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
your self first with all humility in the presence of God imagining that Christ expects you there ready to give you audience then kneeling down with profound reverence say that short Preparatory prayer of the Church Prevent we beseech thee O Lord our actions by thy Spirit assisting us and in hâ—ping forward prosecute them that all our prayer and work may begin always from thee and begun by thee may be ended Through Christ our Lord Amen or some other like Then make use of the first Preamble of Composition of Place and that being done beg of Almighty God grace suitable to the subject of your present Meditation After this enter upon the points or matter of your Meditation which must be prepared before hand and discourse upon them with your understanding examining with your self who what where by what means wherefore in what manner when and other general circumstances that offer themselves and in all of them procure now and then to stir up your will by pious Affections and Colloquies as often as there shall be occasion in which Affections and Colloquies because the chief fruit of prayer doth consist therefore we will treat of them in this place more at large Of Colloquies Colloquies are to be made as well through the whole course as at the end of Meditation to wit as often as the will is stirred up to love or hate to prosecute or to fly what is set before it according as it is informed by the understanding of the goodness or malice of the object And because we may divers ways conceive God in relation to our selves therefore the Colloquies are to be made sometimes as of a Subject to his Prince sometimes as of a Child to his Father at other times again as of the Spouse to her Beloved of Friend to Friend of a Criminal to his Judge c. now begging something now admiring now offering now congratulating now condoling as the present matter shall require And because there are many kinds of these affections it will not be amiss in this place to reherse some of them in particular in an Alphabetical order The Colloquie therefore may be framed by way of I. ACOVSATION Accusing your self for having been cause 1 Paral. 21.17 of Christs sufferings or of other evils saying with David Am not I he that commanded c. It is I that have sinned it is I that have done the evil c. Lord my God let thy hand be turned I beseech thee upon me and the like II. ADMIRATION Wondering at the Goodness Wisdome Power and other like Attributes of God O Lord our Lord Psal 8.2 how marvelous is thy Name O Lord of Hosts who is like to thee Thou art mighty O Lord Psal 88.9 and thy truth round about thee or the like III. AFFIRMATION Affirming for example that God is just great and dreadful that they are happy that serve him and the like Psal 118.137 Psal 46.3 Psa 64. â— Thou art Just O Lord and thy Judgement is right Because our Lord is high terrible a great King over all the earth Blessed is he whom thou hast chosen and taken he shall dwell in thy Courts IV. BENEDICTION Blessing God for hearing our prayers for having redeemed us and for other benefits which he hath bestowed upon us and inviting all creatures to do the same Blessed be God who hath not removed my prayer Ps 65.20 Luc. â—â— 66 and his mercy from me c. Blessed be our Lord God of Israel because he hath visited and wrought the redemption of his people All works of our Lord Dan. 3.57 bless ye our Lord praise and superexalt him for ever V. COMMINATION or threatning woe to your self unless you mend unless you obey Gods call c. Vnless you will be converted Psal 7.13 he shall shake his Sword be hath bent his bow and prepared it c. Vnderstand these things Psa 49.22 you that forget God least sometime he take you violently and there be none to deliver you VI. COMPASSION for Christs labours and sufferings I am sorry for thee my Brother Jonathas 2 Reg. 1.26 2 Reg 18.33 Rod. de Pas c. 8. exceeding beautiful and amiable Who would grant me that I might dye for thee I will not live without wound saith Saint Bonaventure because I see thee full of wound VII COMPLAINT Piously complaining as if God had left you Psal 1.1 How long O Lord wilt thou forget me unto the end how long dost thou turn away thy face from me Where are thine old mercies Ps 8850. Ps 8â—15 O Lord c. Why dost thou O Lord reject my prayer VIII COMPVNCTION and GRIEF for that by your sins you have been cause of Christs sufferings and of the scourges wherewith God doth chastize the world Jâ—â— 1.12 Psal 50.5 Take me up and east me into the Sea for I know that for me this tempest is upon you I do know mine iniquity and my sin is before me always IX CONFESSION Acknowledging the Benefits of God Eccli 51.1 and your own Infirmity I will confess to thee O Lord King and will praise thee God my Saviour I will confess to thy Name because thou art become my helper Psal 37.4 and protectour There is no health is my flesh c. my bones have no peace at the face of my stâ—s X. CONGRATVLATION with Christ for his victory over death with the Blessed Virgin for the glory of her Son and for her own Election Let us sing to our Lord Erod 15.1 Judith 15. â—0 Ecclesia in Missa for he is gloriously magnified c. Thou art the glory of Jerusalem thou the joy of Israel thou the honour of our people c. We give thee thanks for thy great glory XI CONSVLTATION Consulting between our Lord and your self what you are to do for him what to return for his beneftis Job 7.20 Ps 115.3 What shall I do to thee O Keeper of men What shall I render to our Lord for all things that he hath rendered to me XII DESIRE of heavenly and everlasting goods How beloved are thy Tabernacles Psal 83.2 O Lord of Hosts My soul coveteth and fainteth unto the Courts of our Lord. Psal 41.2 Even as the Hart defireth after the Fountains of waters so doth my soul desire after thee O God I desire thee a thousand times Bern. 〈◊〉 Jub my Jesus when will you come when will you make me ioyful when will you give me my fill of you XIII DETESTATION Abominating your own sins and sluggishness Psal 118.163 Psal 25.2 Ps 72.25 I have hated iniquity and abhorred it I have hated the Church of the Malignant and with the impious I will not sit What is to me in Heaven and besides thee what would I upon the earth XIV DOVBT Demanding of your self what you ought to do and what will become of you seeing all are to be so rigorously judged Psal 138.7 Psal 88.49
1. Hideously obscure without light even above the Egyptian darknesse 2. Excessively strait for the infinite number of bodies that will there be packed together 3. Infinitely loathsome and stinking by reason of the soot smoke stench of brimstone and filthinesse of the bodies 4. Ever shut up without any conveniency of breathing Job 10.22 or air 5. Where as Job saith is the shadow of death and no order but everlasting horrour inhabiteth Apoc. 20.10 Consider 2. The quality of the pains 1. For being continual without intermission for they shall he tormented as St. John saith day and night for ever and ever 2. For the grievousnesse of them being most sharp and vehement without any the least relaxation Whence the rich Glutton in the Gospel could not obtain so much as one drop of water to cool his tongue 3. For the diversity and contrariety of them which makes to their greater torment expressed by that of Job Job 24.19 Let him pass from snow waters to exceeding heat 4. For the company or society which will be with the Devils and cursed Souls that are obdurated in the hatred of God and with serpents vipers and dragons Job 20.16 18. He shall suck the head of asps and the vipers tongue shall kill him c. He shall be punished for all things that he did and yet not be consumed Apoc. 9.6 Marc. 9.43 Consider 3. The everlasting durance of all this which after millions of years shall begin afresh as if nothing had ever been and shall last for ever Because 1. The Soul is immortal They shall desire to dye and death shall flye from them 2. The place never to be destroyed 3. The fire unquenchable 4. Their sin by obstinacy irrevocable and consequently their worm dieth not Ibid. 44. Lastly Gods decree is unchangeable because in Hell there is no redemption Of Hell 2. Part. Sap. 11.17 COnsider 1. That saying of the Wiseman By what things a man sinneth by the same also he is tormented And because we offend God by all the Senses of the body therefore the damned in hell shall be tormented in them all 1. The Sight shall be tormented with hideous shapes of the Devils horrid representations of sins past and with the view of their cursed company which it will detest with mortal hatred 2. The Hearing with continual blasphemies grashing of teeth curses and howlings 3. The Smell with brimstone pitch and intollerable stench of the bodie 4. The Taste with ravenous hunger unquenchable thirst and insufferable bitternesse of the fiery brimstone 5. The Sense of Feeling with most sharp torments all the body over for the Sinner shall be as the Prophet saith as stubble to the fire Malach. 4.1 Is 33.14 Which of you saith another can dwell with devouring fire which of you shall dwell with everlasting heats Imagine the same in proportion of the Understanding Memory Will and other powers Consider 2. Heavier then all this will be the pain of loss as the Divines call it for that the greater the good is that is lost the greater likewise is the grief it causeth And the damned to their greater torment shall know the greatnesse of the Happinesse which they have forfeited by Sin This Happinesse is God himself and the clear sight and enjoyment of him The blessed Company of Saints perpetual Tranquillity and Peace peaceful Delight delightful Satiety and the like And yet we can finde in our hearts to let all this go and besides incur everlasting torments for some short and trifling pleasure Consider 3. What you are to do to escape Hell You must use all your endeavour to avoid Sin which leadeth thither And if you would not for the whole world lie broiling on a gridiron but for an hour how much more ought you to be aversed from sin Let us therefore bewail our sins as a certain holy man said before we come thither where our tears will serve for nothing but to scorch and burn our bodies Of Purgatory 1. Part. COnsider 1. As Hell is ordained for punishment of Mortal Sin so is Purgatory for Venial And here likewise Sinners suffer for a time pain both of Sense and Losse Ponder therefore the grievousnesse of the pains of Sense 1. In regard of the place which is also under ground dark and joyning to Hell 2. For the nature and condition of the Fire which is of the same kind and activity as Divines teach with that of Hell 3. For the excesse of torment for as St. Augustine saith that purging fire is more grievous then what pain soever we can see feel Aug. Ser. 41. de Sanctis or even imagine in this world 4. For the long durance for although those torments be not everlasting yet to very many they last for many years and to some even till the day of Judgement as appeareth by divers very credible and authentick Histories Is 33.14 Who can dwell with devouring fire Prov. 13.12 Consider 2. The pain of Losse which the Souls sustain here for the delay of the Beatifical Vision which they most ardently long for Hope that is deferred afflicteth the soul Much more the hopes of so great a happiness as is the seeing and enjoying of God Think if you were promised a Kingdom what a longing condition you would be in till you were in possession with much greater desire are the Souls there inflamed and they grieve the more for that so great a good is deferred for their own carelesnesse and negligence in this life Aug. sup Consider 3. How much it imports you both to shun to the utmost of your power Venial Sins and withall to satisfie fully for Mortal Sins though confessed and forgiven lest you come to be cast into this purging Fire for as Saint Augustine above cited saith He that will not now put so much as one finger into the fire must necessarily dread to be tormented then whole body and soul though but for a short time Of Purgatory 2. Part. COnsider 1. For how light causes as we read in Histories many have been sent to Purgatory Some for not bowing their head in the Quire at Gloria Patri others for desiring too earnestly holy Orders Some again for Vanity in argumenting Others for curiosity in Apparel S. Severin himself at whose Sepulchre miracles were wrought for not reciting the Divine Office in its due time And Paschasius Deacon for some inordinate affection in the election of the Pope and that out of errour and ignorance Greg. l. 4. Dial. c. 40. as Saint Gregory witnesseth Compare now these small defects with yours and you will finde that you have deserved a much heavier judgement Wherefore humbly ask pardon and say with the Psalmist Ps 6.1 2. Lord rebuke me not in thy fury nor chastise me in thy wrath Have mercy on me Lord because I am weak Consider 2. Our merciful Lord hath afforded us many means to satisfie for our sins in this life
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
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
after thee in the odour of thine oyntments Cant. 1.4 Jo. 1.19 Of Holy Communion Consider Christ as the Anointed of our Lord. Cant. 1.3 Ps. 44.8 COnsider 1. What is read to day in the Gospel How the Pharisees sent to St. John to demand whether he were Christ whereas this name agreeth with none but our Lord Jesus who properly is Christ or the Anointed of our Lord and that by a triple Unction as King as Prophet as High Priest Oyl poured out is thy name saith the Spouse And David Thy God hath anointed thee with the oyl of gladness above thy fellows Where ever he goeth he carrieth with him a most sweet sent of Vertues And who would not run in the odour of his precious oyntments Ps. 44.9 Consider 2. This same Anointed of our Lord will come to day unto you in the Eucharist to make you partaker of his sweet Oyntments for Myrrhe and Aloes and Cassia from thy garments that is from the Sacramental Forms which cover him as garments hence he will anoint you with a threefold Unction 1. With the Unction of Mercy blotting out your sins 2. With the Unction of Fortitude strengthening you against your Spiritual Conflicts 3. With the Unction of Wisdom instructing and enlightening your Understanding For His Vnction teacheth you saith St. John of all things 1 Jo. 2.27 Ps. 131.17 Consider 3. You must prepare your self against Christs coming I have prepared saith David a lamp to my Christ Which the holy Doctours expound of John Baptist for he was the lamp burning and shining Jo. 5.35 Prepare also in the same manner the lamp of your Soul cleansing it from filth of sin and giving it brightnesse and lustre proceeding from good works that you may both burn inwardly with love and shine forth to others by example Of the Visitation of the B. Virgin And first of her Journey to Elizabeth Luc. 1.39 COnsider 1. The Word Incarnate as soon as he was conceived hastened to fanctifie his Precursor that so he might presently begin the Office of a Saviour He could have done this where he was and at that distance but he inspired his Mother to go to Elizabeths house that she who was to be a Mediatrix between us and her Son might in some sort concur to the first Sanctification which he wrought And she now full with God readily followeth the divine impulse and willingly embraceth the occasion of doing a good office Learn of both to be zealous in helping others and not to let slip any occasion of exercising Charity And Mary rising up went unto the hilly countrey with speed Consider the promptnesse of her Obedience to the divine Inspirations Neither the difficulties nor unpleasantnesse of a long journey nor her own tendernesse nor the quality of being now Mother of God could take her off but she presently puts her self upon the way This sudden departure of hers was not out of vain complement or ceremony nor of curiosity nor of doubt in what the Angel had assured her but out of pure zeal of pleasing God and helping her neighbour Observe her singular modesty recollection and devotion wherewith she entertaineth the Son of God whom she carrieth in her womb and learn hence how to demean your self while you yet carry within your breast the same Son of God in the Sacrament Consider 3. It is proper for them that are full of the divine Spirit to tend towards the Mount of Perfection to despise the world and to aspire to things above Gen. 19.17 Ambr. in Luc. and to Heaven it self Save thy self in the mountain said the Angel to Lot Besides they do it with speed and servour for as St. Ambrose saith the Grace of the Holy Ghost knoweth no lingring delays See whether in your thoughts and desires you do not cleave to these inferiour things and whether you do not go slowly and coldly on towards the mount of Perfection Of the Blessed Virgins Entrance into the house of Elizabeth Luc. 1.44 COnsider 1. Mary being entred into the house of Elizabeth saluteth first though greater in dignity So it becometh every one to prevent each other in Civility and Charity Think with what modesty and in what terms she delivered her self happily in those Hail Our Lord With thee There passed no empty Complements nor worldly Ceremonies between them but hearty expressions of mutual ioy At the voice of Mary the Eternal Word sanctifieth his Precursor cleanseth him of Original Sin enricheth him with the gifts of Grace and Sanctity bestoweth upon him the use of reason and makes him sensible even then of the Mystery of the Incarnation and of his own happinesse As the voice of thy Salutation sounded in my ears the Infant in my Womb did leap for joy Consider 2. How Elizabeth also at the voice of Mary was replenished with the Holy Ghost endowed with the gift of Prophesie and cried out with a loud voice and said Blessed art thou among women and blessed is the fruit of thy Womb. Learn hence how beneficial is the Mediation of the Blessed Virgin by whose means the Eternal Word wrought such admirable effects in the Infant and his Mother and that we all partake of the fulnesse of Maries Grace and Blessings Salute her with the Spirit of Elizabeth acknowledge and extoll her Excellency proceeding from the divine Fruit of her Womb For By their fruits you shall know them Mat. 7.16 Consider 3. Those other words of Elizabeth Whence is this to me that the Mother of my Lord doth come to me Humility doth ever accompany the divine Spirit and his gifts Observe how by divine Inspiration she stileth her Mother of God which the Holy Church acknowledgeth as her chief title Happily St. John might use the like expressions towards his Sanctifier and like affections passe between the Infants from Womb to Womb as did between the two Mothers Learn from the Infant and his Mother how to entertain your Lord when he cometh to you in the B. Sacrament Of the Canticle Magnificat COnsider 1. Elizabeth having uttered these great praises the B. Virgin brake ferth into that admirable Canticle Magnificat Observe how she returneth not the like again in complement as is the fashion of the world nor yet out of a dissembling pretence of humility doth she deny them as most do in like occasions but ascribeth all to God nothing to her self Learn hence that it is not the vertue of humility to deny or dissemble the natural of supernatural gifts we have but 1. To acknowledge them as proceeding from the meer goodnesse of God not from our selves or our own deserts 2. To give God all the praise and honour usutping nothing thereof to our selves Prov. 2.14 Consider 2. Two principal documents we are taught in this Canticle First to rejoyce and delight in God alone and in things appertaining to our Salvation not in the vanities and pleasures nor in the praises and favour of the World for God
alone it is who hath done great things to the Blessed Virgin and daily doth to his Church He alone is powerful he alone holy extending his mercy from generation to generations to them that fear him not to them that contemn and provoke him by their sins Examine wherein you are wont to be most delighted and see you be not one of those that rejoyce in most wicked things Bernard Consider 3. The other document which is the admirable vertue and efficacy of humility and this 1. In the person of the Blessed Virgin in whom it was the foundation or cause of all her blessings Because he hath regarded the humility of his handmaid for behold from henceforth all generations shall call me blessed 2. In relation to all in general He deposeth the mighty from their seat and exalteth the humble the hungry he filleth with good things and the rich he sendeth away empty Wherefore if you would be looked upon and favoured by God if you desire to be exalted if you wish to be replenished with heavenly gifts purchase humility love to be unknown and not regarded Of the B. Virgins Stay with Elizabeth COnsider 1. The B. Virgin being led by Elizabeth into the inner rooms saluteth Zachary who no doubt received special comfort and singular favours at the presence of the divine Infant and his Mother Yet he who at his Mothers first Salutation made the other Infant to leap for joy would not at this other restore speech unto the father This was a favour reserved for the honour of his Precursor at his birth Learn hence to reverence the divine Providence in the dispensing of his favours and not to prescribe to God the time or manner of affording his succour but patiently to expect with Zachary his divine pleasure Ambr. in Luc. Consider 2. The Virgin remained in the house of Zachary about the space of three moneths conversing with them with all humility and charity assisting and serving them in what she could even in the meanest domestical offices Think how holy was the conversation of that blessed company what fervent discourses and always of God how greatly Elizabeth and others profited by the company of Mary For If at the first entrance saith St. Ambrose so great was the profit that at Maries Salutation the Infant leaped and his Mother was replenished with the Holy Ghost what do we think Maries presence added by the benefit of so long a time Hence love to converse with the good and withall procure that others also may be the better for your company and conversation 2 Reg. 6.11 Consider 3 That which is said in the second of Kings The Ark of our Lord dwelt in the house of Obededom three moneths and our Lord blessed Obed-edom and all his house How much more may we think he did blesse the house of Zachary wherein the living Ark of our Lord and Mother of God dwelt so long The like blessing will he pour forth upon your house when he cometh to you in the Holy Eucharist if you receive him as you ought Luc. 1.6 Of the Nativity of St. John Baptist 1. Part. COnsider 1. The Sanctity of St. Johns Parents They were both just walking in all the commandments and justifications of our Lord without blame Here detest the perversenesse of Hereticks that hold all Gods commandments impossible learn to observe all not only Precepts but also Justifications or Councels and whatsoever else appertains to the perfection of your Calling that you may both be just in the sight of God and so deserve the blessing of a Son John that is of divine Grace and be without blame in your life and conversation with men Consider 2. How God did honour the Birth of his Precursor 1. In sending the same Angel Gabriel to denounce his and his own Sons Birth 2. In the manner of the Annunciation which was more Solemn then that which was made to the Virgin This being delivered to the High Priest in the Temple and Sancta Sanctorum in time of publick Sacrifice all the people being in expectation and wonder 3. In imposing the name himself by the Angel which we do not read he did to any other then his Son and this not an empty name but full of mystery making good in effect what it did signifie in outward sound Consider 3. The dignity of St. Johns office expressed in those words of the Angel He shall go before him bearing witnesse and preaching Christ by word of mouth and example of life In the Spirit and Vertue of Elias that is with an undaunted courage and zeal which be shewed throughout the whole course of his life in the Wildernesse at the riâ—er Jordan in Cities in Herods Court in Prison and Death it self To prepare unto the Lord a perfect people by his Baptisme preaching of Pennance and the austerity and rigour of his life Think whether this be not in some part also your Vocation and accordingly excite your self to imitate the Sanctity of Saint John Luc. 1.57 Of the Nativity af St. John Baptist 2. Part. Ps 36.3 COnsider 1. Elizabeths full time was come to be delivered and she bare a Son Ponder the Joy of the Parents and whole house and the Congratulations of their Neighbours and Kinsfolks for her delivery of a Son after so many years unfruitfulness and expectation No lesse is the joy of the Saints and Angels and comfort of a Soul when it is fruitful of good works and bringeth to effect what it conceiveth by vertue of divine Inspirations Be not dismayed if you do not presently attain the Vertue or overcome not the Vice which you desire Keep still in heart for God is wont to defer his gifts and favours the more to inflame our desires Hope therefore in God and do good and he will giue thee the petitions of thy heart Consider 2. John is his name which signifieth Grace for no Saint whatsoever after Christ and the B. Virgin did so abound with the gifts of Grace For he was by Office and purity of life an Angel in Spirit Elias more then a Propeht Sanctified in his mothers womb and one then whom as Christ himself witnessed none among the born of women ever rose greater Reverence this Saint so singularly beloved and so near allied to our Lord and endeavour to imitate his heroick Vertues Consider 3. What happeneth at his Birth 1. The Mother by divine Inspiration giveth him his name 2. The father writing the same in a Table forthwith his mouth was opened and his tongue and he spake blessing God 3. He was replenished with the Holy Ghost and prophesied c. Observe here how by Pennance and due submission a man riseth greater then he fell 4. They all marvelled and fear came upon all their neighbours 5. All that had heard these things laid them up in their heart saying What an one trow ye shall this child be for the hand of our Lord was with him Do you likewise lay these
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
that of the Evangelist as spoken unto you by him Luc. 17.8 Make ready supper and gird thy self Consider 2. This Divine Guest feedeth as the H. Fathers teach upon our Virtues Ambr. de bon Mor. c. 5. Bern. sup Cant. Serm 71. Cant. 1.12 Bern. Ser. 4. de Assump Gen. 27.9 but above all he is delighted with humility and therefore while he was at Table to day with the Pharisee he taught us to chuse the lowest place in Banquets And the Spouse in the Canticles saith While the King was at his repose my Spikenard gave the odour thereof The Spikenard is a low plant saith S. Bernard and Embleme of Humility Therefore be careful to prepare such meat for your Guest as you know he gladly eateth and humble your self what you can in all things Consider 3. The Liberality of this your Guest who wheresoever he cometh bringeth with him gifts and pledges of his bounty So this day in the house of the Pharisee he cured one sick of the Dropsie And if you look well into your self perchance you will find that you are taken with the same Disease that is full of waterish humours of worldly affections whereof an evident sign is the burning thirst you have after things that are delightful to sense Beseech therefore your Divine Guest to rid you of this Dropsie and say with the Psalmist Save me O God Ps 68.2 because waters are entred into my Soul Of the Man sick of the Palsey Jo. 5.2 c. cured at the Pond of Probatica Part 1. Ps 50.21 COnsider 1. What a benefit God bestowed on the Jews in the Pond of Probatica near the Temple wherin the sheep were washed for Sacrifice For 1. The Water was stirred by an Angel 2. It received thereby virtue to cure all manner of diseases in them that entred first after the motion This was a Type of the Sacraments of Baptisme and Penarce wherein Christs Sheep are washed for the Sacrifice of Justice and the which 1. Have a heavenly virtue infused into them by the Angel of the Testament Christ our Lord. 2. They cleanse us from all manner of sin 3. Not only the first comers but all and every one without any exception or cessation Ponder the greatness of this benefit and endeavour to make due use of these Divine Ponds Ps 39.2 Consider 2. At this Pond lay a great multitude of sick persons of blind lame withered expecting the stirring of the Water So God will have us to expect with patience his gifts whence David said Expecting I expected our Lord and he hath attended to me Among other infirm persons there was a certain man there that had been eight and thirty years in his infirmity of the Palsey The Spiritual Palsey is a dissolution of the Nerves and Faculties of the Soul a defect of spiritual vigour and life and as it were a deading of the Spirit See how many years you may reckon in this infirmity and seek remedy by the Baths of the Holy Sacraments Consider 3. The goodness of Christ freely inviting the sick man to his own cure Wilt thou be made whole God can justifie us by himself alone but will not do it without our consent He made you saith S. Augustine without your knowledge but he justifieth you with your consent August Ser. 15. de Verb. Apost See whether you will that is efficaciously be made whole for God is ever ready on his part Of the man sick of the Palsey Jo. 5.7 c. cured at the Pond Part 2. COnsider 1. Lord I have no man c. He confessed his impotency for that he could neither move of himself to get down time enough into the Pond nor had any man to help him whence he presently received health of Christ for the humble confession of our own weakness is the best disposition to obtain Gods assistance Perhaps you have cause to say of your self I have no man that is I have not the heart nor courage of a man to overcome my self though truly you have one of Christ our Lord who is ready to raise you up with his Grace You have also Preachers Superiours and Directors to admonish you and if you will your self also to help you Ps 34.3 Consider 2. The efficacy of Christs words wherewith without more ado he cured the sick man Arise take up thy bed and walk c. O Lord speak so likewise to me Say to my Soul I am thy Salvation Ponder the mans obedience who presently arose up and though it were the Sabboth day took his bed upon his shoulders and so walked giving us a perfect example of blind obedience Do you therefore if you be sound carry your bed take up the light Yoke of our Lord and walk not in high and strange things Gen. 17.1 above your self but with Abraham before or in the sight of God and be perfect 2 Pet. 2.22 Consider 3. Christ after he had wrought the Miracle shrunk aside from the multitude to give us example of shunning the applause of men Afterwards Jesus findeth him in the Temple and said to him Behold thou art made whole sin no more lest some worse thing chance to thee Imagine the same to be spoken to you as often as you go to the Sacrament of Penance Return not back like the dog to the vomit or the sow washed into her wallowing in the mire Of the Bed-rid let down from the Roof Mat. 9. Mar. 2. Luc. 5. Part 1. Mar. 2.2 COnsider 1. There were gathered together a great multitude to hear Christ in the house where he was so that there was no place no not at the door and he spake to them the Word Observe our Lords indefatigable Zeal of gaining Souls not sparing himself at any time or place but freely admitting and instructing all even with open doors that you might learn to bestow your self 2 Cor. 12.15 and to be bestowed again with the Apostle for the souls of your Brethren Luc. 5.18 Consider 2. And behold men carrying in a bed a man that had the Palsey c. and not finding on which side they might bring him in for the multitude they went up upon the Roof and through the Tiles let him down with the bed in the midst before Jesus Admire their Faith whereby they undoubtedly believed that Christ would cure him so that they refused no pains to bring him to him Observe moreover their courage and resolution in not yielding to the difficulties that hindered their free access but breaking their way through all so that they accomplished their desire Bonav in Luc. 5. A true firm belief saith S. Bonaventure is not brought back or cooled by impediments but inflamed See how you are in like occasions and how easily you leave off for fear Consider 3. The Mercy of Christ saying Son thy sins are forgiven thee Mat. 9.3 Hieron in c. 9. Mat. O wonderful Humility saith S. Hierom a decrepid
c. The Souls Palsey is an Enervation of Spirit and utter decay of its strength by sluggishness sloth and pusillanimity Think how far you are gone in this Disease how weak you are in bearing Adversity how faint-hearted in undertaking any thing of difficulty for God how inconstant in keeping your good Purposes Lastly how slack and remiss and even languishing you are in all matters of Devotion You may with truth say with the Prophet My strength is withered as a potsheard and my tongue cleaved to my jaws Jer. 16.19 Is 12.2 Consider 2. God is properly the fortitude and strength of our Soul according to that O Lord my force and my strength And Our Lord is my strength and my praise But he doth work this effect chiefly in the Eucharist affording to the Soul abundant forces to get out of this dead Palsey to overcome all fears and difficulties and to undertake and go through with what Enterprise soever for Gods sake Hence it is called The Bread of the Strong Ones the Meat of Great Ones the Bread that confirmeth or strengtheneth the Heart of Man a Type or Figure whereof was that Loaf of Bread that was brought to Elias 3 Reg. 19.8 in whose strength he walked 40 daies and 40 nights unto the Mount of God Wish therefore with a longing desire for that happy hour wherein you are to receive this Divine Food Consider 3. That you may be rightly disposed to obtain the Cure of your Palsey you must imitate the Faith of this sick man Go therefore with great confidence and put your self into the Arms of the Holy Saints your Patrons but especially of the B. Virgin that they may conduct and present you to our Lord Say with the Psalmist In thee O Lord Ps 30.2 Ps 17.35 Ibid. v. 30. Ps 30.4 have I hoped c. Thou hast put mine arms as a Bow of Brass And in my God I shall go over the wall c. Because thou art my strength and my refuge Of him that was born Blind Jo. 9.1 c. Part 1. Ps 24.18 COnsider 1. Jesus passing by saw a blind man from his Nativity He beheld him with the Eyes of Mercy and presently thought of remedy Beseech him to look also upon you with the like affection See my humiliation and my labour and forgive all my sins We are all blind from our Mothers Womb born in sin and involved in the darkness of Ignorance through the fault of our first Parent but they are blind after a special manner from their Nativity who vainly boast of their Noble Birth and Parentage not seeing that Virtue alone as one saith is the only true Nobility Juven Sat. Think whether these things have place in you Consider 2. The Diâ—ciples having asked Who hath sinned this Man or his Parents that he should be born blind Christ answered Neither this Man hath sinned nor his Parents but that the Works of God may be manifested in him Whence you may understand that Sicknesses and Calamities are not always caused by Sin but are often sent us by God for his greater Glory and exercise of our Virtue as it proved in Holy Job Toby and others I must work the works of him that sent me Christ saith while it is day that is while the day of this mortal life lasteth Much more it behoveth you to do the like works while your day is before you go unto the dark Land Job 10.21 that is covered with the Mist of Death Gen. 3.19 Consider 3. Christ spit on the ground and made Clay of the Spittle and spread the Clay upon his Eyes He applyed a contrary Remedy to shew his Power If you desire to be delivered from the Spiritual Blindness of your Soul lay the Clay or Dirt of your first Creation upon the Eyes of your Heart Remember Man that dust thou art and into dust thou shalt return Of him that was born Blind Jo. 9.11 c. Part 2. COnsider 1. The Gratitude of this man in publishing to all the benefit which he received That Man which is called Jesus made clay c. 2. His Constancy in professing Christ as a Prophet even before the Pharisees with danger of Life and Fortunes 3. His Patience in bearing Contumelies as that of the Pharisees Thou wast wholly born in sins Ibid. v. 34. and doest thou teach us Such are the affections of a Soul illuminated by God Think how you may imitate 2 Tim. 3.12 Consider 2. He was presently cast forth of the Synagogue by the Pharisees for speaking so well of Christ that you might learn to suffer willingly for a good cause For all that will live godly in Christ Jesus saith the Apostle shall suffer Persecution Christ neglected not him that was made an Out-cast for his sake but rewarded him with the gift of perfect faith seeking after him and freely manifesting his Divinity unto him which he presently falling down Jo. sup v. 38. adored Often stir up in your self the like Acts of Faith and falling prostrate adore your Lord. Prov. 3.7 Consider 3. The words of Christ reproving the Pharisees pride who notwithstanding were wise and quick-sighted in their own opinion For judgment came I into this world that they that see not may see and they that see may become blind that is that Idiots and simple people may come to know the truth but the wise and proud men of the world be strucken blind at the greatness of his Splendour Therefore be not wise in thine own conceit least thou become blind and like a blind man run headlong into perdition Of the Blind Man of Hiericho Luc. 18.35 c. Ps 1 18.32 COnsider 1. It came to pass when he drew nigh to Hiericho a certain blind man sat by the way begging This is a lively figure of a sinner blind of both eyes to wit of Knowledge and Love For 1. He sitteth in darkness and taketh rest and satisfaction in his sordid condition being habituated in sin 2. By and not in the way wherein the Virtuous do chearfully run according to that I ran the way of thy Commandments 3. He sitteth begging some petty comfort and content from creatures Think what an unhappy state this is of these blind men who see not though you set before their eyes the Joys of Heaven or Torments of Hell but as S. Augustine saith August Soliloq c. 35. they walk through darkcess into darkness Consider 2. The fervour of this blind man when he heard that it was Christ that passed by 1. He cryeth out with a strong Faith professing his Power and imploring his Mercy Jesus Son of David have mercy upon me 2. He persisteth constant though others endeavour to hinder him 3. He encreaseth his fervour by their opposition But he cryed much more c. Learn Constancy in the service of God and mind not them that would draw you off Learn to persever in prayer with fervour and if idle and
Grace in the Soul 3. As to the Body of Christ which is here in manner of a Spirit whole in the whole Host and whole in every part thereof it is the self-same in several places together Indivisible Impassible Indeficient and equally sufficient to one 3 Reg. 10.20 and to many Truly there was not such a work made in all Kingdoms Eccles 7.19 Consider 3. The necessary preparation for receiving this Miraculous Food is the fear of our Lord for he hath given meat to them that fear him And he that feareth God neglecteth nothing that is pleasing to him Do you therefore do the like Of some Historical Narrations and Parables of Christ Of the Rich Glutton Luc. 16.19 c. and of Lazarus Part 1. 2 Tim. 6.9 COnsider 1. There was a certain rich man and and he was cloathed with Purple and Silk and he fared every day magnifically Observe the Vices which commonly follow Riches Pride in Apparel Riot in Feasting Contempt of the Poor and the like that you may keep your self from the desire of them For they that will be made rich fall into tentation and the snare of the Devil Job 21.13 Consider 2. The rich man died and was buried in Hell How sad an Obit to so pleasant a life but such for the most part is the end of riches and pleasures They lead their lives in wealth and in a moment they go down to Hell Ponder here his torments for Purple and Silk he is invested with Flames for Delicious Fare he is tormented with Intollerable Thirst for his Contempt of the Poor he is now contemned by him and he that denied the Crums of his Table cannot obtain one drop of water Thus the punishments are proportioned to the offences Sap. 6.7 The Mighty saith the wise man shall mightily suffer torments 2 Tim. 3.12 Consider 3. The just Judgment of God The rich man is not heard in his Torments who neglected to do Mercy in his Jollities Therefore when he begged it was answered him Remember that thou didst receive good things in thy life time As if it were not lawful to receive good things here and there too and so it is For all that will live godly in Christ Jesus shall suffer persecution Seek not therefore to enjoy prosperity in this life least you come to miss of it in the next Act. 14.21 For by many tribulations we must enter into the Kingdom of God Of the Rich Glutton and of Lazarus Luc. 16.20 c. Part 2. COnsider 1. There was a certain Beggar called Lazarus Christ vouchsafed to call the Beggar by his Name and make him known to Posterity but not the rich man Greg. Hom 40. for as S. Gregory saith Our Lord acknowledgeth and approveth the humble but the proud he knoweth not that you may learn to esteem Virtue more then worldly riches and splendour The memory of the Just saith the wise man Prov. 10.7 is with praises and the name of the Impious shall rot Consider 2. This Saints Patience whereby he arrived to such a degree of Sanctity He was 1. Full of sores patiently enduring the pain proceeding from them 2. Extreme poor desiring to be filled of the crums that fell from the rich mans table 3. Contemned by all And no man did give him 4. So miserable that he was fain to permit the dogs to lick his Sores and perhaps by reason of his weakness he was not able to keep them off Who is there now a-days that would prefer such an one before a rich man and yet this did Christ our Lord. Num. 23.10 Consider 3. The happy death of Lazarus who was immediately carried of the Angels into Abrahams Bosom Thus short are the tribulations of the Just but their glory is everlasting What joys riches and honours did sores poverty and contempt bring to this Beggar O let my Soul die the death of the Just and my last ends be made like to them Ponder how unequal were the lots of the rich man and of holy Lazarus after their death much more certainly then they were in their life time He was happy for a moment but everlastingly miserable this miserable indeed for a while but afterwards most happy for all Eternity Of the Prodigal Son Luc. 15.11 c. Part 1. Eccles 7.30 COnsider 1. A certain man had two Sons and the younger said to his Father Father give me the Portion of Substance that belongeth to me God hath two Sons the Just and the Sinner the Just is Elder because God made man right in the beginning and he always abideth in Gods House the Sinner estrangeth himself from him and abuseth the gifts which he affordeth him both of Nature and Grace living riotously that is perversly they go into a Forreign Country whosoever leave God who is the way Therefore David Ps 118.155 Salvation is far from sinners Consider 2. The Miserie 's this young man fell into when he was from his Father 1. He began to be in need So a sinner that estrangeth himself from the Sacraments from Exhortations and from the company and example of the good beginneth to be in want of spiritual sustenance 2. He cleaved to one of the Citizens as a servant for whosoever do sin give themselves over as Slaves to the Devil and he imployeth them in feeding Swine while he makes them like to that sort of Beasts swill themselves with sensual pleasures 3. Neither could he so fill his belly because even all worldly delights cannot satiate the Souls Appetite Js 28.19 Consider 3. Returning to himself he said c. Being pressed with Famine he cometh to himself because vexation alone shall give understanding to the sinner and makes him think how foolishly he hath left eternal things for such as quickly pass away How many of my Fathers hirelings have abundance of bread and I here perish for famine Hence he is moved to repentance I will arise and go to my Father O how often have you followed this Prodigal Child in going astray follow him therefore also in returning by Repentance Of the Prodigal Son Luc. 15.20 c. Part 2. COnsider 1. The Fathers Bowels of Mercy who when his Son was yet far off he saw him and was moved with mercy So Almighty God with the Eyes of his Mercy doth look upon a sinner being yet a far off from him by sin He invites him to him by his Exciting Grace saying Return c. and I will take you Jer. 3.14 And as soon as he returneth he meets him he falls about his neck he imbraces him he adorns him with the first Stole of Justice he puts on a ring upon his hand for the exercise of good works and shoes upon his feet to keep him from the dirt of worldly pleasures O God! is it possible you should bear such love to a man made of Clay and that hath deserved a thousand times the torments of Hell