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
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
the Messias who would instruct her in all those high matters whervpon our Saviour differred her no longer but told her he was the Messias expected which she instantly proclaymed with greaâ—e ioy through the whole citty from whence she came and he was received in it with much satisfaction O powerfull word I am he who speakes with thee It is the Saviour of the world who doth thus familiarly impart himself vnto vs. Too greate a person to be put in balance with whatever thing created and his blessed presence too greate a favour that any thing should be admitted to stand in competencie with it Come and sâ—â— the man who is able to satisfy you in all your doubts and from whome you shall receive all goodnes take these things into your consideration that you may inioy the living waters which he promiseth and in which you will find eternall comforâ— V. His disciples returning from the toâ—ne with provision wondered to find him talking with the woman but 〈◊〉 more when inviting him to take his refection vpoâ— what they brought he answered that he had other meatâ— to feed on which they knew not and to take away thier â—ondering he declared himself that his food was to doâ— the will of his father and wheras it was then neere harvest time his harvest was the good of soules in all things indeavouring to rayse our thoughts from these temporall things to that which doth infinitely more import vs to wit our spirituall food and the harvest of which we arâ— to make ouâ— eternall living for which end he would remaine with vs continually vnder the shapes of bread and wine that as we cannot forget nor forgo for any thing our corporall food so we should be as mind full at leas of our spirituall food and sustenance and not neglect it or differâ—e it long for any temporall occasion whatsoever O Lord my God prevent mâ— with the sweetnes of thy blessings that I may devoutly and worthily approch to thy Sacrament stirre vp my hart towards thee and â—ake away the heavy dullnes â—hich possesseâ—h me Tho◠〈◊〉 Kemp. lib. 4. c. 4. Intertaynment of our Saviour with the penitent Magdalen I. S. Mariâ— Magdalen is set before vs as a patterne of the best love after harty repentance for our synns her teares bearing testimonie of her sorâ—ow her incessant kissing of our Saviours feete witneâ—â—ing her love and her annointing them her desire of making satisfaction to her power which three though at all times it behoveth vs to practice yet chiefly in order to the holy table of our Lord before and after receiving him wich might be the cause among others why he ordered her conveâ—sion to happen while he was sitting at board with the Pharisee whose invitation he accepted the rather because as in the Samaritan he had other food to feede on then was outwardly set before him and accordingly he wished him to take notice of what this woman was then doing to receive instruction how it had beeâ—â—itting for him to have behaved himself towards our Saviour in his receptiopn by discoverie of his errours comâ—itted in it II. The paâ—able which our Saviour vsed to the Phaâ—isee of two debters wherof one owed a greate summe of money the other a lesse and were both forgiven may serve vs for the first document and â—each vs that we are all debters to our Saviour more or lesse and that he that â—hall think himself lesse debter then another shall runne greate hazared to be grossely mistaken as we find this Pharisee was and that other who comparing himself with the Publican however in his owne eyes he thought he deserved better was found in the eyes of God to be farre behind Let every one therfore retire himself into the closet of his hart and looke over his obligations new and old he will not find them all cancelled if those for which he was eternally to lye in chaynes have been delivered vs vpon repentance and promise of amendment as to the servant that fell at his Masters feete and craved his patience let vs looke whether the obligation which we have to our Neighbour to deale by him as God hath dealt by vs be dischaâ—ged And if we fiâ—d no greate summes of this nature owing yet besides infinitâ— little debts which we dayly incurre we have the greate debt of his patient forbearance still lying vpon vs and of his more then patient love out of which he hath not been overcome with our often offenses but still favored vs with his graces in regard of all which we must prostrate ourselves with the Magdalen at our Saviours feete with teares acknowledging our Arriers More in numberâ— then the hayres of our head and poure them out largely as water confessing that all we can doe is not sufficient to discharge even this new obligation of his gracious admitting vs poore synners to his table What doth this pious condescendencie meane and this frendly invitation How shall I dare to approch who have nothing good wheron to presume Th. a Kempis lib. 4. c. 1. n. 3. III. But â—o draw so neere as we can to our discharge we must chiefly in this occasion practise acts of love which is two fold towaâ—ds God fignifyed by her incessant kisses and towards our Neighbour signifyed by the oyntment bestowed vpon our Saviours feete These two are the fullfilling of the law and in these two consisteth our Plenarie Indulgence and remissâ—â—â— for having received â—bsolution of all greate offenses which we could remember in the Sacrament of confession in this are forgiven more fully those which we could not remember and what other veniall synns we may have committed since confession being sory for them with purpose â—o amend and by acts of love and true contrition which are proper to this Sacrament of love much of the payne due to synne is â—eleased and the more the more we love as our Saviour sayed in conclusion of this blessed saint Many syns are forgiven her because she loved much he that finds lesse forgiven him it is signe he loved lesse And of that love which we owe our Neighbour the holy Ghost telleth vs that almes giving or works of mercy deliver from all synne and from death and will not suffer a soule to goe into darkenâ—sse Lord what is my confidence in this life or what greater comfort among all things vnder heaven is it not thou my Lord God IV. The Magdalen vnderstood her vnworthynes yet did not forbeare to approch to our Saviour but knowing the greatenes of her disease she came with humilitie to the Physitian whom she found able and willing to cure her she placed herself behind 〈◊〉 his feete shame commanding her to be bashfull love drawing her on to a reverent confidence she began with teares but never ceased to kisse his feete for whoever hath least cause to weepe hath most cause to love his synns being either forgiven him or prevented She considered what
cast out divells surely the kingdome of God is come vpon you Beware of dissension the mischiefe which comes of it is too apparent Beware of censuring other-folks actions or words and construing them to the worst most commonly they condemne themselves as one time or other guiltie of the same Imitate our Saviour who is still doing good to these who shew themselves thus vngratefull for it is a signe that we pertayne to the kingdome of God who makes his Sunne to shine over the good and the bad and rayneth vpon the just and vnjust III. When an vncleane spirit departs out of à man â—e wandereth through places without water seeking rest and not finding he sayth I will returne into my house whence I departed and he findeth it swept and trimmed but vacant then he taketh seaven other spirits worse then himself and entring in they dwell there and the last of that man becomes worse then the first S. Augustin sayeth that they are signified in this parable who beleeving in Christ and imbracing his doctrine shrinke afterwards in the performance of it overcome with thier too much inclination to case and pleasure for though at first they resolved to overcome it yet missing afterwards of those remporall delights to which they were too much affected they fall to them more greedily then before and are vtterly lost in them Begge of our Saviour the seaven gifts of the holy Ghost contrarie to the seaven wicked spirits which labour to prossesse vs. To witt true wisdome ioyned with profound humilitie cleare light of the vnderstanding with out too much adhering to our owne conceit easynes not only to take advise but also to follow it fortitude even in those things which are not all togeather to our liking if otherwise sitting or commanded to be done knowledge without of tentation true pietie and devotion with our all kind of dissembling and the true feare of God not to be overcome with the falsly stiled freedome which endeavours to vndermine it Veni Sanâ—te Spiritus The fist application to the most Blessed Sacrament I. THe Magdalen the Centurion and the Widdow of Naim gives as an ample subiect wherwith to interrayne our Saviour at the holy Communion with teares of repentance for our manifold offences with humble acknowledgment of our greate vnworthynes to be visited by such a guest and with ioy at the raysing of our soule from 〈◊〉 to life by the powerfull mercy of our Saviour taking â—ompassion of vs when we were caryed away by our disordered desires to our vtter ruine Prostrate thyself at thy Saviours feeâ—e with the one begging pardon and washing with reares the aspersions which thou hast cast vpon them by thy disorder Retire thyself with the other into the bosome of thy owne nothing by nature and worse then nothing by synne and be ashamed to approch yet not soe but that with the third thou mayest rayse thyself to confidence seeing he is pleased to meete thee and to stretch his loving hand towards thee to be received by thee II. But we must not rest in affections only we must bestow vpon him the oyntments which he desireth resolutions to imbrace the narrow way by him commended For not every one that sayth Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of his heavenly Father This resolution we must strengthen by often applying ourselves to this holy Banket and often receiving it For heis our strength and our refuge â—â—d in him is all our hope See how he gives sight to the blind hearing to the dease Speech to the dumbe life to the dead how he refuseth not the poorest snake that is but gives â—free accesse and comfort to every body that is willing to be holpen by him And be not scandalized in him thinking that he makes himself too cheape or that it is better to foxbeare for if he be willing to afford vs this comfort and this honour as certainly he is it were rather a discourresie to shrink back and as it were to forbid his coming to vs. For neither did the Centurion so but presenting himself vnto him expressed only his firme beleese that in absence also he could cure his servant III. When thou hast received take heed of instantly turning to other thoughts vnlesse some absolut necessarie busines come vpon thee but give him some time of loving intertaynement least he that is cast out watching his opportunitie finding the house trimmed but vacant and emptie of any good imployment or thought strive to come in againe and for our ingratitude we find lesse devotion if not some thing worse happen vnto vs. Imploy thyself in his prayses as he did in S. Jhons when his disciples were returned say vnto thyself what a Guest have I received into my house A Prophet an Angell No the inlightner of Propheâ—s and the Lord of Angels in whose prelence-they stand with reverent respect singing Holy Holy Holy the Lord of hosts full is heaven and earth of thy glorie aÌ„d Maiestie Thee The glorious quire of the Apostles The multitude of Prophets The glitering armiers of blessed Marryrs The whole Catholick Church spead through the world doe prayse and glorisie and consesse to be thier God thier redeemer thier glorifier The parable of the seed I. VVHen a grâ—â—te multitude assembled and hastened out of the citties to him be sayed by a similitude the sower went forth to sow his seed and in sowing some fell by the way side and was troden vpon and the fowles of the ayre did eate it Othersome fell vpon the rocke and being shot vp it withered because it had not meisture Othersome fell among thornes and the thornes growing vp with it choked it Othersome fell upon good groâ—â—d and being shot vp yealded fruit an hundred fold The sower is the most Blessed Trinitie the Father the Sonne and the holy Ghost the blessed Angels the holy Apostles and Prophets in thier doctriâ—e preached and written for vs. The seed is every good thought every good motion stirring vs to that which is our dutie towards God towards our neighbour and ourselves Every good thought that is given and every perfect gift is from heaven descending from the Father of lights It behooveth vs to think how we receive them not to be vngratefull to the gratious giver and prerudiciall to ourselves God is bountifull to all and vpon every mans haâ—â— he soweth his seed it belongs to man to prepare his souâ— by the selfsame graces and to render it â—upple and plyable by cooperating with them for we are not by 〈◊〉 tute rocks but by our owne willfull hardening our harts nor are we necessitated to lye by the high way side where every one is apt to tread vpon vs nor bred so among thoâ—nes that we cannot avoyde them II. In the explication of this similitude our Saviour tells vs that the birds of the ayre signifie the evill spirits who while we
I shal be greate and shal have a seate at the right hand of the heavenly father and reigne for ever However meanly borne heere I shal be the sonne of the highest O Grace inestimable Come holy Ghost and worke this greate wonder in thy servant The Incarnation of our Blessed Saviour III. PART I. HOw shall this be done because I know not man By this first it is evident that she had made a vow of perpetuall Virginitie to which her husband had consented otherwise her question had been sensles Secondly she did not doubt of the truth of what the Angel sayed or demur vpoÌ„ it vpon the ground which Zacharie had done whose question was Howe shal I knowe this for I am old But vpon a resolution not to accept of the greatest honour or dignitie that could be imagined with breach of her vow and offence to God Encourage thyself to the like resolution in thy good purposes II. The Angel answering sayed to her The holy Ghost shall come vpon thee and the power of the highest shall over shaddow thee that is Thou shalt not need to feare any breach betwixt God and thee for it shal be done by his only power and Omnipotency with out any blemish to thee Therfore also that which shal be borne of thee Holy shal be caled the sonne of God Bles the Holy of Holies who would vouchsase the Virgen and vs this benefit and beg of her that thou by the grace of the holy Ghost mayst be one of her spiritual Children and by holynes of life and conversation be reckoned among the Children of God III. And behold Elizabeth thy Cosen she also hath conceaved a sonne in her old age because ther shal not be impossible with God any word One miracle is confirmed by an other sayth S. Bernard that one ioy may be heaped vpon an other and that the Mother of God should not seeme to be made a stranger to the councels of God Noe word is impossible with God because it is as easye for God to doe as to speake O Virgen and lady speake that word which heaven and earth and those vnder earth doe exspect from thy mouth doth depend the comfort of those that are in miserie the redemption of those that are in captivitie Veni sancte spiritus c. Sine tuo numine nihil est in homine c. The Incarnation of our Blessed Saviour IV. PART I. BEhold the â—andmayde of our Lord. Behold humilitie in the highest degree She Stiles herself hand mayde who is chosen to be Mother nor is she puffed vp with the vnexpected promise Behold her devotion and respect to the will of God delivered by the Angel Be it done to me according to thy word Practiâ—e accordingly humilitie amidst the greatest honours and obedience wher it is due taking as from God the messages delivered II. Behold the infinite Meâ—cy the infinite humilitiâ— of the sonne of God coming at this consent to vnitâ— himself to humane nature in the wombe of the Virgen Adore him and think not much to stoope to whatsoever seemes low irkesome or sounding restraynt seeing he who was not as other infants voyde of reason and vnderstanding contayned himself so long in this inclosure III. Behold how the Blessed Virgen in her interiour did welcome this blessed infant conceaved of her substance with what admiration Devotion and reverence and how ever after she held herself so much the more bound to shew herself grateful for so greate a benefit and dignitie and would not for al the world displease in the least so greate a Gheste but doe â—ll things what ever with intent to please him and comply with his holy inspirations IV. Behold with what reverence the Angels of heaven did admire and adoâ—e this mysterie and invisibly ioyne themselves to the Archangel Gabriel as afterwards in the nativitie singing prayses to God the Father the Sonne and the holy Ghost reioycing in the Councel of God who had exalted an inferiour Creature aboue them and acknowledging with due obeysance their dutie to the Blessed Virgen Behold also the Archangel how he tooke leave other and returned with ioy to his place in heaven to assist with greater honour before the throne of God wher postrate I wil beseech him againe to assist me and bles God with him in this his first entrance into this world The visiting of S. Elizabeth I. PART I. OUr blessed Lady rising from her devotions and from receaving the greatest Gheste that could have come vnto her went with him not out of meere curesie much lesse for curiositie but obeying his inspirations vnto the mount anous countrey where Zachatie dwelt and entring the howse saluted her Cosen Elezabeth She that was superiour sayth S. Ambrose came to her inferiour to assist her she made hast to humble and charitable actions Rise o my soule shake of â—loth and delay thou haste a mountaine to climbe thou knowest not whatto morrow will breed Thinke of the superâ—al citty hasten thither by the help of the Uirgen and sweete Iesus Enter the howse of thy hart Visit and search into thy infirmities which are thy neerest kindred and stick fastest to thee Begassistance of the Virgen II. For when Elizabeth heard the salutation of Mariae the infant did leape in her wombe and Elizabeth was replenished with the holy Ghost and she cryed out with a lowd voyce Blessed art thou among woemen and blessed is the fruit of thy wombe Happy were that soule that could receave a visit aÌ„d salutation from the Blessed Uirgen salute her that thou maiest be saluted in her presence reioyce with the infant and hope to be sanctified rejoyce in Innocency and in silence and in being hidden from the world and in obscurity as the world tearmes it and think it the greatest happines if thou couldst be released out of the prison of this world to injoy her and her Sonne face to face with out this veyle of faith Gal vpon her with â— lowd voyce III. In the meane time imitate hers and S. Elizabeths fayth and expressions Whence is this to me that the mother of my Lord doth come to me and my Lord himself He that is nothingh cannot think whence but from God alone And yet God comes to this nothing Behold with what revereÌ„ce admiration fayth gratitude and with what profie he is to be receaved and intertayned Wher is the humilitie of the Virgen The integrity of the Mother The diligence of the handmayde The indeavour of Marie That those many thinges may be perâ—ited in thee which have been sayed unto thee by our lord Heare soule and consider and incline thy eare and forget all worldly busines at the time in wich thou art to intertayne such a Gheste doth not thy hart leape for joye at the newes of his coming What more welcome newes can be expected O most sweete ô most loving Iesus how much reverence and thanksgiving is due to thee with perpetuall praise for the
the eterâ—all God become an infant and swathed in clouts c. And of what can this be a signe but of pardon of grace of peace c. Apply thyself to this infant He sayed the word and all things were made He commanded and they were created All things were made by him c. That which was made in him was life c. The shepheards make hast to find our Saviour I. ANd suddenly there was with the Angell a multitude of the heavenly Hoast praysing God and saying Glorie in the highest to God and peace in earth to men of good will Joyne thyself to this multitude and sing prayses to God for so greate a benefitt and make vse of it while it is fresh seeing it is putt into the hands of they will This life is a warfare and a tearme of Temptation we may not therfore hope for glorie with out victorie nor victorie with out strife by which we purchase even heere vpon earth peace with God with our neighbours and with ourselves II. And when the Angels parted from them into heaven the shepheards speake to one an other lett vs goe over to Bethleem and see this word which is done which our Lord hath shewed to vs. As if they would have taught vs to say lett vs passe from darkenes to light from death to life from our old customes to a newnes of conversation to Bethleem the hovvse of breade the true sustinance of our souâ—es and dive into this word made flesh for our sakes and discover more and more the greatenes of this benefitt which God hath bestovved vpon vs. And they came with speed and they found Mariâ— and Ioseph and the infant layâ—d in the manger Imitate thier speed Cast of all cold demurrs which the holy Ghost doth not relish the infant dislikes impatient of delay because burning with love And what a treasure did they find Marie and Ioseph and the infant layed out of love in the manger They found humilitie in the infant chastitie in the Virgen justice in S. Ioseph III. And seeing they vnderstood of the word which had been spoken to them concerning this Child And all that heard did marvell concerning those thinges which were told them by the â—hepherds but Marie kept all those words conferring them in her hart How long and how often shall we see and not vnderstand Imitate the Blessed Virgen in conserving those things in thy hart and the shepherds in speaking of them And cease not to admire that which can be never sufficiently admired glorified praysed loved imitated c. The Circumcision of our Lord Iesus Christ. I. AFter eight dayes were expired that the child should be circumcised his name was called Iesus which was called by the Angel before he was conceived in the womb With the old yeare let vs put of as S. Paul exhorteth the old man with his actions and put on the new which is created according to God in justice and true sanctitie or holynes of life O povverfull hand of God worke this happy change in me II. Dayes doe expire the houre which doth passe by moments is not to be recalled what if this day were to be my last VVith what disposition with what feeling should I heare God say thy dayes are expired III. When the dayes were expired this child did not aspire after rest and ease did not hang after humane and worldly comfort the favour and prayse of men libertie freedome or priviledge but attended his circuÌ„cisioÌ„ wherfore doest thou favour thyself At what art thou proude As for the wonderouse works of God nothing can be taken from them nothing can be added to theÌ„ neither can the depth of them be found when a man hath done then he beghinneth IV. He that was above the law and not bound vnto it keepeth and obeyeth the law not without shedding of his blood He began the yeare not fayntly languishing but fighting valiantly The kingdome of heaven which he comes to bestow vpon vs will be gayned by force It is a good circumcision sayeth S. Bernard which we vndergoe by voluntarie Povertie by penitentiall labours by religious observances These are the armes with which we must fight that we may overcome and begin that happy yeare which never will have end Of the name of Iesus I. HIs name was called Iesus to witt first called so by his heavenly Father who only fully knew the nature and desert and office of this child If thou werte to be named according to they nature desert and manner of performance of they duty by what name should God or man deservedly call thee II. VVhat betokeneth this connexion of circumcision and the name of Iesus Acknowledge in it sayth S. Bernard the mediatour betvvixt God and man coupling divine and humane high and low things togeather Circumcision is a testimonie of the truth of his humanitie his name doth signifie the povver of his divinitie For he and noe other can save vs from synne and yet not without vs and our cooperation Hovv often doe we seeke freedome from siknes and bodily troble more them from synne Bodily health more eagerly then the health of the sovle Content oft times to be synners but not to be called so ashamed to doe penance not ashamed to synne apt to receive wounds bashfull in seeking remedy III. The Angel the Blessed Virgen and S. Ioseph were the first worshipers and proclaymers of this holy name of Iesus Jt is an honour to be thier partner in it and with S. Paul who was chosen to cary this name through the world and taught vs that at the name of Iesus every knee should bow of thinges in heaven in earth and vnder the earth and that every tongue should confesse that our Lord Iesus Christ is in the glorie of God the Father IV. If thou doest acknowledg â—esus if thou doest honour him as thy Lord be not ashamed of his liverie lett thy hand agree with thy mouth and not the voyce be of Iacob and the hand the Esau. He was called Iesus before he was conceaved before thy works renew thy intention Of the starre which appeared in the East I. VVHen Iesus was born in Bethleem Iuda in the dayes of king Herode behold there 〈◊〉 sages from the East to Hierusalem saying where is he that is born king of tho Iewes For we have seene his starre in the East and are come to adore him How great â— benefitt is it to be called to the sayth and service of Christ wheras thousaÌ„ds are left behind How greate to be stirred vp to reforme our conversation to be called to Religion to converse with God in prayer by sweete and â—fficatious means from our tender yeares or from the turmoile of earthly trobles Who is Author of all the thiâ—gâ— but this infant Who on earth is carryed in his mothers armes and commandeth the heavens to wayte on him II. How greate a favour is it to receave dayly
service however in a different way from that of our Saviour Veni Sancte Spiritus c. III. Reflect vpon the particular attributes of the holy Ghost that he is a comforter the spirit of truth the light of our harts spirituall vnction and doth not speake of himself but what he hath heard and enlarge thyself in affections towards him comformable to his properties that thou mayest be partaker of his gifts and honoured with his sacred presence Vene creator Spiritus c. The coming of the holy Ghost II. PART I. ANd there were dwelling in Hierusalem Iewes devout men of every nation that is under heaven and when this voyce was heard a multitude assembled and was astonished because every one heard them speake in his owne tongue And they were all amazed saying what meaneth this Others deriding sayed these men are full of new wine The impulsions of the holy Ghost are severall some times more gentle some times more strong Here it concerned the whole future Church of Christ and the taking away the false aspersion layed vpon him by the Iewes in his death vpon the crosse and the giving a happy rise to the Ghospell therfore it imported that a multitude should be assembled to receive the gladsome tidings and to receive it in this extraordinarie way with admiration and astonishment which should make them attentive and dispose them to imbrace the truth and yet we see a means so forcible did not worke in all the like effect by which we are admonished to have an eye over ourselves both to dispose ourselves towards the receiving of Gods graces and not to be forward to construe to the worst that which we doe not fully vnderstand or is not to our humour and to reverence things which are above our capacitie II. But Peeter standing with the eleven lifted up his voyce and spake to them these are not drunk as you suppose seeing it is the third houre of the day But this is that which was spoken by the prophet Ioel It shall be in the last dayes of my spirit I will poure out upon all flesh and every one who calleth vpon the name of our Lord shall be saved Two prerogatives of the law of grace are signified vnto vs first that it is not confined to one nation as in the law of Moyses were the promises of the Messias but to all nations of the world the benefit of saluation by Christ is proclaymed and whoever calleth vpon his name with lively sayth working by charitie shall be saved Secondly that the graces of the law of Christ are not scarce but abundant and plentifully poured forth vpon all sorts of people to enable every one to correspond with his calling in whatever state he liveth Be gratfull to God for these benefits and apply thyself diligently to make vse of them III. And hearing these things they were sory at hart and sayed to Peeter and to the rest of the Apostles what shall we doe And Peeter sayed to them doe penance and be every one of you baptized in the name of Iesus Christ for remission of your synns and yee shall receive the gift of the holy Ghost and there were baptized that day about three thousand We have reason to congratulate the Apostles these first fruits and to be thankfull to our Saviouâ— and his blessed spiriâ— that they have been propagated to our dayes with so much increase and to observe the means by which the benefit of Christ his sufferings are to be applyed to vs to wit by vse of thâ— Sacraments after baptisme and by dayly examen of what we are further to doe tovvards the fullfilling of his commandments and hovv we comply with them for so it is further sayed of the nevv converted They were persevering in the doctrinâ— of the Apostles and in the communication of breaking of bread and prayers Fruits of the holy Ghost in the first Christians I. THey were persevering in the doctrine of the Apostles VVhere we may observe the respect which they bare to thier teachers the submission of thier vnderstanding to the mysteries of â—ayth above the reach of humane wit thier constancy and peace of mind in the directions which they had received to all which they were incouraged by the miracles dayly wrought by the Apostles and by the same we have reason to this day to be confirmed in that which we beleeve as received from them II. They continued also in the communication of breaking of bread and in prayer It is a speciall fruite of the holy Ghost and a signe of his presence to have a pious affection and inclination to prayer and to the devout vse of the Sacraments and a due esteeme of them for if no man can say Lord Iesus but by the grace of the holy Ghost as the Apostle testifyeth much lesse can we continue calling devoutly vpon him but by his speciall assistance observing constantly our appointed houres and times for it and so much the more because it conduceth much to the worthy receiving of our Saviour in the blessed Sacrament and to the due interaynement of him after we have received besids the performance of that which our Saviour taught it behoveth allway to pray and not to faynt in it III. A third fruite was a greate contempt of humane things and of worldly wealth together with greate confidence in God tovvards thier reliefe and resolution to suffer for his sake who had suffered so much for vs for it is sayed of them that all that beleeved were together and had all things common thier possessions and substance they sold and divided them to all according as every one had need Not that every one was bound to doe so for S. Peeter sayed to Ananias who had made a shevv to quit all and fraudulently deayned part of his goods remayning did it not remayne to thee and being sold was it not in thy power thou hast not lyed to men but to God But the perfection of the doctrine of Christ tending to this heigh contempt of all things the better to serve him very many did imbrace that course in so much that it was apparently the fruite of the holy Ghost and the primitive spirit so to doe IV. A fourth fruite was â—nitie and peace and agreement among themselves they were dayly continuing with one accord in the Temple and breaking bread from house to house they tooke thier meate with ioy and simplicitie of hart Praysing God and having grace with all the people and our Lord increased them that should be saved dayly together So that in thier spirituall and temporall actions there was no disagreement but peace and ioy with out deceite and thier conversation was much to the glorie of God and to thier ovvne benefit and the benefit also of others who by the good example which they gave were invited and incouraged to follovv the like course and to imbrace the fayth of Christ wherin otherwise there were
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
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
times seaven times And yet he doth not limit our pardoning to this number for it were absurd to set and number till forty or twentie and so forth but as oft as one falls and asketh pardon so often forgive him Neither is it to the purpose to aske what kind of offenses we ought to forgive seeing our Saviour excepteth none And doe not say he doth not aske pardon from his hart leave that to God I take that which I heare let Châ—ist take that which he knoweth II. Therfore is the Kingdome of heaven likened to a King takeng account of his servants and when he began to take account one was presented to him who owed him ten thousand talents and having not whence to pay it his Lord commanded that he should be sold and his wife and Children and all that he had and it to be repayed but the servant faling downe besought him Have patience with me and I will repay thee all And the Lord of the servant moved with pittie dismissed him and the debt he forgave him The debt of ten thousand talents being a debt incomparable as reckoned to be six hundred times ten thowsand crownes signifies the debt which we owe God vpon infinite titles and yet so greate is his mercy that not being able to pay it he pardoneth vs vpon our falling downe with humilitie and sorrow before him and promise of amendment and as S. Ihon Chriâ—ostome reflecteth doth not only grant what we aske but what could not so much as come into out thoughts to aske III. But that servant going forth found one of his follow-servants who owed him a hundred pence and laying hands vpon him throtled him saying repay that which thou owest and his follow servant falling downe besought him have patience with me and I will repay the all And he would not but went his way and cast him into prison till he repayed the debt See the different wayes of men towards men and of God towards men For how little a matter in comparison of what we owe to God doe we molest on another and how patient is God towards vs How cruell and mercylesse are men How easy is God to pardon How soone doe we forget what God hath done for vs How little doe we consider anothers case as our owne But see the event IV. And his follow-servants seeing what was done were very sory and came and told their Lord all that was done Then his Lord called him and sayed vnto him thou vngratioâ—s servant I forgave thee all thy debt because thou besoughest me oughtest not thou therfore also to have mercy on thy follow servant as I had mercy on thee And his Lord being angry delivered him to the tormentours vntill he repayed all the debt soe also shall my heavenly Father doe to you if you forgive not every one his brother from your harts In the first falt and fayling in his account he was to be cast into prison but no mention of tormentours in the second he is delivered to tormentours For as S. Ihon Chrysostome reflecteth God hateth nothing more then a man greedy of revenge fostering in his breast everlasting enmitie against his neighbour And in the conclusion he excludes all dissembling and all fayned and plastered peace saying if you doe not forgive every one his brother from your harts A fearefull sentence that according to our disposition of mind God frameth his judgement if we forgive not our brethren in small matters he will not forgive vs in greater He goeth priuately to Hierusalem to the feast of the Tabernacles I. THe festivall day of the Iewes Scenopegia was at hand and his brethren sayed to him go into Iewrie that thy disciples also may see the works which thou doest for no man doth any thing in secret and seeketh himself to be in publick if thou doe these things manifest thyself to the world for neither did his brethren beleeve in him Iesus therefore sayed to them my time is not yet come your time is allwayes at hand the world cannot hate you but me it hateth because I give testimonie of it that the works therof are evill His disciples were well acquainted with the works and wonders which our Saviour wrought but his Kindred did not beleeve in him as knowing where he was bred and borne and were ambitioâ—s of worldly glorie and esteeme therfore they sayed Passe from hence into Iewrie that the head cityâ— and the chiefe of the nation may see thy wonders manifest thy self to all that thou may be praysed and commended by all But our Saviours glorie depended of his Passion and death which they could not conceive he was hated by the chiefe of the citty because he spake against their proceedings they as complying with the world could not be hated and therefore might appeare when they pleased Sonne doe not take it ill if some have an ill opinion of thee I. After his brethren were gone vp then he also went vp to the festivall day not openly but as it were in private And he sent messengers before him who entred into a citty of the Samaritans to prepare for him and they received him not because his face was towards Hierusalem His Disciples Iames and Ihon seeing it sayed Lord wilt thou we say that fire come downe from heaven and consume them And turning he rebuked them saying you know not of what spirit you are The Sonne of man came not to destroy soules but to save and they went to another toune Perfect vertue seeketh not revenge neither hath aÌ„ger place where there is fullnes of charitie Infirmitie is not to be crushed but holpen Indignation must be farre from a religions spirit That which a man cannot mend in himself or others he must beare patiently think that perhapt it is better so III. The Iewes therfore sought him on the festivall day and sayed where is he And there was much murmuring in multitude of him some sayed he is good others sayed No but hâ— seduceth the multitude yet no man spake openly of him for feare of the Iewes Sonne set thy hart stedfastly in our Lord and feare not the censures of men where thy conscience tells thee thou art innocent It is good and a happy thing so to suffer neither will it be grievous to an humble hart confiding more in God then in itself Officers sent to apprehend him Commend him I. THe Pharisâ—es heard the multitude murmuring these things concerning him and the Princes and Pharisaees sent ministers to apprehend him Iesus therfore sayed to them yet a while I am with you and I go to him that sent me you shall seeke me and shall not find me and where I am you cannot come The Iewes therfore sayed among themselves whether will this man go that we shall not find him Will he go into the dispersion of the gentils and teach the gentils The Princes and the Phariâ—es had most reason to reverence
Iesus sayed Thou hast seen him and he that taâ—keth with thee He it is and he sayed I beleeve Lord and falling downe he adored him Iesus is so farre from forsaking those who suffer that he seeketh to the◠〈◊〉 them and manifesteth himself more vnto them The blind man before sayed he was a prophet but here our Saviour gives him further light and rayseth him to beleeve that he is really the Sonne of God They who suffer adversitie or reproch for truth and for confessing Christ are more honoured by him We doe not read that he spake so plainly and directely to any besides his Apostles but to the Samaritan and when he was apprehended to the high Priests And moreover reflect that mystically according to S. Bernard Betwixt the eternall word and a soule there passeth very familiar conversation as between two neigbours state is layed a side where affectioÌ„ growestroÌ„g Our Saviour is the doore into the Kingdome of heaven and the good shepheard I. AMen Amen I say to you he that entreth not by the dore into the fold of the sheepe but climbeth vp another way he is a theefe and a robber The theefe cometh not but to stealâ— and kill and destroy I came that they may have life and may have more abundantly Many heathens and infidels say we live well they discourse subtilly of vertue and vice they fill bookes with reasoning and disputing and say follow vs imbrace our sect that you may be happy Heretiks say the same there be innumerable of them who boast that they are not only knowing men but particularly inlightened by Christ but they enter not by the doore They indeavouâ— to steale into mens minds but the end is destruction for there is no hope of life vnlesse we acknowledge and follow Christ whom these men either out of blindnes doe not know or out of pride doe contemne him Christ is a low and humble doore he that will enter into the fold without hurting himself must stoope and be humble He that proudly lifteth himself vp indeavouring to come in any way rayseth himself to catch a fall II. He that entreth by the doore is the Pastour of the sheepe To this man the porter openeth and the sheepe heaâ—e his voyce and he calleth his owne sheepe by name and leâ—â—eth them forth and goeth before them and the sheepe follow him Because they know his voyce A stran-ger A stranger they follow not â—ut fly from him because they know not the voyce of strangers I am the doore by me if any enter he shall be saved and he shall go in and go out and shall find pasture See the goodnes of our Saviour expressed in this parable He is the doore and he is the Pastour or Shepheard he taketh particular notice of every one of his sheepe he calleth them by name He doth not send them where he goeth not himself he goeth before them Coming in by faith and going out of this life to the cleare vision in both they find refreshment Entring by contemplation or going out by profitable action in either they find pasture And that not scarce and niggardly but abundantly How much hath grace abounded above that which was vnder the law of Moyses We have seen his glorie as of the only begotten of the Father full of grace and truth Follow this Shepheard Harken not vnto the voyce of strangers His voyce is sweeâ—e however it seeme harsh to sence and self-will the more we harken to it the more we shall come to know the sweetnes of it Behold how they come to know our Saviour They heare him they doe not dispute they are obedient they doe not wrangle III. I am the good Pastâ—ur the good Pastour giveth his life for his sheepe No man taketh it away from me but I yeald it of myself I have power to yeald it and I have power to take it againe This commandment I received from my Father and therfore my Father loveth me because I yeald my life that I may take it againe For what greater motive can we also have to love him then that he dyed for our syns and rose againâ— for our justification Nothing compelled him he freely gave his life for vs he freely offered this sacrifice for vs and submitted himself freely to be commanded vnto it by his Father And not barely for remission of our syâ—ns and the avoyding of eternall punishment for them but that we might rise againe as he rose and injoy an eternall and vnconceivable happines with him in life everlasting The seventy two Disciples choosen by our Saviour I. AFter this our Lord designed also other seventy two and sent them two and two before his face into every citty and place whether himself would come And sayed to them the harnest is much but the workemen few desire therfore the Lord of haruest that he send workmen into his haruest Go behold I send you as lambs among wolues Our Saviour besides his twelue Apostles provided others to preach to the people aÌ„d prepare the way for his coming He sent theÌ„ two and two that one might be a help to another both corporally and spiritually for by having a witnesse of our actions and speeches we are the more carefull to cary ourselves well and orderly And however in his divine wisedomâ— he knoweth what is fitting to be done and hath care to doe it yet he will have vs concurre with our Prayers to the performance of it And as in going thus among wolves our confidence can only be in him who sayth Go and that he will protect vs so in all other kinds of life and in all difficulties which are not a few we must rely vpon his goodnes and power for nothing can befall vs without his knowledge and permission and in all things he speaketh in like manner Go I send you this or the other affliction or benefit II. And the seventy two returned with joy saying the divells also are subject thvs in thy name And he sayed to them I saw Satan as a lightening fall from heaven Behold I have given you power to treadâ— vpon serpents and scorpions and vpon all the power of the enimie and nothing shall hurt you but yet rejoyce not in this that the spirits are subject to you but rejoyce in this that your names are written in heâ—ven How apt are we to glorie in that in which if the 〈◊〉 were knowne we have very little and our Saviour to teach vs to beware of this pride puâ—teth vs in mind of the fall of Luciâ—â—â— like lightening from heaâ—en that is in the â—â—incling of an eye aÌ„d so it falls out oftimes with vs when we think we are at the hâ—ight of our glorie or stedfast in it sudâ—â—nly we get a fall I sayed in my abundance I shall not be moved for 〈◊〉 thou â— Lord in thy will gavest beauty to my vertue Thou didst 〈◊〉 away thy face and I was trobled
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
to vvhich in this life vve are subject the spirituall are temptations proceeding from our Ghostly enemie who as S. Peeter expresseth as a roring lion walketh round seeking whome he may devuore whome resist yee strong in faith Chiefly conâ—iding in the assistance of God vvith out vvhich it is impossible for vs to overcome his temptations nor those neither which the prosperitie of the vvorld may bring vs into or the disordered desires and delights of the flesh into these vve begge that God vvill not bring vs by permitting vs to be overtaken by them As also not by the evills aÌ„d adverse accideÌ„ts of the world which push men oftimes into despayre and not to think so dutifully of God as they ought from these we begge also to be delivered as irksome to our bodies and sometimes inthralling our soules at least vve crave not so farre to be â—rcised by them as to indanger our falling from that vvhich is iustly expected at our hands By all vvhich vve see how providently our Saviour disposed of our prayers that first vve should begge of him that which is best for our soule and body and then to be delivered from the hurtfulâ— molestations of both concluding Amen as much to say as in truth let this be done He teacheth his disciples to pray III. PART I ANd he sayed to them which â—f you shall have a frend and shall go to him at midnight and say frend lend me three 〈◊〉 because a frend of mine in his iourney is come to me and I have nothing to set before him and he from within answering sayth troble me not now the doore is shut and my children are with me in bed I cannot rise and give thee If he persever knocking though he will not rise and give him because he is his frend yet for his importunitie he will rise and give him as many as he needeth After our Saviour had taught his disciples what to pray for he giveth them divers incouragements to pray And first that God is a frend for however we cary ourselves towards him he allwayes carieth a frendly mind towards vs Making his sunne to shine over the good and bad and rayning over the just and iniust Secondly that all houres he can heare our prayers the middle of the night being as much as day to him Thirdly that there is greate difference between God and man for suters to men are many times troblesome to God none can be so and therfore he bids vs confidently Aske and it shall be given you seeke and you shall find knock and it shall be opened to you Fourthly that notwithstanding we must not think that instantly we shall obtaine what we desire but must persever knocking VVhervpon S. Hierome sayth Great is perseverance which though it seeme to be importune and troblesome hath more power then the title of frendship II. For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Humane sloth and dulnes hath reason to be ashamed seeiâ—g God is more ready to give then we are to receive he is more willing to have mercy vpon vs then we are to be delivered from our miseries for in that he exhortes vs it is for our good that he exhorteth vs. Some things which seeme to be are not denyed but differred that they may be granted at time convenient And a powerfull meane to obtaine is to acknowledge that we have nothing of ourselves A begger asketh an almes of vs and we are beggers of God Consider other folkes necessities and God will consider thyne finally we must pray from our hart as the Psalmist professeth of himself From the deapth I have cryed vnto thee O Lord. He did not pray from the teeth outward but from the deepest of his hart with greate application and greate indeavour sâ—ch prayers have greate force III. Which of you if he doth aske his Father bread will he give him a stone Or a fish will he give him a serpent Or if he aske an egg will he reach him a Scorpion If you then being naught know how to give good gifts to your children how much more will my Father from heaven give the good spirit to them that aske him God knowes before we aske what we have need of and what is good for vs he will notwithstanding that we pray not that our desires may be made knowne to him wo knoweth all thing but that our desire be exercised and inflamed in prayer that we may be the more capable of that which he is ready to give That which he will give is very greate but we are little and little able to receive Faith is signified by the fish which the serpent indeavoured to subvert Hope is signified by the egg as contayning in expectation a living creature Charitie by bread which charitie stony harts doe reiect This is the good spirit which the heavenly Father never denyes those who have recourse vnto him Avarice condemned I. ONe of the multitude sayed to him Mâ—ster speake to my brother that he divide inheritance with me But he sayed to him man who hath appointed me Iudge or divider over you And he sayed to them see and beware of all Avarice for not in any mans abundance doth his life consiste of those things which he possesseth A document for those who have retired themselves from the world not to put themselves into worldly affaytes and for them that are in the world not to vndertake more then they can well come-of with and for both to beware of all kind of covetousnes VVherfore doth he say all kind Perhaps thou wouldst iudge him only covetous who incrocheth vpon other folks goods But I say be not greedy aÌ„d pinching even in thy owne This is a greate charge for it is not a thing to be flighted where our Saviour sayth â—eware He knowes how dangerous a thing it is we know not let vs beleeve him And he gives vs an excellent motive to beware and looke to ouâ—selves in it because abundance is not that which advantageth our spirituall life which most of all concernes every body nor when vve have scraped it vp perhaps by none of the best means are vve sure vve shall compasse even our tempoâ—all ends with it as he declares by the example following II A certaine rich mans field yealed plentie of fruite And he thought within himself what shall I doe because I know not whether to gather my fruite And he sayed this will I doe I will destroy my barnes and make greater and thither will I gather all things that are growen to me and my goods And I will say to my soule soule thou hast many goods layed vp for many yeares take thy rest eate drink make good cheare But God sayed to him Thou foole This night they require thy soule of thee and the things which thou hast provided whose shall they be First he did not
This must be our study and profession in this life to mayntaine the beauty and due proportion of this image which we beare that our vnderstandings and our wills be not blurred with things vnbeseeming God claymes it as his due He hath put his owne stampe vpon vs which can never be razed quite out so long as we have a soule it will be found to be the image of God however it be vsed III. That day the Saducees came to him who say there is no resurrection and asked whose wife shall she be that had seven husbands Iesus sayed to them you erre not knowning the scriptures nor the power of God for in the resurrection neither shall they mary nor be maried but are as the Angles of â—od in heaven And concerning the resurrection have you not heard that of God saying I am the God of Abraham and of Isaac and of Iacob He is not God of the dead but of the living These men had the Scriptures but had not the right vnderstanding of them because in the reading of them they did not take with them the right rule of vnderstanding them which is tradition and humble submission to approved authoritie they also doe erre not knowing the Scriptures nor the power of God who condemne in this life those who doe not mary or doe vow virginitie which state notwithstanding being approved by our Saviour himself hath by all ancient Fathers and continuall practise of the Church been esteemed an Angelicall life vpon earth In like manner is prayer to saints a holy practise for they are not to be esteemed as dead but living and knowing much more by the power of God then by nature they could and more powerfull to doe good then ever they were in this life however strange things God was pleased to worke by them even here on earth The greate Commandment I. THe Pharisees hearing that he had put the Saducees to silence came together and one of them a doctour of the law asked him tempting him Master which is the greate commandment in the law Iesus sayed to him Thou shalt love the Lord thy God from thy whole hart and with thy whole soule and with thy whole mind This is the greatest and first commandment It is the first and greatest commandment because first in order of promulgation first in dignitie by reason of the person whom we are commanded to love first also in perfection because love is the chiefe of our passions and placed vpon so noble an object doth greately innoble a soule it is the greatest because it comprehends all other vertues and draweth them after it aÌ„d vpon it dependeth our whole good and salvation and in regard of the greatenes of God and his infinite deserving to be loved it requireth that no part of vs be vacant from being imployed in his love our whole hart and affection our whole soule and invention our whole mind and application must be to his love Iâ— And the second is like to this Thou shalt love thy neighbour as thy self On these two commandments dependeth the whole law and Prophets Our Saviour answered the doctour more then he demanded and put him in mind that he was not to aske such questions by way of tempting but doe what the law prescribeth that is doe by others as we would be done by Love thy neighbour as thyself This commandment is like the former because we must love our neighbour also in his degree with our whole hart and soule and mind and not suffer hatred to possesse the least part of vs It is like the first because as we love God for himself so must we love our neighbour not for our owne sakes but for his and for God It is like the first because vpon this as vpon the other depends our salvation and that of S. Jhon is very true He that loveth not his brother whom he seeth God whom he seeth not how can he love III. Then Iesus spake to the multitude and to his disciples saying vpon the Chayre of Moyses have sitten the Scribes and Pharisees all things therfore whatever they shall say vnto you observe yee and doe yee but according to their works doe yee not for they say and doe not To shew vs how truly and how sincerly we are to practise the love of our neighbour by this document he giveth vs to vnderstand that however he misliked the proceeding of the Pharisees and often reprehended them sharpely yet he had care of their honourand authoritie and held with them so farre as was reason He teacheth vs also not to carpe at superiours being men as others and subiect to be misled for in what their authoritie leads them in order to the instruction of others God hath so much providence over every body that he doth particularly assist them besides that every one is more apt to say then to doe well The Pharisees sayeth S. Augustin did that in their life which was their owne but an others that is moyseses chayre did not suffer them to teach what was their owne They benefited many by teaching that which they did not but they would have benefited farre more if they had done what they taught Sonne he that indeavoureth to withdraw himself from obedience withdraweth himself from grace The fifteenth Application to the most Blessed Sacrament I. GEntils desired to see our Saviour S. Philip and S. Andrew were their mediatours and brought them to his sight if we follow the conduct of the Apostle and Apostolicall men teaching what they have received from hand to hand we shall be able to see our Saviour really present in the most Blessed Sacrament and how that graine of wheate comes to die from what it was and to be transsubstantiated into the body of Christ by the powerfull word of our Saviour This is my body This word a multitude of misbeleevers will have to signifie otherwise then it is taken by holy Church but as our Saviour concerning the voyce which came from heaven declared that it was neither thunder nor an Angel that spake but a voyce for our sake so this word by which the Sacrament is perfected he commands should for our sake be spoken in his Church and that done by it which he then did at his last supper in perpetuall remembrance or commemoration of him and of his death for our sake so that as he then did really give his Apostles what he sayed This is my Body so their descendents who are commanded to doe the same thing which he did doe really consecrate and give the same body by vertue of the same words of our Saviour By this the name aÌ„d power and love of our Saviour is glorified to the end of the world For what a poore thing had it been to have left only bread and wine for a memorie of him and of his vnspeakable love in dying for our sakes But leaving himself vnder these shapes and leaving himself so as by the consecration of them