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A51306 The life and doctrine of ovr Savior Iesvs Christ. The first part with short reflections for the help of such as desire to use mentall prayer : also 24 intertaynments of our Blessed Saviour in the most blessed sacrament : with certaine aspirations tending to the encrease of the love of God / by H.M. ... More, Henry, 1586-1661. 1656 (1656) Wing M2665; ESTC R32119 366,740 462

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should depend vpon our correspondence with his graces and consequently that his infinite merit should be in a manner in greate part lost by our vntovvardnes or at least hazarded which as on the one side to those who indeavour to make vse of his love it is a greate incitement to love him the more who for the fruite in a fevv would suffer and taketh from all men all occasion of despayre so on the other side by reason of our weakenes it doth necessitate vs not to presume but to live in feare for the time of our seiourne and to labour by good works to make sure our vocation and Election VVhich designe of his we must everence and lovingly submiting to his divine ordination industriate ourselves to concurr the more diligently with it and with his love tovvards vs in it III. The depth of his love appeareth in the extraordinarie vocations of some and graces extraordinarie bestovved vpon persons oftimes in which we cannot only not discover any merit but rather much demerit and desert of the contrarie of whom that saying of God and of the Apostle comes to be verifyed I will have mercy on whom I have mercy and I will shew mercy to whom I will shew it And with good reason for he is Lord of his gifts and free to give of them more or lesse to whom and when he will So that as we may admire and must reioyce and not envy when he doth bestovv them so we must not grudge when and where he doth not bestow them but attend that our eye become not naught because he is good as our Saviour himself once answered IV. O my God! give me grace so to consider this thy love that I may increase in love tovvards thee give me grace that by measuring this thy greatenes I may grovv greater in thy favour and by reaching to thy height wax higher in thy sight and by diving into the bottomles depth of thy infinite charitie sink deeper into thy love that being wholy absorpt in it I may ever find myself wholy drovvned in thee my God my love Amen The depth of the love of God II. PART I. FInally in this matter of the love of God it will be profitable to reflect with a devout personage of this age I. First that it was not possible for God to create man after a heigher modell then according to the image and similitude of God 2. It was not possible to create him for a heigher end then the cleere vision and fruition of God 3. It was not possible to give him a greater Gift then God himself and all creatures 4. It was not possible to give him a heigher or more noble imployment then to serve God and in some sort to serve himself of God to de●●●e in a manner himself and others 5. It was not possile to give him a more perfect Guide in his pilgrimage then our Saviour and the holy Ghost 6. It was not possible to feed him with more choyce sustenance then the body and blood and divinitie of our blessed Saviour 7. It was not possible to expresse a greater esteeme of man then by shedding his blood for him 8. It was not possible to give him a greater motive to abhorre synne then that God dyed to abolish it 9. It was not possible to give a greater ground never to despayre then by constituting himself his Advocate 10. It was not possibble to inable synfull man to co●rrespond to these and other his benefits but by giving him the merits of Christ dignified infinitely in his divine person by which we satisfie to the full for our offenses and gayne a proportion in our good works to the rewards promised II. O infinite goodnes O immense charitie O love imcomparable Where shall I find either conceptions or words or strength to expresse the least part of my greate obligation to thy love ●hat hart can love thee enough 〈◊〉 tongue prayse thee VVhat forces serve thee as thou deservest Help me yee blessed Angels and saints of heaven Assiste me all yee orea●utes of my loving God O that I had so many tongues to prayse him so many harts to love him I knovv not what to say but with hart confounded and blushing countenance to offer my love and service such as it is conioyned with his because he is so pleased and begge of him that he will please himself with it and with his ovvne merits for otherwise whatever I can offer is nothing and that all creatures in whom he is most pleased will incessantly prays● him and glorifie him Amen The coming of the holy Ghost vpon the Apostles in firie tongues I. PART I. OVr Saviour vpon his Ascension had willed the Apostles to remayne in Hierusalem till they should be indu●d with power from above which they observed carefully persevering together in prayer with our blessed Lady and others when behold the tenth day ●arely in the morning there was suddenly heard a sound from heaven as of a mightie wind and it filled the whole house where they were sitting and there appe●●ed to them parted tongues as it were of ●ire and it sat vpon every one of them and they were all filled with the holy Ghost and began to speake with divers tongues as the holy Ghost gave them to speake Prayer and obedience and agreement together were dispositions novv as well as afterwards effects of the holy Ghost He came suddenly vpon them to teach vs perseverance in our devout imployments for we know not at what houre our Lord will come in prayer or reading or charitable action the wind was a token of dispersing the Cloudes of ignorance and deceite to which we are subiect with out the assistance of the holy Ghost and no wonder that is was a strong wind considering hovv closse the fallaci●s of the world doe stick vnto vs and hovv they are apt to possesse themselves of every corner of our house that is of soule and body The parted tongues as of fire signified the spirituall flame and fervour infused into thier harts and was then to manifest itself by thier tongues publikly and privately to be imployed in the prayses of our Saviour and of his law according as the holy Ghost gave to every one Begge of him every one of these his gifts and dispose thyself to receive them II. Consider that though the wind and firy tongues were figures of the inward operation yet the gift this day communicated was not only the proportionable effects wrought by the holy Ghost but the very person of the holy Ghost communicated vnto them and vs working these effects And as in the Incarnation of our Saviour the holy Ghost in person overshaddowed our blessed Lady so here he descended vpon the Apostles and the rest there gathered together though in such different measure as he thought good to communicate himself where we have cause to admire and adore the goodnes of God who would imploy his owne person in our service however in a different way from that of our Saviour Veni Sancte Spiritus c. III. Reflect vpon the particular attributes of the holy Ghost that he is a comforter the spirit of
points enough both for beleefe and practise which might have averted them Prayse God for all and have confidence in him c. The Mysterie Of the Mysterie of the most Blessed Trinitie I. A Principall effect of the coming of our Saviour into this world was the declaration of the Mysterie of the most Blessed Trinitie hidden even from the Iewes though the chosen people of God and not mentioned but in very darke and hidden resemblances But our Saviour did openly proclayme it specially after his resurrection commanding his Apostles to baptize all nations in the name of the Father and of the Sonne and of the Holy Ghost as three persons equall in all things and one in name that is in povver auctoritie and essence wherin we have cause to admire and adore the force of the light of the holy Ghospell by which our Saviour intending to abolish the beleefe and worship of many Gods brought in by the craft of the divel working vpon mens corrupt affections and desires established the beleefe of one true God yet so that they should beleeve in that one essence three persons equall to one another though vnder Appellations which according to our meane expression might signifie inequalitie it being impossible for vs to conceive the divinitie cleerely as it is ●ayth therfore must supply that which reason cannot comprehend and with reverence submit to what our vnderstanding cannot reach Adoring equally in three and one the Omnipotencie Eternitie infinite knowledge and goodnes and all Perfection the Immensitie the Immutabilitie the Beautie the sanctitie of God contayning all and more then we can imagin by the help or comparison of all creatures and all most perfectly and with out multiplicitie in one II. Adore the Father as the incomprehensible source of the divinitie with out beginning and of all things created in time when he thought fit to give them a beginning Adore the Sonne who being equall to the Father vouchsafed for our sakes to take vpon him our humane nature to instruct vs by word and example and by his sacred blood shed vpon the crosse to wash avvay our synns and open vs avvay to the eternall inioying of God by perseverance in his commandments Adore the Holy Ghost as the mutuall and recip●ocall love of the Father and Sonne the Auctour of our love tovvards God the cause of our adoption by his grace infused and by himself inhabiting in our soules the spirit of truth which leadeth vs into all truth and by his heavenly lights disperseth the clouds of darknes and facilitates our way to heaven by his heavenly vnction III. Adore all three in one one in nature one by consent one in operation Begge of him that we may be one with him by submission to him and to his blessed will one by constant fayth one by never decaying love one by operation esteeming ourselves in all our wo●ks as instruments of his divine p●wre and goodnes and so disposing ourselves in thought and action that we may not differ from him in the least which he of his goodnes grant Amen The obligation which we haveto love God I. PART I. SO soone as Moyses had declared to the people of ●srael that God was one he instantly inferres the commandment of loving him Heare Israel our Lord God is one Lord. Thou shalt love thy Lord God wi●h thy whole hart c. And our Saviour in his answer to the lawyer tells vs it is the gre●test and the first commandement and with reason ought we to think so and accordingly apply ourselves to love him For as we were worse then beasts if we did not love those who are beneficiall to vs much more if welove not God from whom we have absolutely all that we have The law therfore of nature doth impose this vpon vs so soone as we come into the world vpon which account S. Thomas and other divinc● doe hold it a greate offense if so soone as we come to the vse of reason in our Childhood we doe not turne ou●●arts to God with loving acknowledgment that he is ou● creatour and Lord. And the holy Text infinuates as much presently after the commandment saying And these words which I command thee this day shall be in thy hart and ●ho● shalt 〈◊〉 them thy Children to wit that they may knovv thier duty in time II. It is also the first commandment in dignitie and excellency for it hath the highest obiect that can be to wit God and the noblest way of service to wit for love not for feare of punishment o● hope of reward but riseth vpon consideration of his greate excellencie With in himself and greate goodnes tovvards vs. And besides it gives vs the greatest excellency that we can attayne vnto in this world and prepareth farre greater in the world to come for as by loving base things we become base and contemptible so by loving God and other things as they belong to God we become ●ono●rable in the ●ight of God and men and there can be no greater honour and excellency imagined then that to which those have risen who have loved God in perfection I●I It was like wise first in the intention of the lavvgive●s all other commands and directions and indeed all the works and wonders of God which he hath shevved vs tending finally and properly to this that in thought word and deed we should expresse our love to him for how could any thing subsist if it had not been thy will or been preserved if not called by thee Thou sparest all because they are thyne ●o Lord who lovest soules As he therfore did and doth all things out of love so is it expected from vs that all should proceed from love and further more as in the naturall love of one an other we must not only not shew aversion from the thing which our srend doth not synfully love but even observe his wayes of proceeding much more ought we to love that which God loves and commands because we love him and he loves vs for which reason the Apostle sayth The fullnes of the law is love even of our neighbour because we love him for God IV. It is the greatest command because most necessarie of all other precepts as with out which no other i● thoroughly avaylable or ●●●ly commendable Fo● the feare of God is but an introduction to love and some way or other must be perfected into some degree of love els it will fall of the effect we desire and how many things doth the Apostle reckon which are nothing with our Charitie If I have the tongues of Angels if Prophecie if Fayth if knowledge if I give my goods to the poore if my body to the fire and have not Charitie it avayleth me nothing On the other side it doth set an inestimable price vpon the least of our actions when ever they are done for the love of God so that with out it all with it nothing is lost V.