must be God himself the measure of our love to love him without measure God of his love inspire our thoughts to conceive worthy things of him and inflame our harts in the love of them that hovvever weake our love may be it may increase to that measure which his immeasurable goodnes hath designed Amen An act of humble acknowledgment of our owne weakenes I. O My God what am I or what is thy loveâ— Thy infinite love my God tovvards man what is it That I sylly worme of the earth so easily venture not only to lift vp my head to behold it and ponder it and esteeme it for to this end thou hast shevved it vnto vs that we should behold it and love it but dare scanne in my thoughts and vndertake to discypher the greate greatenes of it in these fevv words the broken ofâ—alls of my shallovv conceits Or is thy love peradventure a thing which can be comprehended by man or declared by the highest Angel or defined by any but thyself for thy love is thyself and the greate greatenes of it is the immense Immensitie of thy loving self by which thou dilatest thyself tovvards vs and in vs thy creatures and through the infinite length bleadth depth and heigth of thy inflamed charltiâ— comprehendest vs all in the bovvels of thy love loving vs before we were that we might be and ever loving vs while we are that we may never leave to be but ever live in love with thee II. Who therfore can reach so farre as that infinite length or who is there that can measure that breadth which is immeasurable Who can sound the depth or take the height of thy infinite love but thy only self who art sole equall and sole equally infinite to thyself And yet thou wilt have vs measure it in our thoughts and sound it in our harts and stretch ourselves to that length and dilate ourselves to that bâ—eadth and lift vp ourselves to that heigth and drovvne ourselves in that depth of thy love that finding hovv farre we are from the true measure of it we may reach if not as farre and as wide and as high and as deepe as it deserveth yet so farre in all these kinds as by thy grace our harts will serve vs which is acceptable in thy sight though too small a measure in regard of thy infinite deserts III. O Imalnes of our measure O greatnes of thy deservings VVho hast moved heaven and earth for our sakes and searched all the corners of thy infinite treasure and poured forth thy riches to the bottome to help vs to reclayme vs to winne vs to thy love And when thou hadst as it were spent all that thou hadst to gayne our affection forall that we see or heare of or can imagine are thy love-gifts as I may tearme them to dravv vs to thyself thou sparedst not thy ovvne bovvels but gavest thyself vnto vs and in that loving and free manner that there was not any part of the breath of thy sacred body which thou didst not dedicate to our service nor one drop of thy pretious blood which thou didst not shed for vs but for the greater satisfaction of our vnbeleeving minds and the more effectually to move our stony harts even after thy death thou wouldst have thy side opened with that cruel speare that we might see with our eyes that there was no more blood left when after the blood spent there issued water IV. O sacred bath rempered for my soares soseen the hardnes of my hart alay the immoderate heate which I find tovvards temporall occasions moysten the droughth of my faint desires cure the blindnes of my eyes that at least through this gap layed so wide open I may discover some parcell of thy love and inamoured with it may be dravvne further and further into the depth that being wholy absorpt in it I may leese myself while I go about to measure and never find myself againe but wholy drovvned in thee who art my God and my only love Amen The length of the love of God is the Eternitie of his love I. THe length of the charitie of allmightie God is the Eternitie of his love If we cast our eyes vpon that beginning of his Eternitie which hath no beginning even then before we were and when he only was he loved vs as novv he loveth and determined then to give vs all that good which we find he hath since performed or hath for hereafter layed vp in store for vs in that Eternitie before all time before all thought and to which no thought of creature can arrive when he was delighting himself with his only self and with the infinite riches which he hath within himself the Father with the Sonne and the Father and the Sonne with the holy Ghost then he vouchsafed to think of vs to love vs to ordayne all things for vs and to desire our love Then when not only he had no need of vs but when he had no other reason to think of vs but his ovvne sole infinite goodnes He disposed all things sweetly to the end in time to gayne that which in Eternitie he desired to wit our love and beholding vs with in himself and seeing that we were all good and all very good because we were all in him he would in time appointed that we shoul have part of that good in ourselves by him which we had from all Eternitie in him And therfore he made vs out of himself that acknovvledging from whence we derived all the good we have we should seeke not only in duty or gratitude to returne all to him who best deserved it but also by nature we should be eveâ— â—orne tovvards him as every thing naturally is ever bent tovvards that from which it hath its beeing II. If againe we cast our thoughts vpon the end of his loving eternitie which hath no end we shall find his love not contayned with in the short limitts of a month or a yeare or ten thousand yeares but that he loveth vs to the end with out end and desireth nothing more then that we should live and love him world with out end And as in his Eternitie with out beginning he disposed all things sweetely for our good and saluation with out any desert of ours so in this Eternitie with our ending he reacheth strongly striving against all our deserts to bring our love to that perfection that his and ours may have no end If the least of those iniuries which we offer to God thousands perhaps in a day were done by man to another man it were enough insteed of further love to inflame a mortall and as much as lyeth in him an Eternall aversion But that which seemeth impossible to man is possible to God who with infinite charitie doth dayly and hoverly and every moment put vp infiâ—â—te disgracefull actions and remayneth ever strong in love rill our dying day when if we
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
behold the vayle of the temple was â—ent into two parts from the top to the bottome and the earth did quake and the rocks were split and the sainâ—ts that had stept vose Behold these Alterations not without contentment that novv the hidden mysteries of the old testament should be revealed and the holy of holyes be knovvne publiâ—ely to all The very rockes and dull earth testifying the feeling which we ought to have of the indignities offered to our Saviour and that the hardest harts and people dead and buryed in synne and oblivion should reape benefit if they would by out Saviours death and passion Open thyself to thy Saviour divide thy hart into love and grief think of thy life past from the top to the bottome breake through the rockes of difficulties cleanse the sepulchre of thy hart from all corruption II. Imitate the Centurion who seeing what passed cryed out truly this man was just certaynly this man was the Sonne of God And multitudes of them that â—ere present returned knocking thier breast These are the affections which thou must endeavour to rayse in thy soule and many more which thou mayst learne of our blessed Lady and S. Jhon and S. Marie Magdalen reflect vpon the behaviour of every one of them and dive into thier invvard thoughts while they were expecting what would be further done to the dead body of our Saviour III. The Iewes besought Pilate that thier bodyes might not remayne so vpon thier Saboth but that thier thighes might be broken and so taken downe and the soldiers broke the thighes of the oâ—e and the other thoefe In what anguish may we imagin were the devout soules fearing that that cruelric might be done vpon our Savoiur also not knovving perhaps certaynly that he was dead or though they knevv it But the providence of God prevented their malice for coming to our Saviour and finding him dead they did not breake his thighes but one of the soldiers with a lance opened his side and instantly water and blood issued This speare went also to the hart of the Blessed Virgon and of the rest yet finding that he was dead before they applyed themselves more to the gathering vp of that Sacred blood and admired the my sterie of the â—vvo different liquors which S. Augustine explicareth in these tearmes The Evâ—â—gelist made vse of a very significant word when he sayed He opened to shevv that there in a manner the gate of life was set open from whence the Sacraments of the Church have flovved with out which no man enters into that life which is truly life IV. Open thy hart to our blessed Saviour and if iâ— payne thee here thou hast a lenitive Thou hast wounded my hart in one of thy eyes Sayth the spouse Hovv many darts are here by which thou mayest receive the like loving wounds Cast vp thy eyes frequently meditate continually of these mysteries enter into his sacred side c. say with the Prophct This is my resting place for ever here I will dwell because I have chosen it Of the taking downe from the Crosse and buryall I. IN the evening Ioseph a rich man of Arimathea and noble decurion iust and expecting the kingdome of God disciple of our Saviour in private came and boldly went to Pilate and demanded the body of Iesus and Pilate gave it him He is deservedly reported to be rich sayth S. Ambrose having received the body of Christ. But see the preparations to receive it he was just valuing the kingdome of God more then his wealth and hovvever private before novv he boldly professeth it devotion overcame feare and humane respects Asteeme of this gift above all gifts and think hovv and where thou wilt reserve it II. Ioseph having bought a syndon or rich winding sheete and taking him downe wrapped him in it Nicodemus came also who first came by night to our Saviour and brought a composition of myrrhe and aloes about one handred pounds and they bound up the body with them If the Apostles had buried him the Ievves would have sayed the had not been buryed as they sayed he was stolen But the iust man is he that wrappeth our Saviours body in white linnen the Innocent man inbalmes him doe thou the like offices bring one hundred pounds a compleate quantitie of faith and good works III. And there was in the place where he was cruâ—ified 〈◊〉 garden and in the garden a new Monument in which not any had as yet been layed cut out in a rock There therfore because it was night they layed Iesus and rolled a greate stone to the entrance or dore of the monument To the body of our Saviour Sanctitie and Virginitie is ever due a wombe vntouched conceived him a nevv sepulchre received him And deservedly is it cut out in a firme faith and a stone rolled to it because whoever shall have buried our Saviour in his breast must be carefull that he leese him not See also that thy hart be a garden well kept not a wildernes or full of weeds and neere to the Crosse that thou mayst be the surer to have him lodged in it IV. Forget not in the meane time the duties which our Blessed Lady and S. Ihon and the Magdalen did vnto him when he was taken dovvne hovv every one strived to imbrace him and reverently to kisse his feete and hands and side and could hardly be brought to relinquish him but that the time of day and precept of keeping the sabboth called vpon them which they dutifully obeyed retayning him still in thier thoughts and in thier pâ—ous discourses An Excercise in honour of the precious wounds of our blessed Saviour I. IT is likely that those devout persons who were actours in taking our Saviours body dovvne from the Crosse did severally thier respects to his sacred wounds all proceeding from love and mingled with it yet diversly according to the severall dispositions of thier minds and the occasions which they had to attend our Saviour in his life time S. Ihon betooke himself to the right foote and as more beloved then the rest expressed his gratitude in affections of love and thanksgiving for the particular favours receaved leaning his head vpon that foote as before vpon our Saviours breast and pouring forth abundance of teares for the absence of so loving a master He remembred the request of his Mother that he might sit at the right hand or at the left of our Saviour in his kingdome but novv he resolved to drink perpetually this chalice This should be his cup and his comfort till that other kingdome came to be revealed after this life miserable with out this releefe O svveete cup. c. Dominus regit me nihil mihi deerit II. The Magdalen was at the left foote where thou must begge of her to give thee a little roome to wash that foote with teares of sorrovv for thy severall offenses she is loth to yeald
depart not in his love he leaveth not vs but we die leaving him Othervvise so long as we live he inviteth vs and worketh vs to his love desiring nothing more then that his love and ours should be Eternall III. O svveete Eternitie O strong and never fayling but ever loving Eternitie VVhat can a mortall and ever fading creature doe in requitall of such immortall love Of mortall to immortall of temporall to Eternall of man to God what comparison is there Betvvixt such bitternes as we offer him and such infinite svveetenes of love with which he inviteth expecteth and receiveth vs betvvixt such weakenes of affection on our parte and such infinite strength on his what equaliâ—ie may be expected Ours lyeth dead a long time before it begin his ever liveth with out beginning ours when it beginneth to live languisheth yet betvvixt life and death and staggereth oft whether it shall choose to live by loving him or die by leaving him though the difference betvvixt such a loving life and such a hatefull death be infinite his lasteth and liveth never decaying never wavâ—ting never fayling but allvvayes follovving and persuing vs till our dying day when both life and love must either live our die Eternally O love Eternall The first means to perpetuate our love to God by desires that our love had been eternall I. IT is not possible that our love should be eternall without beginning for our life is not with out beginning as there was a time in which we were not so there was a time in which we could not love 〈◊〉 was no time in which God was not he 〈…〉 time and before all time he loved vs VVhat shall we doe in recompense of this love Let vs at least stretch forth the armes of our soule which are our desires and fervently wish our love had been eternall without beginning shall we wish we were God For nothing is eternall with out beginning but God perhaps nothing can be so eternall but God alone But it is the propertie of love not to consider whether the things be possible which it desireth or not possible it is sufficient if affection be satisfyed in doing all that it can doe and in desiring a greate deale more then it shall be ever able to effect And even these impossible desires as they are pleasing to men when expressed by some outvvard signe because by them we see the harts of those that doe affect vs much more are they pleasing to God to whom all harts are open and who doth not measure our love so much by the shevv of the worke as by the poyse of the affection if the worke be not wanting when there is means to performe it let vs therfore wish that our love had no beginning but had been eternall as God not only in himself but also in his love tovvards vs is eternall God is more loved then vnderstood sayth Hugo Victorinus love entreth where knovvledge stands with out O that I could from all Eternitie have been with God and loved him Eternally as 〈◊〉 deserveth II. Let vs wish againe that at least from the first instant of our Conception we had been so happy as to have no sooner begun to be then begun to love that infinite goodnes by whom we had our beginning For as all gifts when they deserve least doe yet deserve we should love the giver this being of ours being the beginning of all other gifts even then deserved our love and if it had been possible for vs we should have presently turned our harts to God and as S. Ihon Baptist not long after his conception in presence of our Lord have leaped for ioy and love at the voyce of our creatour commanding vs to bee For even then he did greate things vnto vs and things most worthy of his povverfull hand when out of his infinite love he made vs capable of loving him That which was wanting then let vs supply novv and with inflamed affection love him the more fervently the more time hath been spent before We began to love him III. O Blessed Virgen Mother of the eternal lovel thrice happy doe I account thee though it were but for this alone that even when thou weret in thy Mothers wombe thou didst more perfectly love the giver of thy life then did ever pure humane creature love him in most perfect yeares were it not possible for vs novv to supply this want which we find in ourselves of love tovvards thy loving Sonne VVe may I hope by thy assistance and by conioyning our love with thyne not only love him from the beginning of our life but from the beginning of both thy life and love and restore him not only as many yeares as are past of our love but in recompense of former losses give all those yeares which betvvixt this and that time in which thou first didst begin to live thou didst spend in his love Therfore humbly trusting in thy favour but what doe I say I feate I am too bold Noe. Thy love doth beare it his love deserveth it all love requireth it I humbly conioyne my love and life with thyne that this little drop of my love being drovvned in that sea of thyne and both made but one life and love as a drop is made one with the liquor into which it is infused I may love him as he deserveth noâ— only as soone but before I began to be O blessed coniunction Thou didst desire that thy love had been Eternall to make it such thou didst ioyne it with the love of thy blessed Sonne and Eternally with him thou desiredst and beganst to love him My love therfore being novv one with thyne and thyne one with his all three make but one eternall love which triple knot of love God of his infinite goodnes ever please to continue Amen The miserie of most men bewayled and the happines of younger yeares I. THe happy coniunction which we may make of our love with the love of God and of our blessed Ladie may be an exceeding comfort to vs farre greater comfort would it have been if besides the condition of being but in time there had been no further distance But alas Hovv often besides have we made a breach of love betvvixt vs and God we were no sooner Masters of our love but we began to wast it lavishly as the prodigall child did his substance in a farre country from God cleaving in affection to the husks of his Creatures which the swine doe eate the externall appearance of the things of this world in which worldlings doe delight For they never enter by consideration into the substance of things created to feed thier soules with the goodnes and mercy and wisdome and povver and other infinite perfections of God who made them neither doe they consider to what end they were made to wit to incite vs and help vs the more to his love but as the psalmist speaketh like a horse or a mule who have no
thy commands that as there was nothing which thou refusedst for the love of me so there may be nothing at which I may shrinke which ought to be done suffered for the love of thee Amen How we may imitate the vniversalitie of the love of God I. PART I. THe vniversalitie of the love of God may be imitated first by loving and esteeming all that he loveth and esteemeth and disesteeming and hating all that he disesteemeth and hateth To which we must indeavour to attayne by continuall mortification and inure ourselves not to affect things which deserve not our affection that is all earthly things so farr as they have not connection with his service vsing them meerely as instruments to doe him service and othervvise wholy neglecting them and making no account of them nor giving them any place in our thoughts or affections which is that to which the Apostle exhorteth vs by his example allwayes bearing about in our body the mortification of Iesus that the life also of Iesus may be manifested in our hodys Hovv came it that some saynts were so perfect and so contemplative because they laboured to mortifie themselves alltogeather from all teâ—rene desires II. How large accordingly this measure of love towards God was in the Apostle himself and in divers other Saints is apparent in thier lives and writings and in some of them we find it expressed not with inke but with the spirit of the living God not written in tables of stone but in the tables carnall of thier hart and body such as may say with the same Apostle from hence forth lâ—t no man be troblesome to me that is let no man think he shall be able to take Christ from myhatt for I beare the marks of our Lord Iesus Christ in my body In which kind S. Francis founder of the Order of friars minors might justly glorie in our Lord for having expressed his love towards God in that strict povertie and perfect renuntiation of all things to the end to give himself by prayer and good works wholy to God Our Saviour testifyed to the world that he was wholy his printing the marks of his sacred passion in his hands feete and side and as it were designing in his body that longitude and latitude and height and deepth of love which was long before ingraven in his soule ô blessed Sainct c. III. Blessed Mother Teresa of Iesus for her exceeding love towards him had a favour not farr inferiour when the saw and felt another Seraphim digging in her hatt with a daâ—t of gold to make way for the incomprehensible greatenes of the love of God towards her and to inlarge her hatt that it might be more capable of love towards him And S. Francis Xavier late Apostle of lapan was also often seen and heard when walking in the garden at home or on his journies abroad he inlarged his garments with both his hands to give scope to the love which burned in his breast or by externall cold to suppress from outvvard shevv the internall fire with which he was excessively inflamed often repearing those words It is enough O Lord it is enough IV. These blessed Saincts and many more had enough of that of which no body can ever have enovgh because though in effect they never had so much but that they desired more and eveÌ„ then when they sayed they had â—nough not content with what they had they enlarged themselves to receive yet more which is a pregnant signe that indeed they had very much VVe that feele not these inflamed desires because we never were throughly possessed by love and none but such caÌ„ ever feele theÌ„ not being able to inlarge our harts into such fervent affections what can we doe lesse then by attentive ponderation of his love and thiers and humble indeavour try whether by often striking the steele of our consideration vpon our stony harts we may at last beate-out some one sparke of of true love which taking in the tinder of our affections and blowne with the most svveete breath of the heavenly spirit may increase into a greater and never quenched fire of love Amen How we may imitate the Vniversalitie of the love of God II. PART I. AN other means of imitating the Vniversalitie of the love of God is by exteÌ„ding it to the love of our Neighbour in that measure as we see God doth to vs and his Saints have done in imitation of him God out of his meere goodnes when we were not gave vs our being and all the good which we have and though we deserve it not continues his goodnes tovvards vs making his sunn which he hath at command rise over good and evill and rayning over just and injust which kind of love he requires we should beare towards others not considering what they deserve but what is sitting for vs to doe to the end to be like God in love tovvards them and therfore also it is sayed the second commandmeÌ„ is like the first because it mâ—st have the conditioâ—s of the first that is as we love God with our whole haâ—t our whole soule our whole vnderstanding and our whole strength so must we imploy all these wholy vpon our Neighbours good not loving him by halfs or coldly and remissely but with much heate of affection solidly constantly couragiously nobly not giving way to what ever opposeth it and imbracing largely whatever may be for his advaÌ„age aÌ„d prosecuting it with our whole streÌ„gth aÌ„d forces II. This vniversitie requireth also that we extend our love â—o all sorts of people to the poore as well as to the rich to the infirme as well as to the strong and the more infirmities we discover in another the more should we be inclined to assist him in imitation of our Saviour who where iniquities did abound gave superabundance of his grace and of S. Paul who out of the largenes of his hart sayed to the Cotinthians who gave him not the best satisfaction our mouth is open to you O Corinthians for your 〈◊〉 instruction our hart is dilated you are not streightened in â—â— And againe to the same Corinthians when I was free from all I made myself a servant of all that I might gayne the more To the weake I became weake that I might gayne the weake to all men I became all things that I might save all III. In conformitie to this love our good God hath not only set a part in his Church those of the Clergy to attend to the help of all sorts of people by administration of the holy Sacraments and of his divne word but hath instituted all sorts of religions both of men and women that those might be houses of refuge for all sorts of humours and that at least by prayer and example others might be benefitted by the most retired the obligation of which vocations is duly to be considered and specially of those who out of an
should depend vpon our correspondence with his graces and consequently that his infinite merit should be in a manner in greate part lost by our vntovvardnes or at least hazarded which as on the one side to those who indeavour to make vse of his love it is a greate incitement to love him the more who for the fruite in a fevv would suffer and taketh from all men all occasion of despayre so on the other side by reason of our weakenes it doth necessitate vs not to presume but to live in feare for the time of our seiourne and to labour by good works to make sure our vocation and Election VVhich designe of his we must everence and lovingly submiting to his divine ordination industriate ourselves to concurr the more diligently with it and with his love tovvards vs in it III. The depth of his love appeareth in the extraordinarie vocations of some and graces extraordinarie bestovved vpon persons oftimes in which we cannot only not discover any merit but rather much demerit and desert of the contrarie of whom that saying of God and of the Apostle comes to be verifyed I will have mercy on whom I have mercy and I will shew mercy to whom I will shew it And with good reason for he is Lord of his gifts and free to give of them more or lesse to whom and when he will So that as we may admire and must reioyce and not envy when he doth bestovv them so we must not grudge when and where he doth not bestow them but attend that our eye become not naught because he is good as our Saviour himself once answered IV. O my God! give me grace so to consider this thy love that I may increase in love tovvards thee give me grace that by measuring this thy greatenes I may grovv greater in thy favour and by reaching to thy height wax higher in thy sight and by diving into the bottomles depth of thy infinite charitie sink deeper into thy love that being wholy absorpt in it I may ever find myself wholy drovvned in thee my God my love Amen The depth of the love of God II. PART I. FInally in this matter of the love of God it will be profitable to reflect with a devout personage of this age I. First that it was not possible for God to create man after a heigher modell then according to the image and similitude of God 2. It was not possible to create him for a heigher end then the cleere vision and fruition of God 3. It was not possible to give him a greater Gift then God himself and all creatures 4. It was not possible to give him a heigher or more noble imployment then to serve God and in some sort to serve himself of God to deâ—â—â—e in a manner himself and others 5. It was not possile to give him a more perfect Guide in his pilgrimage then our Saviour and the holy Ghost 6. It was not possible to feed him with more choyce sustenance then the body and blood and divinitie of our blessed Saviour 7. It was not possible to expresse a greater esteeme of man then by shedding his blood for him 8. It was not possible to give him a greater motive to abhorre synne then that God dyed to abolish it 9. It was not possible to give a greater ground never to despayre then by constituting himself his Advocate 10. It was not possibble to inable synfull man to coâ—rrespond to these and other his benefits but by giving him the merits of Christ dignified infinitely in his divine person by which we satisfie to the full for our offenses and gayne a proportion in our good works to the rewards promised II. O infinite goodnes O immense charitie O love imcomparable Where shall I find either conceptions or words or strength to expresse the least part of my greate obligation to thy love â—hat hart can love thee enough 〈◊〉 tongue prayse thee VVhat forces serve thee as thou deservest Help me yee blessed Angels and saints of heaven Assiste me all yee oreaâ—utes of my loving God O that I had so many tongues to prayse him so many harts to love him I knovv not what to say but with hart confounded and blushing countenance to offer my love and service such as it is conioyned with his because he is so pleased and begge of him that he will please himself with it and with his ovvne merits for otherwise whatever I can offer is nothing and that all creatures in whom he is most pleased will incessantly praysâ— him and glorifie him Amen The coming of the holy Ghost vpon the Apostles in firie tongues I. PART I. OVr Saviour vpon his Ascension had willed the Apostles to remayne in Hierusalem till they should be induâ—d with power from above which they observed carefully persevering together in prayer with our blessed Lady and others when behold the tenth day â—arely in the morning there was suddenly heard a sound from heaven as of a mightie wind and it filled the whole house where they were sitting and there appeâ—â—ed to them parted tongues as it were of â—ire and it sat vpon every one of them and they were all filled with the holy Ghost and began to speake with divers tongues as the holy Ghost gave them to speake Prayer and obedience and agreement together were dispositions novv as well as afterwards effects of the holy Ghost He came suddenly vpon them to teach vs perseverance in our devout imployments for we know not at what houre our Lord will come in prayer or reading or charitable action the wind was a token of dispersing the Cloudes of ignorance and deceite to which we are subiect with out the assistance of the holy Ghost and no wonder that is was a strong wind considering hovv closse the fallaciâ—s of the world doe stick vnto vs and hovv they are apt to possesse themselves of every corner of our house that is of soule and body The parted tongues as of fire signified the spirituall flame and fervour infused into thier harts and was then to manifest itself by thier tongues publikly and privately to be imployed in the prayses of our Saviour and of his law according as the holy Ghost gave to every one Begge of him every one of these his gifts and dispose thyself to receive them II. Consider that though the wind and firy tongues were figures of the inward operation yet the gift this day communicated was not only the proportionable effects wrought by the holy Ghost but the very person of the holy Ghost communicated vnto them and vs working these effects And as in the Incarnation of our Saviour the holy Ghost in person overshaddowed our blessed Lady so here he descended vpon the Apostles and the rest there gathered together though in such different measure as he thought good to communicate himself where we have cause to admire and adore the goodnes of God who would imploy his owne person in our
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
a part one from the other the separation of his body and blood at his death is plainly signified is truly a very admirable thing worthy of his former greatnesses and able to draw the harts of all after him by consideration of his love II. We need no other light to see this truth then the cleare word of our Saviour yet we have also the consent of all ages the practise of all Christians the authoritie of all the devoutest and learnedest men in the whole world who are acknowledged by all to have been lights of the world we have infinite miracles which to discredit were to belye the eyes of a world of people Let vs walke in this light and the darknes in which some are by sticking over much to their owne phancie and naturall discourses will not overtake vs we must walke from humane apprehensions to the power of God to the love of our Saviour to the eternall wisedome to the infallible veritie of his word walking thus we shall not walke vpon vncertainties not knowing whiter we go but as obedient and dutifull Children of God we shall admire his works and submit our thoughts vnto him and gratefully receive the benefit bestowed vpon vs. Thou must beware of curious and vnprofitable searching into this most profound Sacrament if thou wilt not be drouned in the deepth of doubtfullnes III. But besides humble beleefe and profound adoration of this blessed mysterie we must have the wedding garment of Charitie being invited and admitted to so greate a feast in which all things are ready to our hand and to so incomparable a mariage as is the coniunction of our Saviour to our soule and body VVho would not desire this mariage who would not indeavour to make himself worthy Cast of the thoughts for the present of farme and marchandise and what ever other thing and delay not thy coming with frivolous excuses the bad and the good were admitted the perfect and imperfect neither had that one man been reiected if he had conserved the puritie with which he was admitted or if he crept in without that puritie he was the more iustly punished as daring to aproch to so greate a mysterie without that which himself could not but know to be necessarie VVhen I weigh thy dignitie ô Lord and my vilenes I doe greatly tremble and am confounded within myself for if I doe not aproch I fly life if I thrust myself it vnworthily I doe offend Signes of the coming of our Saviour I. PART I. IEsus being gone out of the temple went and his disciples came to shew him the buyldings of the temple And he sayed to them doe you see all these things Amen say to you there shall not be left here a stone vpon a stone that shall not be destroyed The ruine of Hierusalem was a figure of the ruine of the world that city was glorious in buylding and specially the Temple yet for the abuses committed it came to vtter destruction The buyldings which men had buylt stood for a time Holynes which God had ordayned was neglected Doe you see all these things of this world They all passe away if nothing els concurre to their destruction time itself alone will ruine them if you will buyld for eternitie you must buyld in your soules a buylding of vertues these be stones which may be allwayes conserved Humilitie and patience and resignation and contempt of worldly pelse in the foundation fortitude and courage and resolution and magnanimitie in the walls Constancie and perseverance and prayer aÌ„d contemplation in the roofe Charitie and beneficence the love of God and of our neighbour through the whole buylding from the bottome to the top for this is the bond of perfection and without it we are nothing as the Apostle professeth of himself These be stones that is hard to sense and worldly humours but once polished by the example of our Saviour they become smooth and so beautifull in their postures that it is a pleasure to others to behold them and a constant content to them that have them II. And when he was siting vpon mount Olivet the disciples came to him secretly saying Tell vs when these things shall be and what shall be the signe of thy coming and of the consummation of the world Iesus answering sayed beware that no man seduce you for many shall come in my name saying I am Christ and they shall seduce many you shall heare warres and bruites of warres see that you be not trobled for these things must be done but the end is not yet Nation shall rise against nation and Kingdome against Kingdome and there shall be pestilences and famins and earthquakes in places And these things are the beginning of sorrowes Our Saviour having spoken of the ruine of the Temple his disciples imagined that the world would be quickly at an end and would fayne have knowne some further signe He to vndeceive them first exhorts them to coâ—stancie in their faith and that whatever doe happen they stick to him as their only true Master They will have many assalts in that kind many inward doubts many outward temptations many that will say why not thus and thus Contrarie to what is really true and solide but beware and follow not the many seduced but keepe yourselves to this one Christ one Lord and Master by whom are all things Then he foretells them of the severall accidents and miseries which will happen in the world by warre and famine by pestilence and the like to the end they should not be trobled VVhen such things happen but conceive of them as disposed by the providence of God for triall of the iust or permitted to the malice of men as the beginning of their forrowes who are cause of vniust quarrells and vniust dealing It is good for vs that some time we have some greevances and contratieties because oftimes they recall a man home to his hart III. Then shall they deliver you into tribulation and shall kill you and you shall be odious to all nations for my names sake and then many shall be scandalized and they shall deliver vp one another and they shall hate one another and many false Prophets shall rise and shall seduce many and because iniquitie shall abound the Charitie of many shall wax cold but he that shall persever to the end shall be saved Besides all other accidents which are matter of patience he foretells them that they shall be persecuted directly for their faith and doctrine and vertuous life and followed even to death because they are his which is matter of greate comfort and reioycing For as S. Peter tells vs if doing well you bâ—â—re patiently this is thanke before God soe we must be farre from wondering or sorrowing if we chance to be haâ—ed doing well or betrayed by whom we least mistrust much farther from suffering our charitie to wax cold vpon it but rather bend our bow the more against
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
thousands and thousands that would negligently vnreverently vnvvorthily misuse his blessed presence labour thou to be none of these IV. Consider fourthly How our Saviour giving outvvardly this blessed bread of life did invvardly inlighten the harts of his Apostles and tâ—ach them that this was the bread which he had promised before bread in outvvard shape but really his bodie and blood And hovv they according to thier weake capacitie as then appâ—chending and beleeving it were filled with admiration and love and thanksgiving which are the acts which we must exercise begging that he will strengthen our faith establish our hope and take possession of our soule and bodie and make vs wholy his transforming vs into himself by love and perfect vnion with him A meditation of our Saviours Prayer in the Garden Matth. 26. Preamble Beholding our Saviour sadd and heavy and full of feare and agonie and the blood trickling dovvne his forehead while he was earnest at his prayers begg of him that thou mayest profit by this dolfull sight I. COnsider first if thou didst truly love thy Saviour how thou wouldst compassionate him seing him so sadd so pale so pensive with teares in his eyes beginning to trickle dovvne his cheeks novv hanging dovvne his head novv looking vp to heaveÌ„ sighing and scarce able to bring forth three words togeather yet at last breaking forth into this mournefull note my soule is sorrowfull vnto death And with this he suddenly leaves his disciples and having gone but a stones cast he falls dovvne vpon his knees and vpon his face and prayes a long houre Father if it be possible let this Chalice Passe from me but not my will but thynâ— bâ— done II. Consider secondly That it is God who suffers this Agony to come vpon him for thy sake to teach thee hovv thou oughtest to take the Crosses which thou foreâ—eest or feelest For condescending to our infirmitie he shevveth that we may earnestly begge of God to be delivered from them In which respect thou oughtest greately to love him and thank him for his compassion over thee And on the other side hovv we must begge with Resignation to his holy will in regard that these Crosses may be many wayes beneficiall to ourselves and much for the glorie of God And it is reason we should leave ourselves in his hands it being a fearefull thing to be out of them at our ovvne choyse and say often from our hart that which we say dayly in our Pater noster thy will be done III. Consider thirdly That at the end of his first prayer he comes againe to his disciples as it were â—o refresh himself and also to instructe them and â—ebuks S. Peeter for sleeping when he should have prayed so couldst thou not watch one houre with me And returnes againe to his wonted prayer and so againe the second time To shevv vs that he is willing we should take comfort by the help of creatures though our chiefest comfort must still be in God For creatures of themselves have it not in them though we imagin they have it and oftimes they breed more affliction insteed of comfort as it could not be but some affliction to our Saviour to see his beloved Apostles in steed of helping him and arming themselves by prayer to sleepe and as it were forget both him and themselves IV. Consider fourthly Hovv at his last returne he fell more earnestly to his prayers and out of meere anguish and agonie svveating blood that it fell in greate dropes vpon the ground an Angell came and comforted him with which he went couragiously on to death Shevving vs that in our afflictions we must never leese our courage and our hope For when crosses are in thier height and we in our greatest agonie then comes the Angell of comfort and the spirit of God and either blovves all over if it be expedient for his Glorie and our good or puts nevv courage into our harts and makes vs bold to looke death and disgrace and losse of frends and fortunes in the face and rise and goe forvvards to meete them Prayer To our blessed Saviour that he will vouchsafe by the merit of this blessed action of his to give me courage both in my prayer to persever with constancie till the end and in all other occasions of difficultie and distast to conforme my self to his blessed will A meditation How our Saviour was betrayed and apprehended Preamble Reflecting hovv busy Iudas and the Jâ—vves were about thier mischievous intentions while our Saviour savv all at his prayer begge of our Saviour grace to profit by his behaviour in this action I. COnsider first with what peace and quiet of mind our Saviour after his last prayer came to his disciples and sayd vnto them sleepe now and rest with what courage he attended the blow and when he savv the officeâ—s dravv nigh sayd againe to his Apostles Rise let vs go He doth not say let vs fly but go and meete and confront our adversaries Behold hovv vndauntedly he went and met them and asked them whom seeke yee and told them I am he Admire all and in all the povver of the grace of God and of a good resolution settled vpon that sole povverfull grace for of ourselves we are weake but let vs to our povver ply God as our Saviour did and we shall have his grace II. Consider secondly Hovv little malice can prevayle against good but when God sees time and permits it I sat by you dayly sayth our Saviour teaching in the Temple and you held me not but this is your houre and the power of darkenes We must therfore neither be wrath nor over fearefull but discreetely confident in the povver and providence of God for his glorie and we shall see his wonders and multitudes of Good spirits to defend vs. III. Consider thirdly Hovv vsuall a thing it is for vs to be accounted-and spoken of and handled as male-factours But this is our glorie that doing well people should detract of vs as S. Peeter sayth as of malefaâ—tours You have come sayth our Saviour as to a theeâ—e with swords and cluâ—s to apprehend me Let vs not leeâ—e our patience but remember for whom and like to whom we suffer vndiscreete defending of ourselves by words or actions makes the matter worse as S. Peters striking IV. Consider fourthly Hovv the Traytour kisseth the officers apprehend and binde and hale thy lord avvay with shoutes aâ—d cryes and taunts and a thousand iniuries And all this for thy synns O what have my synns deserved He on the other side like a lambâ— suffers himself to be bound and led as they please he speaketh mildly to Judas Frend wherfore comest thou He healeth the eare of Malchus appeaseth Peâ—câ—rs vntimely wrath offers himself to drinke the chalice of his passion though he could have had thovvsands of Angellâ— to defend him Indeavour to benefitt thyself by all The Prayer O my love Draw me after thee and we will
They know not what they doe who can be slovv to excuse or hard to accept of an excuse of an others falt hearing our Saviour excuse so apparent malice Also sayth S. Augustin no man must despayre of remission seeing it offered to them that were auctors of our Saviours death No man must be sullen when he is offended and thinke himself charitable enough if he sayes nothing or remits his quarell to God but remember they are sonnes of one Father and put on the bovvels of a brother and not be as strangets one to another III. Father forgive O. in hovv many things doe we all offend and dayly and hourely need forgivene Hovv much doth it import to forgive seeing our Saviour hath so often inculcated it vnto vs and put it in our dayly petition and absolutely told vs we shall have no mercy vnlesse we forgive our brethren from our harts Make vse of thy weake vnderstanding in spirituall things or apprehension of thy danger to pleade before him for thyself who is so willing to excuse and say Lord I did not knovv what I did when I did offend thee be a Father vnto me and forgive me say with the prodigall Child Father I have synned against heaven and thee and am net worthy to call thee Father but seeing thou lovest that tiile acknowledge me for thy Sonne though vngratefull and forgive me Father c. Of the words of our Saviour II. PART Preamble As in the former I. NExt after our Saviour had besought his Father to pard on his persecutours he pardoned the theefe vpon the Crosse and promised him the kingdome of heaven for his fervent confession for wheras there were tvvo crucified with him one on the right hand the other on the left and our Saviour in the middle one of them blasphemed our Saviour with the Iewes the other defended him acknovvledging his ovvne offenses and deserts and proclayming our Saviours Innocencie and begged that he would remember him when he came into his kingdomâ— Ponder first the disgrace put vpon our Saviour to be as it were the principall malefactour of the three crucified wherin notvvithstanding holy Fathes doe discover tvvo greate Mysteries the one that he lovingly presented himself both to Ievv and Gentill if the one should refuse and thirst his Innocent blood to thier ruine the other might make benefit of it to eternall welfare endeavour to be among them that make benefit and thirst after his sacred blood with love and veneration The other Mysterie is that in the very manner of thier crucifying thy represent that which in the latter day will happen when thse on the right hand shall be revvarded and those on the left cast of into eternall punishment II. Consider secondly The noblenes of this act of the good theefe standing for our Saviour when all the world allmost forsoâ—ke him see also what it is to be patient in affliction and humbly to acknovvledge that we have deserned it On the other side hovv little it did advantage the other theefe through his owne perversenes to be so neere our Saviour and reflect on the Judgments of God and that as no man must presume so none must despayre III. And Iesus sayed vnto him Veryly I say unto theâ— this day thou shalt be with me in paradise Ponder every word who to whome and with what assurednes This day with me in Paradise O blessed day and more blessed companie See hovv the peniteut and the innocent are associated and learne to contemne no body to judge or flight no body This day thou shalt be with me O let this day never end it is Paradise enough to be with thee blessed is he who vuderstandeth what it is to love Iesus c. Tho. a Kemp. l. â— c. 1. Of the words of our Saviour vpon the Crosse. III. PART Preamble as before I. THere stood beside the Crosse of Iesus his Mother ond his Mothers sister Marie of Cleophas and Marie Magdalen And the beloved deciple S. Ihon as appeares by that which follovveth But consider first with what constancie and resolution they all remayned there looke into the breast of every one of them one by one and thier affections of love and sorrow and faith and resignation see with whaâ— teares of compassion and love they lifted vp thier eyes to the crucifyed and then cast them dovvne vpon themselves hovv some of them embraced the Crosse and kissed the staynes of blood remayning vpon it Hovv they Harkened to every tittle that he spake Stand with them and harken for he speakes not to those rhat passe by be not ashamed be not afrayed stand by his Mother cast thyself vpon thy knees with the Magdalen bevvayle thy ovvne offenses c. He that persevereth may justly expect a word of comfort II. When Iesus had seen his Mother and the disciple standing whom he loved he sayed to his Mother woman behold thy Sonne and to the disciple behold thy Mother Consider what impression this speach made in the harts of both in regard of the thing itself and of the manner so vnexpected and at such an exigent ponder hovv in different senses these words might worke different affections in our blessed Lady Woman See hovv all looked vp but his eye was directed to his Mother Behold thy sonne Which Sonne Him vpon the Crosse Or by the Crosse Hovv ever what a change is here and yet what love and care doth my Sonne shevv concerning me c. And to S. Jhon Behold thy Mother What an honour was this vnto him and in him to vs all making vs adoptive Children to our Blessed Lady brothers to our Saviour so greate a good is it to stand hy the Cresse sayth Theophilact so greate a good to suck wisdome from our Saviours breast say S. Ambrose III. And from that houre the disciple tooke her to his owne Into his ovvne charge sayth S. Augustine to have care of her and to attend her Conâ—ider with what respect and dutifulnes and veneration he ever beheld her and provided for her remembring ever whose Mother she was Imitate this loving and beloved disciple and begge of her also novv that shee wil take the into her protection that by her means thou mayst obtayne according to those Mysteries forgivenes of thy synnes the kingdome of thy Saviour here and in the other world the companie and love of his saincts constancie in adversities and never to part from svveete Iesus whatever befall thee Of the words of our Saviour IV. PART Preamble Behold the sunne suddenly eclypsed and the heavens darkened at noone day and begge that this vnvvonted accident may stirre in thee some vnvvonted good affection And I. First to take heed that in middest of the graces of Allmightie God which shine vpon thee as the sunne at noone day darknes doe not suddenly through thy falt come vpon thee by the withdravving of his heavenly beames and vpon every change that thou findeâ—t bevvare
and vnconceivable obedience to thy heavenly father O that I had never offended rather then such indignities should be offered thee O give me grace that I may never offend thee for to offend thee is yet a greater indignitie Sonnes of men how long and to what end heavy harted Wherfore doe yee love vanitie and seeke after that which will deceive yee Here is matter of love worth your longing and truth worth your seeking Christ suffering and so entring into his glorie Our Saviour appeares to the two disciples travelling II. PART I. ANd they drew nigh to the towne whether they went and he made as though he would have gone further and they constrayned him saying stay with vs because it is towards evening and the day is farre spent And he went in with them They were courteous and charitable as to a stranger He is no stranger to thee see with what affection thou wilt invite him Consider thy necessitie hovv neere the nighr thou travellest and how neere thy end He deserves he expect to be invited and in a manner forced by our earnestnes that we may grovv in esteeme of him and thevv it O hovv many wayes doe we rather give him occasion not to come in to vs O slovvnes and dulnes that cannot compasse so happy companie vnles he stay for vs Manâ— mobiscum Domine II. And while he sat at table with them he tooks bread and blessed and brake it and did reach it to them and thier eyes 〈◊〉 opened and they knew him and he vanished out of 〈◊〉 sight See the effect of Christ his staying with vs and of devoutly communicating with due thanks giving and blessing of God for his so greate benefit and consideration of the passion of our Saviour Be not hasty to depart when thou hast received him stay and ponder his greatnes his goodnes his familiarnes with vs his wisdome his povver c. This is the way to have thy eyes more and more opened and to increase in his knovvledge and love This vayle of mortalitie and the Sacramentall shapes will not afford thee a cleere sight but fayth and submission must supply and love proportionable It is better to sit in a corner with him then with multitudes of those to whom nature doth more incline vs. III. And they sayed one to the other was not our hart burning in vs while he spake to vs in the way and opened to vs the Scriptures And rising the same howre they returned to Hierusalem and told the things that were done in the way and how they knew him in the breaking of bread The means to become fervant is meditation and pious discourse often also to reflect vpon our former courses hovv we have gone aâ—tray and to be punctuall in observing our times and hovvers of reading and hearing spirituall things and of other devout practises with hovv little fervour alas Doe I think or speake of these things after so much handling of them Hovv cold is my hart even at the times when it hath cause of most heate Our repiditie and negligence is much to be lamented and commiserated that we come to our Saviour with no more affection c. Th. à Kemp. lib. 4. cap. 1. n. 2. Our Saviour appeares to his disciples when they were together I. VVHen it was Late that day and the doores were shut where the disciples were gathered together for feare of the Iewes Iesus came and stood in the midst and sayth to them Peace be to you and shewed them his hands and side The disciples therfore were glad when they saw our lord It seemes alwayes late when Iesus delayes his coming Yet we ought not to despayre specially if we forgo not our recollection and doe intertayne ourselves in holy desires of seeing him Veni Domine noli tardare Come to forgive come to comfort the closest secrets of my hart shall be allvvayes open to thee and allvvayes ready no feare shall shut the doorevpoÌ„ thee take thy standing in the midst and full possession of me for thou bringest peace and complete ioy O blessed hands and side pearced for my sake what obiect can be compared with this VVhere can I dvvell with more content II. He sayed to them againe Peace be to you as my Father sent me I also send you then he breathed vpon them and sayed receive the holy Ghost whose synns you shall forgive they are forgiven and whose you shall retayne they are retayned VVhat doth this repetition of peace betoken but that as he had with his presence quieted thier minds so did he commend quiet and peace among themselves to the end that while some did rejoyce that they had beleeved others lament that they had fayled one should not immoderately extoll himself above the other or think of himself the beâ—â—er Secondly that the peace which he did give them did not consist in an idle rest or present quieâ— from troble and payne but as his Father sent him to suffer and take paynes and with the like love to them as his Father had notwithstanding his sufferings to him Where we must not forget to prepare ourselves with a pure conscience that we may act and suffer with merit of the revvard promised and to that end make vse of the power given to the Apostles and thier successours for the remission of our synnes that they be no hinderance to ourselves nor to the good intended by our good God III. They yet not beleeving and marvelling for ioy he sayed have you here any thing to be eaten and they offerd him a peace of fish broyled and a hony combe and when he had eaten before them taking the remaynder he gave it them His eating was not for need of it but by that which he could doe to confirme his resurrection besides that the â—â—sh broyled signified our Saviour himself who ought to be our continuall food He vouchsafed to hide himself in the sorrovves of mankind and be caught in the net of death broyled vpon the crosse but he that was thus broyled in his passion became a hony combe in his resurrection and ioyned these tvvo together in his refection because he receiveth those into his mysticall body in eternall rest who suffering here for God find svveetnes in it in regard of the love which they beare him Thou hast this food in the blessed Sacrament feed on it with svveetnes of hart and love for it contayneth all sort of delight He appeareth againe to his disciples Thomas being present I. THomas one of the twelve wae not with them when Iesus came the other disciples sayed to him we have seen our Lord But he sayed vnlesse I see in his hands the dint of the nayles and put my finger into the place of the nayles and put my hand into his side I will not beleeve S. Jhon Chrisostome As to be easy of beleefe is a signe of weaknes so to be over curious in searching is dulnes and
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
an end not because they are weary of troble with themselves or others but because love is increased and established by the presence of the parties who doe love and especially by such an all seeing and all inioying presence by which we discover infinitely more the infinite perfections of God with out the least alay of imperfection infinitely more then we can possibly arrive to vnderstand in this life by all the naturall and supernaturall knovvledge which we have and by this blessed preseÌ„ce we are ourselves perpetually coÌ„firmed in love without any danger of fayling in the least duty of correspondence and finally we are made more capable and never weary of loving him because we still discover more and more that he infinitely and incomprehensibly deserveth the eternall continuance and perseverance of our love towards him Say therfore with the Apostle I desire to be dissolved from these mortall bonds which aggravate and depresse my soule from that perfection of love which a sincere hart desireth and thou my God deservest I defire to be dissolved if not out of perfect love which excludeth feare yet out of such love as breadeth a filiall feare of offending and lothnes to continue in the least danger of leesing or lessening thy love II. O dreadfull danger a danger worse then death itself With what exquisite manner of all corporall death would I not willingly redeeme this hazard What hazard would I not most joyfully runn to purchase an eternitie of never offending my God O pretious Eternitie One thing I have asked of my lord God this I will againe and againe require that the very houre and moment that he seeth me inclining to offend he will rather call me out of this life then permit me to fayle in his love Happy man If I be thus prevented who will give me wings as of a dove and I will fly from this death of synne which doth hang over my head ô love of my deare God! How long shall I abide this hazard of leesing thee who art my only true life III. I doe not envy any thing more in the blessed sainâ—ts and Angels of heaven then that thier love to God is continuall with out intermission constant without waâ—ering certayne without feare of leesing it or of relenting Eternall with out end of loving neither can death be truly welcome for any other end more then that it may be a beginning of this loving Eternitie O Eternitie of love what time can be sufficiâ—â—t to dwell vpon so loving a consideration What houre or minute of my life should passe in which I should not be found still loving thee my God and still exercising acts of thy love in haâ—â— and deed Print this thy love sweet Jesus in my hart by thy bitter Passion and by â—hy sacred wounds what better seale then thy loving self VVhat stronger wax then thy sacred blood What highter â—ire then thy eternall love O that my soule were â—he whitest parchment worthy to receive such a noble impression which being presented and vnfolded in thy eternall Consistorie nothing might appeare written in it from the beginning of my life to the end therof but Jesus my love my love sweete Jesus Amen How we ought to imitate the Eternitie of the love of God in the love of our Neighbour I. THe â—ternitie of love which we indeavour after our meane kind of measure to expresse in ourselves towards God in answer to his eternall love towards vs the same it is fit we should practise towards others in imitation of this first excellencie of his infinite love both to fâ—ee ourselves from that inference which S. Jhon makes that if any say I love God and hatâ—â—h his brother be is a lyer and from that imperfection to fullâ—ll the commandment which we have of it for so the same beloved disciple assureth vs This commandmâ—◠〈◊〉 have from â—â—d thaâ— who loveth God loveth also his â—rother and againe he that hath my commandments and keepeth them he it is that loveth me II. VVe must therfore love our neighbour even before he loves vs and when he gives vs no occasion to love him but rather occasion of hatred by his â—hvvart demeanour tovvards vs or ill cariage tovvards God Againe we must never be weary of loving him or of doing good vnto him or for him we must with greate patience and longanimitie beare his dayly and continuall imperfections and offenses neither wondering nor impatiently grudging at his often falling or hard measureâ— nor pusillanimously sitting dovvne thinking hovv to fly and retire from such companie to others with whom we imagin we shall have no such troble but imitating the charitie of God and patience of Christ and saying with S. Augustine if the vessels of flesh be narrovv let the bounds of charitie be enlarged that is let men be infirme and troblesome and synfull hard to be ruled harder to accommodate themselves to my disposition or conceiâ—e it is the nature of flesh and blood to be so my charitâ—â— shall not be so scant as not to out-reach all this and persever to the end in bearing that so I may fullfill the lavv of Christ and imitate his love III. O love of my God more strong then death for death could never have overtaken my God vnlesse love had yealded him into his hands This brought my deere Saviour to the death-bed of the crosse and did not suffer him to come dovvne from it for any of the vpbrayding-scoffs with which the Ievves did taunt him nor for any weaker motive which humane frayletie might have suggested nor for any fayre seeming reason which worldly wisdome might have invented but being stretched vpon it to the vtmost as he had began to love vs from the beginning of his not only mortall but immortall life so hâ— resolved to yeald vp his last breath and blessed Ghost for vs that this his â—ying for our sake might be a most evident testimonie of his never dying love seeing he choose rather to leave this life then to forgo our love O that my hart and soule were wâ—oly absorpt in this thy eternall love that I might dye by thy love who didst die for the love of me and die rather then relent in the least point of love tovvards thee or tovvards my neighbour for thee Amen The latitude or Vniversalitie of the love of God I. THe latitude of the charitie of God is the Vniversalitie of his love extending itself to all in generall and to every one in particular He will have all men to be saved sayth the Apostle and to come to the knowledge of the truth and the beloved disciple he inlighteneth every man that cometh into this world Therfore when he had created man he added his commandments and precepâ—s that if he would keepe his commandments they should keepe him Therfore he punisheth synners in this life by peeces puting them in mind of that in which they have offended that
leaving thier malice they may beleeve in thee ô Lord Therfore he picked out a choosen people to shevv his wonderous povvre more signally to all the world by them that hearing all his precepts they should say behold a wise and vnderstanding people a greate nation Therfore he came himself and tooke flesh vpon him to satisfie for the synnes of everre one of vs and to give vs example of obedience to the lavv of God which he came to promulgate and aftervvards sent his Apostles and thier successours into the whole world with commandment to preach the Ghospell to every creature testifying that with the like assistance he will be with us to the end of the world II. To this vniversalitie belongeth the sweetnes of the lavv of Grace and the easynes by which we may come to the remission of our synns and to saluation for what ceremonie could be instituted more easy then that of baptisme VVhat means of remissioÌ„ of synns aftervvards committed more indulgent then that of private confessionâ— For whatever people ill disposed may think of it if an earthly Prince had appointed such a way of pardon for crimes committed who would not runn vnto it And this not once or tvvice but ten thousand thousand times to be had and in fine as oft as we shall have offended and when ever we will have recourse vnto it after never so long delayes or relapses VVhat shall I say of the helps internall by remorse and inspiration and externall by exhortation and example of which in the Church of God there is continuall succession and abundance what of the presence of our blessed Saviour in the Sacrament continually as it were wayting vpon vs and by it inviting vs. and puting vs in mind of our duty tovvards him That he would be in every Countrey Church attending vs is no small token of his vniversall love tovvards vs refusing no body neither rich nor poore nor lame nor blind nor the most noylomest creature that we can imagin Come to me allyee that labour and are burdened and I will refresh yee III. That he refuseth no synner though never so greate is particularly to be pondered as a signe of the vâ—niversalitie of his love of which though we see dayly example the Apostle testifyeth it in himself extolling this grace and giving speciall thanks that though before he was a blasphemer and a persecutour and contumelious in his thoughts and speeches tovvards Christ our Saviour yet he received mercy Ponder the hardnes which naturally we find among men to forgive offenses and compare it with what we experience in God and be confounded at thy ingratitude have recourse to his mercyes inlarge thy haâ—t in hope and confideÌ„ce and give not way to thoughts of diffidence for if thy synns be as scarlet they shall be whitened as snow and if they be as red as crimson they shall be white like wooll He gave vnto Salomon latitude of hart as the sand which is on the sea shore but what is this compared with the largenes of thy mercyes my God ready to forgive more offenses then there be sands on the shore and to receive into thy armes more offenders then the whole world is capable of One drop of thy pretious blood was capable to satisfie for millions of worlds what a sea then of mercyes hath all humane kind offered vnto it by thee my God to plunge and cleanse itself to the full O let me not be vngratefull Amen The love of God towards vs is vniversal because to every one in particular I. THis is testifyed vnto vs by the Apostle when magnifying the grace received by Christ he sayth I live in the fayth of the Sonne of God who loved me and delivered himself for me And is seconded by ovr Saviour to S. Gertrude saying Behold thou seest how for thy love I did once hang vpon the Crosse naked contemptible disjoynted in every member and wounded in every part of my body and yet to this very day my haâ—t is so sweetely affected towards thee by love that if it were convenient for thy good and that thou couldst not othervvise get to heaven I would for thee alone suffer all that which I suffered then for the whole world O my God! what am I in particular that thou shouldest thus lovingly expresse thyself Or what doth my particular import thee that thou shouldst be so tender of me O that I had the loves of all in particular to bestovv vpon thee who deservest all Blessed is he that vnderstandeth what it is to love Iesus c. II. That which our Saviour sayed to S. Bridget expresseth an other degree of latitude in this love for thus he is recorded to have spoken My love tovvards mankind is novv as greate and as incomprehensible as it was at the time of my passion And if it were convenient that I should die as many deaths as there be damned souleâ— in hell I would most willingly and with the greatest love that may be deliver my body to be tormented and would suffer the same death and passion againe for ech soule in particular which I indured for all This infinite charitie seemeth strange to men who measure the perfections of God by thier ovvne imperfection But the heavenly wisedome pronunced rightly of him Thou loâ— vest all the things which are and hatest nothing of that which thou hast made neither hast thou ordayned or made any thing hating it In so much that the very damned soules are punished though excessively yet beneath the desert of synne and hovvever he be a rigorous judge yet he desiâ—eth that in the later day he might find nothing to be punished for which end he gives vs day to repent to the very last and so many means to blot out synne and the remaynders of it III. To this end he reserved the blessed marks of his sacred wounds even in his glorifyed body that we should â—â—nd as it were so many gates layed open to his mercyes and that these might be a never dying memoriall of his paâ—t and future love both to vs to excite vs and to his heavenly Father with our further words to plead for vs for though neither he nor his heavenly father doe need incitements to love vs or remembrances not being subject to forget or to forgo thier ovvne loving natures yet out of thier superabundant goodnes they would that these marks should be reserved more efficatious to assvvage thier anger against synne then could the rayne bovv be against a second diluge O Blessed wounds layed wide open for my sake it seemes by you that the divine soule of my Saviour had more love for me then the earthen vessell of his body could contayne O that my soule were capable to receive the remaynder I did runne in the way of thy commandments when thou didst dilate my hart sayed they holy Proâ—het supply it with thy ardent affection stretch it to all
that is with a noble and large hart imbracing whatever may be for the advantage or will and pleasure of God II. Thou shalt love God with thy whole soulâ— Desire conjunction with him as the soule doth with the body and be as loth to be separated labour for dispositions fiting this conjunction Have feeling of no thing but what is for him or against him be ever moving towards him both thyself and others also VVithout the soule what is the body VVorse is the soule without God have a horrour from this separation both for it self and for the difficultie of returning to returne to life is a greate miracle so is this III. Love him with thy whole mind and strength that is imploy the whole force of thy mind and body to love him let nothing occur to thy mind out of which thou doest not draw some occasion to love him Be wholy transformed into love such as our Saviour expressed when that saying of the Prophet was verified in him the zeale of thy house hath consumed me making no reckoning of temporalls in comparison of the love of God Aspirations tending to the increase in the love of God in our soules The first Paragraphe O My God my love Blessed be thy infinite goodnes and Charitie by whose only gift it cometh that I may tearme thee my love O love â—ternall O that my love had been towards thee continuall as I find and feele thine to have been ever permanent towards me II. O love to whom it is never too late to come though in regard of thy all-deserving love all delay is long all coming is late because coming is a signe that there I was not before whether I now only come III. Alas where was I That now only I may say I come I know not where I was it is a shame for me to say it is a griefe for me to think where I was This certaynly I know and must confesse to all that I was not with thee in that measure of love which thou ever deservedst of me O measure without measure why doe I so measure my affections as not to give them to theâ— without any measure IV. I say I come and I think it is pleasing vnto thee aâ—d so it is for thou art easyly pleased and pleased with a little But in reason I should not still say I comes because so long as I come there is some distance betwixt thee and me which distance yet if it were only so that thy Creature cannot be even with thee My God and Creatour in love as I cannot be even with thee in nature and Essence I could be wel content because nothing ought to content me more then thy infinite perfection in all things to which no Creature can arrive But as long as I say I come there is some thing els betwixt thee and me and not only thy sole infinite goodnes which causeth this distance V. And this grieveth me againe and to think that there should be any thing betwixt thee and me or that there should be any creature so bold as to take part of my love from thee or rather I so foolish as to give it froÌ„ thee towards whoÌ„ it is apparent injustice not to give full abuÌ„daÌ„t measure which caÌ„not be without giving intirely all VI. Come therfore without measure to me and supply I beseech thee with thy infinite love the many defects which thou findest in myne Come who art never absent neither from those who absent themselves too too often from thee but standest at the doore and knocest expecting when we will open againe vnto thee Behold deere God now my hart is wholy thyne take it possesse it vse it fashion it as thou pleasest that it may still be more capable still more perfect in thy love Amen The second Paragraphe I. ABove all things give me grace to be ever preseÌ„t with thee who art never absent from me Ever in thee as thou art in me Present with thee by walking in thy sight who ever seest all things and to whom nothing is hiddeÌ„ that I caÌ„ think say or doe in the very secretest corner of my hart every twinkling of my eyes thou markest every glancing of my thoughts thou judgest Give me grace to marke them and to judge them myself that I may allwayes as I ought adjuge them to thee and direct them for thee to whom only they are wholy due and to no other but for thee II. In the light of the sunne who is nâ—t ashamed to offend if men looke much 〈◊〉 what if a Master a judge a king from whome reward or punishment is certaynly to be expected What if my love Shall I before his face reprochfully turne myself from him and imbrace in his sight whome he doth disdayne O eyes of pitty pardon that which is past forgiveme my love my many offenses committed in thy sight and let this thought of thy Allseeing eye ever fixed vpon me be a stay to my thoughts a temper to my actions that nothing may passe vnbeseeming thy presence III. Behold o my soule that God doth behold thee O dreadfull ô loving sight ô that I had allwayes lovingly feared thee and respectfully loved thee my God that thy eyes might have beheld with content thy worke vnde filed but now give me grace at least to bathe myself with teares and bitterly to bewayle my many losses that so I may appeare before thee with lesse shame and remayne more constant in thy service through the memorie of my finnes which in all reason I ought to endeauour to counterpoise with ten thousand times more love and more attendance vpon thee The third Paragraphe I. GRaunt me that I be ever in thee with a right intention and with pure Affection doing all things for thee and loving nothing in all that is but thee alone who art the life the love the All of all things II. I know there is no Creature that can in reason aske any thing of me but for thee but it will happen some times as there are many of them many times vnreasonable they will demand vnreasonably I myself too too often shall be inclined vnreasonably Graunt me that I give them but that which is reason And what can be reason which is not for thee Nothing Graunt me that I give them nothing but for thee no thought no word no worke no Affection but distast of all things where I find not thee III. The whole world is a booke the fayrest the learnedost the greatest that ever was made â— verie creature is a letter Everie Accident a line Everie motion a sentence Everie disposition a lesson the whole a most eloqvent Oration a most ample Treatise full of all Rhetoricall persuasions pregnant in teaching forcible in moving pleasant in delighting sounding out thy divine prayses speaking thy wonders inviting to thy service withdrawing from thy offence inflaming in thy love O that my vnderstanding were so instructed my will so inclined
out such fire to rise thier continuance is but short and they are but of little force IV. O my God my love when I think of the multitâ—de of waters and forcible streames of severall distractions which are wont to be heaped all the day vpon this little burning flash the little fire of â—ervour which I may rayse what can I doe but turne myself to thee and with what courage and strength I can not of myne owne but of thyne offer myself vnto thee and cast myself into thy armes and say Here take me I am thyne vse me as thou wilt I will not from thee put me to what thou wilt so thou allwayes keepe me thyne for thyne I will be whaâ— soever come of me The seaventh Paragraphe I. THou tendrest vs all as thy decrest Children created to thy Image redeemed with thy blood exalted to be thy frâ—eÌ„ds fellow heyres and spouses give 〈◊〉 grace so to behave myself so to deale with others as allwayes I may have this in mind if thou graunt me this I shall never have the face to be careles of myself or disdaynefull of others but shall beare due respect and love towards all desirous to doe for them all that I may for the love of thee II. It is true there be many things which may easily make me enter into misconceite of others and grow into neglect and by little and little into contempt of thy servants if I take not heed as thier imperfections of mind and body but I know it is my part and I hope thou wilt give me grace to remember it to weigh most of all myne owne many miseries both of body and soule many which shew themselves without and many more which lye hidden within me which thou only knowest and therfore to humble myself in the sight of all And in them to consider the many gifts of nature and grace which thou hast either bestowed vpon them or peradventure layed vp in store for them and perchance in heaven I shall be glad to sit at thier feete III. O that this and such like considerations could befixed in my mind how affable meeke how servicable should I be to all It is thy only lesson in a manner or most properly thyne when that which thou hadst shewed by thy example coming downe from heaven to live among vs in that manner as thou livedst thou declarest in words saying learne of me because I am meeke and humble of hart IV. It is besidâ— the way to gayne others to thee in whatsoever state they be it breedeth in them confidence and freedome and openes of minde which is the only true way that bringeth a soule to thee where as rudenes sadnes vntimely ieasts or vnconsiderate gestures rising of passion in one kind or other be the breeders of distast and the overthrow of all much more to contend or to wrangle with those with whom we deale Rather I must yeald not only to betters or to my equalls but even in many things to my inferiours and follow thier opinion against my owne when otherwise there is no speciall inconvenience The eight Paragraphe I. O My God infinite is the Circumspection which I see I must have to live in this world to give satisfaction to all and above all to thee I see I must be carefull of not shewing any particular or otherwise inordinate affection to any or disaffection from any though there should seeme iust cause â— must be patient in bearing where I perchance may have received the wrong patient in hearing whatsoever complaints of myself or others if it be committed to my charge to have any little care of others Never making shew of much hast or of greate busines much lesse of vnwillingnes to give free accesse to any though the parties seeme importune prolix passionate vnapte to receive satisfaction impertinent though tempted against myself but with all mildnes intertayning them when they shall require it and if busines will not permit appointing them with all quiet some other certaine houre II. I must not my God be easy of beleefe but esteeme it as it is the ruine of the household whersoever shall live the disvnion of those with whom I shall deale It is the bane of charitie to give facill hearing and easy credit to that which is first related I know that many things are sayed otherwise then they are even by vertuous and holy persons not faynedly falsly or allwayes with offense of God but good men being men as others be they may be also in these things deceived Wherfore one eare must be kept for the contrarie part and my mind rather incline to excuse then to condemne to defend rather then to oppresse to all meeknes and lenitie rather then to rigour and austeritie as much as the order of true charitie will permit III. Moreover I know thou wouldest have me to have a speciall care of the credit and good opinion of all not only in my owne mind to think well of them and not easyly settle my iudgement though vpon somewhat apparent defects But also with all others concealing thier defects whersoever it may be done and when any seeke to amend thier faults be they never so greate receiving them and esteeming them as if never any thing had happened amisse for so thou of thy infinite goodnes dealest with vs forgeting our offenses where thou findest repentance and rewarding vs in all things farr above our deserts The ninth Paragraphe I. O Patience O longanimitie O perseverance O evenes of mind and externall cariage O courage and magnanimitie O indifference O confidence O feeling of thy providence O my God where shall I find all this but in thee my God my love whose nature is goodnes whose works is mercy Jf we see a poore creature we are moved with pittie we give what we can to releeve his necessitie Thou seest my wants I need not say thou art rich in all this and much more I need not say thou art good and infinitely good or that thou art mightie and infinit I mightie coÌ„ceive it would be enough that thou seest my thoughts in which are both ever represented thy riches and my poveâ—tie I say no more I trust in thy goodnes that thou wilt assist me I am assured in tâ—y love that thou wilt help me more certaine I am that thou wilt help thyself and dispose all things so as they may be best for thy glorie which when thou doest thou satisfiest me who am the slave of thy honour born to nothing els but to attend thy ever blessed will and pleasure II. I must confesse I would oftimes be shut of those distractions me thinks in humilitie I ought to desire it because I am not so much as worthy of the name of thy vnprofitable servant Me thinks charitie towards them whom thou lovest and among whom I live requireth no lesse but seeing thou ordaynest so I have no cause to complayne or to â—hrink The greatest humilitie is
to be subiect to thee the greatest charitie is to conforme myself to thy holy disposall I yeald myself therfore wholy and freely to thee for I will be no more myne owne but thine III. But this in love and â—inceritie I must make bold to tell thee that the lesser my abilitie is or my vertue thyne must be the greater care for I account myself to be but thy instrument in what soever good worke thou art the directour thou art the workman I am as it were the Playne or chisill in thy All-skisfull hand Jf therfore I be blunt or crooked the more is thy payne the more is thy care I in so good a hand cannot but doe well only give me grace not to shrinke out of thy hand but to remayne as thou hast made me for the very remayning will better me the very benefit of thy vsing me in thy service will give me new servour and set a sharper edge on my decayed desires IV. To thee a greate deale more then to me it appertayneth that thy businesse be well done Watch therfore and be carefull and vse me as thou pleasest I know thou doest not vse me because thou needest me but only of thy infinite goodnes for thy glorie and my good as therfore thou art carefull of thy glorie and desirous of my good so carefull art thou and so desirous of my faithfull discharge The tenth Paragraphe I. VVHat more to say I know not not because there is not infinitely more to be sayed of thy infinite goodnes and of my wants but because I know not where well to beginne or when I should end if I should enter any further I feele besids that all finally must be resolved in this that thou must help me thou must instruct me thou must guide me thou must strenghthen me thou must be All in all and I suffer myself in thy hand to be dealt with as thou pleasest I see not what I need greately say more but yeald myself ioyfully to thy disposition and dayly purpose and indeavour by thy grace not to hinder thy worke and seeke to redresse what I may find doth disturbe it II. But alas whether shall I go to seeke Here againe I enter into an other wood and how shall I get out of so many busshes such thorny briars and deep-rooted brambies as I find in my soule well may I be pricked among them with sorrow and griefe well may my soule be rent with affliction but to pull them all away and give thee free passage how shall I doe it It is possible to thee to whom nothing is impossible but for me iâ— is wholy and absolutely impossible III Yet why doe I say it is absolutely impossible I remember a greate servant of thyne was wont to say that if we did but in a whole yeare roote out one only vice we should be quickly perfect O infinite goodnes hast thou so greate patience or is it possible to be so Iâ— is doubtlesse for thou leavest not thy frends to be so fouly deceived as they should be if it were not so Therfore seeing it is so I dare be a little more bold and offer vnto thee my indeavour not every yeare alone but everie month oâ— two to doe the best I can to roote out some one thing that I may find to be a hinderance to thee In which I have this comfort that fighting against one â— I shall certainly together with that one pull vp manie more besids because when I pull at one principall one I shall shake the roots of all that be about it and dependant of it and plucking it out I shall pull the rest with it IV. And not so must Iayme at one but that of all I must have a speciall care O infinite care No I presume if I can sometimes in the day amidest all my trobles recall my mind to thee it will be sufficient thy grace will be ready when at other times busines will not leâ— me be so attentive to thee if when I can I be carefull to accustome myself to think of thee Yet more trust I in thy infinite goodnes that though sometimes I should be so carelesse as not to think vpon thee when there is occasion yet if I be carefull to enter into myself and acknowledge and iudge my offenses though it were but once in a day and bewayle them in thy sight in my secretretirement with purpose of amendment and humble confideÌ„ce in thy grace â— trust I say in thy infinite goodnes thou wilt perdon me for the present and give me plentie of thy grace to be more watchfull over myself an other day and more mindfull of thee my God ever after The eleventh Paragraphe I. BEhold o my love how bold I am with thee how farre I have stretched and strayned thy love thy infinite goodnes Beginning with sorrow that I was not wholy with thee and ending with care that I be not wholy from thee O Creature that I am what can I say other but that it is the propertie of all creatures in this changeable world to be thus subject to change Thoâ— knowest it better then I myself that feele it and smart dayly for it And therfore thou hast patience with me greater then I can many times find in my hart to have with myself and yet alas I have too too much patience or rather Indulgence when I see and say nothing and let myself go so farre that where to find myself I cannoâ— oftimes tell but only that I am sure I am too too farre from thee II. O my God my love Behold I come againe and desire to draw as neere thee now as I was farre gone before I am bold to say so I am bold to doe so because of thy infinite and ever permanent love which cannot be overcome with ten thousand times ten thousand changes of myne in this kind thou lovest me though I leave thee that I may returne vnto thee Thou lovest me when I approch vnto thee that I may be ever more inward with thee love me now for ever that I may ever stay with thee for this is my only desire never more to part from thee III. To this purpose I give myself wholy vnto thee now and for ever This gift of myne I dayly intend to renew till that everlasting day comes when there will be no more renewing because transformed into thee we shall be allwayes new and ever permanently conjoyned in love with thee without decay which that it may quicly be I humbly beseech thee my God my love Amen The twelfe Paragraphe I. O happy day when shall I see thee O everlasting day when shall I injoy thee Too too long be these short and ever decaying dayes the evens of that one day which never fayleth when will they passe Too too many be these changing dayes the fore-running nights of that which never changeth when will they be at an end O end The breake of that
day which will never end when wilt thou come My soule is weary of this wearisome life I will send forth my speech against myself I will speake in the bitternes of my mind I will say vnto God When shall I see the good things of my Lord in the land of the living My soule hath thirsted after thee my God when shall I come and appeare before thy face My teares are vnto me my dayly bread while it is sayed vnto me everie day where is thy God II. Alas everie day it is here sayed vnto me where is thy God And betwixt so many dayes and nights as I find dayly and hourely in myself now rising now falling while I loose thee and I leave thee through my manifold imperfections and doe scarce for one minute perfectly hold thee what a life doe I live VVhat death had I not rather die That once with thy thrice happy spouse having passed these transitorie dayes and these too too doâ—btfull nights I may say I have found whome my soule doth love I hold him and I will not let him go III. Here if one aske me where thou art my God I must confesse thou art a farre of because a farre of thou doest behold those which are not humble Thou turnest away thy face and I am filled with affliction sorrowes of death doe compasse me round about daungers of Hell doe presently assalt me and whether to turne myself to seeke thee and to find thee I cannot tell Shew me O my love where thou feedest where thou restests at noone day when the heate of temptation scorcheth my soule that flying vnder the shaddow of thy wings I may feed where thou feedest and reste where thou restest and not beging to wander after the droves of these vnperfect comforts in which there is no quiet rest no solid foode IV. Shew me rather my God that everlasting noone in thy heavenly cittie where neither sonne nor Moone doe shine but thou art the ever permanent comfortable light of all the inhabitants that there I may rest and feede with thee without danger of resting in any other but in thee or of feeding of any thing but of thy only self for in this world I see there is no rest but continuall tumbling and tossing from one thing to an other and who is he that amidst so many boisterous winds and wayes can continually hold thee Since thy blessed Apostle the beloved disciple giveth Sentence vpon vs all that we are subject not only to loose thee by many distractions but also to leave thee by synnes by too too many and dayly imperfections V. And who knoweth but thou o my loving God! whether in this very desire of myne to be ever with thee in blisse since I cannot be ever with thee in this fearefull banishment there lies not secretly hidden more love of myself then perfect love of thee O hard vncertantiâ— I am delighted with the love of God and drawne to desire to injoy it everlastingly there where it only ever permanently lasteth I desire it and begge it according to the inward man but I see another love which I feare creepeth in with it repâ—gnant to that perfect love and pure desire which I should have of thee Vnhappie man that I am who shall deliver me from this doubtfull and vncertayne state VI. I am in streights on everie fide if I remayne I am in doubt whether I shall ever remayne with thee rather I am certaine I shall often shrink from thee for iâ— many things we doe all offend Jf I desire to be dissolved and to be with thee thy Apostle sayth it is a thing much more better and yet he himself what he shall choose he knoweth not because to abide in flesh is necessarie for thy service But alas what necessitie can there be of me that am so vnprositable Thou wilt say that all must think and say of themselves that they are vnprofitable Servants even when they have doone thier very best in thy service Jt is so And therfore be I profirable or vnpâ—ofitable I know not what more to say or doe but yeald myself wholy into thy hands to doe with me as thou pleasest Take me or leave me as thou thinkest good Hastenme or differre me as thou seest reason I refuse not the labour if thoâ— thinkest me profitable I will beare patiently to be differred if thou judge me vnworthy yer still I am streightened of the two having desire to be dissolved and desire to be with thee which is by thy owne Confession in thy blessed Apostle a thing much more better Intertaynments of our Blessed Saviour when we receive him in the Blessed Sacrament First as God I. AT the birth of our blessed Saviour the swathing bands did not hinder vs from beleeving that infant to be God or stop the Angels from singing Glorie to God in the higest degree and from adoring him but doe incite vs the more to admire and love his goodnes the resemblances of bread and wine remayning after consecration in this blessed Mysterie must not in like manner be any hinderance to vs from beleeving the truth contayned vnder them delivered in our Saviours owne words This is my body this is my blood that is the living body and blood of our Saviour and consequently his blessed soule and divinitie God and man the eternall word made flesh for our sakes And as in them we adore his power we admire his wisdome we imbrace his infinite goodnes we doe not argue from his immensitie that he could not be contayned in the manger nor from his vnitie in essence with the Faiher and the holy Gost that he alone could not be man nor from his immortalitie that he could not suffer but doe submit as to the manner and doe beleeve the substance soe we must rayse our thoughts in this Mysterie to beleeve his reall presence though in a way incomprehensible to our short vnderstanding and adore the person of the Sonne of God our Saviour not arguing from his quantitie that he cannot confine himself to so little roome nor from his vnitie that he cannot at once be in so many places nor from his Majestie that he will not stoope to so meane an action as to be dayly handled and received by vs but so much the more admire his goodnes that as there once so here dayly he doth give himself vnto vs. O blessed Angels who in multitudes did adore him at his coming into the world though in a disguise farre different from your apprehensions with you I doe willingly submit my weake conceits and doe adore here present the living God the eternall word made flesh for vs. O blessed host with how much reverence art thou to be handled and received seeing the ground on which Moyses stood when God appeared to him was holy for here the holy of holyes is contayned after a more sublime manner put my Soule thy
people climbe mountaines and passe through a thousand dangers to gaine a little parcell of them and with them they heape vpon themselves mountaines of synns and torments due to synne say with our Saviour Avant Satan thou shalt adore thy Lord God and serve him alone No inticement of Inremperance no smoke or mind of vanitie no splendour of wealth or command shall remove me from this resolution or inveigle me with thier allurements to forget or forgo my dutie to my God and to Conscience And as vpon this the Tempter gave over for that time and the Angels came and ministred vnto him what was necessarie so by constantly resisting we shall be the more free though never absolutely secure so long as this time of warfare lasteth and the Angels will be 〈◊〉 more ready to assist vs against this common enimie Begge all this of thy Saviour by his merits Amen S. Ihons restimonie of our Saviour I. THe next day Ihon saw Iesus coming towards him and sayed behold the lamb of God behold him who taketh away the sinne of the world When Iesus is present all is easy and nothing doth seeme hard vnto vs VVhen Iesus is not present every thing is harsh Come sweete Iesus and take from me this heavy burden of synne and of repugnance to that which is thy will O blessed lamb Innocent meeke patient obedient silent rightly styled the lamb of God because from God alone these vertues can proceed and in whome they are there is God because with the simple is his conversation Behold with a loving and thankfull eye this lamb who only is able to take away thy synnes and out of his infinite mercy doth dayly take them away by means of his holy Sacraments and other helps and though dayly multiplyed is yet ready to take them all awâ—y vpon the first repentance and doth meekely and patiently beare with vs day by day II. Againe Ihon was standing and two of his disciples and beholding Iesus walking sayed behold the lamb of God the two disciples heard him speake this and they followed Iesus Iesus sayed nothing but his modestie and his humilitie spake for him and shewed that indeed he was the lamb ordayned and ready for the sacrifice Behold him againe and againe observe all his actions stand and consider be not easily diverted from so profitable and pleasing an obiect follow him with thy thoughts and actions he compels no body vnlesse his love be so potent in thee as to compell thee O sweere compulsion draw me after thee and we shall runne in the fragrancie of thy oyntments there is nothing in him which will nor invite thee to follow if thou doest duly consider whom thou doest behold He walketh not the wide wayes of the world which lead to perdition he walketh the way of righteousnes and shewes vs the way to our eternall repose III. And Iesus turning and seeing them follow him sayeth to them what seeke yee they say to him Master where dwellest thou Our Saviour was pleased with thier promptnes to follow him vpon S. Ihons words and with thier modestie and respect towards his person forbearing to interrupt his thoughts while he was walking he liked also well thier intention of not contenting themselves with some smale conversation with him by the way as being desirous at leasure to heare and converse with him more at large He therfore turned himself to them and familiarly asked What seekâ— you to the end to make them the more confident O loving aspect Observe the benefit of making vse in time of holy inspirations and suggestions and that our Saviour doth not aske whom seeke you for it was apparent enough they sought him but whht seeke you in me VVhat doe you ayme at in following me A question which may give every one of vs occasion to lay his hand vpon his breast and examin whether really in following him we seeke him or some thing els which self love or some other occasion doth suggest If thou seekest Jesus in all things thou shalt find Jesus if thou seekest thyself thou wilt find thyself IV. He sayeth to them come and see they came and saw where he did abide and they taried with him that day They desired to know where he dwelled that they might in private heare his instruction and resort the oftener to him they saw where he did abide perhaps as then he had no house or dwelling however in them he invites vs to come and see at leasure where poorely enough in all probabilitie as once in the stable and in his banishment in the desert and by whole nights in the fields in prayer and even then vpon the Crosse in thought and resolution Come and see how long and with what disposition of mind he remayned in all these and doth still in the most blessed Sacrament stay with him in the closet of thy hart in thy lawfull Superiours in every one of his little ones all the dayes of this life Ascend into heaven with thy thoughts there he dwelleth eternally passe thither in desire that thou mayest passe the more couragiously following him by the way which he sheweth thee Quam dilâ—cta tabernacula tua Domine virtutum How lovely are thy Tabernacles even in this life Master teach me where I may find thee best shew me where to feedest where thou restest at noone day that I may not begine to wander after the heards of my fellowes that is after the multitudes of those who waÌ„der without guides they know not whether Our Saviour beginneth to gather disciples I. ANdrew brother to Simon Peeter was one of the two that had heard what S. Ihon sayed and followed our Saviour He first findeth his brother Simon and sayeth vnto him we have found the Mâ—ssias and brought him to Iesus The spirituall treasures are not as those of the world they increase by communication The spirit and the spouse say come and he who heareth let him say come and he who thirsteth let him come There is abundance for every body that will receive We have found the Messias imagin what ioy was in the hart of S. Andrew when his thoughts were vpon this purchase If Jesus speake but one word we feele greate comfort and he that findeth Iesus findeth a greate good thing yea all that is good and if he bewell with him he is most rich We have found him and he brought him to Iesus this was a true brotherly part a brother who is holpen by his brother is like a strong towne This is truly to find our Lord if we truly burne with his love if we have true care of our brethrens saluation II. Iesus beholding Peeter sayed thou art Simon sonne of Ionas thou shalt be called Cephas which is interpreted Peeter Or a Rocke or stone it is not enough to find Iesus by faith or by a sensible sweetnes in our prayers faith is the groundworke spirituall comforts are helps so buyld the more couragiously
so rechlesse as not to be wholy depending vpon him and wholy at his beck The meditation of the Blessed Virgin the prompt obedience of the wayters but chieflly the glory of God which he only sought did cooperate to this wonder These are the means by which the waters of affliction are turned into wine of comfort and that to them who love God all things doe cooperate to good After the chiefe steward had tasted the water made wine and knew not whence it was but the servants knew that had drawne the water the chiefe steward calleth the bridgroome and sayth to him every man first setteth the good wine and when they have welldrunk then that which is worse but thou hast keept the good wine till now The ioyes of this world begin with defect and want faling short of our expectation and end with greater deceite how many favours doe we receive from God and know not of them chiefely perhaps because we seldome reflect vpon them or doe not looke about vs sufficiently if we had once well â—asted of the wine which our Saviour presents vs we should easyly esteeme all other meane and vnworthy to be rasted His wine lasteth for Eternitie If it were wonderfull to turne water into wine much more is it turne synners into saints and that things which to the world are insiped and cold and dead should be restored to heate and colour and life and tast The Apostles beleeved vpon that one signe we having received so many wonderfull benefits shall we not beleeve Applications of the former Meditations to Blessed Sacrament I. THe Ancient Patriarches in the words of the prophet Esay did with much devorion begge that the heavens would send downe thier dew from above and the clouds raine downs the Iust that the earth vvould open and bring forth a Saviour But here the heavens are allvvayes open for vs to behold the beloved Sonne who sits at the right hand of his Father and in vâ—home he it vvellpleased coming dayly downe in the holy Sacrifice in no lesse humble and meeke manner then when he came to be baptized ô that we had the eyes of S. Ihon to see his inward perfections and worth and glorie How should we cover our faces with the Seraphins And say thou comest to me Thou the eternall sonne of God Creatour and Lord of all things thou the beloved of the Angels Thou in vvhome is all hope of life and strength and pleasure vouchsafest to come thus to me most miserable creatute I have greate reason not only to suffer it now but with all the strength of my soule and body to desire it and to labour to fullfill all justice that I may not be altogether vnworthy but thou ô infinite goodnes infinite mercy infinite compassion and love I have not words to expresse what I thinke nor thoughts to equall thy deserts come notwithstanding sweet Jesus and be a Saviour to me II. O bread of life it is not corporall food that can mayntaine me to eternitie nor all that the world can present though I should be master of all the kingdomes of the vvorld thou alone art the sustenance that must maintaine vs to those long dayes I that am made of earth can hardly think of any thing but of earth aÌ„d earthly commodities thou comest from heaven and vvhat thou hast seen to that thou doest invite vs. Come eate of my bread and drink of the vvine vvhich I have mingled for yee Thy bread is thyself having in thee all that can delight and the svveetnes of every thing that is spvorie thy vvine is thy sacred blood which thou hast thus mercifully and admirably mingled with the outward shape of wine that as it is most comfortable to our soules it should not be distastfull to our bodyes this bread will never feyle vs as Sauls did in his iourney nor this wine as in the mariage feast but the more greedyly we feed the more plenty we shall have of the fruits and effects of it Fill your eyes with teares of sorrow and love and poure out your hart to him for even these he will turne to your eternall comfort and fill them againe with his graces Amen III. Come often and see where he dwelleth how poorely he is content to be lodged for thy sake looke into the Churches where be remayns day and night for thee all that is there is not devotion God wor all is not revetence and respect all is not cleanlynes and decencie and yet he doth not avoyde the roome looke into the soules of the attendance and chiefly into thy owne even when he is received into thy inward roomes how are they swept How are they hung How are they furnished for him and yet he hath patience O blessed Master have mercy on thy Servant give me understanding and teach me thy iustifications I am thy servant that I may know thy testimonies It is time of doing o Lord for they have made voyde thy law Therfore have I loved thy commands above gold and pretious stone c. They who did trafick in the Temple are cast forth I. THe Passeover of the â—ewes was at hand and Iesus went vp the Hierusalem and he found 〈◊〉 the Temple them that sold oxen and sheep and doves and the bankers sitting and when he had made as it were a whip of little cord he cast them all out of the temple the sheep also and the oxen and the money of the banker 〈◊〉 poured ouâ— and the tables he overthrew and to them that sold doves he saved take away these hence and make not the house of my Father a house of marchandise Our Saviour duly kept the feast appointed but it was no smale griefe vnto him to see so little respect to that place which being the house of God should be the house of prayer as he sayed in another such occasion Here he thought fitting moreover to shew his zeale and his power But S. Paulinus recals vs home to ourselves and telleth vs that it is for vs convenient that our Lord Jesus would often visit the temple of our hart with the whip of his holy feare least our soule be possest withsome kind of â—vaâ—ice or the slownes and dullnes of oxen retarde our senses or that we set our owne innocencie or the divine graces to sale c. This is a good zeale to imitate And also as S. Bede advertizeth that seeing he shewed so much zeale in behalfe of that Temple in which such sacrifices of oxen and sheep were offered much rather should we shew zeale where the body of our Lord is consecrated where there is no doubt but that the Angels be allwayes present II. He made at it were a whip of little cord The punishments of this life are but as it were a whip in comparison of the torments of the life to come both in respect of the grievousnes of them and of the continuance Yet seeing
him and imbraced the paynes of an approbious death that his followers might learne to decline the favours and not to feare the threats of the world to love adversitie coming vpon vs for mayâ—tayning of truth and to decline prosperitie for feare of miscarying in it because this doth often stayne our hart by the affections of Pride adversitie by the payne-fullnes of it doth rather purge vs. Jesus walketh and biddeth Peeter walke vpon the water I. HAving dismissed the multitude he went vp to a mountaine alone to pray and when it was evening he was there alone But the boate in which his Disciples were in the midst of the sea was tossed with waves for the wind was contrary And in the fourth watch of the â—ight came vnto them walking vpon the sea He knew what was to happen and what would be the event and remedie and yet prayed we with much more reason not knowing and not being able to dive into future events ought continually to have recourse to God that by his allseeing Providence he will direct vs to the best He prayed alone and in a solitarie place circumstances vsefull for recollection and to reape profit by it Our soule may be tossed with contrarie winds wherever we are because they rise from our inward passions now desiring one thing now another quite contratie but in the midst of the sea of this world the rising of the winds is more dangerous because of the waves of severall allurements by which we are in danger to be swallowed Our Saviour came not till the fourth watch that is towards morning to teach vs that we must not instantly crave to be delivered from affliction or payne but abide it with courage II. His Disciples seeing him vpon the sea walking were trobled saying it is a Gost and for feare they creyed out and immediatly Iesus spake vnto them saying have confidence It is I feare yee not Our fancy generally is so sudainly moved and so strong that it is one of the master peeces of this life to gouerne it so that it be not transported into grosse mistakes of errour for truth and truth for erroneous and deceitfull the night the vnusuallnes of our Saviours being vpon the water the present troble in which they were made them apprehend strangely of him that was no stranger to them and the like doth happen dayly in words and actions meant with all synceritie and yet by mistake of our fancy construed to the worst As we take a thing to hart so doe we often judge of it for we easily mistake the right being transported with self-selflove III. And Peeter making answer sayed Lord if it be thou bid me come to thee vpon the waters and he sayed come and Peeter going out of the boate walked vpon the water to come to Iesus but seeing the wind rough he was affrayd and when he began to sink he called out saying Lord save me And Iesus stretching forth his hand tooke hold of him and sayed to him O thou of little faith why didst thou doubt And when they were gone vp into the boate the wind ceased Behold Peeter sayth S. Augustin who then was a figure of you now he is confident now he straggers In the Church there be those who are firme and strong and there be those who are infirme doest thou love God thou walkest vpon the sea all worldly feare is vnder thy feete doest thou love the world It will swallow the vp Every ones disordered desires is a tempest to him if the world favour the see that from within thyself some contrary wind doe not rise to subuerte thee Sonne I am thy Lord and a comforter in tribulation Come to me when it is not well with thee This doth chiâ—fly hinder heavenly comfort because it is late before thou turnest thyself to prayer He cures the Daughter of the Cananean I. GOing forth from Genezareth he retired into the quarters of Tyre and sidon and behold a Cananean woman came out of those parts and crying out sayed to him have pitty of me o Lord Sonne of David my daughter is sore vexed by a divell who answered her no one word and his Disciples came and be sought him saying dismisse her for she cryeth out after vs And he sayed I was not sent but to the sheep that are lost of the house of Israel Those whom he had first choosen he did not desire tâ— forsake but wheâ—eas they forsooke thier Creatour by little and little he turned himself to the Gentils of whom were Tyre and Sidon that by the respect which the heathens did to him the Jewes might learne or be the more justly condemned for thier contumacie Among others a woman came craving help for her daughter tormented with an evill spirit Who are those but poore soules who not knowing thier Creatour adore stoks and stones as if they were God He answered not at first not to the intent to deny her mercy but to increase her desire and to shew the force of humilitie by her example The Disciples offered themselves intercessours and were refused because they knew not the mysterie of our Saviour delaying her and perhaps as imperfect were weary of her importunitie II. But she came and adored him saying Lord help me who answering sayed it is not good to take the bread of the Children and cast it to the dogs But she sayed yea Lord fer the welps also eate of the crumbs which fall from the table of thier Masters She did not despayre though put by so ofteÌ„ we we if doe not obtaine what we aske doe presetly leave of wheras we should come neerer and fall to our prayers with more carnestnes The answer of our Saviour might have seemed harsh but he tempered it so with his maâ—ner of delivering of it that it wrought the effect which he desired to wit that she should acknowledge herself vnworthy of the benefit and yet presse to receive iâ— I confesse myself to be no better then a dog yet as such vouchsafe me a crumb III. Then Iesus answering sayed to her O woman greate is thy Faith be it done to thee as thou â—ilt aud her Daughter was healed from that houre She is deservedly adopted into the number of children and set at table seeing with so greate humilitie she cast herself vnder the table Sonne stand steadfast and hope in me what are words buâ— words If thou be giltly think that thou wilt willingly suffer it for God He cures a deafe and dumb man and one that was blind I. ANd againe going forth of the coastes of Tyre he came by Sidon to the sea of Galilee and they bring to him one deafe and dumb and besought him to lay his hand vpon him and taking him from the multitude a parte he put his fingers into his eares and spiting touched his tongue and looking vp to heaven he sighed and sayed to him Ephetha which is
our Saviour because they were most learned and could not choose but know the Prophecies which were of him and blinded with ambition and covetousnes and other vices which our Saviour reprehended in them insteed of seeking to him they sought to take him and kill him A miserable condition and worldly greatnes the more to be feared and that councell of the wiseman the more carefully to be followed The greater thou art humble thyself the more in all things and then shalt find favour in the sight of God This is the way to seeke our Saviour so as not to misse of finding him and to come where he is Iefus hath many lovers of his heavenly Kingdome but few caryers of his Crosse. II. And in the last greate day of the festivitie Iesus stood and cryed saying if any man thirst let him come to me and drink He that beleeveth in me as the Scripture sayth out of his belly shall flow rivers of living water And this he sayed of the spirit which they should receive who beleeved in him When he saw that few gave him the hearing he redoubled his indeavours and cryed out with a loude voyce If any man thirst let him come to me As if he should have sayed I know you thirst after worldly commodities but they will not quench but increase the distemper If you will be truly satisfied come to me and drink of the doctrine which I teach you that will coole the heat of your ambition by shewing you where true honour dwelleth it will quench the desire of heaping up wealth shewing you how â—ickle it is and how full of troble and vexation It Will put you out of conceite with other pleasures teaching how much they are under the noblenes of man and either meere toyes or filth Come to me you will see nothing in me but honourable substantiall and divine III. The multitude when they heard these words sayed This is the Prophet indeed This is Christ. And the ministers came to the chiefe Priests and Pharisees and sayed never did man speake so as this man and the Pharisees answered are you also seduced Hath any of the Princes beleeved in him or of the Pharisees But this multitude which knoweth not the law is accursed They should have asked what were these admirable things which he had so delivered as no man the like but they avoyded that and when themselves should have been compunct they fell to accuse him Truly high words doe not make a man a sainct and just but a vertâ—oâ—s life makes vs to be beloved of God The eight Application to the most Blessed Sacrament I. OVr Saviour while he lived on earth appearing outwardly as an ordinarie man shewed his disciples part of the glorie even then due vnto him and at his command being transfigured before them his face shining like the sunne his garments as white as snow Being now glorious in heaven and presenting his sacred body on earth vnto vs in the most Blessed Sacrament to be adored and received by vs be coveretâ— the glorie due vnto it with the shapes of bread and wine as much for our good as his transfiguration was for the instruction of his Apostles For if the children of Israel were not able to looke Moyses in the face when he came downe from conversing with God for the glorie which shined in his countenance how should vve beâ— able to receive so greate a benefit as is the presence of our Saviour glorified if he did not mercyfully cast this vaileâ— before his face that we might confidently approch Theâ— Apostles hearing the voyce from heaven This is my beloved Sonne heare him fell to the ground and were much afrayd so should we be stricken at the voyce of the Priest pronouncing This is my body if our Saviour as he makes it instantly present should present it glorious and we should not be able to make that devout vse of it as he desires Yet it is our dutie to acknowledge aÌ„d say with hare and tongue This is that beloved Sonne of the heavenly Father in whome he is pleased This is my Saviour and my redeemer my Lord aÌ„d my God who is pleased thus mercyfully and miraculously to afford himself present to me O in whome or in what should I take more pleasure then in this beloved and so greate lover of me sylly wretch as not to be content to give himself once for our sakes but is continually giving himself in this familiar way for my comfort and for the strengthening of me in his service that is in that which is my only glorie II. Let vs make here three Tabernacles and all three for him alone One in my memorie recording if not perpetually yet at convenient times this incomparable benefit of his presence with vs and thanking him infinitely for it calling all creatures to assist me for all is too too little Benedicite omnia opera Domini Dominâ— laâ—date super exaltate â—um in 〈◊〉 A second tabernacle in my vnderstaÌ„ding submitting it to his heavenly word this is my â—ody this is my Blood beleeving both his power to doe it and eternall truth which cannot say and not doe or deceive those with whom he doth deale At this shore the boysterous sea of Philosophicall arguments must breake the swelling waves of humane conceite and turne into froth for who is able to contradicte the Omnipotent Second Part A third Tabernacle in my will pouring forth itself into affections of love and dwelling upon them perpetually O beloved Sonne of the eternall Father in whom he doth take full satisfaction and contentment wherefore should I seeke content els where Seeing thoâ— alone doest fill the eternall God who is infiâ—ite O hart of myne empty thy self of all other things that thou mayest receive this beloved Guest to his and thy full contentment O poore Tabernacle O miserable dwelling which I doe present thee Let thy glorious face shine upon it to disperse the darknes clothe it with the white garments of thy vertues III. Moyses and Elias even in this manifestation of his glorie 〈◊〉 of his passion and of the death which he was to suâ—â—â—r for he was still on earth though for the time glorifie And this Blessed Sacrament is a coÌ„memoration and representation of the sacrifice which once he offered vpon the Crosse dying for vs to put vs in mind that our chiefe meditaâ—ions and indeavours here while we live on earth must be of suffering and of humbling ourselves as he humbled himself and of imitating him in the carying of our Crosse that so we may come to an everlasting glorie And consequently the most acceptable offering that we can offer to him at holy masse or at receiving is to think of his bitter passion not only with a thankfull mind but with a mind full of purposes to imitate his conversation vpon earth and his sufferings thinking in particular in what this day or this weeke I may more constantly imitate him
Lord Iesus when he shall come and knock that we may be in an instant ready to wayte vpon him Our Lord cometh when he hastens to iudgement he knocketh when by the sharpenes of sicknes he gives vs notice that death is at hand we open presently vnto him if we receive him with love He is not willing to open when the Iudge knocketh who feares to leave 〈◊〉 body and dreads to see the Iudge whome he remembers he hath contemned He that hath confidence by hope and good works doth presently open when he knocks because he expects the iudge with gladnes and when the time of death approcheth doth ioy in the reward of glorie promised II. Blessed are those servants whome when the Lord comâ—th he shall find watching Amen I say to you that he will gird himself and make them sit downe and passing will minisâ—er vnto them And if he come in the second watch and if in the third watch he come and so find blessed are those servants Blessed are we who have such a master and Lord who though his greatenes be infinite and his glorie so incomprehensible that no diligence of man can deserve it no capacitie of nature receive it or looke vpon it yet to the end to reward them even above their deserts will gird himself and accomodate his greatnes to their measure and make them sit downe with eternall ease and delight at his heavenly table and there minister vnto them all manner of deliciousnes The citizens of heaven know how full of joy that day is The sonnes of Eve doe lament the bitternes and tediousnes of their present life But ô the goodnes of God! His mercy convinceth the hardnes of our hart and leaves it no excuse for shewing his patience and his longanimitie he addeth and if he come in the second watch and if in the third and so finds them then watchfull he doth not reject theÌ„ The first watch is child hood the second youth the third old age yet no man must abuse this his longanimitie for he addeth III. And this know yee that if the house-holder did know at what houre the theefe would come he would watch verily and would not suffer his house to be broken vp Be you therfore ready for at what houre you think not the Sonne of man will come Our Lord would therfore have the last houre vnknowne to vs that we might allwayes expect it Ah foole to what purpose doest thou think shalt live long seeing thou hast not one day certaine How many have been deceived and sudainly taken away The punishnent of the vnrepentant I. IF the sernant say in his hart my Lord is loag in coming and shall begin to stricke the servants and eate and drink and he drunck the Lord of the servants shall come on a day that he hopeth not and at an hourâ— that he knoweth not and shall devide him and apoint his portion with the infidels And that servant that knew the will of his Lord and prepared not and did not according to his will shall be beaten with many stripes but he that knew not and did things worthy of stripes shall be beaten with few And every one to whome much is given much shall be required of him see the danger of presuming of long life we are apt to grow proud vpon it and carelesse of our dutie insolent towards others and to be drunk with ambition and desire of worldly wealth and pleasure the punishment is that he shall be devided from his pleasâ—res and life and from all hope of his masters favour and that vnexpectedly so that he shall not have time to repent but shall be eternally cast of among the vnfaithfull and branded with the everlastiug disgrace of it a punishment due proportionably to his falt for that he knew well enough what was to be done and did it not not out of fraylitâ—e but presuming and casting of the feare of his Lord. II. When thou goest with thy adversarie to the Prince by the way indeavour to be delivered from him least perhaps he draw thee to the Iudge and the Iudge deliver thee to the exactour and the exactour cast thee into prison I say to thee thou shalt not go out thence till thou pay the very last mite Our adversarie in the way is the word of God contrary to our carnall desires in this life from whome he is delivered who humbly submits himself to the commandments Otherwise if we differ the agreement after this life when we come to appeare before the Prince there is no redemption but we must to prison In another sence Our adversarie is whoever doth endeavour to bereave vs of that to which we have or conceive we have tight with such we shall best agree if we observe the precept of our Lord. To him that will contend with thee in iudgment and take away thy coatâ— let go thy cloke also to him III. And there were cortayne present at that time telling him of the Galileans whose blood Pilate mingled with their sacrifices And he sayed to them think you that these Galileans were synners more then all the Galileans that they suffered such things No I say to you but vnlesse you have repentance yoâ— shall all like wise perish And those eighteene vpon whome the towre fell in Siloe and slew thim think you that they also were debters above all men in Hierusalem No I say vnto you but if you have not repentance you shall all likewise perish Therfore when you see any perish by shipwarck ot by the fall house or by fire or by water conceive that God perhaps of a will punish that partie lesse in the world to come because he suffered here and forbeareth other that vpon notice of the others punishment he may repent and mend his life or if he doe not but persevereth in his bad couâ—ses most grievous punishment will be heaped vpon him VVhat other thing will that fire devoure but thy syns The more thou sparest thy self here and followest sence the more grievously thou wilt pay it here after The goodnes of God shewed vs in two examples I. ANd he sayed also this similutude A certayne man had a figtree planted in his wineyards and he came seeking fruite of it and he found none and he sayed to the dresser of the wineyard lo it is three years that I come seeking fruite vpon this figtree and I find none Cut it downe therfore wherto doth it occupie the ground But he answering sayth Lord let it alone this yeare also till I dig about it and dung it and if happily it yeald fruite if not here after thou shalt cut it downe The figtree occupieth the ground with out fruite when either the covetous and streight-laced doe keepe that without profit which might be vsefull to many or when by the shade of sloth a man darkeneth the place which another might fertilize with the beames
he thought himself vnworthy to behold or to be looked on Heaven had been a long time out of his thoughts he held it too soone to take the boldnes to looke vp to it however he desired it He did reverence it more by humbly looking downe then by lifting his eyes towards it And he knocked his breast doing penance for his synns and confessing them and asking of pardon what wonder is it if vpon acknowledgment he obtayned remission O God be mercy full to me a sinner III. I say vnto you This man went downe into his house justified more then he because every one that exalteth himself shall be humbled and he who humbleth himself shall be exalted This is a document not to judge others easily according to our Saviours rule Iudge not according to the face or outward appearance but iudge iust iudgment vvhich is easyet to doe of ourselves then of others for what doe we know of anothers inward disposition Yea even of ourselves A man knoweth not whether he deserve love or hatred Secondly It is a general rule that humilitie is the only secure way to heaven Every one that exalteth himself shall be humbled And even in ordinarie things a body may observe that after pride comes some fall or disgrace And seeing our Saviour the eternall wisedome of God choose this way to be exalted not so much in regard to himself as for our example and instruction it were a kind of madnes to seeke to be greate in any other vvay or in any other thing then in humilitie It is a greate and rare vertue to doe greate things and not to esteeme thy self greate that the sanctitie which is manifest to all should be hidden from thyself to appeare admirable and to reckon thy self contemptible This I take to be the most admirable vertue of all the rest He must needs be a faithfull servant who suffereth nothing to stick to his fingers of that glorie vvhich though it proceedeth not from him yet passeth through his hands shall I speake to my Lord seeing I am dust and askes If I esteeme myself better behold thou standest against me c. The twelfth Application to the most Blessed Sacrament I. THe lost sheepe sought so carefully the prodigall Child intertayned so lovingly the humble Publican iustified so mercyfully give vs occasion to glorifie our B. Saviour who in the most B. Sacrament laying aside his infinite glorie and leaving it with the quires of Angels comes into our desert here below dayly to seeke vs and moved with compassion comes running towards vs and kisseth vs Quickly put on the best stole thou canst and a ring on thy singer in testimony that eternally thou wilt be his He feasteth thee with the most costly and most sumptuous banket that can be imagined his owne most pretious body and blood his divinitie and humanitie his merits and example and spared not his owne life and labour to provide it for thee O that we could heare the Musick vvhich the Angels make at this feast and behold their dauncing or their reverend behaviour For that at which the Angels tremble and dare not freely behold in regard of the splendour which darts forth of it on that we feed to that we are vnited and made one body and one flesh with Christ let vs make at least what musick we can combining divers acts of vertue to intertayne him say with the Publican and with his humble comportment O God be mercyfull to me a synner say with the prodigall child I am not worthy say with the Psalmist I have sworne and resolved to keepe the judgments of thy justice Say with holy Church O sacrum convivium in quo Christus sumitur II. The elder Brother to the prodigall hearing of the feast would not go in till his Father came out and desired him The Fathers desire must prevayle with vs more then the example of the elder brother and incourage vs not easyly to abstaine from this banket If we desire eternall life let vs willingly runne to receive this blessing and beware that the enimie to hinder vs lay not before vs as a snare some hurtfull scrupulositie It is written sayth he that he that vnwortyhly eareth of this bread eateth judgmeÌ„t to himself and I trying myself find myself vnworthy When therfore shalt thou be worthy When wilt thou present thyself to thy Saviour For if by synning thou be vnworthy and doest not leave to synne for according to the Psalmist who vnderstands his transgressions Thou wilt be wholy deprived of this life-giving Sanctisication Wherfore I beseech the intertayne better thoughts live vertuously and holily and partake of this blessing which beleeve me is a remedie not only against death but against all diseases For Christ our Saviour remayning in vs doth asswage the raging law of Concupiscence strengtheneth devotion quayleth the inordinate motions of our minde III. Lazarus though never so full of sores lying at this rich mans gate will not be refused the croms that fall from this table begging them with true feeling of his povertie and want and true desire of being relieved what are these croms The promise of neverdying He that eateth this bread shall not dye but live for ever The hope of eternitie The remayning in Christ and Christ in him a more intimate participation of his merits a more constant separation from the wicked world and a glorious resurrection What is the bosome of AbrahaÌ„ to the rest which we may finde in our Saviour when we have him in out bosome Would to God by thy presence thou would dest wholy inflame me and change me into thyself that I may be one spirit with thee Our Saviour perswads perfection I. ANd behold one came and sayed to him Good master what good shall I doe that I may have life everlasting who sayth to him what askest thou me of good One is good God but if thou wilt enter into life keepe the commandments He sayed to him which And Iesus sayed thou shalt not murder thou shalt not commit Adulterey thou shalt not steale c. The youngman sayeth to him all these have I kept from my youth what is yet wanting vnto me First he did not reflect that perseverance was yet wanting which no body can promise himself but must be continually indeaâ—ouring to it and praying for it as a gift above all gifts Secondly he did not perhaps sufficiently reflect from whome he had received so much grace as to have kept all the commandments from his youth nor did esteeme of that benefit as he ought Thirdly in our Saviours answer that only God is good we may find both the humilitie of our Saviour referring all the goodnes which was remarkable in him to his heavenly Father without staying his thougs in himself though he were equally good An instruction for ourselves that all good comes from God all vertue all observance all possibilitie of entring vnto life Adore
beautify the moone when it is at full and leaveth no part of it which doth not sparkle with heavenly light O mother O sonne How pleasing are those doue-like glances which you cast vpon one another How doe they inflame both your harts with the purest love and set your affections on fire with mutuall correspondence How sweete are those cheeks saluted with each others lips as a bed of sweete spices and followers and as a pomegranat when it is broken How pleasing are those imbracements and a thousand expressions of love and esteeme which it is not for peâ— to vndertake but a devouâ—e soule may imagin and yet fall short because the sonne is infinite and the mother hath been capable of that infinite of which no other creature hath been thought capable O blessed mother May I be so bold as to salute those little hands of thy greate sonne or to kiffe his feete I am not worthy give me leave at least to put my head vnder theÌ„ acknowledging him to be my Lord my God my soveraigâ—e and commander whome I will eternally obey O sacred feete tread downe the pride of my hart give me grace to treade the steps of thy humilitie and thy patience and thy meeknes and thy obedience O blessed feete why are they so â—aâ—e but that thou lovest Puritie How come they so warme but that thou lovest Charitie And nothing can make them cold but my want of love of thee O love give me grace to love thee III. Love Puritiâ— that thou mayest be welcome to this payre of turtles VVash thy hands and feetâ— thy works and they affections from all filth and dust let thy lips breath nothing but the prayses of this mother and this sonne and of whateuer hath relation to them let thâ— eyes bee modest thy comportment humble thy thoughts respectfull and sit vnder the shadow of this most fruitfull tree for the shade will be delightfull and the fruite sweete to thy tast Passe from branch to branch and see whether hâ— bâ— more lovely in his cralde or in his mothers armes comforting old Simeon or incouraging good S. Ioseph in his flight to â—gypt in the Temple preseâ—ted or found in the midst of dostours working at his trade or praying vpon his little knees lifting vp his sweete hand and eyes for thee to his heavenly Father O â—esus have mercy vpon me a synner I put myâ—sel into thy hands and begge that thou wilt have me in thy thoughts The second seate the seate of Authoritie I. HEre we are to represent vnot vs our Saviour as he was preaching in the Synagoges of the Iewes with power and Authoritie and not as the Scribes at which and at his doctrine they were greately asâ—onished Sit downe therfore at his feete as S. Paul at the feete of Gamaliel behold his countenancâ— his gesture his comportment his fervour in reprehending tempered with vnwonted mildnes his zeale of Gods glorie and the good of every particular The Prophecie of Esay being fullfilled in him according as himself declared The spirit of our Lord is vpon mee for that he hath annointed me to evangelize to the poore he hath sent me to heâ—le the contrite of hart to preach deliverance to captives light to the blind remission to the bruised to denounce the acceptable yeare of our Lord and the day of retribution And the more thou findest want in thyself of spirit and spirituall oyntment of contrition of sight of freedome apply thyself with the more attention to heare his words for the words which he speakes are spirit and life Begge that he will open thy eares and say thou as followeth in the Prophet But I doe not gayne say I have not gone back Stirte vp thy affection not only to imbrace his doctrine with courage and love because a greater a wiser a more consrderate a more infallible teacher thou canst not have as in whome are all the treasures of wisdome and knowledge hidden And really they are treasures of wisedome which only can inrich a soule and affoord it plâ—ntie and content for all eternitie They are hidden vnder the outward shape of an ordinarie man a Carpenters Sonne from the eyes of worldly given thoughts but not from the eye of faith which enters further thâ— corporall eyes caÌ„n reach andZ he that hath spirit will find hidden Manna in him II. From the Synagoges passe with him to Mount Olivet where he often preached but chiefely give care to that prime sermon of his when opening his sacred lips he proclaymed those eight blessings which the world accounteth rather follie and miserie Blessed be the poore of spirit Blessed the mâ—eke Blessed they that mourne Blessed they that hunger and thirst after instice Blessed be thâ— mâ—rcyfuâ—â— Blessed the cleare of harâ— Blessed the peace-makers Blessed they who suffer persecution And inlarging himself vpon this last point declared what Kind of perâ—ecution we ought to account happines to wit when they shall revilâ— you and speake all naught of you vntruly for my sake Be thou ever praysed Lord God of heaven and earth who hast hidden these things from the wisâ— and prudent and revealed them to the little ones Doe not paâ—â—e these steps lightly over but see how he did not only preach but practise theÌ„ and made theÌ„ steps to his eternall glorie aÌ„d the glorie of all his saincts Happy is he whome truth doth teach by himself III. Then follow him with multitudes of people round about the Countriâ—s sowing his celestiall doctrine and curing all disceases commanding the winds and the sâ—a and the euill spirits Heare the people with admiration saying never man spake as this man speaketh what word is this For with power and aâ—ctoritie hâ— commandeth thâ— vncleane spirits and they go forth See how he enters the Temple and casts out the traffickers there with â—is majesticall countenance and a small little whip of cords Magnifie him with his disciples for if thou hold thy peace the very slones willcry him vp O stony hart of myne that is so hard so covered and incombred with earth so much inclined allwayes downewards that this heavenly Master caÌ„not find 〈◊〉 into it Soften it I beseech thee with thy most 〈◊〉 blood hold it vp with thy powerfull hand 〈◊〉 from the earthly thoughts which clog it and if it 〈…〉 strike it with thy heavenly Charitiâ— that som 〈◊〉 at least may fly out of it and take in the tinder 〈…〉 doctrin to inlighten and inflame my soule which without it will be eternall darknes froÌ„ which sweete Iesus dâ—liver me Amen Exercise thy power and authoritie over my passions as thou didst over the winds and sea saying Peacâ— be still Teach me to doe thy will in all things instruct me how to performe the particular obligâ—tions of my state and calling with perfection Teach me above all how I may prepare my self for thy loving presence here in the most