which we are they are numbred amoÌ„ng the six whome God doth hate who sow discord betwixt brethren And certaynly to keepe vs from often intertayning this our brother must needs be the seed of discord betwen him and vs for by neglect of the Sacrament we grow lesse able to resisâ— temptations and consequently are the easyer drawne into synne which only can make a distance betwixt him and vs IV. Finally by this title we are put in mind that we Christians being all brethren should labour to maintayne brotherly love among vs so much the more by how much our Saviour is also our brother and we know that generally one brother taketh vp the quarel of another brother and it is not for our purpose to have our Saviour against vs Therfore particularly when we are to receive or have received we must according to the counsell of S. Peâ—ter lay a side all malicâ— all deceite and dissembling and â—nvy and all detraction to the end to mayntayne this brotherly love as being of one familie with Jesus Christ and feeding vpon the same supercelestiall bread of his sacred body and dispose ourselves to all meekâ—es and affabilitie that there be no dissention nor hartburning not any occasion of it by word or dâ—ed but aâ—â—ist one another in what we can with no lesse promptitude and readynes then one hand is ready to help the other Intertaynment of our Saviour as he is the sacrifice of the law of grace I. SAcrifices were practised in the law of nature from the beginning of the world and instituted in the law of Moyses as the prime act of worship due to God as he is the author and giver of all things and as due to none but God And because none can deserve better then he who is the fountaine and giver of all the light of nature did dictate and the law prescribe that the best things and prime fruits should be offered nothing â—ame nothing corrupted nothing which was not perfect in its kind So Abel is commended for offering the first begotten and the fat of his flock Cain not looked vpon because defective And because life is the best thing that we have and most esteemed and for the mayntayning of it all other things serve God commanded Abraham to offer him the life of his only sonne Isaac as a testimonie that he was Lord of life and death that is supreme over mankind and secondarily as his acknowledgement of it and obedience Content notwithstanding with the demonstration of his willingnes and not pleased that we should exercise that vpon one another which would turne to crueltie and barbariâ—me he furnished him with a ram to sacrifice and in conformitie all the sacrifices of beasts or fowle or what other thing offered were testimonies and acknowledgements that what we did to them was due to be done in our ownâ— persons God of his goodnes accepting other things in lieu of vs as afterwards he appointed in the law that the first begotten Children should be redeemed with mony where besides the truth of the thing We may see how pleasing it must needs be to God to part with life and goods and the contentments of this world rather then offend or that we may serve him better and persever for every such act is a sacrifice and hath the nature and meâ—it of the highest act of religion II. Christ our Saviour coming into this world to perfect the written law of Moâ—ses and to institute the law of grace could not leave this law of his with out a more perfect sacrifice then had been before therfore being to compleate all the sacrifices of the old law by the sacrifice of himself vpon the altar of the Crosse and to provide a continuall sacrifice not inferiour to any for his people and Church to the worlds end the day before his death he instituâ—ed this blessed sacrifice of the altar â—hat is his owne self to be offered and noâ— only in words but by a publick ceremonie common to the wholâ— Church and to be really sacrificed not bloodyly as once vpon the Crosse for that would have been incompetent to him and inconvenient to vs but yet so that his death should be dayly not only represented but in a manner acted the words of consecration dividing as it were the body from the blood and the blood from the body by being pronounced severally vpon severall matters not that the blood of our Saviour is not also in the sacred host and his body in the chalice but it is not there immediatly by force of the words but accidentally because the body and blood is now living as at the last supper VVhen our Saviour sayed This is my body which shall be delivered for you this is my blood which shall be shed for you And againe doe this in memorie of me Ordering the same sacriâ—ice to be continued successively in his Church by his Apostles and those who were to succeed them in thier Priâ—stly function so that here is the best thing offered for vs and offered in the highest way of expression of our acknowledgement towards God the only Sonne of God the first born of all creatures Who as God contayneth all things in himself O unspeakable grace O wonderfull favour O immense love expressed towards man what shall I render to our Lord for this grace for so excessive love I cannot give him a thing more gratefull then wholy to deliver him vp my hart and intirely vnite it vnto him Thom a Kemp. lib. 4. cap. 13. num 3. III. As in the sacrifices of the old law so in this our Saviour would have all his people partake of this sacrifice and therfore did institute it vnder the forme of bread and wine and not in the proper shape of flesh and blood bread and wine being things both most vniversall and best agreeing with every bodies taste and from which generally people not only have least aversion but most vse and doe best signifâ—e the effects of this holy sacrifice as it is also a Sacrament to wit the spirituall nourishment and fortifying of our soule by the presence of our Sauiour in person and by speciall graces flowing from him in which respect our Saviour tearmeth his body and blood truly meate and drinke and that he that eateth this bread shall live for ever because as by often eating and drinking we mainâ—â—yne our bodily life so by this bread we may maintaynâ— ouâ— spirituall life which is to remayne for ever O how grâ—eate and honourable is the office of Priests to whom power is given with sacred words to consecrate our Lord of Maiestie with thier lips to blesse him in thier hands to hold him to receive him in thier mouth and to minister him to others O how pure ought those hands to be how cleane that mouth how holy that body how vnspotted that hart into which the authour of Puritie doth so often enter Thom a Kemp. 1. 4. c. 11. n.
and by true contrition we cast the divell out of our harts we speake with nevv tongues not excusing but confessing our falts though we suffer evill suggestions they doe vs no hurt because we instantly cast them of as S. Paul did the viper This strife this contention and solicitude is troblesome and daÌ„gerous to infirme nature but by beliefe and confidence in the goodnes of God we shall find his and his servants hand vpon vs to protect vs and strengthen vs. Temptations are to man oftimes very profitable though troblesome c. Thomas â— Kemp. l. 1. c. 13. n. 2. Our Saviour appeares to his disciples in Galilee and els where I. OVr Saviour in the forty dayes after his resurrection which passed before his Ascension appeared severall times to his disciples confirming by many testimonies that he was truly risen and teaching them the things belonging to his kingdome which is the Church militant and triumphant and among other things he sayed vnto them All power is given me in heaven and on â—arth and behold I am with you all dayes to the end of the world Adore and submit to our Saviours povver so vniversall ioying that not only as God he is omnipotent but as man he hath all povver also given him to iudge and to revvard and to assiste and to mediate From whence the Apostle doth dravv this argument of confidence who is he that shall condemne Christ Iesus that died yâ—â— that is risen who is on the right hand of God who also maketh intercession for vs. And with all consider how short all human povver is never all in one and that which is is ever many wayes confined and vncertaine to continue His is in heaven and earth eternall commanding both visible and invisible outward and invvard and where he pleaseth nothing can risist whervpon he once vpon good ground gave vs this item Yea I say vnto you fearâ— him II. But here he treates more of mercy for after he had willed them to preach to all nations teaching them to observâ— all his commandments he promiseth them his continuall assistance to the end of the world Behold I am with you c. as if he should have sayed as S Prosper doe not feare therfore by reason of your infirmitie but confide in my power which is allvvayes present invisibly though my person be not visible to you He is with all to assist them with his grace though with his Apostles he is more particularly by reason of their charge All dayes that is at all times both of comfort and affliction to the end of the world never weary never forsaking and most of all assisting in the end of their lives those who have been faythfull to him or with penitent hart have recourse to his mercyes When Iesus is present all is good and nothing seemes hard III. They which were present asked him Lord wilt thâ—â— at this time restore the kingdome of Israel And he sayed vnto them it is not for you to know the times and seasons which the father hath put in his owne power but yee shall receive the vertue of the holy Ghost and be witnesses to me to the vtmost of the earth See here thy ovvne weaknesse who never so often put in mind of heavenly things inclinest still to thy wonted conceits and affections and imperfections as if nothing had been sayed or done It is not any temporall kingdome or commoditie of this world at which thou must ayme but the kingdome of the other world â—either is it for every body to knovv whether he be worthy of it noâ— the time and season of parting hence vnto it but we must attend to our taske that is by good life â—â—cording to the prescripts of our Saviour witnes that we are his disciples and of his flock if we beare this marke we shall be admitted when time is which God of his goodnes grant Christ Assenssion 1. PART I. OUr Saviour having pitched vpon a day for his Ascension appointed his Apostles and disciples to meeâ—e vpon mount Oliveâ— of which meeting probably the Apostle speakes when he sayth he vvas seen to above â—iue handerd brethren togeather and invisibly had many thousands of Angâ—ls wayting on him besides the blessed â—ompanie of Patriarchs and Prophets and all the just of the old restament in which companie he approching we may easily imagin with what joy and reverence he was received by them and with what expectation of what he would doe or say some admiring his maiesticall presence others his blessed wounds others recording what had passed in his passion and comparing his sayings with the event and hovv from that Mount he went once trivmphant to Hierusalem all the people crying OsaÌ„na and accompanying him strovving boughs and thier garments in the way and novv not fearing any nevv mischance wished and hoped for the like triumph and that he would declare himself king of Israël Prayse God as the Apostles did at that time vvith loude voyce calling to mind all his wonderous works and say Blessed art thou vvho comest king in the name of God Peace in heaven and glorie in the highest II. Our Saviour after he had saluted them and thanked them for thier love and respect towards him sayed these are the vvords vvhich I spake to you vvhen I vvas 〈◊〉 vvith you that all things must needs be fullfilled which are written in the law of Moyses and the Prophets and the Psalmes of me Then he opened thier vnderstanding that they might vnderstand the Scriptures and he sayed to them that so it is witten and so it behoved Christ to suffer and to rise agayne from the dead the third day and penance to be preached in his name and remission of synnes to all nations beginning from Hierusalem If in our Saviour all things were necessarily to be fullfilled hovv can we expect reward vnlesse we fullfill our dutie and his commands If it behoved him to suffer before he could rise to glorie let vs not think to escape all suffering if we pretend to glorie but apply ourselves to doe penance for our synns that we may have remission nothing of this world is gayned with out some hardship and what is all that is in this world compared to the glorie which we aâ—e promised The Patriaâ—chs and the Prophets as they were figures and foretellers of these his sufferings so did they suffer also themselves and we must incourage ourselves by the example of those who have gone befoâ—â— vs. Hâ—â—c suâ—t verba these are the words of truth itself which cannot deceive nor be deceived III. And lifting vp his hands he blessed them and while he blessed them he departed from them and was caâ—yed iâ—to heaven Begge paâ—te of this blessing that thou mayst fullfill his sayings and follow him in time as now in thought He was caryed into heaven by his owne power having no need of assistance of Angel or Cloude though these did thier dutie
THE LIFE AND DOCTRINE OF OVR SAVIOVR IESVS CHRIST With short reflections for the help of such as desire to vse MENTALL PRAYER THE FIRST PART Also 24. Intertaynments of our Blessed Saviour in the most BLESSED SACRAMENT With certaine Aspirations tending to the encrease of the LOVE OF GOD. By. H. M. of the SOCIETIE OF IESVS IHS GANT by MAXIMILIAEN GRAET of the signe of the Angel 1656. Permissu Superiorum The Life and Doctrine of our Saviour JESVS CHRIST VVith short notes for the help of those who desire to bee directed in the way of Meditation The first Part. TO THE READER THe Life and Doctrin of our Saviour Iesus Christ set forth some few yeares past with short reflections in latin by way of Meditation could not well be translated into our language as it was ther digested though desired by divers because in greate part it was compiled of loose sayings of holy fathers which besides the concise expressions of the latin tongue would have made the translation fall short both in substance and methode that manner of expression and methode sorting better with such as are learned and experienced in the way of contemplation and an English translation being rather to be fitted to the vulgar and vnexperienced I thought best therfore my self at covenient times to take it in hand presuming I might have the more freedome to follow or to alter the methode as I should find cause and also to ad what might occur to be supplied in places which might seeme otherwise bare As for the worke it self I have little to say Only in regard the ground of it is the holy Text of the Evangelists the Reader may be advertised out of S. John Chrisostome that the holy Scripture vttereth nothing rashly or by chance and at adventure but every syllable and every little tittle of it contaynes a hidden treasure and consequently in few words thou maist find much sayed and a great deale of matter in a little compas and mayst be sure ther is stil more and more to be found because as the same saint advertizeth they are the words of the holy Ghost whose infinite wisdome comprizeth much more in one word then the wit of man can arrive to dive into Ponder therfore diligently not only what is culled out to thy hand but much more the ground itself for as the spouse sayth in the Canticles Thy breasts are better then wine and have the savour of most precious oyntments Of which I whish thee from my hart abundance and rest in Christ â—esus Thy well wissher and Servant H. M. Introduction to the Meditations of the Comming and Childhood of our Saviour I. PART I. HOcscientes tempus The time which wee live in this World is but time not Eternitie shorte vncertaine momentarie Wee are not assured of the next minute The long day of 〈◊〉 followes Day if wee pas this moment Wel and vertuously Night eternalle if we pas it wickedly and doe not repent in time Therfore the Apostle with reason admonisheth vs that it is high time to awake and rise from sleepe Hora estjam perhaps this is the last hoâ—re and the last cal perhaps now or never shal wee have time let vs therfore not only awake but rise from sleepe and â—loth and not delaye our amendment for many awake and see their danger and for sloth or pleasure ly til it be too late And noâ— our salvation is neerer then when wee did first beleeve For the longer wee live the greater is the mercy of God towards vs in expecting vs and wee are neerer our end which if we wil is salvation and neerer then wee can easily beleeve for few beleeve they shall dâ—e til they be almost past feeling death II. How much are we beholding to God that we were not borne and bâ—ed in the night of infidelitie or Turcisme or the like But in the day light of the Gospel of Christ wher we come with ease to know nor only the true God but the true way of worshipping him and hane means by the Sacraments and other helps to performe iâ— vtterly reiecting and detesting the worckes of darknes and practising the centrary vertues for as they are not only like a comely garment unto vs such as we may with honour appeare in before the whole world but they are armour of offence and defence against our Ghostly enimies and we grow by the practise of them dayly stronger and stronger III. Consider that the more we know of our Saviour and the longer we have been in his service the more shame it were for vs if we should not follow his doctrin and his steps And we should be as much ashamed of it as to go naked after we have come to the vse of reason for whatever is not according to our Saviours doctrin is but filth and nastines Be clothed therfore with Iesus Christ. That is because you cannot doe this of yourself beg incessantly his grace and help and doe not only not hinder him by your perversnes or sloth and idle humour but concur with your indeavour that you may be clothed and remayne so in perfection and better and better by increase of vertue and vertuous practise toward which the consideratioÌ„ of the misteries and passages of our Saviours life will conduce as they begin now of new to be represented vnto vs by the holy Church this holy time of Advent Introduction to the coming of our Saviour II. PART I. THe greate incitement to welcome our Saviour into this world and to reioyce at his coming and the memorie of it is that he is God not vndertaking it of necessitie but freely and Charitably for our redemption releefe instruction example As he is God he is infinitely happy with in himself and Was so from all Eternitie equall in all things with his father one God one essence one substance with him one in power knowledge honour wisdome and after the Creation equall in respect due and done vnto him by all Creatuâ—es Aboue all need of any thing and beyoynd all possibility of Wanting II. Consequently consider the distance which was betwixt him and man which distance if Angell and man had well observed and kept the first had not faln nor the second needed redemption They did trench vpon that which was due vnto God and was his only right and therfore as committing rapin vpon an others goods were deseruedly punished Not so the secoÌ„d person in the Blessed Trinity the only sonne of God but it was his rigâ— to bee equal and no way inferiour but what he did in this kind was voluntary he as it were emptyed himself concealing what he was and taking vpon him that nature which in comparison to the divine Nature and glorie was nothing III. O infinite humiliation And wherfore To the end that in the nature of man he might suffer for man satisfie for maÌ„ sâ—actifie maÌ„ instruct maÌ„ by word and exaÌ„ple
incourage man to suffer for him and for his law finally crowne maÌ„ with part of the glory due to himself and make him partaker of himself that is bring him into the true way of being like to God to which he was falsly tempted at the first Creation This true way is imitation of his humilitie and obedieÌ„ce persevering in it vnto death and bearing our Câ—osses as himself teacheth Saying He that wil come after me to heaven or be my disciple on earth let him denie himself the contentments in which the world placeth its happines and take vp his Crosse and follow me Let this minde be in you let these be your thoughts and endevour to finde favour and contentment in this as Christ Iesus did IV. He humbled himself to the conjunction with humane Nature to the prison of nine months to the command of his inferiour to the stable and manger to poore clouts and straw to the inconveniences of an infaÌ„t to the coÌ„panie of shepheards to be circumcised as if he had been guylty of syn to be presented as subject to the law to be redeemed after the rate of the poorer sort to yeald to Herods wrath as if he had been the weaker to fly as if he had need to feare to wander as if he had not been lord of the world to ly hidden as a man of no account to be set at naught as sonne to a Carpenter to live in silence as a man of no parts to be obedient as if truly subject If I make more of myself behold thou standest vp against me Th. Kemp. â— 3. c. 8. The Incarnation of our Blessed Saviour I. PART I. THe Angell Gabriel was sent from God O â—lessed Angel I reioyce with thee that this imployment of so greate importance and of so high a nature hath falen to thy lot Blessed art thou among those heavenly spirits who assist with thee in the preseâ—ce of God and blessed is the message which thou bringest Assist me I beseech thee to conceave rightly of it and to benefit my self by it as is intended II He was sent to a citty of Galilie the name wherof was Nazareth to a Virgen espowsed to a man whose name was Ioseph of the howse of David and the Virgins name was Marie Galilaeâ— and Nazareth Both Countrie and Cittie were among the Iewes contemptible Ioseph a Carpenâ—er by trade by which we vnderstand that however to fulfil the promise and prophecie our Saviour would descend from the blood royal of David yeâ— he would doe it in the humblest and coÌ„cealedest manner that could be to teach vs not to glorie or place any happines in that kind of honour which is so much blazed among men but to shun it Yet by the names of Galilaee Nazareth Ioseph and Marie we may iustly gather that he would betoken the spiritual change of the world to the better and more florishing estate the Increase of Gods graces particularly to S. Ioseph and to vs and that the Virgen Marie in nature of Mother of God was to be exalted aboue all creatures as Lady and Misteres of them al. III. And the Angel being entred in sayed vnto her Hayle ful of grace our lord is with thee Blessed arte thou among woemen Placing thy self in presence of the Blessed Virgen say with the Angel and imitate the inward and outward reverence which he bears her then inlarge thyself considering with how greate reason sâ—e is tearmed ful of grace being so from her conception and forward fuller then the Angels themselves setting a side the cleere vision which they inioyed by how much she was exalted to a better name shee to be Mother they alwaies servants Our Lord is with thee now more specially greeting thee and inviting thee to accept of this dignitie and putting this greate busines of the saluation of the world by this means into thy hand and choyce O Blessed Virgen choose this for nothing can be better for thee or for vs for therby we shall bee blessed among all creatures above the Angels that fel and above many of those that stand Blessed arte thou among woemen by whom we shall all be blessed blessed in thy self by the favours receaved Blessed in him who designes to be thy sonne Blessed in the honour due to thee in regard of it and the prerogatives which by it thou shalt injoy Ave gratia plena Dominus tecum Beg by her intercession Grace that the vnsettlednes of thy soule being cured thou maiest bring forth not only flowers of good desires and purposes but fruits of good workes and increase so in strength of mind that thou maiest be maister over thy disordered appetites and passions Amen The Incarnation of our Blessed Saviour II. PART I. VVHo when she heard him she was trobled at his saying Prudently comparing the commendation given with what she found within herself and how far it was aboue what se conceaved of herself neuer having heard the like salutation made to any of those persons men or woemen to whome it was recorded that Angels had appeared whervpon being pensive The Angel sayed vnto her feare not Marie for thou hast found particularly grace and favour with God Behold thou shalt conceave in thy wombe and shalt bring forth a sonne and thou shalt call his name Iesus â—here in a spiritual sense we may reflect who is bid not to feare but the humble And who shall find further grace but they who cooperate with the former and doe therby their indeavour to increase it Who shall conceave in their minds and bring forth a Iesus but they whose conversation is with the Angels by praier and by good offices By the intercession of the Blessed Virgen Beg and purpose accordingly II. He shal be greate though he must pas to it through many lessenings and through the whole world he shal â—e caled and acknowledged the sonne of the highest And the Lord God shal give him the â—eate of his father David who from a keeper of sheepe was made Prince of his people and he shal reigne for ever in â—he howse of Iacob who supplanted his Elder brother that is sense which is elder in vs then Reason but the elder must serve the yonger that of his kingdome here in vs there may be no end and we may reigne with him with out end III. Come Lord Iesus and take poSsession of thy kindome in my hart Come thou that oughtest to posses it for Avarice comes and offers to take place Pride and vanitie presents it self and would have the command Pleasure and pastime are wayting to come in and over rule Veni Domine nolitardare revoca dispersos in teâ—ram suam That all which is in me may acknowledge and obey thee Come and establish thy kingdome for ever in me â—men Vâ—lesâ— be obedient â—o thy â—ommand be I never so greate I shal be little yee worse then nothing by obeying thee be I never so contemptible otherwise