shoes from thy feete that is from thy apprehension and affection all inferiour thoughts and with eyes of faith behold this greate sight I am he that is He that is doth vouchsafe to be thus among vs for our reliefe This is this name for ever and this his memoriall from generation to generation II. Anciently when God resolved to manifest himself to the Childred of Israël thunder and lightening went before him the mountaine was covered with a thick cloude of smoke and all the people trembled at the clashing of the skies and heard the noyse of the trumpets and they were commanded not to approch least multitudes of them might perish by the fire Lord God of hosts terrible and worthy of all prayse working wonderous things what but thy owne infinite goodnes could induce thee thus to change thy style and worke this wonder of wonders that thou whose voyce is like thunder and lightening able to breake into shyvers the highest Cedars shouldest thus meekely appeare among vs not in a cloude of smoke but vnder the resemblances of bread and wine inviting vs to thy table Come eate of my bread and drink the wine which I have mingled for you There though sanctifyed according to the law the people were forbidden to approch vnder payne of death here thou invitest vs that we may live if we will but observe thy law shall not my soule be subject to God for from him is salvation He is my God and my Saviour my defence and I shall not be 〈◊〉 III. Finally presenting thyself before our Saviour and bowing to the ground with Moyses say O Lord Lord God mercyfull and grations patient and abundant in mercy and truth reserving 〈◊〉 for thousands I acknowledge the greate honour which thou doest to me and to all man kind forgive my transgâ—essions pardon my vnreverent behaviour towards thee The Seraphims cover thieâ— faces in thy presence whyle adoring thy greatnes they sing vnto thee Holy Holy Holy full is all the earth of thy glorie To me what is due but confusion in thy sight who am not able to conceive the least part of thy worthynes Benedicite Dommo omnes Angeli ejus O blessed Angels of heaven and all Creatâ—res Sunne Moone and Staâ—res Mountaynes and valleyes fruits of the earth and sea yong and old supply my wants with them all I doe prostrate myself at thy feete begging thâ—â— thou wilt coÌ„serve vs in the order thou hast created vs and that we may be ever subject to thy blessed will and ordination Amen Whence is it that thou comest to me VVho am I that thou shouldst give me thyself How dares a synner appeare before thee And how comes it that thou vouchsafest to come to a synner Intertaynment of our Saviour as King I. THat our Saviour is a king is among Christians vndoubted himself ackowledging it before Pilate and in the Apocalips we read that he hath in his garment and on his thigh written king of kings and Lord of Lords So that he is not only as other Princes kings and Lords of a parcell of ground bounded and confined with in certayne limits but he is king over the whole vnivers and as such even in this disguise we must acknowledge him and prostrating ourselves in his presence with the foure and twentie â—lders and laying all the Crownes of heaven and earth at his feete professe that he alone is worthy to receive all gloris and honour from every creature in heaven and earth and under the earth and however he hath not here that visible attendance which kings of the earth vse to have it is for our sake that he conceales it that we may have the more free accesse to him for as he sayed to S. Peeter in the garden with one word he could shew vs that he hath at hand above twelue legions of Angels to attend him II. The part of a good subject is not only to acknowledge the right of his Prince and to doe him corpoâ—all reverence but to his power he must keepe the kings peace observe his lawes and also suppresse disturbers so farre as it may conceâ—ne him in duty to doe it Now our Saviour tells vs that his kingdome is within vs with in ourselves therfore we must keepe peace and watch vpon the quiet of our soules suppressing our passions which are the only disturbers and not countermanded doe breake the peace betwixt God and vs and his other subjects which are our neighbours Jn this occasion therfore of receiving or of being present at the holy Sacrifice it is fitting we should offer vnto him our indeavour one day in the weeke or one weeke in the moneth to watch vpon the passion of anger that it doth not disband another day or weeke vpon feare that it doe not withdraw vs from our dutie another vpon too much inclination to libertie or to sloth and idlenes and so vpon the rest of our passions or inclinations or also vpon our senses our eares our tongue our sight c. That we may become and persever perfectly subject to him and he reigne peaceably in our soules III. And because here he doth offer himself not only to the view of his people to be worshiped by them and to take thier alleageance but also to be intertayned as when kings go thier progresse they appoint thier lodgings and send thier harbingers before them seeing he is pleased to choose thy hart for one of his stations begge of him that the will be also pleased to send his harbingers who are his holy Angels and â—aincts to take vp the roomes for him and joyning thyself to them adorne with the vertues which they suggest all the powers of thy soule thy Memorie with representations of his owne noble actâ— and royall favours bestowed vpon thee and vpon all mankind thy vnderstanding with reflections vpon his infinite perfection and worth thy will with acts of submission love and thanksgiving Thy Irascible power with resolution against whatsoever synne past or heare after to be suggested to thee The Concupiscible with desires of puritie and of himself alone addressing thyself to those Saincts in particular in whom thou hast most speciall confidence IV. Finally present thy petition to him and that it may be pertinent doe not neglect to think well before hand what is best and most necessarie for thee to demand and let iâ— be with full resignation to his blessed will to obtayne or not to obtayne what thou askest in particular being assured that he will doe for thee for the best and however fayle not to repeate often in this occasion that which himself hath put into our mouth Thy kingdome come that it may be once vniversally spread over the whole world and that in those who are vnder thy charge thou mayest ever have care to mayntayne it Amen Blessed is he that doth come king in the name of our Lord Peace in heaven and glorie in the higest
points enough both for beleefe and practise which might have averted them Prayse God for all and have confidence in him c. The Mysterie Of the Mysterie of the most Blessed Trinitie I. A Principall effect of the coming of our Saviour into this world was the declaration of the Mysterie of the most Blessed Trinitie hidden even from the Iewes though the chosen people of God and not mentioned but in very darke and hidden resemblances But our Saviour did openly proclayme it specially after his resurrection commanding his Apostles to baptize all nations in the name of the Father and of the Sonne and of the Holy Ghost as three persons equall in all things and one in name that is in povver auctoritie and essence wherin we have cause to admire and adore the force of the light of the holy Ghospell by which our Saviour intending to abolish the beleefe and worship of many Gods brought in by the craft of the divel working vpon mens corrupt affections and desires established the beleefe of one true God yet so that they should beleeve in that one essence three persons equall to one another though vnder Appellations which according to our meane expression might signifie inequalitie it being impossible for vs to conceive the divinitie cleerely as it is â—ayth therfore must supply that which reason cannot comprehend and with reverence submit to what our vnderstanding cannot reach Adoring equally in three and one the Omnipotencie Eternitie infinite knowledge and goodnes and all Perfection the Immensitie the Immutabilitie the Beautie the sanctitie of God contayning all and more then we can imagin by the help or comparison of all creatures and all most perfectly and with out multiplicitie in one II. Adore the Father as the incomprehensible source of the divinitie with out beginning and of all things created in time when he thought fit to give them a beginning Adore the Sonne who being equall to the Father vouchsafed for our sakes to take vpon him our humane nature to instruct vs by word and example and by his sacred blood shed vpon the crosse to wash avvay our synns and open vs avvay to the eternall inioying of God by perseverance in his commandments Adore the Holy Ghost as the mutuall and recipâ—ocall love of the Father and Sonne the Auctour of our love tovvards God the cause of our adoption by his grace infused and by himself inhabiting in our soules the spirit of truth which leadeth vs into all truth and by his heavenly lights disperseth the clouds of darknes and facilitates our way to heaven by his heavenly vnction III. Adore all three in one one in nature one by consent one in operation Begge of him that we may be one with him by submission to him and to his blessed will one by constant fayth one by never decaying love one by operation esteeming ourselves in all our woâ—ks as instruments of his divine pâ—wre and goodnes and so disposing ourselves in thought and action that we may not differ from him in the least which he of his goodnes grant Amen The obligation which we haveto love God I. PART I. SO soone as Moyses had declared to the people of â—srael that God was one he instantly inferres the commandment of loving him Heare Israel our Lord God is one Lord. Thou shalt love thy Lord God wiâ—h thy whole hart c. And our Saviour in his answer to the lawyer tells vs it is the greâ—test and the first commandement and with reason ought we to think so and accordingly apply ourselves to love him For as we were worse then beasts if we did not love those who are beneficiall to vs much more if welove not God from whom we have absolutely all that we have The law therfore of nature doth impose this vpon vs so soone as we come into the world vpon which account S. Thomas and other divincâ— doe hold it a greate offense if so soone as we come to the vse of reason in our Childhood we doe not turne ouâ—â—arts to God with loving acknowledgment that he is ouâ— creatour and Lord. And the holy Text infinuates as much presently after the commandment saying And these words which I command thee this day shall be in thy hart and â—hoâ— shalt 〈◊〉 them thy Children to wit that they may knovv thier duty in time II. It is also the first commandment in dignitie and excellency for it hath the highest obiect that can be to wit God and the noblest way of service to wit for love not for feare of punishment oâ— hope of reward but riseth vpon consideration of his greate excellencie With in himself and greate goodnes tovvards vs. And besides it gives vs the greatest excellency that we can attayne vnto in this world and prepareth farre greater in the world to come for as by loving base things we become base and contemptible so by loving God and other things as they belong to God we become â—onoâ—rable in the â—ight of God and men and there can be no greater honour and excellency imagined then that to which those have risen who have loved God in perfection Iâ—I It was like wise first in the intention of the lavvgiveâ—s all other commands and directions and indeed all the works and wonders of God which he hath shevved vs tending finally and properly to this that in thought word and deed we should expresse our love to him for how could any thing subsist if it had not been thy will or been preserved if not called by thee Thou sparest all because they are thyne â—o Lord who lovest soules As he therfore did and doth all things out of love so is it expected from vs that all should proceed from love and further more as in the naturall love of one an other we must not only not shew aversion from the thing which our srend doth not synfully love but even observe his wayes of proceeding much more ought we to love that which God loves and commands because we love him and he loves vs for which reason the Apostle sayth The fullnes of the law is love even of our neighbour because we love him for God IV. It is the greatest command because most necessarie of all other precepts as with out which no other iâ— thoroughly avaylable or â—â—â—ly commendable Foâ— the feare of God is but an introduction to love and some way or other must be perfected into some degree of love els it will fall of the effect we desire and how many things doth the Apostle reckon which are nothing with our Charitie If I have the tongues of Angels if Prophecie if Fayth if knowledge if I give my goods to the poore if my body to the fire and have not Charitie it avayleth me nothing On the other side it doth set an inestimable price vpon the least of our actions when ever they are done for the love of God so that with out it all with it nothing is lost V.
what he indured for even in the garden after his prayer he was another man then when we went in Then he was sorrovvfull as he sayed vnto death and it appeared in his very countenance and cariage but novv he was couragious and ready to meete his enimies and in all the affronts and indignities which were offered him either at Cayphas or Herods or Pilats palace he did not blanche III. Yet it could not but be very irksome and paynfull to him and with whar a Crosse did they load him when he was scarce able to stand and hovv cruelly did they rend of his garments from his bleeding shoulders and streach him and vnmercifully nayle him This is the sword of which old Simeon told me so many yeares since it cannot but pearce my very hart and soule with griefe and though he sayed he would rise againe the third day and I veryly beleeve it will be so yet what hart can think of these things and not even burst with sorrovv It will be night with me till that day comes which he hath promised O light of my â—yes when shal I see thee Me thinks I still heare him crying with a lovvde voyce Father into thy hands I commend my spiritt O Father returne this happy soule so commended returne it againe with glorie that we may see his face as in mount Thabour which mount Calvarie hath so defaced I â—ommend my soule into thy hands O hands of pitty Thou hast done justice enough vpon thy Sonne restore him that we may joy togeather in the meane time I shall expect with sorrovv yet resigned to thy will as he hath taught me Not my will hut thyne be done Amen Introduction to the Mysteries of the Resurrection of our Saviour I. THe Mysteries of the Resurrection of our Saviour being full of ioyful Communication with him who is in himself the fountaine of all happines and to vs hath been and is the source and conduitâ— of all goodnes the affections which are properly to be raysed and someÌ„â—ed by the consideration of them be those of love and ioy and Congratulation Admiration also and prayse of his loving goodnes desire of his presence in this world and in the next horrour of being separated from him detestation of the least beginning of a gap or distance betvvixt our soules and him And in these and in the like our time is more to be bestormed then in discourse 〈◊〉 every action and word indeavouring to fall vpon some such short reflection as may â—indle in ouâ— hart these flames of love II. The chiefe ground wherof the Apostle doth represent vnto vs and placeth in that God who is rich in mercy his exceeding Charitie wherwith he loved vs even when we were dead by synns quickned vs togeather with Christ and raysed vs up with him and made vs sit with him in the Celestiales Chiefly therfore we are to ponder from what and to what we are raysed where we lay and where we might justly have been layed by our offenses and where he offers to seate vs if we concurre with his grace and love Hovv Rich he hath been tovvards vs in what infinite proportion his Charitie hath exceeded and doth exceed When we were dead he gave vs life when we were buryed in synns he raysed vs and hath made himself our Harbinger going before to prepare a place for vs at the right hand as his father with him III. O Iesu is it possible that I should 〈◊〉 Companion to thee in Glorie who hast been so farre from consorting with thee in thy will and commandment O vnspeakable love ô vnconceivable Goodnes I wretched synner not worthy to lift vp my eyes to heaven with thee in the heavenly places ô Charitie exceeding all thought ô Mercy with out bound or measure What can I say of myself but that I am worthy of all confusion and thou preparest Glorie for me I have nothing to say for myself but that I have synned Blessed be thy infinite Mercyes towards me and blessed be thou with the Father holy Ghost for ever and ever Amen Our Saviours going downe to limbus Patrum I. NO sooner had our Saviour given vp his blessed Ghost but troopes of Angels who wayted against that houre attended him as after his victorie in the desert and accoÌ„panied his glorious soule towards limbus PatruÌ„ with songs and hymnes farre more full of lubilee then that which they sung at his nativitie The infernall fiends hovvled and roared at the arrivall of his forerunners commanding them to avoyde but much more at his glorious and triumphant presnce shining brighter then the sunne at noone day and more resplendent then all the heavenly hoast togeather Here they were forced to adore his glorified soule who had refused due homage at first to thier Creatour when themselves might have been in glorie by one act of humble dutie what a corrasive was this to them VVhat a document to vs VVhat comfort to the iust that had been confined so long to darknes novv to see so much light approching II. But he appearing in the midst of them and saluting them with the like salutation as aftervvards his Apostles Pax vobis what exultation VVhat Jubilee was there VVhat wellcomes on all sides VVhat congratulations tovvards him in regard of his victorie Tovvards themselves in regard of thier speedy releasement And if he appeared vnto them with his glorious body also as many affirme what admiration VVhat acts of compassion VVhat wondering that he would retaine the marks of his wounds What are these wounds in the midst of thy hands sayd Zacharie the Prophâ—t and he ansvvered these I received in the house of them that loved me And David remembred that prophecying he had sayed they have digged into my hands and feete and have numbred all my bones S. Ihon Baptist most ioyfull of any repeated his wonted saying Behold the lambe of God behold who taketh away the synne of the world and hath born the smart of it vpon his ovvne shoulders And all generally from Adam to the good thiefe extolled his mercies and novv not only vnderstood of what they had beeÌ„ a figure but gave him the ioy of having fullfilled all to his greater glorie III. Our Saviour also tooke particular content to see them all at once who had been subservient to the mysteries which he had accomplished and congratulated the iust for concurring with his graces tovvards the preserving of thier iustice and with the penitent for having recourse to his mercyes with those who had suffered persecution torments and death for his love and lavv for thier fidelitie and constancie giving them all novv with more feeling to vnderstand hovv wei bestovved was all that which they had done or suffered in the world and hovv greate mercy it was that they persevered to the end among so many millions who fayled and that they were not overvvhelmed in the deluge of synne but preserved in that of his sacred blood
and by true contrition we cast the divell out of our harts we speake with nevv tongues not excusing but confessing our falts though we suffer evill suggestions they doe vs no hurt because we instantly cast them of as S. Paul did the viper This strife this contention and solicitude is troblesome and daÌ„gerous to infirme nature but by beliefe and confidence in the goodnes of God we shall find his and his servants hand vpon vs to protect vs and strengthen vs. Temptations are to man oftimes very profitable though troblesome c. Thomas â— Kemp. l. 1. c. 13. n. 2. Our Saviour appeares to his disciples in Galilee and els where I. OVr Saviour in the forty dayes after his resurrection which passed before his Ascension appeared severall times to his disciples confirming by many testimonies that he was truly risen and teaching them the things belonging to his kingdome which is the Church militant and triumphant and among other things he sayed vnto them All power is given me in heaven and on â—arth and behold I am with you all dayes to the end of the world Adore and submit to our Saviours povver so vniversall ioying that not only as God he is omnipotent but as man he hath all povver also given him to iudge and to revvard and to assiste and to mediate From whence the Apostle doth dravv this argument of confidence who is he that shall condemne Christ Iesus that died yâ—â— that is risen who is on the right hand of God who also maketh intercession for vs. And with all consider how short all human povver is never all in one and that which is is ever many wayes confined and vncertaine to continue His is in heaven and earth eternall commanding both visible and invisible outward and invvard and where he pleaseth nothing can risist whervpon he once vpon good ground gave vs this item Yea I say vnto you fearâ— him II. But here he treates more of mercy for after he had willed them to preach to all nations teaching them to observâ— all his commandments he promiseth them his continuall assistance to the end of the world Behold I am with you c. as if he should have sayed as S Prosper doe not feare therfore by reason of your infirmitie but confide in my power which is allvvayes present invisibly though my person be not visible to you He is with all to assist them with his grace though with his Apostles he is more particularly by reason of their charge All dayes that is at all times both of comfort and affliction to the end of the world never weary never forsaking and most of all assisting in the end of their lives those who have been faythfull to him or with penitent hart have recourse to his mercyes When Iesus is present all is good and nothing seemes hard III. They which were present asked him Lord wilt thâ—â— at this time restore the kingdome of Israel And he sayed vnto them it is not for you to know the times and seasons which the father hath put in his owne power but yee shall receive the vertue of the holy Ghost and be witnesses to me to the vtmost of the earth See here thy ovvne weaknesse who never so often put in mind of heavenly things inclinest still to thy wonted conceits and affections and imperfections as if nothing had been sayed or done It is not any temporall kingdome or commoditie of this world at which thou must ayme but the kingdome of the other world â—either is it for every body to knovv whether he be worthy of it noâ— the time and season of parting hence vnto it but we must attend to our taske that is by good life â—â—cording to the prescripts of our Saviour witnes that we are his disciples and of his flock if we beare this marke we shall be admitted when time is which God of his goodnes grant Christ Assenssion 1. PART I. OUr Saviour having pitched vpon a day for his Ascension appointed his Apostles and disciples to meeâ—e vpon mount Oliveâ— of which meeting probably the Apostle speakes when he sayth he vvas seen to above â—iue handerd brethren togeather and invisibly had many thousands of Angâ—ls wayting on him besides the blessed â—ompanie of Patriarchs and Prophets and all the just of the old restament in which companie he approching we may easily imagin with what joy and reverence he was received by them and with what expectation of what he would doe or say some admiring his maiesticall presence others his blessed wounds others recording what had passed in his passion and comparing his sayings with the event and hovv from that Mount he went once trivmphant to Hierusalem all the people crying OsaÌ„na and accompanying him strovving boughs and thier garments in the way and novv not fearing any nevv mischance wished and hoped for the like triumph and that he would declare himself king of Israël Prayse God as the Apostles did at that time vvith loude voyce calling to mind all his wonderous works and say Blessed art thou vvho comest king in the name of God Peace in heaven and glorie in the highest II. Our Saviour after he had saluted them and thanked them for thier love and respect towards him sayed these are the vvords vvhich I spake to you vvhen I vvas 〈◊〉 vvith you that all things must needs be fullfilled which are written in the law of Moyses and the Prophets and the Psalmes of me Then he opened thier vnderstanding that they might vnderstand the Scriptures and he sayed to them that so it is witten and so it behoved Christ to suffer and to rise agayne from the dead the third day and penance to be preached in his name and remission of synnes to all nations beginning from Hierusalem If in our Saviour all things were necessarily to be fullfilled hovv can we expect reward vnlesse we fullfill our dutie and his commands If it behoved him to suffer before he could rise to glorie let vs not think to escape all suffering if we pretend to glorie but apply ourselves to doe penance for our synns that we may have remission nothing of this world is gayned with out some hardship and what is all that is in this world compared to the glorie which we aâ—e promised The Patriaâ—chs and the Prophets as they were figures and foretellers of these his sufferings so did they suffer also themselves and we must incourage ourselves by the example of those who have gone befoâ—â— vs. Hâ—â—c suâ—t verba these are the words of truth itself which cannot deceive nor be deceived III. And lifting vp his hands he blessed them and while he blessed them he departed from them and was caâ—yed iâ—to heaven Begge paâ—te of this blessing that thou mayst fullfill his sayings and follow him in time as now in thought He was caryed into heaven by his owne power having no need of assistance of Angel or Cloude though these did thier dutie
things He did not misâ—ike her carefulnes not to be 〈◊〉 is next degree to neglect to be carefull and 〈…〉 I argues pusillanimitie to be 〈…〉 out of a noble disposition confident in that which is best And speaking of intertaynment in three things people vse to shew thier care that there be varietie of good meates that they be tender and well seasoned that they be served in good order and time These three betoken the serious mortifications of our passions and evill customes after our reconciliation Varietie of vertuous actions sometimes praying sometimes reading sometimes doing some deed of Charitie spirituall or temporall sometime attending to our other occasions according to our calling And thirdly that all these things be not done at randome but in an orderly and constant way and distribution so neere aspossibly we can III. It is very true that Charitie or the love of God is the queen of vertues and is that one thing which is absolutely necessarie as indeed comprehending all other vertues as the Apostle setteth forth vnto vs Charitie is patient benigne doth not envie c. and is never to be taken from vs because fayth and hope and other vertues will cease in heaven where there will be no occasion of them Charitie remayneth for ever And happy are they who with Marie Magdalen can sit at the feete of our Saviour by hearing and speaking of his love to inflame it in thier harts It is the best part yet they must vnderstand that so long as we live in this vale of miserie it is but a part it must be so attended vnto as not to hinder other occasions which dayly call vpon vs. And even in this intertaynment of our Saviour when we receive him though our whole life time were not sufficient to attend vpon him for once receiving yet having set at his feete some convenient spâ—ce so we part â—oâ— from him for idlenes ortediousnes or neglect we may not omit other necessarie bysines but having commended all the occasions of the day or weeke following to his direction we shall find that we shall have no reason to complayne that we are left alone but be holpen 〈◊〉 assisted in our distractions by our former quie◠〈◊〉 thou art my beloved choosen among a thousand in whome it hath pleased my soule to dwell all the dayes of my life thou are he in whome is all true peace and quier Intertaynment of our Saviour with Zacheus I. ZAchâ—us was Prince or chiefe of the Publicans a rich man and desirous to sâ—â— our Saviour as he passed that way but could not by reason of thâ— throng of peoplâ— himself being low of stature therfore running before he went vp into a sycomore tree that he might see him This represents vnto vs the condition of many who are hard of beleefe and find a thousand difficulties particulaâ—ly in this Mysterie of the blessed Sacrament humane reasons throâ—ging vpon them so thick that the more they strive inthem the further they are thrust of from seeing our Saviour as he is and the richer they are indowed with naturall wit the more difficultie oftimes they find and where thier naturall wit doth not help the â—ownes of thier stature they think that runâ—ing before every body with philosophicall discourses they shall discover that which will give them content and satisfaction But as Zacheâ—s had been little the better if no other coâ—â—â—e had been taken but his stepping into the sycomore tree and perhaps that only sight might have put him into a mâ—aner conceit of our Saviour then before it so it fares with these men Thou must beware of curious and unprofitable searching into this most profound Sacrament if thou wilt not be drowned in the depth of doubtfulnes c. II. In regard nothwithstanding that his indeavour to see our Saviour was not all together of curiositie bâ—â— probably out of some reverend conceite of him mingled with it our Saviour taking compassion of him shewed him the way how he might come both truly to know him and inâ—oy him wherfore looking vp vpon him he 〈◊〉 vnto him make hast and come 〈◊〉 for this day I 〈◊〉 â—bide in thy house It must be light from our Saviouâ— eye supernaturaly inlightening vs that must give vs 〈◊〉 â—rue notion of this mysâ—erie it is our dutie how lo◠〈◊〉 we be of stature or howeveâ— rich in naturall 〈◊〉 to make hast When ever any reason represents itself 〈◊〉 trarie to what fayth doth tell vs not to runne higher aâ—â— higher in our 〈◊〉 but baâ—â—ing discourses to 〈◊〉 lower and lower into our owne disabilities mindfull of that caveat which S. Paul gives vs If any man think that he knoweth some thing he hath not yet knowne how he ought to know Many have lost thier devotion while they would be searching into higher things III. And he made hast and came downe and received him reioycing and when all saw it they muttered saying that he turned in to a man that was a synner But Zacheus standing sayed to our Lord Behold the half of my goods I give to the poore and if I have defrauded any man of any thing I restore foure-fold Let people mutter as they please either at the blindnes of our fayth or at our hast to come to our Saviour and often receiving We see here the beneâ—it of it the more we submit our thoughts to fayth the more constant we become in it the ofâ—ener we receive the more grace is derived into vs and more lighâ— and resolution to discover and remedie things of which before we made no account And â—he office of our Saviour and intent of his coming being to seeke and to savâ— that which was lost we have the more frequent occasion and more poteÌ„t motive to seeke â—ith him into our soules and expect saluation from him Behold I stand before thee poore and naked begging gâ—ace and craving mercy Intertayment of our Saviour with the people of Hierusalem I. THe Prophet Zacharie exhorts the people of Hierusalem greately to reioyce and to exult in regard of our Saviours coming Behold thy king shall come vnto thee poore or as S. Matthew records it â—eeke sitting vpon an Asse and vpon a colt the fole of an Asse And he gives the reason because in this meeke and â—umble manner he intended to conquer the world bringing both Iew and Geâ—till to receive him as thier king and to obey his commands and directions The same meeke and humble manner he continues till this day particularly in the blessed Sacrament offering himself to be received bâ— vs in so loving a way that however they who have â—ier thoughts pinned vpon worldly greatnes may tâ—â—nk it strange in him and folly in vs to beleeve thaâ—â—e should come vnto vs in so poore and infirme wise yet to those who truly consider his loving intent in it it is both admirable and to be received with all ioy and exulâ—ation subiecting our vnderstanding to