whereby he might be the more tormented not refreshed 3. Of effectually redeeming whole Mankind for whom he dyed Strive to imitate him in all these Blessed are they that hunger and thirst after Justice for they shall have their fill Of Christs last Words and Death Jo. 19.30 COnsider 1. Jesus therefore when he had taken the Vinegre said It is consummate He congratulated with himself 1. For having performed the will of his Heavenly Father Phil. 2.8 being made Obedient unto death even the death of the Cross 2. For having fullfilled the Prophecies and figures that were of him Mat. 5.18 of which he said I came not to breake the Law but to fullfill 3. For being come to an end of all his labours which he endured to the very last drinking up the chalice prepared for him to the bottom dregs and all Well therefore might he say to his Eternal Father I have consummated the work which thou gavest me to doe c. And I come to thee Jo. 17.4 10. Luc. 23.46 Judic 7.20 Consider 2. The Last Word Father into thy bands I commend my Spirit He said it with a loud voice in sign of Triumph over Death Sin and the Divel So Gedeon with broken pitchers and loud cry proclaimed Victory over the Madianits He teacheth us withall how to recommend our selves to God at the hour of death and what we ought chiefly to be carefull of at that time casting off all thoughts of wordly affaires Beseech our Lord that death may not so steal upon you at unawates as to prevent these or the like good affections Jo. 19.30 Consider 3. And bowing his head he gave up the ghost O unspeakable Mystery The Sun of glory is ecclipsed The Temple of the living God is dissolved The Author of life yeelds to death O how true is that of the Apostle You are bought with a great price Wherefore Glorify 1 Cor. 6.20 and beare God in your body but much more in your mind See that you be not more insensible then the sensless creatures themselves The Sun was darkened and the veile of the Temple was rent in the midst The Earth did quake and the rocks were reat Luc. 23.45 Mat. 27.51 and the graves were opened c. Be ashamed and confounded for your sins Teare a sunder the double veile of self-love and will that hangeth between God and you Tremble at the account you are to give for Christs death and Passion Rent your hard heart by true Contrition And lastly quit the loathsome Grave of Sin and Tepidity Arise sit up Jerusalem lose the hands of thy neck c. You were sould for nought and without silver you shall be redeemed Is 52.2 Of Holy Communion Consider Christ as your Redeemer Ps. 110.9 COnsider 1. The benefit of our Redemption which the Church doth most particularly solemnize all this holy time We were all under the Tyranny of the Divel cast off from the face of God by demerit of our sins nor was there any one that could free us from this slavery no creature being sufficient to pay our ransom We were all lost for ever When behold the only begotten Son of God sent redemption to his people offering himself in Sacrifice for our sins being truly our Father Is. 63.16 our Redeemer as Esaie speaketh from the beginning such is his name 1 Pet. 1.18 Consider 2. At what rare we were redeemed namely Not with corruptible things Gold or Silver but with his own pretious bloud And whereas one single drop had been aboundantly sufficient he would notwithstanding powrâ— it all forth and suffer so many bitter torments Ps. 129.7 Because with our Lord there is mercy and with him plenteous redemption Besides not content with redeeming us once he hath left himself unto us in the Eucharist so that allthough you should often fall into the Enemies hands you might have wherwithall to free your self again O unspeakable love Return the best thanks you are able Consider 3. This Redeemer will come to day into your soul to free you from the reliques of your former captivity and to lose the bands of vitious habits if any be in you Prepare your self therefore to meet him Bestow your self as a thing none of your own but wholy his who bought you 1 Cor. 6.19 You are not your own saith the Apostle for you are bought with a great price Wherefore render your self wholy to him whose you are and cast off all affection to whatsoever els Say with the Psalmist I am thine save me Ps. 118.94 Orat. deVen Sacr. and with the Church pray that you may feel in your self the benefit of his Redemption A Summary of our Lords Passion Thren 1.12 I Magine your self to stand at the foot of the Cross on Mount Calvary and to hear our Saviour call out in these words of the Prophet O all ye that pass by the way attend and see if there be sorrow like to my sorrow Ponder attentively the whole Passion according to four particular Circumstances 1. How ignominious it was He was hanged as a theef aloft in the air as one unworthy either to live or die on the earth He was condemned at four several Tribunals hurried along the streets and pointed at as a Blasphemer Seducer Impostor Glutton Madman and Fool. What say you to all this that are so nice of your Reputation 2. How Grievous it was 1. By reason of his delicate and tender complexion 2. Because he would admit of no manner of comfort either interiour or exteriour 3. For that he was left all alone and forsaken by his friends Ps. 68.9 I am become a forreigner to my brethren and a stranger to the Sons of my Mother the Synagogue 4. Upon the Cross if he would seek any ease by moving or turning himself the whole weight of his body lay the heavier upon the wounds of his hands and feet with increase of his torments If he went to lean his head the thorns were stricken the deeper in If he thirsted his drink was Vinegre and Gall c. Good God what torment Is. 1.6 3. How Universal it was both in body and mind That of the Prophet was truly fullfilled in him From the Sole of the foot to the top of the head there is no health His head was pierced with thorns his face buffeted with fists and defiled with spittle his eyes black and blew his lips swoln his teeth strucken out his beard plucked off his ears rent with pulls and pinches his nose beaten flat his shoulders torn with stripes his side pierced with a lance his hands and feet bored through with nails in fine his whole body imbrued in his own bloud 4. How lasting it was His whole life was a continual suffering I am poor and in labours saith he by his Prophet from my Youth Ps. 87.16 But those things which he suffered from his last supper to his last breath were
Christ came near and touched the Coffia and they that carried it stood still and he said Young man I say to thee Arise He speaketh imperiously to shew that he is Lord of all That hath power of Life and bringeth down to the Gates of Death and fetcheth again The death of the Soul is sin and Hell its grave for the rich man died 〈◊〉 16.22 and was buried in Hell The Bier whereon the sinner is carried to Hell is his Body the Bearers are Vicious Habits And as the Bier is often set out with Silk and Cloth of Gold though the Corps within is full of ordure so the body of a sinner glistering in Golden Array covereth a Soul abominable to God But Christ cometh and toucheth the Coffin that is striketh the body with sâ—me grievous sickness and by that means bringeth the sinner to life again Consider 2. And he that was dead sate up and began to speak and he gave him to his Mother What joy was this to his Widow-Mother What an astonishment to the rest of the company So a sinner reviving in Spirit to God beginneth to speak of such things as appertain to God confessing his sins asking pardon and extolling so merciful a Lord. â—eg 1.6 Consider 3. And fear took them all and they magnified God From so great a Miracle there arose in the standers by a fear of offending a Lord of such power to wit a Lord that mortifieth and quickneth bringeth down to hell and fetcheth back again Think how necessary it is for you to have this holy fear for the fear of our Lord hateth evil Prov. â— 13 Eccli 2 1â— And They that fear our Lord will sâ—â—k after the things that are well pleasing to him Of raising Lazarus Jo. 11.1 c. Part 1. Jac. 1.15 COnsider 1. There was a certain sick man Lazarus of Bethania c. Lazarus his death proceeded from a languishing disease So likewise from faintness and decay in Spirit if it be not cured in time followeth the death of the Soul Concupiscence bringeth forth sin sin ingendreth death The infirmity of our Nature is the Incentive of Sin but this hurteth none but those that yield of themselves for to them that resist and sight manfully This infirmity or sickness is not to death 2 Cor. 12.9 but for the glory of God for Power or Virtue is perfected in infirmity Consider 2. Lazarus being sick His Sisters sent to Christ saying Lord behold whom thou lovest is sick They do not prescribe what he is to do to a loving friend it is enough to intimate ones necessity Such ought to be our prayers especially in matter of health or other temporal blessings for we know no whether or no what we ask be expedient for our Souls Salvation Besides Christ went not presently but deferred going for two whole daies both to exercise their Faith and Patience and to render the Miracle more Illustrious So he often dealeth with you Greg. 26. Moral c. 15 The labour of the Combat saith S. Gregory is prolonged that the Crown of Victory may be the greater Consider 3. Some disswaded Christ from returning into Jewry to cure Lazarus for that the Jews had sought for him to stone him S. Thomas answered Let us also go to die with him Such ought to be the courage of an Apostolical man Jo. sup v. 16. contemning what dangers soever even death it self for the good of Souls and glory of God And such fervent acts ought you often to make that when Persecution shall arise against you you may be able to stand in the day of battel and not make your life more precious then your self Ps 139.8 Act. 20.24 Of raising Lazarus Jo. 11.33 c. Part 2. Rom. 12.15 Heb. 4.15 COnsider 1. Christ when he was come to Lazarus his Grave seeing others weeping he groaned in spirit and troubled himself c. and wept Which he did both out of Charity to weep with them that weep and withall to shew that we have a High-Priest that can have compassion on our infirmities Then he bad them take away the stone and lifting his eyes upward he prayed to his Father to teach us that we are to take away all impediments of our Salvation and to implore the Divine Assistance in all occasions but chiefly in the conversion of a sinner Consider 2. The stone being taken away He cryed with a loud voice Lazarus come forth Ponder the power and efficacy of his word which even the dead obey For forthwith he came forth that had been dead bound feet and bands with winding bands and his face was tyed with a Napkin This man that lay four daies dead in his Grave is a perfect Figure of an inveterate sinner bound and fettered with ill habits as so many winding bands muffled with the Napkin of Blindness pressed and â—ept down by Custom as under a ponderous Grave and finally fast shut up and inclosed through hardness of heart as with a Grave-stone such are almost incorrigible Therefore Christ cryed here with a loud voice and doth daily call to such and yet is not heard Take heed of such habits and customs of sin for as S. Augustine saith He hardly riseth that is borne down by evil custom Aug. c. 49. in Joan. Consider 3. The Pharisees having heard of this Miracle Gathered a Councel and devised to kill Jesus Whence you may learn that there is nothing so holy no action so good that is not subject to envy and harsh censures of disaffected persons Of Holy Communion Stand and consider the marvels of God Job 37.14 Consider Christ as the Worker of Miracles Jo. 4.48 COnsider 1. What is read to day in the Gospel Vnless you see signs and wonders you believe not Christ did many signs and wonders to confirm our Faith so that by the Prophet he is called by the Name of Marvellous Is 9.6 Yet he never appeared more wonderful then in the Eucharist the which that he might the more commend unto us he would make it an abridgment of all his Miracles according to that Ps 110.4 5. He hath made a memory of his marvellous works a merciful and pittiful Lord he hath given meat to them that fear him Consider 2. In particular some of the Miracles contained in this Mystery 1. As to the substance of bread which is wholly destroyed at the Priests words even the materia prima also and in place thereof succeedeth the glorious Body of Christ the very same that is adored in Heaven by the Angels so that there never was any so miraculous a Transmutation 2. As to the Accidents which being separated from their Substances are conserved without any Subject of Inhesion as the Rays of the Sun severed from it and yet they are never the less active and do nourish no otherwise then if they were Inherent to their own Substances and transcending all the power of Nature they truly produce Sanctifying
the other women that followed Weep not upon me but weep upon your selves and upon your Children c. For if in the green wood they doe these things in the dry what shall be done Christ was a fresh green and juicy stock full of all manner of grace and perfection all we sinners are as so many dry sticks fit for nothing but the fyre If then the green wood was in that heat of suffering for the sinns of others how will the dry withered sticks burn in Hell or Purgatory for their own And if God the father did so severely chastize the offences of his slaves in the person of his most innocent Son how much more will he punish them in the offenders themselves Eccla in Off. Def. when That day shall once come the day of wrath calamity and misery Weep therefore for your self now that you may not hereafter be forced to weep for ever I will expect our Lord who hath hid his face from the house of Jacob and I will wait for him Is 8.17 Of Holy Communion Consider Christ as a hidden God Is. 45.15 COnsider 1. What is read to day in the Ghospel how Christ hid himself from the Jews that would have stoned him Jo. 8.59 in memory whereof the Crosses this day are covered in the Churches and Christ himself by Isaie is termed a hidden God Verily thou art God hidden the God of Israel a Saviour And speaking of him in his Passion he saith Is. 53.3 His look as it were hid and despised He hid his Divinity under the disguise of flesh and bloud his glory with the Ignominy of his Passion and both his flesh and Divinity under the formes of bread and wine so that the Psalmist with reason said of him Ps. 30.20 How great is the multitude of thy sweetness O Lord which thou hast hid for them that fear thee Seq in festâ— Corp. Chr. Consider 2. In the Eucharist not only the flesh it self of Christ is hidden from our senses for the greater merit of our faith but also its Vertue and efficacy whence it is that not all that come to this Sacrament doe taste of its sweetness and delight nay it is no less then death to the bad as it is life to the good And even among the good it worketh in every one very different effects so that it may deservedly be called a hidden Manna and a white counter and a new name written Apoc. 2.17 which no man knoweth but he that receiveth it Ibid. Consider 3. If you desire to know the sweetness of this hidden Manna 1. Be Master of your self and your Appetites for To him that overcometh saith our Lord I will give the hidden Manna 2. Be humble and little in your own eyes Mat. 11.25 Thou hast hid these things from the wise and prudent and hast revealed them to little ones Cant. 2.14 Deut. 32.13 1 Cor. 10.4 3. Hide your self in the holes of the Rock in Christs wounds and Meditation of his Passion and so you will come truly to suck honey out of the Rock For The Rock as the Apostle saith was Christ Of Crucifying our Lord. Part 1. COnsider 1. Being come to the place appointed for execution our Lord is again stripped naked of his clothes in the sight of so great a multitude before the insolent Souldiers and them that sought for nothing more then subject of scorn and laughter He beareth patiently this Ignominy due to our Sins and giveth us thereby in his own person a lively example of Evangelical poverty Then to the end that no sense might be without its torment Mat. 27.34 They gave him wine to drink mingled with gall And when he had tasted he would not drink Ambr. in Luc. c. 25. Not for the galls sake saith S. Ambrose but for that he refuseth such bitternesses as are mingled with wine For our Saviour would swallow down the bitter pills of his Passion without the mixture of any sweetness Be ashamed for seeking dainties for your palat and for murmuring when they are not afforded Is. 55.8 Consider 2. The Circumstance of Place It was a high hill exposed to the view of all for the greater Ignominy full of deadmens bones for the greater horror and loathsomness Our Lord made choice of an obscure place to be born in thereby to conceal his glory but would dye hanged up a loft openly in the sight of all and in the middle of the Earth as some observe for the greater infamy How different O Lord are your cogitations from our cogitations and your ways from our ways We strive what we can to conceale whatsoever is in us that may turn to our disgrace and divulge alâ— that makes to our praise and commendation Is. 53.7 Consider 3. The Circumstance of Time On the most solemn festivity of Easter at what time all the people were wont to flock to Jerusalem at brode light and in the very heat of Noon day to signify the fervor of his Charity wherewith as with fire this holocaust was consumed For he was offered because himself would and at what time he would and where he would and with whom he would but withall would doe it in that manner that he might teach us by his own example to contemn all things Of Crucifying our Lord. Part 2. Gen. 22.9 COnsider 1. All things being now ready for his crucifying he is insolently thrown down by the Executioner upon the Cross See how obediently he placeth himself thereon and like Isaac when he lay on the Alter upon the pile of wood offereth himself in Sacrifice to his Eternal Father See how he stretcheth forth his hands to the holes whereto they were to be nailed for Adams stretching forth his to the forbidden fruite Hear the hideous sound of the hammers knocking the nailes into his Sacred hands and feet See the streames of bloud running down upon the ground and learn by the example of our Lord to crucify your flesh Galat. 5.24 with the vices and concupiscences as the Apostle teacheth Ps 21.18 Consider 2. What excessive torment must our blessed Lord feel in those tender parts and full of sinews especially being violently stretched out and probably also disjoynted to make them reach to the holes so as to fullfill that of the Prophet They have digged my hands and my feet they have numbred all my bones Compassionat your deare Lord and grieve for having been cause of these his torments by your sins Bern. ser de Nativit Acknowledge O man saith S. Bernard how grievous your wounds are that is your sins for which it was necessary our Lord should be wounded Consider 3. Our Lord being nailed to the Cross is pulled up on high and violently let down again into the trench they had made to fasten the Cross in to the unspeakable increase of all his torments O what a spectacle was this to the World to Angels 1 Cor. 4.9 and
intollerable and lasted all that night and day fellowing for about twenty hours together Speake what affection shall suggest Of our Lords Buriall Mat. 27. COnsider 1. After our Lord was dead his sacred body was taken down from the Cross with great devotion and teares by Nicodemus and Joseph of Arimathia who laid it in the Mothers armes whereby that of the Canticles was fullfilled Cant. 1.13 A Buadle of Myrrhe my beloved is to me he shall abide between my brests Think what expressions of griefe and sorrow what sighs and tears passed from her Ponder what was said and done at that time by her and her devout companions See that your beloved Lord be also to you a bundle of Myrrhe and that by frequent contemplation of his Passion you lodge him in your bosome and heart 2 Cor 4.10 Consider 2. Griefe and love having acted their parts they embaulm the sacred Corps and wrap it up in a clean winding sheet Our Lord is delighted with cleanliness even in his grave that you might learn diligently to cleanse your heart as often as you receive him in the Holy Eucharist Our Lord will have his Mystical members embaulmed especially with the Myrrhe of Mortification that with the Apostle Allways bearing about in our body the Mortification of Jesus the life also of Jesus may be manifested in our bodys Think how you may put this in practise Tit. 2.13 Consider 3. Our Lord being buried every one betake themselves to their own home for they were not permitted by the keepers to remain at the Sepulcher Think in what solitude the B. Mother and other devout persons were in and how they gave themselves wholy to prayer Expecting the blessed hope and advent of the glory of the great God The B. Virgin doubtless comforted herself with that of the Psalm At evening shall weeping abide and in the morning gladness Ps. 29.6 Doe you likewise in Desolation have recourse to prayer and learn to put your trust in God Things to be observed concerning the Meditations of the Mysteries after our Lords Resurrection 1 Cor. 6.17 THe Meditations upon the Mysteries after our Lords Resurrection appertain to the Unitive way This being an Uniting of our will with the divine will of God by way of affection maketh that our will as it were going forth of her self layeth hold on the goodness of God represented unto it and adhereth unto him and by this adhesion is united with him according to that of the Apostle He that cleaâ—eth to our Lord is one Spirit Hence this Unitive way hath diverse affections properly belonging unto it which we may make use of in the ensuing meditations The chiefe are these following 1. Admiration of Gods Majesty whom we contemplat and of his Attributes and Perfections 2. Joy and content for that God is so absolutly perfect in himself good to others and so admirable in his works 3. Praise and thanksgiving for his gifts and benefits with desire of seeing and enjoying him and of honouring and obeying him 4. Zeale of Gods Glory and good of Souls wishing that all the world might come to know love and serve him 5. Trust in his Goodness and Providence together with a filial respect standing in fear of being separated from him or of committing any thing which may justly offend so great a Majesty and bewailing all the sins whereby we had incurred at any time his just indignation 6. Desire of these Heavenly things we contemplat so that whatsoever is upon earth may seem but durt unto us while we look up to heaven saying with the Prophet How beloved are thy tabernacles Ps. 83.2 O Lord of hoasts my Soul coveteth and fainteth unto the Courts of our Lord. And Ps. 41.2 Even as the hart desireth after the fountains of waters so doth my Soul desire after thee O God 2 Cor. 3.18 By these and such like affections let us endeavor to obtain that Beholding the glory of our Lord c. We may be transformed as the Apostle speaketh into the same image from glory unto glory that is that we may become like unto him by the union of our wills increasing dayly more and more in the knowledge of him till at length passing from the imperfect clarity of this life and pilgrimage we arrive to the perfect clarity and glory of our native Country and Beatificall Vision Rise thou that sleepest and arise from the dead and Christ will illuminate thee Ephe. 5.14 Of Holy Communion Consider Christ as our Resurrection Apoc. 3.17 COnsider 1. The manner wherewith Christ raised his body out of the Sepulcher of deformed rendering it glorious Ponder what a difference there is between a body that is dead pale wan destitute of all sense and motion and the same when it is invested with the array and endowments of glory The same difference is between the Soul in Sin and in the state of Grace and almost the same between tepidity and fervor For in the state of Tepidity the Soul is as it were in a slumber and void of all heroical motion she is insensible of things appertaining to God and being possessed with innumerable phantasies pursueth vaine trifles and dreams instead of reall and solid goods She thinks herself in a good state when in truth she is like that man in the Apocalyps miserable and poor and blinde and naked Jo. 11.25 Consider 2. Christ is ready to raise us out of these miserable states therefore he saith I am the resurrection and the life To wit the cause and Author of both and as well of the Soul as of the body O what a benefit it is and how infinitly to be valued to be raised from the death of Sin and grave of Tepidity and to be placed in the cleare light of the Childeren of God that walk and work with fervor The same will Christ bestow upon you this day in the Holy Eucharist if you hinder him not For therefore he is called the bread of life Jo. 6.35 Ibid. v. 40. S. Tho. alii and as we owe unto him the Resurrection of our bodies in the last day so doe we now the Resurrection and reviving of our Soules Colos 3.1 Consider 3. The signes of our rising with Christ are to seek and mind the things that are above not the things that are upon earth So the Apostle If you be risen with Christ seek the things that are above c. Seek therefore and affect only heavenly things Rom. 6.9 and as Christ Rising again from the dead now dyeth no more So you being raised from the state of Tepidity to Fervor have a care you fall not into a relapse Of our Lords Resurrection COnsider 1. There having now passed time sufficient to evidence the certainty of his death on the third day early in the morning our Lord hastened to bring forth the Holy Fathers our of Limbus to comfort his B. Mother and desolate Disciples and Illustrate
Grace in the Soul 3. As to the Body of Christ which is here in manner of a Spirit whole in the whole Host and whole in every part thereof it is the self-same in several places together Indivisible Impassible Indeficient and equally sufficient to one 3 Reg. 10.20 and to many Truly there was not such a work made in all Kingdoms Eccles 7.19 Consider 3. The necessary preparation for receiving this Miraculous Food is the fear of our Lord for he hath given meat to them that fear him And he that feareth God neglecteth nothing that is pleasing to him Do you therefore do the like Of some Historical Narrations and Parables of Christ Of the Rich Glutton Luc. 16.19 c. and of Lazarus Part 1. 2 Tim. 6.9 COnsider 1. There was a certain rich man and and he was cloathed with Purple and Silk and he fared every day magnifically Observe the Vices which commonly follow Riches Pride in Apparel Riot in Feasting Contempt of the Poor and the like that you may keep your self from the desire of them For they that will be made rich fall into tentation and the snare of the Devil Job 21.13 Consider 2. The rich man died and was buried in Hell How sad an Obit to so pleasant a life but such for the most part is the end of riches and pleasures They lead their lives in wealth and in a moment they go down to Hell Ponder here his torments for Purple and Silk he is invested with Flames for Delicious Fare he is tormented with Intollerable Thirst for his Contempt of the Poor he is now contemned by him and he that denied the Crums of his Table cannot obtain one drop of water Thus the punishments are proportioned to the offences Sap. 6.7 The Mighty saith the wise man shall mightily suffer torments 2 Tim. 3.12 Consider 3. The just Judgment of God The rich man is not heard in his Torments who neglected to do Mercy in his Jollities Therefore when he begged it was answered him Remember that thou didst receive good things in thy life time As if it were not lawful to receive good things here and there too and so it is For all that will live godly in Christ Jesus shall suffer persecution Seek not therefore to enjoy prosperity in this life least you come to miss of it in the next Act. 14.21 For by many tribulations we must enter into the Kingdom of God Of the Rich Glutton and of Lazarus Luc. 16.20 c. Part 2. COnsider 1. There was a certain Beggar called Lazarus Christ vouchsafed to call the Beggar by his Name and make him known to Posterity but not the rich man Greg. Hom 40. for as S. Gregory saith Our Lord acknowledgeth and approveth the humble but the proud he knoweth not that you may learn to esteem Virtue more then worldly riches and splendour The memory of the Just saith the wise man Prov. 10.7 is with praises and the name of the Impious shall rot Consider 2. This Saints Patience whereby he arrived to such a degree of Sanctity He was 1. Full of sores patiently enduring the pain proceeding from them 2. Extreme poor desiring to be filled of the crums that fell from the rich mans table 3. Contemned by all And no man did give him 4. So miserable that he was fain to permit the dogs to lick his Sores and perhaps by reason of his weakness he was not able to keep them off Who is there now a-days that would prefer such an one before a rich man and yet this did Christ our Lord. Num. 23.10 Consider 3. The happy death of Lazarus who was immediately carried of the Angels into Abrahams Bosom Thus short are the tribulations of the Just but their glory is everlasting What joys riches and honours did sores poverty and contempt bring to this Beggar O let my Soul die the death of the Just and my last ends be made like to them Ponder how unequal were the lots of the rich man and of holy Lazarus after their death much more certainly then they were in their life time He was happy for a moment but everlastingly miserable this miserable indeed for a while but afterwards most happy for all Eternity Of the Prodigal Son Luc. 15.11 c. Part 1. Eccles 7.30 COnsider 1. A certain man had two Sons and the younger said to his Father Father give me the Portion of Substance that belongeth to me God hath two Sons the Just and the Sinner the Just is Elder because God made man right in the beginning and he always abideth in Gods House the Sinner estrangeth himself from him and abuseth the gifts which he affordeth him both of Nature and Grace living riotously that is perversly they go into a Forreign Country whosoever leave God who is the way Therefore David Ps 118.155 Salvation is far from sinners Consider 2. The Miserie 's this young man fell into when he was from his Father 1. He began to be in need So a sinner that estrangeth himself from the Sacraments from Exhortations and from the company and example of the good beginneth to be in want of spiritual sustenance 2. He cleaved to one of the Citizens as a servant for whosoever do sin give themselves over as Slaves to the Devil and he imployeth them in feeding Swine while he makes them like to that sort of Beasts swill themselves with sensual pleasures 3. Neither could he so fill his belly because even all worldly delights cannot satiate the Souls Appetite Js 28.19 Consider 3. Returning to himself he said c. Being pressed with Famine he cometh to himself because vexation alone shall give understanding to the sinner and makes him think how foolishly he hath left eternal things for such as quickly pass away How many of my Fathers hirelings have abundance of bread and I here perish for famine Hence he is moved to repentance I will arise and go to my Father O how often have you followed this Prodigal Child in going astray follow him therefore also in returning by Repentance Of the Prodigal Son Luc. 15.20 c. Part 2. COnsider 1. The Fathers Bowels of Mercy who when his Son was yet far off he saw him and was moved with mercy So Almighty God with the Eyes of his Mercy doth look upon a sinner being yet a far off from him by sin He invites him to him by his Exciting Grace saying Return c. and I will take you Jer. 3.14 And as soon as he returneth he meets him he falls about his neck he imbraces him he adorns him with the first Stole of Justice he puts on a ring upon his hand for the exercise of good works and shoes upon his feet to keep him from the dirt of worldly pleasures O God! is it possible you should bear such love to a man made of Clay and that hath deserved a thousand times the torments of Hell
was the Bright Morning that brought the happy tidings of the Sun of Justice Reverence therefore and honour her Birth and full of admiration enquire diligently Who is this that cometh forth rising as the Morning Consider 2. The Virgin being born her name was called Mary and that no doubt by Divine Instinct and perhaps also by express intimation of an Angel for Mary signifieth 1. A Sea Star 2. A bitter Sea 3. Lady or Exalted 4. Enlightened or enlightening For she is indeed 1. A Bright Star to them that sail in the dangerous Sea of this world 2. A large Sea of all manner of Grace sweet to men but bitter to the Devils and in her Sons Passion she was an Ocean of Grief 3. Lady of the whole world In Offic. B. Virg. In Pref. Miss de B. Virg. Cant. 1.3 and exalted to the Heavenly Kingdom above the Quires of Angels 4. Enlightened first in her self she enlightened the world bringing forth to the world the Eternal Light Jesus Christ our Lord. O Mary Oyl powred out is thy name illuminating healing and comforting our souls 1 Jo. 3.9 Consider 3. In imitation of this Virgin your Mother you must be born spiritually to God to be born in flesh is not in mans power neither is it where or when he will but it is in our hands to be born in spirit by the Divine Grace Let this therefore be your birth-day to God and endeavour hereafter to demean your self worthily as his Child Every one that is born of God committeth not sin Therefore fly sin that you may ever remain the Son of God Of the Assumption of the B. Virgin Who is this that cometh up from the Desart flowing with delights Cant. 8.5 For the Annunciation Visitation and Purification see in their proper places COnsider 1. The B. Virgin though she were free from sin yet was not so from death from which Christ himself would not be exempted Therefore the end of her life now drawing nigh and being admonished by an Angel of the time of her departure as Authors relate think with what ardent affection she disposed her self Metaphâ— Niceph. c. apud Barrad to 1. l. 6. c. 11. Cant. 5.8 Ps 141.8 by intense acts of love saying with the Spouse in the Canticles I languish with love and with David Bring forth my soul out of Prison And how at last the Apostles being all about her she breathed forth her blessed Soul into the hands of her Son who was there present and invited her to his Glory O my Soul Num. 23.10 die the death of the Just and my last ends be made like to hers Cant. 8.5 Consider 2. How that blessed Soul released from her Body was led by her Son into Heaven environed with Angels singing forth those notes of admiration Who is this that cometh up from the Desart flowing with delights leaning upon her Beloved See how she being now entered into the Empyreal Heaven is welcomed by the Eternal Father and the whole B. Trinity and as Sovereign Queen seated in a Throne of Glory above all Creatures for a Throne was set for the Kings Mother who sate on his right hand 3 Reg. 2.19 The measure of her Glory was proportioned to the greatness of her love and Charity that you might also learn to be fervent in your love to God Consider 3. How after three daies lying in the Grave the blessed Body was united again to the Soul and with unspeakable pomp assumed into Heaven accompanied with the Angels Juvenal S. Damasc aliique apud Barrad Cant. 1.3 and the whole Coelestial Court and Christ himself her Son O what a Triumph what a glory was this Do you likewise ascend in spirit with your Mother and say to her Draw me after thee now in affection afterwards in the happy enjoyment of your company Rejoyce that you are to receive this day a pledge of her in the Eucharist for in the Sons Body still remains in a manner the Mothers Flesh and Blood and endeavour to come with due preparation Of the Angels Part 1. THat you may be the more stirred up to the Veneration of the holy Angels consider 1. Their Natural Excellencies They are by Nature 1. Most noble and pure spirits most absolute in themselves without concretion with flesh or any corporeal substance 2. Immortal and incapable of any decay or corruption 3. Of most sublime with and understanding comprehending by an Intuitive knowledge all natural objects 4. Of most perfect free will subject to none but its Creator and inseparably fixed upon its Supreme Good which it hath once possessed 5. In power inferiour to none but Divine and superiour to all that is created Consider 2. Their Supernatural Endowments 1. Of Grace for in them as S. Augustine saith God at once created Nature Aug. l. 12. de Civ c. 9. and infused Grace together with all manner of Virtue and that in an eminent degree whereby in a moment they merited their Eternal Happiness 2. Of Glory whereby they are in perpetual possession and enjoyment of their Supreme Good whence proceed all their other Prerogatives as of being Peers and Princes of Heaven Domesticks Familiars and Favourites of God continually assisting at his Throne and beholding his Divine Countenance Consider 3. These blessed Spirits though never out of the Center of their happiness have a larger Sphere then the Empyreal Heaven for they are the Movers of the other Coelestial Orbs and immediately under God do rule and govern the whole Universe they are over Kings Princes States and Magistrates they defend us from evils they intercede for us and present our prayers to God they enlighten our Understanding and inflame our Will towards God and heavenly things c. Admire and love the perfections of these Heavenly Spirits implore their assistance and endeavour by purity of life and promptness in the Divine Service to be compartment with them in glory Of the Angels Part 2. COnsider 1. The H. Angels though in number almost infinite are commonly divided into nine Quires and three Hierarchies In the first are the Cherubins Seraphins and Thrones The Cherubins property is to be inflamed with the love of God and to enkindle the same in others The Seraphins excel in Wisdom and Knowledge of God and with the same do enlighten the inferiour Angels The Thrones are so called for that by reason of their singular Purity Humility and Justice God doth particularly reside in them as his Imperial Throne Apply all this to your self and endeavour to be a Cherubin in Love a Seraphin in the Knowledge of God and of heavenly things and a Throne in Purity of Life in Humility and Justice towards God and Man Consider 2. In the second Hierarchy are the Dominations Virtues and Powers The Dominations exercise Command over the Inferiour Angels and direct them in the Government of the Universe The Virtues do effect in themselves and others a firm and unchangeable adhesion to
1. It obscureth the understanding and by false perswasions withdraws it from the truth 2. It alienates the Will from the Supreme and Soveraign Good to that which is onely counterfeited and makes it even have a loathing of Spiritual things 3. It maketh Reason a slave to bruitish Appetites 4. It depraveth all the Senses with unlawful delights 5 It depriveth the whole man of the friendship and protection of God 6. It robbeth him of Habitual Grace and the ornaments of Vertue and of a child of God makes him a slave of the Devil an Ulcer and Sinck of all filth and abomination 1 Cor. 2.9 Consider 2. As to the other life 1. It depriveth man of the vision of God and those joys which eye hath not seen nor ear hath heard 2. It excludeth him from the company of the holy Saints and Angels and that for ever 3. It makes him liable to everlasting fire without any hopes of releasement 4. It placeth him in a most loathsome dungeon and among the detestable crew of the damned under the cruel tyranny of the Devil from which no power is able to deliver him Eccli 21.2 Consider 3. And add to all this that every one by sinning doth trample under feet the precious Bloud of Christ shed for our sins turneth Gods gifts into so many weapons against himself and even destroyeth God himself as much as lieth in him and in a manner contristates the Saints and the Blessed Virgin hurteth men by his wicked example and lastly makes a triumph of himself for the Devils With good reason then crieth out Ecclesiasticus As from the face of a serpent slye from sins c. The teeth of a lion the teeth thereof killing the souls of men Of flying Venial Sins As disposing to Mortal 1 Part. COnsider 1. He that throughly hateth Mortal Sin must also endeavour what he can to avoid Venial otherwise He that contemneth small things Eccli 19.1 S. Tho. 1a 2ae q. 86. a. 3. shall fall by little and little For Venial Sins dispose unto Mortal 1. In regard of the matter or object which being for the most part the same in both affords an easie passage from the lesser that is of custom to a greater transgression 2. By reason of our own forces which are much weakened by frequent Venial Sins Whence it is that we are presently cast to the ground at the rising of any strong temptation according to that Eccles. 10.18 In slothfulness the roof of the house shall go to ruine and in the infirmity of hands the house shall drop through 3. In regard of the exteriour assistance of God which he doth often substract for Venial Sins such especially as are more voluntary for he deserveth little help that is sparing of his own endeavours 2 Cor. 9.6 He that soweth sparingly sparingly also shall reap Is 40.6 Consider 2. What caution that man useth that hath straw hay or gun-powder lodged in his house lest any sparkle of fire should light thereon All flesh is grass or hay and no gunpowder taketh fire sooner then doth Concupiscence Look upon holy David through an unwary glance of his eyes miserably fallen first into Adultery then into Murder Take heed therefore of the least sparkle resist the beginnings and dash the little ones against the rock Ps 136.9 that is bad motions while they are but little Consider 3. From slight wounds not looked unto in time and festered proceed malignant feavers in the body and death it self The same happereth to the Soul by Venial Sin Wherefore look into all your actions and see wherein you are wont more frequently to receive a wound and arm your self in time Endeavour to the utmost of your power to refrain not only from evil it self but also from all appearance of evil as the Apostle admonisheth 1 Thess 5.22 Of flying Venial Sins For the Damages they bring with them 2. Part. COnsider 1. We ought to avoid Venial Sins not onely for that they dispose to Mortal but also for their own proper deformity for as Saint Augustine saith they are like scabs in the body Aug. l. 50. Hom. Ser. 41. de Sanctis and do so deface the beauty of the Soul that she becometh thereby in disgrace with her heavenly Spouse Think with your self if you were to passe through dirty ways in a pure white and precious garment what care you would take to keep it clean Souls invested with Habitual Grace are whiter then snow purer then milk fairer then the Saphyre Thren 4.7 With how much more care then are we to preserve them without spot or blemish through the foul ways of this life Eccles. 10.1 Consider 2. Other damages which these Sins especially if frequent bring with them 1. They diminish the fervour of Charity like cold water cast into a vessel of warm 2. They keep back the Soul in her progress as a burthen doth him that walketh 3. They take off from the merit of good works as dying flies do from the sweetness of oyntment 4. They are an Impediment to Prayer and Devotion 5. They abate the efficacy of the Sacraments 6. They hinder the increase both of Grace in this life and Glory in the next 7 They are pleasing to the Devils displeasing to the Angels 8. They make God himself to have a loathing of us according to that Apoc. 3.15.16 I would thou wert either cold or hot But because thou art lukewarm I will begin to vomit thee out of my mouth Deut. 18.13 Consider 3. It followeth hence that it is not lawful for the conversion of the whole world to commit one single Venial Sin And although all are to avoid the same yet chiefly such as have consecrated themselves to God of whom he exacteth perfect purity Therefore he enjoyneth every one of his Levites You shall be perfect without spot before the Lord thy God Examine your life and actions and do your best to live without spot or blemish Of flying Venial Sins For the Punishments due unto them 3. Part. Ps 118.137 COnsider 1. That of David Thou art just O Lord and thy judgement is right And yet he hath inflicted most heavy punishments for sins by the judgement of most onely Venial that thence you might understand the grievousnesse of them Num. 12.10 1. He struck Mary Sister to Moyses with a horrible leprosie for lightly murmuring against her brother notwithstanding his earnest intercession for her pardon 2. Two Sons of Aaron Levit. 10.2 Cornel. ibid. for casting into their thuribles in haste other then sanctified fire he struck suddenly dead in the sight of the whole people Num. 15.35 Salian ibid. 3. He commanded to be stoned to death a poor man that had gathered up a few sticks on the Sabboth day Lastly he took Moyses out of this life before he could enter the Land of Promise which notwithstanding he most ardently desired and this for some diffidence as the
Holy Fathers expound it in striking the rock Compare these and the like examples with your actions and you will finde you have often deserved more Consider 2. God hath ordained more severe punishments for Venial Sins after death in Purgatory That Purgatory Fire saith St. Augustine will be more unsufferable then what pain soever can be seen Aug. Ser. 41. de Sanctis felt or even understood in this life There all debts will be exacted to the last farthing neither will there be place for any other satisfaction then by sufferance Is 33.14 And which of you saith Isaie can dwell with devouring fire Such as will be there Aug. sup Consider 3. Seeing you would not endure now to lie in flames but for a quarter of an hour although it were to gain the whole world how reasonable were it to make satisfaction at present by Pennance for what is past and to be wary for the future and if through humane frailty you be not able to avoid all avoid at least the greater and diminish what you can the number that so that Purgatory Fire as St. Augustine speaketh may finde little or nothing in you to consume Of the Remedies against Sin The Memory of the last Things Of DEATH 1. Part. How certain it is and with all how uncertain Heb. 9.27 COnsider 1. Death is inevitable It is appointed to men saith the Apostle to dye once Nothing is more certain or evident to sense All that have gone before us Princes Emperours Bishops Popes have dyed at last neither could any one hitherto of what power or dignity soever escape or put it off Job 14.5 Thou hast appointed his limits which cannot be passed saith Job Wherefore thou also infallibly must once come to it Marc. 13.35 Consider 2. As for the time place and manner of Death nothing more uncertain How many sudden accidents have you heard read or even beheld with your own eyes How many hath death unexpectedly stolen upon while they were eating sleeping laughing or playing And when is to be your turn What if at this instant Would you be ready for it Wherefore Christ doth often and in most weighty terms inculcate unto us that we should be ready at all hours Watch ye therefore for you know not when the Lord of the house cometh at even or at midnight or at cock-crowing or in the morning Eccles. 11.3 Consider 3. Death is but once to be undergone and if it hath gone ill there is no amends or recovery to be made if once ill so it will ever be if once well it will also be well for you for all eternity If the tree shall fall to the South saith the Wiseman or to the North in what place soever it shall fall there shall it lie Neither will there be any more time or place for Pennance Procure therefore by living well that whensoever your time cometh of falling it be to the right side See in what state you are at present and whether there be any thing in you which you would not on your death-bed and think often with your self that to perish once is to be lost for ever Of Death 2. Part. How terrible it is Ps 108.18 COnsider 1. The miserable state of a dying man lying on his death-bed given over by his Physician and hastening to his last agony Consider the many griefs and anguishes that surround him on every side 1. From the memory of things past for then will come to his mind the sins he hath committed the losse of so much precious time spent in vanities together with the neglect of many helps afforded him by Almighty God towards his Salvation Then perhaps one hours space of longer pennance will be earnestly wished for but not afforded him who while he was in his jollities and pleasures neglected many He would not blessing saith David and it shall be far from him Oh with what sighs will sinners at that hour cry out Sap. 5.8 and say What hath pride availed us or what commodity hath the vaunting of riches brought to us Consider 2. The grief of mind for leaving the present enjoyments of this life Aug. Ser. de Inno. c. 3. for as St. Augustine saith That is not left without grief which is possessed with delight Notwithstanding at that hour are to be left all friends and kindred pleasures delights and riches without any hopes of evermore recovering them 1 Tim. 6.7 We brought nothing saith the Apostle into this World doubtless neither can we take away any thing Whereupon Ecclesiasticus Eccli 41.1 O death how bitter is thy memory to a man that hath peace in his riches Cast off therefore in time all affection to worldly things that you may hereafter part without grief Eccles. 9.1 Consider 3. The anguish and perplexity of mind proceeding from the uncertainty of things to come The final sentence of everlasting doom draweth near Man knoweth not whether he be worthy of love or hatred The Devil will be at hand to tempt and cast you into despair Think what you would then wish your self to have done in your life time and do it now while you have opportunity Of Death 3. Part. Of the Horrour of the Corps COnsider 1. What a thing that body is after death which in our life time we cherish pamper and adorn with so much care 1. It lieth destitute of all sense and motion it seeth nothing heareth nothing neither can it so much as put off the worms that lie devouring it 2. It looketh pale and deformed and for the intollerable stench proceeding from the corruption that issueth out of it striketh horrour even into the dearest friends Wherefore with reason Blessed Francis Borgia In vita Borg. l. 1. c. 7. Psal 4.3 having beheld the Corps of a famous Empress of his time now rotten in her grave is said to have cried out How long shall we love vanity and seek after lying How long neglecting solid truths shall we hunt after shadows All things moulter away with death and from mirth soon pass into tears Eccli 10.13 Is 14.11 Consider 2. The Garments Bed and Habitation of the dead body It is stripped of whatsoever ornaments it had for its garments it is wrapped up in a Winding-sheet for its bed it is cast on the ground for its habitation it is confined to a pit seven foot long and lastly given over to the worms and serpents to be torn and consumed by them When a man shall die saith Ecclesiasticus he shall inherit serpents and beasts and worms And Isaie Vnder thee shall the moth be strawed and worms shall be thy covering O what an habitation What companions Eccli 38.23 Consider 3. How profitable and necessary it is often to call to mind this last end of your body lest you should have a greater care and love for that which is to be devoured by worms then of your Soul that is to live for an Eternity
From this forgetfulnesse of death proceed all our Evils Wherefore whensoever you see a dead Corps or Scull imagine that of Ecclesiasticus to be spoken to you Be mindful of my judgement for such will also be thine to me yesterday and to thee to day Wherefore be ever preparing your self and live as one that is a dying S. Hieron Corn. in Eccli c. 7. For He will easily contemn all things that alwayes imagines himself a dying man Of preparing against Death For those that are in Health 1. Part. COnsider 1. With what diligence men are wont to prepare themselves for a long Voyage for example to the Indies and if they are but to crosse the Sea how carefully do they watch the wind and provide lest the time of embarking find them unprepared We ought to be much more sollicitous for our departure out of this life whence we are to go into an everlasting happinesse or misery Therefore Christ doth often inculcate to us Be ready Luc. 12.40 for at the hour you think not of the Son of man will come and the like Consider 2. The Preparation consisteth chiefly in this point that the Soul at her departure whensoever it shall happen be found free from all Mortal and as much as may be also from Venial Sin so that it may have no hinderance in going strait to Heaven Wherefore examine your self see whether you be conscious of any thing that may stop your passage to Heaven if you were now to dye and put your self in that state which you would wish your self to dye in Aug. l. de gen con Man c. 28. and strive to persever therein for you may chance to dye suddenly and few become better in time of sicknesse The Sinner as St. Augustine saith hath also this punishment inflicted upon him that when he cometh to dye he is unmindful of himself who while he lived was forgetful of God Wherefore while you are in health neglect not your self Consider 3. What things in particular are wont to cause much comfort to dying persons Such are to have suffered much for Christ to have been given to the mortification of the flesh and abnegation of self-will to have been devout to the Blessed Virgin and the Saints and the like Wherefore apply your self vigorously even now to these things Cass l. 5. c. 28. Happy was that holy man who could say on his death-bed I have never done my own will neither have I taught any one what I have not first practised my self Of preparing against Death For the Sick 2. Part. Tob. 12.13 COnsider 1. Sicknesse is usually the Messenger of Death Therefore let a man foresee what may be expedient for him against the time of Sicknesse that so he may make a more secure and happy end Let him then in the first place acknowledge that Sicknesse and Pain are gifts of a most loving Father and sent him either to take away the rust of Sin or for trial of his Vertue and increase of Glory according to that saying Because thou wast acceptable to God it was necessary temptation should prove thee And therefore let him also give God thanks that by means of Sicknesse he hath both warning and time to dispose himself for Death Consider 2. What the Sick man is chiefly to do in order to the disposing himself 1. To cleanse himself of all Sin by Confession if he can General 2. To offer himself to God wholly resigned for life or death as it shall best please him 3. To foresee such occasions wherein perhaps he may come to suffer either through the vexation of his sicknesse or by carelesnesse of his tenders and animate himself to suffer all with courage 4. To procure good Books to be often read to him 5. Now and then to inflame himself with Jaculatory Prayers 6. Often to call to mind Christ's Passion 7. Diligently to recommend himself to the Blessed Virgin and the Saints his Patrons 8. To make now and then acts of Faith Hope Charity Contrition and other such like Consider 3. Danger increasing he is timely to demand the last Sacraments that so he may receive them with greater devotion Then let him dilate his heart towards the happy meeting of his Spouse Behold the Bridegroom cometh go ye forth to meet him Matt. 25.6 Let him yield himself up wholly to his Lord God saying with Christ Luc. 23.46 Ps 141.8 Father into thy hands I commend my spirit or with David Bring forth my soul out of prison to confess to thy Name Of the Particular Judgement 1. Part. 2 Cor. 5.10 COnsider 1. At the hour of Death all men are to be judged That every one may receive the proper things of the body according as he hath done either good or evil Ponder the terrour of this Judgement First in respect of the Persons that are to be Actors in it He that is to sit Judge is infinitely Wise whom you cannot deceive infinitely Powerful whom you cannot resist infinitely Just who cannot be wrought to favour and lastly of Supream Authority from whom you cannot appeal The Devils will be at hand as Accusers and if we have deserved evil even our own Angel-Guardians There also our own Conscience will stand witnesse against us Before all these the poor Soul is to appear without any attendance of Servants or support of Friends despoiled of whatsoever she had in this world accompanied only with her own works These alone whether good or evil will follow her to an everlasting reward or punishment For their works follow them Apoc. 14.13 Eccles. 12.14 Mat. 12.36 Consider 2. The terrour of this Judgement in regard of the strict account There will be made a processe of our whole life every action though never so much hidden and secret will be brought to a most strict examination All things that are done God will bring into judgement even every idle word The severe Judge will exact an account not onely of evils committed but also of the good neglected He will also weigh the good actions themselves and see whether they be full and performed with due intention and exactnesse I saith he by David will judge Justices Ps 74.3 Soph. 1.12 And by Sophonias I will search Jerusalem with lamps and if Jerusalem and the Saints how much more Babylon and Sinners Eccli 18.20 Consider 3. And ask your self this question What shall I miserable wretch say for my self at that time For prevention take the advice of Ecclesiasticus Before sickness take medicine and before judgement examine thy self and in the sight of God thou shalt finde propitiation While you have time do good Of the Particular Judgement 2. Part. COnsider 1. The miserable condition of a sinful Soul when at her trial she shall be found to come short in her accounts and guilty of deadly sin For then she is to be degraded as Priests are wont in disgrace and ignominy having their sacred Vestments taken off from
1. Hideously obscure without light even above the Egyptian darknesse 2. Excessively strait for the infinite number of bodies that will there be packed together 3. Infinitely loathsome and stinking by reason of the soot smoke stench of brimstone and filthinesse of the bodies 4. Ever shut up without any conveniency of breathing Job 10.22 or air 5. Where as Job saith is the shadow of death and no order but everlasting horrour inhabiteth Apoc. 20.10 Consider 2. The quality of the pains 1. For being continual without intermission for they shall he tormented as St. John saith day and night for ever and ever 2. For the grievousnesse of them being most sharp and vehement without any the least relaxation Whence the rich Glutton in the Gospel could not obtain so much as one drop of water to cool his tongue 3. For the diversity and contrariety of them which makes to their greater torment expressed by that of Job Job 24.19 Let him pass from snow waters to exceeding heat 4. For the company or society which will be with the Devils and cursed Souls that are obdurated in the hatred of God and with serpents vipers and dragons Job 20.16 18. He shall suck the head of asps and the vipers tongue shall kill him c. He shall be punished for all things that he did and yet not be consumed Apoc. 9.6 Marc. 9.43 Consider 3. The everlasting durance of all this which after millions of years shall begin afresh as if nothing had ever been and shall last for ever Because 1. The Soul is immortal They shall desire to dye and death shall flye from them 2. The place never to be destroyed 3. The fire unquenchable 4. Their sin by obstinacy irrevocable and consequently their worm dieth not Ibid. 44. Lastly Gods decree is unchangeable because in Hell there is no redemption Of Hell 2. Part. Sap. 11.17 COnsider 1. That saying of the Wiseman By what things a man sinneth by the same also he is tormented And because we offend God by all the Senses of the body therefore the damned in hell shall be tormented in them all 1. The Sight shall be tormented with hideous shapes of the Devils horrid representations of sins past and with the view of their cursed company which it will detest with mortal hatred 2. The Hearing with continual blasphemies grashing of teeth curses and howlings 3. The Smell with brimstone pitch and intollerable stench of the bodie 4. The Taste with ravenous hunger unquenchable thirst and insufferable bitternesse of the fiery brimstone 5. The Sense of Feeling with most sharp torments all the body over for the Sinner shall be as the Prophet saith as stubble to the fire Malach. 4.1 Is 33.14 Which of you saith another can dwell with devouring fire which of you shall dwell with everlasting heats Imagine the same in proportion of the Understanding Memory Will and other powers Consider 2. Heavier then all this will be the pain of loss as the Divines call it for that the greater the good is that is lost the greater likewise is the grief it causeth And the damned to their greater torment shall know the greatnesse of the Happinesse which they have forfeited by Sin This Happinesse is God himself and the clear sight and enjoyment of him The blessed Company of Saints perpetual Tranquillity and Peace peaceful Delight delightful Satiety and the like And yet we can finde in our hearts to let all this go and besides incur everlasting torments for some short and trifling pleasure Consider 3. What you are to do to escape Hell You must use all your endeavour to avoid Sin which leadeth thither And if you would not for the whole world lie broiling on a gridiron but for an hour how much more ought you to be aversed from sin Let us therefore bewail our sins as a certain holy man said before we come thither where our tears will serve for nothing but to scorch and burn our bodies Of Purgatory 1. Part. COnsider 1. As Hell is ordained for punishment of Mortal Sin so is Purgatory for Venial And here likewise Sinners suffer for a time pain both of Sense and Losse Ponder therefore the grievousnesse of the pains of Sense 1. In regard of the place which is also under ground dark and joyning to Hell 2. For the nature and condition of the Fire which is of the same kind and activity as Divines teach with that of Hell 3. For the excesse of torment for as St. Augustine saith that purging fire is more grievous then what pain soever we can see feel Aug. Ser. 41. de Sanctis or even imagine in this world 4. For the long durance for although those torments be not everlasting yet to very many they last for many years and to some even till the day of Judgement as appeareth by divers very credible and authentick Histories Is 33.14 Who can dwell with devouring fire Prov. 13.12 Consider 2. The pain of Losse which the Souls sustain here for the delay of the Beatifical Vision which they most ardently long for Hope that is deferred afflicteth the soul Much more the hopes of so great a happiness as is the seeing and enjoying of God Think if you were promised a Kingdom what a longing condition you would be in till you were in possession with much greater desire are the Souls there inflamed and they grieve the more for that so great a good is deferred for their own carelesnesse and negligence in this life Aug. sup Consider 3. How much it imports you both to shun to the utmost of your power Venial Sins and withall to satisfie fully for Mortal Sins though confessed and forgiven lest you come to be cast into this purging Fire for as Saint Augustine above cited saith He that will not now put so much as one finger into the fire must necessarily dread to be tormented then whole body and soul though but for a short time Of Purgatory 2. Part. COnsider 1. For how light causes as we read in Histories many have been sent to Purgatory Some for not bowing their head in the Quire at Gloria Patri others for desiring too earnestly holy Orders Some again for Vanity in argumenting Others for curiosity in Apparel S. Severin himself at whose Sepulchre miracles were wrought for not reciting the Divine Office in its due time And Paschasius Deacon for some inordinate affection in the election of the Pope and that out of errour and ignorance Greg. l. 4. Dial. c. 40. as Saint Gregory witnesseth Compare now these small defects with yours and you will finde that you have deserved a much heavier judgement Wherefore humbly ask pardon and say with the Psalmist Ps 6.1 2. Lord rebuke me not in thy fury nor chastise me in thy wrath Have mercy on me Lord because I am weak Consider 2. Our merciful Lord hath afforded us many means to satisfie for our sins in this life
alone it is who hath done great things to the Blessed Virgin and daily doth to his Church He alone is powerful he alone holy extending his mercy from generation to generations to them that fear him not to them that contemn and provoke him by their sins Examine wherein you are wont to be most delighted and see you be not one of those that rejoyce in most wicked things Bernard Consider 3. The other document which is the admirable vertue and efficacy of humility and this 1. In the person of the Blessed Virgin in whom it was the foundation or cause of all her blessings Because he hath regarded the humility of his handmaid for behold from henceforth all generations shall call me blessed 2. In relation to all in general He deposeth the mighty from their seat and exalteth the humble the hungry he filleth with good things and the rich he sendeth away empty Wherefore if you would be looked upon and favoured by God if you desire to be exalted if you wish to be replenished with heavenly gifts purchase humility love to be unknown and not regarded Of the B. Virgins Stay with Elizabeth COnsider 1. The B. Virgin being led by Elizabeth into the inner rooms saluteth Zachary who no doubt received special comfort and singular favours at the presence of the divine Infant and his Mother Yet he who at his Mothers first Salutation made the other Infant to leap for joy would not at this other restore speech unto the father This was a favour reserved for the honour of his Precursor at his birth Learn hence to reverence the divine Providence in the dispensing of his favours and not to prescribe to God the time or manner of affording his succour but patiently to expect with Zachary his divine pleasure Ambr. in Luc. Consider 2. The Virgin remained in the house of Zachary about the space of three moneths conversing with them with all humility and charity assisting and serving them in what she could even in the meanest domestical offices Think how holy was the conversation of that blessed company what fervent discourses and always of God how greatly Elizabeth and others profited by the company of Mary For If at the first entrance saith St. Ambrose so great was the profit that at Maries Salutation the Infant leaped and his Mother was replenished with the Holy Ghost what do we think Maries presence added by the benefit of so long a time Hence love to converse with the good and withall procure that others also may be the better for your company and conversation 2 Reg. 6.11 Consider 3 That which is said in the second of Kings The Ark of our Lord dwelt in the house of Obededom three moneths and our Lord blessed Obed-edom and all his house How much more may we think he did blesse the house of Zachary wherein the living Ark of our Lord and Mother of God dwelt so long The like blessing will he pour forth upon your house when he cometh to you in the Holy Eucharist if you receive him as you ought Luc. 1.6 Of the Nativity of St. John Baptist 1. Part. COnsider 1. The Sanctity of St. Johns Parents They were both just walking in all the commandments and justifications of our Lord without blame Here detest the perversenesse of Hereticks that hold all Gods commandments impossible learn to observe all not only Precepts but also Justifications or Councels and whatsoever else appertains to the perfection of your Calling that you may both be just in the sight of God and so deserve the blessing of a Son John that is of divine Grace and be without blame in your life and conversation with men Consider 2. How God did honour the Birth of his Precursor 1. In sending the same Angel Gabriel to denounce his and his own Sons Birth 2. In the manner of the Annunciation which was more Solemn then that which was made to the Virgin This being delivered to the High Priest in the Temple and Sancta Sanctorum in time of publick Sacrifice all the people being in expectation and wonder 3. In imposing the name himself by the Angel which we do not read he did to any other then his Son and this not an empty name but full of mystery making good in effect what it did signifie in outward sound Consider 3. The dignity of St. Johns office expressed in those words of the Angel He shall go before him bearing witnesse and preaching Christ by word of mouth and example of life In the Spirit and Vertue of Elias that is with an undaunted courage and zeal which be shewed throughout the whole course of his life in the Wildernesse at the riâ—er Jordan in Cities in Herods Court in Prison and Death it self To prepare unto the Lord a perfect people by his Baptisme preaching of Pennance and the austerity and rigour of his life Think whether this be not in some part also your Vocation and accordingly excite your self to imitate the Sanctity of Saint John Luc. 1.57 Of the Nativity af St. John Baptist 2. Part. Ps 36.3 COnsider 1. Elizabeths full time was come to be delivered and she bare a Son Ponder the Joy of the Parents and whole house and the Congratulations of their Neighbours and Kinsfolks for her delivery of a Son after so many years unfruitfulness and expectation No lesse is the joy of the Saints and Angels and comfort of a Soul when it is fruitful of good works and bringeth to effect what it conceiveth by vertue of divine Inspirations Be not dismayed if you do not presently attain the Vertue or overcome not the Vice which you desire Keep still in heart for God is wont to defer his gifts and favours the more to inflame our desires Hope therefore in God and do good and he will giue thee the petitions of thy heart Consider 2. John is his name which signifieth Grace for no Saint whatsoever after Christ and the B. Virgin did so abound with the gifts of Grace For he was by Office and purity of life an Angel in Spirit Elias more then a Propeht Sanctified in his mothers womb and one then whom as Christ himself witnessed none among the born of women ever rose greater Reverence this Saint so singularly beloved and so near allied to our Lord and endeavour to imitate his heroick Vertues Consider 3. What happeneth at his Birth 1. The Mother by divine Inspiration giveth him his name 2. The father writing the same in a Table forthwith his mouth was opened and his tongue and he spake blessing God 3. He was replenished with the Holy Ghost and prophesied c. Observe here how by Pennance and due submission a man riseth greater then he fell 4. They all marvelled and fear came upon all their neighbours 5. All that had heard these things laid them up in their heart saying What an one trow ye shall this child be for the hand of our Lord was with him Do you likewise lay these
the Divel from us 2. It alâ—ayeth the heat of Concupi cence Apoc. 22.2 3. It clearseth the heart from sin 4. It appeaseth the wrath of God 5. It enlightneth the understanding 6. It inflameth the will 7. It spiritually delighteth the memory 8. It confirmeth the whole man in good 9. It freeth from everlasting death 10. It multiplyeth our merits 11. It bringeth us to Paradise 12. It raiseth the body to life How great is the multitude of thy sweetness O Lord Ps. 30.20 which thou hast hid for them that fear thee Consider 3. The Mustardseed discovereth not its Vertve unless it be bruised but being well bruised or ground it discloseth its heat and relish In the same manner you must before hand by frequent meditating and serious consideration beat upon and bruise this divine seed of the Eucharist otherwise you will not understand its Vertue Wherefore ruminate it well pondering its secret and hidden Vertues and withall think what disposition it requireth in you and then to your great benefit you will perceive what a soveraine heat and relish it hath If there are six Weekes after Epiphany then in the sixth repeat the Meditations of the fifth For by reason it seldom falleth out that there are so many weekes it seemed needless to provide distinct Meditations for the sixth Week Or els make the Meditations of the four and twentith Week after Pentecost of the Parables which that year are to be left out Things to be noted concerning the Meditations of our Lords Passion THe Holy Church from Septuagesme leaveth off her Allelluias and Canticles of Joy and disposeth us to mourning and the memory of our Lords Passion for therefore is this Sunday called Septuagesme saith Rupertus because it beginneth the seventh week before Passion Sunday Wherefore it hath seemed good from thence to enter into the Meditations of the Passion wherein though many affections may be exercised for the Colloquies as appeareth by what hath been said in the Preface yet chiefly seven are noted by some as most proper to this Subject the which because we can not with our intended brevity insert in every Meditation we have thought good to touch them briefly in this place The Affections are these Admiration Compassion Compunction Love Hope Thanksgiving Imitation 1. Admire in each Mystery the dignity of the Person that suffereth and the greatness of the paines which he freely undergoeth Is. 63.1.2 Who is this that cometh from Edom with died garments from Bosra Why then is thy cloathing red and thy garments as theirs that tread in the Wine-press 2. Condole with him as Childeren doe with their Parents in their adversities Brothers with one another Spouses with their beloved Servants with their Masters for Christ is as much to you as all these 2. Reg. 18.33 Who would grant me that I might dye for thee Absolom my son my son Absolom 3. Be confounded and full of Compunction for that your sins are cause of all his Sufferings for from whom would not that draw teares which from Christ drew so much bloud Psa 50.5 I doe know mine Iniquity and my sin is before me allwayes 4. Love him that is so loving to you and suffereth so much for your sake Lord said S. Ambross I owe more to your injuries for my redemption Ambr. l. 1. in Luc. then to your works for my creation 5. Hope and promise your self all good that your heart can wish for for he that hath given himself How will he not also give us all things Rom. 8.32 6. Give him every where thanks for having suffered so much for you Chryso hom 26. in Mat. The best keeper of benefits saith S. Chrysostom is a faithful Memory of them and constant profession of Gratitude 7. Lastly Imitate your Lord and Captaine in sufferings reproches and injuries Hath he suffered so much for you and what have you or what will you suffer for him Christ suffered for us saith S. Peter leaving you an example that you may follow his steps Let my beloved come into his garden and eat the fruit of his Apple trees Cant. 5.1 Of Holy Communion Consider Christ as the Master of the Vineyard of your Soul Mat. 20.1 COnsider 1. Your soul and the soul of every man is a particular Vineyard belonging to the great Householder of whom we read to day in the Ghospel c. Make account therefore that he will come to day to visit your soul his Vineyard to gather some fruit out of it Imagin that he saith with the spouse in the Canticles Cant. 7.12 Let us rise early to the Vineyards let us set if the Vineyard florish if the flowers be ready to bring forth fruits Jer. 2.21 Consider 2. This divine householder hath omitted nothing on his part that might make you a fruitful Vineyard I planted thee saith he by his Prophet an elect Vineyard all true seed c. He hath sowed within you many seeds of true piety he hath hedged you in with holy Laws he hath provided you with the benefit of the Holy Sacraments as so many Presses and Conduits of his Grace Isa 5.4 c. Finally what is there that I ought to doe more to my Vineyard saith he himself and baâ—â— not done to it Procure therefore to yeeld him ripe fruit See whither he may not say of your Vineyard I looked it should yeeld grapes and it hath yeelded wild grapes that is sowr and unpleasant grapes for then he will powr out upon it that heavy curse that followeth I will lay it wast it shall not be pruned and it shall not be digged and bryars and thorns shall overgrow it and I will command the cloudes that they rain no shower upon it Which his infinit goodness avert Cant. 8.12 Ps. 1.3 Consider 3. You must therefore Husband your Vineyard carefully against his coming Prime all superfluities by Mortification Digg and dive deeply into your soul by a profound knowledge of your self Root out by contrary acts the bryars of vitious habits and by the teares of compunction water the dry affections of your heart Lastly let your Vineyard be before you by continually looking to it And it will give its fruit iâ— its time Christ inviteth all men to contemplate his Passion Ps. 68.21 COnsider 1. Christ with all reason doth complain that having suffered so many and so great paines and torments for man man should be so ungrateful as not vouchsafe to think of them I expected somebody that would be sory together with me and there was none and that would comfort me and I found not Therefore Isay The Just peri heth Ps. 57.1 and there is none that considereth in his heart Think what it is to consider in ones heart to wiâ— with compassion and compunction Thren 1.12 Consider 2. Nothing can we doe more acceptable to Christ then often to meditate on his passion for which cause he lovingly inviteth all unto
a Garden that where began our ruine there might also begin our reparation As he went He began to feare and to be heavy and sad Saying My soul is sorrowful even unto death Marc. 14.33 Mar. sup v. 37. 〈…〉 that is my grief is equal to the pangs of death and such as would take away my life did I not reserve it for other torments Christ could have been free of all this and have gon to suffer with a pleasant heart for that the Joys of the Beatifical Vision which he ever possessed were able to have drowned what grief soever But he would take upon him also these Interiour afflictions that he might be like to us in all things and with all instruct us by his example how to behave our selves in the like sufferings Luc. 22.40 Consider 2. When he was come to the place be said to them Pray least you enter into tempration Then being gon forward a little Mat. 26.38 he fell upon his face praying and saying My Father if it it possible let this Chalice pass from me Nevertheless not as I will but as thou Ponder 1. His profound Rererence in prostrating himself 2. His filial and fiducial Love in the tender name of Father 3. His perfect Resignation Not as I will but as thou 4. His continuing therein for a whole hour Ibid. v. 40. Could you not watch one hour with me Take this as a partern to pray by and compare your prayers with it Learn hence chiefly to resign your self perfectly to God in all things saying Not as I will but as thou Consider 3. Christ like a good Pastour carefull of his flock even in that great distress and in the heat of his prayer visits his Disciples but finds them a sleep the first second and third time Presently after Communion they were so fervorous as to offer themselves to die for their Master but now cannot so much as hold up their heads in prayer See whether you doe not as easily resent from your good purposes They formerly watched all night for their worldly interest in fishing Now when it concerned their Souls good though commanded to watch they sleep without care Take heed of sloth tediousness and forgetfullness in spiritual things whereby the Soul doth truly slumber and sleep The Souls sleep Aug. in Psal 62. saith S. Augustin is to forget God Luc. 22.43 Christ is comforted by an Angel and sweateth bloud COnsider 1. Christ having left his Disciples and being in prayer the third time There appeared to him an Angel from Heaven strengthening him Good God! So far did our Lord give himself over to griefe as to borrow comfort from his own creature Observe here how God sendeth comfort at last to those that persever in prayer Think what reasons the Angel might use in comforting our Lord representing unto him the necessity of his Passion The Glory that would thereby redound to his Father and himself The Redemption of Mankind and the like the which allthough he understood better himself yet would he not refuse the proffer of comsort that you should not disdain to learn of and be beholding to your inferiours Consider 2. And his sweat became as drops of bloud trickling down upon the Earth See how all over his body it gusheth forth of the pores and imbrueth the earth Beseech him to wash your soul also with the same Detest your own coldness in prayer who can scarce let fall one single teare for your sinns Ponder the causes of so strange a sweat 1. The lively apprehension of all his torments as if they had been then present 2. A deep resentment of the sinns which notwithstanding would be committed and of Mens Ingratitude for whom in vaine he suffered those torments Condole with your Saviour and grieve that you were also cause of his so great affliction Consider 3. And being in an Agonie he prayed the longer Learn hence the more you are afflicted the more to persist in prayer Christ could easily have freed himself from this Agony or strife between the flesh and the spirit but would suffer it to give us example of resisting our passions even to the shedding of our bloud Think how easily notwithstanding you let your self be overcome by them and for the least feare give over your good purposes Wherefore in like occasions Doe manfully Psa 26.14 and let thy heart take courage and expect our Lord. Deliver me from my Enemies O my God from them that rise up against me defend me Ps 58.2 Of Holy Communion Consider Christ as your Captain Mat. 4.1 COnsider 1. What Job saith The life of man upon Earth is a warfare Job 7.1 We are in a continual conflict with three most fierce enemies that are allways working our ruine the Flesh the World and the Divel Christ as we read in this days Ghospel would be tempted by the Divel and fight hand to hand with him to train us up like a good Commander by his own example Therefore David cryeth out Ps 143.1 Blessed be our Lord my God who teacheth my hands to battel and my fingers to War Ps 17.40 Consider 2. How much it doth import us not to be overcome in this War where we fight for an Eternity View your self throughly and see in what particular you are most weak and defective and in what manner of encounters you are more frequently wounded Rely on the defence and conduct of this your Captain who is to come this day into your Soul For He will gird you with strength to battel He will protect and guard you If camps stand together against you Ps 26.3 your heart shall not feare Ps 142.9 Consider 3. Souldiers are wont to be sworn to their Captain So ought you to yours This duty you have once performed in Baptisme by renouncing the Divel and his pomps But O how often have you playd the Renegade and shamefully left your colours Yeeld your self now up again to your Captain renew your Oath and promise from hence forwards a more exact Obedience Cast forth of your heart whatsoever may be suspected to have confederacy with his and your own enemies Say with the Prophet Deliver me from mine enemies O Lord to thee I have fled teach me to do thy will because thou art my God Mat. 26.46 c. Christ meeteth Judas and his followers Zachar. 11. COnsider 1. Christ having ended his prayer Said to his Disciples Rise let us goe behold he approcheth that shall betray me And As he yet spake behold Judas one of the twelve came c. Observe Judas his diligence in his wicked design The other Apostles sleep and are scarce roused up at the third call But Judas watcheth to betray his Master How buisy are men in their temporal affaires how careless in their spiritual Deplore this extreme folly of the world Judas one of the twelve came O prodigious ingratitude He who was so highly favored by his Master cometh
whom you behold in the outward shape of man the same is God and Lord of all things the Messias Saviour Doctor and Pastor of men who for love of mankind abased himself beneath the condition of a slave even to this lamentable plight Mat. 12.18 Consider 2. And imagin these same words spoken by the Eternal Father proposing his Son as an example of all Vertue for you to imitate Behold the man Behold the servant whom I have chosen my beloved in whom my soul hath well liked Look Exod. 25.40 and make it or doe according to the pattern He suffereth himself to be contemned and scoffed at to confound your pride He is naked to correct your Covetousnes He indureth excessive torments to satisfy for your sensuality He turneth his cheeke to the striker to allay your anger and passion and so of the rest See therefore how you may imitate 1 Jo. 2.2 Ps. 83.10 Consider 3. These words may be spoken by you and by the whole Church to the Eternal Father offering Christ unto him as a pacifick Host for all our sinnes O Eternal Father Behold the man who in the name of all mankind is come to pay Adams ransome He is the Propitiation for our sinnes Therefore behold O God our Protectour and look upon the face of thy Christ Say the same often to your self with affections of compassion to your Lord and Saviour of gratitude for suffering so much for love of you of confidence and hope in so great a goodness and of an ardent desire of imitating his example and of suffering for love of him Mat. 27. Luc. 23. Christ is condemned to death Mat. 27.19 COnsider 1. As Pilat was sitting in place of Judgement his wife sent unto him c. Ponder the goodnes of God seeking divers ways to hinder the sins of men as here he did admonishing Pilat by his wife and her in sleep so that it may be justly objected to every sinner Perdition is thine O Israel O how often hath he admonished you Osee 13.9 speaking interiorly to your heart by holy Inspirations and exteriorly by Preachers and superiours forbidding you to doe this or that and yet you have not given over Be careful hereafter to be more observant of his admonitions Mat. 27.24 Consider 2. Pilat seeing that he nothing prevailed c. Taking water washed his hands saying I am innocent of the bloud of this Just man And yet at the same time pronounced sentence of Death against him So many pretend innocency in their life but matter not their foul mouthes they will not offend their neighbour in their outward actions but scruple not to wound him with their tongues Hear how the Jews cry out His bloud be upon us and upon our Children See how the heat of passion casteth a man head-long upon his own ruine And have a care you be not over-ruled by any Luc. 23.24 Consider 3. And Pilat judged their petition to be done Think how unjust this sentence was whereby the Author of life was condemned to death allmost in the same breath wherewith he was pronounced Just and innocent and how wickedly Pilat did in yeelding to their unjust demands against his own conscience that you might learn to stand resolutly for Justice although you were to suffer a thousand deaths for it Think with what shouts the people wellcomed this sentence and how the Priests and Pharises triumphed Ponder what feeling Christ himself had at that time how he complained not nor made any opposition but with an undaunted mind 1 Pet. 2.23 delivered himself to him that judged him unjustly Christ carrieth his Cross Rom. 13.14 COnsider 1. Sentence of Death being given Christ is stripped of the Purple Garment and cloathed with his own that he might be the better known in his own attire The robe is taken off not the crown that he might not be without torment So you likewise if you desire to carry your Cross after our Lord must cast off the purple robe that is the love of the world and put on the garments and livery of Christ to wit Mildness and Patience according to that of the Apostle Doe ye on our Lord Jesus Christ Consider 2. The Cross being brought forth ponderous in weight and fifteen foot in length our Saviour doubtless exulted and with greater reason and feeling then did afterwards his Disciple S. Andrew saluted the same in those or the like words Wellcome O pretious Cross long wished-for Barrad l. 7. c. 10. entirely beloved and now at last prepared to my hearts desire he imbraced kissed and took it upon his shoulders O what shouting and laughter was there then among the people For his greater Ignominy there are led with him two theeves But with what difference both of countenance and disposition of mind doe they beare their several Crosses Think with your self whom you will rather choose to imitate in carrying yours Jo. 19.17 Consider 3. And bearing his own Cross he went forth c. To wit between two theeves the Cryer all along proclaming the respective causes of their death Gen. 22.6 So did Isaac formerly carry on his shoulders the wood of the Holocaust whereon himself was to be sacrificed See how the tender and feeble members of Christ shrink under the heavy burthen and how he stumbleth and falleth often to the ground as he goeth being quite tired-out and exhausted by his torments O Angels of Heaven why doe you not ease his burthen But your sins O my Soul are more burthensome unto him for our Lord hath put upon him saith Isaie the Iniquity of all us Cease therefore to sin Is. 53.6 that you may likewise cease to burthen him Of Meeting the Blessed Virgin COnsider 1. Christ being sentenced to death the news was probably carryed to the B. Virgin by some of the Disciples Ponder how according to Simeons prophecy her Soul is here pierced with the sword of griefe She might likely say with David Who would grant me that I might dye for thee Jesus my Son my Son Jesus She resigned herself 2 Reg. 18.33 notwithstanding wholy to the will of God according to that As it shall be the will in Heaven so be it done 1 Mach. 3.60 Consider 2. How notwithstanding her grief with an undaunted courage she resolveth to goe to the place of Execution to give her last embracements and farewel to her B. Son She stays therefore with other women by the way side where her Son was to pass by Think what torment of mind she felt when she first saw the rout of people coming along with Nailes Hammers Ladders and other such like instruments What afterward when she beheld her most innocent Son coming between two theeves laden with a heavy Cross and cudgelled on by the Souldiers to make hast Condole with them both and grieve for giving cause of their sufferings by your Sinns Luc. 23.28 Consider 3. Those words of Christ to
hath given the pledge of the Spirit as the Apostle saith in our hearts Of Heavenly Glory as it is in it self COnsider 1. Christ ascended into Heaven to prepare us a place Jo. 14.2 Leo Seâ— 1. de Ascens I go saith he to prepare you a place For Christ Ascension as S. Leo saith is our promotion so that where the glory of the Head is gone before there is hopes for the rest of the body to follow after Give God thanks for having vouchsafed to call you and contemplate the happiness of that state that you may be the more inflamed with the love of it Consider 2. Heavenly Bliss as the Divines define it out of Boetius is a state perfected by the concurrance of all good There are no evils to molest you Greg. in fine 7. Psal Penit. nor any good wanting which you can desire There saith S. Gregory will be light without eclipse joy without sighs desire without pain love without sorrow satiety without cloying safety without danger life without death health without impare and so of other happinesses without the admixture of those evils of which nothing in this life is free Jo. 16.22 Consider 3. All these happinesses are everlasting and never to be lost Wherefore after a thousand millions of years they will not decay nor diminish but will be then as new as ever And your joy saith Christ no man shall take from you Think how different are the enjoyments of this life which soon pass Bern. and as S. Bernard saith While they are possest they burthen while they are loved they defile and when they are gone they torment See which you will chuse to prefer Of Heavenly Glory as to the Place and Company Baruc. 3.24 Apoc. 21.18 c. COnsider 1. The happiness of the State in regard of the Place which is the highest Heaven then the which nothing can be imagined more beautiful pleasant or glorious O Israel said the Prophet how great is the House of God and how great is the place of his possession This is that City described in the Apocalyps whose gates are of Pearl the walls of Jasper stone the foundations of the walls of other precious stone the streets and the City it self of pure gold The City needeth not Sun Ibid. v. 23. nor Moon c. for the Lamb is the lamp thereof O! How beloved are thy Tabernacles O Lord of Hoasts My soul coveteth Ps 83.2 3. and fainteth unto the Courts of our Lord. Apoc. 7.9 Consider 2. The happiness arising from the company There will be a great multitude which no man can number of all Nations and Tribes and Peoples and Tongues c. There is to be seen an infinite number without dissention distinction of degrees without envy free communication without confusion If it be a pleasure in this life to converse with such as are learned noble and of agreeable conversation how much greater pleasure and satisfaction will it be to have Angels for our companions who are most Noble Spirits and endowed with all manner of Science and Virtue and to live for ever in the company of Patriarchs Prophets Apostles Martyrs Confessors Virgins and the other Saints of heaven Phil. 3.8 Consider 3. How vile and contemptible all earthly things should appear unto you while you look up to heaven and how you ought to esteem all things as detriment and dung to gain heaven Of Heavenly Glory as to the Soul Ps 144.7 COnsider 1. The Essential Glory of the Soul which shall be wholly replenisht with God as a burning hot iron is with fire In the first place the Memory will be imployed in the remembrance of most delightful objects nor shall the mind be ever diverted from the present happiness it enjoyeth They shall utter the memory of the abundance of thy sweetness and in thy Justice they shall rejoyce Secondly The Understanding shall be wholly taken up with the Vision of God intuitively beholding the Divine Nature Persons Attributes and Mysteries that now lye hidden from us There it will see the profound secrets of Gods Councels and of his Providence both over us and all others We see now by a glass saith the Apostle in a dark sort 1 Cor. 13.12 1 Jo. 3.2 Ps 138.17 but then face to face And as S. John saith We shall see him as he is O what a happiness O how honorable are become thy friends O God! Ps 35.9 Thirdly The Will after an unspeakable manner shall adhere to God and be as it were transform'd into him by love whence it will even overflow with the excess of joy and that of the Psalm will be fulfilled They shall be inebriated with the plenty of thy house and with the torrent of thy pleasure thou shalt make them driak Their whole life and imployment shall be wholly to contemplate love and enjoy their Creator to delight and rejoyce in him and to praise bless thank and congratulate with him for his infinite perfections Who would not be content to suffer not only patiently but also willingly the afflictions of this life to purchase such a Crown of Glory O how true it is that the passions of this time are not condigne to the glory to come Rom. 8.18 that shall be revealed in us Of Heavenly Glory as to the Body Mat. 13.43 COnsider 1. The proper gifts of a glorious body The first is Clarity or Brightness shineing like unto the Sun Then shall the Just shine as the Sun in the Kingdome of their Father The second is Impassibility for as S. John saith They shall no more hunger Apoc. 7.16 Sap. 3.7 nor thirst The third is Agility The Just shall shine and as sparks in a place of reeds they shall run abroad The fourth is Subtilty whereby they shall be able to penetrate other bodies and be like unto Spirits free from the necessities belonging to the vegetative life Mat. 22.30 as the Angels of God Job 19.26 Consider 2. The happiness of each Sense 1. The Sight shall be delighted in beholding the glorious bodies of the Saints especially of Christ and his Mother I know saith Job that in my flesh I shall see God my Redeemer 2. The Hearing shall be recreated with heavenly Musick Hymns and Canticles Less de SS bon l. 3. c. 8. 3. The Smelling shall be filled with unspeakable sweetness issuing forth of the glorified bodies Your Saints O Lord shall flourish as the Lilly and shall be as the odour of Balm with you 4. The Tast though not by way of food shall have also its proper delight Ps 35.9 With the torrent of thy pleasure thou shalt make them drink 5. Lastly the Touching shall have its fill of most pure delight and that all the body over So that the Apostle with good reason did say Eye hath not seen nor ear hath heard 1 Cor. 2.9 neither hath it ascended into the heart of man what things God
his Eternal Father in the Eucharist Of the Eucharist compared to the Tree of Life and its fruits Part 2. Gen. 1.2 THe fifth Misery is want of the knowledge of our selves Darkness was upon the face of the depth so is it likewise upon the heart of that man that is not enlightned with the grace of God Therefore the Prophet saith The heart of man is perverse Jer. 17.9 and unsearchable who shall know it The Eucharist remedieth this enlightning our understanding like to the honey that enlightned the eyes of Jonathas Your selves have seen that mine eyes are illuminated 1 Reg. 14.29 because I have tasted a little of this honey Mat. 24.12 The sixth is want of love towards God and our Neighbour for where Iniquity shall abound Charity shall wax cold This is cured by the Eucharist which inflameth the heart with divine love for the lamps thereof lamps of fire and flames Cant. 8.6 The seventh is the indisposition of our spiritual appetite whereby we relish not spiritual things for the sensual man perceiveth not these things that are of the Spirit of God 1 Cor. 2.14 And he that feedeth himself with the pleasures of this present life his interiour senses are so disordered thereby that he cannot relish spiritual things The Eucharist helpeth this curing the palat of our heart so that we may tast and see that our Lord is sweet Ps 33.9 Luc. 14.30 The eighth is a faintness in perfecting what is good we often begin fervorously but soon fail This man began to build and he could not finish it Against this the H. Eucharist doth strengthen us like to that Loaf of Bread 3 Reg. 19.8 which the Angel brought to Elias In the strength whereof he walked fourty days and fourty nights without any toil unto the Mount of God Horeb. Beg therefore of our Lord these fruits especially that you may be constant in good For of all Virtues saith S. Bernard Perseverance alone is crowned Bernard Of the Eucharist compared with the Tree of Life and its fruits Part 3. Ephes 2.3 OUr ninth Misery is the penalty of Eternal Death For we were as the Apostle saith by nature the children of wrath From this evil the Eucharist freeth us giving us Eternal Life For if any man eat of this bread saith our Lord he shall live for ever Jo. 6.51 Gen. 8.21 The tenth is our continual decay in good passing daily from bad to worse For the sense and cogitation of mans heart are prone to evil from their youth This is taken away by means of the H. Eucharist whereby as by spiritual food man groweth up in a spiritual life and encreaseth in merits of good works for he that abideth in me and I in him Jo. 15.5 the same beareth much fruit Ps 119.5 The eleventh is the irksomness of this worldly banishment of which David Woe is to me that my sejourning is prolonged The Eucharist doth mitigate this tediousness and is given also as a Viaticum or provision to live upon in this our Pilgrimage as was the Manna to the Israelites in the Desart till they were brought into the Land of Promise which to us is the Kingdom of everlasting glory Gen. 3.19 The twelfth is a total corruption of our corporal substance because dust thou art and into dust thou shalt return And thus according to the course of Nature this our body would perish for ever but by reason of the corporal participation of Christ as S. Thomas saith the Saints shall rise again in their bodies more glorious then the Sun according to that of Christ He that eateth my flesh and drinketh my blood hath life everlasting Jo. 6.54 and I will raise him up in the last day Ps 102.2 3. Admire the admirable virtue of these heavenly fruits and be thankful for so powerful a remedy and preservative against all your maladies My soul bless thou our Lord c. who healeth all thine infirmities Of Preparation for receiving the H. Eucharist by Faith and Purity 1 Cor. 11.28 COnsider 1. How necessary is a due preparation before hand for receiving the H. Eucharist least otherwise through mortal sin you make that your poyson which is the food of life or through indevotion and tepidity you partake less of its sweetness Therefore the Apostle admonisheth Let a man prove himself and so let him eat of that bread And Mat. 22. he that presumed to come to the Marriage Feast without the wedding garment was cast into utter darkness Heb. 10.22 Consider 2. The first preparation must be by Faith which is as it were the ground and foundation of all the rest therefore the Apostle saith Let us approach with a true heart in fulness of faith Kindle therefore in your self a lively faith as often as you frequent this Sacred Mystery and denying whatsoever sense shall object to the contrary offer your life and blood to defend the truth of Gods Word Consider 3. The second preparation must be by Parity which the greater it shall be the more you will partake of its divine fruits and tast of its hidden sweetness wherefore the Prophet Be cleansed ye that carry the Vessels of our Lord Is 52.11 The same doth the Church recommend unto us by ordaining the H. Eucharist to be consecrated upon clean Corporals S. Tho. 6.11 which as S. Thomas observes are first washed then wrung and thirdly dried so he that goes to receive this Sacrament must first of all be washed with the tears of Penance then wrung by works of Mortification and thirdly well dried of worldly affections by the fervour of Charity See whether you find these dispositions in your self Of Preparation for receiving the H. Eucharist by holy Desires and Prayer Eccli 24.26 COnsider 1. To the foresaid Purity must be joyned an ardent desire and hunger after this heavenly Banquet for our Lord inviteth such to himself in those words Pass to me all ye that desire me and be filled of my generations And by the Psalmist he telleth us Ps 106.9 that he hath filled the empty that is the thirsty soul and the hungry soul he hath filled with good things Procure therefore in your self this hunger and thirst as often as you come to this Divine Table Dilate thy mouth Ps 80.11 and I will fill it faith our Lord. Ps 104.40 Consider 2. To this desire must be added earnest Prayer for God bestoweth all he hath upon them that ask Therefore said David They made petition and the Quail came and he filled them with the Bread of Heaven If therefore you desire to have your fill of this heavenly Bread you must make earnest suit for it and give your self to Prayer and Meditation Vnder his shadow whom I desired Cant. 2.3 I sat that is in holy Meditation and Contemplation whence having had experience of its sweetness the Spouse presently adjoyneth and his fruit
influence to all virtuous actions 4. It springeth up unto life everlasting raising up our thoughts unto it whose pledge it is Say therefore with the woman Lord give me this water that I may not thirst c. Of the Samaritan Womans Conversion Jo. 4.26 c. Part 2. COnsider 1. The wonderful goodness of Christ vouchsafing to manifest himself openly to a sinful woman saying I am he to wit the Messias that speak with thee Consider the efficacy of her Faith she presently went into the City leaving her Water-pot behind her to bring others of the City to the same Faith Come and see saith she a man that hath told me all things whatsoever I have done Such is the fervour of true zeal which bestirreth it self and seeketh every where whom it may gain to Christ If therefore you be enkindled with true zeal cast away the Pitcher of terrene affections and seek whom you may likewise inflame Consider 2. The Woman being gone the Disciples offered Christ to eat for it was that time of the day but he being intent upon the Conversion of the Samaritans whom he did expect refused saying Ibid. v. 34. My meat is to do the will of him that sent me to perfect his work that you may learn to prefer the Spiritual good of your Neighbour before your own corporal refection O that your meat and drink your delight and pleasure were only to do the will of your Heavenly Father Consider 3. How many of the Samaritans moved by the Womans speeches came and were converted and said to her That now not for thy saying do we believe for our selves have heard Ibid. v. 42. and do know that this is the Saviour of the world indeed Rejoyce that your Saviour was manifested to those men and wish that all the world may come to his knowledge and withall do your utmost endeavour to bring as many as may be unto him S. Greg. Hom. 6. in Evang. If you walk towards God saith S. Gregory procure not to come to him alone without company Of the Woman taken in Adultery Jo. 8.3 c. COnsider 1. The Pharisees seeking to intrap our Lord take occasion of his Meekness wherefore they bring unto him a Woman taken in Adultery with intent that if perhaps he should give his Sentence for her dismission he might be held for a Corrupter of the Law So the Devil layeth his Snares in that Virtue wherein we most excel the Zealous he endeavours to provoke to anger the Humble to dejection and pusillanimity the Meek to remissness and too much indulgence But there is no counsel against our Lord Pro. 21.30 Job 5.13 And Christ apprehendeth the wise in their subtilty Luc. 6.36 Consider 2. Jesus bowing himself down with his finger wrote in the earth so to decline his giving sentence which might breed contention Therefore the Apostle No man being a souldier to God intangleth himself with secular businesses 2 Tim. 2.4 He did it moreover to teach us that we ought to proceed warily and not with precipitation in such causes But they still urging him He lifted up himself and said to them He that is without sin of you let him first throw the stone at her Most wisely neither clearing nor yet condemning her but pricking their conscience and moving them to compunction for their own sins and commiseration for others Be ye merciful as also your Father is merciful Eccli 34.31 Consider 3. The Pharisees going away one by one the Woman remained alone repentant for her sin and probably with an interiour Faith expecting absolution thereof from Christ Our Lord therefore understanding by her that no body had condemned her Neither will I condemn thee saith he Go and now sin no more Observe and admire the Riches of our Lords Goodness Patience and Longanimity in bringing you and others to Penance O how often hath he said unto you Now sin no more and yet you have still gone on A man that fasteth in his sins and doing the same again what doth he profit in humbling himself Of the Cananean Woman Mat. 15. Mar. 7. COnsider 1. How a Woman of Canaan a Gentile came to our Lord to obtain the cure of her Daughter and see how well she prayeth 1. With a great Faith confessing him to be the Son of David 2. With profound Reverence for she fell down at his feet 3. With tender Charity Mar. 7.25 not begging for her self but for her Daughter 4. With great affection and instance for she cryed out after our Lord. 5. With admirable Constancy for she was often put off yet she still persisted in her Petition Such likewise ought to be your prayer Mat. 15.26 Consider 2. How Christ at first answered harshly unto her and seemingly cast her off like a dog saying It is not good to take the bread of the children and to cast it to the dogs so to exercise her virtue and crown her perseverance God doth often do the like with us because as S. Gregory saith He loveth to be entreated he is willing to be forced Greg. in Ps 6. Paenit and even desireth to be overcome by importunity Observe moreover the Womans Humility in not denying her self a Dog but requesting that which was proper to dogs to wit to eat of the crums of their Masters Table Let your prayer also be humble for the prayer of him that humbleth himself Eccli 35.19 shall penetrate the Clouds saith Ecclesiasticus and he will not depart till the Highest behold Mat. 15.28 Consider 3. Christ yielding at length to the Womans pious importunity first commendeth her Faith O Woman great is thy Faith then granteth what she asked Let it be done to thee as thou wilt Perhaps your Soul also like to the Womans Daughter is sore vexed with an evil Spirit He is sorely vexed who yieldeth to his troubles and temptations but he that overcometh them is vexed to his great benefit and Crown Beg therefore of our Lord strength and courage to resist and pray that as it was to this Woman so it may also be done to thee as thou wilt Of Holy Communion Love the Lord thy God and obey his voice and cleave to him for he is thy life and the length of thy daies Deut. 30.20 Aug. tr 47. in Joan. Consider Christ as the Life of your Soul COnsider 1. What is read to day in the Gospel how Christ raised a young man from death to life and that he is the true Life of your Soul according to that Jo. 11.25 I am the Resurrection and the Life he that believeth in me although he be dead shall live And as the body dieth saith S. Augustine when the soul is departed which is its life so the soul dieth when it loseth God by sin who is its life Ponder the benefit of Spiritual Life by comparing it with that of the body for what a dead carkass is in the eyes of men deformed loathsome
Heaven is like to a man that is an housholder c. This Housholder is God himself who although he is Lord of a most ample Kingdom in Heaven and in Earth yet he doth so provide for each one in every particular and minute thing as if he were Master only of some little Family His Vineyard is the Church the Vines are all the Faithful the Workmen are the Prelates and others that dress pruen and spread the Vines and even the Faithful themselves who are bound to cultivate their own Souls by good works What a blessed thing it is to labour in such a Vineyard under such a Master and about such precious Vines Consider 2. The sollicitude of this Housholder which went out early in the morning to hire workmen c. From the very beginning of the World from Age to Age God never left to call workmen He calleth every man betimes even from the very first use of Reason and although most refuse to come yet he omits not afterwards to call again and again not giving them over to their last gasp some he allureth with hopes of reward That which shall be just I will give you Others he rebuketh for their sloth What stand you here all the day idle See whether you have not hitherto been idle Pro. 24.31 Consider 3. Part of this great Vineyard are all such as God hath placed under your charge according to the state and calling you are in but chiefly your own Soul See in what state and condition it is examine whether it be not like to that whereof the wise man speaketh in thâ—se words Nettles had filled it wholly and Thorns had covered the face thereof and the wall of stones was destroyed Think therefore that you are sent into a Vineyard not into a Garden of Pleasure to labour not to sport or live at ease and encourage your self to undergo great pains and labours knowing that the reward will be answerable Pro. 13.4 and that the Soul of them that work shall be made fat Of the Workmen in the Vineyard Mat. 20.8 c. Part 2. Jo. 5.27 COnsider 1. When Evening was come the Lord of the Vineyard saith to his Bailiff Call the workmen and pay them their hire beginning from the last c. This Bailiff is Christ our Lord whom the Father hath given power to do Judgment c. The Evening of our Life is Death for all our whole life time is but as one day and even a thousand years before Gods eyes are as yesterday that is past Ps 89.4 After death every man receives his hire or reward wherein there is not so much regard had to the time as to the fervour of working Whence they that come in last in their Conversion shall receive as much as the first because they are wont for the most part to labour with greater fervour and humility deeming themselves unworthy of any reward whereas on the contrary others are used to presume of themselves See whether or no you do not the same 1 Cor. 13.4 1 Cor. 12.30 Consider 2. How the former murmured saying These last have continued one hour and thou hast made them equal to us that have born the burden of the day and the heats Not that there will be any murmuring in Heaven but for that the reward of the last comers that work fervently will be so great that if the state could permit it would breed envy in the first It is easie to fall into the like emulation and grudge in this life See whether your eye be not sometime naught or malicious because God or your Superiour is good to your Brother Rather joy in his Preferment for Charity envieth not unless it be virtues and the better gifts Sap. 4.13 Consider 3. The Parables final clause So shall the last be first and the first last for many be called but few elect They that came last to work come first to be rewarded for their fervour in working Because God regardeth not how much is done as S. Gregory saith but out of what affection Perhaps you may reckon many years of your life time in Gods service but few of fervour rather procure that it may be said of you In short space he fulfilled much time Of the Invitement to the Wedding Mat. 22. Luc. 14. and Supper Part 1. Mat. 22.2 COnsider 1. The Kingdom of Heaven is likened to a man being a King which made a Marriage to his Son This King is the Heavenly Father who made a Marriage between his only begotten Son and Humane Nature in the Bed-Chamber of the Virgins Womb The Son espoused to himself the Church in Faith and Charity according to that I will espouse thee to me in Faith Osee 2.20 and thou shalt know that I am the Lord who also espouseth unto himself the souls of the faithful and that not of a few only or of such as are Noble but generally of all that refuse not his Espousaâ—s Acknowledge therefore my Soul your Dignity and behave your self worthy of such a Spouse Luc. 14.18 c. Consider 2. The King made a Solemn Wedding Feast for his Church which he set forth with the Sacraments as so many Royal Courses and inviteth all to it but most men excuse themselves some out of an ambitious desire of Rule and Command I have bought a Farm and I must needs go forth and see it Others for their Imployment in worldly affairs I have bought five yoke of Oxen and I go to prove them Some again for carnal pleasures I have married a Wife and therefore I cannot come Others finally laid hands upon his servants Mat. 22.6 and spitefully entreating them murdered them The same do they who contumeliously reject their Pious Monitors and stick not to wound and pierce them with the Sword of their Tongue Consider 3. The madness of men that leave this Divine Banquet of the Heavenly King for vile and transitory things especially seeing that from this Nuptial Feast of the Militant Church on Earth they are to pass to that of the Triumphant in Heaven Take heed you let not your self be intangled with these snares of the world least you come to be shut out for ever from the Heavenly Banquet Luc. 14.15 Blessed is he that shall eat bread in the Kingdom of God Aspire therefore with all your endeavour to this happiness Of the Invitement to the Wedding Mat. 22. Luc. 14. and Supper Part 2. Luc. 14.21 COnsider 1. Go forth quickly into the streets and lanes of the City and the poor and feeble and blind and lame bring in hither c. The Divine Clemency is nothing abated by mans wretchedness or ingratitude he provideth other Guests to come in their rooms and for the rich and voluptuous men that excuse themselves he calleth the poor and feeble that is such as are free from worldly incumberances and impediments He even compelleth them to enter forcing them in a
manner by afflictions and tribulations as so many Scourges to make them come to his Supper Admire the riches of the Divine Goodness and beg of him with the Church that he would also propitiously force your rebellious will towards himself Mat. 22.11 Consider 2. And the King went in to see the Guests and he saw there a man not attired in a wedding Garment This Wedding Garment is Charity and the Grace of God wherewith whosoever is not invested must not presume to sit at the Table of the H. Sacraments Consider how God offereth this Garment of Charity to every one Who will all men to be saved 1 Tim. 2.4 and to come to the knowledge of the truth And yet men out of wretchedness often refuse it But do you earnestly beg it of God and presume not to come without it especially to the Eucharist Consider 3. The Kings Indignation against him that had not on his Wedding Garment Mat. sup 13 Bind his hands and feet and cast him into the utter darkness c. The punishment of a sinner is manifold the first of perpetual imprisonment in Hell the second of horrid darkness as being deprived of the fight of God the third of obstinacy in malice whence his hands are tyed so that he cannot work any more and his feet shackled that he cannot make escape Beseech our Lord to deliver you from all these evils c. Of the ten Virgins Mat. 25.1 c. Part 1. COnsider 1. The Kingdom of Heaven is like to ten Virgins c. In the Militant Church there are both good and bad wise and foolish both expect the coming of Christ the Spouse to Celebrate his Nuptials with the Triumphant Church They are like to the foolish Virgins that have Lamps without Oyl who keep their Faith but without Charity which gives it life And what can be more foolish then to expect a Judge that seeth all things and not to prepare himself against his coming See whether you are not guilty of this folly Consider 2. The Bridegroom tarrying long they slumbered all and slept By this is signified the time of our life wherein even the good do often slumber through carelesness and negligence though not mortal The wicked are in a dead sleep by an absolute forgetfulness of God Take heed even of slumbering least thence you come to fall fast asleep or rather into a Lethargy Hearken to the Apostle rousing you up in those words Rise thou that sleepest Ephes 5.14 c. and Christ will illuminate thee 1 Thes 5.2 Consider 3. And at midnight there was a clamour made Behold the Bridegroom cometh c. Your Judge will come upon you on the sudden and when you least expect that you may learn to be always ready The day of our Lord shall so come saith the Apostle as a Thief in the night If your Temporal Life were in danger and you stood in fear of Thieves you would certainly keep your self awake And can you find in your heart to sleep being in hazard of Eternal Life Wherefore often ring that Peal in your ears Behold the Bridegroom cometh least otherwise he find you at unawares Watch ye therefore saith Christ because you know not the day nor the hour Of the ten Virgins Mat. 25.7 c. Part 2. Ps 58.7 COnsider 1. Then arose all those Virgins and they trimmed their Lamps c. At the news of death every one commonly bestirreth himself but they that have led ill lives find not the Oyl of Charity in their Vessels neither will there often be time then to go to the Priests and to buy it with works of Penance They will return at evening saith David and they shall suffer famine as dogs for then they shall be denied that Spiritual Food which they neglected in their life time Gal. 6.10 Therefore whiles we have time let us work good Is 35.10 Consider 2. They that were ready entred with him to the Marriage Ponder of what importance it is to be ready at that hour whereon dependeth Eternity They entred but with what joy and congratulating with one another Everlasting Joy shall be upon their head they shall obtain joy and gladness and sorrow and mourning shall fly away Their Lamp there shall shine a hundred fold from the Rays of brightness that proceeds from the Bridegrooms Countenance and shall send forth flames of most sincere Charity without danger of being ever extinguished Who would not wish to enter in their company Mat. 7.21 Consider 3. Last of all come also the other Virgins saying Lord Lord open to us They knocked with bare words not with deeds therefore they were not let in For Not every one that saith to me Lord Lord c. but he that doth the will of my Father c. he shall enter into the Kingdom of Heaven Knock therefore with good works and that while you have time that you may be let in Terrible are those words I know you not Take heed therefore they may never come to be spoken to you Of Holy Communion Direct me in thy truth and teach me Ps 24.5 Consider Christ as the Teacher of Truth Mat. 22.16 COnsider 1. What is said to day in the Gospel Master we know that thou art a true speaker and teachest the way of God in truth c. We all live in great darkness in this life and we want a sure Leader that may teach us the way of God in truth for the wise men of the world do all erre Thy Prophets have seen false and foolish things to thee And the children of men are lyars in balances Thren 2.14 or in their judgments they deceive and are deceived themselves nor can any man safely rely upon them Christ alone of himself is infallibly true and therefore he saith I am the Way Jo. 14.6 Rom. 3.4 and the Verity and the Life And the Apostle God is true and every man a lyar 1 Reg. 9.6 Consider 2. What was said to Saul when he was out of his way Behold a Man of God is in this City a famous man all that he speaketh cometh to pass without doubt now therefore let us go thither if perhaps he may tell us of our way for which we are come Apply this to the Eucharist where the Man of God truly is yea God himself is truly the Man who will tell you of your way for which you came into the world Come therefore with a great confidence for whatsoever he speaketh doth certainly come to pass Ibid. Consider 3. For a due preparation you must bring with you as Saul did some gift to present this Man of God withall Loe we will go what shall we carry to the Man of God And being poor he gave what he had to wit the fourth part of a sickle of silver And you although you be poor yet you have a Soul stamped like a piece of Coyn with the Image of God
sins nor the gifts of Grace 2. Under the pretence of Thanksgiving he commends himself for his own good works 3. He arrogantly prefers himself before others 4. He contemns the Publican whom he rashly judgeth a sinner Thus all proud men are blind and say I am rich and lack nothing But alas Thou knowest not thou proud fool that thou art miserable and poor and blind and naked c. Consider 2. The Publicans Humility 1. He stands a far off deeming himself unworthy to approach near to God or even the Pharisee 2. He dares not so much as lift up his eyes out of confusion for his sins 3. He knocks his brest with a contrite heart and desirous to make satisfaction 4. He humbly beggeth for pardon saying God be merciful to me a sinner Such likewise ought to be your prayer humble contrite and accompanied with purpose of amendment Consider 3. Christs Sentence of both these men This man went down into his house justified more then he c. Thus Pride destroyed even those good works that were in the Pharisee Humility on the other side by the help of Penance blotted out sin in the Publican So every one that exalteth himself shall be humbled and he that humbleth himself shall be exalted as it often falleth out even in this life but most certainly in the next Think therefore with your self where you will chuse to be humbled here or there Of the Faithful and Wise Steward Mat. 24. Luc. 12. or Servant Luc. 12.42 COnsider 1. Who thinkest thou is a faithful Steward and wise c. Our Lord finds few such therefore he speaketh of them in an admiring way That which he requireth of his servants is 1. That they be faithful 2. Prudent 3. Good to others 4. Perseverant that when our Lord shall come at the hour of death he may find them so doing See how you behave your self in these points whether you do faithfully and to your utmost promote Gods Cause or not rather your own Interest whether you do your actions with due circumspection and deliberation whether you seek to benefit others according to your ability and lastly how firm and constant you are in good purposes Luc. 12.19 Consider 2. The evil conditions of the bad servant 1. He saith in his heart My Lord is long a coming and thinks he has a long time yet to live as did that other who said to his Soul Soul thou hast much goods laid up for many years c. 2. He is injurious to others striking the servants and hand-maids 3. He gives himself over to carnal pleasures beginning to eat and drink and be drunk Have a care you keep your self from these Vices and observe that the beginning of all these mischiefs is a perswasion of long life and forgetfulness of what is to befall us in the end Consider 3. The reward and punishment of both these servants Of the former it is said Blessed is that servant c. over all things which he possesseth he shall appoint him to wit in Heaven But of the latter The Lord of that servant shall come in a day that he hopeth not and at an hour that he knoweth not and shall divide him to wit from the company of the Just and shall appoint bis portion with the Infidels in Hell Imitate therefore the first least your portion and lot come to be with the last c. Of Girding the Loyns Luc. 12.35 c. COnsider 1. Let your loyns be girded and candles burning in your hands and you like to men expecting their Lord when he shall return from the Marriage Ponder how carefully servants watch for their Masters coming from a Marriage-Feast such would Christ have us to be against his coming We gird our loyns saith S. Gregory when we restrain Luxury by Continency Greg. Hom 13. in Evang and we hold burning candles in our hands when by good works we shew our Neighbours the light of our example See how you perform both these duties Phil. 1.23 Consider 2. That when he doth come and knock forthwith they may open unto him Our Lord cometh when he hasteneth to judge us at our death he knocketh when he sendeth us sickness the Good at that time without delay and with great joy open unto him having a desire with the Apostle to be dissolved and to be with Christ. On the contrary with what an unwilling and heavy heart do the wicked let him in when he knocketh Therefore Ecclesiasticus Eccli 41.1 O Death how bitter is thy memory to a man that hath peace in his riches Consider 3. If the Housholder did know what hour the Thief would come he would watch verily and would not suffer his house to be broken up Death will most certainly come upon us as a Thief and break open the house or habitation of our body but what day or hour it will come is as uncertain Therefore our Lord would have us to be watchful every hour of our life that we may not be catched at unawares in that moment wherein is turned the Dye of our Everlasting Doom Of the Vine and its branches Jo. 15.5 c. Ps 79.12 COnsider 1. I am the Vine you the Branches c. Christ is truly a Vine in regard of that most precious Wine which he powred forth on the Cross and is daily presented to us in the Chalice The Branches of this Vine may be whosoever will themselves therefore he inviteth all and of this Vine it is said It extended her branches even to the Sea and her boughs unto the River for he quickneth us all as so many branches with the Sap of his Grace and with the same nourisheth us and maketh us rich and full of excellent fruit O how well is it with the branch that remaineth and liveth in such a Vine Consider 3. An evident sign of remaining in this Vine is fruitfulness He that abideth in me and I in him the same beareth much fruit Wherefore by the fruit you bear you may gather whether you remain in him or no Besides Every branch that beareth fruit the Heavenly Father will purge it that it may bring more fruit The Husbandman purgeth the branches by Pruning and Incision so God doth those that are his by afflictions sicknesses and temptations that you might learn to take these things willingly at the hands of God as helps towards your spiritual profit Consider 3. What becometh of the branch that beareth not any fruit He shall wither and they shall gather him up and cast him into the fire and he burneth One of the two saith S. Augustine appertaineth to the branch Aug. tr 81. in Joan. fruit or fire Procure therefore to bring forth fruit and that in due season sweet and not wild grapes lest otherwise like a dry withered branch cut off from the Vine you become fuel for that fire which can never be quenched Of the Barren Fig-tree Luc. 13.6 c.
it by his Prophet O all ye that pass by the way attend and see if there be sorrow like to my sorrow and in another place Thren 3.19 Remembâ—r my poverty c the wormwood and the gâ—ill Think with yourself if you had lost but an arme or a footâ— indefence of your friend might you not justly expect that he should be ever mindfull of the favour And what is that to what Christ hath suffered for you Thren 3.20 Consider 3. Offer therefore your self to Christ as an attentive spectator of his Sufferings and as a mindfull and grateful partaker of his benefits Say with the same Prophet Remembering I will be mindfull and my soul shall languish in me Recording this thing in my heart therefore I will hope And with reason may you hope seeing he suffered to the end that he might be our Advocat and that he might wash away our sins with his precious bloud finally seeing that even upon the Cross he granted Salvation and his Kingdom of Heaven to the Theef Of Christs Passion in General Who Suffereth THat you may be the better disposed to revolve the whole history of the Passion Consider first its general Circumstances and in the first place Who it is that Suffereth 1. He that suffereth is the Immacular Lambe of God Who did no sin 1 Pet. 2.22 as S. Peter saith neither was guile found in his mouth The Holy of Holies who received the divine spirit beyond measure and one whom his own Crucifiers confessed to be Just Mat. 27.54 and the Son of God 2. He suffereth who had bestowed himself wholy for the good of others Act. 10.39 Doing good and healing all that werre oppressed of the Divel Wherefore he did not only not deserve those Sufferings but on the contrary all respect and honour was due to him so that he might justly complain with David They repayed me evill things for good Learn to suffer evill at their hands Ps. 34.12 from whom you have deserved kindness and gratitude 3. He that suffereth is the great lover of mankind who is become all things to us for he is our Father and our brother He is our Master Physitian Spouse Pastour Cretour Redeemer and Benefactour If therefore the Son ought to be sensible of his Fathers Sufferings the spouse of her beloveds See that you have compassion of him who is your Father Spouse and Redeemer and beare his marks if not in your flesh as the Apostle at least in your heart and mind Think what you may doe or suffer in return for his sake Of Christs Passion in General How much he Suffereth Consider 1. He suffereth in all kinds 1. In externall goods for he was despoiled of all things stript of his clothes to the very skin and hanged naked on the Cross before all the world 2. In his honour for that all manner of reproch and slander was cast upon him 3. In fame being variously traduced in matters belonging to all sorts of Vertues held for a Samaritan and possessed of the Divel a Glutton and lover of Wine a Blasphemer and Seducer 4. In point of knowledg he was esteemed as one without litterature or learning a madman and foole 5. As for Miracles he was accounted an Impostor and Inchanter 6. He suffered in his friends being forsaken by them all Consider 2. How much he suffered in his body Go through all his senses His eyes are defiled with spittle and filled with bloud falling down from his sacred head they were also tormented to see the scornfull gestures and mockeries of them that reviled him His cares were wounded with rough pulls and pinches but much more with blasphemies against God and unjust accusations brought against himself His smell annoyed with the stench of Calvary His taste tormented with vehement thirst and bitter drench of Vinegar and gall Lastly the sense of feeling over all the parts of his body by stripes thornes and nailes so that it was most truely said of him Js. 1.6 from the sole of the foot to the top of the head there is no health Consider 3. And add to these the Interior Anguishes of his mind as that of his Agony in the Garden that other of his being left by his Father on the Cross and others such like Be ashamed that you cannot so much as endure the cold of winter or heat of Summer and much less suffer patiently some small sicknesse Wish that you may come to suffer any thing and even die for Christ Of Christs Passion in Generall From whom he suffereth COnsider 1. He suffereth from all sorts of Men from the highest and the lowest from the Sacred and the profane being dragged about the streets by the scum of the people forsaken by his friends accused by the Priests made a laughing stock by the Souldiers condemned in the High Priests Councel ignominiously treated in the Kings Court and sentenced to death at the Presidents Tribunal Learn hence to contemn the judgements of men who were so highly unjust and injurious to Christ Jo. 15.25 Consider 2. He suffered from those whom he came to save and to whom he had been singularly beneficial all the time of his preaching so that he might truely say That they hated him gratis for nothing And which is yet more he suffered himself to be betrayed by his own disciple to give us example of Parience in the like failings of friends For the man also of my peace Ps. 40.10 in whom I hoped c Hath greatly troden me â—â—dâ—r foot Luc. 22.53 Consider 3. How he was exposed and left to the Tyranny of the Divel according to that of S. Luke This is your hour and the power of darkness He was given over to Sathan not as Job was with that restriction Yet save his life but absolutly Job 2.6 and even to death it self Have compassion towards your Lord thus forsaken by his friends and left to the mercy of his enemies and if at any time it be your fortune to experience the like mockeries of men Mat. 10.24 remember that the Diciple is not to be above his Master Of Christs Passion in Generall For whom he Suffereth COnsider 1. He suffereth not for himself being incapable of doing any thing that might deserve punishment but for all men to reconcile them to his Eternal Father and to open unto them all as much as lay in him the gates of Heaven And because the whole man was wounded he would suffer in every kind that so he might apply proper remedies to every vice Therefore against our Covetousness he opposed his Nakedness his Reproches against our Pride his Torments against our Luxury his vinegar and Gall against our Gluttony and so of the rest Rom. 5.8.10 Consider 2. More particularly how he suffered also for his Enemies that is for all Sinners God commendeth his charity in us because when at yet we were Sinners Christ died for us c. And when we were enemies
we were reconciled to God by the death of his Son And which is more he prayed for his own Executioners Rom. 12.21 that you might learn to overcome in good the evill Gal. 2.20 Ps. 115.3 Consider 3. He suffered for all so that he offered to his Eternal Father his Sufferings for every one in particular Wherefore take them to your self and use them as your own saying with S. Paul Who loved me and delivered himself for me Think what return you can make him What shall I render to our Lord for all things that he hath rendred to me I will take the chalice of Salvation Take therefore the chalice of his Passion and drink it up at least spiritually by contemplation and you will thereby have made the most proper and most acceptable return Of Christs Passion in General With what affection he suffereth Luc. 12.50 FIrst with the affection of a most ardent Love most ernestly beforehand wishing the hour of his Passion were come and saying I have to be baptized with a baptisme and how am I straightened till it be dispatched 2. Of most profuse Liberality for whereas the least drop of his bloud would have sufficed to redeem the whole world by reason of the dignity of his person he would notwithstanding powr out all he had Ps. 21.15 Ps. 129.7 1 Pet. 2.23 As water I am powred out Because with him is plenteous Redemption 3. Of the greatest meekness Who when he was reviled did not revile when he suffered he threatned not but delivered himself to him that judged him unjustly Is 53.7 And was led as a sheep to slaughter 4. Of an Insatiable zeal thirsting the salvation of all men which made him cry out on the Cross I thrist Jo. 19.28 Ps. 21.6 5. Of an incomparable Humility making himself the Reproch of men and outcast of the people who notwithstanding was in form of God Of extreme Proverty renouncing all earthly goods whatsoever even his own garments so as to hang naked on the Cross 7. Of Invincible Patience and Fortitude in suffering constantly to the end most grievous torments 8. Of the perfectest Obedience being obedient in a matter of the greatest difficulty unto death Phil. 2.8 even the death of the Cross And that not onely to his Eternall father but also to his bloudy Executioners I have given my body to the strikers Is. 50.6 and my cheeks to the pluckers I have not turned away my face from the rebukers and spitters Looke throughly into this pattern of all Vertue and doe according to what you see therein I will sow her unto me into the Earth and will have mercy on her that was without mercy Osee 2.23 Luc. 8.5 Of Holy Communion Consider Christ as the Seed of Eternall Life Galat. 6.8 COnsider 1. What is read to day in the Ghospel The sower went forth to sow his seed c. Christ our Lord is both the sower and seed it self for he soweth his own pretious body under the form of wheat in the hearts of the faithful not unto a corruptible but an incorruptible harvest and unto life everlasting For He that soweth in the Spirit saith S. Paul of the Spirit shall reap life everlasting Think with your self how much this blessed harvest is to be wished for Consider 2. This divine seed although in it self it be most fruitful notwithstanding requireth the concurrence of a good soile to bring forth fruit Wherefore if it fall in the high way it is trampled upon by the passengers as in the Ghospel if upon stones it 's dryed up to nothing if among thorns it is choked up See therefore whither your soule be a fit soile well cleansed supple far from the high way or rather whither it be not thorny stony full of the cares and occupations of this life hard to receive heavenly influences and open to all manner of thoughts and distractions But if it be so see that you mend your self and prepare your Soul to receive this heavenly seed Consider 3. This seed though in a good soile and in the best heart doth not yeild fruit but in patience as Christ saith that you might learn to persever with patience in expectation of the effect Luc. sup 15. and fruit of this divine grain and of whatsoever other Visitation of God and give not over to cultivate your Soul for that perhaps you doe not perceive that fruit which you desire Behold the Husband was expecteth the precious fruit of the Earth patiently bearing Jâ—c 5.7 till he receive the timely and the lateward that is either timely or later fruit Doe you the like and you will bring forth plenty of excellent fruit He fortelleth his Disciples his Passion Mat. 20. Marc. 10. Luc. 18. Mat. 20.18 COnsider 1. Behold we go up to Jerusalem c. The time being now come wherein Christ had decreed from all Eternity to suffer for the redemption of the world he went up with his Disciples to Jerusalem with great cheerfulness and speed for he went before them Mar. 10.32 and they were astonished and following were affraid Thus did he hasten to his death carried on by the force of his love You on the contrary are slow in suffering any thing He also went before leading the way that you might learn to shew first by example what you would persuade by words Mat. sup Consider 2. He revealeth his Passion to his Disciples The son of man shall be delivered to the chiefe Priests He had done this before but now more expressly He maketh this frequent mention of his Passion though most bitter in it self for that he did continually bear it in mind and amidst all his glory in the Transfiguration he treated of his decease that he should accomplish in Jerusalem Luc. 9.31 Doe you endeavour to be piously affected towards the memory of it that you may say with the spouse in the Canticles A bundle of Myrrhs my beloved is to me Cant. 1.13 Luc. 18.34 Consider 3. And they understood none of these things The Apostles were as yet worldly given and bent upon honors and preferments Luc. 22.24 And there fell also a contention between them which of them seemed to be greater Therefore they understood not the Mystery of the Cross and what great good consisted in Humility and suffering of reproch Cast you off all these worldly affections if you will understand the Mystery of the Cross Ponder Christs severe reprehension of S. Peter disswading him from the ignominy of his Passion Go after me sathan Mat. 16.23 thou art a scandal unto me because thou savorest not the things that are of God but the things that are of men Mat. 21. Luc. 19. Of Christs solemn Enterance into Jerusalem before his Passion Part. 1. Zachar. 9.9 COnsider 1. Christ drawing neer to Jerusalem sendeth two of his Disciples to bring unto him an Asse upon which he intended to ride into the