the Messias who would instruct her in all those high matters whervpon our Saviour differred her no longer but told her he was the Messias expected which she instantly proclaymed with greaâ—e ioy through the whole citty from whence she came and he was received in it with much satisfaction O powerfull word I am he who speakes with thee It is the Saviour of the world who doth thus familiarly impart himself vnto vs. Too greate a person to be put in balance with whatever thing created and his blessed presence too greate a favour that any thing should be admitted to stand in competencie with it Come and sâ—â— the man who is able to satisfy you in all your doubts and from whome you shall receive all goodnes take these things into your consideration that you may inioy the living waters which he promiseth and in which you will find eternall comforâ— V. His disciples returning from the toâ—ne with provision wondered to find him talking with the woman but 〈◊〉 more when inviting him to take his refection vpoâ— what they brought he answered that he had other meatâ— to feed on which they knew not and to take away thier â—ondering he declared himself that his food was to doâ— the will of his father and wheras it was then neere harvest time his harvest was the good of soules in all things indeavouring to rayse our thoughts from these temporall things to that which doth infinitely more import vs to wit our spirituall food and the harvest of which we arâ— to make ouâ— eternall living for which end he would remaine with vs continually vnder the shapes of bread and wine that as we cannot forget nor forgo for any thing our corporall food so we should be as mind full at leas of our spirituall food and sustenance and not neglect it or differâ—e it long for any temporall occasion whatsoever O Lord my God prevent mâ— with the sweetnes of thy blessings that I may devoutly and worthily approch to thy Sacrament stirre vp my hart towards thee and â—ake away the heavy dullnes â—hich possesseâ—h me Tho◠〈◊〉 Kemp. lib. 4. c. 4. Intertaynment of our Saviour with the penitent Magdalen I. S. Mariâ— Magdalen is set before vs as a patterne of the best love after harty repentance for our synns her teares bearing testimonie of her sorâ—ow her incessant kissing of our Saviours feete witneâ—â—ing her love and her annointing them her desire of making satisfaction to her power which three though at all times it behoveth vs to practice yet chiefly in order to the holy table of our Lord before and after receiving him wich might be the cause among others why he ordered her conveâ—sion to happen while he was sitting at board with the Pharisee whose invitation he accepted the rather because as in the Samaritan he had other food to feede on then was outwardly set before him and accordingly he wished him to take notice of what this woman was then doing to receive instruction how it had beeâ—â—itting for him to have behaved himself towards our Saviour in his receptiopn by discoverie of his errours comâ—itted in it II. The paâ—able which our Saviour vsed to the Phaâ—isee of two debters wherof one owed a greate summe of money the other a lesse and were both forgiven may serve vs for the first document and â—each vs that we are all debters to our Saviour more or lesse and that he that â—hall think himself lesse debter then another shall runne greate hazared to be grossely mistaken as we find this Pharisee was and that other who comparing himself with the Publican however in his owne eyes he thought he deserved better was found in the eyes of God to be farre behind Let every one therfore retire himself into the closet of his hart and looke over his obligations new and old he will not find them all cancelled if those for which he was eternally to lye in chaynes have been delivered vs vpon repentance and promise of amendment as to the servant that fell at his Masters feete and craved his patience let vs looke whether the obligation which we have to our Neighbour to deale by him as God hath dealt by vs be dischaâ—ged And if we fiâ—d no greate summes of this nature owing yet besides infinitâ— little debts which we dayly incurre we have the greate debt of his patient forbearance still lying vpon vs and of his more then patient love out of which he hath not been overcome with our often offenses but still favored vs with his graces in regard of all which we must prostrate ourselves with the Magdalen at our Saviours feete with teares acknowledging our Arriers More in numberâ— then the hayres of our head and poure them out largely as water confessing that all we can doe is not sufficient to discharge even this new obligation of his gracious admitting vs poore synners to his table What doth this pious condescendencie meane and this frendly invitation How shall I dare to approch who have nothing good wheron to presume Th. a Kempis lib. 4. c. 1. n. 3. III. But â—o draw so neere as we can to our discharge we must chiefly in this occasion practise acts of love which is two fold towaâ—ds God fignifyed by her incessant kisses and towards our Neighbour signifyed by the oyntment bestowed vpon our Saviours feete These two are the fullfilling of the law and in these two consisteth our Plenarie Indulgence and remissâ—â—â— for having received â—bsolution of all greate offenses which we could remember in the Sacrament of confession in this are forgiven more fully those which we could not remember and what other veniall synns we may have committed since confession being sory for them with purpose â—o amend and by acts of love and true contrition which are proper to this Sacrament of love much of the payne due to synne is â—eleased and the more the more we love as our Saviour sayed in conclusion of this blessed saint Many syns are forgiven her because she loved much he that finds lesse forgiven him it is signe he loved lesse And of that love which we owe our Neighbour the holy Ghost telleth vs that almes giving or works of mercy deliver from all synne and from death and will not suffer a soule to goe into darkenâ—sse Lord what is my confidence in this life or what greater comfort among all things vnder heaven is it not thou my Lord God IV. The Magdalen vnderstood her vnworthynes yet did not forbeare to approch to our Saviour but knowing the greatenes of her disease she came with humilitie to the Physitian whom she found able and willing to cure her she placed herself behind 〈◊〉 his feete shame commanding her to be bashfull love drawing her on to a reverent confidence she began with teares but never ceased to kisse his feete for whoever hath least cause to weepe hath most cause to love his synns being either forgiven him or prevented She considered what
thee Ponder who thou art who he is and hovv thou doest ansvver the benefitts received of him besids thy redemption naturall and supernaturall sic So dully so coldly so scarcely so contrarily If he hath sayed and done well for thee why doest thou stricke him VVhy doest thou offend him II. At the Cousell before Cayphas he was pronunced guiltie of death but it was because thou wert guilty for whom he had ingaged himself there being no need of seeking false witnes against thee being guiltie of more them thou wouldest willingly have knovvne to the world He was truly the Sonne of God hovv often hast thou desired or indeavoured to be thought so when thou wert farre from being so at least in that degree as thou oughtest and hast had means to be for which if people had spet in thy face and given thee the lie with a boxe on the care it would have been but what thou didst deserve Cast thyself at his feete and begge pardon of these thy transgressions and a favorable aspect from him for even thus outraged he is mercifull and will not the death of a synner but that he be converted and savâ—d by the meritts of this his bitter passion Amen Repetition of the mysteries of the passion of our Saviour III. PART I. IN his iournies to Pilate and Herode and back againe accompanying him consider the furie with which he was haled and hurried vp and dovvne all the morning what taunts by the way what gazing and censuring much more freely then before when they durst not speake openly of him for feare of princes or of people but novv thier thoughts and tonges were let loosse and they thought and spake thier pleasure and proceeded as if he had been a malefactour and seducer indeed If he were not so we would not have delivered him over to thee sayed the Jevves to Pilate Admire his silence And yet in his thoughts he sayed I have given myself for those that are malefactours indeed and am content to be reputed so Hovv much more ought I be content who really am so if not in one thing in an other Aâ— occultis meis munda me Domine ab aliâ—nis parce servo tuo And it will not be ill for me if by suffering in one kind though perhaps not so iustly I may by it satisâ—ie for my other offenses II. Pilate offered to deliver Barabbas to be executed insteed of our Saviour and to spare him but they hated our Saviour worse of the tvvo and cryed a mayne deliver not this man from death bnt Barabbas rather what are these clamours but my synnes and my passions which right or wrong must be satisfied These doe stirre vp all my spirits as the princes did the people rather to aske Barrabas a theese a seditious follovv a murderer these stop my eares not to heare of any thing but what rends to the satisfying of them they stop my eyes so that though I see what is better I choose the worse because the better is not so agreable to my humour Curbe them before they grovv too stroÌ„ng for neither was the hatred of the Princes tovvards our Saviour at first so greate but giving way novv to one censure of him novv to another and not looking into thier ovvne harts with a mind to mend have grovvn to that height that novv nothing but vtter destructîon and death could conrent them Examine well thy hart and see in what measure or degree it standeth III. When Pilate savv that all this world of disgraces would not quench thier passion he resolved to dravv blood and caused him to be scourged to the purpose the soldiers stripped him tyed him to a pillar and belabourned him with severall sorts of whips that from the top to the bottome he was all gore blood Supra dorsâ—m meum sabicaverunt peccatores sayth the Psalme prolongaverunt iniquitatem suam First they that presuming of his mercy differr thier conversion continuing in synne Secondly such as considering what our Saviour suffered for them be slovv in doing pennance themselves for which if God out of his mercy do continue his graces yet they will be aftervvards the longer in satisfying and the longer deprived of his blessed sight to say nothing of the hereâ—iks of these times who think that because our Saviour hath suffered abundantly they need doe nothing but beleeve and trust in him Fall dovvne at his feere with shame and repentance for continuing thy syns thou doest as much as is in thee continue his stripes O svveere Jesus give me rhe spirit of mortification and repentance that I may case thy paynes and wipe avvay the scarres which have light vpon thee Ego peccavi I am he that hath offended what hath this man deservedâ— Repetition of the Mysteries of the Passion of our Saviour IV. PART I. THe soldiers beyond thier order after they had cruelly scourged him tooke him from the pillar and setting him vpon some stone in the Courte yard cast a rag of purple about his shoulders make a Crovvne of hard thornes and presse it dovvne vpon his bare head and put a reed into his hand and having mocked him thus to scorne kneeling dovvne ridiculously before him and saluting him king and shevv him in this guise to the people saying Eece homo behold the man you are afrayde of the man whom you hate and envie see what he is come to Behold a propper and likely king what say you O my God! What shall I say My eyes should speake and not my mouth and gush out teares of blood beholding my God my king my Saviour my love my all things in this plight behold the worker of miracles for this is rhe miracle of miracle that he would be not only man but such a man for such a man as I am Behold For I cannot be satisfyed with beholding because I cannot sufficiently admire thy mercy thy justice thy goodnes thy example for it is to give me example hovv not to skorne to be skorned but rather love it because I say I love thee O puâ—ple O thornes O reed Such is all worldly honour a rag a thorne a reed O God and man Give me grace ever to esteeme them so and not to behold them in the false light of this world but in thee who art the true light that J may not be misled II. The Jewes not satisfyed cry Crucifie him Crucifie him And Pilate yealdeth And he loaded with a heavy Crosse goeth forth of the Palace into the streets and high way scarce able to stand on his legs with wearynes and losse of blood and yet turneth to the daughters of Hierusalem aud biddeth them weepe for themselves and not for him for my self indeed but why not for thee Or why nor more for thee then for myself For though I should suffer all the torments that hell can devise I may deserve them the least of what thou hast suffered is more vnworthy then can be imagined I must not
indeed bevvayle thee alone for what will it avayle vnlesse I bevvayle myself also and my synnes and bevvayle them so as not to fall againe Hovvever it is resolved I must weepe what will then become of me whose eyes are so dryed vp with hardnes of hart that there is no apparance I will at least help to cary his Crosse and take of from him so much of the burden by amendment of my life and declare myself to be one of those that doe follovv him with love and esteeme and respect and not as the multitude of vnbeleevers and synners III. And forget not that not only thou must not be loaded with synne if thou pretend to follovv our Saviour but that it is also vp the hill against the streame oftimes with much difficultie and that it is vp Mount Calvarie where the sight and contemplation of a deaths head will avayle thee more then the sight of all the beauties of the world and that all must end with death whatever the world can afford or doth esteeme By the contemplation wherof we come to overcome the bitternes of death and make that svveete and desirefull which othervvise is so abhorred Repetition of the mysteries of the Passion of our Saviour V. PART I. VPon the mount the Sunne the Moone the earth the rocks the dead mens graves teach vs what to think and doe That it is God that doth suffer his povver not being diminished tovvards the preserving of every thing in its wonted course but his incomprechensible proceedings astonishing them They are ready to revenge his iniuries he is holding his hands fast nayled to the Crosse and commanding them to forbeare Father forgive them for they know not what they doe The Crâ—atures otherwise insensible protest themselves sensible of these indignities and those who have sense and reason doe not resent them The sunne in effect sayth why should I give light seeing the fountayne of light ecclypsed And the moone where should I borrovve it the sunne of justice being thus obscured The earth trombleth at the hidjousnes of these offenses among which myne are not the least and I doe not tremble with it Memento mei Domine othervvise I cannot escape vtter ruine I acknovvledge that I deserve to be svvallovved vp and that in it I should be but justly punished Nam digna factis reciperem But here thy mercies exceed thy justice Memento mei but I am not worthy to be thought on Memento Domine David omnis mansuetudinis ejus Looke also vpon thy blessed Mother to whom in thy beloved disciple thou hast commended me and doe not forsake me II. He is in the seate of mercy and beggeth forgivenes for vs and yet is doing justice vpon them that by thier ovvne concurrence doe not apply the meritts of his bitter Passion tâ— themselves in particular for of the tvvo malefactours crucified with him he saveth but one and him that by confessing of his synnes to this high priest craves pardon acknovvledgeth his deserts and beggeth admission into his kingdome In ipsa patibuli specie sayth S. Leo monstratur illa quâ— in judicio omnis hominiâ—â—st facionda discretio what can we expect at the later day if in this there be such rigour III. Pater in manus tuas commendo spiritum meum I joyne with thy blessed Sonne and say father for seeing he hath vouchsafed often to rearme himself my brother I may with the more confidence call thee Father and with him that doth not envy thy mercyes as the elder brother to the prodigall childe but even craves them for me and craves them with bleeding eyes cum clamore vâ—ido lachrimis with him I commend my soule also into thy mercifull hands and doe commend it novv with the more humble suyte because it cannot be but that thou wile grant what ever cometh novv commended by him pro suâ— reverontia for the respect which thou bearest him and which he ever and at this instant did beare tovvards thee O hâ—avenly Fâ—ther looke vpon the bleeding hands of thy beloved Sonne there thou wilt find me also written with letters of love though farre vndeserving through these I commed my poore soule vnto thee for I have not hands of my ovvne that dare appeare before thee to offer any thing in them Manus manus sunt Esau hands of vndeserving Esau that hath so often sold his birthright for a Messe of portage but the fragrancie of the merits of this they Sonne joyned with his Mothers intercession will obtayne an abundant blessing for me Amen Of the Solitude of the Blessed Lady I. THe evening and the Sabboth coming on the companie was forced to leave the sepulchre and retire every one to his home S. Ihon accompanics our blessed Lady bt still her thoughts were vpon her Sonne some times looking back tovvards mount Calvarie some times tovvards the garden and sepulchre not farre of then saying to herself and to S. Ihon here he turned to the daughters of Hierusalem and wished them not to weepe here he faynted lo yonder is the palace of Pilate where he was whipped and crovvned with thornes O cruell people that could misuse him so what hart can think of it and not melt into teares O hovv hath he been cryed vp in these streets and novv to be this vilâ—fied One that was made of so much goodnes that he was ever obliging people with his admirable worth and even at last prayed for those that did most cruelly butcher him Father forgive them they know not what they doe O that they had knovvne so much as I they would never have fallen into such extremities O my Sonne My Sonne But why doe I say my Sonne Sonne of the living God his naturall and only and eternall Sonne Why wert thou thus forsaken VVhy didst thou thus abandone thyself thou hadst povver at will thou sayedst to Pilate Thoâ— shouldest not have any power at all against me vnlesse it had been given thee from above And why given VVas there no other means but this to save man kind O Blessed Sonne II. S. Jhon to give her some comfort in this her sadnes peradventure sayed there is nothing indeed more to be admired then that his Father would choose and he yeald to this means only he foretold vs of it oftimes and not many dayes past but we could not believe it even wheÌ„ he pointed vs out the Traytour O wicked Traytour but when I accompaned him into the garden of Gethsemani and savv him fall extraordinarily to his prayers and call vpon vs to pray and that he had even svveat blood with anguish and earnestnes crying out alovvde that we could heare him at a distance Father not my will but thyne be done not as I will but as thou and still repeating it I began to feare the worst And it is novv my only comfort to think that it was his and his Fathers will it should be so and certaynly it gave him strength and courage to indure
what he indured for even in the garden after his prayer he was another man then when we went in Then he was sorrovvfull as he sayed vnto death and it appeared in his very countenance and cariage but novv he was couragious and ready to meete his enimies and in all the affronts and indignities which were offered him either at Cayphas or Herods or Pilats palace he did not blanche III. Yet it could not but be very irksome and paynfull to him and with whar a Crosse did they load him when he was scarce able to stand and hovv cruelly did they rend of his garments from his bleeding shoulders and streach him and vnmercifully nayle him This is the sword of which old Simeon told me so many yeares since it cannot but pearce my very hart and soule with griefe and though he sayed he would rise againe the third day and I veryly beleeve it will be so yet what hart can think of these things and not even burst with sorrovv It will be night with me till that day comes which he hath promised O light of my â—yes when shal I see thee Me thinks I still heare him crying with a lovvde voyce Father into thy hands I commend my spiritt O Father returne this happy soule so commended returne it againe with glorie that we may see his face as in mount Thabour which mount Calvarie hath so defaced I â—ommend my soule into thy hands O hands of pitty Thou hast done justice enough vpon thy Sonne restore him that we may joy togeather in the meane time I shall expect with sorrovv yet resigned to thy will as he hath taught me Not my will hut thyne be done Amen Introduction to the Mysteries of the Resurrection of our Saviour I. THe Mysteries of the Resurrection of our Saviour being full of ioyful Communication with him who is in himself the fountaine of all happines and to vs hath been and is the source and conduitâ— of all goodnes the affections which are properly to be raysed and someÌ„â—ed by the consideration of them be those of love and ioy and Congratulation Admiration also and prayse of his loving goodnes desire of his presence in this world and in the next horrour of being separated from him detestation of the least beginning of a gap or distance betvvixt our soules and him And in these and in the like our time is more to be bestormed then in discourse 〈◊〉 every action and word indeavouring to fall vpon some such short reflection as may â—indle in ouâ— hart these flames of love II. The chiefe ground wherof the Apostle doth represent vnto vs and placeth in that God who is rich in mercy his exceeding Charitie wherwith he loved vs even when we were dead by synns quickned vs togeather with Christ and raysed vs up with him and made vs sit with him in the Celestiales Chiefly therfore we are to ponder from what and to what we are raysed where we lay and where we might justly have been layed by our offenses and where he offers to seate vs if we concurre with his grace and love Hovv Rich he hath been tovvards vs in what infinite proportion his Charitie hath exceeded and doth exceed When we were dead he gave vs life when we were buryed in synns he raysed vs and hath made himself our Harbinger going before to prepare a place for vs at the right hand as his father with him III. O Iesu is it possible that I should 〈◊〉 Companion to thee in Glorie who hast been so farre from consorting with thee in thy will and commandment O vnspeakable love ô vnconceivable Goodnes I wretched synner not worthy to lift vp my eyes to heaven with thee in the heavenly places ô Charitie exceeding all thought ô Mercy with out bound or measure What can I say of myself but that I am worthy of all confusion and thou preparest Glorie for me I have nothing to say for myself but that I have synned Blessed be thy infinite Mercyes towards me and blessed be thou with the Father holy Ghost for ever and ever Amen Our Saviours going downe to limbus Patrum I. NO sooner had our Saviour given vp his blessed Ghost but troopes of Angels who wayted against that houre attended him as after his victorie in the desert and accoÌ„panied his glorious soule towards limbus PatruÌ„ with songs and hymnes farre more full of lubilee then that which they sung at his nativitie The infernall fiends hovvled and roared at the arrivall of his forerunners commanding them to avoyde but much more at his glorious and triumphant presnce shining brighter then the sunne at noone day and more resplendent then all the heavenly hoast togeather Here they were forced to adore his glorified soule who had refused due homage at first to thier Creatour when themselves might have been in glorie by one act of humble dutie what a corrasive was this to them VVhat a document to vs VVhat comfort to the iust that had been confined so long to darknes novv to see so much light approching II. But he appearing in the midst of them and saluting them with the like salutation as aftervvards his Apostles Pax vobis what exultation VVhat Jubilee was there VVhat wellcomes on all sides VVhat congratulations tovvards him in regard of his victorie Tovvards themselves in regard of thier speedy releasement And if he appeared vnto them with his glorious body also as many affirme what admiration VVhat acts of compassion VVhat wondering that he would retaine the marks of his wounds What are these wounds in the midst of thy hands sayd Zacharie the Prophâ—t and he ansvvered these I received in the house of them that loved me And David remembred that prophecying he had sayed they have digged into my hands and feete and have numbred all my bones S. Ihon Baptist most ioyfull of any repeated his wonted saying Behold the lambe of God behold who taketh away the synne of the world and hath born the smart of it vpon his ovvne shoulders And all generally from Adam to the good thiefe extolled his mercies and novv not only vnderstood of what they had beeÌ„ a figure but gave him the ioy of having fullfilled all to his greater glorie III. Our Saviour also tooke particular content to see them all at once who had been subservient to the mysteries which he had accomplished and congratulated the iust for concurring with his graces tovvards the preserving of thier iustice and with the penitent for having recourse to his mercyes with those who had suffered persecution torments and death for his love and lavv for thier fidelitie and constancie giving them all novv with more feeling to vnderstand hovv wei bestovved was all that which they had done or suffered in the world and hovv greate mercy it was that they persevered to the end among so many millions who fayled and that they were not overvvhelmed in the deluge of synne but preserved in that of his sacred blood
stubbornes Yet God of his goodnes as S. Gregorie reflecteth permitted this accident that the incredulous disciple while he handleth the wounds in his masters flesh should cure in our hartes the wound of Infidelitie Prayse God allmightie his goodnes towards thee and beware of the falt discovered in the disciple reflect how vnreasonable it was for one to stand against so many and the more the longer that humour stuck by him Specially our Saviour having foretold he should rise againe Hovv many means doth God vse to prevent and to salve wounds and yet we will not be cured Behold thy wayes sayth the Propher reflect what thou hast done and thou sayedst I will not I have loved strangers and after them I will walke Hovv much better is it to keepe good companie and follovv it II. After eight dayes againe his disciples were with in and Thomas as with them Iesus cometh the doores being â—â—ut and stood in the midst and sayed Peace be to you Then he sayeth to Thomas put in thy finger hither and see my hands and bring hither thy hand and put it into my side and be not incredulous but faithfull Slovvnes in beleefe deserved slovvnes in the cure Yet S. Jhon Chrysostome puts vs in mind of our Saviours mercyes and goodnes who for one soule doth willingly shevv his wounds and cometh to save one and doth not expect till he begge it He reiterates the same signes againe coming the doores being shut and suddenly appearing in the midst of them and his wonted and knovvne salutation to styrre vs vp the easyer to beleeve and love him So he doth dayly in the course of nature and grace for who is the father of the rayne and who hath begotten the drops of dewe But he that is continually renevving his works for vs. Here thou mayest touch his omnipotencie and his goodnes and thrust thy whole hand into his treasures of mercyes and benefits and overcome all incredulitie and hardnes of hart and vnfaythfull serving of him and doe not content thyself with once or slightly touching vpon him stretch forth thy thoughts often to reach further and further into him III. Thomas answered my Lord and my God expressing both his acknovvledgement and his love confounded for his not beleeving and at our Saviours mildnes tovvards him beleeving novv not only that really it was his master but that he was truly God and God who to me in particular to me so vnderserving would vouchsafe to shevv himself so loving And where shall we improve these affections better then by touching the sacred wounds of our Saviour and entring by his side into his everloving hart where we may see and beleeve and yet not being overcurious to see be partakers of that other blessing contayned in the ansvver of our Saviour because thou hast seen me Thomas thou hast beleeved blessed are they who have not seen and have beleeved For wherfore should any man say I would I had lived in those times to have seen our Saviour working miracles c. we have the word of prophecie more sure which you doe well â—ttending vnto as to a light shining in a darke place The causes why our Saviour kept the marks of his wounds in his hands feete and side I. HE shewed them his hands and side and the disciples were joyed seeing our Lord. Not only at his preseÌ„ce as thier frend thier maister their Redeemer novv freed from so much affliction in which they had lately seen 〈◊〉 but for the glorie also and good which was to come 〈◊〉 and to themselves and particularly they wondred to see the markes of his wounds remayne in his side fecre and hands and could not sufficiently admire them diving to the reasons wherfore some reflect that they were signes of the love which he had borne vs and manifested in his life and sufferings for vs for as S. Bernard discourseth the secrets of his hart doe appeare through the overtures in his body his bovvels of mercy are discovered II. Others beheld them as inciâ—ements to love him the more and to venture thy more for him so S. Thomas reasoneth He shevved his hands to incourage vs to fight for him his side to inflame vs in his love his feete to egge vs on to runne in the path of his commandments His whole body to move vs to compassion O fountaine of love what shall I say of thee who hast vouchsafed to be so mindfull of me III. S. Ambrose tells vs that they strenghen our fayth and confidence in him they set an edge vpon our devotion considering that he would retayne these markes to represent them to his heavenly Father as pledges of our Redemption and pleaders for vs. Here the sparovv finds a house and the turtle dove a nest sayth S. Bernard In these the dove doth shelrer herself and without feare beholdeth the hauke flying aboute Say then with S. Augustin Behold I beseech thee ô Lord the wounds in thy hands for lo in thy hands thou hast writtâ—n me read thy ovvne hand-vvriting and save me IV. They incourage vs to suffer fot him for he that entreth into his wounds will not be so sensible of his ovvne And finally as they are a comfort to the good they will be a corrasive to the wicked when in the latter day it shall be sayed to them See the man whom thou hast crucified see the wounds thou hast made see the side which thou hast pearced By thee and for thee it was opened and yet thou wouldest not enter O blessed wounds give me leave that I may with reverence behold yee lovingly kisse yee humbly enter and constantly imbrace yee that neither life not death not any chance whatever may sever me from yee but that my love stronger then death may be eternally tovvards thee sweete Jesus who barest them for me Our Saviour appeareth to some of his disciples while they were fishing I. PART I. THere were togeather Simon Peeter and Thomas and Nathanael and the Sonnes of Zebedee and two others Simon Peeter sayed to them I goe to fish they sayed we also come with thee they went into the boate and that night they tooke nothing Thomas had learned not to part with good companie and they joyntly mingled competent worke with thier retirement and vpon the confidence which our Saviours presence vpon earth had given them they durst novv go forth of thier houses without â—eare of the Jewes but yet they tooke nothing that night not because it was night but to shew that all did not lye in thier industrie and labour besides that the ill successe of thier fishing was to serve to the more cleere manifestation of Christs glorie and resurrection III. In the morning Iesus stood on the shore yet they know not that it was Iesus He sayed to them Children have you any meate They answered him no He sayed to them cast the net on the right side of the
and by true contrition we cast the divell out of our harts we speake with nevv tongues not excusing but confessing our falts though we suffer evill suggestions they doe vs no hurt because we instantly cast them of as S. Paul did the viper This strife this contention and solicitude is troblesome and daÌ„gerous to infirme nature but by beliefe and confidence in the goodnes of God we shall find his and his servants hand vpon vs to protect vs and strengthen vs. Temptations are to man oftimes very profitable though troblesome c. Thomas â— Kemp. l. 1. c. 13. n. 2. Our Saviour appeares to his disciples in Galilee and els where I. OVr Saviour in the forty dayes after his resurrection which passed before his Ascension appeared severall times to his disciples confirming by many testimonies that he was truly risen and teaching them the things belonging to his kingdome which is the Church militant and triumphant and among other things he sayed vnto them All power is given me in heaven and on â—arth and behold I am with you all dayes to the end of the world Adore and submit to our Saviours povver so vniversall ioying that not only as God he is omnipotent but as man he hath all povver also given him to iudge and to revvard and to assiste and to mediate From whence the Apostle doth dravv this argument of confidence who is he that shall condemne Christ Iesus that died yâ—â— that is risen who is on the right hand of God who also maketh intercession for vs. And with all consider how short all human povver is never all in one and that which is is ever many wayes confined and vncertaine to continue His is in heaven and earth eternall commanding both visible and invisible outward and invvard and where he pleaseth nothing can risist whervpon he once vpon good ground gave vs this item Yea I say vnto you fearâ— him II. But here he treates more of mercy for after he had willed them to preach to all nations teaching them to observâ— all his commandments he promiseth them his continuall assistance to the end of the world Behold I am with you c. as if he should have sayed as S Prosper doe not feare therfore by reason of your infirmitie but confide in my power which is allvvayes present invisibly though my person be not visible to you He is with all to assist them with his grace though with his Apostles he is more particularly by reason of their charge All dayes that is at all times both of comfort and affliction to the end of the world never weary never forsaking and most of all assisting in the end of their lives those who have been faythfull to him or with penitent hart have recourse to his mercyes When Iesus is present all is good and nothing seemes hard III. They which were present asked him Lord wilt thâ—â— at this time restore the kingdome of Israel And he sayed vnto them it is not for you to know the times and seasons which the father hath put in his owne power but yee shall receive the vertue of the holy Ghost and be witnesses to me to the vtmost of the earth See here thy ovvne weaknesse who never so often put in mind of heavenly things inclinest still to thy wonted conceits and affections and imperfections as if nothing had been sayed or done It is not any temporall kingdome or commoditie of this world at which thou must ayme but the kingdome of the other world â—either is it for every body to knovv whether he be worthy of it noâ— the time and season of parting hence vnto it but we must attend to our taske that is by good life â—â—cording to the prescripts of our Saviour witnes that we are his disciples and of his flock if we beare this marke we shall be admitted when time is which God of his goodnes grant Christ Assenssion 1. PART I. OUr Saviour having pitched vpon a day for his Ascension appointed his Apostles and disciples to meeâ—e vpon mount Oliveâ— of which meeting probably the Apostle speakes when he sayth he vvas seen to above â—iue handerd brethren togeather and invisibly had many thousands of Angâ—ls wayting on him besides the blessed â—ompanie of Patriarchs and Prophets and all the just of the old restament in which companie he approching we may easily imagin with what joy and reverence he was received by them and with what expectation of what he would doe or say some admiring his maiesticall presence others his blessed wounds others recording what had passed in his passion and comparing his sayings with the event and hovv from that Mount he went once trivmphant to Hierusalem all the people crying OsaÌ„na and accompanying him strovving boughs and thier garments in the way and novv not fearing any nevv mischance wished and hoped for the like triumph and that he would declare himself king of Israël Prayse God as the Apostles did at that time vvith loude voyce calling to mind all his wonderous works and say Blessed art thou vvho comest king in the name of God Peace in heaven and glorie in the highest II. Our Saviour after he had saluted them and thanked them for thier love and respect towards him sayed these are the vvords vvhich I spake to you vvhen I vvas 〈◊〉 vvith you that all things must needs be fullfilled which are written in the law of Moyses and the Prophets and the Psalmes of me Then he opened thier vnderstanding that they might vnderstand the Scriptures and he sayed to them that so it is witten and so it behoved Christ to suffer and to rise agayne from the dead the third day and penance to be preached in his name and remission of synnes to all nations beginning from Hierusalem If in our Saviour all things were necessarily to be fullfilled hovv can we expect reward vnlesse we fullfill our dutie and his commands If it behoved him to suffer before he could rise to glorie let vs not think to escape all suffering if we pretend to glorie but apply ourselves to doe penance for our synns that we may have remission nothing of this world is gayned with out some hardship and what is all that is in this world compared to the glorie which we aâ—e promised The Patriaâ—chs and the Prophets as they were figures and foretellers of these his sufferings so did they suffer also themselves and we must incourage ourselves by the example of those who have gone befoâ—â— vs. Hâ—â—c suâ—t verba these are the words of truth itself which cannot deceive nor be deceived III. And lifting vp his hands he blessed them and while he blessed them he departed from them and was caâ—yed iâ—to heaven Begge paâ—te of this blessing that thou mayst fullfill his sayings and follow him in time as now in thought He was caryed into heaven by his owne power having no need of assistance of Angel or Cloude though these did thier dutie
leaving thier malice they may beleeve in thee ô Lord Therfore he picked out a choosen people to shevv his wonderous povvre more signally to all the world by them that hearing all his precepts they should say behold a wise and vnderstanding people a greate nation Therfore he came himself and tooke flesh vpon him to satisfie for the synnes of everre one of vs and to give vs example of obedience to the lavv of God which he came to promulgate and aftervvards sent his Apostles and thier successours into the whole world with commandment to preach the Ghospell to every creature testifying that with the like assistance he will be with us to the end of the world II. To this vniversalitie belongeth the sweetnes of the lavv of Grace and the easynes by which we may come to the remission of our synns and to saluation for what ceremonie could be instituted more easy then that of baptisme VVhat means of remissioÌ„ of synns aftervvards committed more indulgent then that of private confessionâ— For whatever people ill disposed may think of it if an earthly Prince had appointed such a way of pardon for crimes committed who would not runn vnto it And this not once or tvvice but ten thousand thousand times to be had and in fine as oft as we shall have offended and when ever we will have recourse vnto it after never so long delayes or relapses VVhat shall I say of the helps internall by remorse and inspiration and externall by exhortation and example of which in the Church of God there is continuall succession and abundance what of the presence of our blessed Saviour in the Sacrament continually as it were wayting vpon vs and by it inviting vs. and puting vs in mind of our duty tovvards him That he would be in every Countrey Church attending vs is no small token of his vniversall love tovvards vs refusing no body neither rich nor poore nor lame nor blind nor the most noylomest creature that we can imagin Come to me allyee that labour and are burdened and I will refresh yee III. That he refuseth no synner though never so greate is particularly to be pondered as a signe of the vâ—niversalitie of his love of which though we see dayly example the Apostle testifyeth it in himself extolling this grace and giving speciall thanks that though before he was a blasphemer and a persecutour and contumelious in his thoughts and speeches tovvards Christ our Saviour yet he received mercy Ponder the hardnes which naturally we find among men to forgive offenses and compare it with what we experience in God and be confounded at thy ingratitude have recourse to his mercyes inlarge thy haâ—t in hope and confideÌ„ce and give not way to thoughts of diffidence for if thy synns be as scarlet they shall be whitened as snow and if they be as red as crimson they shall be white like wooll He gave vnto Salomon latitude of hart as the sand which is on the sea shore but what is this compared with the largenes of thy mercyes my God ready to forgive more offenses then there be sands on the shore and to receive into thy armes more offenders then the whole world is capable of One drop of thy pretious blood was capable to satisfie for millions of worlds what a sea then of mercyes hath all humane kind offered vnto it by thee my God to plunge and cleanse itself to the full O let me not be vngratefull Amen The love of God towards vs is vniversal because to every one in particular I. THis is testifyed vnto vs by the Apostle when magnifying the grace received by Christ he sayth I live in the fayth of the Sonne of God who loved me and delivered himself for me And is seconded by ovr Saviour to S. Gertrude saying Behold thou seest how for thy love I did once hang vpon the Crosse naked contemptible disjoynted in every member and wounded in every part of my body and yet to this very day my haâ—t is so sweetely affected towards thee by love that if it were convenient for thy good and that thou couldst not othervvise get to heaven I would for thee alone suffer all that which I suffered then for the whole world O my God! what am I in particular that thou shouldest thus lovingly expresse thyself Or what doth my particular import thee that thou shouldst be so tender of me O that I had the loves of all in particular to bestovv vpon thee who deservest all Blessed is he that vnderstandeth what it is to love Iesus c. II. That which our Saviour sayed to S. Bridget expresseth an other degree of latitude in this love for thus he is recorded to have spoken My love tovvards mankind is novv as greate and as incomprehensible as it was at the time of my passion And if it were convenient that I should die as many deaths as there be damned souleâ— in hell I would most willingly and with the greatest love that may be deliver my body to be tormented and would suffer the same death and passion againe for ech soule in particular which I indured for all This infinite charitie seemeth strange to men who measure the perfections of God by thier ovvne imperfection But the heavenly wisedome pronunced rightly of him Thou loâ— vest all the things which are and hatest nothing of that which thou hast made neither hast thou ordayned or made any thing hating it In so much that the very damned soules are punished though excessively yet beneath the desert of synne and hovvever he be a rigorous judge yet he desiâ—eth that in the later day he might find nothing to be punished for which end he gives vs day to repent to the very last and so many means to blot out synne and the remaynders of it III. To this end he reserved the blessed marks of his sacred wounds even in his glorifyed body that we should â—â—nd as it were so many gates layed open to his mercyes and that these might be a never dying memoriall of his paâ—t and future love both to vs to excite vs and to his heavenly Father with our further words to plead for vs for though neither he nor his heavenly father doe need incitements to love vs or remembrances not being subject to forget or to forgo thier ovvne loving natures yet out of thier superabundant goodnes they would that these marks should be reserved more efficatious to assvvage thier anger against synne then could the rayne bovv be against a second diluge O Blessed wounds layed wide open for my sake it seemes by you that the divine soule of my Saviour had more love for me then the earthen vessell of his body could contayne O that my soule were capable to receive the remaynder I did runne in the way of thy commandments when thou didst dilate my hart sayed they holy Proâ—het supply it with thy ardent affection stretch it to all
such a poore snake Sonne whome the proude Scribes and Pharisees would scarce have looked vpon how ever zealous they seeme here to be of the honour due to God alone III. But Iesus seeing thier thoughts sayth why think 〈◊〉 thus within yourselves Which is easyer to say to the such man thy synns are forgiven Or to say Rise take vp thy couch and walk But that you may know that the Sonne of man hath power on earth to forgive synns I say vnto theâ— Rise take vp thy couch and go into thy house And he forthwith arose and tooke up his couch and went away in the sight of all and all marveled and glorified God who 〈◊〉 given such power to men By answering to thier thoughâ—â— he gave them to vnderstand that by the same power he could also forgive synnes and confirmed it by this miâ—â—cle that as his word was made good in the outward 〈◊〉 so it would by the same vertue be made good in the clearing of soules from synne And observe by the way that as this man coming for his corporall health received with it that which is better so we praying for things which occurre to vs as beneficiall may receive that which is better though perhaps we receive not directly that which we then aske And be not ashamed to confesse thy synnes seeing God knowes thy secretest thoughts Rise take vp thy couch Our couch is our body we take it vp when we cause it to obey the commandments of God it is heavy therfore he sayth walk Few are they who after much infirmitie can runne we walk into our house following the commandment of Christ when after death we are received into the celestiall habitation The calling of S. Matthew I. ANd when Iesus passed thence he saw a man sitting in the custome house named Matthew and he sayth to him follow me and he rose vp and leaving all things followed him Other Evangelists call him levi out of respect to S. Matthew dissembling his ordinarie name He calles himself Matthew and a Publican for as the wiseman sayth the Iust is first in accusing himself And with all sheweth vs that no man must despayre of saluation Iulian the Apostata imputeth it to folly that people vpon a slight call would follow our Saviour as if they had not reason he working so many prodigious wonders Besides that the Majestie of his divinitie which doubtlesse did shew itself in greate measure in his very countenance was able to draw people to him For if a lodestone and amber be able to draw after them materiall things how much more forcibly is the Creatour able to draw his Creatures Looke vpon this mirrour of perfection harken what kind of doctrine and in what manner he delivereth it observe him diligently and thou wilt see thou hast reason to follow him without delay II. And Levi made him a greate feast in his house and there were a greate multitude of Publicans and of others that were sitting at the table with him and with his disciples And the Pharisees seeing sayed to the disciples wherfore doth your Master eate with Publicans and synners These Publicans saw one of thier trade converted to better life therfore they did also hope to find place for repentance and saluation for they did not come to Iesus with intent to remayne in thier former vices as the Pharisees murmured but being repentant as the following words of our Saviour doe insinuate And who sayth S. Gregorie Nazianzen accuseth a Physitian that he visiteth the sick that he abideth the stench that he endeavoureth to set vp the infirme III. Iesus hearing it answered they that are in health and able need not a Physitian but they who are ill at ease Go and learne what it is I will mercy and not sacrifice For I am not come to call the just but synners No man by the law is iust he sheweth therfore that they did in vayne brag of justice And the wiseman asketh this question which concerneth every body Who can say my hart is pure I am frre from synne Let vs therfore have recourâ—e to this mercifull Physitian whose fees are but what is for our profit and not his owne he hath the labour and we the fruite he the thanks and we the reward and seeing mercy is that which he desires and esteemes it as sacrifice follow the advise of old Tobie to his sonne To thy abilitie be mercyfull if thou hast much bestow liberally if thou hast little give a little willingly And that which is allwayes in thy power forgive as thou desireth to be forgiven The third application to the most blessed Sacrament I. S Matthew vpon his conversion made a banket foâ— our Saviour Our Saviour vpon our turning to him makes vs a banket But ô infinite difference that banket was of temporall and perishable meates turning to corruption both of body and soule this banket cometh downe from heaven and giveth life to the world and is his owne flesh and precious blood which whoever eateth hath life â—verlasting Drinking of this cup sayth S. Ambrose our body doth not stagger but doth rise to better life our mind is not trobled but consecrated and made holy And the councell of Florence what ever good effect materiall meate and drink doth work in vs towards corporall life mayntayning increasing repayring and delighting this Sacrament worketh towards our spirituall life it withdrawes vs from that which is evill it strengtheneth vs in that which is good and encreaseth grace and vertue in vs. But if we consider further that it is our Saviour himself who feeds vs with himself the bread of Angels and the true bread from heaven not in figure only as the Manna of the Iewes but really himself as he is God and man what a treasure have we what a banket what love what mercy what desire of our love shewed vs O Sacrum convivium in quo Christus sumitur c. II. It is moreover a medicine for all spirituall diseases and what a legion of syns and imperfections and passions doth possesse vs So exceeding fierce sometimes that no man can passe by but we must have a saying to him or whome by word or example we do not anoy neither remayning in house that is in the Church at our devotions nor in the citty among men of civill conversation but in the sepulchres and in the mountaines among those who live a wild and barren kind of life voyde of good works having little respect to the chaynes of the commandments in which we are bound but breaking them at pleasure and not being willingly subiect to any body A pittifull staâ—e ô Saviour of the world command this evill disposition out of me that it cast me not into the depth among the hogs suffer me to be with thee I beseech thee and I will publish the greate things which thou hast done for me having mercy on me
it is neither night nor day excepted In these the diseases of our five senses are cured the five porches signifying the five precious wounds of our Saviour by which they have entrance to thier cure Enter and bathe thyself in these II. And there 〈◊〉 a maâ— that had been eight and thirtie yeares in his infirmitie him vvhen Iesus savv lying and knevv that he had a long time sayed to him vvilâ— thou be made vvhole the sick man ansvvered Lord I have no man vvhen the vvater is trobled to put me into the poole for vvhiles I come another goeth dovone before me Iesus sayth to him rise take vp thy bed and walke And forvvith he vvas cured and tookâ— vp his bed and walked Our Savioâ—r came to cure mankind whoâ— me no man nor Angel or other creature could cure O infinite mercy And no lesse infinite that he oftimes pickes out one from a multitude to bestow his graces and favours vpon him leaving other synnes and diseases to seeke the ordinarie remedies not by chance or at adventure but knowing all the circumstances and causes of the weaknes of the partie and when he thinks not of any such favour Nor doth he with out great ground aske wilt thou be cured For how many times cometh it to passe that we will and we will not we will be cured but will not vse the means which is necessarie or will not put ourselves to the vtmost to obtayne our desires though we have layen eight and thiâ—tie yeares in syn yet if we will we may be cured Riseâ— rouse thyself and put on a resolution to overcome whatever difficultie take up thy crosse and walkâ— When thou wert infirme thy neighbour did beare with thee art thou cured beare with thy neighbour III. And it was the sabboth that day The Iewes therfore sayâ—d to him it is the sabboth thou mayest not take vp thy bed he answered He that cured me sayed to me take vp thy bed and walke they asked him what is that man that sayd take vp thy bed and walke But he that was cured knâ—w not who it was for Iesus had declined the multitude standing in the place Afterward Iesus findeth him in the temple and sayth to him behold thou art cured synne no more least some worsâ— thing happen to thee The man went and told the Iewes that it was Iesus who had cured him Tâ—â—rvpon the Iewes persecuted Iesus because he did these things vpon the sabboth Temporall cures are ordayned for the cure of our soules the diseases wherof and the punishments due to them are incomparably worse then what ever can happen here these we must attend vnto chiefly vpon thâ— sabboth dayes which to our shame we oft bestow more in idlenes and in vanities then in what they where ordayned for frequent the churches give prayse to God for thy deliverance in these Iesus will willingly find thee out and give thee wholesome instruction requite him not with ingratitude as this man did as it seemes at first overjoyed with his cure for he never looked after him from whom he had received so much benefit though that afterwards he went and told the Iâ—wâ—s was not tâ— betray him but to divulge his prayse He cureth the man that had a withered hand I. ANd he entred againe into the Synagog and there was a man that had a withered hand and they watched whether he would cure on the sabboth and he sayed to the man that had the withered hand rise into the middest then he sayth to them is it lawfull on the sabboth to doe well or ill tâ— save a soule or destroy and they held thier peace And looking vpon them with anger being sorrowfull for the blindnes of thier hart he sayth to the man stretch forth thy hand and his hand was restored him In the Synagog one man had a withered hand many had withered harts which planted so neere the fountaine of heavenly waters tooke no benefit by them They watched vpon him but for no good intent and by thier owne malitious thoughts did put a barre to the heavenly graces watch thou vpon him and observe him disposing thy soule so as it may reape good for thou seest that much doth depend vpon thy inward disposition Risâ— into thâ— middest be not ashamed nor backward to cooperate to thy owne cure Stretch forth thy hand to be mâ—rcifull to the poore often to receive and lodge a pillgrime allwayes to God for forgivenes of thy synnes Lâ—t not thy hand be stretched forth to receive and shut to bestovv He lookes about vvith anger and sorrow in this life have recourse from his anger to his compassion and beware of the anger which is to come II. And he sayed to them vvhat man shall there be of you that shall have one sheepe and it 〈◊〉 into the ditch on the sabboth vvill he not take hold of it and lift it vp Hovv much better is a man then a shâ—â—pâ— Therfore it is lavvfall on the sabboth to doe a good deed Hoâ— oft notwithstanding doe we preferre our inferiour occasions before the reliefe of our brother and make no account of that which is more to be esteemed and preferred We ponder much that we have but that onâ— sheepe that one child that one thing that we esteeme in the world and doe not consider that our neighbour also hath but one soule to save he hath oft but one bit of bread to put in his mouth one peny for the whole weeke one poore rag to his back where as God hath given thee a sabâ—oth of rest and plentie wherin thou mayest take thy pleasure and case III. And the Pharisees going forth immediately made â—s consultation with the Herodians how that they might destâ—oy him But Iesus with his disciples retyred to the sâ—a and a greate multitude from Galilee and from Iewrie followâ—d him and he healed many so that the folk pressed vpon him to touch him that they might be cured Miserable Pharisees who turned to venome the doctrine and the wonders ordered for thier saluation O wretched going forth from all reason and conâ—ideration of what was fittingâ— bur Iâ—sus ceased not to doe good not with standing follow him presse reverently to touch him specially when he offereth himself in the blessed Sacrament shrink not away but preparâ— thy self carefully and approch with confidence there is â—o disease which he doth not cure The choosing of the Apostles I. ANd he went forth vnto the 〈◊〉 to pray and he passed the whole night in prayer and whâ—n day was come he called his disciples to him and he chose twelve of them whome also hâ— named Apâ—stles Simon whome 〈◊〉 surnamed Peeter and Andrew his brotâ—er Iames and Ihon aâ—d he called thier naâ—es Boâ—â—â—rges that is sonnes of Thunder c. Not every one that prayeth ascendes vnto the mountaine but he that prayeth well who going forward from earthly thingâ— to those which 〈◊〉 aboâ—â— us
cast out divells surely the kingdome of God is come vpon you Beware of dissension the mischiefe which comes of it is too apparent Beware of censuring other-folks actions or words and construing them to the worst most commonly they condemne themselves as one time or other guiltie of the same Imitate our Saviour who is still doing good to these who shew themselves thus vngratefull for it is a signe that we pertayne to the kingdome of God who makes his Sunne to shine over the good and the bad and rayneth vpon the just and vnjust III. When an vncleane spirit departs out of à man â—e wandereth through places without water seeking rest and not finding he sayth I will returne into my house whence I departed and he findeth it swept and trimmed but vacant then he taketh seaven other spirits worse then himself and entring in they dwell there and the last of that man becomes worse then the first S. Augustin sayeth that they are signified in this parable who beleeving in Christ and imbracing his doctrine shrinke afterwards in the performance of it overcome with thier too much inclination to case and pleasure for though at first they resolved to overcome it yet missing afterwards of those remporall delights to which they were too much affected they fall to them more greedily then before and are vtterly lost in them Begge of our Saviour the seaven gifts of the holy Ghost contrarie to the seaven wicked spirits which labour to prossesse vs. To witt true wisdome ioyned with profound humilitie cleare light of the vnderstanding with out too much adhering to our owne conceit easynes not only to take advise but also to follow it fortitude even in those things which are not all togeather to our liking if otherwise sitting or commanded to be done knowledge without of tentation true pietie and devotion with our all kind of dissembling and the true feare of God not to be overcome with the falsly stiled freedome which endeavours to vndermine it Veni Sanâ—te Spiritus The fist application to the most Blessed Sacrament I. THe Magdalen the Centurion and the Widdow of Naim gives as an ample subiect wherwith to interrayne our Saviour at the holy Communion with teares of repentance for our manifold offences with humble acknowledgment of our greate vnworthynes to be visited by such a guest and with ioy at the raysing of our soule from 〈◊〉 to life by the powerfull mercy of our Saviour taking â—ompassion of vs when we were caryed away by our disordered desires to our vtter ruine Prostrate thyself at thy Saviours feeâ—e with the one begging pardon and washing with reares the aspersions which thou hast cast vpon them by thy disorder Retire thyself with the other into the bosome of thy owne nothing by nature and worse then nothing by synne and be ashamed to approch yet not soe but that with the third thou mayest rayse thyself to confidence seeing he is pleased to meete thee and to stretch his loving hand towards thee to be received by thee II. But we must not rest in affections only we must bestow vpon him the oyntments which he desireth resolutions to imbrace the narrow way by him commended For not every one that sayth Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of his heavenly Father This resolution we must strengthen by often applying ourselves to this holy Banket and often receiving it For heis our strength and our refuge â—â—d in him is all our hope See how he gives sight to the blind hearing to the dease Speech to the dumbe life to the dead how he refuseth not the poorest snake that is but gives â—free accesse and comfort to every body that is willing to be holpen by him And be not scandalized in him thinking that he makes himself too cheape or that it is better to foxbeare for if he be willing to afford vs this comfort and this honour as certainly he is it were rather a discourresie to shrink back and as it were to forbid his coming to vs. For neither did the Centurion so but presenting himself vnto him expressed only his firme beleese that in absence also he could cure his servant III. When thou hast received take heed of instantly turning to other thoughts vnlesse some absolut necessarie busines come vpon thee but give him some time of loving intertaynement least he that is cast out watching his opportunitie finding the house trimmed but vacant and emptie of any good imployment or thought strive to come in againe and for our ingratitude we find lesse devotion if not some thing worse happen vnto vs. Imploy thyself in his prayses as he did in S. Jhons when his disciples were returned say vnto thyself what a Guest have I received into my house A Prophet an Angell No the inlightner of Propheâ—s and the Lord of Angels in whose prelence-they stand with reverent respect singing Holy Holy Holy the Lord of hosts full is heaven and earth of thy glorie aÌ„d Maiestie Thee The glorious quire of the Apostles The multitude of Prophets The glitering armiers of blessed Marryrs The whole Catholick Church spead through the world doe prayse and glorisie and consesse to be thier God thier redeemer thier glorifier The parable of the seed I. VVHen a grâ—â—te multitude assembled and hastened out of the citties to him be sayed by a similitude the sower went forth to sow his seed and in sowing some fell by the way side and was troden vpon and the fowles of the ayre did eate it Othersome fell vpon the rocke and being shot vp it withered because it had not meisture Othersome fell among thornes and the thornes growing vp with it choked it Othersome fell upon good groâ—â—d and being shot vp yealded fruit an hundred fold The sower is the most Blessed Trinitie the Father the Sonne and the holy Ghost the blessed Angels the holy Apostles and Prophets in thier doctriâ—e preached and written for vs. The seed is every good thought every good motion stirring vs to that which is our dutie towards God towards our neighbour and ourselves Every good thought that is given and every perfect gift is from heaven descending from the Father of lights It behooveth vs to think how we receive them not to be vngratefull to the gratious giver and prerudiciall to ourselves God is bountifull to all and vpon every mans haâ—â— he soweth his seed it belongs to man to prepare his souâ— by the selfsame graces and to render it â—upple and plyable by cooperating with them for we are not by 〈◊〉 tute rocks but by our owne willfull hardening our harts nor are we necessitated to lye by the high way side where every one is apt to tread vpon vs nor bred so among thoâ—nes that we cannot avoyde them II. In the explication of this similitude our Saviour tells vs that the birds of the ayre signifie the evill spirits who while we
sayed O faithlesse generatioâ— how leng shall I be with you How long shall I suffer you bring him to me and the Father sayed to him if thou canst any thing help vs having compassion on vs. And Iesus sayed to him if thou canst beleeve all things are possible to him that beleeveth and the Father of the boy crying out with teares sayes I doe beleeve Lord help my incredulitie We are indeed an incredulous generation and able to move the greatest patience as being subject to so many evills and yet can hardly be induced to beleeve that they are evills but doe take delight in that which is our vtter ruine Begge light and crave help with teares for what is more worthy of them and more to be lamented then this heavy yoake which lyes vpon vs from our Mothers womb till our very grave and is the cause of all our spirituall and temporall miseries O sweete Iesus who alone canst doe all things help vs taking compassion on vs. If I by thy grace indeavour to overcome this propensioâ— it exclaymeth and greatly teareth me and oftimes it lyeth dead so that many say it is dead but this is another thing to be lamented that even from myself that is hidden which is in myself And no man in this life which all of it is called a temptation can be secure that as from worse he was made better so he may not become from better worse our only hope our only confidence the only thing vpon which we can buyld is thy mercy III. And when Iesus saw the people coming together he threatened the vncleane spirit saying I command thee go out of him and enter no more into him and the chile was cured from that hours and his disciples asked him in private why could not we cast him out Iesus sayed this Kind is not cast out but by Prayer and fasting Prayer and fasting doe much conduce to the remedie of these evills to which we are naturally subject for by these holy exercises by little and little we put on as it were another nature becoming from carnall spirituall and delighting more in that which belongs to vertue then we did before in our worldly contentments but our chiefe assistance is in our Saviour of whome we must be continually begging that he will â—end vs his powerfull and concurring hand that we may be wholy free Humilie commended and care of avoyding scandall I. AT that houre the discipless came to Iesus saying who thinkest thou is the greatest in the Kingdome of Heaven And Iesus calling vnto him a little Child set him in the midst of them and sayed amen I say vnto you vnlesse you be converted and become as little Children you shall not eniter into the Kingdome of heaven whosoever therfore shall humble himself as this little Child he is the greater in the Kingdome of Heaven S. Marck relating this passage sayeth that our Saviour asked them first What they had treated of by the way and they held their peace for in the way they had disputed among themselves who should be great So that it was no spirituall question as how by vertuous life they might come to be greate in heaven Of which they had not need to be ashamed but it was a kind of ambition of the greatest place in the temporall Kingdome which they imagined our Saviour would come to because he spake often of his kingdome and of this they were ashamed wherby we may see that if we will carefully observe our owâ—e thoughts and question with ourselves as we would doe with another what is it that thou art musing on or going about We should easyly discover that our conscience would tell vs many truths which otherwise we slubber over and conceive that we thinke or doe no harme But our Saviour shewed them that he knew both what they thought and sayed and gave them and vs a lesson that we must be converted from those pretenses and turne our harts to other thoughts then people of this world intertayne themselves with and think of humbling ourselves for the gate of heaven is narrow and the more we stoope the easyer we shall enter and be the more acceptable We must returne to the simplicitie of infants saith S Hilarie because by it we shall carie in our conversation the resemblance of our Saviours humilitie II. And he that shall receive one such little one in my name receiveth me and he that shall scandalize one of these litleons that beleeveth in me it is expedient for him that a milstone be hanged about his neck and that he be drowned in the deapth of the sea see that you despise not one of these littleones for I say vnto you that their Angels in heaven doe allwayes see the face of my father which is in heaven Next to humilitie and simplicitie of hart he commends Charitie even towards the least and poorest creature that is giving it the high reward of receiving our Saviour himself while we receive our neighbour then which what can be more honourable or more to be desired It is a greate motive not to neglect such good officies that they have an Angel attending and having care of them but what is that to the receiving of the Lord of Angels Much more ought we to be ware of scandalizing them that is of giving theÌ„ just cause of offense or of offending for punishment will doubtlesse followe and better were it sayth S. Hierome that some short punishment should here attend vs in this life then that we should be reserved to further torment III. Woe be to the world for scandals for it is necessarie that scandall dos come but woe to that man by whome scandall cometh If thy hand or thy foote scandalize thee cut it of it is good for thee to go into life mayned and lâ—me rather then having two hands and two feeâ—e to be cast into hell fire And if thy right eye scandalize thee pluck it out and cast it from thee It is good for thee having one eye to enter into life rather then having two eyes to be cast into hell fire supposing the malice of men it is necessarie that is infallibly scandalls will happen but woe to him by whose falt they doe happen And as concerning ourselves every one may easyly find out what is a scandall to him that is what is the occasion of his offending God or of slacking in his service VVhatever therfore or who-ever it be though so necessarie and vsefull to vs as our hand or our eye we must forgo it for nothing must be preferred before the service of God no affection no Kindred no assistance no frend whatsoever The parable of the King calling his servants to account I. THen came Peeter vnto him and sayed Lord how oft shall my brother offend against me and I forgive him Vntill seaven times Iesus sayed to him I say not to thee vntill seaven times but vntill seventy
Lord Iesus when he shall come and knock that we may be in an instant ready to wayte vpon him Our Lord cometh when he hastens to iudgement he knocketh when by the sharpenes of sicknes he gives vs notice that death is at hand we open presently vnto him if we receive him with love He is not willing to open when the Iudge knocketh who feares to leave 〈◊〉 body and dreads to see the Iudge whome he remembers he hath contemned He that hath confidence by hope and good works doth presently open when he knocks because he expects the iudge with gladnes and when the time of death approcheth doth ioy in the reward of glorie promised II. Blessed are those servants whome when the Lord comâ—th he shall find watching Amen I say to you that he will gird himself and make them sit downe and passing will minisâ—er vnto them And if he come in the second watch and if in the third watch he come and so find blessed are those servants Blessed are we who have such a master and Lord who though his greatenes be infinite and his glorie so incomprehensible that no diligence of man can deserve it no capacitie of nature receive it or looke vpon it yet to the end to reward them even above their deserts will gird himself and accomodate his greatnes to their measure and make them sit downe with eternall ease and delight at his heavenly table and there minister vnto them all manner of deliciousnes The citizens of heaven know how full of joy that day is The sonnes of Eve doe lament the bitternes and tediousnes of their present life But ô the goodnes of God! His mercy convinceth the hardnes of our hart and leaves it no excuse for shewing his patience and his longanimitie he addeth and if he come in the second watch and if in the third and so finds them then watchfull he doth not reject theÌ„ The first watch is child hood the second youth the third old age yet no man must abuse this his longanimitie for he addeth III. And this know yee that if the house-holder did know at what houre the theefe would come he would watch verily and would not suffer his house to be broken vp Be you therfore ready for at what houre you think not the Sonne of man will come Our Lord would therfore have the last houre vnknowne to vs that we might allwayes expect it Ah foole to what purpose doest thou think shalt live long seeing thou hast not one day certaine How many have been deceived and sudainly taken away The punishnent of the vnrepentant I. IF the sernant say in his hart my Lord is loag in coming and shall begin to stricke the servants and eate and drink and he drunck the Lord of the servants shall come on a day that he hopeth not and at an hourâ— that he knoweth not and shall devide him and apoint his portion with the infidels And that servant that knew the will of his Lord and prepared not and did not according to his will shall be beaten with many stripes but he that knew not and did things worthy of stripes shall be beaten with few And every one to whome much is given much shall be required of him see the danger of presuming of long life we are apt to grow proud vpon it and carelesse of our dutie insolent towards others and to be drunk with ambition and desire of worldly wealth and pleasure the punishment is that he shall be devided from his pleasâ—res and life and from all hope of his masters favour and that vnexpectedly so that he shall not have time to repent but shall be eternally cast of among the vnfaithfull and branded with the everlastiug disgrace of it a punishment due proportionably to his falt for that he knew well enough what was to be done and did it not not out of fraylitâ—e but presuming and casting of the feare of his Lord. II. When thou goest with thy adversarie to the Prince by the way indeavour to be delivered from him least perhaps he draw thee to the Iudge and the Iudge deliver thee to the exactour and the exactour cast thee into prison I say to thee thou shalt not go out thence till thou pay the very last mite Our adversarie in the way is the word of God contrary to our carnall desires in this life from whome he is delivered who humbly submits himself to the commandments Otherwise if we differ the agreement after this life when we come to appeare before the Prince there is no redemption but we must to prison In another sence Our adversarie is whoever doth endeavour to bereave vs of that to which we have or conceive we have tight with such we shall best agree if we observe the precept of our Lord. To him that will contend with thee in iudgment and take away thy coatâ— let go thy cloke also to him III. And there were cortayne present at that time telling him of the Galileans whose blood Pilate mingled with their sacrifices And he sayed to them think you that these Galileans were synners more then all the Galileans that they suffered such things No I say to you but vnlesse you have repentance yoâ— shall all like wise perish And those eighteene vpon whome the towre fell in Siloe and slew thim think you that they also were debters above all men in Hierusalem No I say vnto you but if you have not repentance you shall all likewise perish Therfore when you see any perish by shipwarck ot by the fall house or by fire or by water conceive that God perhaps of a will punish that partie lesse in the world to come because he suffered here and forbeareth other that vpon notice of the others punishment he may repent and mend his life or if he doe not but persevereth in his bad couâ—ses most grievous punishment will be heaped vpon him VVhat other thing will that fire devoure but thy syns The more thou sparest thy self here and followest sence the more grievously thou wilt pay it here after The goodnes of God shewed vs in two examples I. ANd he sayed also this similutude A certayne man had a figtree planted in his wineyards and he came seeking fruite of it and he found none and he sayed to the dresser of the wineyard lo it is three years that I come seeking fruite vpon this figtree and I find none Cut it downe therfore wherto doth it occupie the ground But he answering sayth Lord let it alone this yeare also till I dig about it and dung it and if happily it yeald fruite if not here after thou shalt cut it downe The figtree occupieth the ground with out fruite when either the covetous and streight-laced doe keepe that without profit which might be vsefull to many or when by the shade of sloth a man darkeneth the place which another might fertilize with the beames