in sinnes and dost thou teach us And they did cast him forth Iesus heard that they câ—st him forth and when he had found him he said to him Dost thou believe in the Sonne of God He answered and said Who is the Lord that I may believe in him And Iesus said to him Both thou hast seen him and he that talketh with thee he it is But he said I believe Lord and falling down he adored him Moralities 1. JEsus the Father of all brightnesse who walked accompanied with his twelve Apostles as the Sun doth with the hours of the day gives eyes to a blind man and doth it by clay and spittle to teach us that none hath power to do works above nature but he that was the Authour of it On the other side a blind man becomes a King over persons of the clearest light being restored to light he renders again the same to the first fountain from vvhence it came He makes himself an Advocate to plead for the chiefest truth and of a poor beggar becomes a confessor after he had deplored his misery at the Temple gate teacheth all mankind the estate of its own felicities We should in imitation of him love the light by adoring the fountain of it and behave our selves as witnesses and defenders of the truth 2. God is a light and by his light draws all unto him he makes a break of day by his grace in this life which becomes afterward a perfect day for all eternity But many lose themselves in this world some for want of light some by a false light and some by having too much light 3. Those lose themselves for vvant of light vvho are not all instructed in the faith and maximes of Christian Religion and those instead of approching near the light love their ovvn darkness They hate the light of their salvation as the shadovv of death and think that if you give them eyes to see their blindnesse you take away their life If they seem Christians they yet have nothing but the name the appearance the book of Jesus is shut from them or if they make a shew to read they may name the letters but never can produce one right good word 4. Others destroy themselves by false lights who being wedded to their own opinions adoring the Chimeraes of their spirit think themselves full of knowledge just happy that the Sun riseth only for them and that all the rest of the world is in darkness they conceive they have the fairest stars for conductors but at the end of their career they find too late that this pretended light was but an Ignis fatuus which led them to a precipice of eternal flames It is the worst of all follies to be wise in our own eye sight and the worst of all temptations is for a man to be a devil to himself 5. Those ruine themselves with too much light who have all Gods law by heart but never have any heart to that law They know the Scriptures all learning sciences they understand every thing but themselves they can find spots in the Sun they can give new names to the stars they perswade themselvs that God is all that they apprehend But after all this heap of knowledge they are found to be like the Sages of Pharaoh and can produce nothing but bloud and frogs Thay embroil and trouble the world they stain their own lives and at their deaths leave nothing to continue but the memory of their sins It would be more expedient for them rather then have such light to carry fiâ—e wherewith to be burning in the love of God and not to swell and burst with that kind of knowledge All learning which is not joined with a good life is like a picture in the aire which hath no table to make it subsist It is not sufficient to be elevated in spirit like the Prophets except a man do enter into some perfect imitation of their virtues Aspirations O Fountain of all brightnesse before whom night can have no vail who seest the day spring out of thy bosome to spread it self over all nature wilt thou have no pity upon my blindness will there be no medicine for my eyes which have so often grown dull and heavy with earthly humours O Lord I want light being alwaies so blind to my own sinnes So many years are past wherein I have dwelt vvith my self and yet know not what I am Self-love maketh me sometimes apprehend imaginary virtues in great and see all my crimes in little I too often believe my own judgement and adore my own opinions as gods and goddesses if thou send me any light I make so ill use of it that I dazle my self even in the brightnesse of thy day making little or no profit of that which would be so much to my advantage if I were so happy as to know it But henceforth I will have no eyes but for thee I will only contemplate thee O life of all beauties and draw all the powers of my soul into my eyes that I may the better apprehend the mistery of thy bounties O cast upon me one beam of thy grace so powerfull that it may never forsake me till I may see the day of thy glory The Gospell upon Thursday the fourth week in Lent St Luke the 7. Of the Widows Son raised from death to life at Naim by our Saviour ANd it came to passe afterward he went into a City that is called Naim and there wâ—nt with him his Disciples and a very great multitude And when he came nigh to the gate of the City behold a dead man was carried forth the only Son of his Mother and she was a Widow and a great muâ—â—itude of the City with her whom when our Lord had seen being moved with mercy upon her he said to her Weep not And he came near and touched the Cossin And they that carried it stood still and he said Young man I say to thee Arise And he that was dead sate up and began to speak And he gave him to his Mother and fear took them all and they magnified God saying That a great Prophet is risen among us and that God hath visited his People And this saying went forth into all Iewry of him and into all the Countrey about Moralities JEsus met at the Gates of Naim which is interpâ—eted the Town of Beauties a young man carried to burial to shew us that neither beauty nor youth are freed from the Laws of death We fear death and there is almost nothing more immortal here below every thing dies but death it self We see him alwaies in the Gospells we touch him every day by our experiences and yet neither the Gospells make us sufficiently faithfull nor our experiences well advised 2. If we behold death by his natural face he seems a litle strange to us because we have not seen him well acted We lay upon him sithes bows and arrows we
O Spectacles of horrour but Abysse of goodnesse and mercy I feel my heart divided by horrour pity hate love execration and adoration But my admiration and being ravished carries me beyond my self Is this then that bloudy sacrifice which hath been expected from all ages This hidden mystery this profound knowledge of the Cross this dolorous Iesus which makes the honourable amends between heaven and earth to the eternal Father for expiation of the sinnes of humane kind Alas poor Lord thou hadst but one life and I see a thousand instruments of death which have taken it away Was there need of opening so many bloudy doors to let out thine innocent soul Could it not part from thy body without making on all sides so many wounds which after they have served for the objects of mens cruelty serve now for those of thy mercy O my Iesus I know not to whom I speak for I do no more know thee in the state thou now art or if I do it is onely by thy miseries because they are so excessive that there was need of a God to suffer what thou hast indured I look upon thy disfigured countenance to find some part of thy resemblance and yet can find none but that of thy love Alas O beautifull head which dost carry all the glory of the highest heaven divide with me this dolorous Crown of Thorns they were my sinnes which sowed them and it is thy pleasure that thine innocencie should mow them Give me O Sacred mouth give me that Gall which I see upon thy lips suffer me to sprinkle all my pleasures with it since after a long continuance it did shut up and conclude all thy dolours Give me O Sacred hands and adored feet the Nails which have pierced you love binds you fast enough to the Cross without them But do thou O Lord hold me fast to thy self by the chains of thine immense charity O Lance cruel Lance why didst thou open that most precious side thou didst think perhaps to find there the Sons life and yet thou foundest nothing but the Mothers heart But without so much as thinking what thou didst in playing the murderer thou hast made a sepulchre wherein I will from henceforth bury my soul When I behold these wounds of my dear Saviour I do acknowledge the strokes of my own hand I will therefore likewise engrave there my repentance I will write my conversion with an eternal Character And if I must live I will never breathe any other life but that onely which shall be produced from the death of my Iesus crucified The Gospel for Easter Day S. Mark the 16. ANd when the Sabbath was past Mary Magdalen and Mary of Iames and Salome bought spices that coming they might anoint Iesus And very early the first of the Sabbaths they come to the Monument the Sun being now risen And they say one to another who shall roll us back the stone from the door of the Monument And looking they saw the stone rolled back For it was very great And entring into the Monument they saw a young man sitting on the right hand covered with a white Robe and they were astonied Who saith to them Be not dismayed you seek Iesus of Nazareth that was crucified he is risen he is not here behold the place where they laid him But go tell his Disciples and Peter that he goeth before you into Galilee there shall you see him as he told you Moralities 1. THe Sepulchre of Iesus becomes a fountain of life which carries in power all the glories of the highest heaven Our Saviour riseth from thence as day out of the East and appears as triumphant in the ornaments of his beauties as he had been humbled by the excesse of his mercies The rage of the Iews loseth here its power death his sting Sathan his kingdome the Tomb his corruption and hell his conquest Mortality is destroyed life is illuminated all is drowned in one day of glory which comes from the glorious light of our Redeemer It is now saith Tertullian that he is revested with his Robe of honour and is acknowledged as the eternall Priest for all eternity It is now saith Saint Gregory Nazianzen that he reassembles humane kind which was scattered so many years by the sin of one man and placeth it between the Arms of his Divinity This is the Master-piece of his profound humility and I dare boldly affirm saith S. Ambrose that God had lost the whole world if this Sacred virtue which he made so clearly shine in his beloved Son had not put him into possession of his Conquests We should all languish after this Triumphant state of the Resurrection which wil make an end of all our pains and make our Crowns everlasting 2. Let us love our Iesus as the Maries did that with them we may be honoured with his visits Their love is indesatigable couragious and insatiable They had all the day walkt round about the Iudgement Hall Mount Calvary the Crosse and the Sepulchre They were not wearied with all that And night had no sleep to shut up their eyes They forsake the Image of death which is sleep to find death it self and never looked after any bed except the Sepulchre of their Master They travell amongst darknesse pikes lances the affrights of Arms and of the night nothing makes them affraid If there appear a difficulty to remove the stones love gives them arms They spare nothing for their Master and Saviour They are above Nichodemus and Ioseph they have more equisite perfumes for they are ready to melt and distil their hearts upon the Tomb of their Master O faithfull lovers seek no more for the living amongst the dead That cannot die for love which is the root of life 3. The Angel in form of a young man covered with a white Robe shews us that all is young and white in immortality The Resurrection hath no old age it is an age which can neither grow nor diminish These holy Maries enter alive into the Sepulchre where they thought to find death but they learn news of the chiefest lives Their faith there confirmed their piety satisfied there is promises assured and their love receives consolation Aspirations I Do not this day look toward the East O my Jesus I consider the Sepulchre it is from thence this fair Sun is risen O that thou appearest amiable dear spouse of my soul Thy head which was covered with thorns is now â—rowned wiâ—h a Diadem of Stars and Lâ—ghts and all the glory of the highest Heaven rests upon it Thine eyes which were eclipsed in bloâ—d have enlightned them with fires and delicious brightnesse which melâ— my heart Tâ—y feet and hands so far as I can see are enameld with Rubies which after they have been the objects of mens cruelty are now become eternal marks of thy bounty O Iesus no more my wounded but my glorified Iesus where am I what do I I see I flie I swound I die I revive
of their own ruines and fear nothing so they may tumble into precipices of gold and silver 2. What great paines you take for these children as if they did not more belong to God then you you cast day and night where to place them when the providence of God which is the great Harbinger of the world hath already markt their lodgings One is settled in a good Religious course another in the grave another perhaps shall have more then is necessary to make him a good man Eve imagined that her sonne Cain having all the world would have become some great God when ambition made him a devil incarnate You shall rarely make your children great Saints by getting them great honours You desire they should possesse all that which overthrows them and pretending to make a building with one hand you destroy it with the other By all your earnest wishes and all your laborious endeavours for advancement of your children you effect nothing but thereby give them inticements to pleasure and weapons for iniquity 3. Whereupon should we build our ambitions if not upon the bloud of the holy Lamb At the foot of the Cross we behold a God covered with bloud crowned with thorns and reproaches who warns us to be humble and at the same time we egarly pursue worldly glory ambition We resemble that unhappy daughter of Miltiades who did prostitute her self under her fathers Trophees By our unmeasurable hunting after honours amongst the ignominies of Iesus Christ we abandon our selves to dishonour and make no other use of the Cross but only to be a witnesse of our infidelity Aspirations AVoid be gone you importunate cares of worldly goods and honours you little tyrants which burn the bloud within our veins and fill the most innocent pleasures of our life with bitter sorows what have I more to do with you My children shall be what God will They shall be but too rich when they have virtue for their portion and but too high when they shall see a true contempt of the world under their feet God forbid that I should go about any worldly throne upon the holy Lambs bloud or that I should talk of honours when there is mention made of the holy crosse O Jesus thou father of all true glories thou shalt from henceforth be my onely crown All greatnesse where thou art not shall to me be onely basenesse I will mount up to thee by the stairs of humility since by those thou camest down to me I will kisse the paths of mount Calvary which thou hast sprinkled with thy precious bloud and esteem the Crosse above all worldly things since thou hast consecrated it by thy cruell pains and brought us forth upon that dolours bed to the day of thy eternity The Gospel upon Thursday the second week in Lent out of S. Luke 16. Of the rich Glutton and poor Lazarus THere was a certain rich man and he was clothed with purple and silk and he fared every day magnifically And there was a certain begger called Lazarus that lay at his gate full of sores desiring to be filled of the crums that fâ—ll from the rich mans table but the dogs also came and licked his sores And it came to passe that the begger died and was carried of the Angels into Abrahams bosome And the rich man also died and he was buried in hell and lifting up his eyes when he was in torments he saw Abraham afar off and Lazarus in his bosome And he crying said Father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger into water for to cool my tongue because I am tormented in this flame And Abraham said to him son remember that thou didst receive good things in thy life time and Lazarus likewise evill but now he is comforted and thou tormented And beside all these things between us and you there is fixed a great Chaos that they which will passe from hence to you may not neither go from thence hither And he said then fath r I heseech thee that thou wouldest send him to my fathers house for I have five brâ—thren for to testifie unto them lest they also come into this place of torments And Abraham said to him they have Moses and the Prophets let them hear them But he said no father Abraham but if some man shall go from the dead to them they will do pennance And he said to him if they hear not Moses and the Prophets neither if one shall rise again from the dead will they believe Moralities 1. A Rich man and a poor meet in this world the one loden with treasures the other with ulcers They both meet in the other world the one in a gulf of fire the other in an Abyss of delights Their ends are as different as their lives were contrary to teach us that he which shall consider rightly the end of all worldly sins and vanities will have in horrour the desire of them And as there is nothing for which godly poor men may not hope so is there nothing which wicked rich men should not fear He that is proud of riches is proud of his burdens and chains but if he unload them upon the poor he will be eased of his pain and secured in his way 2. The life of man is a marvelous Comedy wherein the greatest part of our actions are plaid under a curtain which the divine providence draws over them to cover us It concealed poor Lazarus kept him in obscurity like the fish which we never see till it be dead But Jesus draws the curtain and makes himself the historian of this good poor man shewing us the state of his soul of his body of his life death He makes him appear in Abrahams bosome as within the temple of rest and happiness and makes him known to the rich man as to the treasurer of hells riches Are not we unworthy the name which we carry when we despise the poor and hate poverty as the greatest misery since the Sonne of God having once consecrated it upon the throne of his Manger made it serve for his spouse during life and his bride maid at the time of his death 3. This rich glutton dreamed and at the end of his dream found himself buried in hell All those pomps of his life were scattered in an instant as so many nocturnall illusions and his heart filled with eternall grief and torment His first misery is a sudden unexpected and hideous change from a huge sea of delicacies into an unsufferable gulf of fire where he doth acknowledge that one of the greatest vexations in misery is to have been happy Another disaster which afflicts him is to see Lazarus in Abrahams bosome to teach us that the damned are tormented by Paradise even to the very lowest par of Hell and that the most grievous of their torments is they can never forget their losse of God So saith Theophilact that Adam was placed
that such proceedings are abominable before God there can be no better devotion in the world then to have a true and right seeling of God to live in honesty not sophisticated but such as is produced out of the pure lights of nature The conscience of hypocrites is a spiders web whereof no garment can ever be made Hypocrisie is a very subtil fault and a secret poison which kills other virtues with their own swords 2. Iesus is our great Master who hath abridged six hundred and thirteen Precepts of the old Testament within the law of love Do but love saith Saint Augustine and do what you vvill but then your love must go to the right fountain which is the heart of God It is in him you must cherish and honour your nearest friends and for him also you are bound to love even your greatest enemies Be not afraid to shew him your heart stark naked that he may pierce it vvith his arrows for the wounds of such an archer are much more precious then rubies You shall gain all by loving him and death it self vvhich comes from this love is the gate of life If you love him truly you vvilll have the three conditions of love which are to serve him to imitate him and to suffer for him You must serve him vvith all fidelitie in your prayers and all your actions you must imitate him vvhat possibly you can in all the passages of his life And you must hold it for a glory to participate vvith a valiant patience all the fruits of his Cross Aspirations O Great God vvho judgest all hearts and doest penetrate the most secret retiremēts of our consciences drive away from me all counterfeit Pharisaical devotions which are nothing but shews cannot subsist but by false apparencies O my God my Iesus make me keep the Law of thy love and nothing else It is a yoke vvhich brings vvith it more honor then burden It is a yoke which hath wings but no heavinesse Make me serve thee O my Master since thou beholdest the services of all the Angels under thy feet Make me imitate thee O my Redeemer since thou art the originall of all perfections make me suffer for thee O King of the afflicted and that I may not know what it is to suffer by knowing what it is to love The Gospel on Thursday the third week in Lent S. Luke 4. Jesus cured the Fever of Simons Mother in Lavv. ANd Iesus rising up out of the Synagogue entred into Simons house and Simons wives mother was holden with a great Fever and they besought him for her And standing over her he commanded the Fever and it lest her And incontinent rising she ministred to them And when the Sun was down all that had diseased of sundrie maladies brought them to him But he imposing hands upon every one cured them And Devils went out from many crying and saying that thou art the Son of God And rebuking them he suffered them not to speak that they knew he was Christ And when it was day going forth he went into a Desart place and the multitudes sought him and came even unto him and they held him that he should not depart from them To whom he said That to other Cities also must I Evangelize the Kingdome of God because therefore I was sent And he was preaching in the Synagogues of Galilee Moralities 1. A Soul within a sick body is a Princesse that dwels in a ruinous house Health is the best of all temporall goods without which all honors are as the beams of an eclipsed Sun Riches are unpleasing and all pleasures are languishing All joy of the heart subsists naturally in the health of the body But yet it is true that the most healthfull persons are not alwaies the most holy What profit is there in that health which serves for a provocation to sinne for an inticement to worldly pleasure and a gate to death The best souls are never better nor stronger then when their bodies are sick their diseases are too hard for their mortall bodies but their courage is invincible It is a great knovvledge to understand our own infirmities Prosperity keeps us from the view of them but adversity shews them to us We should hardly know what death is if so many diseases did not teach us every day that we are mortall Semiramis the proudest of all Queens had made a law whereby she was to be adored in stead of all the gods but being humbled by a great sicknesse she acknowledged her self to be but a woman 2. All the Apostles pray for this holy woman which was sick but she herself asked nothing nor did complain of any thing She leaves all to God who is only Master of life and death She knew that he which gives his benefits with such bounty hath the wisdome to chuse those which are most fit for us How do we know whether we desiring to be delivered from a sicknesse do not aske of God to take away a gift which is very necessary to our salvation That malady or affliction which makes us distaste worldly pleasures gives us a disposition to taste the joyes of heaven 3. How many sicke persons in the heate of a Feaver promise much and when they are well again perform nothing That body which carried all the marks of death in the face is no sooner grown strong by health which rejoyceth the heart fils the vains with bloud but it becomes a slave to sin The gifts of God being abused serve for nothing but to make it wicked and so the soul is killed by recovery of the flesh But this pious woman is no sooner on foot but she serves the Author of life and employes all those limbs which Jesus cured of the Feaver to prepare some provisions to refresh him He that will not use the treasures of heaven with acknowledge ment deserves never to keep them When a man is recovered from a great sicknesse as his body is renewed by health so on the other side he should renew his spirit by virtue The body saith Saint Maximus is the bed of the soul where it sleeps too easily in continuall health and forgets it self in many things But a good round sicknesse doth not onely move but turn over this bed which maketh the soul awake to think on her salvation and make a total conversion Aspirations O Word Incarnate all Feavers and Devils flie before the beams of thy redoubted face Must nothing but the hea◠of my passions alwayes resist thy powers and bounties To what maladies and indispositions am I subject I have more diseases in my soul then limbs in my body My weaknesse bends under thy scourges and yet my sinnes continue still unmoveable Stay O benigne Lord stay thy-self near me Cast upon my dull and heavy eyes one beam from those thine eyes which make all storms clear and all disasters happy Command that my weaknesse leave me and that I may arise to perform my
God as they doe who seek for health by remedies which are a thousand times worse then the disease But they addressed themselves to the living God the God of life and death to drive away death And to recover life they were content only to shew the woūd to the faithfull friendship of the Physician Without prescribing any remedies for that is better left to his providence then committed to our passion 3. He deferres his cure to raise from death The delay of Gods favours is not alwaies a refusall but sometimes a double liberality the vows of good men are paid with usury It was expedient that Lazarus should die that he might triumph over death in the triumph of Iesus Christ It is here that we should alwayes raise high our thoughts by considering our glory in the state of resurrection he would have us believe it not onely as it is a lesson of Nature imprinted above the skies upon the plants or elements of the world and as a doctrine which many ancient Philosophers had by the light of nature but also as a belief which is fast joyned to the faith we have in the Divine providence which keeps our bodies in trust under its seal within the bosome of the earth so that no prescription of time can make laws to restrain his power having passed his word and raised up Lazarus who was but as one grain of seed in respect of all posterity 4. Iesus wept over Lazarus thereby to weep over us all Our evils were lamentable could never sufficiently be deplored without opening a fountain of tears within heaven and within the eyes of the Son of God This is justly the river which comes from that place of all pleasure to water Paradise How could those heavenly tears come from any other then the place of all delight since they issued from a brain and from eyes which were united to the divinity And how should they not water Paradise since for so many ages they have flowed over the Church for producing the fruits of justice The balme of Egypt could not grow without water of that well Which was comonly called the fountain of Jesus because the blessed Virgin had there washed the clothes of her dear Sonne And we have no Odour of virtue nor good conversation which is not directly barren except it be endued with the merit of our Saviours tears Aspirations O Eyes of my Saviour from whence the sun receives his clearest light fair eyes which onely deserve eternall joyes and delights Why should you this day be moistened with tears Thou didst give me O onely love of my heart the bloud of thy soul before thou shedst that of thy body There are so many things to make me weep and I feel them so little that if thy tears do not weep for me I shall alwayes be miserable Water then O my sweet Master the barrennesse of my soul from that fountain of blessing which I have opened within thine eyes and heart I have opened it by my sins and let it I beseech thee blesse me by thine infinite mercies The Gospel upon Saturday the fourth week in Lent S. Iohn 8. Upon our Saviours words I am the light of the world AGain therefore Iesus spake to them saying I am the light of the world he that followeth me walketh not in darknesse but shall have the light of life The Pharisees therefore said to him Thou givest testimony of thy self thy testimony is not true Iesus answered and said to them although I do give testimony of my self my testimony is true because I know whence I came and whether I go but you know not whence I came or whether I go You judge according to the flesh I do not judge any man And if I doe judge my judgement is true because I am not alone but I and he that sent me the Father And in your Law it is written that the testimony of two men is true I am he that give testimony of my self and he that sent me the Father giveth testimony of me They said therefore to him Where is thy Father Iesus answered Neither me do you know nor my Father if you did know me perhaps you might know my Father also These words Iesus spake in the Treasury teaching in the Temple and no man apprehended him because his hour was not yet come Moralities 1. THere is in the blessed Trinity a communicating light to which nothing is communicated another light which is communicative and communicated and a third light which is communicated but not communicating The first is the heavenly Father who gives but takes nothing The second is that of the Son who takes from his Father and gives to the Holy Ghost all that can be given The third is the Holy Ghost which receives equally from the Father the Son and doth produce nothing in the Trinity But Jesus illuminating from all eternity this state for ever to be adored did vouchsafe to descend into the Countrey of our darknesse to scatter it by his brightnesse It is he that hath thrown down the Crocodiles and Bars from profane Altars who hath broken so many Idols who hath overthrown so many Temples of the adulterers and murdering gods to plant the honours of his heavenly Father He hath invested the world during so many ages with the shining of his face He doth not cease to give light nor to kindle in our hearts many inspirations which are like so many stars to conduct us to the fountain of all our happinesse You are very blind if you doe not see this and much more miserable if you despise it 2. It is most dangerous to do as the Jews did to speak every day to the light and yet love their own darknesse Screech-owls find holes and nights to keep themselves from day which they cannot abide But he that flies from the face of God where can he find darknesse enough to hide himself When he shall be within the gulf of sin his own conscience will light up a thousand torches to see his punishments It is the worst of all mischiefs to pay for the contempt of the fountain of light by suffering eternall darknesse 3. Let us behold the conversation of Jesus Christ as a sea mark stickt all over with lights his life gives testimony of his Sanctity his miracles publish his power his law declares his infinite wisdome his Sanctity gives us an example to imitate his power gives the strength of Authority to make him the more readily obeyed and from his wisdome faith is given us to regulate and govern our belief Aspirations O My Lord Jesus the spirit of all beauties and the most visible of all lights what do the eyes of my soul if they be not always busied in the contemplation of thy brightnesse When I find thou art departed from me methinks I am buried within my self and that my soul is nothing else but a Sepulchre of terrours phantomes and deaths But when thou returnest by thy visits
purse carried the things that were put in it Iesus therefore said Let her alone that she may keep it for the day of my buriall for the poor you have alwayes with you but me you shall not have alwayes A great multitude therefore of the Iews know that he was there they come not for Iesus onely but that they might see Lazarus whom he raised from the dead Moralities 1. LAzarus being raised from his grave converseth familiarly with Iesus and to preserve the life which he had newly received he ties himself continually to the fountain of lives to teach us that since we have begun to make a strong conversion from sin to grace we must not be out of the sight of God we must live with him and of him with him by applying our spirit our prayers our fervour our passionate sighs toward him and live of him by often receiving the blessed Sacrament Happy they saith the Angel in the Apocalypse who are invited to the wedding supper of the Lamb. But note that he who invites us to this feast stands upright amids the sun to signifie that we should be as pure as the beams of light when we come unto the most holy Sacrament Lazarus did eat bread with his Lord but to speak with St. Augustine he did not then eat the bread of our Lord. And yet this great favour is reserved for you when you are admitted to that heavenly banket where God makes himself meat to give you an Antepâ—st of his Immortality 2. God will have us acknowledge his benefits by the faithfulnesse of our services St. Peters Mother in law as soon as she was healed of her Feaver presently served her Physician And observe that Martha served the Author of life who had redeemed her brother from the power of death The faithfull Mary who had shed tears gave what she had mo t precious and observes no measure in the worth because Iesus cannot be valued Cleopatra's pearl estimated to be worth two hundred thousand crowns which she made her friend swallow at a Banquet this holy woman thought too base She melts her heart in a sacred Limbeck of love distills it out by her eyes And Iesus makes so great account of her waters and perfumes that he would suffer no body to wash his feet when he instituted the blessed Sacrament as not being willing to deface the sacred characters of his sacred Lover 3. Iudas murmures and covers his villanous passion of Avarice under the colour of Charity and mercy toward the poor And just so do many cover their vices with a specious shew of virtue The proud man would be thought Magnanimous the prodigall would passe for liberall the covetous for a good husband the brainsick rash man would be reputed couragious the glutton a hospitable good fellow Sloth puts on the face of quietnesse timorousnesse of wisdome impudence of boldnesse insolence of liberty and over confident or sawcy prating would be taken for eloquence Many men for their own particular interests borrow some colours of the publick good and very many actions both unjust and unreasonable take upon them a semblance of piety Saint Ireneus saith that many give water coloured with sleckt whitelime or plaister instead of milk * A farse is a French Iig wherein the faces of all the actours are whited over with meal And all their life is but a farse where Blackamores are whited over with meal Poor truth suffers much amongst these couesnages But you must take notice that in the end wicked dissembling Iudas did burst and shew his damned soul stark naked Yet some think fairly to cover foul intentions who must needs know well that Hypocrisie hath no vail to couzen death Aspirations I See no altars in all the world more amiable then the feet of our Saviour I will go by his steps to find his feet and by the excellencies of the best of men I will go find out the God of gods Those feet are admirable and St. Iohn hath well described them to be made of metall burning in a furnace they are feet of metal by their constancy and feet of fire by the enflamed affections of their Master Let Indâ—s murmure at it what he will but if I had a sea of sweet odours and odoriferous perfumes I would empty them all upon an object so worthy of love Give O mine eyes Give at least tears to this precious Holocaust which goes to sacrifice it self for satisfaction of your libidinous concupiscences Wash it with your waters before it wash you with its bloud O my soul seek not after excrements of thy head to dry it Thy hairs are thy thoughts which must onely think of him who thought so kindly passionately of thee on the day of his Eternity The Gospel upon Monday Thursday S. Iohn the 13. Of our Saviours washing the feet of his Apostles ANd before the festivall day of the Paschâ— Iesus knowing that his hour was come that he should passe out of this world to his Father whereas he had loved his that were in the world unto the end he loved them And when supper was done whereas the devil now had put into the heart of Iudas Iscariot the son of Simon to betray him knowing that the Father gave him all things into his hands and that he came from God and goeth to God he riseth from supper and layeth aside his garments and having taken a towell girded himself After that he put water into a bason and began to wash thee feet of his Disciples and to wipe them with the towell wherewith he was girded He cometh therefore to Simon Peter and Peter saith to him Lord doest thou wash my feet Iesus answered and said to him That which I do thou knowest not now hereafter thou shalt know Peter saith to him Thou shalt not wash my feet for ever Iesus answered him if I wash thee not thou shalt not have part with me Simon Peter saith to him Lord not onely my feet but also hands and head Iesus saith to him He that is washed needeth not but to wash his feet but is clean wholly and you are clean but not all for he knew who he was that would betray him therefore he said You are not clean all Therefore after he had washed their feet and taken his garments being set down again he said to them Know you what I have done to you You call me Master and Lord and you say well for I am so If then I have washed your feet Lord and Master you also ought to wash one anothers feet For I have given you an example that as I have done to you so you do also Moralities 1. JEsus loves his servants for an end and till the full accomplishment of that end The world loves his creatures with a love which tends to concupisence but that is not the end for which they were made or should be loved There is a very great difference between them for the love of
redemption The joy of beatitude was a fruition of all celestial delights whereunto nothing which displeased could have accesse and yet Iesus suffered sorrow to give him a mortal blow even in the Sanctuary of his Divinity He afflicted himself for us because we knew not what it was to afflict our selves for him and he descended by our stâ—ps to the very anguishes of death to make us rise by his death to the greatest joyes of life To be short there was a great duel between the affectionate love and the virginal flesh of Iesus His soul did naturally love a body which was so obedient and his bodie followed wholly the inclinations of his soul There was so perfect an agreement between these two parties that their separation must needs be most dolorous Yet Iesus would have it so signe the decree by sweating bloud And as if it had been too little to weep for our sinnes with two eyes he suffered as many eyes as he had veins to be made in his body to shed for us tears of his own bloud 3. Observe here how this soul of Iesus amongst those great anguishes continued alwayes constant like the needle of a Sea-compass in a storm He prayes he exhorts be orders he reproves and he encourages he is like the heavens which amongst so many motions and agitations lose no part of their measure or proportion Nature and obedience make great convulsions in his heart but he remains constantly obedient to the will of his heavenly Father he tears himself from himself to make himself a voluntary sacrifice for death amongst all his inclinations to life to teach us that principal lesson of Christianitie which is to desire onely what God will and to execute all the decrees of his divine providence as our chiefest helps to obtain perfection Aspirations O Beauteous garden of Olives which from henceforth shalt be the most delicious objects of my heart I will lose my self in thy walks I will be lost with God that I may never be lost I will breath only thy air since it is made noble by the sighs of my dear Master I will gather thy flowers since Iesus hath marked them with his bloud I will wash my self in those fountains since they are sanctified by the sweat of my Iesus I will have no other joy but the sorrow of the Son of God nor any other will but his O my sweet Saviour Master and teacher of all humane kind wilt thou be abridged of thine own will which was so reasonable pure to give me an example of mortifying my passions and shall I before thy face retain any wicked or disordinate appetites Is it possible I should desire to be Lord of my self who am so bad a Master when I see the Author of all goodnesse separate himself from himself onely to make me and all mankind partakers of his merits Of the apprehension of Iesus IN that obscure dolorous night wherein our Saviour was apprehended three sorts of darknesses were cast upon the Iews upon Iudas upon S. Peter A darkness of obduration upon the hearts of the Iews a darknesse of ingratefull malignity upon Iudas and a darknesse of infirmity upon Saint Peter Was there ever any blindness like that of the Iews who sought for the shining sun with lighted torches without knowing him by so many beams of power which shined from him They are strucken down with the voice of the Son of God as with lightning and they rise again upon the earth to arme themselves against heaven They bind his hands to take away the use of his forces but they could not stop the course of his bounties To shew that he is totally good he is good and charitable even amongst his merciless executioners and he lost all he had savng his Godhead only to gain patience When Saint Peter stroke the high Priests servant the patience of our Lord Iesus received the blow and had no patience till he was healed If goodness did shew forth any one beam in the Garden modesty sent forth another in the house of Annas when his face was strucken by a servile hand his mouth opened it self as a Temple from whence nothing came but sweetnesse and light The God of Truth speaketh to Caiphas and they spit upon his brightnesse and cover that face which must discover heaven for us The mirrour of Angels is tarnisht with the spittle of infernal mouths wounded by most sacrilegious hands without any disturbance of his constancie That was invincible by his virtue as the wilfulness of the Iews stood unmoveable by their obduration There are souls which after they have filled the earth with crimes expect no cure of their discases but by the hell of the reprobate 2. The second darkness appeareth by the black passion of Iudas who falls down into hell with his eys open and after he had fold his soul sold Jesus and both all he had and all he was to buy an infamous halter to hang himself A soul become passionate with wanton love with ambition or avarice is banished into it self as into a direct hell and delivered to her own passion as to the Furies The Poets Hydra had but seven heads but the spirit of Avarice S. Iohn Climacus saith hath ten thousand The conversation of Iesus which was so full of infinite attractions could never win the spirit of Judas when it was once bewitched with covetousnesse The tinkling of silver kept him from rightly understanding Jesus He makes use of the most holy things to betray Holiness it self He employes the kisse of peace to begin war He carries poyson in his heart and hony in his mouth he puts on the spirit of Iesus to betray him This shews us plainly that covetous and traiterous persons are farthest from God and nearest to the Devils The third power of darknesse appeared in the infirmitie of Saint Peter who after so many protestations of fidelity for fear of death renounced the Authour of life One of the Ancients said the greatest frailty of Humanity was that the wisest men were not infallibly wise at all times And all men are astonished to see that the greatest spirits being left to themselves become barren and suffer eclipses which give example to the wisest and terrour to all the world God hath suffered the fall of St. Peter to make us have in â—orrour all presumption of our own forces to teach us that over great assurance is oft times mother of an approaching danger Besides it seemeth he would by this example consecrate the virtue of repentance in this fault of him whom he chose to be head of his Church to make us see that there is no dignitie so high nor holinesse so eminent which doth not ow Tribute to the mercie of God Aspirations Vpon Saint Peters tears IT is most true saith Saint Peter that a proud felicity hath alwaies reeling feet Thou which didst defie the gates of hell hast yielded thy self to the voice of a simple woman
object of my present dolours that thou maist after be the fountain of my everlasting joyes Moralities for Good Friday upon the death of Iesus Christ MOunt Calvary is a marvellous Scaffold where the chiefest Monarch of all the world loseth his life to restore our salvation which was lost and where he makes the Sun to be eclipsed over his head and stones to be cloven under his feet to teach us by insensible creatures the feeling which we should have of his sufferings This is the school where Iesus teacheth that great Lesson which is the way to do well we cannot better learn it then by his examples since he was pleased to make himself passible motal to overcome our passions and to be the Author of our immortality The qualities of a good death may be reduced to three points of which the first is to have a right conformity to the will of God for the manner the hour and circumstances of our death The second is to forsake as well the affections as the presence of all creatures of this base world The third is to unite our selves to God by the practise of great virtues which will serve as steps to glory Now these three conditions are to be seen in the death of the Prince of Glory upon mount Calvry which we will take as the purest Idea's whereby to regulate our passage out of this world 1. COnsider in the first place that every man living hath a naturall inclination to life because it hath some kind of divinity in it We love it when it smileth upon us as if it were our Paradise and if it be troublesom yet we strive to retain it though it be accompanied with very great miseries And if we must needs forsake this miserable body we then desire to leave it by some gentle and easie death This make thus plainly see the generosity of our Saviour who being Master of life and death and having it in his power to chuse that manner of death which would be least hideous being of it self full enough of horrour yet neverthelesse to conform himself to the will of his heavenly Father to confound our delicacies he would needs leave his life by the most dolorous and ignominious which was to be found amongst all the deaths of the whole world The Crosse amongst the Gentiles was a punishment for slaves and the most desperate persons of the whole world The Crosse amongst the Hebrews was accursed It was the ordinary curse which the most uncapable and most malicious mouths did pronounce against their greatest enemies The death of a crucified man was the most continuall languishings and tearing of a soul from the body with most excessive violence and agony And yet the eternall wisdome chose this kind of punishment and drank all the sorrows of a cup so bitter He should have died upon some Trophee and breathed out his last amongst flowers left his soul in a moment and if he must needs have felt death to have had the least sense of it that might be But he would try the rigour of all greatest sufferings he would fall to the very bottom of dishonour and having ever spared from himself all the pleasures of this life to make his death compleat he would spare none of those infinite dolours The devout Simon of Cassia asketh oâ—r Saviour going toward mount Calvary saying O Lord whether go you with the extream weight of this dry and barten piece of wood Whether do you carry it and why Where do you mean to set it Upon mount Cavalry That place is most wild and stony Hovv vvill you plant it Who shall water it Iesus answers I bear upon my shoulders a piece of wood which must conquer him who must make a far greater conquest by the same piece of wood I carry it to mount Calvary to plant it by my death and vvater it with my bloud This wood which I bear must bear me to bear the salvation of all the world and to draw all after me And then O faithfull soul wilt not thou suffer some confusion at thine own delicaâ—ies to be so fearfull of death by an ordinary disease in a Down bed amongst such necessary services such favourable helps coÌ„solations kindnesses of friends so sensible of thy condition We bemoan and complain our selves of heat cold distaste of disquiet of grief Let us allow some of this to Nature yet must it be confest that we lament out selves very much because we have never known how we should lament a Jesus Christ crucified Let us die as it shall please the divine providence If death come when we are old it it a haven If in youth it is a direct benefit antedated If by sicknesse it is the nature of our bodies If by external violence it is yet alwaies the decree of Heaven It is no matter how many deaths there are we are sure there can be but one for us 2. Consider farther the second condition of a good death which consists in the forsaking of all creatures and you shall find it most punctually observed by our Saviour at the time of his death Ferrara a great Diâ—vine who hath written a book of the hidden Word toucheth twelve things abandoned by our Saviour 1. His apparell leaving himself naked 2. The marks of his dignity 3. The Colledge of his Apostles 4. The sweetnesse of all comfort 5. His own proper will 6. The authority of virtuos 7. The power of An Angells 8. The perfect joyes of his soul 9. The proper charity of his body 10. The honours due to him 11. His own skin 12. All his bloud Now do but consider his abandoning the principal of those things how bitter it was First the abandoning of nearest and most faithfull friends is able to afflict any heart Behold him forsaken by all his so well beloved disciples of whom he had made choice amongst all mortal men to be the depositaries of his doctrine of his life of his bloud If Iudas be at the mysterie of his passion it is to betray him If Saint Peter be there assisting it is to deny him If his sorrowfull mother stand at the foot of the cross it is to encrease the grief of her Son and after he had been so ill handled by his cruel executioners to crucifie him again by the hands of Love The couragious Mother to triumph over her self by a magnanimous constancie was present at the execution of her dear Son She fixed her eyes upon all his wounds to engrave them deep in her heart She opened her soul wide to receive that sharp piercing sword with which she was threatned by that venerable old Simeon at her purification And Iesus who saw her so afflicted for his sake felt himself doubly crucified upon the wood of the Cross and the heart of his deat Mother We know it by experience that when we love one tenderly his afflictions disgraces will trouble us more then our own because he living in
virtue to avoid that which is ill There are many from whom good works do escape while they both think and do ill Truth makes use of their tongues when Devils command their hearts It is this which makes us see our Saviours Empire and the extent of his conquests which is not limited by time he being already entred into possesson of eternity and it is not bounded by place because it contains all Immensity Night hath no power to cover it because it is light it self It cannot be shut up in any deceitfull shadow because it scatters and discovers all falshood It cannot be comprehended within our senses because it exceeds their capacity and it is present in all places being omnipotent and eternall in all time Aspirations O Jesus Father of all blessed unions who hast suffered death to unite all the children of God together who are scattered over all the countreys of the world wilt thou have no pity of my heart so many times torn in pieces and strayed among a great multitude of objects which estrange and draw me from the first of all unities My soul melts through all the Gates of my senses by running after so many creatures which do kindle covetousnesse but never serve to refresh or cool the heat of it Draw me O Lord from the great throng of so many exteriour things that I may retire into my own heart and from thence arise to thine where I may find that peace which thou hast cimented fast with thy most precious blood When shall I see the first beams of that liberty which thou grantest to thy Children When shall my thoughts return from wandering in those barren regions where thou art not acknowledged When shall I be reunited and so purified by thy favours that they may celebrate continuall dayes of feast in my soul I am already there in desire and shall be there in presence when by help of thine infinite grace and mercy I can be wholly thine The Gospel upon Saturday the fifth week in Lent S. Iohn 12. The chief Priests thought to kill Lazarus because the miracle upon him made many follow Jesus BVt the chief Priests devised to kill Lazarus also because many for him of the Iewes went away and believed in Iesus And on the morrow a great multitude that was come to a festival day when they had heard that Iesus cometh to Ierusalem they took the boughs of Palms and went forth to meet him and cried Hosanna blessed is he that commeth in the name of our Lord the King of Israel And Iesus found a young Asse and sate upon it as it is written Fear not daughter of Sion behold thy King cometh sitting upon an Asses colt These things his Disciples did not know at the first but when Iesus was glorified then they remembred that these things had been written of him and these things they did to him The multitude therefore gave testimony which was with him when he called Lazarus out of the grave and raised him from the dead For therefore all the multitude came to meet him because they heard that he had done this sign The Pharisees therefore said among themselves Do you see that we prevail nothing Behold the whole world is gone after him And there were certain Gentiles of them that came up to adore in the Festivall day These therefore came to Philip who was of Bethsaida of Galilee and desired him saying Sir we are desirous to see Iesus Philip cometh and telleth Andrew Again Andrew aâ—d â—hilip told Iesus but Iesus answered them saying The hour is come that the Son of man shall be glorified Amen Amen I say to you Vnlesse the grain of wheat falling into the ground die it self remaineth alone but if it die it bringeth much fruit He that loveth his life shall lose it and he that hateth his life in this world doth keep it to life everlasting If any man minister to me let him follow me and where I am there also shall my minister be If any man minister to me my Father will honour him Moralities 1. ADmire here the extasies of our sweet Saviour He is ravished by the object of his death and is transported by the Idea of his sufferings The trumpet of heaven souÌ„ded in the voyce which was heard by this great multitude He encourages himself to his combat he looks confidently upon the Crosse as the fountain of his glories and planted his elevation upon the lowest abasements Shall not we love this Crosse which Jesus hath cherished as his Spouse He gave up his soul in the arms of it to conquer our souls We shall never be worthy of him till we bear the Ensigns of his war and the ornaments of his peace Every thing is Paradise to him that knows how to love the Crosse and every thing is hell to those who flie from it and no body flies it but shall find it It is the gate of our mortality whether we must all come though we turn our backs to it 2. What a great secret it is to hate our soul that we may love it to hate it for a time that we may love it for all eternity to punish it in this life to give it thereby a perpetuall rest in that to come to despise it that we may honour it To handle it roughly that it may be perfectly established in all delights And yet this is the way which all just men have passed to arrive at the chiefest point of their rest They have resembled the Flowers de-Luce which weep for a time and out of their own tears produce seeds which renew their beauties The salt sea for them becomes a flourishing field as it did to the people of God when they came forth of the chains of Egypt The cloud which appeared to the Prophet Ezekiel carried with it winds and storms but it was environd with a golden circle to teach us that the storms of affliction which happen to Gods children are encompassed with brightnesse and smiling felicity They must rot as a grain of wheat that they may bud out and flourish in the ear They must abide the diversity of times and endure the Sythe and Flail They must be ground in a mill and passe by water and fire before they can be made bread pleasing to Jesus Christ Our losses are our advantages we lose nothing but to gain by it we humble and abase our selves to be exalted we despoil our selves to be better clothed and we mortifie our selves to be revived O what a grain of wheat is Jesus Christ who hath past all these trialls to make the height of all heavenly glories bud out of his infinite sufferings Aspirations O God I have that passionate desire which these strangers had to see Jesus I doe not ask it of Philip nor shall Philip have cause to ask Andrew My Jesus I ask it of thy self thou art beautifull even in the way of the Crosse Thou dist shew thy self couragious in the Abysse of thy pains thou art
admirable in the contempt of death The heavenly Trumpet hath already sounded for thee and cheerfulnesse gives wings to carry thee to this great combat where death and life sight singly together which makes life die for a time and death live for ever I will forsake my very soul to follow thee in this Agony and find my life in thy death as thou hast extinguished death in thy life The Gospel upon Palm Sunday S. Matthew 21. Our Saviour came in triumph to Jerusalem a little before his Passion ANd when they drew nigh to Ierusalem and were come to Bethphage unto mount Olivet then Iesus sent two Disciples saying to them Go ye into the town that is against you and immediately you shall find an Asse tied and a colt with her loose them and bring them to me And if any man shall say ought unto you say ye That our Lord hath need of them and forthwith he will let them goe And this was done that it might be fulfilled which was spoken by the Prophet saying Say ye to the daughter of Sion Behold thy King cometh to thee mock and sitting upon an Asse and a Colt the foal of her that is used to the yoke And the Disciples going did as Iesus commanded them and they brought the Asse and the Colt and laid their garments upon them and made him to sit thereon And a very great multitude spred their garments in the way and others did cut boughs from the trees and strewed them in the way and the multitudes that went before and that followed cryed saying Hosanna to the Son of David blessed is he that cometh in the name of the Lord. Moralities 1. OUr Saviour goes to his death in triumph he appears to be a King but a King of Hearts who requires nothing of us but our selves onely to make us happy and contented in him He triumphs before the victory because non but he could be sure of the future certainty of his happiness But he watered his triumphs with tears to weep for our joyes which where to proceed out of his sadness It is related by an ancient Oratour that when Constantine made his entry into great Britany where he was born the people received him with so great applause that they killed the Sails and Oars of the Vessell which brought him were ready to pave the streets with their bodies for him to tread on If they did so for a mortal man what should we not do for an eternal God who comes to buy us with his precious bloud and demands entrance into our hearts only to give us Paradise 2. He walks towards his Cross amongst the cries of favour and joy to teach us with what chearfulnesse we should conform our selves to abide our own sufferings imitating the Apostles who receiv'd their first reproches as Manna from Heaven He would have us prepared resolved alwaies to suffer death patiently whether it be a death which raiseth up our spirit to forsake sensuality ot a natural death Whatsoever it be we should embrace it as the day which must bring us to our lodging after a troublesome pilgrimage Doth it not appear plainly that those who are loth to forsake the world are like herbs put into an earthen pot amongst straw dung yet would be unwilling to come forth of it The forniture of out worldly lodging grows rotten the roof is ready to fall upon our heads the foundation shakes under our feet and we fear that day which if vve our selves vvill shall be the â—orning of our eternall happinesse It is not death but onely the opinion of it which is terrible and every man considers it according to the disposition of his own spirit 3. The Palm branches vvhich we carry in our hands require from us the renewing of a life purified and cleansed in the bloud of the holy Lambe In the beginning of lent we take upon our heads the ashes of Palm branches to teach us that we do then enter as it vvere into the Sepulchre of repentance But novv vve carry green bows to make us know that now vve come out of the tomb of Ashes to enter again into the strength of doing good vvorks in imitation of the trees vvhich having been covered vvith snovv and buried in the sharpnesse of vvinter do again begin to bud in the Spring time 4. The garments spread under the feet of Jesus declare that all our temporall goods should be employed tovvard his glory and that vve must forsake our affections to all things vvhich perish that vve may be partakers of his kingdome No man can stand firm that is delighted vvith movable things He that is subject to vvorldly affections binds himself to a vvheel vvhich turns about continually Jesus accepted this triumph onely to despise it he reserved the honour of it in his own hands to drovvn it in the floud of his tears and in the sea of his precious bloud If you be rich and wealthy do not publish it vainly but let the poor feel it You must live amongst all the greatnesse jollity of this world as a man whose onely businesse must be to go to God Aspirations O Soveraign King of hearts after whom all chaste loves do languish I am filled with joy to see tâ—ee walk amongst the cries of joy and the palms gâ—rments of thy admirers which served for carpets I am ravished wi h thy onours and the delights of thy glory and I applaud thy triumphs Alas that all the earth is not obedient to thy laws and that the tongues of aâ—l people do not make one voice to acknowledge thee sole Monarch of heaven and earth Triumph at least in the hearts of thy faithfull servants O my magnificent Master make a triumphall Ark composed of hearts Put fire to it vvith thy adored hand Send out one spark of that heat vvhich tâ—ou camest to spread upon the earth Let every thing burn for thee and consume it self in thy love I do irrevocably bind my heart to the magnificence of thy triumpâ— and I love better to be thy slave then to be saluted king of the vvhole vvorld The Gospel upon Munday in holy week S. Iohn 12. Saint Mary Magdalen anointed our Saviours feet vvith precious ointment at vvhich Iudas repined JEsus therefore six dayes before the Pasche came to Bethaenia where Lazarus was that had been dead whom Iesus raised and they made him a supper there and Martha ministred but Lazarus was one of them that sate at the table with him Mary therefore took a pound of ointment of right Spikenard precious and anointed the feet of Iesus and wiped his feet with her hair and the house was filled of the odour of the Ointment One therefore of his Disciples Iudas Iscariot he that was to betray him said Why was not this ointment sold for three hundred pence and given to the poor And he said this not because he cared for the poor but because he waâ— a thiâ—fâ— and having the