shall not extinguish c. He shall not be sad nor turbulent And S. Peter 1 Pet. 2.23 who when he was reviled did not revile when he suffered he threatned not but delivered himself to him that judged him unjustly And of himself he saith Mat. 11.29 Learn of me because I am meek and humble of heart Think how you may imitate the same Eccli 3.19 Consider 3. The Reward For they shall possess the Land to wit of their own heart being Masters of their own passions and also of the hearts of others according to that Son do thy works in meekness and thou shalt be beloved above the glory of men Lastly they shall possess the Land of Promise Ps 36.11 and Everlasting Inheritance The meek shall inherit the Land and shall be delighted in multitude of peace Procure therefore to have this Meekness in your life and conversation that you may come also to be delighted in multitude of peace as well with God as with your self and with all the world Of the third Beatitude Mat. 5.5 Blessed are they that Mourn c. Ps 119.5 COnsider 1. This Mourning is threesold 1. Of Compunction for our own sins according to the example of David and S. Peter 2. Of Compassion for others 3. Of Devotion for our banishment in this world our separation from God and our longing desire after him Woe is to me that my sejourning is prolonged This Spiritual Mourning doth not wholly consist in afflicting the mind but also in refusing such things as bring pleasure and delight with them Whence the wise man Eccles 2.2 Laughter I have reputed error and to Joy I have said why art thou deceived in vain Think on the contrary how greedily you seek after your own content and satisfaction in all things Prov. 2.14 and perhaps also rejoyce in most wicked things Consider 2. The example of Christ our Lord of whom S. Chrysostome writeth Chrysost Hom. 6. in Mat. Eccles 7.5 You will often find Christ weeping but never laughing And Salomon saith The heart of wise men where sadness is and the heart of fools where mirth Think therefore how reasonable it is you should imitate the example of so great a Master and rank your self with wise men rather then with fools Mat. 5.5 Consider 3. The Reward For they shall be comforted both in this life with Divine Illustrations and with the testimony of a good conscience but more to the full in the life to come where they shall be inebriated with the plenty of Gods House Ps 35.9 and be made drink of the torrent of his pleasure Wherefore lament your own and your Neighbours sins for those that sow in tears shall reap in joy On the contrary Luc. 6.25 Woe to you that do now laugh because you shall mourn and weep And in the Apocalyps it is said Apoc. 18.7 So much as she hath glorified her self and hath been in delicacies so much give her torment and mourning Of the fourth Beatitude Blessed are they that hunger and thirst after Justice Mat. 5.6 c. 1 Cor. 1.30 COnsider 1. To hunger and thirst after Justice hath these proper Acts The first is to desire all things without exception to be fulfilled which are of Justice and obligation towards God and our Neighbour The second to desire more and more our Progress in Virtue The third that this same Justice be in all the world and that all may purchase and conserve it The fourth to hunger after Christ our Lord who is our Justice and Sanctification as the Apostle witnesseth both Sacramentally and Spiritually by a lively faith and interiour gust Think how you are in these points and whether you do not rather loath these and thirst only after worldly delights Jo. 4.34 Jo. 19.28 Consider 2. The example of Christ who all his life time sought after nothing else then to do the will of his Father according to that My meat is to do the will of him that sent me And hanging upon the Cross he said I thirst to wit the Salvation of Mankind for whom he shed his blood Such ought to be your hunger and thirst not that of the wicked that serve their bellies Consider 3. The Reward Mat. sup For they shall have their fill God affording them special graces and spiritual comforts in this life and replenishing them to the full with the clear Vision of himself in the suture according to that Ps 16.15 I shall be filled when thy glory shall appear Think how much this heavenly Saturity is to be wished for which never cloyeth though it lasteth for all Eternity See whether you had rather have your fill in this life or in the next it will not be afforded in both in one you must suffer hunger Of Holy Communion Hear me O Lord because thy mercy is benigne Ps 68.17 Luc. 19.41 Consider Christ as a Mercisul Lord. COnsider 1. What is read to day in the Gospel how that Christ wept upon Hierusalem for God is very sensible of our miseries and compassionate and is therefore called by the Apostle The Father of Mercies and often 2 Cor. 1.3 Infra Heb. 4.15 The merciful and pittiful Lord For the Apostle saith speaking of Christ that we have a High-Priest who can have compassion on our infirmities wherefore you may justly comfort your self in this that this same merciful Lord will come to day into your Soul to powre out the riches of his Mercy upon her Ps 110.4 5 Consider 2. The Mercy of God towards men never shewed it self more in any work then in the Eucharist therefore David cryeth out He hath made a memory of his marvellous works a merciful and pittiful Lord he hath given meat to them that fear him Think what a mercy this is to feed us with his own Flesh and make us drink of his Blood Who ever did so much for his greatest friend Lay open therefore confidently the miseties of your Soul when he cometh to you and beseech him to afford redress Consider 3. You must have great care when he comes unto you that you give him not occasion of weeping upon you as he did upon Hierusalem Because thou hast not known the time of thy Visitation Luc. sup 44 He doth often visit us by holy Inspirations by good books c. and thereby incites us to perfection See how you correspond least there may be the same reason to say of you For the daies shall come upon thee and thy Enemies shall compass thee with a Trench V. 43. c. and by Sin beat thee flat to the ground Of the fifth Beatitude Blessed are the Merciful Mat. 5.7 c. COnsider 1. Mercy comprehendeth fourteen sorts of actions which are called Works of Mercy seven Spiritual and seven Corporal The Acts of this Virtue that they may be perfect must 1. Extend themselves to all without exception even our Enemy 2. Lay hold
Num. 11. â—9 Consider 2. The Elder Brother hearing of his Fathers Joy and Feasting murmured for envy Ponder how easie it is even among virtuous persons to be touched with some litt e envy or grudge at anothers commendation or preferment that you may so much the more carefully keep your self from the like Infection You ought rather to wish with Moyses that all might praise and honour God O that all the people might Prophesie and that our Lord would give them his Spirit Consider 3. The Fathers mild answer endeavouring to bring him from his errour Son thou art always with me and all my things are thine O what a happiness it is to the Just to have God always with them How rich must they be that have all things common with God Learn to rejoyce when your Brother is brought back again to Christ and endeavour what you can to bring very many to him Of him that was wounded by the Thieves Luc. 10.30 c. Part 1. A Certain man went down from Hierusalem into Jericho and fell among Thieves c. Consider 1. In this Parable the Fall of Mankind in Adam Man in his first Creation was ordained to take the course of his life from Jericho that is from this Sublunary World for Jericho signifieth the Moon to the Heavenly Hierusalem but he turning his affections which are the feet of the Soul from Hierusalem to Jericho fell among Thieves to wit the Devils who robbed him of Original Justice and giving him wounds left him half dead Consider 2. The many wounds which our Nature received by that first sin they are commonly by Divines accounted to be four in number S. Tho. 1.2 q. 85. a. 3. The first is Ignorance whereby the Understanding is made destitute of that order which it hath to Truth The second is Malice whereby the Will is disordered in the pursuance of good The third is Infirmity whereby the Irascible Power is weakened in order to what is difficult The fourth is Concupiscence whereby the Concupiscible Power is left in disorder as to moderate delight See how you are maimed in all these and have recourse to the Pious Samaritan for remedy saying with the Prophet Heal me O Lord and I shall be healed Jer. 17.14 save we and I shall be saved Consider 3. Neither the Priests nor Levites of the Antient Law could afford any remedy to man thus wounded The Samaritan alone Christ our Lord in form of a Sinner coming near him by his Incarnation bound his wounds and out of the precious Vessels of the Sacraments powred in Oyl and Wine And when he went for Heaven he recommended him to the care of Prelates promising them reward for the care and diligence they should use towards him What will you return to this Samaritan for this so great love and mercy towards you Of him that was wounded by the Thieves Luc. 10. Part 2. COnsider 1. In this Parable your own and every sinners fall They who go down from Hierusalem to Jericho and turn their affections from heavenly things to those of this world do certainly fall into the hands of Thieves but not on the contrary Ponder how this world is like to Jericho that is the Moon for its Inconstancy and think how dangerous it is to travel in a way that is beset with Thieves Such is your journey in this life Because your Adversary 1 Pet. 5.8 Ps 9. apud Heb. 10.9 the Devil as a roaring Lyon goeth about seeking whom he may devour He lyeth in wait in secret as a Lyon in his Den. Consider 2. How the Devil treateth such Passengers as deliver themselves up to him for he can hurt none but such as will themselves he robbeth them of all the Ornaments of Grace he striketh them with desperate wounds of Vicious Habits and so leaveth them half dead he is truly half dead that hath but one half of himself alive who though he be well in body yet is dead in spirit and to God See whether you be such be sorry for having been so at any time and have a care you do not any more put your self into the hands of so cruel a Tyrant Consider 3. The great Mercy of our Saviour who approacheth near the sinner by his holy Inspirations and chiefly by the Eucharist to bind up bis wounds and cure the infirmities of his Soul Our Lord shall bind up the wound of his people Is 30.26 and shall heal the stroke of their wound saith the Prophet Who would not confide in such a Physitian he powreth Wine and Oyl into the wounds to teach us how to cure our Neighbour when he sinneth to wit by tempering Severity with Mildness So that in our Correction there be both love Greg. in Past p. 2. c. 6. without remissuess and vigour without sharpness Of Holy Communion Forgive us our Debts as we also forgive our Debtors Mat. 6.12 Mat. 18.24 c. Consider Christ as a Patient Creditor COnsider 1. And imagine your self to be that Servant of whom is mention in this daies Gospel that owed his Lord ten thousand Talents For the debt of punishment which the Sinner oweth to God for every Mortal sin is in a manner infinit neither is he able to make any satisfaction although he were to be sold and with all that he hath condemned to perpetual Slavery What then would become of you if our Lord should call you to account this very day You are charged with a great Debt and you are not able to pay Ephes 2.4 Eccli 5.4 Ps 144.8 Joel 2.13 Is 1.18 Consider 2. The Depth of Gods Goodness who is ready to forgive more then man can possibly owe whence he is called Rich in Mercy A patient Rewarder Pittiful and Merciful And ready to be gracious upon the malice And by the Prophet he even provokes us Come and accuse me saith our Lord if your sins shall be as Scarlet they shall be made white as Snow c. He will come therefore unto you this day in the Eucharist which he would have to be as a Sanctuary or Refuge to all his Debtors that are not able to pay Therefore David Our Lord is made a Refuge for the Poor O how are you to wish for the coming of so good Ps 9.10 Creditor Luc. 6.37 Consider 3. Out of this Parable what preparation is required 1. He is to be entreated by frequent and earnest prayer I forgave thee all the debt because thou besoughtest me 2. With profound Humility for the servant falling down bâ—sought him 3. You are firmly to purpose amendment in life and manners Have patience towards me and I will repay thee all 4. You must forgive your Brother if you have any thing against him Oughtest not thou also to have mercy upon thy fellow-servant even as I had mercy upon thee Forgive and you shall be forgiven Of the Workmen in the Vineyard Mat. 20.1 c. Part 1. COnsider 1. The Kingdom of
labour in the pursuit and increase of Vertue 1. The will of God This is the will of God your Sanctification And Be you perfect as also your heavenly Father is perfect Mat. 5.48 2. The name of a Christian whose profession is Sanctity and therefore Christians are called by the Apostle An Elect Generation a Kingly Priesthood a Holy Nation 1 Pet. 2.9 c. 3. The Examples of Saints of both Sexes and of all conditions and callings whereby the great St. Augustine encouraged himself saying Cannot you do what such and such to wit young Youths and tender Virgins have done before you 4. The greatnesse of the reward Be glad and rejoyce Matt. 5.12 for your reward is very great in Heaven Consider 3. The many helps which God hath afforded you for your Spiritual Profit 1. His Divine Word declared unto you in Holy Scripture in Sermons in pious Books which inform your Understanding and inflame your Will towards Vertue 2. The assistance of divine Grace always ready at hand to begin prosecute and perfect any good work 3. The holy Sacraments instituted by Christ to beget us to a Spiritual Life and to maintain nourish and strengthen us in the same 4. The Life Merits and Passion of our Saviour Jo. 14.6 Tit. 2.14 who is our way verity and life And who gave himself for us that he might redeem us c. and cleanse to himself a people acceptable a pursuer of good works Of the Impediments of our End Duty Or of SIN and first Of the Sin of Lucifer and his Angels WE must first take away the Impediments which draw us from our End and Duty and then procure the supplies of Vertue to attain it Now the onely let which debarreth us from God is Sin the which how detestable it is unto him and how greatly deserving punishment you may learn by the fall first of Lucifer then of Adam Ezech. 28.12 Consider therefore 1. In what glory Lucifer with the other Angels was created for of him is understood that of Ezechiel Thou the signet of similitude full of wisdom and perfect of beauty thou wast in the delicacies of the Paradise of God Every precious stone thy covering Sardius Topatius c. These precious stones or ornaments were 1. Pure Spirituality without any admixture of a body 2. Immortality 3. Wonderful Subtlety of Wit and Understanding 4. An universal knowledge of all inferiour things 5. Might and power above all other creatures 6. Free-will and command over his own acts 7. Eminent Sanctity proceeding from the gifts of Grace 8. He was an Inhabitant of the Impyreal Heaven 2 Pet. 2.4 Consider 2. How in a moment he lost and obscured all these gifts of Nature and Grace elevating himself by pride above himself and as all Sinners do affecting what was unlawful for him See how he was immediately after his Sin cast down headlong into Hell with his Companions without hopes of mercy Ponder those words of St. Peter If God spared not Angels sinning but with ropes of Hell being drawn into Hell delivered them to be tormented c. how much more us miserable wretches Consider 3. and apply these things to your self See 1. What gifts and benefits you have received of God 2. How you have abused them even against God himself 3. The Angels sin was but one yours innumerable in thought word and deed Admire lament implore mercy c. Of the Sin of our first Parents in Paradise COnsider 1. The most happy state wherein Adam was created by God 1. He was created to the similitude of God himself and endowed with Free-will 2. He was then Immortal and not subject to any miseries 3. He had an infused knowledge of all natural things 4. He was plentifully stored with the gifts of divine Grace 5. His inferiour appetite was perfectly subject to Reason by means of Original Justice 6. Nothing could be added to the delights of Paradise wherein he was placed nothing more could be wished 7. And lastly from a Paradise on earth he was to pass immediately to that of Heaven not by death but by transmigration How happy had his posterity been if they might have continued in that blessed state Gen. 3.19 Consider 2. How being forbidden to eat of one certain tree notwithstanding by the perswasion of the Devil and the enticements of his Wife he transgressed the command of God and was thereupon despoiled of the ornaments of Grace and strucken with that dreadful sentence Dust thou art and into dust thou shalt return What miseries hath this one mans sin brought unto us all and yet this transgression at the first sight seemeth but small and in a light matter Eccli 5.8 9. Consider 3. How much heavier judgement and punishment do you deserve at Gods hands who have so often and for such trifles transgressed his Law You should long since have been cast not as Adam out of Paradise but out of the world who have so often provoked the Lord of the world and yet he hath expected you hitherto to do pennance Do it therefore out of hand and slack not to be converted to our Lord and defer not from day to day for his wrath shall come suddenly saith Ecclesiasticus and in the time of vengeance he will destroy thee Of the Grievousness of Mortal Sin For the Punishments due unto it 1. Part. COnsider 1. God is most Just in inflicting punishments which notwithstanding he always doth below our deserts as the Divines speak though on the contrary his rewards are above our merits Ponder therefore the greatnesse of the offence by the grievousnesse of the punishment due to every Sin Enter with your imagination into Hell and consider attentively what God hath prepared there even for one Mortal Sin Contemplate those fiery furnaces those torrents of Sulphure the gnashing of teeth and howling of the damned and the like and reflect that all this is to last for ever without any hopes of releasement And which of you saith Isaie can dwell with everlasting beats Is 33.14 Matt. 10.28 Consider 2. What a folly it were to offend a Prince by whom you knew you were to be most cruelly tortured upon the rack How much more then to offend God that can destroy both soul and body into Hell And if so great punishment be due to one Mortal Sin though even that cometh short of its deserts what an excesse of torments will be due to your many sins Look back upon the days of your youth and think what had become of you if you had died immediately after such or such a Sin and acknowledge so many distinct favours of God towards you as you have committed sins after which you were not cast presently into Hell Say therefore with the Prophet I will confess to thee Ps 85.12 13. O Lord my God c. because thy mercy is great upon me and thou hast delivered my soul out of the lower hell Consider 3. How much
be directed as Incense in thy sight and the elevation of my hands as evening Sacrifice 2. By Prayer man becometh companion of the Angels and converseth familiarly with God himself 3. God takes himself to be honoured by our prayers as he expresly tells us by his Prophet Invocate me in the day of tribulation Ps 49.15 I will deliver thee and thou shalt glorisie me 1 Pet. 5.8 Consider 2. The necessity we have of Prayer in regard of the miseries of this mortal life and continual dangers 1. Of Soul from the assaults of the Devil who as a roaring Lion goeth about seeking whom he may devoure from the alurements of the world and from the rebellion of our own flesh 2. Of Body from War Famine and Pestilence from poverty sickness loss of goods and fortunes death of friends and from innumerable other crosses and afflictions All which make us to cry out with King Josaphat to our Lord Whereas we are ignorant what to do 2 Paral. 20.12 this only we have lest that we direct our eyes to thee Luc. 18.1 Consider 3. The goodness of God who whereas he could sufficiently redress all our necessities with the general Providence wherewith he provideth for his other creatures yet to endear us the more to himself requireth that we have our recourse unto him by prayer acknowledging him the Author of all good and depending wholly on him in all occasions and therefore he hath given us an express Command thereof delivered by Christ in these words It behoveth always to pray Reflect upon your own particular necessities spiritual and temporal Heb. 4.16 and go with confidence to the Throne of Grace that you may obtain mercy and find grace in seasonable aid Of the benefit of Prayer Part 2. COnsider 1. More in particular the benefits and efficacy of Prayer which as S. Hierom saith overcometh the inâ—iâ—cible Hieron in Epist and bâ—adeth the Almighty moving him to mercy and tying his hands from punishing our sins Suffer me said God to Moyses Exod. 32.10 when he was praying for the people that my fury may be angry against them It is a general remedy against all difficulties and temptations Prosp in Serm. Exod. 17.11 c. Jos 10.14 and a Scourge as S. Prosper saith to the Devils Moyses lifting up his hands in prayer obtained victory over the Amalecites Josue by prayer made the Sun and Moon stand still our Lord obeying the voice of a man How much more then may we hope the effect of our prayers for the obtaining of spiritual blessings Consider 2. Prayer as S. Augustine saith Aug. Serm. 26. de temp Luc. 11.13 is the Key of Heaven opening unto us all manner of heavenly treasures For by prayer we obtain 1. The divine Spirit of God Your father from heaven will give the good Spirit to them that ask him 2. Increase of habitual and sanctifying grace 3. More frequent supplies of actual grace 4. All manner of virtues and supernatural gifts Besides in the exercise thereof our faith is quickned our hopes raised and our love and affection inflamed towards God whom therein we acknowledge to be our chief Benefactor and Author of all good Is 65.24 Consider 3. All this and whatever else we can desire for our good Almighty God is readier to bestow upon us then we to ask and doth even prevent our prayers according to that And it shall be before they call I will hear as they are yet speaking I will hear And if he denieth us any thing it is our fault in demanding either what we ought not or not in the manner we ought but still his mercy Aug. Ser. 53. de Verb. Dom. for God in his mercy saith S. Augustine denieth such things which he could not grant but in wrath Be grateful for so great a benefit and serve your self of it by a due and constant use in all your occasions Of the benefit of Prayer Part 3. Eccli 18.23 COnsider 1. That of the wise man Before prayer prepare thy soul This preparation consisteth 1. In an humble heart towards God acknowledging our sins and unworthiness to appear in his sight as did the Publican and Centurion for God hath had respect to the prayer of the humble Ps 101.18 and he hath not despised their Petition And the prayer of him that humbleth himself shall penetrate the Clouds Eccl. 35.19 2. In peace and charity with our Neighbour pardoning all injuries and offences When you shall stand to pray Mar. 11.25 forgive if you have ought against any man c. 3. In putting off all hardness of heart towards the needy for as the wise man saith He that stoppeth his ear at the cry of the poor Pro. 21.13 himself also shall cry and shall not be heard Mat. 6.6 Consider 2. In our prayer we must observe what Christ requireth in those words When thou shalt pray enter into thy chamber and having shut the door pray to thy father in secret c. That is we must retire our selves from all distracting objects and shut the doors of our senses We must also pray in spirit Jo. 4.23 and verity that is with a serious and earnest application of mind intending from our heart what we outwardly express in words that we may not be in the number of those of whom the Prophet This people honoreth me with their lips Mat. 15.8 but their heart is far from me We must finally bring a lively faith and confidence All things whatsoever you ask praying saith Christ believe that you shall receive Mar. 11.24 and they shall come unto you Consider 3. The grounds of this confidence which are chiefly three 1. The love of the Eternal Father towards us For as Christ said Jo. 16.27 The Father himself loveth you and who of his own accord bestowed his only Son upon us will not stick to grant us upon earnest entreaty lesser blessings 2. The Merits and Passion of Christ who is our Mediator and Advocate and assures us Jo. 14.13 Whatsoever we shall ask in his name that he will do 3. The intercession which the Divine Spirit himself doth make for us who as the Apostle saith Rom. 8.26 requesteth for us with groanings unspeakable On the Feast of our Lords Ascension Arise be illuminated Jerusalem upon thee shall our Lord arise and his glory shall be seen upon thee Is 60.1 Of Holy Communion Consider Christ as the King of Glory Ps 46.6 COnsider 1. Christ is often in the Scripture called the King of Glory and this day in triumphant manner he ascended the highest Heavens in great Glory and Majesty God is ascended in Jubilation and our Lord in the voice of Trumpet He is the Fountain whence Glory is derived to all the blessed and the several gifts of grace to the faithful but especially in this day of his Triumph as great Princes are wont in like occasions he prodigally
of all occasions of doing good and that in all manner of distress according to our ability 3. They ought to be performed with an interiour pious affection Think how you are wont to be in these especially the spiritual works Mercy Mat. 11.28 Consider 2. The example of Christ in these particulars 1. As to all sorts of persons therefore he said Come ye to me all without exception that labour and are burthened and I will refresh you 2. As to all occasions of doing good therefore He was teaching daily in the Temple Luc. 19.47 Act. 10.39 And He went throughout doing good and bealing all that were oppressed of the Devil 3. He performed all with a most tender affection like to the Samaritan Luc. 10.30 c. who bound his wounds that fell among thieves therefore go and do thou in like manner Luc. 6.38 Consider 3. The Reward For they shall obtain mercy as well in this life both for body and soul as in the life to come likewise for both and that after a perfect manner and indeed with the same measure that you do mete it shall be measured to you again Think how much you stand in need of Gods Mercy What would become of you if he should deal with you according to your deserts Be merciful therefore and that in all the works of mercy that you may obtain mercy Judgment without mercy to him saith S. James that hath not done mercy Jac. 2.13 Of the sixth Beatitude Blessed are the clean of heart c. Mat. 5.8 1 Tim. 1. â— COnsider 1. Cleanness of heart consisteth 1. In being free from all sin both Mortal and Venial 2. In the frequent exercise of holy thoughts 3. In the purity of a right intention doing nothing with dissimulation or with intention to appear before men Therefore the Apostle requireth of us Charity from a pure heart and a good conscience and a faith not feigned Examine your self how you are in these particulars 1 Pet. 2.22 Sap. 7.26 Consider 2. Christs example who as S. Peter saith did no sin neither was guile found in his mouth Therefore he is also called The brightness of Eternal Light the unspotted glass of Gods Majesty and the Image of his goodness And did often rebuke the Scribes and Pharisees Mat. 23 2â— Woe to you Scribes and Pharisees Hypocrites because you make clean that on the outside of the cup and dish but within you are full of rapine and uncleanness See whether you imitate Christ or rather the Pharisees in your actions Sap. 1.4 5. Consider 3. The Reward For they shall see God O what a happiness it will be to see God! Neither eye hath seen nor ear heard c. Labour therefore to obtain this purity of heart which the greater it is the perfecter will be your Vision and Essential Happiness Even in this life such shall have a clearer knowledge of God and divine things On the contrary Wisdom will not enter into a malicious soul nor dwell in a soul subject to sins And the Holy Ghost of discipline will fly from him that feigneth saith the wise man Of the seventh Beatitude Blessed are the Peace-makers Mat. 5.9 c. COnsider 1. There are four several ways of making peace The first is to make peace with ones self by subjecting the Flesh to the Spirit and the Sensual Appetite to Reason The second is to keep peace with others to hurt none to give no body occasion of complaint The third is to pacifie and make agree those that are at variance The fourth and most excellent of all others is to reconcile souls to God Think how you carry your self in these Is 9.6 Consider 2. The example of Christ who therefore came down from Heaven that he might be out Mediator for peace and is therefore called A peaceable King and Prince of Peace At his first entrance into the world he brought Peace with him And in earth Luc. 2.14 peace to men of good will And at his going forth of it again he left us his Peace as a Legacy saying Jo. 14.27 Peace I leave to you my peace I give to you c. Lastly he would have his Disciples to salute all with the word of peace Peace to this house And himself after his Resurrection Luc. 10.5 used the like salutation to them Phil. 4.7 Consider 3. The Reward For they shall be called the Children of God Think what a dignity it is to be the Son of Almighty God If it be thought a great matter to be the Son of some earthly Prince how much more to have the Heavenly King and Lord of all for his Father Wherefore Almighty God doth after a special manner love cherish and protect these Peace-makers as his own children See how you keep peace within your self with God and with your Neighbour and do your endeavour that the Peace of God which passeth all understanding keep your heart aad intelligence Of the eighth Beatitude Blessed are they that suffer Persecution Mat. 5.10 c. 1 Pet. 4.16 COnsider 1. These four things 1. Under the Name of Persecution are comprehended all manner of injuries afflictions and incommodities in our fortunes honor and life 2. These are raised by the Devil or his Ministers Sometimes also through mistake God so permitting by the Just 3. They are inflicted for Justice sake when one suffereth them for the exercise of virtue and incompliance with his proper duties both towards God and men 4. In such occasions they are to be suffered not only patiently but also joyfully for the greatness of the reward Therefore S. Peter saith Let none of you suffer as a Murderer or a Thief or a Railer c. but if as a Christian let him not be ashamed but let him glorifie God in this Name Consider 2. The Example of Christ who endured all manner of injuries and incommodities in his honour in his goods in his person for a cause which on his part was the most just that could be to wit for the publishing his most wholesome and Divine Law and bringing Mankind back from the dirt and mire of Vice whereinto he was fallen to the way of Eternal Salvation Exod. 25.40 Therefore look and do according to the pattern Rom. 8.18 Consider 3. The Reward For theirs is the Kingdom of Heaven And again Be glad and rejoyce for your reward is very great in Heaven Ponder well the greatness or this Reward and how true is that of the Apostle The passions of this time are not condigne to the glory to come that shall be revealed in us Of those words of our Lord Mat. 5.13 You are the Salt of the Earth c. COnsider 1. Salt doth both season Meat and preserve it from Corruption So it is the part of all Apostolical men to preserve Souls from the corruption of sin and besides to render the exercise of Virtue savoury and pleasant unto them
you are bound to so patient a Lord that hath so long expected you to do pennance Take heed lest patience abused turn into fury Wherefore humbly crave pardon for what is past and purpose amendment for the future Of the Grievousness of Mortal Sin By reason of the Dignity of the Person offended 2. Part. Job 26.11 COnsider 1. The greater the dignity is of the Person offended the greater is the offence Whence greater is his crime that woundeth his King or Father then his that hurteth only some one of the common sort Wherefore ponder who he is whom you have so often provoked by your sins 1. He is God of infinite Majesty at whose beck the pillars of Heaven tremble and dread 2. He is omnipotent able to destroy you in a moment and chastize you a thousand ways 3. He is every where present Jer. 32.19 Whose eyes are open upon all the ways of the children of Adam And yet you have the impudency to do that before his eyes which you would be ashamed to do in the sight of men Deut. 32.6 18. Consider 2. The many titles of his goodness towards you for these also do aggravate the Sin 1. He hath created you of nothing preserved you hitherto as a Father and governed you as a Tutor 2. He hath drawn you out of the jaws of Hell and redeemed you with his precious Bloud 3. He it is that sanctifies you even to this day strengthening you with the holy Sacraments preventing you with his Inspirations and drawing you on a thousand ways towards the Crown of Glory And could you sind in your heart so often and so fouly to abuse such a Benefactor These things dost thou render to our Lord thou foolish and unwise people Is not he thy Father that hath possessed thee and made and created thee God that begat thee thou hast forsaken and hast forgotten our Lord thy Creator Rom. 2.5 Consider 3. How greatly you ought to be ashamed of such an ingratitude and to be grieved for having offended so great a Majesty Abuse not the treasures of so infinite a goodnesse patience and longanimity but speedily do pennance lest otherwise thou heap to thy self wrath as the Apostle saith in the day of wrath Of the Grievousness of Mortal Sin By reason of the baseness of the Offender 3. Part COnsider 1. It would be judged a great offence if one Prince should strike another but much lesse then if a Subject should strike his Soveraign for the offence is proportioned to the Inequality that is between â—he offender and person offended And what greater inequality can there be then between God and you Think therefore what you are that dare reproach the Lord of hosts and in his sight commit enormous crimes as if there were no power in Heaven to punish you As to your body you are a contemptible worm crept out of the slime of the earth Grass flower of the field Ps 102.15 Jac. 4.14 Gen. 3.19 Bern. in for hon vit a vapour appearing for a little while â—ast thou art and into dust thou shalt return And as St. Bernard doth elegantly express You were unclean seed you are a vessel or sack of dung you will be meat for worms Why therefore is earth and ashes proud Consider 2. As to your Soul what are you Created of nothing and to nothing you would return if God did not preserve you without whom you cannot so much as move a finger 2. You are conceived in Sin born and bred in Sin nor is there any Sin so hainous which you would not commit if Gods Grace did not keep you back 3. As to knowledge how little is it that you know and how many things are there that you understand not As to power and ability how little is it that you are able to do and how innumerable are the things above your reach Sap. 11.23 Consider 3. What are you now compared to all men in the world What to the whole multitudes of Angels And what are all these again in respect of Almighty God As the least weight of the balance so is the round world before thee and as a dray of the dew before day that falleth upon the carth And yet vile Miscreant that you are you have had the boldnesse so often most impudently to provoke a Lord of such dread and majesty to indignation against you Do pennance and sin no more Of the Grievousness of Mortal Sin By reason of the Vilenesse of the Object 4. Part. Is 40.17 COnsider 1. It would aggravate the fault if one should leave a friend or do him some notorious injury for a slight and frivolous matter For example should cut his brothers throat for a Tennis-ball The whole world in respect of God is as nothing and a vain thing as Isaie saith He would therefore highly injure God who is his Supreme and Everlasting Good that should but once leave him though it were to gain the whole world but much more he that should contemn him for trifles Whence himself as one amazed complaineth of this contempt by his Prophet Jer. 2.12 Be astonied O heavens upon this and O gates thereof be ye desolate exceedingly c. for two evils hath my people done Me they have forsaken the fountain of living water and have digged to themselves cesterns broken cesterns that are not able to hold waters Ponder how fitly God is termed an endlesse Fountain flowing with all manner of good and all things of this world leaking and broken cesterns they seem to have something in them but in truth do not hold water Consider 2. In particular for what trifles you have often forsaken God perhaps that you might please men enjoy some short pleasure satisfie you passion or greedy appetite gain some vain reputation and the like Esau did foolishly in selling his Birth-right for a messe of pottage but Judas did worse in selling Christ for thirty silver pieces Worst of all the Jews in preferring the Miscreant and Murderer Barabbas before Christ Yet these you do imitate as often as you prefer some short pleasure or evil action before God himself and your own right to the Kingdom of Heaven Consider 3. How you ought to be sorry for your sins past and wary for the future St. Cyprian saith well How greatly we have sinned Cypr. Ser. de lap Eccli 2.23 so greatly let us bewail We have a good Lord and according to his greatness as Ecclesiasticus saith so also his mercy is with him Of the Grievousness of Mortal Sin For the Damages and bad Consequences it brigheth 5 Part. Prov. 14.34 COnsider 1. All men naturally fly from things that are hurtful Now there is nothing in the whole world so pernicious as Sin Whence Salomon Sin maketh peoples miserable And He that shall offend in one point shall lose many good things Eccles. 9.18 Ponder therefore the damages which it brings with it and first in this life in which