to coem to vs and rayse vs. He is dead but let vs go to him and out of our corruption draweth our greater good Here it fitting we should borrow teares of the systers and contemplating our owne spirituall misfortunes bewayle them vnconsolably Lord what a disastre was it to me that I should forsake thee if I had had thee in my thoughts as I ought this would not have befallen me I am loathsome to myself in this dungeon of synne in which I am buryed what a weight of difficultie doth presse me downe that I cannot rayse myself Command sweetâ— Iesns that the stone be removed give me grace to vnderstand thoroughly where I have layed myself call vpon me with a strong voycâ—â— Lazarus come forth vntie the bonds in which I am insnared ô how willingly will I obey thy voyce and be carefull not to fall into the like herafter II. We may easyly imagin what ioy this bred in the two sisters but it bred also no lesse envie and malice in some of the Iewes in so much that the chiefe of them contrived how they might kill Lazarus because many did beleieve in our Saviour by occasion of this miracle By which we must learne both to be thankfull to our Saviour for so greate a benefit as at which the very Angels doe reioyce and be the more wary we be not intrapped by our Ghostly enimie who like a roring lion walketh about seeking whom be 〈◊〉 devâ—ure the diligence of Martha in intertaying 〈…〉 will put vs in a way to secure ourselves 〈…〉 Our Saviour in such an occasion sayed vnto 〈◊〉 Martha Martha thou art carefull and art trobled about many
confesse his owne wants aÌ„d vnworthines and everie one of vs may with much more reason say It is I who have reall need of this sacred ceremonie from thy hands who alone canst wash away my synnes it is I who have dayly and hourely need of washing my synnes and imperfections are so greate and so many It is I that ought to vndergo this shame of confessing them having not been ashamed to coÌ„mit them It is I who owe the debt and must pay it to the uttermost farthing vnlesse thou by thy Sacraments and by thy mercyes doest forgive me Iesus answering sayed suffer it now for so it becometh us to fullfill all iustice Many conveniences may offer themselves to thy infinite wisdome for which it may become thee thus to humble thyself but for me it is necessitie it is my dutie it cals vpon me by all the titles of a creature and a synner and a subject and a servant and infinite other obligations these are titles of iustice which if I doe not fullfill I shall beare the smart thou fullfillest all this with out any obligation to doe so but of thy goodnes to correct our backwardnes in doing that which is fitting for vs to doe VVhat is there that will not become me to doe to the vtmost be it never so meane or seeming to be below me seeing thou hast stooped thvs low to thy servant III. Iesus being baptized forth with came out of the water and lo the heavens were opened to him and he saw the spirit of God descending as a doue and coming vpon him and behold a voyce from heaven saying this is my beloved sonne in whome I am well pleased Three signes of the effects of the baptisme which those receive who are washed in the water sanctifyed by our Saviour The gates of heaven are opened vnto them the holy Ghost descends vpon them and they are made the adoptive sonnes of God But our Saviour was his natural and eternall sonne eternall beloved and now vpon a new title of his superexcellent obedience as man and charitie towards mankind coming into this world with the innocencie and meekenes of a dove not to punish but to spare and to forgive Have recourse vnto him while the heavens are thus open delay not thy conversion prepare thy hart with puritie to receive the spirit of God and his graces bee meeke and humble and peaceable because such are styled the Sonnes of God love that thou maiest be beloved indeavour to Please God aboue all and for no mans pleasure displease him How sweere and how rich is the name of Sonne which he vouchsafed vs from heaven and in order to the heavenly inheritance Sonnes of men how long heavyharted To what purpose doe you love vanitie and hunt after a lie The only true honour and true riches is to be the sonne of God The fast Temptation and Victorie of our Savionr I. THen Iesns was led by the spirit into the desert to be tempted by the divel and when he had fasted fourtie dayes and fourtie nights afterwards he was hungrie He was led by the same spirit that had descended vpon him at his baptisme to the holy actions of retirement from worldly occasions and of fasting and by occasion of that to be tempted by the enimie of all wholsome exercises His food all that time was prayer and the fervent desires of performing in life and death the will of his heavenly Father by which he taught vs how to arme ourselves against the assalts of the divel and not to thinke because we are sorely now and then set vpon that therfore we are deserted of God and of his spirit How also to prepare ourselves to what ever imployment God doth call vs vnto And though hepersevered so long without touch of hunger at last he was hungrie stooping to the infirmitie of man whose nature he did beare and whome he had vndertaken to instrvct the tempter not being able to dive into the deapth of the mysterie of the IncarnatioÌ„ yet by many circuÌ„stances coÌ„iâ—cturing tooke hold of his being hungrie and approching sayed If thou be the sonne of God command that these stones be made bread knowing that it was much easyer to doe so then what had been done in creating all of nothing Our Saviour did not yeald vnto his motion because as S. Augustine reflects The Tempter is not overcome but by contemning him but answered Not in bread alone doth man live but in every word which proceedeth from the mouth of God For the Children of Israel themselves in thier fourty yeares pilgrimage in the desert were not maintayned so much by the Manna as by the divine providence concerning both body and soule Rayse thy thoughts to this spirituall food and to confidence in God who will not suffer vs to be tempted above that which we are able but with the temptation will give vs issue that we may sustaine it II. Then the divel tooke him vp into the holy ciâ—â—y and â—et him vpon the pinnaâ—le of the Temple and sayed if thou bee the Sonne of God cast thyself downe for it is written he will give his Angels charge of thee and in thier hands they shall hold thee vp c. No man can pretend to be free from temptation seeing the divell so bold with our Saviour and the neerer we come to holynes and higher we are taken into the favour of God the more we must beware for the temptations are allwayes the more secret and cloked with some preteÌ„ce of good as heece with the words of scripture misapplyed if thou bâ— the Sonne of God doâ— not cast rhyself downe to things inferiour to God and his service doe not permit thyself to be taken vp by a high conceite of thyself remayne rather in the desert if thou be taken out live notwithstanding in feare be not rash doe not thrust thyself into occasions which may be dangerous Our Saviour answered Thou shall not tempt thy Lord God Gape not after extraordinarie comforts vnusuall lights new conceits go vp and downe by the vsuall degrees of vertue practised by saints allowed by the Church and by those who in it have the place of directing vs. He hath indeed given his Angels charge of vs but we must not be head-long or head-strong in our wayes III. Againe he tooke him vp into a very high mountaine and shewed him all the kingdomes of the world and the glorie of them saying all these will I give thee if falling downe thou a dore me VVhether doth not pride and ambition carie a mind that is once poisoned with them of what doth it not brag though never so false as here the divell as if all had been his to give and to take away at his pleasure I will give thee all the kingdomes as if all did consist in present wealth and glorie and pleasure and command They who have had all at will what is become of them All these what are they
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
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
incourage man to suffer for him and for his law finally crowne maÌ„ with part of the glory due to himself and make him partaker of himself that is bring him into the true way of being like to God to which he was falsly tempted at the first Creation This true way is imitation of his humilitie and obedieÌ„ce persevering in it vnto death and bearing our Câ—osses as himself teacheth Saying He that wil come after me to heaven or be my disciple on earth let him denie himself the contentments in which the world placeth its happines and take vp his Crosse and follow me Let this minde be in you let these be your thoughts and endevour to finde favour and contentment in this as Christ Iesus did IV. He humbled himself to the conjunction with humane Nature to the prison of nine months to the command of his inferiour to the stable and manger to poore clouts and straw to the inconveniences of an infaÌ„t to the coÌ„panie of shepheards to be circumcised as if he had been guylty of syn to be presented as subject to the law to be redeemed after the rate of the poorer sort to yeald to Herods wrath as if he had been the weaker to fly as if he had need to feare to wander as if he had not been lord of the world to ly hidden as a man of no account to be set at naught as sonne to a Carpenter to live in silence as a man of no parts to be obedient as if truly subject If I make more of myself behold thou standest vp against me Th. Kemp. â— 3. c. 8. The Incarnation of our Blessed Saviour I. PART I. THe Angell Gabriel was sent from God O â—lessed Angel I reioyce with thee that this imployment of so greate importance and of so high a nature hath falen to thy lot Blessed art thou among those heavenly spirits who assist with thee in the preseâ—ce of God and blessed is the message which thou bringest Assist me I beseech thee to conceave rightly of it and to benefit my self by it as is intended II He was sent to a citty of Galilie the name wherof was Nazareth to a Virgen espowsed to a man whose name was Ioseph of the howse of David and the Virgins name was Marie Galilaeâ— and Nazareth Both Countrie and Cittie were among the Iewes contemptible Ioseph a Carpenâ—er by trade by which we vnderstand that however to fulfil the promise and prophecie our Saviour would descend from the blood royal of David yeâ— he would doe it in the humblest and coÌ„cealedest manner that could be to teach vs not to glorie or place any happines in that kind of honour which is so much blazed among men but to shun it Yet by the names of Galilaee Nazareth Ioseph and Marie we may iustly gather that he would betoken the spiritual change of the world to the better and more florishing estate the Increase of Gods graces particularly to S. Ioseph and to vs and that the Virgen Marie in nature of Mother of God was to be exalted aboue all creatures as Lady and Misteres of them al. III. And the Angel being entred in sayed vnto her Hayle ful of grace our lord is with thee Blessed arte thou among woemen Placing thy self in presence of the Blessed Virgen say with the Angel and imitate the inward and outward reverence which he bears her then inlarge thyself considering with how greate reason sâ—e is tearmed ful of grace being so from her conception and forward fuller then the Angels themselves setting a side the cleere vision which they inioyed by how much she was exalted to a better name shee to be Mother they alwaies servants Our Lord is with thee now more specially greeting thee and inviting thee to accept of this dignitie and putting this greate busines of the saluation of the world by this means into thy hand and choyce O Blessed Virgen choose this for nothing can be better for thee or for vs for therby we shall bee blessed among all creatures above the Angels that fel and above many of those that stand Blessed arte thou among woemen by whom we shall all be blessed blessed in thy self by the favours receaved Blessed in him who designes to be thy sonne Blessed in the honour due to thee in regard of it and the prerogatives which by it thou shalt injoy Ave gratia plena Dominus tecum Beg by her intercession Grace that the vnsettlednes of thy soule being cured thou maiest bring forth not only flowers of good desires and purposes but fruits of good workes and increase so in strength of mind that thou maiest be maister over thy disordered appetites and passions Amen The Incarnation of our Blessed Saviour II. PART I. VVHo when she heard him she was trobled at his saying Prudently comparing the commendation given with what she found within herself and how far it was aboue what se conceaved of herself neuer having heard the like salutation made to any of those persons men or woemen to whome it was recorded that Angels had appeared whervpon being pensive The Angel sayed vnto her feare not Marie for thou hast found particularly grace and favour with God Behold thou shalt conceave in thy wombe and shalt bring forth a sonne and thou shalt call his name Iesus â—here in a spiritual sense we may reflect who is bid not to feare but the humble And who shall find further grace but they who cooperate with the former and doe therby their indeavour to increase it Who shall conceave in their minds and bring forth a Iesus but they whose conversation is with the Angels by praier and by good offices By the intercession of the Blessed Virgen Beg and purpose accordingly II. He shal be greate though he must pas to it through many lessenings and through the whole world he shal â—e caled and acknowledged the sonne of the highest And the Lord God shal give him the â—eate of his father David who from a keeper of sheepe was made Prince of his people and he shal reigne for ever in â—he howse of Iacob who supplanted his Elder brother that is sense which is elder in vs then Reason but the elder must serve the yonger that of his kingdome here in vs there may be no end and we may reigne with him with out end III. Come Lord Iesus and take poSsession of thy kindome in my hart Come thou that oughtest to posses it for Avarice comes and offers to take place Pride and vanitie presents it self and would have the command Pleasure and pastime are wayting to come in and over rule Veni Domine nolitardare revoca dispersos in teâ—ram suam That all which is in me may acknowledge and obey thee Come and establish thy kingdome for ever in me â—men Vâ—lesâ— be obedient â—o thy â—ommand be I never so greate I shal be little yee worse then nothing by obeying thee be I never so contemptible otherwise
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
receaving of â—hy blessed body Th. Kem. â— 4. â— 2. n. 2. The Visitation of S. Elizabeth II. PART I. THe blessed Uirgen retiring her thoughts from her owne praises turnes her hart to God lessening what ever may seeme to relate to herself and magnifing the worke of God in her as every one ought to doe And she Magnifies him with her whole soule and strength cleerly discerning what was due to him and what to herself And as S. John leaped for joy in his and her presense and at the benefit receaved soe did she exult in the glorie which God receaved by her sonne and Saviour aÌ„d that he vouch safed to vse her as handmayd in this greate my sterie for which she was not only to be eternally in heaven but successively heere on earth proclaymed Blessed through all the generations and Countries of the world II. As she acknowledged that God by his sole power and mercy had wrought great things in her for which she sanctified and blessed his name so consider with in thyself from time to time what greate things God hath done for thee in soule and body above thoâ—sands vpon whom he hath not cast so favorable an eye And that his Mercyes may last vpon thee feare him reverence him serve him love him the more III. Admire his iudgements who with a strong hand punished the Angelical spirits for their pride of minde and threw them downe from the high preferments which they might have inioyed if humble and obedient and tooke coâ—passion of this worme of the earth Man subiect to hungâ—â— and thirst and a thowsand miseries Thirst thou after iustice for those that neglecting it make themselfs or account themselfs rich towards the world will be found pore and â—mptie in the sight of God IV. Apply thyself to receave thy God who for thy sake hath made himself a Child meerly of his mercy thou deserving never to be looked on see how punctual God is in his promises and neglect not what hath once passed from thy hart to thy mouth to promise him Be â—ercyful that thou mayst find mercy and receave the â—ewards which are promised Amen The Nativitie of S. Iohn Baptist. I. PART I. ELizabeths full time was come to be delivered and she bare a jonne And her neighbours and kinsfolk heard that our Lord had magnified his mercies with her and did congratulate her The life of the iust hath fulnes sayth S. Ambrose the dayes of the wicked are emptie They shew themselves full of spiritual graces who bring forth â—olid fruit of vertuous actions with thes the Angels doe congratulate and the whole companie of the faithful servants of God with whome alone we are to accompanie and converse as neighbours and kinsmen For from synners far is saluation Though even from these the works of God doe drawe prayse and commendation and they are to be holpen towards him II. And when they came the eight day to circumcise the Child they called him by his fathers name Zacharie His Mother answering sayed not so but he shall be called 〈◊〉 And they sayed vnto her ther is none in thy kindred that is called by that name And they made signe to his father and demanding a table booke he wrot Ihon is his name and they mervailed As we are borne sonnes of wrath so ordinarily by the worâ—d we are putt into courses which send to wrath vnles the Mother of Grace and Mercy prevent vs. If thy neighbours and kindred cal vpon thee to follow their les iustificable or less vpright courses as vsually because others doe so answer resoluedly with S. Elizabeth Not so but Grace shall prevaile Turne thy self to thy heavenly father and yeald thy self as a cleane table-booke that he may write in thee what he pleaseth and let whosoever will marvyale at thee so God be more and more glorified III. Forthwith the mouth of Zacharie was opened and he swordâ— blessing God and â—eare came vpon all the neighbours and all these things were bruited over all the countrey And all that hearâ— layed them vp in their hart saying what an one trow yee 〈◊〉 this Child be for the hand of our Lord was with him Behold the effects of an heroicall Acte All doe admire it their mouths aropen to the prayse of God in it those that are otherwise affected are afrayd to moue against it seing the resolution they reverence him that persevers in such acts the sweete odor of it spreads itself through the whole howse and countrey the good are preferred before the evill as over â—opping them however greate they seeme The good example sticks in the minds of the beholders and they ar encouraged to doe wel and to think of the eternal reward What an one doe yee think this man wil prove This who is so contemptible in his owne eyes This whose life wee esteemed madnes c. But the hand of our Lord is with him c. Againe what an one doe you think this man would prove if the hand of â—od were not continually with him c. Gratia tua nos quâ—esumus Domine semper preveniat sequatur aâ— bonis operibus iugiter presuet 〈◊〉 intentos Per Christum Dominum nostrum The Nativitie of S. Iohn Baptist. II. PART I. AS we can never conceave highly enough of the Mysterie and benefit of the Incarnation of our Saviour nor admire it sufficiently so we can never bles and thank God for it to the ful Leâ— vs therfore ioyne with holy Zacharie now ful of the holy Ghost and saye Blessed be our Lord God of Israel because he hath visited and wrought the redemption of his people And now not of thos only who for a time and for ouâ— better instruction were his chosen people but the redemption of the whole world wherof I having been made partaker have the more obligation ever to bles him and for protecting and defending me from my Ghosthy enimies II. Secondly vpon his wonderfull perfourmance of his promises by his holy prophets from time to time I must rayse my confidence in him not only for the eternall rewards which he hath promised to those who live according to his law but for al which belongeth towards the helping of me to the atayning of those rewards as the continuance of his graces towards me in this life though he seemes for a time to leave me if I continue in my commanded duety and in the performance of whaâ— other helps I have by his holy inspiration vndertaken and chiefly that when ever I returne vnto him with harâ—y sorrow he will not reject me III. And if he hath called vs to a more retired life where with lesse iust feare of our Ghostly enimies then worldlings have we may serve him in sanctity and iustice in his sight all our dayes we have the more reason to blesse God for it and to indeavour to be gratefull by making vse of those particular means to
to helpt â—yself by his help The Iournie of Iesus Marie and Ioseph towards Bethleem â— IN those dayes ther came forth an Edict from Cesar that the whole world should bee enroled and all went to bee enroled every one in his owne citty Thus most men order thier busines for other ends then those which God hath ordayned who reacheth from end to end strongly and disposeth all things sweetely and brings them at last to his bent Admire Adore love his providence and disposall and be not slovver in obedieÌ„ce to the All governing God then men to men Whose ambition and pride is not a little also to be admired glorying in so short so vncertaine so tickle a fortune as is of all great men and not acknovvledging from whom they have it and on whom it chiefly depends In the hands of God alone are all the bounds of the earth We are pilgrims and cannot say we have here a citty permanent though if we take the whole world for our habitation as it shall please our soveraign lord God who is everywhere we may be permanent in him doing his will here and inioying him ever herafter in heaven II. And Ioseph went vp from Galilaee out of the citty of Nazareth into Iewry to the citty of David called Bethleem because â—e was of the house and familie of David to be eâ—roled with Marie his espoused Wife who was with child Reverence the obedience of Ioseph and Marie but cheefly the little infant Lord of the World who by this Act traced out vnto vs a law of obedience to those who are in command as S. Isidore reflecteth though commanding for sinister ends so nothing be commanded contrarie to the obedience we owâ— to God and not vpon pretence of povertie to decline the paying dutyes much lesse to be in any thing refractorie because we will not part with our accommodations or vndergoe some little troble more then ordinarie III. And when they came there was noe place for them in the Inn. For whome And perhaps neither vpon the way as they came or they had not those accommodations which people in iournyes desire or stand in need of being cold weary infirme How often doth God seeke and find noe place Free thyself from all troblesome Guests from all that may be a hinderance to him who or what is there that can challenge place before him Rid thyself of all vnnecessarie busines of busines not belonging to thee not beseeming thy calling Converse often with the blessed Virgen with S. Ioseph and with such company as they affect Salute the little infant in his mothers wombe prepare thy soule and thy armes for him see they be such as he may not refuse The birth of our Saviour I. ANd it came to passe when they were there her dayes were fully come that she should be delivered and she brought forth her first begotten Sonne Where after all this came it that she should be delivered Behold the place Consider the hovre of the night the season of the yeare the solitude of the Mother dive into the inward thoughts of the Virgen and S. Ioseph He was born in iourney to bring vs travellers with out errour to our iournyes end He was born in the night to be to vs the light of truth Adore with the Angels the first begotten of the heavenly father and of the Virgen Mother of whom it is sayed let all the Angels of God â—dore him II. And she swathed him in Clouts How much honour was here done to Povertie With how few things is nature content How much are the incommodities and wants which some times we suffer sweetened by this example In what height is humilitie placed Consider with how many good thinghs the Blessed Virgen was filled according to her ovvne prophecie which the emptie riches of this world doe not affoard nor rich men relish Reverence and kisse those blessed clouts and see thou contemne not those who are but poorely cladd III. And she layed him in a manger This throne this palace the God of heaveâ— chose and preferred it before the golden seates and Ivorie beds of Salomon that is of those who are wise to this world Prepare for him the manger of thy hart begge of the Blessed Virgen the furniture of severall vertues to adorne it the foote cloch of humilitie and obedience to his commands the Violet of hope in his mercyes the Crimson of love and charitie the purple of sorrow and contrition visit all the hovses of thy heavenly frends and find out by them with what thou mayest best furnish this one roome of thyne to the end he may willingly take vp his lodging in thee O that I had that beautifull varietie with which the heavens are adorned the knowledg of the Cherubims the Fervour of the Seraphims the Strength of the Vertues the Promptnes of the Angels the Zeale of the Apostles the Constancie of the Martyrs c. The Angel brings ioyfull tidings to the shepheards I. ANd there were in the same Countrey shepheards watching and keeping the night watches over their flock And behold an Angel of our Lord stood by them and the brightnes of God did shine round about them and they were greatly afrayd Blessed shepheards in regard they were in the same countrey so neere thier saviour more blessed because they were watchfull first over themselves then over thier flock and did not slacken by reason of the incommoditie of the night and winter season Such receave comfort from our Lord are made partakers of his mysteries and of his companie and are bid not to feare For what should they feare from the world which they comtemne and all that is in it Or from heaven which they love and desire II. And the Angel sayed vnto them feare not for behold I bring you tidings of great ioy which shall be to all people becausâ— this day is born to you a Saviour which is Christ our Lord in the citty of David What greater ioy if we rightly apprehend our wants and our miserie VVhat tidings happyer A Saviour to all and to me as much as to all and this day if I will for Christ is equally a Saviour then and now and to the worlds end and this Day particularly inclined to dispose of his heavenly creatures and guifts as on the day of his birth solemnized in heaven and earth III. And this shall be a signe to you you shall find thâ— infant swathed in clouts and layed in the maâ—ger This shall be a signe to you that are humble sayth S. Bernard to you who are obedient to you who are not high minded to you who watch and meditate vpon the law of God day and night in the light of knovvledge and in the obscuritic of faith in the interchange of comfort and desolation and are not curious searchers but readyly veyle to what ever signe God is pleased to give of his blessed will and presence You shall find
the eterâ—all God become an infant and swathed in clouts c. And of what can this be a signe but of pardon of grace of peace c. Apply thyself to this infant He sayed the word and all things were made He commanded and they were created All things were made by him c. That which was made in him was life c. The shepheards make hast to find our Saviour I. ANd suddenly there was with the Angell a multitude of the heavenly Hoast praysing God and saying Glorie in the highest to God and peace in earth to men of good will Joyne thyself to this multitude and sing prayses to God for so greate a benefitt and make vse of it while it is fresh seeing it is putt into the hands of they will This life is a warfare and a tearme of Temptation we may not therfore hope for glorie with out victorie nor victorie with out strife by which we purchase even heere vpon earth peace with God with our neighbours and with ourselves II. And when the Angels parted from them into heaven the shepheards speake to one an other lett vs goe over to Bethleem and see this word which is done which our Lord hath shewed to vs. As if they would have taught vs to say lett vs passe from darkenes to light from death to life from our old customes to a newnes of conversation to Bethleem the hovvse of breade the true sustinance of our souâ—es and dive into this word made flesh for our sakes and discover more and more the greatenes of this benefitt which God hath bestovved vpon vs. And they came with speed and they found Mariâ— and Ioseph and the infant layâ—d in the manger Imitate thier speed Cast of all cold demurrs which the holy Ghost doth not relish the infant dislikes impatient of delay because burning with love And what a treasure did they find Marie and Ioseph and the infant layed out of love in the manger They found humilitie in the infant chastitie in the Virgen justice in S. Ioseph III. And seeing they vnderstood of the word which had been spoken to them concerning this Child And all that heard did marvell concerning those thinges which were told them by the â—hepherds but Marie kept all those words conferring them in her hart How long and how often shall we see and not vnderstand Imitate the Blessed Virgen in conserving those things in thy hart and the shepherds in speaking of them And cease not to admire that which can be never sufficiently admired glorified praysed loved imitated c. The Circumcision of our Lord Iesus Christ. I. AFter eight dayes were expired that the child should be circumcised his name was called Iesus which was called by the Angel before he was conceived in the womb With the old yeare let vs put of as S. Paul exhorteth the old man with his actions and put on the new which is created according to God in justice and true sanctitie or holynes of life O povverfull hand of God worke this happy change in me II. Dayes doe expire the houre which doth passe by moments is not to be recalled what if this day were to be my last VVith what disposition with what feeling should I heare God say thy dayes are expired III. When the dayes were expired this child did not aspire after rest and ease did not hang after humane and worldly comfort the favour and prayse of men libertie freedome or priviledge but attended his circuÌ„cisioÌ„ wherfore doest thou favour thyself At what art thou proude As for the wonderouse works of God nothing can be taken from them nothing can be added to theÌ„ neither can the depth of them be found when a man hath done then he beghinneth IV. He that was above the law and not bound vnto it keepeth and obeyeth the law not without shedding of his blood He began the yeare not fayntly languishing but fighting valiantly The kingdome of heaven which he comes to bestow vpon vs will be gayned by force It is a good circumcision sayeth S. Bernard which we vndergoe by voluntarie Povertie by penitentiall labours by religious observances These are the armes with which we must fight that we may overcome and begin that happy yeare which never will have end Of the name of Iesus I. HIs name was called Iesus to witt first called so by his heavenly Father who only fully knew the nature and desert and office of this child If thou werte to be named according to they nature desert and manner of performance of they duty by what name should God or man deservedly call thee II. VVhat betokeneth this connexion of circumcision and the name of Iesus Acknowledge in it sayth S. Bernard the mediatour betvvixt God and man coupling divine and humane high and low things togeather Circumcision is a testimonie of the truth of his humanitie his name doth signifie the povver of his divinitie For he and noe other can save vs from synne and yet not without vs and our cooperation Hovv often doe we seeke freedome from siknes and bodily troble more them from synne Bodily health more eagerly then the health of the sovle Content oft times to be synners but not to be called so ashamed to doe penance not ashamed to synne apt to receive wounds bashfull in seeking remedy III. The Angel the Blessed Virgen and S. Ioseph were the first worshipers and proclaymers of this holy name of Iesus Jt is an honour to be thier partner in it and with S. Paul who was chosen to cary this name through the world and taught vs that at the name of Iesus every knee should bow of thinges in heaven in earth and vnder the earth and that every tongue should confesse that our Lord Iesus Christ is in the glorie of God the Father IV. If thou doest acknowledg â—esus if thou doest honour him as thy Lord be not ashamed of his liverie lett thy hand agree with thy mouth and not the voyce be of Iacob and the hand the Esau. He was called Iesus before he was conceaved before thy works renew thy intention Of the starre which appeared in the East I. VVHen Iesus was born in Bethleem Iuda in the dayes of king Herode behold there 〈◊〉 sages from the East to Hierusalem saying where is he that is born king of tho Iewes For we have seene his starre in the East and are come to adore him How great â— benefitt is it to be called to the sayth and service of Christ wheras thousaÌ„ds are left behind How greate to be stirred vp to reforme our conversation to be called to Religion to converse with God in prayer by sweete and â—fficatious means from our tender yeares or from the turmoile of earthly trobles Who is Author of all the thiâ—gâ— but this infant Who on earth is carryed in his mothers armes and commandeth the heavens to wayte on him II. How greate a favour is it to receave dayly
and by true contrition we cast the divell out of our harts we speake with nevv tongues not excusing but confessing our falts though we suffer evill suggestions they doe vs no hurt because we instantly cast them of as S. Paul did the viper This strife this contention and solicitude is troblesome and daÌ„gerous to infirme nature but by beliefe and confidence in the goodnes of God we shall find his and his servants hand vpon vs to protect vs and strengthen vs. Temptations are to man oftimes very profitable though troblesome c. Thomas â— Kemp. l. 1. c. 13. n. 2. Our Saviour appeares to his disciples in Galilee and els where I. OVr Saviour in the forty dayes after his resurrection which passed before his Ascension appeared severall times to his disciples confirming by many testimonies that he was truly risen and teaching them the things belonging to his kingdome which is the Church militant and triumphant and among other things he sayed vnto them All power is given me in heaven and on â—arth and behold I am with you all dayes to the end of the world Adore and submit to our Saviours povver so vniversall ioying that not only as God he is omnipotent but as man he hath all povver also given him to iudge and to revvard and to assiste and to mediate From whence the Apostle doth dravv this argument of confidence who is he that shall condemne Christ Iesus that died yâ—â— that is risen who is on the right hand of God who also maketh intercession for vs. And with all consider how short all human povver is never all in one and that which is is ever many wayes confined and vncertaine to continue His is in heaven and earth eternall commanding both visible and invisible outward and invvard and where he pleaseth nothing can risist whervpon he once vpon good ground gave vs this item Yea I say vnto you fearâ— him II. But here he treates more of mercy for after he had willed them to preach to all nations teaching them to observâ— all his commandments he promiseth them his continuall assistance to the end of the world Behold I am with you c. as if he should have sayed as S Prosper doe not feare therfore by reason of your infirmitie but confide in my power which is allvvayes present invisibly though my person be not visible to you He is with all to assist them with his grace though with his Apostles he is more particularly by reason of their charge All dayes that is at all times both of comfort and affliction to the end of the world never weary never forsaking and most of all assisting in the end of their lives those who have been faythfull to him or with penitent hart have recourse to his mercyes When Iesus is present all is good and nothing seemes hard III. They which were present asked him Lord wilt thâ—â— at this time restore the kingdome of Israel And he sayed vnto them it is not for you to know the times and seasons which the father hath put in his owne power but yee shall receive the vertue of the holy Ghost and be witnesses to me to the vtmost of the earth See here thy ovvne weaknesse who never so often put in mind of heavenly things inclinest still to thy wonted conceits and affections and imperfections as if nothing had been sayed or done It is not any temporall kingdome or commoditie of this world at which thou must ayme but the kingdome of the other world â—either is it for every body to knovv whether he be worthy of it noâ— the time and season of parting hence vnto it but we must attend to our taske that is by good life â—â—cording to the prescripts of our Saviour witnes that we are his disciples and of his flock if we beare this marke we shall be admitted when time is which God of his goodnes grant Christ Assenssion 1. PART I. OUr Saviour having pitched vpon a day for his Ascension appointed his Apostles and disciples to meeâ—e vpon mount Oliveâ— of which meeting probably the Apostle speakes when he sayth he vvas seen to above â—iue handerd brethren togeather and invisibly had many thousands of Angâ—ls wayting on him besides the blessed â—ompanie of Patriarchs and Prophets and all the just of the old restament in which companie he approching we may easily imagin with what joy and reverence he was received by them and with what expectation of what he would doe or say some admiring his maiesticall presence others his blessed wounds others recording what had passed in his passion and comparing his sayings with the event and hovv from that Mount he went once trivmphant to Hierusalem all the people crying OsaÌ„na and accompanying him strovving boughs and thier garments in the way and novv not fearing any nevv mischance wished and hoped for the like triumph and that he would declare himself king of Israël Prayse God as the Apostles did at that time vvith loude voyce calling to mind all his wonderous works and say Blessed art thou vvho comest king in the name of God Peace in heaven and glorie in the highest II. Our Saviour after he had saluted them and thanked them for thier love and respect towards him sayed these are the vvords vvhich I spake to you vvhen I vvas 〈◊〉 vvith you that all things must needs be fullfilled which are written in the law of Moyses and the Prophets and the Psalmes of me Then he opened thier vnderstanding that they might vnderstand the Scriptures and he sayed to them that so it is witten and so it behoved Christ to suffer and to rise agayne from the dead the third day and penance to be preached in his name and remission of synnes to all nations beginning from Hierusalem If in our Saviour all things were necessarily to be fullfilled hovv can we expect reward vnlesse we fullfill our dutie and his commands If it behoved him to suffer before he could rise to glorie let vs not think to escape all suffering if we pretend to glorie but apply ourselves to doe penance for our synns that we may have remission nothing of this world is gayned with out some hardship and what is all that is in this world compared to the glorie which we aâ—e promised The Patriaâ—chs and the Prophets as they were figures and foretellers of these his sufferings so did they suffer also themselves and we must incourage ourselves by the example of those who have gone befoâ—â— vs. Hâ—â—c suâ—t verba these are the words of truth itself which cannot deceive nor be deceived III. And lifting vp his hands he blessed them and while he blessed them he departed from them and was caâ—yed iâ—to heaven Begge paâ—te of this blessing that thou mayst fullfill his sayings and follow him in time as now in thought He was caryed into heaven by his owne power having no need of assistance of Angel or Cloude though these did thier dutie
understanding they rest in that to which sense doth lead them and like svvine feede greedyly vpon the husks and attend to fill thier bellies that is thier inordinate appetite with things which for the present and by reason of thier vnbridled hunger and distempered mind doe seeme to content them and in the meane time let thier soules pine avvay for want of the food they were created to feed on II. VVhat a dreadfull distaÌ„ce is there betvvixt such soules and God when not thier love by which alone we caÌ„ approch to him but thier hatâ—ed by which we goe further and further from him begins by little and little to be eternall tovvards him who deserveth eternall love for the too much love of Creatures doth insensibly breed disâ—ast of the Creatour the cleaving to the visible blinds vs â—owards the invisible the eye that lookes much vpon earth is loth to looke vpon heaven as too farre from its purpose If wishes will supply with what weeping and lamenting ought we to wish that such a gap had never been made but that at least we had begun the love which we ovve eternally to God so soone as it was in our power â—o love him and that when we began first to have the vse of reason we had reflected how greate reason there was not to desire to live but only for his love III. Happy are they who have thier yeares before them for by the benefit of thier age having not settled â—hier affections vpon any thing els they have them still wholy in thier hands to bestow vpon him who beft deserveth our love for all things beside him are either naught or nothing in comparison to him Happy yeares which make thier possessours able to say to God my loving Lord Thy infinite love hath been towards me eâ—â—rnall without beginning because the being of thyself was the beginning of thy love both eternall without beginning This beginning therfore of my life shall also be the beginning of my love tovvards thee that when by thy grace and continuall assistance I shall enter into that other Eternitie which hath no end my love may be found to have been so long as my life both equally eternall for it would be a greate confusion to me in that doubtfull day of thy judgment to have it layed to my charge that I had lived longer then I had loved thee who hast not lived one moment longer then thou hast loved me IV. Thrice happy in this kind oâ— blessed Gonzaga who coulâ—st lovingly glorie that at seaven yeares of age thou didst perfectly turne thyself to God and with greate fervour of mind consecrate thyself wholy to him Thou knewest then how gratefull to God would be these first fruits of thy love Begge of him pardon for my neglect and vnmindfullnes and promote the desires of those who are yet yong that they may follow thy steps and place thier love betimes where if it be not placed it will finally either be lost or mispent lost if bestowed vpon things which doe not deserve our love mispent if vpon things which rather deserve our hatred O hatefull expence of love that is so preâ—ious A second means to perpetuate our love towards God I. THey who have let sâ—ip time so pretious â—ust repayre thier losse so well as they can not with often sighs and sorrowes only for that which is past buâ— with constant purposes for the time to come and say with the Psalmist Now I begin o Lord to love thee This love by thy grace I will continue for ever till it be perfected after this changeable life in thy never changing Eternitie O that I were able to say with they Apostle or rather with that confidence and with that love which he did Cerius sum I am certayne thaâ— neither death nor life nor Angels nor Principalities nor Powers neither things present nor things to come neither might nor heigth nor depth nor other creature shall be able to separate me from the charitie which I owe which I beare to thee my God for thy loving self and for thy loving Sonne Christ Jesus our Lord. II. But how oft have I sayed thus to God And may not I with reason feare least he slight my words having experienced that the worke doth so slowely follow Of this I am 〈◊〉 that were not his goodnes immeasuâ—able he would long care this have loathed so much instabilitie of hart and so often change of love no maâ— would have abided it Buâ— God knoweth himself and knoweth vs He knoweth himself to be eternall ever permanent ever the same He knoweth that as we have had a beginning in this life and shall have an end so all our life standeth vpon beginnings and endings and consequently it is no wonder that we have in vs so many changes but even this condition of ours must be to vs an incitement every houre in the day and every moment to begin as if that houre or that moment were the first and last of our life How many have been to thier ovvne and others thinking able and strong and likely to outlive many dayes and yeares and have been suddenly taken avvay Let vs therfore make vse of this our nature and beleeve this truth that we have not one day nor one houre certayne of life why therfore should we neglect this houre and not imploy it wholy in his love III. O that our love were tovvards God so fervently earyed as it is some times foolishly bent towards creatures hovv short would these dayes of our life most iustly seeme to bee O love hovv justly may I complayne of thy sottish ignorance and blind measure Greate and long love towards creatures little and short towards our Creatour what a monster is it Few be the dayes of my life â— my God the dayes of my life be few compared with the Eternitie of the love which I ovve thee they be fevv compared with the love which I wish thee O that I had a thousand lives to bestovv in they love from this houâ—e if I had them I would bestovv them all in thy love from this houte I doe consecrate all the houres and minutes of my life hovv long or hovv short soever thou knowest it will be wholy and intirely to thy love Hovv to wish it I cannot tell The longer I live the oftener I offend against thy love perhaps the more I shall doe or suffer for thy love here thou must be the chooser grant me only thy grace that that which is and shall be may be wholy thyne Grant that hovv long soever I live it may seeme little in respect of the greatnes of thy love which I desire to shew cersaynly it will be little in comparison of that which â—â—ou deservâ—st my God my love Amen Of the desire of being dissolved I THe greate saincts of God out of the abundance of love which they beare him doe oftimes desire most earnestly that this thier miserable life were quickly at
leaving thier malice they may beleeve in thee ô Lord Therfore he picked out a choosen people to shevv his wonderous povvre more signally to all the world by them that hearing all his precepts they should say behold a wise and vnderstanding people a greate nation Therfore he came himself and tooke flesh vpon him to satisfie for the synnes of everre one of vs and to give vs example of obedience to the lavv of God which he came to promulgate and aftervvards sent his Apostles and thier successours into the whole world with commandment to preach the Ghospell to every creature testifying that with the like assistance he will be with us to the end of the world II. To this vniversalitie belongeth the sweetnes of the lavv of Grace and the easynes by which we may come to the remission of our synns and to saluation for what ceremonie could be instituted more easy then that of baptisme VVhat means of remissioÌ„ of synns aftervvards committed more indulgent then that of private confessionâ— For whatever people ill disposed may think of it if an earthly Prince had appointed such a way of pardon for crimes committed who would not runn vnto it And this not once or tvvice but ten thousand thousand times to be had and in fine as oft as we shall have offended and when ever we will have recourse vnto it after never so long delayes or relapses VVhat shall I say of the helps internall by remorse and inspiration and externall by exhortation and example of which in the Church of God there is continuall succession and abundance what of the presence of our blessed Saviour in the Sacrament continually as it were wayting vpon vs and by it inviting vs. and puting vs in mind of our duty tovvards him That he would be in every Countrey Church attending vs is no small token of his vniversall love tovvards vs refusing no body neither rich nor poore nor lame nor blind nor the most noylomest creature that we can imagin Come to me allyee that labour and are burdened and I will refresh yee III. That he refuseth no synner though never so greate is particularly to be pondered as a signe of the vâ—niversalitie of his love of which though we see dayly example the Apostle testifyeth it in himself extolling this grace and giving speciall thanks that though before he was a blasphemer and a persecutour and contumelious in his thoughts and speeches tovvards Christ our Saviour yet he received mercy Ponder the hardnes which naturally we find among men to forgive offenses and compare it with what we experience in God and be confounded at thy ingratitude have recourse to his mercyes inlarge thy haâ—t in hope and confideÌ„ce and give not way to thoughts of diffidence for if thy synns be as scarlet they shall be whitened as snow and if they be as red as crimson they shall be white like wooll He gave vnto Salomon latitude of hart as the sand which is on the sea shore but what is this compared with the largenes of thy mercyes my God ready to forgive more offenses then there be sands on the shore and to receive into thy armes more offenders then the whole world is capable of One drop of thy pretious blood was capable to satisfie for millions of worlds what a sea then of mercyes hath all humane kind offered vnto it by thee my God to plunge and cleanse itself to the full O let me not be vngratefull Amen The love of God towards vs is vniversal because to every one in particular I. THis is testifyed vnto vs by the Apostle when magnifying the grace received by Christ he sayth I live in the fayth of the Sonne of God who loved me and delivered himself for me And is seconded by ovr Saviour to S. Gertrude saying Behold thou seest how for thy love I did once hang vpon the Crosse naked contemptible disjoynted in every member and wounded in every part of my body and yet to this very day my haâ—t is so sweetely affected towards thee by love that if it were convenient for thy good and that thou couldst not othervvise get to heaven I would for thee alone suffer all that which I suffered then for the whole world O my God! what am I in particular that thou shouldest thus lovingly expresse thyself Or what doth my particular import thee that thou shouldst be so tender of me O that I had the loves of all in particular to bestovv vpon thee who deservest all Blessed is he that vnderstandeth what it is to love Iesus c. II. That which our Saviour sayed to S. Bridget expresseth an other degree of latitude in this love for thus he is recorded to have spoken My love tovvards mankind is novv as greate and as incomprehensible as it was at the time of my passion And if it were convenient that I should die as many deaths as there be damned souleâ— in hell I would most willingly and with the greatest love that may be deliver my body to be tormented and would suffer the same death and passion againe for ech soule in particular which I indured for all This infinite charitie seemeth strange to men who measure the perfections of God by thier ovvne imperfection But the heavenly wisedome pronunced rightly of him Thou loâ— vest all the things which are and hatest nothing of that which thou hast made neither hast thou ordayned or made any thing hating it In so much that the very damned soules are punished though excessively yet beneath the desert of synne and hovvever he be a rigorous judge yet he desiâ—eth that in the later day he might find nothing to be punished for which end he gives vs day to repent to the very last and so many means to blot out synne and the remaynders of it III. To this end he reserved the blessed marks of his sacred wounds even in his glorifyed body that we should â—â—nd as it were so many gates layed open to his mercyes and that these might be a never dying memoriall of his paâ—t and future love both to vs to excite vs and to his heavenly Father with our further words to plead for vs for though neither he nor his heavenly father doe need incitements to love vs or remembrances not being subject to forget or to forgo thier ovvne loving natures yet out of thier superabundant goodnes they would that these marks should be reserved more efficatious to assvvage thier anger against synne then could the rayne bovv be against a second diluge O Blessed wounds layed wide open for my sake it seemes by you that the divine soule of my Saviour had more love for me then the earthen vessell of his body could contayne O that my soule were capable to receive the remaynder I did runne in the way of thy commandments when thou didst dilate my hart sayed they holy Proâ—het supply it with thy ardent affection stretch it to all
vniversalitie of spirit professe themselves to be ready to assiste all nations and confine themselves with in no bounds of countreyes or persons or pious imployments by which they may any way advance the salâ—ation of thier Neighbours to the end that having once opened thier mouth and hart to God in this vniversalitie they doe not aftervvards relent aÌ„d our of pusillanimitie or self love streighten the bouÌ„ds which they have once promised should be none at all IV. O blessed Apostl who couldst say I most gladly will bestow and will myself more over be bestowed for your soules though loving more I am loved lesse How well didst thou Follow the example given thee by thy Saviour who bestowed vpon vs all that which we have and himself moreover in â—o large and loving a manner as to man is incomprehensible and is so slenderly rewarded by vs labour and miserie and much watching hunger and 〈◊〉 and much fasting cold and nakednes could not streighten thy love not whatsoever danger of thy life be a means to inlarge this spirit in the harts of those who have dedicated themselves to the like imployments The height of the charitie of our Lord. I. THe height of the charitie of God and of our Saviour is the supetexcellencie of his love for love being two fold one by which we love because we doe or may receive benefit the other by which we I ove to benefit it is evident both that this second is the more excellent and that the love of God â—ovvards vs could not have the imperfection which the first doth involue Let vs love God because God hath first loved vs sayth the beloved disciple which considering before we were we could not love is of itself apparent and considering to what end he loved vs to wit to communicate himself to vs first by sayth then by cleere sight and inioyment of his glorious self we may take a scantling according to our weake apprehension or dull affection of the excellencie of his love tovvards vs seeing nothing can be more eycellent then to see and injoy God All that we see or heare of in the world was created for our benefit yet all that is nothing compared to one minute of time what then to an eternitie of injoying God O if thou hadst seen the eternall crownes of saincts with how much glorie they now exult who were contemptible and not thought worthy to live c. II. A second degree of excellencie of the love of God is that which the Apostle doth reflect on and with reason doth dilate himself vpon it to wit that not only when we were nothing but when we were synners when we were enimies when we were weake and infirme full of vlcers and sores he loved vs and was beneficiall vnto vs when we deserved his hatred he did not only not execute it to the full vpon vs as we miserable creatures are wont to doe vpon one another but spared vs had compassion on vs releeved vs. God commendeth his charitie towards vs in that when we were yet synners Christ dyed for vs This is charitie which surpasseth all knowledge and all conceite of man for as the same Apostle discourseth A body can scarce be willing to diâ— when of necessitie he must or when by justice he is condemned perhaps for a good cause or for defence of that which is right a body may dare to die but for his enimie for one that taketh away his good name and as much as is in him his life who is there that would thinke of offering himself to die O my God in this thou shewest thyself to be God that is all goodnes and all love give me grace to love thee at least for this thy love and die that I may not die by syn III. Yet a third excellencie is to be reflected on which the same Apostle suggesteth to wit that God did not spare his owne Sonne but delivered him for vs all In the infinite treasure of his divine knowledge and goodnes there could not but appearâ— divers means to expresse his love and exercise his mercy towards vs yet this offering itself as the most convenient in all respects he did not spare it though the most pretious jewell of his heavenly Cabinet the neerest and deerest treasure of his divine breast but gave it for vs and who are we You are bought with a greate price it is reason we should glorifie and beare God not in our minds only but in our body also in our harts in our tendrest affections and let nothing have place where nothing can be spared from him who sparing not his owne Sonne gave vs all things with him and in him more then all what can the world give thee with our Iesus He that findeth Iesus findeth a greate transure Th. a K. l. 2. c. 8. n. 2. How we are to imitate the superexcellencie of the love of God I. PART I. TO love God to benefit him more theÌ„ allready injoyeth is impossible we may notwithstanding comply with the excellencie of his love by wishing him all the good which he hath and being 〈◊〉 glad that he is as he is which is the part of a frend to an other frend that is superiour to him And we may dilate our thoughts and affections of this nature congratulating him his Eternitie his Immenâ—itie his Omnipotencie his Bountie his perfection in all kinds and professing ourselves to be hartily glad that he is so This is the expression which the Seraphims doe make who assist before the throne of God covering thier feete as short in conceiving or affecting so greate perfections but yet stirring vp one another to prayses such as they are able repeating Holy Holy Holy is the Lord God of Hosts full is heaven and earth of thy Majestie II. To this Kind of love belongs the desire that all the world should know him and serve him and the sorrow that he is offended and that we are so short of vnderstanding what he is and of loving him as he deserves let vs therfore say with the VViseman Glorifying him so much as you can be will yet exceed and wonderfull is his magnificence Blessing him exalt him so much as you can for he is greater then all prayse Exalâ—ing him put forth all your strength be not wearied for you shall not comprehend him Many things are hidden greater then these for we have seen few of his works To this also belongs the desire of even being with God in Prayer and in other services belonging to him not for the benefit which comes to vs by it though it be greate but because he deserves to be continually attended and served which was the ground vpon which our Saviour retired himself so often to Prayer and spent whole nights in it and when he was but twelue yeares old answered his Mother did you not know that I must be about those things which are my Fathers
And it hath been the drift of those saincts who have practised the retayning of the presence of God continually in thier thoughts doing whatever they doe as in his sight with affections to please him in what they can that is ever to doe his will in all things endeavoring to imitate our Saviour in that which he sayed He that sent me is with me and hath not left me alone because the things that please him I doe allwayes say therfore which the wiseman Entring into my house that is into the Closet of my hart and secretest retyrement I will rest with him for in the conversation with him there is no bitternes nor tediousnes in living with him but joy and gladnes Say with the Psalmist one thing aboue all others have I asked of our Lord this will I againe and againe seeke after that I may dwell in the house of our Lord all the daxâ—â— of my life that I may behold the pleasure the delight the sweetnes the beauty of my God Blessed sisters Martha and Mariâ— the one diligent in serving our Saviour the other attentive to heare his words both happy in his loving presence who can expresse the delight and benefit which you reaped by so desirefull a conversation for if by conversing with men we come to knovv them why should we not by conversing with God increase in his knovvledge and consequently in his love for in him there is no danger of discovering imperfection as too too often it happeneth in men How we are to imitate the height of the love of God II. PART I. OVr Saviour vpon his parting with his disciples before his passion gave them command to love one another and styled it anew commandment because thier love was to have the exâ—â—llencies of his love I give you a new commandment that you love one another as I have loved you VVe must therfore love our neighbour before he love vs as hath been sayed yea though it were impossible for him to love vs we must love him though he be vngratefull vnthankfull maliâ—ious tovvards vs we must love him though never so poore and vnable ever to requite our love and this not in words only or bare affection but with reall deeds and services according to our abilitie and ready for more then our abilitie seems able to reach vnto and as the Apostle adviseth we must not be overcome by any evill â—urne but overcome evill with good heaping coles of charitie vpon his head vnquencheable by whatever misdesert II. If we cast our eyes vpon our Saviour we shall moreover see that he was so farre from sparing himself in any thing for vs that he debarred his humane nature from that happines which was from the first instant of his conception due vnto it to the end to suffer for our sakes what is it then for vs to barr ourselves of the contentments of this world for the service of our neighbour S. Ignatius Founder of the Societie of Iesus left a president in this nature above the ordinarie strayne for discoursing of an offer which might be made of dying presently and going directly to heaven to inioy God for ever or of staying still in this world to doe him more service in the way in which he was he sayed that of the tvvo he would choose to stay though vncertain as he was of â—aluation if he might be sure to doe God any whit the more service not doubting but God would have care he should not periâ—h Here certaynly self love was not called to counsell nor slothfull pusillanimitie but perfect love and a true value of that which God deserveth at our hands had taken full possession of that vertuous and loving haâ—t causing him to prefert the service of God before whatever concerned himself though never so important III. The like doth happen in other saints who are so wholy absorpt in the desire and indeavour of helping thier neighbour for God that they wholy forget themselves and live and labour as if they had not bodyes as other men or as if the common infirmities did not worke vpon them such was S. Francis Xavier who passed neither for heate nor cold nor fayre nor foule weather nor stormes at sea nor dangers at land but all was sweete vnto him through the vehemency and sweetnes of his love in so much that he rather desired more and more to suffer that he might be more conformable to his Saviour who had suffered for him IV. O love which in my Saviour weâ—t more strong then death place thyself as a soale or marke vpon my hart that beholding thee I may never forget my dutie to God and to my neighbour for God place thyself as a badgâ— vpon my arme that all my works may carry a resemblancâ— of his love O that thou wert in me as strong as death which overcometh all things high and lovv rich and poore mightie and infirme beautifull and hard favoured noble and ignoble O that thou wert as fast holding as the very gate of Hell which keepeth its prisoners eternally captive Happy were this eternall captivitie for me for though to those who measure all things by sense and â—emporall contentment it would seeme hard indeed to be so toyled as the saints of God have been and a kind of Hell vnto them for those who knovv what it is to love and serve God it is a sweete captivitie and the harder we are held by love the easyer we shall beare the burdens of this life for even in this it is most true that nothing is hard to him that loveth The depth of the love of God I. PART I. THe depth of the love of God appeareth first in that when he had choosen to save vs by means of his eternall Sonne being made man for our sake and the life of that man might have been ordered severall wayes for our benefit he choose the most abiect way of living and the most paynefull and ignominious way of dying to be born of poore parents in an obscure cottage persecuted from his cradle and in the height of his preaching to be circumvented condemned as blasphemer whipped and scourged as a slave crovvned in scorne as an vsurper and crucified betvvixt tvvo theeves as a notorious malefactour This to the Iewes who expected thier messias to be glorious in a worldly way was a scandall and by the Gentills and worldly wise to this day is accounted folly The sensuall man sayth the Apostle perceiveth not the things which are of the spirit of God for its foolishnes to him and be cannot vnderstand because it is spiritually to be examined II. The depth of his love appeareth secondly in the vnsearcheablenes of it in that having vouchsafed to be the scorne of men and outcast of people for our sakes and suffered death for vs and the death of the crosse he would notwithstanding that the finall effect and fruite of all his paynes our eternall saluation
Finally it is greatest because it is the most lasting and worketh greatest and most lasting effects Charite never fayleth Faith instructs hope rayseth our mind to heâ—venly things Charitie vnites vs to God and makes vs one spirit with him And as in nature so in grace love breakes through all difficulties and accordingly we may see the efficacy of it in the Apostles and Apostolicall men in the Martyrs and Confessours Eâ—emites and Virgins by things done and suffered beyond all compasse of other consideration then of love Our Obligation to love God II. PART I. VVE may love those things which we have nor seen with our eyes we cannot love that which doe not some way know we know God by Fayth by discourse or contemplation and by fruition or injoying him The readyest and easyest way is by Faith as we may discover by the difficultie which the greatest wits of the world anciently had with out Fayth to know there was a God one eternall Omnipotent all seeing all disposing Therfore we must both thank God for the light of Faith and often exercise acts therof submitting all contrarie suggestions vnto it This kind of knowledge was delivered first from hand to hand by our forefathers to thier Children successively then renewed in the old law by God appearing pearing to Moyses and the children of Israël lastly by the sonne of God himself our Saviour coming into this worldâ—â— confirming by signes and miracles both the being of one God and that himself was sent to establish his law in the harts of men and to vnfold and perfect all that which formerly was delivered and practised in figure of what was to come The record wherof is holy Scripture and Tradition both which concurring are a proofe so invincible that vnder heaven there is not any more forcible II. We may confirme this knowledge by discourse and contemplation as for example finding nothing to be in this world which hath not some cause or many causes concurring to its being we begin to think there can be nothing which hath not some cause wherby it begins and yet in all absolutely it cannot be so and consequently there must be a first cause caused by nothing els and that is God Then the order and government of the world and seasons of the yeare shewes there is some greate thing that governeth it as order among men cannot be without a directour and the like We must not think notwithstanding that we can comprehend his Essence or his attributes which are in him one single Essence but by admiring them and adoring them and acknowledging our owne weakenes to decipher them we shall come to vnderstand more of him for if we know allmost nothing of these inferiour things but the outward appearance of them and cannot dive into the substance and essence of them though we see them and touch them how shall we be able to comprehend the least attribute of God in whom nothing is not infiniâ—e III. Perfect inioying of God is not the state of this life neither can any creature even in any life come vnto it but by the speciall grace of God vouchsafing to communicate himself yet in some measure through his graceâ—â— we may even in this life inioy him and so increase also in his knowledge by beleeving him to be as he is allwayes present with vs and that there is not a place or creature in which he is not giving it life and motion and subsistence and consequently loving him for this continual and loving assistance and ioying in it for as by continual conversation with men we come to knovv them so God is also knowne by looking vpon him and because all that is in him or proceeds from him is good there cannot but be insinite cause of loving him with out any cause at all of distast which can hardly ever be among men Blessing him therfore exalt him so much as you can for he is greater then all prayse Exalting him put forth all your strength be not wearied for you shall not comprehend him Our obligation to love God III. PART I. THou shalt love thy lord God By how many titles is he Lord First he is God 2 Creatour 3. Conserver 4. Prince over all the kings of the earth 5. Redeemer 6. Sanctifyer 7. Judge 8. Rewarder And even those qualities which naturally are awefull are not in him without motives of love for though he be judge he is also our Advocate and our Father and though he be so greate a Prince he haâ—h particular care of vs all and doth nothing injustly III. How many wayes is he thyne As Creatour and Conserver and Prince he gives himself in all creatures which are all for our vse and in them and with them he is continually serving vs. As Redeemer and Sanctifyer he gives vs againe himself and as the Apostle argues He that spared not his owne Sonne but delivered him for vs all how hath he not also given us all with him Finally as Rewarder he gives himself eternally and in so compleat a manner that nothing can be mote desired III. What is there in the world among the things which either we accouâ—t or desire to be ours which are more ours or more to be desired then God Honour Pleasure Wealth Quiet Power Frends in the world are all short superficiall transitorie short because they satisfie but part of our desire superficiall because they are â—ore outward then inward 〈◊〉 our mind transitorie because soone lost and oftimes so soone as we think we have them All things which are desired cannot come in comparison sayth the VViseman If all things fall short certaynly every thing in particular is much shorter and who in the world hath all but he that loveth God who is all in all And againe if honour be to be desired the greater honour is more to be desired and so of wealth and pleasure which greatnes nothing vnder God can clayme IV. As therfore by naturall obligation be thou also by thy owne choyce wholy his acknowledging thy subjection to him and doing him due homage by observing all his commands and follovving his counsels and flying all things which may breed a distance Let thy tongue attend vpon his prayses thy eares harked vnto his inspirations thy eyes behold his wonderous works thy feete be ready to go vpon his errands thy hands to labour in his affayres and thy hart be wholy his c. Our Obligation to love God IV. PART I. THou shalt love thy Lord thy God with thy whole hart when he sayth with thy whole hart he leaveth no part of thy life vacant no place to be given to any other love Secondly love him with thy whole hart that is with much heate and affection not coldly and remisly Thirdly with thy whole hart that is solidly constantly vndantedly not giving way to whatever opposeth and bearing whatever crosseth and going through whatever concerneth the divine love Fourthly with thy whole hart
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
so rechlesse as not to be wholy depending vpon him and wholy at his beck The meditation of the Blessed Virgin the prompt obedience of the wayters but chieflly the glory of God which he only sought did cooperate to this wonder These are the means by which the waters of affliction are turned into wine of comfort and that to them who love God all things doe cooperate to good After the chiefe steward had tasted the water made wine and knew not whence it was but the servants knew that had drawne the water the chiefe steward calleth the bridgroome and sayth to him every man first setteth the good wine and when they have welldrunk then that which is worse but thou hast keept the good wine till now The ioyes of this world begin with defect and want faling short of our expectation and end with greater deceite how many favours doe we receive from God and know not of them chiefely perhaps because we seldome reflect vpon them or doe not looke about vs sufficiently if we had once well â—asted of the wine which our Saviour presents vs we should easyly esteeme all other meane and vnworthy to be rasted His wine lasteth for Eternitie If it were wonderfull to turne water into wine much more is it turne synners into saints and that things which to the world are insiped and cold and dead should be restored to heate and colour and life and tast The Apostles beleeved vpon that one signe we having received so many wonderfull benefits shall we not beleeve Applications of the former Meditations to Blessed Sacrament I. THe Ancient Patriarches in the words of the prophet Esay did with much devorion begge that the heavens would send downe thier dew from above and the clouds raine downs the Iust that the earth vvould open and bring forth a Saviour But here the heavens are allvvayes open for vs to behold the beloved Sonne who sits at the right hand of his Father and in vâ—home he it vvellpleased coming dayly downe in the holy Sacrifice in no lesse humble and meeke manner then when he came to be baptized ô that we had the eyes of S. Ihon to see his inward perfections and worth and glorie How should we cover our faces with the Seraphins And say thou comest to me Thou the eternall sonne of God Creatour and Lord of all things thou the beloved of the Angels Thou in vvhome is all hope of life and strength and pleasure vouchsafest to come thus to me most miserable creatute I have greate reason not only to suffer it now but with all the strength of my soule and body to desire it and to labour to fullfill all justice that I may not be altogether vnworthy but thou ô infinite goodnes infinite mercy infinite compassion and love I have not words to expresse what I thinke nor thoughts to equall thy deserts come notwithstanding sweet Jesus and be a Saviour to me II. O bread of life it is not corporall food that can mayntaine me to eternitie nor all that the world can present though I should be master of all the kingdomes of the vvorld thou alone art the sustenance that must maintaine vs to those long dayes I that am made of earth can hardly think of any thing but of earth aÌ„d earthly commodities thou comest from heaven and vvhat thou hast seen to that thou doest invite vs. Come eate of my bread and drink of the vvine vvhich I have mingled for yee Thy bread is thyself having in thee all that can delight and the svveetnes of every thing that is spvorie thy vvine is thy sacred blood which thou hast thus mercifully and admirably mingled with the outward shape of wine that as it is most comfortable to our soules it should not be distastfull to our bodyes this bread will never feyle vs as Sauls did in his iourney nor this wine as in the mariage feast but the more greedyly we feed the more plenty we shall have of the fruits and effects of it Fill your eyes with teares of sorrow and love and poure out your hart to him for even these he will turne to your eternall comfort and fill them againe with his graces Amen III. Come often and see where he dwelleth how poorely he is content to be lodged for thy sake looke into the Churches where be remayns day and night for thee all that is there is not devotion God wor all is not revetence and respect all is not cleanlynes and decencie and yet he doth not avoyde the roome looke into the soules of the attendance and chiefly into thy owne even when he is received into thy inward roomes how are they swept How are they hung How are they furnished for him and yet he hath patience O blessed Master have mercy on thy Servant give me understanding and teach me thy iustifications I am thy servant that I may know thy testimonies It is time of doing o Lord for they have made voyde thy law Therfore have I loved thy commands above gold and pretious stone c. They who did trafick in the Temple are cast forth I. THe Passeover of the â—ewes was at hand and Iesus went vp the Hierusalem and he found 〈◊〉 the Temple them that sold oxen and sheep and doves and the bankers sitting and when he had made as it were a whip of little cord he cast them all out of the temple the sheep also and the oxen and the money of the banker 〈◊〉 poured ouâ— and the tables he overthrew and to them that sold doves he saved take away these hence and make not the house of my Father a house of marchandise Our Saviour duly kept the feast appointed but it was no smale griefe vnto him to see so little respect to that place which being the house of God should be the house of prayer as he sayed in another such occasion Here he thought fitting moreover to shew his zeale and his power But S. Paulinus recals vs home to ourselves and telleth vs that it is for vs convenient that our Lord Jesus would often visit the temple of our hart with the whip of his holy feare least our soule be possest withsome kind of â—vaâ—ice or the slownes and dullnes of oxen retarde our senses or that we set our owne innocencie or the divine graces to sale c. This is a good zeale to imitate And also as S. Bede advertizeth that seeing he shewed so much zeale in behalfe of that Temple in which such sacrifices of oxen and sheep were offered much rather should we shew zeale where the body of our Lord is consecrated where there is no doubt but that the Angels be allwayes present II. He made at it were a whip of little cord The punishments of this life are but as it were a whip in comparison of the torments of the life to come both in respect of the grievousnes of them and of the continuance Yet seeing
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
mounts vp to the top of the heavenly court He doth not ascend who is solicitous about his worldly wealth or honour All great and high spirits ascend And doe not think that he prayeth as infirme and weake The owner of Power becomes Master of obedience He is out Advocate he prayeth not as infirme but as compassionate what oughtest thou to doe in order to thy owne saluation seeing Christ prayeth all night for thee what oughtest thou to doe when thou beginnest any good worke having our Saviours example before thee II. He changeth thier names to give vs to vnderstand that we must change our conversation vpon whatever favour received from our Saviour and indeavour to have the soliditie of a rock in the service of God and to be able with out resolution in that which is good to terrifie his opponents Iudas also among the rest was choosen to be an Apostle to shew vs that it is not our nature which is cause of our perdition but our wretched will and that God receives a man while he is good and till himself fall of and become evill Also that we might learne the force of Truth and of the Sacraments which are the same though ministred by the wicked And that if thou chance to be forsaken or betrayed by thy frend thou mayest learne to beare it patiently III. And he made them to be with him and that he might send them to preach and he gave them povver to cure infirmities and to cast out divells First we must be vnited with Christ acknowledging that all that we can doe proceeds from him and depends of him and must be done for his glorie and with confidence in his goodnes then we must indeavour to have a longing desire to be with him as much as we can and to find sweetnes in conversing with him in prayer as with the fountaine of all goodnes our Redeemer our frend our benefactour our spouse that in all our afflictions and in all occasions we find ourselves with him as it were at home and even in our outward actions never to be from him but be doing them for his love and with reflection and desire to please him in them holding ourselves as instruments in his hand and working by the force and strength and aptitude which he gives vs. Nothing ought so much to reioyce him that loveth thee ô Lord and acknowledgeth thy bâ—nefits as thy will in him and the good pleasure of thy eternall disposition The eight Beatitudes I. ANd seeing the multitude he vvent vp vnto a mountaine and vvhen he vvas set his disciples came to him and opening his mouth he taught them saying Blessed are the poore in spirit for thiers iâ— the kingdome of heaven Blessed are the meeke for they shall possesse the land Blessed are they that mourne for they shall be comforted His going vp to the mountayne betokeneth the height of the doctrine which he then did intend to deliver farre beyond the expectation of all people of this world and contrarie to thier wonted dictamens and desires therfore also he is sayed to have â—pened his mouth as the tresurie of divine wisdome hidden hitherto from the world for the world placeth happines in riches and in filling thier desires with wealth and plentie he placeth happines in povertie nor in that which comes vpon vs by necessitie but in voluntarily quitting ourselves of the mcumbrances of this world and putting of the very desire of wealth this making the way to the kingdome of heaven playne and ready without those rubbâ— which the desire of wealth doth rayse In like manner wheras in the world there is perpetuall contention about lands and possessions and nothing can be had or kept without strife and debate the land of the living so greate as it is is wholy and quietly possessed by meekenes and by yealding of our seeming right according to the world Besides that nothing is more powerfull towards the world sayth S. â—hoâ— Chrisostome then meekenes for as water putteth our fire so doth a meeke answer quench the flame of Anger Finally not those who live in jolytie shall find comfort of it at last but those who bewayle the offenses committed against God and passe soberly through the miseries of the world and through the losses of frends and goods for all will make at last for thier eternall comfort being borne with paâ—ience and with thoughts fixed vpon our heavenly habiâ—tion II. Blessed are they that hunger and thirst after justice for they shall have thier fill Blessed are the mercyfull for they shall obtaine mercy Blessed are the clean of hart for they shall see God Hunger and thirst are things which we seeke to avoyde in this life and we are never long satisfied But the hunger and thirst after justice is to be procured for of itself it is a full satisfaction to our soules and though we should want wherwith to satisfie our bodies we are satisfied in mind because even that want cooperates in our justice Neither is it enough to desire to be just unlesse we hunger and thirst after it acknowledging ourselves never to be just enough but being allwayes desirous of more How much vnmercyfull dealing is there in the world in all states and occupations Nothing but opression nothing but squeezing nothing but exacting satisfaction to the vtmost and more then the vtmost This is not the way to have mercy where we most need but to be mercyfull compassionate easy in our dealings towards another as we would others should be towards us in our necessities And because pureâ—es of hâ—rt is so little looked after in the world as being out of sight he puts vs in mind of the Allseeing eye from which nothing is hidden promising that if we have care that he see no vncleanes harboured in our thoughts he will discover himself vnto us who is puritie itself neitheâ— is it possible to arrive to the sight of God without puritie of haâ—t III. Blessed are the peace-makers because they shall be called the children of God Blessed are they that suffer persecution for justice for thiers is the kingdome of heaveâ—â— They who sow discord let them reflect whose children they must needs be for if they who make peace he â—earmed children of God doubtlesse they who disturbe it are children of Satan But with in this peace are not comprehended certaine fond familiarities and frendships grounded vpon sympathie of nature but such peace as is made according to the will and pleasure of God and for his honour Finally he concludes with suffering persecution to the end to cut of all at once the desires of the contentments of this world seeing our happines is not to be wrought by them but by suffering on all 〈◊〉 in our goods and in our good name in our bodyes and in our estates keeping our mind free to God in thanksgiving for the reward which is layed vp for vs in heaven for patiently and
beware of those synnes which we have lately confessed begging assistance to avoyde them Thirdly we must indeavouâ— to increase in the knowledge and love and respect to our Saviour For the man before â—e presented himself this second time knew him not knowing him he proclaymed that it was Iesus who had done that greate miracle vpon him O sweete and mercyfull Iesus how much reverence and thanksgiving with continuall prayse is due vnto thee for the receiving of thy blessed body the dignitie wherof no man is able to explicate The narrow way commanded I. ENter by the narrow gate for broade is the way and large is the gate which leadeth to perditâ—oâ— and many enter by it But narow is the gate and straight is the way which leadeth to life and few there be that find it Blinded by their owne worldly and carnaâ—â— desires which they choose rather to follow and because they are pleasing to sence the way they walke in seemes large and pleasant but in fine it leads them to eternall perdition and they are hardly recoverable in this world when they are once entred because it is harder to leave the wayes of the world when one hath once pleased himself in them then if he never rasted them yet we must not think that the gate aÌ„d way to life of is so narrow as to be allwayes irksome but as S. Gregorie advertizeth The way of God to beginners is narrow to those who are perfect it is broade for the narrowest gate is widened by love and when a man considers that for temporall commodâ—ties forsaken he is to receive eternall ioy he begins to love that which otherwise would afflict him II. Not every one that sayth vnto me Lord Lord shall enter into the kingdome of heaven but he that doth the will of my Father which is in heaven he shall enter into the kingdome of heaven For what kind of confession is it so to beleeve in God as not to care what he commandeth or how can we say Lord from our hart if we contemne his precepts whome we acknowledge to be our Lord and Master Our hands therfore must go with our mouth and our works according to our belâ—â—fe for otherwise there will be many that will say in the latter day Lord have we not prophecyed in thy name and in thy name cast out divells and wrought many wonderous things and then I will confesse unto them that I never knew them depart from me you that worke iniquitie III. Every one therfore that heareth these my words and doth them shall be likened to a wise man that built his house vpon a rock And the raine fell and the fluds came and the winds blew and they beate against that house and it fell not for it was built vpon a rock And every one that heareth these my words and doth them not shall be like a foolish man that built his house vpon the sand and the rayne fell and the flouds came and the wind blew and they beate against that house and it fell and the fall therof was great The Rock on which we must build is our Saviour whose only merits doe vphold vs for of outselves we can doe nothing nor pretend any thing in the sight of God towards eternall life His doctrine is the ground of our faith His life is the sampler according to which we must frame ours to the end to be accepted at the later day and to be able in the meane time to withstand al our Ghostly enimies S. Ihon Chrysostome tells vs more over that a strong resolution to go forward in Gods service is the rock on which vnder our Saviour we must build our spirituall building For the other building sayth he was easyly overâ—â—rowne not by the violence of the Temptatations for so the first also might have fallen but by reason of the weakenes of the foundation that is of our resolution Temptation is not the cause of our fall but the vnconstantie of our mind and our want of courage by which oftimes even without any temptation we come to be overthrowne for sand of itself doth yeald but a diamond resisteth the force of the hammer Our Saviour cureth the servant of the Câ—nturion I. ANd he entred Capharnaum and the servant of a certaine Centurion being sicke was ready to dye who was deare vnto him and when he had heard of Iesus he sent vnto him the Ancients of the Iewes desiriug him to come and heale his servant They being come to Iesus besought him earnestly saying he is worthy that thou shouldst doe this for him for he loveth our nation and hath buylâ— a synagog for vs and Iesus went with them The Centurion went not to our Saviour in peâ—son with the strength of faith he went vnto him an Alien by birth by faith pertayning to his household And wheras others had recourse vnto him for divers infirmities this man alone intercedeth for his servant saying within himself this is my servant and I am servant to my Creatour if I doe not take pitty of my servant how shall I expect that my my Creatour will have mercy on me II. And when he was not farre from the house the Centurion sent his frends to him saying Lord troble not thyself for I am not worthy that thou shouldst enter vnder my roofe for the which cause neiâ—her did I think myself worthy to come vnto thee but only say the word and my servant shall be cured For I also am a man subiect to authoritie having solders vnder me And I say to this go and he goeth and to another come and he cometh and to my servant doe this and he doth it Beleeving and professing that as he being in command though a subiect had his servants and soldiers obedient vnto him much more our Saviour being Lord of the whole world could coÌ„mand any creature and it would obey without resistance Be ashamed at thy stownes in doing his commands whome sunne and moone and starres earth and heaven doe obey upon his word He beleeved also that it was not necessarie that our Saviour should so much as see the sick person but that whatever disease he had it would leave him upon his command wherfore though he received him not under his roofe he had him in his harâ— so much the fuller the more humbly he did demeane himself III. And Iesus hearing this message marvelled and turning to the multitude sayed Amen I say to you neither in Israel have I found so greate faith And I say to you many shall come from the East and west and shall sit downe with Abraham and Isaac and Iacob in the Kingdome of heaven but the Children of the Kingdome shall be cast out into the exteriour darknes there shall be weeping and gnashing of teeth and he sayed to the CeÌ„turion God as thou hast belâ—ved be it done unto thee and the servant was healed at the same houreâ— The Iewes certanly
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
celestiall Againe the kingdome of heaven is like a Treasure hidden in a field which a man having found did hide it and for ioy therof goeth and selleth all that he hath and buyeth that field From how many in this world is the treasure of the service of God hidden or rather how few be there who know the perfect valve of it Hidden because they will noâ— take the paynes to find it and doe think every thing too much that is bestowed that way wheras for other things which at last will prove but traâ—h they spare no labour nor cost he that finds it and considers the worth hides it in his hart with wholsome feare of loosing it and with joy parteth with all rather then he will part with it and happy are those who doe voluntarily part with all other things with which of necessitie they must part sooner or later to be the surer possessours of it III. Againe it is like a Marchant man seeking good Pearles and having found one precious pearle he went and sold all he had and bought it One and the same thing is declared to vs by divers similitudes because no one thing can sufficiently expresse the worth of it The Pearle is hidden within the shell in the deepth of the Sea and among roks and stones so is the service of God beset with difficulties yet is a pearle and the most pretions that is which an experienced Marchant finding prefers it before all other wealth and spareth no labour to get it Others who know not the value of it neglect it or sell it for naught The day will come when he shall be thought the wisest marchant who here was accounted a foole Then tribulation will be pleasant them devotion will breed joy then our flesh here afflicted will more rejoyce then they who have been bred vp in dainties a poore cottage will be commended above princely palaces He is misused in Nazareth I. ANd be came to Nazareth where he was brought vp and entring according to his custome vpon the â—abboth into the Synagog he rose vp to read And the books of Esay being delivered vnto him he found a place where it was written The spirit of our Lord vpon me for which he anoynted me to evangelize to the poore he sent me to heale the contritâ— of hart to preach to captives remission and sight to the blinde the acceptable day to our Lord and the day of retribution And he sayed this day is fullfilled this Scripture in your eares Give God thanks that thou hast been borne and bred vp in this day when these things have been fullfilled and he that is the light of the world hath been revealed vnto thee in whome and by whose holy Sacraments thou mayest have remission of thy synns and an eternall retribution besides for the things done in his service and according to his service and according to his doctrine and example Think often of the rewards both of good and bad that avoyding the one thou mayst be pertaker of the other and be accepâ—able to God in the day of retribution How many even to thishoure have not this happines among those who were present when he opened these things vnto them divers were of another mind and tooke rather harme then good for though divers admired him and his doctrine and the grace with which he delivered it yet others sayed is not this Iosephs Sonne Is he not a Carpenter the Sonne of Mary And they were scandalezed in him II. And he sayed to them surely you will say to me this similitude physitian cure thyself As greate things as we have heard done in Capharnaum doe also here in thy countrie Amen I say vnto you no prophet is acceptable in his owne countrey There were many widow as in Israel in the dayes of Elias and to none of them was he sent but to Serepta of Sidon to a Widow woman And many leprouse people were in â—srael vnder Elizeus and none of them were cured but Naaman the Syrian A document for vs not to weigh too much the outward circumstances of the parties who are our Superiours and Governours but thier inward â—alents and vocation for God as it is in the psalme rayseth vp the poore out of the dust and lifteth the needy from the dunghill to set him with the Princes of his people Also to beware that custome in the vse of good things doe not diminish our devotion and respect to theÌ„ but indeavour that they be alwayes new to vs as certainly if we apply ourselves accordingly they will every day breed in vs some new grace wherby we may be more acceptable to God and he more deere to vs. III. And all in the Synagog were filled with anger hearing these things and they rose and cast him out of the Citty and brought him to the edge of the hill vpon which thier Citty was â—uylt that they might throw him donne headlong and he passing through the midst of them went his wayes Insteed of taking benefit by his admonition they fell into rage ô how often doth this happen ro vs And how lamentable effects doe often follow of it VVe seeke to revenge ourselves for a good turne and we cast ourselves headlong into a thousand inconveniences and indiscretions by speech and actions vnbeseeming vs. The Citty that is the Catholich Cruce in which we dwell is buylt vpon a hill How many have cast theÌ„selves headlong out of it by willfull opposing themselves to thier teachers and thinking to hurt them have been eternally ruined Our opinion and our thinking doth often deceive vs and seeth little VVhat doth it avayle to cavill about hidden and obscure things c. Instructions given to his Apostles and Disciples I. SEnding his Apostles about the countrey to preach and giving them power and command over evill spirits and all kind of diseases towards the cure of them he first armes them against Covetousâ—es and too much solicitude about corporall sustenance Doe noâ— possesse or provide neither gold nor sylver nor mony in your purses nor a scrip for the way nor two coates nor shooes nor rod for the workeman is worthy of his meate freely you have received freely give Thier whole care he will have to be about the spirituall worke for which they were sent and for the rest rely vpon God Allmighâ—â—â—s providence who as he hath ordayned them for the spirituall assistance of his people so doth he provide that those who have tempotall means shall assist them without pressing vpon them II. Secondly he commends circumspection joyned with sinceritie Behold I send you as sheepe in the midst â— wolves be therfore wise as serpenâ—s and simple as doves and beware of men What shepheard sends his sheepe into the midst of wolves and doth not rather gather his sheep together when he discovereth the wolfe Christ doth contrarie and he doth not say Go of your owne head but behold I send you
be thou opened and immediatly his eares were opened and the string of his toâ—gue was loosened and he spake playnâ— Our Saviour could with a word have cured him but he would commend vnto vs a reverent opinion of the ceremonies which were afterwards to be vsed in his Church no lesse significative then these He tooke him from the multitude a part to teach vs that whoever will be cured of his spirituall diseases must vvithdraw himself from evill companie and attend to God in private Also that synners are often to be admonished in private least shame keepâ— them from repentance He sighed more bewayling the invvard deafnes of the Iewes then the outward of this one man And vsed those other ceremonies to shevv that he spared no indeavour to correct them S. Gregorie by 〈◊〉 fingers vnderstands the gifts of the holy Gost infused into his soule and by his spitle heavenly vvisdone vvherby vve come to speake rightly and teacheth vs by his sighing to lift vp our harts to God and sigh for those heavenly gifts of vvhich we have so much need II. And the Pharisees and Sadduces came to him tempting him and demanded of him a signe from heaven But he answered when it is evening you say it will be fayre weather for the â—limâ—nt is red and in the morning This day there will be a tempest for the sky doth glow and lowre The face of the eliment you have skill to discerne and the signes of times can you not There shall not a signe be given but the signe of Ionas the Prophet and he went away and left them So many signes and miracles our Saviour was dayly vvorking â—aÌ„d none would satisfie them desirous of some after thier owne fancy which when it had been yealded vnto would have wrought as little vvhich them For hovv oft had a voyce come from heaven declaring what he was and they never the neerer finding some other thing to impute it vnto This is a deafnes more to be commiserated then any other wearying out even our Saviour himself and causing him to forsake them vpon whome words and signes were spent in vaine Though he put them oft in mind of his resurrection by the example of Jonas who was three dayes in the whales belly yet at it when it happened they were as blind and willfull seeking new occasions and tooke no benefit by it If thou wert within good and pure then thou wouldst without hindrance see and vnderstand all things III. They came to Bethsaida and bring to him one blind and desired him that he would touch him and taking the hand of the blind he led him forth of the towâ—e and spiting into his eyes and laying his hand vpon him asked him if he saw any thing and looking vp he sayed I see men as it were trees walking and againe he layed his hands vpon his eyes and 〈◊〉 began to see and was restored so that he saw all things clearly The Ceremonies are much the same the event different He cures him by peeces not for want of power but for our Instruction who must content ourselves with what God will allow vs and by our thankfulnes incite him to doe more at his owne time He saw men walking likâ— trees with thier heads downwards and thier feere vpâ—ward groveling in the earth and alltogether busy to get roote in worldly wealth and honour and seting heavenly things at naught O thaâ— our Saviour would lay his hand againe and a gaine vpon our eyes that we might see all things clearly how different judgment should we make fâ—â—o that which passeth most coÌ„moÌ„ly for good in the world Peeter confesseth Christ to be the Sonne of the living God I. IEsus came into the quarters of Cesarea Philippi and asked his Disciples whome say men that the Sonne of man is And they sayed same Ihon Baptist and other-some Elias others Hierome or one of the Prophets How many ifferent opinions have there been and are still of our Second Part. Saviour For to say nothing of the Arians and such like Heretiks who denyed our Saviour to be God or to be truly man how many even among those who professe themselves Christians and Catholiks have not so reveâ—end opinion of him in effect as these Jewes had whose censure the Disciples did relate For either they think his doctrine foolish or harsh and impossible or shew by their actions that they beleeve not that he shall come to judge or that he hath zeale of the glorie and honour of his heaveâ—ly Father which Elias and the Pâ—ophets had dissembling thier iniquities and doe measure his proceedings by thier owne foote Enter into thy owne breast and aske thy soule whome it thinks Christ to be Examine thy actions and see whether thou findst not two different opinions one of thy beleefe another of thy life and beware that that of the pfalme be not true of thee deceitfull lips in hart and hart they have spoken that is in two harts one drawing one way the other to the quite contrarie II. And he sayth to them but whome doe you say I am Simon Peeter answered thou art Christ the Sonne of the living God And Iesus answering sayed to him Blessed art thou Simon Barionâ— because flesh and blood hath not revealid â—o thee but my Father which is in heaven And we also must shut the eyes of flesh and blood which see no further then she outside of every thing and opening the eyes of faith beleeve as we have been taught that however in the outward he is man and subject to the common miseries of mankind he is truly the Sonne of God and one God with him and reverence him accordingly what is there in the world of which we see more then the outward lineaments and yet from the effects we come to beleeve and know that there is more in it then we doe see much more of our Saviour and of all that belongs to him and to the other world ought we to be most certaine that it is otherwise then our short sight or vnderstanding can of itself discover Blessed are they who beleeve inlightened from above begge increase and strength of faith that thou mayest partake of the rewards layed vp for humble beleevers III. And I say to thee that thou art Peeter and vpoâ— this rock nill I buyld my Church and the gates of hell shall noâ— prevayle against it And I will give to thee the Keyes of the Kingdome of heaven and whatever thou shalt bind upon earth if ffiall be bound also in the heavens and whatever thou shalt loosâ— on earth if stetall be loosed also in the heavens God is never backward in rewarding that which is good and the morâ— heroicall acts we doe the more we shall experience it Peeter signifies a rock or stone therefore alluding to the name which himself had given him before vpon designe he promiseth to buyld his Church vpon him so strongly that no attempt of hell gates
our Saviour because they were most learned and could not choose but know the Prophecies which were of him and blinded with ambition and covetousnes and other vices which our Saviour reprehended in them insteed of seeking to him they sought to take him and kill him A miserable condition and worldly greatnes the more to be feared and that councell of the wiseman the more carefully to be followed The greater thou art humble thyself the more in all things and then shalt find favour in the sight of God This is the way to seeke our Saviour so as not to misse of finding him and to come where he is Iefus hath many lovers of his heavenly Kingdome but few caryers of his Crosse. II. And in the last greate day of the festivitie Iesus stood and cryed saying if any man thirst let him come to me and drink He that beleeveth in me as the Scripture sayth out of his belly shall flow rivers of living water And this he sayed of the spirit which they should receive who beleeved in him When he saw that few gave him the hearing he redoubled his indeavours and cryed out with a loude voyce If any man thirst let him come to me As if he should have sayed I know you thirst after worldly commodities but they will not quench but increase the distemper If you will be truly satisfied come to me and drink of the doctrine which I teach you that will coole the heat of your ambition by shewing you where true honour dwelleth it will quench the desire of heaping up wealth shewing you how â—ickle it is and how full of troble and vexation It Will put you out of conceite with other pleasures teaching how much they are under the noblenes of man and either meere toyes or filth Come to me you will see nothing in me but honourable substantiall and divine III. The multitude when they heard these words sayed This is the Prophet indeed This is Christ. And the ministers came to the chiefe Priests and Pharisees and sayed never did man speake so as this man and the Pharisees answered are you also seduced Hath any of the Princes beleeved in him or of the Pharisees But this multitude which knoweth not the law is accursed They should have asked what were these admirable things which he had so delivered as no man the like but they avoyded that and when themselves should have been compunct they fell to accuse him Truly high words doe not make a man a sainct and just but a vertâ—oâ—s life makes vs to be beloved of God The eight Application to the most Blessed Sacrament I. OVr Saviour while he lived on earth appearing outwardly as an ordinarie man shewed his disciples part of the glorie even then due vnto him and at his command being transfigured before them his face shining like the sunne his garments as white as snow Being now glorious in heaven and presenting his sacred body on earth vnto vs in the most Blessed Sacrament to be adored and received by vs be coveretâ— the glorie due vnto it with the shapes of bread and wine as much for our good as his transfiguration was for the instruction of his Apostles For if the children of Israel were not able to looke Moyses in the face when he came downe from conversing with God for the glorie which shined in his countenance how should vve beâ— able to receive so greate a benefit as is the presence of our Saviour glorified if he did not mercyfully cast this vaileâ— before his face that we might confidently approch Theâ— Apostles hearing the voyce from heaven This is my beloved Sonne heare him fell to the ground and were much afrayd so should we be stricken at the voyce of the Priest pronouncing This is my body if our Saviour as he makes it instantly present should present it glorious and we should not be able to make that devout vse of it as he desires Yet it is our dutie to acknowledge aÌ„d say with hare and tongue This is that beloved Sonne of the heavenly Father in whome he is pleased This is my Saviour and my redeemer my Lord aÌ„d my God who is pleased thus mercyfully and miraculously to afford himself present to me O in whome or in what should I take more pleasure then in this beloved and so greate lover of me sylly wretch as not to be content to give himself once for our sakes but is continually giving himself in this familiar way for my comfort and for the strengthening of me in his service that is in that which is my only glorie II. Let vs make here three Tabernacles and all three for him alone One in my memorie recording if not perpetually yet at convenient times this incomparable benefit of his presence with vs and thanking him infinitely for it calling all creatures to assist me for all is too too little Benedicite omnia opera Domini Dominâ— laâ—date super exaltate â—um in 〈◊〉 A second tabernacle in my vnderstaÌ„ding submitting it to his heavenly word this is my â—ody this is my Blood beleeving both his power to doe it and eternall truth which cannot say and not doe or deceive those with whom he doth deale At this shore the boysterous sea of Philosophicall arguments must breake the swelling waves of humane conceite and turne into froth for who is able to contradicte the Omnipotent Second Part A third Tabernacle in my will pouring forth itself into affections of love and dwelling upon them perpetually O beloved Sonne of the eternall Father in whom he doth take full satisfaction and contentment wherefore should I seeke content els where Seeing thoâ— alone doest fill the eternall God who is infiâ—ite O hart of myne empty thy self of all other things that thou mayest receive this beloved Guest to his and thy full contentment O poore Tabernacle O miserable dwelling which I doe present thee Let thy glorious face shine upon it to disperse the darknes clothe it with the white garments of thy vertues III. Moyses and Elias even in this manifestation of his glorie 〈◊〉 of his passion and of the death which he was to suâ—â—â—r for he was still on earth though for the time glorifie And this Blessed Sacrament is a coÌ„memoration and representation of the sacrifice which once he offered vpon the Crosse dying for vs to put vs in mind that our chiefe meditaâ—ions and indeavours here while we live on earth must be of suffering and of humbling ourselves as he humbled himself and of imitating him in the carying of our Crosse that so we may come to an everlasting glorie And consequently the most acceptable offering that we can offer to him at holy masse or at receiving is to think of his bitter passion not only with a thankfull mind but with a mind full of purposes to imitate his conversation vpon earth and his sufferings thinking in particular in what this day or this weeke I may more constantly imitate him
and in the meane time on the day of our receiving endeavouring to remaine â—lone with him for our greater profit and satisfaction The â—uring of the ten lepers I. ANd as he entred into a certaine toâ—nâ— there met him ten man that were lepers who stood a farre of and they lifted vp their voyce saying Iesus â—aster have mercy on vs. Whome as h◠〈◊〉 he sayed Go shew yourselves to the Priests and it came 〈…〉 as they went they were cleansed According to S. Gregorie leprosie signifies heresie because as in a leper part of the skim is taynted and part retayneth the naturall colour so heretiks mingling falshood with truth doe stayne the right colour of Christian doctrine S. Augustine concurreth in the same for as leprosie is in the outward skin so they hide not theyr errours but boldly vent them for truth These as lepers out of â—oune are shut out of the Church and must be kept standing a faâ—re of least with their breath and stench they infect the rest and the only way to be cured is to submit themselves to the Priests and teachers of the Catholick faith Though in a more generall sense leprosie may signifie all kind of imperfections mingled with our vertuous actions aÌ„d thoughts For which we deserve to be delayed the entrance of the heavenly citty and must lift vp our cryes to God for remission and have often recourse to the Sacrament of confession that we may have remission and also receive strength to amend The very resolution of opening ourselves as we are going â—eleeving vs in many molestations which come vpon vs. They were cleansed as they vvent sayth S. Augustine by which it is manifest that God doth accept of the hart where by necessitie we are hindred from coming to the Priest II. And one of them as he saw he was cleansed returned with a loude voyce magnifying God and fell on his face before his feete giving thanks and this was a Samaritan A happy Samaritan sayth S. Bernard in that he acknowledged that he hath nothing but what he had received and happy is he vvho for every particular grace returneth to him in whom is the fullnes of all graces towards whome while we doe not carry ourselves vngratefull we make way whereby we may receive more pleâ—ty of grace Be gratefull for the least and thou wilt be worthy to receive greater let the least be to thee as the greatest If we have regard to the dignitie of the giver no gift can be thought little III. And Iesus answering sayed were not ten cleansed and where are the nine None was found to returne and give glorie to God but this stranger And he sayed to him Rise go thy way thy faith hath made thee whole Our Saviour doth with reason aske where the nine were Because farre from Synners is salvation So also after synne he asked where our first Father Adam was and in the last judgment he will professe that he knoweth not the workes of iniquitie Often but one returning and he a stranger putteth vs also in mind how few there are who serve God as they ought in comparison of the multitude who follow their worldly occasions and being domesticalls of God as the Apostle speaketh buylt vpon the foâ—mdation of the Apostles we ought to take heed that strangers doe not go beâ—ore vs in life and manners bringing confusion vpon vs that we being Christians and having so much means to doe well doe not live accordingly The woman taken in Advlterie I. IEfus went vnto the mount Olivet and early in the morning agains he came into the temple and the people came to him and sitting he taught them And the Scribes and Pharisees bring vnto him a woman taken in advlterie and set her in the midst and sayed to him Master this woman was even now taken in advlterie and in the law Moyses commanded vs to stone such what therfore sayest thou And this they sayed tempting him that they might accuse him Our Saviour in the nights went to private places to pray and the more willingly to the mount Oliver because it bare the name of mercy for which he came into this world The day he spent in the â—emple reaching 〈◊〉 otherwise doing good to the people This could not save him from the malice and envie of ill disposed persons who not finding wherin to accuse him sought by his meekenes and compassion to entrap him as breaker or conâ—emner of the law and of iustice But he being the eternall wisedome â—new how to temper botâ— so together as to impeace neither of them and to this wisdome we must submit in occasions where there doth not appeare to vs how his iustice can be blamlesse vsing so much mercy and longanimitie towards most grievous synners Sonne take heed of disputing high matters and the secret iudgements of God why this man is left and he assumed to so greate grace II. But Iesus â—owing himself downâ— with his finger wrot in the earth And when they continued asking him he lifted vp himself and sayed to them He that is without synne among you let him first throw the stone at her and againe bowing himself he wrot in the earth and they hearing went out one by one beginning from the Seniours and Iesus remayned and the woman standing in the midst What did he write but that of the Prophet Earth Earth write these forsaken men The names of the faithfull are not written in earth but in heaveÌ„ He wrot in the earth with the same finger with which he had written the law Thou seest a moâ—e in thy brothers eye and the beame which is in thy owne eye thou seest not Consider also how farre different our synns will appeare vnto vs when God shall lay them before our eyes then now when self love doth blind vs. O the answer of wisedome itself How did he turne them and their thoughts into themselves there to behold what lurked in their owne breast raked vp out of their sight and consideration till he with his omnipotent finger discovered themselves vnto themselves III. And Iesus lifting vp himself sayed to her woman where are they who accused thee Hath no man condemned thee Who sayed no man Lord And Iesus sayed neither will I condemne thee go and synne no more Our Saviour did also condemne the synne but not the person For if he had favoured the synne he would have sayed go live as thou wilt But he sayth I have blotted out that which thou hast committed observe thou that which I have commanded to the end thou mayest find that which I have promised Iesus the light of the world AGaine Iesus spake to them saying I am the light of the world he that followeth me walke not in darkenes but shall have the light of life Our Saviour is the light which made this visible light He was covered with the cloude of his flesh not to
sayed to Iesus who is my neigbour Iesus sayed A certaine man went downe from Hierusalem to Iericho and fell among theeves who stripped him and â—â—unding him went away leaving him half dead It chanced thâ—t â— Priest went downe the same vvay and seeing him passed by so did a Levit but a Samaritan going his iourney came neere him and seing him was moved with compassion and going to him bound his wounds pouring in oyle and wine and setting him vpon his owne beast brought him into an Inne and tookâ— care of him and the next day he tooke forth two pence and gavâ— to the host and sayed have care of him and whatever 〈◊〉 shalt bestow above I at my returne will repay thee Which of these three in thy opinion was neighbour to him that fell among theeves He sayed he that did mercy vpon him and Iesus sayed to him Go and doe thou in like manner And thou sayth S. Ihon Chrysostome if thou see any body needing help for body or soule doe not say to thyself why did not such an one or such an one assist him But help him thou in his distresse If thou happen vpon a bag of gold lying in the high way thou doest not aske why another did not take it vp but makest hast to take it before any body elscome So when thou meetest with thy neighbour fallen think that thou hast found a treasure to witt an occasion of helping him III. This is that which we ought to practise but in a spirituall sence as S. Augustin discourseth The man that fell among thâ—eves was Adam and in him all man kind The theeves were the divell and his Angels who stripped him of his innocencie and of immortalitie and wounding him by perswading synne they left him half dead for in as much as he hath habilitie to know God he is alive in as much as he synneth he is dead The Priest and the Levit signifie the ceremonies of the old law which could not avayle towards the reliefe of the wounded the Samaritan is our Saviour a stranger to this world as he is God and coming as it were a long iourney he tooke our offences vpon his owne body suffering for then and bringing vs into his Church takes care of vs and commends vs with the exercise of the two precepts of charitie to the governours of the Church and what ever we doe more then we are absolutely obliged vnto he will repay it to the full betake thyself to this Samaritan c. Martha intertaynes our Saviour I. ANd it came to passe as they went he intrâ—d a certainâ— towne and a certaine woman named Martha received him into her house and she had a sister called Marie who sâ—tting also at our Lords feete heard his word What is this towne but the hart of man which before our Lord resorted to it was rounded with a deepe ditch of Cupiâ—ditie and disordered desire inclosed with a wall of obstinacie having in the midst a babyloniall toure of confusion victualled with carnall pleasure and worldly vanitie and armed and mâ—nitioned with arguments of carnall wisdome This towne at the entrance of our Saviour must fall downe and a new one be buylt with a ditch of humilitie and wall of constancie and toure of circumspection and care of all our actions and thoughts victualled with spirituall comforts armed with the armour of faith hope and charitie Martha receives him with devouâ— action and Marie iâ—tertaines him with pious contemplation II. But Martha 〈◊〉 busy about much service who stood and sayed hast thou no care that my sister hath left me alone to serve speake to her therfore that she help me Martha was busy hoâ— she should feed our Lord Marie was busy how she migh 〈◊〉 by our Lord Martha was preparing a banket for our Lord Marie was taking delight in the banket which our Lord had prepared for her But happy is that house or congregation where Martha complaynes of Marie action of contemplation for it were an vnworthy thing for Marie to grow into emulation with Martha contemplation with action where doe we ever find Marie complayning that Martha hath left her alone sitting in her retirement Martha must alwayes persuade herself that she needs help by contemplation and that she is in want of it III. And our Lord answering sayed to her Martha Martha Thou art carefull and trobled about many things but â—ne thing is necessarie Marie hath choosen the best part which shall not be taken from her To be neither carefull noâ— trobled at our carelesnes is a â—igne of greate neglect of our dutie to God To be carefull and yet trobled is a signe of pusillanimitie and little confidence in the mercies of God or little apprehension of them To be carefull and yet not trobled is proper to an humble and loving spirit acknowledging its owne infirmitie and confiding in the goodnes of God that he will not forsake vs. The fervour of our action sayth S. Gregorie is then in its best disposition when we so apply ourselves to our worke that with a peaceable hart we indeavour to behold him before vs to whom we have consecrated our labours excesse of solicitude is but a confounding of our intentions Marie was occupied in that one thing which our Saviour commended she sayed with the psalme It is good for me to sticke to God She sat at his feete The more humbly she sat the more she received the waters doe gather in the low vallyes they leave the pround hills dry Our Saviour did not find falt with the imployment but shewed the difference The multiplicitie of labour passeth away the vnitie of charitie remayneth Therfore that which Marie choose shall not be taken from her from thee Martha that which thou hast chooseâ— shall be taken away but it shall be taken for thy good and a better thing given thee labour shall be taken away that thou mayest rest Thou doest sayle the sea she is in the haven He teacheth his disciples to pray I. PART I. ANd it came to passe when he was in a certaine place praying as he ceased one of his disciples sayed to him Lord teach vs to pray as Ihon ought his disciples And be sayed to them when you pray say Our Father which are in heaven hollowed by the name Thy Kingdome come Thy will be done in earth as it is in Heaven The name of Father is of itself apt to breed in vs thoughts of love and confidence for it is proper for a Father to provide carefully and lovingly all things necessarie for his Children The tearming him our Father doth add yet more confidence and love bâ—cause as he is the common Father of all so is he ours in particular whoever with a childs love and respect doe acknowledge him and obey him with these affections therfore we should come to our prayers They who have misdemeaned themselves towards him yet coming with due sorrow
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
of good workes And in fine whosoever doth not comply with his dutie doth for the time occupie the earth and seeme as the Psalmist speaketh to have received his life and soule in vayne yet God is so mercyfull that he expected from yeare to yeare and giveth time that we may reflect vpon the foulnes and stench of our synnes signified by the dung and doe fitting satisfaction â—ot them signified by the diging Be watchfull and diligent in the service of God â—d think ofteÌ„ wherfore thou camest II. And he was teaching in their synagog on the sabboth and behold a woman that had a spirit if infirmitie eighteen yeares and she was crooked neither could she looks vpward at all Whome when Iesus saw he called her vnto him and sayed to her woman thou art delivered from thy infirmitie and he layed his hands vpon her and forthwith she was made straight and glorified God Our Saviour in the former parable signfied that at the intercession of others he oftitimes granteth time of repentance here he sheweth how ready he is of himself to take compassion of vs who are so croocked by nature that nothing but earth and earthly things contents vs and are continually looking downewards vpon them seldome or not at all lift our eyes and harts to heaven and indeed have no naturall knowledge of so high a treasure as God hath there layed vp for vs. Iesus must call vs by faith and lay his sacred hands vpon vs. that we may be cured God in the beginning made man vpright by him we must againe be rectified Her respect to the Sabboth drew her into the occasion of meeting our Saviour and vpon vs he will looke with a gracious eye if we neglect not to doe our devotions III. And the Archisynagog sayed to the multitude six dayâ—s there are wherin you ought to worke then come and be cured and not on the Sabboth day And our Lord answering him sayed Hypocrite doth not every one of you vpon the Sabboth loose his oxâ— or his asse from the manger and lead them to the water But this daughter of Abraham whome Satan had bound these eighteen yeares ought not she to be loosed from this bond vpon the Sabboth day And his adversaries â—ere ashamed and all the people rejoyced in all things that were gloriously done by him See the crookednes of our nature in this Pharisee prone to enâ—ie and pride and rashly to censure even the most reasonable things When reason was represented they were all ashamed but the holy text doth not say they craved pardon and so it falls out oft with vs we are ashamed within ourselves but to others we will not confesse or acknowledge a falt but rather out of pride defend it or excuse it O how greate is the frayltie of man allwayes prone to vice Of temporall things we have so much care that we will not neglect nor put of the least of them but of our spirituall diseases we think slightly and put of the curing of them froÌ„ day to day vpon very shallow motives Our Saviour bewayleth the vngreatefull and vnrepentant I. THe same day there 〈◊〉 certayâ—e of Phâ—â—isees vnto him saying dâ—parte and go from hence becausâ— Herodâ— will kill thee And he sayed to them go and tell that fox behold I cast out divells and perfite cures this day and to morrow and the third day I am consummate but yâ—t I must walke this day and to morrow and the day following because it cannot be that a Prophet perish out of Hierusalem Interpreters say that this was a rumour raysed and a devise either of the Pharisees or of Herode himself toget our Saviour out of the country where with reason we may reflect how miserable a thing it is to be weary of that which in realitie is our greatest good it being as much as to say to our Saviour depart and go hence VVe are ashamed to say such a thing plainly but we pretend we are not able to beare or to doe this or that it will be our death and the like Our Saviour was not moved vvith this reporte but following his imployment and relying vpon the protection of God vvent on confidently till the time ordayned came VVhen thou hast Christ thou art rich and hast sufficient He vvill be thy Purveyer and faithfull steward in all things so that it vvill not be necessarie to confide in men II. Hierusalem Hierusalem which killest the Prophets and stonest them who are sent to thee how often would I gather thy Children as the bird doth her brood vnder her wings and thou wouldest not VVe doe not cast stones at those who are sent vnto vs for our instruction vve mâ—st be vvare notwithstanding that in some proportion vve be not guilty of reiecting the motions of the holy Ghost of censuring those by vvhome vve are told of our falts and insteed of imbracing their counsell give them ill language or speake ill of theÌ„ behind their backs How oft hath God endeavoured to reclayme vs and to pâ—rfite his cure in vs to make vs his children to have vs neere him and vnder his vving I know the vvay to perfection and doe see clearly enough how I ought to demeane myself but loded vvith the vveight of my owne corruption I doe not rise to that which is perfect O how necessarie is thy grace ô Lord The hen protects her chickens vnder her wings how much safer shalt thou be vnder the wing of God No bird doth so spend herself vpon her brood as the hen And because we were infirme and weake the eternall wisedome of God became also infirme among vs the word made flesh and dwelt among vs that vve might have hope and confidence vnder his wings III. Behold your house shall be left desert to you and I say to you you shall not see me with you till it come when you shall say blessed is he that cometh in the name of our Lord. We reiecting the grace of God and not making vse of it he iustly also comes to desert vs and our soule which was his house and temple is turned into our owne hands and delivered over to the desires of our owne hart A fearefull returne How much better is it to welcome our Saviour and his holy inspirations and blessing him for them apply ourselves with alacritie to endeavour to put them in execution My Lord God who hast created me to thy Image and likenes grant me this grace which thou hast shewed me to be so necessarie for me Precepts of Humilitie and Charitie I. WHen thou art invited to a mariage sit not downe in the first place least perhaps a more honourable then thou be invited by him aÌ„d he that bad thee aÌ„d him come to say to thee give this man place and thou then begin with shame to take the last place But when thou art bidden go sit downe in the lowest place that when he that invited thee cometh
him and extoll his goodnes and begge of him so much participation of it as he shall please to communicate to thee II. Iâ—sus sayed to him If thou wilt be perfect go sell the things which thou hast and give to the poor and thou shalâ— have treasure in heaven and come follow me and when the yongman heard this word he went away sad for he had many possessions Perfection consisteth in that coniunction with God which we may attayne vnto in this life that is in Charitie and the love of God to which perfection all are bound in some degree so that at least they never preferre my thing in thought word or deed before the love of God and observance of his commandments and to this perfection it seemes this yong man conceived that he had arrived But our Saviour shewed him that there was a higher degree or a more advantagious way to increase perfection and the love of God then he had hitherto thought on If thou wilt be perfect go sell all c. Greate things sayth S. Hierome are allwayes left to the will and free choyce of the hearers they are not commaÌ„ded but counselled The yong man when he asked what good shall I doe Did desire eternall life God was desirous to give it him in perfection but he found his hands full God was ready to give and found not where to place his gift Go and sell and give to the poore place those things in heaven which here on earth doe hinder thee of what art thou affraid Thou shalt not leese them they will be reserved for thee in heaven Thou art affraid to leese thy money and doest thou not feare least thyself perish III. And Iesus sayed to his disciples Amen I say to you that a rich man shall hardly enter into the Kingdome of heaven It is easyer for a Camell or a cable rope to passe through the eye of a needle then for a rich man to enter into the Kingdome of heaven And when they heard this the disciples marvelled very much saying who theÌ„ caÌ„ be saved And Iesus sayed to theÌ„ with meÌ„ this is impossible but with God all things are possible This saying of truth itself is much be to weighed he doth not say a rich man shall not enter though he retaynes his riches but he sayth he shall hardly enter and in the other Evangelists he expresseth it by way of admiration How hardly shall they enter who have mony Esteeming it a miraculous thing and above the course of ordinarie grace without extraordinarie helps To which purpose S. Ambrose sayth whosoever is puffed vp with honour inlarged by his treasures of gold like a beast loden and hampered will not be able to passe through the narrow way of the Kingdome of heaven Yet the advise which S. Augustin gives is greately to be taken heed to that whoever can glorie of povertie must beware of pride least the humble rich men go before them and beware of floth and want of devotion least the devout rich men be perferred and take heed of intemperance least the sober go beyond them what avayleth povertie if thou follow not Christ. The reward of loving all to follow Christ I. THen Peeter answering sayed to him Behold we have left all things and followed thee what therfore shall we have And Iesus sayed to them Amen I say to you that you who have followed me in the regeneration when the Sonne of man shall sit in the seate of his majestie you also shall sit vpon twelve seates iudging the twelue tribes of Israel S. Peeter representing to our Saviour that he and the rest of the Apostles had done that hard thing of which the rich yong man was afraide and sad when it was moved to him our Saviour did not check him nor say thou hast forgotten thy povertie what is that which thou hast left in comparison of the whole world which vpon my promise thou art to receive He leaveth much who leaves not only what he hath but whatever he might desire to have for what poore snake doth not swell with the hope which he hath in this world Who is there that doth not dayly desire to increase that which he hath This desire this greedines is here taken away S. Peeter did also well observe that it was not enough to leave all vnlesse he followed our Saviours vertues and doctrine neither can he indeed be truly sayed to leave all who retaynes so much of sense and self-love as to draw back from the perfect performance of whatever vertue he is inspired vnto for though he leaveth all which he had without he leaveth not that which is with in himself and which is of more importance and more deare into vs then whatever we have without vs. II. The answer of our Saviour doth import that for our leaving all we must not looke for reward in this world but take thankfully whatever doth happen aÌ„d reserve our hopes to the regeneration that is to the next world when rising glorious we shall be regenerated into immortalitie here we must looke for labour there for reward and however though it were reward enough to follow our saviour and to receive so much grace as perfectly to love him yet he promiseth for the honour which we might 〈◊〉 in this world by our wealth and possessions much â—ore honour in the world to come and so much as to 〈◊〉 seated by him not as people who are to give account of their actions and how they have imployed the goods which were lent them but as iudges of others actions and pioceedings VVhat can be more glorious sayth S. Bernard let the sonnes of Pride now iudge and censure at their pleasure let them sit with their kings that king who choose to himself the northen quarter let them be exalted as the cedars of Libanus we shall passe to out throne when they shall not be regarded III. And every one that hath left house or brethren or sisters or Father or Mother or wife or Children or lands for my name-sake shall receive an hundred fold and shall possesse life everlasting Here be promiseth not only a reward in the other life but also in this life as it is expressely in S. Luke which temporall reward though it be not to be looked for yet our Saviour out of his superabundant liberalitie promiseth it and performeth it partly by the inward content and quiet which those find who have left all for him and by the facilitie with which they performe the actes of vertue which deservedly is valved above an hundred fold of temporales partly also he performeth his promise by providing so as seldome or never they want any thing who left all for him but have within themselves all the comfort of assistance which either father or mother or brother or sister or frend or land could have affoorded them in the world And in the meane time from whence-soever this hundred fold doth
vs that one man die for the people and the whole nation peâ—â—sh not And this he sayed not of himself but being high Priest he Prophecied that Iesus should 〈◊〉 for the nation and not only for the nation 〈◊〉 to gather into one the Children of God that were dispersed No man so holy but he finds opposers no man so vpright but meetes with censures and from those oftimes who least of all should opppose These men aske what 〈◊〉 we â— And doe not say as they ought let vs beleeve but fearing to leese their temporalls thought not of the eternall and so lost both of them O madnes thou fearest to loose earth and thou loosest heaven The signes which should have moved them to beleeve as others did through theiâ— pride and malice they turned to their owne distruction But God made vse of their malice to the distruction of Idolatrie and the redemption of all man kind After a strange manner as S. Gregorie discourseth working so that what is done without thee good pleasure of God comes not to be contrarie to his will for turning evill deeds to good vse even those things which are repugnant to his Counsells doe serve his Counsells Iâ— Iesus therfore walked no more openly among the Ieâ—es but he went into the country beside the desert and there he abode with his disciples And six dayes before the Passeover he came to Bethania where Lazarus also because many of the lâ—wes for him went away and beleeved in Iesus Our Saviour declined the malice of the Iewes both for their good to give them time of better consideration and because the time was not come in which he was to suffer but by their malice even against â—azarus we may see how dangerous a thing it is to give way to passion and how one synne drawes on another insensibly and then when once the enimie hath hold of vs he blinds vs so as not to see or feele the wickednes of the most enormious acts Begge grace of God not to give occasion that our Saviour depart or hide himself from thee for who knowes what will become of the in his abseÌ„ce III. And the next day when they departed from Bethaâ—ia he was hungrie and seeing a farre of a fig-tree having leaves he came if happily he might find any thing on it and he found nothing but leaves And he sayed now no 〈◊〉 eate fruite of thee any more for ever And in the evening passing by they saw the figiree withered from the rootâ— So could he have done sayth S. Hierome by his enimies and caused them by the same power to wither away but that he expected they should repent in the me ane time it is fitting we should learne by this example to feare God Almighties Iudgments if we beare not fruite but conteÌ„t ourselves with the outward shew of vertue We know not how loÌ„g God will have patieÌ„ce with vs or how soone he will punish vs. The punishment for ever is a dreadfull thing Thou thundrest over me thy iudgements o Lord and with feare and trembling thou dost shake all my bones and my soule is very much astonied The fouretenth Application to the most Blessed Sacrament I. HEre most of all at the receiving of the most Blessed Sacrament it is fitting we should aske ourselves this question what doe we And certainly we know nothing neither doe we consider what is expedient for vs if we know not that no diligence is to be esteemed too much towards our preparatioÌ„ to it aÌ„d fot the entertaynment of his after receiving Many signes and tokens of his love towards vs he hath shewed both living aÌ„d dying but in this he hath summed theÌ„ all vp taking so much pleasure in dying for vs that he would in this manner be dayly sacrificed and so much content in giving that he would dayly give himself wholy to vs to gather vs to himself Let not this passe with out due reflection but gather a counsell of thy thoughts to advise vpon it and doe not let him alone so as perhaps heretofore thou hast for thy enimies will come and take away thy place Be not like the withered figtree But planted so neere this fountayne of water bring forth thy fruits in due season II. Imitate the Magdalen annoint his feete that is his humanitie with the oyntment of thanksgiving compounded of all the mysteries thereof from his Mothers weÌ„be to the AscensioÌ„ remeÌ„bred aÌ„d repeated with joy aÌ„d prayse of so loving a Sauiour poure out thy whole hart vpoÌ„ ConsideratioÌ„ of his divinitie desire with S. Paul that this vessell may be dissolved that thou may be wholy absorpt in his love Breake in the meane time by mortification thy passions and inclinations which hinder thee from pouring ouâ— all vpon Christ that thy whole â—oule and the whole house of which thou art a member may be filled with the odour of thy vertâ—es O how weake is the sent of them How little heate is there in me by which alone their fragrancie is dispersed III. Imitate Zaccheus desirous to see our Saviourâ— and hearing that in the holy Sacrifice he is to passe by thee runne to see him If this most holy Sacrament were celebrated in one only place and were consecrated but by one only Priest in the world with what desire doe you think people would apply themselves to that place and to that Priest that they might see these divine mysteries celebrated Let not the commoditie of often seeing him coole thy desire and indeavour of coming to him for though thou he hold him never so oft and never so much thou wil t not be able to discover throughly what he is come downe quickly from thy impertinent thoughts and receive thy Saviour With joy into thy house he coming to seeke thee and to save thee it were greate shame and folly to be backward in receiving so greate a benefit and so bountifull a benefactour let not the multitude of the tepide hinder thee harken not after their checks or rebukings but cry out the more Iesus Sonne of David have mercy on me Iesus was of another mind then the multitude he stood and commanded the zealous to be brought to him Shall we refuse to come though not commanded yet invited Who will grant me that I may find thee alone and open my whole heart vnto thee an injoy thee as my soule desireth that no man now may contemne me nor noe creature move me Gentils desire to see our Saviour I. THere were certaine Gentils of them that came up to adore in the festivall day these came to Philip saying we are desirous to see Iesus Philip telleth Andrew and Andrew and Philip told Iesus Iesus answering sayed the houre is como that the Sonne of man shall be glorified Amen Amen I say to you vnlesse the graine of wheate falling into the ground die it self remaineth alone but if it die it bringeth much fruite The fame of the
doctâ—ine and miracles of our Saviour bred a desire in the Gentils to see him our Saviour vpon notice of this honour retireth his thoughts to his passion and death The houre indeed is at hand in which I shall be glorified by the conversion of the Gentils to me but it will not fully come till I die I rejoyce much that I shall be then glorified but first I must indure the pangs of death This is the way to my glorie and in very truth I say vnto you that be a body of never so fine a graâ—ne yet if falling to the ground and acknowledging from whence he was taken he die not to all worldly content he will not bring much fruite for he that loveth his life and maketh too much of it shall lose it and he that hateth his life in this world and vseth it accordingly doth keepe it to life everlasting A greate and strange saying how a bodies loue should turne to his ruine his hatred to his exaltation If thou love evilly thou hatest if thou hatest well thou lovest Happy are they who preserve themselves by hatred that they may not perish by love II. If any man minister to me let him follow me and where I am there also shall my minister be if any man minister to me my Father will honour him Now my soule is trobled and what shall I say Father save me from this houre but therfore came I into this houre father glorifie thy name The hatred which our Saviour requireth is not without comfort in this life and reward in the next The comfort in this life is that we have our Saviour going before vs we follow him who cannot misse of the way we follow him who as he is farre greater theÌ„ we so have we the farre lesse reasoÌ„ to shrinke froÌ„ him aÌ„d the greater incouragement to follow him The reward is to be where he is to be not only rewarded but honoured by God himself Now our soule is trobled with the thought of this death but what shall we sayâ— Shall we desire to be freed from itâ— No it were neither for ourgood nor for his glorie Therfore we câ—Ì„e into this world to be ordered as God should see best to this we wust conforme and we shall find it best for vs also Sonne suffer me to doe with thee what I will I know what is expedient for thee thou thinkest as man thou iudgest in many things as humane affection perswades thee Father glorifie thy name for in this is my full content III. A voyce therfore came from heaven Both I have glorified it and I will glorify it The multitude that stood and heard sayed it thundered others sayed an Angel spake to him Iesus sayed this voyce came not for me but for your sake Now is the iudgment of the world now the Prince of this world shall be cast forth And I if I be exalted from the earth will draw all things to myself and this he sayed signifying what death he should dye Conformable to our Saviours humilitâ—e the voyce sayed not I have glorified thee and I will glorify thee but I have glorifyed it that is my name which is thy desire and the desire of all that are perfect what ever become of me be thou glorified The multitude though hearing vnderstands not this language but is rather terrified with it as some people with thunder but it is the language of Angles and of God himself Sonne say thus in every thing If it be pleasing to thee let this be done thus ô Lord. If it be an honour to thee let it be done in thy name This proceeding of God condemnes the ludgment of the world and by it the Prince of this world who domineers over most part of it by the synfull life of worldlings is to be cast forth By the death vpon the Crosse our Saviour drawes mens harâ—â— after him even against the naturall inclination which wâ— have to ease and pleasure and yet so as they doe willingly and joyfully follow him Doe not think that thou art drawne against thy will love also draweth the mind Have our corporall senses their delights and shall not the mind have its delights also The spowse sayth draw me â—e will runne after thee in the odour of thy oynements Our Saviour teacheth that he is not only man but God I. THe multitude answered him we have heard out of the law that Christ abideth for ever and how 〈◊〉 thou the sonne of man must be exalted Who is this Sonne of man Iesus sayed to them yet a little while the light is among you Walke while you have the light that the darkenes overtake you not He that walketh in darknes knoweth not whether he goeth While you have the light beleeve in the light that you may be Children of the light These things Iesus spake and nent away and hid himself from them See how necessarie it is besides the law which the multitude had heard and many of them doubtlesse had read to have a right interpreter of the law It was very true that Christ was to abide for ever and yet it was also true that he was to dye and not to stay here visibly for ever In like manner there be many things in holy Scripture which seeme to be contrarie one to the other and yet are not being rightly vnderstood be not therfore easyly moved or trobled when they occurre but referre thyself to the Church and to the teachers therof The light of the truth was among the Jewes for a time by their obstinate refusing to give full credit to our Saviour they fell into the darkenes in which we see them and they know not alas whether they go with them that among them beleeved the light did continue and they became the Children of light Beleeve also that the light may not forsake thee Our Saviour went away and hid himself partly by reason of the obstinate Pharisees who sought his destruction before his time partly to avoyde the honour which others were ready to give him vpon the voyce speaking to him from heavaven II. Wheras he had done so many signes before them they beleeved not in him yet of the Princes also many beleeved in him but for the Pharisees they did not confesse that they might not be cast out of the Synagag for they loved the glorie of men more then the glorie of God O the miserable captivitie of people desirous to please men They contemne God but stand in owe of men and will doe any thing to yet their favour Besides signes and miracles there must be a pious inclination to beleeve otherwise vpon an obstinate hart they seldome worke good life also helps oftimes for they who are vnwilling to leave their synns ate loth to heare any thing that may move then to it III. But Iesus cryed and sayed he that beleeveth in me doth not beleeve in me but in him that sent me and he that seeth me
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
me not to eate I was thirstie aÌ„d you gave me not to drink I was a stranger c. And these shall goe into punishment everlasting but the iust into life everlasting A terrible saying Go yee away from me who am all happines all goodnes all ioy and content from me who have spent my hart blood for you as you see by these markes of my wounds reserved Go yee away you accursed not by my fathers privie ordinatiâ— but by your owne disorders which have brought this curse vpon you goe into fire everlasting not prepared originally for you but for the rebellious spirits whose directions seeing you choose rather to follow then myne it is reason you should rather beare them companie then mee and as you were vnmercifull to your companions looke for no mercy here but punishment and that everlasting If now a little suffering doe make thee so iâ—patient how wilt thou be able to abide the everlasting torments The sixteenth Application to the most Blessed Sacrament I. THe coming of our Saviour at the later day will be very terrible and the more terrible the slighter we make of his loving and gracious coming vnto vs here as therfore he advised vs to make frâ—ends of the Mammon of iniquitie that when we sayle they may receive vs into the eternall tabernacles Much more ought we indeavour carefully to intertayne his frendship here that there also we may find him our frend For if here we think it tedions to be with him how can we think that there he can be so very loving towards vs It is very true that by acts of trne repentance we purchase his favoâ—r but there is difference in favours as there is in merits and it is the token of a meane spirit to be content with the least when it is in our power to have greater and also that we have not in our thoughts the right value of such favours besides the danger of leesing them here by slighting them and there by iust punishment The foolish Virgins were once in favour they had not that care of preserving it as they ought to have had they were shut out with I know you not Because you did not know mee nor the greatnes of my favours towards you The conclusion was watch therfore be not carelesse be not disrespectfull doe not slumber when you are to come to this holy banket nor after it To slumber before we sleepe is before death to grow remisse in the busines of salvation II. Behold the bridegrome cometh go forth to meete him In the later end of the Apocalyps when our Saviour had proclaymed I am the roote and the stock of David the bright morning starre the spirit and the spouse or bride sayed come and it followeth And he that heareth let him say come aâ—d he that thirsteth let him come and he that will let him take the water of life gratis That is freely without cost or charge As much as to say as vpon the least notice of our Saviours loving aproch he that hath spirit and the hart and loving disposition of a bride will instantly imbrace his coming and be as ready to invite him as he inviteth vs if not it is a signe that either we are thick of hearing or dull in vnderstanding his worth or soe altered with worldly occasions that we thirst not the true water of life If we were rightly disposed what ioy what content what comfort what readines and diligence what care and circumspection what speed what alacritie would not this newes bring the bride groome cometh Beware that because it is not so greate newes but that dayly this voyce is heard because dayly he offereth himself thou be not the lesse taken with it wheras so greate a benefit so often offered is so farre from lessening the favour that it becomes inestimably greater by it III. The structure of the Temple of Hierusalem was admirable nothing but gold and sylver and pretious stones was seen in all the furniture of it though all the sacrifices performed in it were but figures of this one sacrifice offered dayly in the Church of God How rich should in reason our Temples be Specially that of which the Apostle speaking sayth doe you not know that you are the temple of God The honour of God and the dignitie of him that was worshipped in it did then require such ornament much more doe our soules require seeing we doe really receive the same God who was in the other represented by faith and by some extrinsecall relation to it And can it be thought sakth Salomon at the dedication of his Temple that truly God doth dwell vpon earth For if heaven and the heaven of heavens cannot receive thee how much more this house which I have built And yet here truly he dwelleth Invite the heavens and the dwellers in them to magnifie this greate worke of his and to supply the want thou findest in thy house Begge and imitate the knowledge of the Cherubins the love of the Seraphins the quiet of the Thrones the courage of the Dominations the noblenes of the Principalities the fortitude of the Powers and the pieâ—ie of the Vertues the provident care of the Archangels the diligence of the Angels the hope of the Patriarchs the faith of the Apostles the constancie of the Martyrs the reverent respect of the Bishops and Doctours the humilitie and mortification of the other Confessours the puritie of Virgins VVith greate devotion and with ardent love and with the whole affection and servour of my hart I desire ô Lord to receive thee as many Saints and devout persons when they did communicate did desire thee c. SEVEN SEATS OF OVR BLESSED SAVIOVR WHEREIN BY A LOVING AND RESPECTFVLL SOVLE HE MAY BE FOVND IN THE SEVEN DAYES OF THE WEEKE AND CONVERSATION HELD WITH HIM WITH SPIRITVALL SATISFACTION THE INTRODVCTION I. THE bride in the canticles addressing herself in a loving way to the Bride groome maketh this request Shew me o thou whome my soule doth love where thou feedest where thou lyest in the mid-day as much as to say shewe me how I may come to know thee how I may come to love thee in perfection feeding representing knowledge because it is with labour of searching and ruminating lying or resting representing love which is a content and satisfaction in the beloved Knowledge in the way of spirit of which we speake was represented to the Propher Esay in the two wings of the Seraphins with which they did fly love in the foure wings with which they did cover Gods or their owne face and feete for to come to perfection the acts of the will and of love ought to be double to those of the vnderstanding and knowledge these being as the steel and stone struck one vpon the othe as the fire and tinder taking those are the needle these ars the thread which remaineth in the worke and accordingly that which we call meditation hath more of