what he indured for even in the garden after his prayer he was another man then when we went in Then he was sorrovvfull as he sayed vnto death and it appeared in his very countenance and cariage but novv he was couragious and ready to meete his enimies and in all the affronts and indignities which were offered him either at Cayphas or Herods or Pilats palace he did not blanche III. Yet it could not but be very irksome and paynfull to him and with whar a Crosse did they load him when he was scarce able to stand and hovv cruelly did they rend of his garments from his bleeding shoulders and streach him and vnmercifully nayle him This is the sword of which old Simeon told me so many yeares since it cannot but pearce my very hart and soule with griefe and though he sayed he would rise againe the third day and I veryly beleeve it will be so yet what hart can think of these things and not even burst with sorrovv It will be night with me till that day comes which he hath promised O light of my â—yes when shal I see thee Me thinks I still heare him crying with a lovvde voyce Father into thy hands I commend my spiritt O Father returne this happy soule so commended returne it againe with glorie that we may see his face as in mount Thabour which mount Calvarie hath so defaced I â—ommend my soule into thy hands O hands of pitty Thou hast done justice enough vpon thy Sonne restore him that we may joy togeather in the meane time I shall expect with sorrovv yet resigned to thy will as he hath taught me Not my will hut thyne be done Amen Introduction to the Mysteries of the Resurrection of our Saviour I. THe Mysteries of the Resurrection of our Saviour being full of ioyful Communication with him who is in himself the fountaine of all happines and to vs hath been and is the source and conduitâ— of all goodnes the affections which are properly to be raysed and someÌ„â—ed by the consideration of them be those of love and ioy and Congratulation Admiration also and prayse of his loving goodnes desire of his presence in this world and in the next horrour of being separated from him detestation of the least beginning of a gap or distance betvvixt our soules and him And in these and in the like our time is more to be bestormed then in discourse 〈◊〉 every action and word indeavouring to fall vpon some such short reflection as may â—indle in ouâ— hart these flames of love II. The chiefe ground wherof the Apostle doth represent vnto vs and placeth in that God who is rich in mercy his exceeding Charitie wherwith he loved vs even when we were dead by synns quickned vs togeather with Christ and raysed vs up with him and made vs sit with him in the Celestiales Chiefly therfore we are to ponder from what and to what we are raysed where we lay and where we might justly have been layed by our offenses and where he offers to seate vs if we concurre with his grace and love Hovv Rich he hath been tovvards vs in what infinite proportion his Charitie hath exceeded and doth exceed When we were dead he gave vs life when we were buryed in synns he raysed vs and hath made himself our Harbinger going before to prepare a place for vs at the right hand as his father with him III. O Iesu is it possible that I should 〈◊〉 Companion to thee in Glorie who hast been so farre from consorting with thee in thy will and commandment O vnspeakable love ô vnconceivable Goodnes I wretched synner not worthy to lift vp my eyes to heaven with thee in the heavenly places ô Charitie exceeding all thought ô Mercy with out bound or measure What can I say of myself but that I am worthy of all confusion and thou preparest Glorie for me I have nothing to say for myself but that I have synned Blessed be thy infinite Mercyes towards me and blessed be thou with the Father holy Ghost for ever and ever Amen Our Saviours going downe to limbus Patrum I. NO sooner had our Saviour given vp his blessed Ghost but troopes of Angels who wayted against that houre attended him as after his victorie in the desert and accoÌ„panied his glorious soule towards limbus PatruÌ„ with songs and hymnes farre more full of lubilee then that which they sung at his nativitie The infernall fiends hovvled and roared at the arrivall of his forerunners commanding them to avoyde but much more at his glorious and triumphant presnce shining brighter then the sunne at noone day and more resplendent then all the heavenly hoast togeather Here they were forced to adore his glorified soule who had refused due homage at first to thier Creatour when themselves might have been in glorie by one act of humble dutie what a corrasive was this to them VVhat a document to vs VVhat comfort to the iust that had been confined so long to darknes novv to see so much light approching II. But he appearing in the midst of them and saluting them with the like salutation as aftervvards his Apostles Pax vobis what exultation VVhat Jubilee was there VVhat wellcomes on all sides VVhat congratulations tovvards him in regard of his victorie Tovvards themselves in regard of thier speedy releasement And if he appeared vnto them with his glorious body also as many affirme what admiration VVhat acts of compassion VVhat wondering that he would retaine the marks of his wounds What are these wounds in the midst of thy hands sayd Zacharie the Prophâ—t and he ansvvered these I received in the house of them that loved me And David remembred that prophecying he had sayed they have digged into my hands and feete and have numbred all my bones S. Ihon Baptist most ioyfull of any repeated his wonted saying Behold the lambe of God behold who taketh away the synne of the world and hath born the smart of it vpon his ovvne shoulders And all generally from Adam to the good thiefe extolled his mercies and novv not only vnderstood of what they had beeÌ„ a figure but gave him the ioy of having fullfilled all to his greater glorie III. Our Saviour also tooke particular content to see them all at once who had been subservient to the mysteries which he had accomplished and congratulated the iust for concurring with his graces tovvards the preserving of thier iustice and with the penitent for having recourse to his mercyes with those who had suffered persecution torments and death for his love and lavv for thier fidelitie and constancie giving them all novv with more feeling to vnderstand hovv wei bestovved was all that which they had done or suffered in the world and hovv greate mercy it was that they persevered to the end among so many millions who fayled and that they were not overvvhelmed in the deluge of synne but preserved in that of his sacred blood
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
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
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
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
the Messias who would instruct her in all those high matters whervpon our Saviour differred her no longer but told her he was the Messias expected which she instantly proclaymed with greaâ—e ioy through the whole citty from whence she came and he was received in it with much satisfaction O powerfull word I am he who speakes with thee It is the Saviour of the world who doth thus familiarly impart himself vnto vs. Too greate a person to be put in balance with whatever thing created and his blessed presence too greate a favour that any thing should be admitted to stand in competencie with it Come and sâ—â— the man who is able to satisfy you in all your doubts and from whome you shall receive all goodnes take these things into your consideration that you may inioy the living waters which he promiseth and in which you will find eternall comforâ— V. His disciples returning from the toâ—ne with provision wondered to find him talking with the woman but 〈◊〉 more when inviting him to take his refection vpoâ— what they brought he answered that he had other meatâ— to feed on which they knew not and to take away thier â—ondering he declared himself that his food was to doâ— the will of his father and wheras it was then neere harvest time his harvest was the good of soules in all things indeavouring to rayse our thoughts from these temporall things to that which doth infinitely more import vs to wit our spirituall food and the harvest of which we arâ— to make ouâ— eternall living for which end he would remaine with vs continually vnder the shapes of bread and wine that as we cannot forget nor forgo for any thing our corporall food so we should be as mind full at leas of our spirituall food and sustenance and not neglect it or differâ—e it long for any temporall occasion whatsoever O Lord my God prevent mâ— with the sweetnes of thy blessings that I may devoutly and worthily approch to thy Sacrament stirre vp my hart towards thee and â—ake away the heavy dullnes â—hich possesseâ—h me Tho◠〈◊〉 Kemp. lib. 4. c. 4. Intertaynment of our Saviour with the penitent Magdalen I. S. Mariâ— Magdalen is set before vs as a patterne of the best love after harty repentance for our synns her teares bearing testimonie of her sorâ—ow her incessant kissing of our Saviours feete witneâ—â—ing her love and her annointing them her desire of making satisfaction to her power which three though at all times it behoveth vs to practice yet chiefly in order to the holy table of our Lord before and after receiving him wich might be the cause among others why he ordered her conveâ—sion to happen while he was sitting at board with the Pharisee whose invitation he accepted the rather because as in the Samaritan he had other food to feede on then was outwardly set before him and accordingly he wished him to take notice of what this woman was then doing to receive instruction how it had beeâ—â—itting for him to have behaved himself towards our Saviour in his receptiopn by discoverie of his errours comâ—itted in it II. The paâ—able which our Saviour vsed to the Phaâ—isee of two debters wherof one owed a greate summe of money the other a lesse and were both forgiven may serve vs for the first document and â—each vs that we are all debters to our Saviour more or lesse and that he that â—hall think himself lesse debter then another shall runne greate hazared to be grossely mistaken as we find this Pharisee was and that other who comparing himself with the Publican however in his owne eyes he thought he deserved better was found in the eyes of God to be farre behind Let every one therfore retire himself into the closet of his hart and looke over his obligations new and old he will not find them all cancelled if those for which he was eternally to lye in chaynes have been delivered vs vpon repentance and promise of amendment as to the servant that fell at his Masters feete and craved his patience let vs looke whether the obligation which we have to our Neighbour to deale by him as God hath dealt by vs be dischaâ—ged And if we fiâ—d no greate summes of this nature owing yet besides infinitâ— little debts which we dayly incurre we have the greate debt of his patient forbearance still lying vpon vs and of his more then patient love out of which he hath not been overcome with our often offenses but still favored vs with his graces in regard of all which we must prostrate ourselves with the Magdalen at our Saviours feete with teares acknowledging our Arriers More in numberâ— then the hayres of our head and poure them out largely as water confessing that all we can doe is not sufficient to discharge even this new obligation of his gracious admitting vs poore synners to his table What doth this pious condescendencie meane and this frendly invitation How shall I dare to approch who have nothing good wheron to presume Th. a Kempis lib. 4. c. 1. n. 3. III. But â—o draw so neere as we can to our discharge we must chiefly in this occasion practise acts of love which is two fold towaâ—ds God fignifyed by her incessant kisses and towards our Neighbour signifyed by the oyntment bestowed vpon our Saviours feete These two are the fullfilling of the law and in these two consisteth our Plenarie Indulgence and remissâ—â—â— for having received â—bsolution of all greate offenses which we could remember in the Sacrament of confession in this are forgiven more fully those which we could not remember and what other veniall synns we may have committed since confession being sory for them with purpose â—o amend and by acts of love and true contrition which are proper to this Sacrament of love much of the payne due to synne is â—eleased and the more the more we love as our Saviour sayed in conclusion of this blessed saint Many syns are forgiven her because she loved much he that finds lesse forgiven him it is signe he loved lesse And of that love which we owe our Neighbour the holy Ghost telleth vs that almes giving or works of mercy deliver from all synne and from death and will not suffer a soule to goe into darkenâ—sse Lord what is my confidence in this life or what greater comfort among all things vnder heaven is it not thou my Lord God IV. The Magdalen vnderstood her vnworthynes yet did not forbeare to approch to our Saviour but knowing the greatenes of her disease she came with humilitie to the Physitian whom she found able and willing to cure her she placed herself behind 〈◊〉 his feete shame commanding her to be bashfull love drawing her on to a reverent confidence she began with teares but never ceased to kisse his feete for whoever hath least cause to weepe hath most cause to love his synns being either forgiven him or prevented She considered what
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
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
indeed bevvayle thee alone for what will it avayle vnlesse I bevvayle myself also and my synnes and bevvayle them so as not to fall againe Hovvever it is resolved I must weepe what will then become of me whose eyes are so dryed vp with hardnes of hart that there is no apparance I will at least help to cary his Crosse and take of from him so much of the burden by amendment of my life and declare myself to be one of those that doe follovv him with love and esteeme and respect and not as the multitude of vnbeleevers and synners III. And forget not that not only thou must not be loaded with synne if thou pretend to follovv our Saviour but that it is also vp the hill against the streame oftimes with much difficultie and that it is vp Mount Calvarie where the sight and contemplation of a deaths head will avayle thee more then the sight of all the beauties of the world and that all must end with death whatever the world can afford or doth esteeme By the contemplation wherof we come to overcome the bitternes of death and make that svveete and desirefull which othervvise is so abhorred Repetition of the mysteries of the Passion of our Saviour V. PART I. VPon the mount the Sunne the Moone the earth the rocks the dead mens graves teach vs what to think and doe That it is God that doth suffer his povver not being diminished tovvards the preserving of every thing in its wonted course but his incomprechensible proceedings astonishing them They are ready to revenge his iniuries he is holding his hands fast nayled to the Crosse and commanding them to forbeare Father forgive them for they know not what they doe The Crâ—atures otherwise insensible protest themselves sensible of these indignities and those who have sense and reason doe not resent them The sunne in effect sayth why should I give light seeing the fountayne of light ecclypsed And the moone where should I borrovve it the sunne of justice being thus obscured The earth trombleth at the hidjousnes of these offenses among which myne are not the least and I doe not tremble with it Memento mei Domine othervvise I cannot escape vtter ruine I acknovvledge that I deserve to be svvallovved vp and that in it I should be but justly punished Nam digna factis reciperem But here thy mercies exceed thy justice Memento mei but I am not worthy to be thought on Memento Domine David omnis mansuetudinis ejus Looke also vpon thy blessed Mother to whom in thy beloved disciple thou hast commended me and doe not forsake me II. He is in the seate of mercy and beggeth forgivenes for vs and yet is doing justice vpon them that by thier ovvne concurrence doe not apply the meritts of his bitter Passion tâ— themselves in particular for of the tvvo malefactours crucified with him he saveth but one and him that by confessing of his synnes to this high priest craves pardon acknovvledgeth his deserts and beggeth admission into his kingdome In ipsa patibuli specie sayth S. Leo monstratur illa quâ— in judicio omnis hominiâ—â—st facionda discretio what can we expect at the later day if in this there be such rigour III. Pater in manus tuas commendo spiritum meum I joyne with thy blessed Sonne and say father for seeing he hath vouchsafed often to rearme himself my brother I may with the more confidence call thee Father and with him that doth not envy thy mercyes as the elder brother to the prodigall childe but even craves them for me and craves them with bleeding eyes cum clamore vâ—ido lachrimis with him I commend my soule also into thy mercifull hands and doe commend it novv with the more humble suyte because it cannot be but that thou wile grant what ever cometh novv commended by him pro suâ— reverontia for the respect which thou bearest him and which he ever and at this instant did beare tovvards thee O hâ—avenly Fâ—ther looke vpon the bleeding hands of thy beloved Sonne there thou wilt find me also written with letters of love though farre vndeserving through these I commed my poore soule vnto thee for I have not hands of my ovvne that dare appeare before thee to offer any thing in them Manus manus sunt Esau hands of vndeserving Esau that hath so often sold his birthright for a Messe of portage but the fragrancie of the merits of this they Sonne joyned with his Mothers intercession will obtayne an abundant blessing for me Amen Of the Solitude of the Blessed Lady I. THe evening and the Sabboth coming on the companie was forced to leave the sepulchre and retire every one to his home S. Ihon accompanics our blessed Lady bt still her thoughts were vpon her Sonne some times looking back tovvards mount Calvarie some times tovvards the garden and sepulchre not farre of then saying to herself and to S. Ihon here he turned to the daughters of Hierusalem and wished them not to weepe here he faynted lo yonder is the palace of Pilate where he was whipped and crovvned with thornes O cruell people that could misuse him so what hart can think of it and not melt into teares O hovv hath he been cryed vp in these streets and novv to be this vilâ—fied One that was made of so much goodnes that he was ever obliging people with his admirable worth and even at last prayed for those that did most cruelly butcher him Father forgive them they know not what they doe O that they had knovvne so much as I they would never have fallen into such extremities O my Sonne My Sonne But why doe I say my Sonne Sonne of the living God his naturall and only and eternall Sonne Why wert thou thus forsaken VVhy didst thou thus abandone thyself thou hadst povver at will thou sayedst to Pilate Thoâ— shouldest not have any power at all against me vnlesse it had been given thee from above And why given VVas there no other means but this to save man kind O Blessed Sonne II. S. Jhon to give her some comfort in this her sadnes peradventure sayed there is nothing indeed more to be admired then that his Father would choose and he yeald to this means only he foretold vs of it oftimes and not many dayes past but we could not believe it even wheÌ„ he pointed vs out the Traytour O wicked Traytour but when I accompaned him into the garden of Gethsemani and savv him fall extraordinarily to his prayers and call vpon vs to pray and that he had even svveat blood with anguish and earnestnes crying out alovvde that we could heare him at a distance Father not my will but thyne be done not as I will but as thou and still repeating it I began to feare the worst And it is novv my only comfort to think that it was his and his Fathers will it should be so and certaynly it gave him strength and courage to indure
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
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
shoes from thy feete that is from thy apprehension and affection all inferiour thoughts and with eyes of faith behold this greate sight I am he that is He that is doth vouchsafe to be thus among vs for our reliefe This is this name for ever and this his memoriall from generation to generation II. Anciently when God resolved to manifest himself to the Childred of Israël thunder and lightening went before him the mountaine was covered with a thick cloude of smoke and all the people trembled at the clashing of the skies and heard the noyse of the trumpets and they were commanded not to approch least multitudes of them might perish by the fire Lord God of hosts terrible and worthy of all prayse working wonderous things what but thy owne infinite goodnes could induce thee thus to change thy style and worke this wonder of wonders that thou whose voyce is like thunder and lightening able to breake into shyvers the highest Cedars shouldest thus meekely appeare among vs not in a cloude of smoke but vnder the resemblances of bread and wine inviting vs to thy table Come eate of my bread and drink the wine which I have mingled for you There though sanctifyed according to the law the people were forbidden to approch vnder payne of death here thou invitest vs that we may live if we will but observe thy law shall not my soule be subject to God for from him is salvation He is my God and my Saviour my defence and I shall not be 〈◊〉 III. Finally presenting thyself before our Saviour and bowing to the ground with Moyses say O Lord Lord God mercyfull and grations patient and abundant in mercy and truth reserving 〈◊〉 for thousands I acknowledge the greate honour which thou doest to me and to all man kind forgive my transgâ—essions pardon my vnreverent behaviour towards thee The Seraphims cover thieâ— faces in thy presence whyle adoring thy greatnes they sing vnto thee Holy Holy Holy full is all the earth of thy glorie To me what is due but confusion in thy sight who am not able to conceive the least part of thy worthynes Benedicite Dommo omnes Angeli ejus O blessed Angels of heaven and all Creatâ—res Sunne Moone and Staâ—res Mountaynes and valleyes fruits of the earth and sea yong and old supply my wants with them all I doe prostrate myself at thy feete begging thâ—â— thou wilt coÌ„serve vs in the order thou hast created vs and that we may be ever subject to thy blessed will and ordination Amen Whence is it that thou comest to me VVho am I that thou shouldst give me thyself How dares a synner appeare before thee And how comes it that thou vouchsafest to come to a synner Intertaynment of our Saviour as King I. THat our Saviour is a king is among Christians vndoubted himself ackowledging it before Pilate and in the Apocalips we read that he hath in his garment and on his thigh written king of kings and Lord of Lords So that he is not only as other Princes kings and Lords of a parcell of ground bounded and confined with in certayne limits but he is king over the whole vnivers and as such even in this disguise we must acknowledge him and prostrating ourselves in his presence with the foure and twentie â—lders and laying all the Crownes of heaven and earth at his feete professe that he alone is worthy to receive all gloris and honour from every creature in heaven and earth and under the earth and however he hath not here that visible attendance which kings of the earth vse to have it is for our sake that he conceales it that we may have the more free accesse to him for as he sayed to S. Peeter in the garden with one word he could shew vs that he hath at hand above twelue legions of Angels to attend him II. The part of a good subject is not only to acknowledge the right of his Prince and to doe him corpoâ—all reverence but to his power he must keepe the kings peace observe his lawes and also suppresse disturbers so farre as it may conceâ—ne him in duty to doe it Now our Saviour tells vs that his kingdome is within vs with in ourselves therfore we must keepe peace and watch vpon the quiet of our soules suppressing our passions which are the only disturbers and not countermanded doe breake the peace betwixt God and vs and his other subjects which are our neighbours Jn this occasion therfore of receiving or of being present at the holy Sacrifice it is fitting we should offer vnto him our indeavour one day in the weeke or one weeke in the moneth to watch vpon the passion of anger that it doth not disband another day or weeke vpon feare that it doe not withdraw vs from our dutie another vpon too much inclination to libertie or to sloth and idlenes and so vpon the rest of our passions or inclinations or also vpon our senses our eares our tongue our sight c. That we may become and persever perfectly subject to him and he reigne peaceably in our soules III. And because here he doth offer himself not only to the view of his people to be worshiped by them and to take thier alleageance but also to be intertayned as when kings go thier progresse they appoint thier lodgings and send thier harbingers before them seeing he is pleased to choose thy hart for one of his stations begge of him that the will be also pleased to send his harbingers who are his holy Angels and â—aincts to take vp the roomes for him and joyning thyself to them adorne with the vertues which they suggest all the powers of thy soule thy Memorie with representations of his owne noble actâ— and royall favours bestowed vpon thee and vpon all mankind thy vnderstanding with reflections vpon his infinite perfection and worth thy will with acts of submission love and thanksgiving Thy Irascible power with resolution against whatsoever synne past or heare after to be suggested to thee The Concupiscible with desires of puritie and of himself alone addressing thyself to those Saincts in particular in whom thou hast most speciall confidence IV. Finally present thy petition to him and that it may be pertinent doe not neglect to think well before hand what is best and most necessarie for thee to demand and let iâ— be with full resignation to his blessed will to obtayne or not to obtayne what thou askest in particular being assured that he will doe for thee for the best and however fayle not to repeate often in this occasion that which himself hath put into our mouth Thy kingdome come that it may be once vniversally spread over the whole world and that in those who are vnder thy charge thou mayest ever have care to mayntayne it Amen Blessed is he that doth come king in the name of our Lord Peace in heaven and glorie in the higest
favour and not for any sinister end II. Yet in regard he is a Judge the Apostle doth put 〈◊〉 in mind that before we presume to receive him we examine examine ourselves whether we be gylty of any such offence as may hinder his loving intertaynment for if there be enmiâ—ie betwixt him and vs with what face can we thrust ourselves thus vpon him And according to our Saviours counsel whatever gift we offer to God we mâ—st first make peace with our brother if we be at variance with him and rather leave our offering then bring it with that distance in our breast how much more ought we to be wary that our Saviour himself be not our Adversarie and if he be reconcile ourselves vnto him quickly in the way least we turne his mercyes into rigour for hâ— that receiveth him unworthily draweth judgment vpon himself not making difference betwixt this and other â—eats We must therfore before hand judge ourselves that we may not be judged and as for lesser offenses though we must doe what we can to cleare ourselves also of them before hand he will dissemble them and give vs more grace to overcome them and jugde vs with compassion because he is the sonne of man And we have the more reason to come with this confidence to him becauâ—e we see that he very seldome punisheth instantly those that come vnworthily but gives them time to repent even of that treacherous intertaynment much more will he have mercy vpon those that have done thier best indeavour to clearâ— themselves even of lesser staynes III. Moreover he comes vnto vs indeed as Judge in favour of vs against our Ghostly enemies as once he sayed Now is judgement of the world now the Prince of this world shall be cast forth And I if I be exalted wilâ— draw all to myself which he sayed â—ignifying what death â—e should die to wit exalted vpon the Crosse. And here in the holy Sacrifice he is dayly exalted for vs dayly Sacrificed for our redemption and vtter distruction of the Divel and his power which is more and more lessened in vs the more often and more devoutly we receive him for as the Councel of Trent speakes this holy SacrameÌ„t is an Antidote by which we are freed from our dayly faults and from mortall syâ—ns preserved O mercyfull judge Beholding my dayly offences I have reason to feare because thou art the searcher of hart and reyns and man knowes not whether he deserves love or hatred Yeâ— â—eeing here thou comest to save me I am the more conâ—â—dent in thy goodnes that thou wilt judge in my behalfe against my enemies and beate downe thier power by thy authoritie as thou didst often the evill spirits and the winds and waves of the sea saying Peace be still and there was a greate clame O! clame my hart that it may receive thee with loving respect and respectfull love and doe not withdraw thy meâ—cyes from me Iudica me Deus discerne causam meam Intertaynment of our Saviour as our Mediatour and Advocate I. THe title of Mediator and Advocate as belonging to our Saviour is full of coâ—fort and that he is so S. Ihon testifyeth If any man â—hall synne we have an Advocate with the Father Iesus Christ the just and S Paul One is the Mediatour of God and men man Christ Iesus Our need also is apparent for as we dayly offend so we have need of an advocate incessantly to plead pardon for vs and as vnworthy by ourselves to approch to the throne of God specially being gylty we have need of a Mediator to make our way vnto him This office our Saviour doth as man but man so neeâ—ly linked to God that he is also God and therfore infinitely worthy to be admited and to be heard whether it be to plead for remission or for some new grace and favour which is the reason why holy Church doth gâ—nerally present all her prayers with this clause through Christ our Lord that his merits may prevayle where on ouâ—side there is little that can deserve to be heard and much pâ—radventure by which we may deserve rather to be reiected for which we have reason deepely to humble ourselves and to have contiâ—uall recourse to him II. This office he performed while he lived by prayer and good works offering them for our sake but â—hiefly vpon the Crosse when also for vs as well as for the Iewes and gentils present he prayed saying Father forgive them because they know not what they doe And for the same end he reserved the marks of his most pretious wounds that they might be a continuall plea for the râ—mission for which they were first opened And here in the blessed Sacrament we receiving the self same body of out Saviour with the selfsame wounds what force and efficacie may not our prayers have offering theÌ„ steeped in these pretious wounds and as it were written or imbellished with his sacred blood O my God! Looke vpon the face of thy Christ. In him thou wilt find no cause why thou shouldst deny him the multitude of his deservings will outweigh my ill deserts heare his plea for me Behold he hath written me and my petition in his hands read his handwritting and have mercy on me VVith him I say Father forgive and into thy hands I doe give myself with him III. Though from the beginning he put himself vpon this office for vs and not only before we could deserve it but when we deserved that all the world should pleadâ— against vs for which we owe him infinite obligations yet having vndertaken it and continuing it with the same efficacie with which he begun it it is reason we should think how to gratifie him in what we are ablei and first it is necessarie that while he is pleading for vs we pleade not against ourselves by infringing his Fathers commandments secondly we must follow the order of petitioning which he prescribeth and principally aske spirituall things and such as concerne our soule before all temporalls which rule he hath set us downe in our dayly prayer of the Paâ—er noster Thirdly we must not be weary of wayting the time and good pleasure of his Father as he is not weary and be content whether he grant our petition in the tearmes we aske it or some other way saying as he did Not my will but thyne be done Not as I will but as thou Fourthly the greatest obligation that we can put vpon him is to be confident of his love and care and often to vse this meditation and especially presenting his sacred person to his heavenly Father in the holy Sacrifice and Sacrament When we assiste or receive There is nor a more worthy obligation or greateâ— satisfaction towards the washing away ouâ— synns then to offer vp ourselves sincerly and intirely â—ith the oblation of the body of Christ in the holy Sacrifice or
such a poore snake Sonne whome the proude Scribes and Pharisees would scarce have looked vpon how ever zealous they seeme here to be of the honour due to God alone III. But Iesus seeing thier thoughts sayth why think 〈◊〉 thus within yourselves Which is easyer to say to the such man thy synns are forgiven Or to say Rise take vp thy couch and walk But that you may know that the Sonne of man hath power on earth to forgive synns I say vnto theâ— Rise take vp thy couch and go into thy house And he forthwith arose and tooke up his couch and went away in the sight of all and all marveled and glorified God who 〈◊〉 given such power to men By answering to thier thoughâ—â— he gave them to vnderstand that by the same power he could also forgive synnes and confirmed it by this miâ—â—cle that as his word was made good in the outward 〈◊〉 so it would by the same vertue be made good in the clearing of soules from synne And observe by the way that as this man coming for his corporall health received with it that which is better so we praying for things which occurre to vs as beneficiall may receive that which is better though perhaps we receive not directly that which we then aske And be not ashamed to confesse thy synnes seeing God knowes thy secretest thoughts Rise take vp thy couch Our couch is our body we take it vp when we cause it to obey the commandments of God it is heavy therfore he sayth walk Few are they who after much infirmitie can runne we walk into our house following the commandment of Christ when after death we are received into the celestiall habitation The calling of S. Matthew I. ANd when Iesus passed thence he saw a man sitting in the custome house named Matthew and he sayth to him follow me and he rose vp and leaving all things followed him Other Evangelists call him levi out of respect to S. Matthew dissembling his ordinarie name He calles himself Matthew and a Publican for as the wiseman sayth the Iust is first in accusing himself And with all sheweth vs that no man must despayre of saluation Iulian the Apostata imputeth it to folly that people vpon a slight call would follow our Saviour as if they had not reason he working so many prodigious wonders Besides that the Majestie of his divinitie which doubtlesse did shew itself in greate measure in his very countenance was able to draw people to him For if a lodestone and amber be able to draw after them materiall things how much more forcibly is the Creatour able to draw his Creatures Looke vpon this mirrour of perfection harken what kind of doctrine and in what manner he delivereth it observe him diligently and thou wilt see thou hast reason to follow him without delay II. And Levi made him a greate feast in his house and there were a greate multitude of Publicans and of others that were sitting at the table with him and with his disciples And the Pharisees seeing sayed to the disciples wherfore doth your Master eate with Publicans and synners These Publicans saw one of thier trade converted to better life therfore they did also hope to find place for repentance and saluation for they did not come to Iesus with intent to remayne in thier former vices as the Pharisees murmured but being repentant as the following words of our Saviour doe insinuate And who sayth S. Gregorie Nazianzen accuseth a Physitian that he visiteth the sick that he abideth the stench that he endeavoureth to set vp the infirme III. Iesus hearing it answered they that are in health and able need not a Physitian but they who are ill at ease Go and learne what it is I will mercy and not sacrifice For I am not come to call the just but synners No man by the law is iust he sheweth therfore that they did in vayne brag of justice And the wiseman asketh this question which concerneth every body Who can say my hart is pure I am frre from synne Let vs therfore have recourâ—e to this mercifull Physitian whose fees are but what is for our profit and not his owne he hath the labour and we the fruite he the thanks and we the reward and seeing mercy is that which he desires and esteemes it as sacrifice follow the advise of old Tobie to his sonne To thy abilitie be mercyfull if thou hast much bestow liberally if thou hast little give a little willingly And that which is allwayes in thy power forgive as thou desireth to be forgiven The third application to the most blessed Sacrament I. S Matthew vpon his conversion made a banket foâ— our Saviour Our Saviour vpon our turning to him makes vs a banket But ô infinite difference that banket was of temporall and perishable meates turning to corruption both of body and soule this banket cometh downe from heaven and giveth life to the world and is his owne flesh and precious blood which whoever eateth hath life â—verlasting Drinking of this cup sayth S. Ambrose our body doth not stagger but doth rise to better life our mind is not trobled but consecrated and made holy And the councell of Florence what ever good effect materiall meate and drink doth work in vs towards corporall life mayntayning increasing repayring and delighting this Sacrament worketh towards our spirituall life it withdrawes vs from that which is evill it strengtheneth vs in that which is good and encreaseth grace and vertue in vs. But if we consider further that it is our Saviour himself who feeds vs with himself the bread of Angels and the true bread from heaven not in figure only as the Manna of the Iewes but really himself as he is God and man what a treasure have we what a banket what love what mercy what desire of our love shewed vs O Sacrum convivium in quo Christus sumitur c. II. It is moreover a medicine for all spirituall diseases and what a legion of syns and imperfections and passions doth possesse vs So exceeding fierce sometimes that no man can passe by but we must have a saying to him or whome by word or example we do not anoy neither remayning in house that is in the Church at our devotions nor in the citty among men of civill conversation but in the sepulchres and in the mountaines among those who live a wild and barren kind of life voyde of good works having little respect to the chaynes of the commandments in which we are bound but breaking them at pleasure and not being willingly subiect to any body A pittifull staâ—e ô Saviour of the world command this evill disposition out of me that it cast me not into the depth among the hogs suffer me to be with thee I beseech thee and I will publish the greate things which thou hast done for me having mercy on me
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
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