the Sovereign of all his Empire would not be absolute nor his Dominion universal since that a Corrival or Competitor would have right to dispute with Him if not the superiority or the preeminence at least equality and independence 4. The Apostles say not only I believe God but I believe in God and these two expressions are very different for the first imports only an Act of Faith by which we believe that there is a God and what does come from Him as what He teaches us in the Scripture and what the Church proposes as revealed by Him But the other signifys not only an act of Faith but also of Hope and Love And we learn by this expression that it is not enough for a Christian to believe God but he must moreover hope in Him and love Him and so distinguish himself from the wicked and from the devill who can believe that there is a God and give credit to his word but becaus they confide not in him nor love him they believe not in God 5. But what is God This Question the disciples of learned Epictetus made to him who answered my Children if I could tell you what is God either He would not be God or I my self should be God He sayd true but he sayd not enough it is not only impossible to explicate what is God but whatsoever we can say of Him is infinitely below what we ought to say of Him Wherefore S. Austin says that we cannot say any thing that is worthy to be attributed to God becaus in this it is unworthy that it is possible to be sayd 6. Neverthelesse we ought to speak of Him for to make Him known and we must make Him known for to make Him to be loved and feared and we must make Him to be loved and feared for to avoyd sin which offends Him 7. The Scripture says that He is great and above all praise Magnus Dominus laudabilis nimis But we must not imagin that it Psal 47. 2. speaks of a material and corporeal greatnesse When we say that one King is greater then another this is not to say that he is of a greater and higher stature but that he is greater in Power and Dominions so when we say that God is great we mean not in material quantity length largness and other corporeal dimensions for He is a spirit and has no body nor parts But He is great in Nobility in Power in Wisdome in Goodness and other divine Petfections 8. He is great in Nobility He is so noble that all Kings and Emperours are but his servants and his slaves All crowns of the world depend on Him and he disposes of them at his pleasure He is so noble that the kings are his beggers they say to Him daily upon their knees give us this day our daily bread and if He should not giue it them they must necessarily want it He is so noble that Kings compared to Him are but wormes who can do less against Him then worms of the earth against you I am a worme sayd a great king in the light of his contemplation 9. He is great in Power Potens metuendus nimis The power which makes great ones of the world is commonly but to destroy they say Alexander the great Pompie the great becaus by their armies they have defeated millions of men ruined Towns and desolated Provinces And what power is this a scorpion a spider is able to destroy and kill à man a little contagious air may defeat a whole army and this power also of the great ones is so vain and weak that they cannot annihilate or reduce to nothing a little fly for always something of it remains But God is so powerfull that He can not only reduce all things to nothing but draw all things out of nothing even without any assistance without any labour and more easily then you look upon me for you may be wearied in looking on me or hindred from seeing me and God cannot be wearied nothing can hinder the execution of his will 10. He is great in Wisdom He is so wise that He makes all the actions of his creatures to contribute to his intentions also those that are done against His intention He lets the second causes acte as if He acted not He lets each cause move according to its genious and particular inclination the natural naturally the free freely and He makes all their actions to serve His designes as infallibly efféctually and happily as if He alone did do their actions purposely He makes likewise to contribute to the Execution of his Will and to the accomplishment of his intentions all that men do against his Will and all that opposes his intentions the impious do all they can to dishonour Him the infidells to ruine his Church the reprobate to afflict and destroy his Elect and He makes the attempts of the impious to conduce to his glory the infidelity of the infidells to the good of his Church the persecutions of the reprobare to the salvation of the elect What an ineffable wisdom 11. He is great and admirable in his Goodness He is an infinite sea and an Abiss of love mercy and liberality which without diminution flowes continually and abundantly In the order of nature what flowers what fruits what plants what animalls what voices what perfumes what colours what drugs what meats and drinks for our nourishment for our service remedy and divertissement 12. In the supernatural Order He shews us evidently his Goodness He accomplishes that which He sayd Mensuram bonam confertam Luke 6. 38. coagitatam supereffluentem dabunt in sinum vestrum He gives good stuffed shaken and overflowing measure into the bosoms of the saints One for example gave a morcel of bread to a poor man or a word of instruction for his salvation this action was so smal this word so soon past that one would not think them worthy to be remembred Nevertheless God forgets them not He will look upon them with complacence he will praise them and recompence them not for a hundred or a thousand years only but for ever so good He is and ardently amorous of good 13. To men in this life He gives graces with so much liberality Ephes 1. 8. and affluence that S. Paul says The riches of his grace have superabounded in us If then we are deprived of them or receive them slenderly it is not a defect of the source but our own fault becaus we make our selves unworthy of them not complying with them not esteeming them but neglecting contemning them Who would not admire the nobility of this Royal divine heart who vouchsafes to give all these goods not only to the elect who are thankful for them but also to his enemies who acknowledg him not who blaspheme him contemn him persecute him Nevertheless he suffers them he supports them he conserves them in health he gives them honours riches
account they do ill in believing that they being sinners can by Baptisme wash away the sins of others and do injury to the Son of God by going themselves or by carrying their children to their Ministers to have their sins remitted by this Sacrament since it belongs to the Son of God to wash away sins by Baptisme Heaven declar'd this Verity to S. Iohn Baptist Vpon whom thou shalt see the holy Ghost Iohn 1. 33. descending He it is that Baptizes But who is so weak that does not answer easily that they baptize on the part of God in his Name and by his Command that they go not to their Ministers as men but as God's Deputies and Vicegerents to be baptized I say the same of Absolution we absolve from sins not of our own selves but in the Name of God as his Deputies and Ministers by the Power Authority and Commission which He hath given us 3. Behold the Commissions and Patents of it Whatsoever You shal Matt. 18. unbind on earth shal he unbound in heaven and in Saint Iohn Whose sins you shal forgive they are forgiven them And whose You Iohn 20. shal retain they are retained These words of our Saviour are as clear as the Sun but let us suppose they have need of interpretation To whom shal we recurr for the interpretation of them To one that came a 100 or sixscore years ago or to the ancient Fathers of the first ages when according to Reformers themselves the Church was in her purity S. Chrysostom speaks great things vpon this subject Lib. 3 de Sacerdotio and seems to have foreseen all the evasions of Reformers First he says that the Son of God communicated to his Apostles the same power that He received from his Father and this great Saint speaks so after our Savior himself For in the same time He sayd to his Disciples whose sins you shal remit they are remitted He sayd to them I send you as my Father sent me But our Savior had not only power to declare that sins are remitted by faith but He had power also to remit them In the second place S. Chrysostom says If a king should give to a favourit power to imprison and to deliver prisoners what favour would this be Yet this would be nothing if compar'd with the power of Priests there is as much difference 'twixt these powers as between heaven and earth Thirdly he says that the Priests of the old Law had not power but to judg the leaprosie of the body and to judg of it only not to cure it ours have power to judg of sin which is the leaprosie of the soul and also to cure her of it Aug. hom 49. ex 50. S. Amb. Lib. 1. de Penit. c. 7. S. Austin says let no body flatter himself saying I confess in my heart I confess to God this is not enough and on this account in vain the Son of God would have sayd to Priests All that you shal unbind on earth And S. Ambrose speaking to the Novatians who sayd that men have not power to remit sins says Why baptize you if men have not power to remit sins for Baptisme is the remission of sins and what if Priests attribute to themselves the power that is given them either by Baptisme or by Penance Let us leave Dissenters and consider the wonders of this Power that we may with those in the Gospell glorify God who gave such power to men I confess that there are not many Misteryes in our Matt. 9. Religion which I more admire than this and you will admire it with me if you consider with me the circumstances of it 4. The first is that this Power is Divine it pertains not properly but to him who receiv'd an injury to remit and pardon it It belongs then to God to remit offences against him Wherfore the Pharisees hearing our Savior say to the Paralitick thy sins are forgiven thee and not believing that He was God thought that He blasphem'd What would they have then thought what wouâ—d they have sayd if they had known as we know that JESUS CHRIST would give to men and to sinful men this Power 5. A Power in the second place so soveraign that 't is definitive without appeal The sentences which Priests pronounce and all that they justly ordain on earth is ratifyd infallibly in heaven When you have confest with necessary dispositions if the Priest say to you I absolve thee c. fear not that God will condemn you He cannot fail in his promise and He promised to absolve you if the Priest absolve you legitimatly 6. And this is don with so much Authority and Majesty that this Power is perfectly Royal for the Priest absolves not praying If he should say over you the misereatur only or should pray God to absolve you you would not be absolv'd JESUS-CHRIST wills that he say I absolve thee and heaven and earth shal melt rather than you shal fail of absolution how ever great and enormous your sins may be 7. This is a fourth Circumstance of this Power that it is most ample absolute and general without exception restriction or modification For there is no sin which the Church cannot remit since the Son of God hath sayd absolutely and without reserve Whose sins you shal remit shal be remitted 8. But that which is to be admired most in this Power is the facility and convenience we have to vse it 'T is true that having committed a sin it is not so easy as some think to have a true repentance of it We must ask it instantly of God and indeavour to obtain it of him by good works But when we have obtain'd it what is more easy than to find a Priest who may absolve us Have we not great cause to be astonished and to cry out my God! How have you been so liberal as to give this Power to your Church and to so many Priests If you had given it but to the Pope or to Patriarks or to Bishops or for one only time of the life of each one the excess of liberality would not have seem'd so great but for always for so many times and to so many Priests What excess of love of grace and mercy ô how will a soul that considers well thiâ— Benefit melt with dilection how will she burn with the love of such a Benefactor How often will she kiss those sacred wounds How often will she bless that adorable Blood which purchased her so great a good How often will she say my soul bless thou our Lord. On the contrary What regretts shal we have in hell if we are damn'd for having neglected contemn'd or prophan'd so great a Benefit The devout Rupertus was wont to say he had no pity on Christians that were damn'd and when one sayd to him why have you not if a dog should be so afflicted we should be moved to compassion I have none sayd he for 't is
for a scepter and thorns upon his head for a crown as if He were a king of the Theater To be decry'd and condemn'd as a blasphemer as a seducer as ambitious as sedicious as an Imposter What confusion greater then to be dragd through the streets of Hierusalem with hues and cries as a fool and as an extravagant person from Caiphas to Pilate from Pilate to Herod from Herod to the Pretory To be less esteem'd then Barrabbas a seditious person and a murtherer to be esteem'd more wicked more unworthy to live and more worthy of the cross then he What indignity more intollerable than to receive foule and fiâ—thy matters in token of vility and baseness not upon his garments or hands only but upon his most venerable and adorable face this indignity was so ignominious in Israel that if a child receiv'd it from his father he was to bear the confusion Numb 12. 14. of it at least seven daies To be short What greater contempt than to die not the death of Nobles nor with honourable persons not in private and in prison not in the night by torch light but the death of slaves with infamous persons in a high and publick place at mid-day in the sight of more than two hundred thousand persons 7. What shal I say of the punishments receiv'd in his sacred Body He suffered more horrible harsh and bitter torments than were ever suffer'd by any creature upon earth The Prophet Isaiah calls him by excellence the man of Paines Abel was murthered c. 33. 3. Zachary was stoned Isaiah sawed Lazarus covered with ulcers and not one of them is called the man of Paines We have heard of men to whom their vertues or their vices their birth or their condition have given honourable or shamefull Names But we have not heard but of IESUS-CHRIST only to whom Paine hath given a name He is the Man of Pains because He did bear all our paines He is the man of Paines becaus He suffered in all his members and He is the man of Pains becaus He was pierced through with Pains exposed Sacrificed and given wholy over to sufferances and Pains 8. But the sufferances in his soul will make appear yet better the Greatness of his Paine He sayd in the Garden my soul is sorrowfull to death It would seperate my soul and Body if I shoul not hinder it for to endure yet more To whatsoever part He casts his sight He sees objects of the greatest sorrow His soul is nail'd to a most hard Cross before his Body is Crucifyd and the Cross of his Soul is much more harsh and insupportable then that of his Body The three nails of this interiour cross are the injuries don to his Father the Commpassion of his Mother and the damnation of his brothers Philosophy teaches us that a paine is more sharp and bitter when 't is received in a power more pure and immaterial IESUS was pierced with paine not only in the inferior part of his soul but also in the superior which is wholy spiritual in the part in which He was blessed and his Beatitude also contributed to the increas of paine says S. Laurence Justinian He de tryumphali Christi Agone saw by the light of glory God face to face He knew clearly the Greatness of his Majesty the outrage and the injury that sin does him he loved him with a most ardent and excessive love and therefore He could not be but excessively afflicted seeing the Ocean of sins committed against that most high adorable and amiable Majesty The wounds of his Body were made by hands of Torterers hands indeed most cruell and inhumane Yet their activity had stil limits But the wounds of his heart were inflicted by the hand of love by the love which He had for his Father a love ineffable and incomprehensible If a soule that loved God well could have as much contrition as she would desire ô how would she pierce herself with sorow How willingly would she bathe herself in her tears ô how would she calcinate her poor heart JESUS had as much of sorrow as He desired and He desired as much of it as He had love for his Father his sorrow was equal with his love If He had seen but one only mortal sin committed against him whom He so loved He would have grieved infinitely ô how then was He afflicted when He saw so many so different and so enormous 9. The love which he had for his Mother was another nail that pierced his heart and which fastned him to this interior Cross He sees her present at all the Misteries of his bitter Passion He sees all the wonds of his Body united in her heart and we may say that his compassion was another Passion 10. He looks below His soul is sorrowfull He sees the torments of hell wherein so many shal be plunged notwithstanding his sufferances for them He sees that their wounds are incurable that they abuse his Blood death and merits and that after so many remedies they damne themselves for trifles and what He indured for them would serve but as oyle and sulphur to inflame the divine Justice to punish their ingratitude more rigorously 11. S. Austin wholy astonished at the sight of CHRISTS sufferance cry's out ô Son of God whither hath your humility descended whither hath your charity been inflamed whither hath your piety extended it self The Wiseman sayd that you have don every thing in number weight and measure But in this work of your Love You have observ'd neither number nor weight nor measure You have exceeded all hopes and desires You have made an excess that could not be imagined The Angells were astonished considering this wonder a God whipt a God cover'd with spittle the King of kings crown'd with thorns a God crucifyed for slaves a God pierced with sorrows for worms of the earth of whom He had no need and knowing that they would be ungratfull for so great a Benefit What transport what excess and if He were not God I might say with Pagans what folly of Love Gentibus stultitia 12. After a love so cordial undeserv'd and so excessive shal we not love him If the least slave had don the same for us He would be Master of our hearts and seeing a God hath don it shal He not be Qui non diligit Dominum Iesum Anathema sit 1. cor 16. 22. says S. Paul since JESUS suffer'd for us if any one love him not let him be Anathema Curs'd excommunicated and abhorred of all creatures But if any one should not love him and moreover be so ungratfull as to offend him what punishment would You wish him holy Apostle He adds it not nor can one wish him a pain so great as he deserves there should be a new hell to revenge an ingratitude so monstrous and enormous 13. For as S. Bernard sayd if Moses speaking to the Iews who had but a gross and imperfect Law who had
Grandeures of God that are agreable to his merits and to the quality of a man-God 13. This Mistery was moreover expedient for the holy Virgin For if JESUS had remained amongst us until the end of the world the Virgin all that time would have been deprived of part of her felicity of the sight of the adorable Body of her son which is the most beautifull charming and ravishing of all bodys He sayd then with good reason to the Virgin as well as to the rest 'T is expedient for you that I go S. Iohn 16. 7. 14. But how did He say his Ascension was expedient for us also Was it expedient the Pastor should be seperated from the sheep the Head from the members and the Espouse from the spouse Nevertheless it was expedient for us For He goes away but leaves us not He separates from us and dwells always amongst us He dwells not only amongst us but with us but within us had He remained amongst us He would not have entred into us for He would not have instituted the Eucharist which He left us for a supplement of his absence And tho' JESUS-CHRIST remaining on earth with us would have instituted the holy Sacrement Yet his Ascension is very favourable to us It is a subject of great consolation and joy becaus it is a most certain Pledge and an assured hope that we may follow him He sayd to his Disciples I go to prepare a place for you He left behynd him the print of his feet upon the mountain from whence He ascended and suffers not the place to be cover'd through which He passed to teach us by these permanent miracles that the way to Heaven is open and beaten for all the faithfull who will follow thither the tracts and footsteps which He left us 15. But is not it a strange thing that we cannot perswade Christians a verity so assured and so important to their salvation that to follow him thither they must necessarily imitate his actions S. Peter S. Paul S. John Evangelist the three most famous Apostles of the Son of God declare it to us S. Peter JESUS-CHRIST â— Ep. 2. 21. Rom. 8. 29 1. Ep. 2. 6. Iohn 15. 6. suffered for us giving you exemple that you may follow his steps S. Paul whom God hath foreknown He hath also predestinated to be made conformable to his Son S. Iohn Evangelist He that says that he abides in JESUS-CHRIST ought to walk as He hath walked The Son of God says if any one abide not in me he shal be cast forth as a branch and shal wither and they shal gather him up and cast him into the fire to be saved then and not to be cast into hell fire 't is necessary to abide in CHRIST Now his beloved Disciple says that to abide in IESUS-CHRIST we must walk as He walked live as He lived imitate the vertues which He practised each one in his condition and according to his capacity by the assistance of his grace 16. Let us then resolve from this present hour to follow Him The labor in practise of Vertue is but little and the joy of it will be infinitely great The pleasure of this world which draws us from it is but short the pain that attends it will be very long the combate is very light the Crown will be most excellent this present life is short and the future is eternal of this short life depends an eternity of happiness which I pray God grant us all Amen DISCOURS IX OF THE SEUENTH ARTICLE From thence He will com to judg the quick and the dead IT is a certain verity that a man is judg'd at the end of his life or at his departure out of this world For the Wise man assures us his works are then disclosed Ecclus 11. Matt. 20 and that then God rewards every one according to his ways And in the Parable of the Gospell the Lord of the Vineyard commands the Workmen to be Pay'd in the evening of the same day they laboured In fine the sacred text both of the old and Psal 67. 19. Luke 23. 43. Numb 16. 33. Luke 16. Ep. of Iude. v. 7. new Testament teaches us that many souls are at present happy in Heaven and many others miserable in hell And we know God does not reward or condemn any one without examining his merits and demerits 2 But some perhaps will say If there be a particular Iudgment at the end of life why shal there be a general in the end of the world Is He who says of himself I am meek and humble of heart who was promised by the Prophets shew'd by the Precursor under the figure of a Lamb so inclin'd to judg that He is not satisfyd in judging once but will judg again The sentence which He pronounces against us or in favour of us in the hour of our death is it not definitive and without appeal or is there any thing in it to be reform'd that He will make revision of it in his general Assises 3. To see cleary that 't is more than most convenient that after the particular there should be a general judgment in the face of the Vnivers we need not but consider the following reasons First it is expedient for the honor and glory of JESUS-CHRIST S. Io. 5. 22. All judgment says He the Father hath given to the Son that all may honor the Son And his Apostle all shal stand before the trybunal of CHRIST Rom. 14. 11. Why for it is written that every knee shal bow to me Angells and men predestinate and reprobate shal be all assembled that all togeather acknowledg the man God that they do homage to his Sovereignity and that every tongue confess that He is in the glory of God his Father He was judged most unjustly loden with reproches and confusions dragg'd shamefully through the streets of Hierusalem nail'd to an infamous cross He is daily contemn'd and mock'd by Infidells Iews Hereticks and by bad Catholicks Is it not reason that the world should make him honourable amends and that He receive as much of Glory as He receiv'd of affronts and ignominies 4. His Father himself does him so much honor that He gives him not only authority to judg men but takes him for judg in his own cause The eternal Father says He will assemble Ioel. 3. 2. all nations in the Vally of Josephat and will plead against them there But in what Trybunal will He plead this cause In the Tribunal of IESUS He hath given all judgment to his Son He puts into his hands all his rights and pretentions He will say Ioan. 5. 22. to him my Son do me justice I have don such favours given such graces to such and such persons and they were so ungratfull as to contemn me after so many benefits they offended me they committed so many and so great crimes what chastisement do they not deserve I make you judg of it And
horrible to fall into the hands of the living God says S. Paul becaus He is always living Heb. 10. â—1 and as long as He shal be living the damned shal be in torments Wherfore the Son of God threatens a long time before He striks He speaks much of judgment before He does justice He never hurls a thunderbolt without making the thunder sound the lightning flash and without covering the air with clouds He sent from time to time Prophets as Heraulds of his justice forerunners of his judgment who always endeavoured to express the terrour of it by the most proper and significant epithets imaginable they call it the day of anguish and tribulation the day of affliction and misery the day of obscurity and darkness the day of outrage and tempest of anger and vengeance the day of the fury of the Lord the day of horror and of slaughter you may see this in Isaiah in Hieremiah in Ezechiel and in Joel Isay 13. and 34. Hiere 16. Ezec. 7. and 27. Ioel. 2. 2. And becaus usually the faithfull only believe the Prophets and as S. Paul says infidells have need of signs and prodiges To the end none may doubt of it God will proclaim it to all the world by most remarkable signs which He will shew in Heaven earth sea and other parts of nature and as at present according to the saying of the Prophet the heavens and the starrs declare the Omnipotence Wisdom and Goodness of God who produced such glorious creatures governs them in so constant and regular an order and designs them for an end so noble so before the judgment the sun moon and starrs shal foretell the justice of God they shal preach it to all people and that in so lowd and intelligible a language that none not the most stupid incredulous and insensible shal doubt the least of it In which we ought to admire and adore the goodness of God who exercising his patience so long time and towards so many persons will exercise his justice as late and against as few as He can He exercises his patience from the beginning of the world He employs in it not one day month or year but many ages He exercised it above six thousand Years and He will exercise it to the end of ages towards all sinners but He will not execute the last judgment the act of his great wrath but at the end of time as late as possible and that He may find but few upon whome to exercise the same He forewarns them of it He frightens threatens and sends Prophets He gives signes in heaven and in earth shewing by this that He desires not to strike that he wills not the death of a sinner but that he be converted and do live and this shews also the great and enormous malice of sin which provoks and irritats so much a God so mild and mercifull 3. The Prophetes Apostles Evangelists and the Apocalyps foretels us many terrible signs which shal be as messengers Matt 24. 30. 2. Pet. 3. Psal 76. 19. and forerunners of the Iudg see here some of them The sun shal be turned into darkness and the moon into blood Starrs shal fall from Heaven and the Powers of it shal be moved The Heavens burning shal be resolved There shal be no light but that of lightning which shal always flash The thunderclaps shal be so great that the Heavens will seem to teare thunderbolts shal be darted Wisdom 5. 22. Wisdom 5. 22 forth as from a bow full bent and shal fall directly contrary to their custome The Water of the sea shal rage against men and the rivers shal run togeather roughly The earth agitated with convulsions and tremblings will open as if threatning to swallow them God will send devouring fire which shal burn the 2. Pet. 3. elements consume Towns and reduce to ashes all the works of men What horrible spectacle to see and feel the air changed into flames stones into burning coals rivers into boiling water houses into furnaces of fire 4. If one only of these prodigies should happen now in what a condition should we be If we should see the sun and moon to lose their light or the earth to tremble a whole week in what a trance should we be how should we cry-out mercy what â—ill it be then to see all the aforesayd things togeather And yet they shal be but signs and presages of what shal follow after they shal be but the commencement of the sorrows says JESUS in the Gospel And if the beginnings are so sorrowfull what shal the progress be if the shadows and the figures are so terrible what will the reality be if it be so tirrible to see the Sergeants and the Apparitors that precede the Judg what will it be to see the Iudg in the heat of his anger and to be struck with the thunderbolt of of his sentence 5. He is now our Advocate He will be then our Iudg not only to reveng injuries don to Orphans Widows Laborours and to the Poor But moreover to reveng offences committed against God his Father He hath infinite obligations to him a passionate love for him a most ardent zeal for his glory is very sensible of that which offends him His interests are dear to him He will have an ocean of enormous sins to condemn and punish I leave you to think with what indignation with what heate of anger He will be inflam'd It will be so great that it will be a horror and a death to sinners I will not say to be condemn'd but to appear in his presence I will not say they will not dare but they will not be able to subsist in the sight of his Majesty they will not be able to think of him who shal he able to think the day of his Advent and who shal stand to malach 3. 2. see him says his Prophet 6. The terrour of him will be so great that the reprobate will desire rather to be crushed ground and reduced to dust then to be presented to the tribunal of this terrible Iudg. they Luke 23 30. will say to the mountains and to the rocks fall upon us and hide us from the face of the Lamb we have abused his meekness we have oblig'd him to becom a Lyon we shal not be able to endure the reproches He will make us rocks fall upon us and crush us to pieces that we may not be forced to appear in his presence hide us from the face of the Lamb they have cause to fear it His presence only will put them to more pain the rocks would but crush their bodys the presence of JESUS will crush their bodys and their souls 7. They know they must now render a most punctual and exact acount of all the Talents and Goods they receiv'd from the liberal hand af God and of all the evills they have ever don 8. They know they must answer not only for mortall sins but
most holy Spirit and the Son likewise is a most holy Spirit But they appropriate this name to him because his Emanation or Procession is so farr above our thoughts and our expressions that there is no language in the world that can express his Person for want of a proper name And becaus we are accustomed to call those things spirits of whose origin and manner of production we are ignorant So we call the wind spectres Angells and our souls spirits and we are likewise very ignorant in the production and procession of the holy Ghost 4. Secondly the Apostles appropriate this name to him because He proceeds from the Father and the Son as from one only Source and not as made or created nor as begotten but produced by the Will by an ineffable way which Divines term Spiration a breathing and impulse of the Will towards the thing beloved 5. Thirdly this name is appropriated to him becaus He is the Spirit of our spirit the Soul of our soul the Life of our life For He is given to the Souls of the just to animate and govern them He is not given so to a Bishop or a Priest in his ordination if he be in the state of sin He is not in him to sanctify him but to operate and act by him Hence it is that a Bishop or a Priest that is in sin and hath not grace gives nevertheless the grace of God by the Sacraments becaus he is the instrument of the holy Ghost as a penne gives to paper characters which it hath not becaus it is the instrument of rhe Writer 6. The Church moreover appropriated to this glorious and holy Spirit the name of Love and Charity becaus He is produced by the Will the authour of Love or by the mutual love and dilection of the eternal Father and the Son 7. From this second name which the Church attributes to the holy Ghost proceeds the third which is that of Gift Donum Dei Altissimi the Gift of the most high For that which is dō by pure love is dō freely and liberally and donation is a free and liberal action The two first names appropriated to the holy Ghost referr him to the Father and the Son but this of Gift relates him to Creatures that are capable to receive him and to enioy him as are men and Angells only and this Gift is the first the most necessary and the most excellent of all gifts that God ever gave or can give to us 8. He is the first and cause of all the rest for there is a great difference 'twixt the love of God and the love of men When we love any one 't is becaus we find in him some goodness some beauty or other Perfection Gods love supposes not its object in any creature but He puts it in them God begins not to love us with a love of Benevolence becaus we are good but we are good becaus He loves us so when the eternal Father gives us his only Son in the Incarnation He gave us first his Love and He gave not to us his Son but by his holy Spirit and by his Love He was conceived of the holy Ghost So God loved the world that He gave his only begotten Son 9. This Gift is so necessary that without it all the other Benefits profit very little the work of creation is appropriated to the Father the Incarnation to the Son the Sanctification to the holy Ghost the two first Benefits are unprofitable to us without the third In the creation God gave us Being He made and design'd for our service all the creatures of this world But our Saviour says to us What profit hath a man if He should gaine the whole world and lose himself and he will lose himself infallibly Luke 9. 25. if the holy Ghost sanctifys him not The Incarnation and the Death of the Son of God would not much availe us without the comming of this holy Spirit the torments of JESUS would have made him die and not have made us live He might have satisfyd without restoring us to grace a king offended by his Vassal may receive from him satisfaction and not receive him into favour nor restore him to his former state and to the priviledges which he had lost When I see the Saviour in the Crib or on the Cross I know not whether it be to satisfy only or moreover to restore us to the rights we lost by sin when He rises up again from death I know not whether it be for recompence of his death or to give us life When He ascends to Heaven I know not whether it be to give a convenient place ro his Body or to prepare also a place for us But when He sends the holy Ghost to sanctify us He ascertains us that we reenter into grace and that He applys to us his merits He hath sealed us and given the pledg of the Spirit in our 2. Cor. 1. 22. 1. Ep. 4. 13. hearts says S. Paul And the beloved Disciple In this we know that we abide in him and He in us becaus He of his Spirit hath given to us 10 What admirable favour and what incomparable grace that God vouchsafs to give us his Spirit Love divine and admirable Heart If one should give to a Philosopher the spirit of Aristotle or of Plato to an Orator the spirit of Cicero or Demostenes to a Phisitian the spirit of Hypocrates or of Galen and to a Divine the spirit of S. Thomas or of S. Augustin would not this be a singular favour God gives you not the spirit of Aristotle Cicero Hypocrates but his own Spirit the Spirit of Verity Wisdom and Sanctity When one hath the heart of a person one hath all If you be in the state of grace you have the heart of God for properly speaking the holy Ghost is the heart of God ô Father of mercies and Father of the miserable how deigne you to give them your heart T is that chosen souls are your treasure and you put your heart upon your treasure Quid retribuam Domino 11. What acknowledgment what satisfaction and what return can we make Love is not pay'd but by love nothing corresponds to a heart but another heart and what heart can correspond to the heart of God What love can answer his Would you not desire to be all heart Would you not wish to have as many millions of hearts as there are drops of water and grains of sand in the sea would you not referr apply and consecrate them to the love of God And what would this be compared to the heart of God which He hath given us It would be less than a grain of dust compared to all in Heaven and in Earth But He desires not so much He demands but only one but He will have it all He commands you to give it him Thou shalt love thy God with all thy heart and if you refuse it him He will damn you
is good and deserves to be loved for God is so good great holy powerfull and worthy to be loved that if He did desire it we should sacrifice our selves for his service though there were neither heaven for those that love him nor hell for those that love him not 11. We should do as the blessed Spirits do it is IESUS that gives the Counsel putting these words into our mouths Your will be don in earth as it is in heaven that is as the Angells do it they do the will of God and obey his Orders with a free pure and disinteressed love all that they pretend is to obey God to do his will all the recompence that they passionately desire is to receive new Orders to be employd again in his service purely for the love of him 12 This is not sayd that a faithfull soul may not hope and keep the commandements for reward or retribution as the Prophet says he did But that it be not the principal yet less the only aime of our love for as S. Bernard says perfect love of God intends no recompence but merits much The loving soul receives from the hands of God ineffable and incomprehensible goods but though she should not though there should be no Paradise nor reward she would not omit to love God serve him and to be pleasing to him and if she practises vertue for reward the reward which she desires is the increase of her love if she is glad to merit to be higher in heaven this is not to have there more of honor and glory but it is to have more of love if I merit much says she I shal see God more clearly and perfectly in heaven I shal glorify him more excellently I shal praise him more advantagiously I shal be united to him more strictly and intimatly I shal love him more ardently and so love is the true salary of love 13. In fine your love must not be idle and paralitick but active to render service to God and to do good works for his glory Charity works great things where it is and where it works not there it is not says S. Gregory S. Iohn 14. 23. 1. Ep. 3. 18. Psai 96. 10. He that loves me will keep my word says IESUS My little children says his beloved Disciple let us not love in word and tongue only but in work and veritie and the Royal Prophet You that love our Lord hate ye evill he says not only commit not evill but hate it He says not hate it in your self but absolutely hate it If you love God you will hate sin wheresoever it is found you will destroy it in your self and in your neighbor also if if you can if one should say I abuse not my friend but is not sorry that another does nor hinders him when he can may one truly say he loves him Let us conclude with a reflexion upon these words of JESUS I Came to cast fire upon the earth and what desire I but that it be inflam'd Luke 12. 49. And does He not move solicit and stir up our hearts to this fire and flame of love by all possible wayes 14. He prevents us with great love He lou'd us more than riches He was made poor for us more than honours He suffered a thousand infamies more than his ease and pleasure He led a life in pain and labor more than his body He depriu'd it of glory and of life more than the Angells He redeem'd them not And though we are so ungratful and unworthy as not to return love for love He tryes yet other means 15. He heaps Benefits upon us and makes us presents to engage our mercenary hearts He practises the counsel He gives us by the Wiseman and by his Apostle Give meat and drink to your enemy Prov. 25. 21. Rom. 12. 20. when he hath need and you shal heap upon him burning coales to heat his love to you so many prosperities that are sent you so many morcells of bread you eate so many creatures that serve you are so many burning coales He heaps upon you to heat your love so many presents He makes you to gain your affection so many baits he laies to catch your heart Et si parva sunt ista adiiciet majora And if it seems to you that all this is too little and that your heart is yet worth more He assures you that all the favours whiich he hath don you and which he does you yet every day are not but gages and pledges of the great Goods He hath prepar'd and promis'd you if you love him Neither eye hath seen nor eare hath heard 1. Cor 2. 9 nor the heart of man can comprehend the things which God hath prepar'd for them that love him says S. Paul 16. But since we esteem not these promises enough and are like those Israelites who contemn'd she desirable land He lifts up his hand He commands us ro love him and threatens punishments if we do not Is not this to be extremly desirous of our love to put as it were a dagger to our throats and say to us love me J will kill you if you will not He does not only say it but he does it he damnes us eternaly if we love him not 17. And when He sees that fear of future punishments doe not sufficiently move our hearts He sends us sometimes afflictions to force our love He takes away all you love in this world becaus you love not well that which ought to be loved above all things He removes from you all that may amuse and employ your heart that it may be in a manner forced for want of other object to unite it self to Him ô great God what can you do more to have this heart which you so passionately desire you besige it on all sides and it renders not neither the preventions of your love nor the attractives of your benefits nor your promises of paradise nor your strict commands nor threats of hell nor constrains of afflictions can open this lockt heart Extremis morbis extrema remedia 18. When a passionate lover hath tryed all wayes and finds them unsuccesfull he coms to the last makes use of a charm composes a love potion JESUS makes use of this artifice to gain our affection He puts himself upon our Altars and into our Tabernacles there he is the charm of love They say that in a charm of love to render it more powerfull the Lover ought to mix with it some of his own substance some drops of his blood and JESUS puts all his blood into this potion not a part of his substance only but all his substance Body Soul and Divinity 19. What think you Judg you not that God ought to have your heart after so many pursuances do they not inflame you to beg that of God which is so necessary and which you cannot have of your own selves Aske it of God fervently humbly frequently aske it of
don to me becaus He esteems more that which is don to his members than what is don to himself let us weigh these words 4. First He says That which you have don to the least of mine He means chiefly the poor since He speakes of those that Matth 52. 40. hunger and thirst T is then a strang folly which displeases him extreamly to give your goods to flatterers to dissolute persons or to employ them to enrich your children to elevate or greaten your parents or to leave them wherewith to live in dilights in dissolutions whilst our Saviour hath not where with to live in the person of the poor is not this a great injustice to give to your child wherewith to live in superfluity and not to give to our Saviour wherewith to sustaine a poor life says S. Austin He says Wherewith to live in superfluity for you may merit if out of the spirit of charity and mercy you leave to your children or to your parents as to the members of JESUS CHRIST goods as alms wherewith to maintaine themselves according to their quality in Christian modesty and frugality not in superfluity and in the ambition of the world 5. You have don to me for the love of me if you give alms out of natural compassion 't is not christian charity but moral vertue if our of ostentation to be esteemed liberal 't is vanity if becaus the poor man is of the same countrey profession or condition that you are that he is a Soldier and you have been that he hath been a marchant and you are 't is to give an alms to a man to a soldier to a marchant and not to JESUS and becaus the poor man is his member Disciple or his Brother likewise if you give it to the end only that God may recompence you by temporal goods JESUS will not say to you you have given to me becaus in effect 't is not for IESUS that you give it but for your selves 't is not alms but avarice You have don to me He says not to my servants my faithfull but to me we must then consider IESUS in the poor and comport our selves towards them with the same dispositions that we would to IESUS and season our alms with all that is requisite to a most vertuous and meritorious action 6. First bestow your alms with tenderness commiseration and with bowells of compassion for mercy ought to make our hearts miserable by a sympathy of charity participating in the sufferances and afflictions of others 7. Secondly with benignity sweetness and affability the testimony of affection and benevolence and abstaine from all reproaches which would make a poor man suffer more by the confusion to which you put him than you pleasure him by the alms you give him 8. In the third place with interiour humility thinking that you are not worthy to give an alms to IESUS and in effect all that we do is nothing in comparison of that we should do and what we give less than our lives is less than that which in occasion we ought to give for God hath given his life for us and we ought to give also our lives for our 1. Ep. c. 3. bretheren says S. Iohn 9. In fine give prompty ioyfully and copiously let your good will exceed your power in giving a penny wish it were a pound an have also a desire to give it if you had it and if it were convenient in giving a mess of broth wish it were the best becaus it is for your best beloved who merits that we should consume the treasures of the world for the service of the least of his members 10i Let us conclude with the fine words of S. Augustine Brothers exercise mercy there is no other band to tye us to the love of Aug. in Psal 102 God and of our neighbor there is no other means to carry us from earth to heaven and a little after he adds Behold what you may buy how much you must give for it and when you must buy it Behold what you must buy Paradise is to be sold you may buy with money the kingdom of heaven eternal life and the possession of God What great favour what incomparable happiness if God did not permit it who would dare so much as to thinke of it ô if men be damn'd they deserve not to be pitied Satan will have good reason to laugh at them and say ô great fools they would give willingly the half of their goods to buy 30. or 40. years of life and of a life full of afflictions infirmities and miseries and they would not give it to buy millions of years of a most happy and delicious life And do not tell me so precious marchandise is not sold at a cheap rate and that you have neither gold nor silver nor means to buy it Bohold how much you must give for it a glass of cold water a little service if you have nothing els may procure you it our Saviour speaking to his poor Apostles sayd you have always poor with you and you may do good to them when you please He says not you may give to them But you may do good to them becaus many cannot give but every one can do good You may viset the sick and imprisoned and though you have nothing to give you may comfort them exhort them and do them other services The Son of God will not say you have not redeem'd me out of prison but you have not visited me that you may have no excuse You are a married woman t is not permitted you to give great alms of your husbands goods But t is permitted and it will be a good alms to serve assist and cherish with respect and tenderness for the love of God the old and infirme of your family You are a chamber-maid it would be theft and not alm◠to give to the Poor the goods of your Master against his will but it will be a Charity if you help this inferior servant if you assist her in the labor wherewith she is opprest You are a Counsellour an Advocate or a Solicitor you have many Children and little means and not able to give alms But you may assist with your credit counsell and service this poor widow this orphan poor man and the like persons whom commonly men neglect You may instruct in the Mysteries of faith and in what is necessary to salvation your domesticks servants neigbors and the poor that beg alms at your door this is the best alms you can bestow upon them an alms more excellent than the corporal so much as the soul is better than the body heaven than earth the grace of God than money or bread You have enemies that do you great injuries if so they are poor in vertue ô what an excellent alms would you bestow upon them if you procure it them and you will procure them vertue if you gain their affection by pardoning them and seeking their
this Vertue another Saint Charles the Cardinal Boromeus honoured so much the holy scripture that also studying it he read it always kneeling and uncover'd The seraphical Saint Francis commanded that papers which had the name of God written in them should not be Prophan'd but plac'd in decent and convenient places S. Lewis forbid painting and graving of the Cross upon the pavement for fear the people should tread upon it On Festivalls and Vigills in honor of the Saint celebrated or of the Mistery solemnized he gave dinner to two hundred Poore and serv'd them at the table He fasted all fridays of the yeare and in those of Advent and Lent he eate neither fish nor fruit becaus these two Times are consecrated to God 6. If these great Saints were now on earth what would they say what would they do seeing the comportment of men What thinke they now in heaven seeing the irreligion of those who will not allow them any honor though God does honor them and honor be a due salary of their Vertue who count it superstition Luke 15. 6. Luke 16. Apoc. 5. 8. and 8. 4. Matth. 18. 10 to implore their intercession though they have credit and favour in the sight of God do hear our prayers do know our necessities have experienced our miseries and have Charity and affection for us as the scriptures tell us What thinke they seeing the indevotion of others who rise in the morning and go to bed at night as beasts who sit down to table at noon as Epicurians and pass over the day as if there were no God who even fear to assist often at the Sacrifice to frequent the Sacraments to adore God and pray him as they ought lest men laugh at them and call them devotes or hypocrites though they are not ashamed to do ill in open street What do they think in fine seeing such irreverences of men towards holy things They employ the time of holy days in playing in visits and drunkenness if they discours for pleasure and recreation it seems not well seasoned if it clash not upon Priests or Religious Persons if they com to the Church it is not to appease God but to offend him to see and to be seen They prophane the holy scripture and use it in their jests meriments and Scurrilities 7. Si Ego Pater ubi est honor meus If I am the Father where is my honour He might have sayd if I am King If I am Iudg. If nature teaches the most barbarous to honour their father who is more worthy of honor than He from whom we have received not Body only but also Soul and All 8. If we honor the King and also the Courtiers for his sake should we not honor the King of kings so great powerfull and Soveraign that all the Kings of the world are his Uassalls and are but wormes in respect of Him 9. If we honor Iudges becaus they have some Power in this world ought we not to honor him who is infinitely powerfull and from whom all power is dereiv'd And give also an inferiour honour to the Saints whom God does so much honor that He makes them our Iudges You shal sit says our great Iudg upon S. Matth 19. 28. 1. Kings 2. 30. seats judging the twelue Tribes of Israel Let us remember then what God says to Samuel whosoever shal glorify me I will glorify him and they that contemne me shal be base If we neglect the service of God if we respect not his friends and althings that specially appertain to him sooner or later we shal be contemn'd coâ—â—r'd with shame dishonour and infamy But if we honour him as we ought we shal be replenished with glory either in this world by the good odour of our reputation or in the other by the crown of justice which God reserves for us in Heaven Amen DISCOURS XXX OF THE SECOND COMMANDEMENT Thou shalt not take the Name of the Lord thy God in Vaine For the Lord will not hold him innocent that shal take the name of the Lord his God in Vaine Exod. 20. THe royal Prophet representing to us the name of God as holy represents it at the same time as terrible and dreadfull Holy and terrible is his name Let us confess to thy great name becaus it is terrible and holy And he joy ns Majesty and power with Sanctity to imprint in our hearts reverence and to stricke terrour into us lest we should at any Psal 110 Psal 98. time dishonour him And God assures us in this Commendement that he will punish us for it that we may not pretend ignorance to be any caus of it The Lord will not hold him Innocent that shal take the name of the Lord his God in vaine In other sins the mercy of God pleads in favour of sinners demands pardon strives S. Iames. 2. 13. with justice and sometimes overcoms it and mercy exalteth it self above iudgment says S. Iames But in this sin the Verity of God joyns it self to justice and obliges God to punish the prophaner lest his word do fail Is it not then a misery which de serves to be deplor'd with teares of blood to see that there is nothing so licenciously and frequently prophan'd and abus'd by Christians as the name of God by pronouncing his holy name irreverently violating Vowes unworthily swearing falsly or prophanely Cursing or blaspheming detestably 2. But some will say Oathes are they essentially naught Is it not permitted to swear sometimes Yes 't is lawfull since the Scripture permits and approves it Saints have practised it and God himself vouchsafes to sweare The Prophet Hieremy permits us Hierem 4. 2. Psal 62. 12. Apoc. 10. 6. Gen. 14. 22. 3. kings 17. 1. Rom. 19. 2. Cor. 1. 23. Gal. 1. 20 Gen. 22. 16. Hier. 22. 24. Luke 1. 73. Psal 109 to sweare in the name of God provided it be with all necessary circumstances David praises those that sweare by the true God not by fals Deities as Pagans did Angells Patriarks Prophets and Apostles have sometimes sworn An Angel in the Apocalyps lifts up his hand to heaven and sweares by him that lives for ever and ever that after judgment there will be no more time In the book of Genesis the Patriarke Abraham says to the King of Sodom I lift up my hand to the most high Majesty of God who possesses heaven and Earth In the third book of kings the Prophet Elias sayd by the living God in whose sight I stand S. Paul in his Epistle to the Romans God is my witness that without intermission I make a memory of you In the second to the Corinthians I call God to witness upon my soul that sparing you I came not any more to Corinth And in the Epistle to the Galatians Behold before God that I ly not God himself whose least word is more firm then heaven and earth having nothing greater then himself vouchsafes to sweare by himself and by
Ghost descended visibly upon those that were confirm'd so JESUS assisted visibly in the marriage in Cana to make kown that He is always invisibly in the marriage of the Faithfull 'T is He that gives your wife to you 'T is He that gives your husband to you 'T is He that ioyns and associates you together This is not an airy conceit 't is a certen Verity since the Scripture teaches it in saying That which God hath ioyn'd let not man seperate Matt. 19. 6. 4. The Matter of this Sacrament is not a little water oyle balme or other inanimâ—te creature 'T is your Bodies sanctifyd by Baptisme and consecrated in Confirmation your Bodys the Members of JESUS CHRIST Temples of the holy Ghost are employd to make this Great Sacrament 5. In fine 't is Great in its Effects It conferrs very great graces and in great number if it be received worthily with the dipositions and sentiment of piety that it deserves The ancient Israelites had the liberty to repudiate their wives if they did not please them Poligamy was permitted them they had sacrifice and the water of Iealosy to try the fidelity of their wives All these things having not been tollerated but by condescendence to that rude people IESUS CHRIST abrogated them and in this rendred marriage much more burdensome and aggravated the yoke Now since his Law is a Law of grace and sweetness since He says his yoke is sweet and his burden light it concern'd Him to recompence and ease married Christians by the abundant graces which He gives them in this Sacrament Yes in vertue of this Sacrament God gives you in the rest of your daies in divers occasions most great and powerfull graces if you put no obstacle to resist temptations to conduct well your family to bring up your children in the fear of God to endure patiently each others imperfections and to support the other burdens and inconveniences of marriage and they depriue themselves of all these graces who marry in an ill state in the state of mortal sin 6. This Sacrament being a symbole and a representation of the marriage of Iesus with his Church must imitate and express it In consequence to the alliance of JESVS with his Church there is betwixt them mutual tradition and communication of Bodys of Spirit and of Fortune IESUS as the Espouse of the Church gives her his precious Body and takes ours He ioyns them to His and makes of them his Members The Calvinists say that IESUS CHRIST is not in the Eucharist they say true He is not in their Eucharist He gives not his body to their pretended Church He delivers not his precious flesh to any other but his Spouse 'T is only the Romane Church 't is this true and legitimate Spouse 't is this only one and well beloved that enioys this Priviledg infallibly only and perpetually 7. The Lawyer sayd and it is true that a wife ought to lege adversus Cod. de crimine explicatae hered enter into society with her husband not only in humane things but moreover in divine socia rei humanae divinae And IESUS contents not himself to give his humane body to the Church but gives his divine Spirit the holy Ghost and you know that the holy Ghost is love and charity by the propriety of his Persone and by the condition of his emanation S. Paul then hath reason to say Husbands love your wives as Christ also loved the Church and delivered himself for it that He might Sanctify it A husband then must love his wife as JESUS loves his Church with a sincere and cordial love speaking to her with an open heart communicating to her his designes associating her in his enterprizes as IESUS hath revealed to his Church all that Ho received from his Father and associated her to all his operations also to the production of grace A wife must love and also reverence or honor as the Apostle says her husband as the Church loves and honours IESUS CHRIST she must love and Ephes. 25 honor the parents and friends of her husband as the Church loves and honours the Virgin Mother of her Espouse S. Iames and other Saints his friends Husband and Wife must love mutually one another with a true and pure love not with an inordinate sensuall or worldly love as they do who procure each other what is honourable or profitable upon earth though with eminent danger of losing heaven who espouse the passions reveng the quarrells please the senses and satisfy the foolish and inordinate inclinations of each other to the great prejudice of their souls and their Salvation 8. Christ loved not so his Church He loved not so his Mother his Apostles Martyrs Confessors and other friends but loved them in order to everlasting life Wherefore if you will love well love as Christ hath loved us love in order to everlasting life cut off occasions of sin seek occasions to do each other good to make one another vertuous and procure by prayers exhortations and good examples the salvation of each other 9. S. Paul desires that the man be so holy and give so good example to his wife that he convert her if she be an infidell and that the wife in like manner by her holy conversation do sanctify her husband though he should be a pagan and idolater 1. Cor. 7. 14. This will never be don by dunning him with complaints reproaches invectives or with other outcryes but as S. Monica converted her husband enduring patiently his injuries supporting his inperfections never answering him when he was in anger speaking to him of God more by her good example than by her words shewing him to the end a sincere faithfull and constant love 10. IESUS CHRIST sayd to the persecutors of his Church why do you persecute me so much He participates in the afflictions of his Church The Church partakes also in the sufferances of IESUS she is sorrowfull afflicted mortifyd when she considers Him in his Death and Passion so all ought to be common amongst married persons good things and bad joy and sorrow pleasure and displeasure and this will much conduce to the honor of so great a Sacrament which S. Paul says is worthy of all respect 11. Honorabile Connubium in omnibus Marriage honourable in all This is not to say among all men as Dissenters translate Els Heb. 13. 4. the marriage of a Brother with his Sister would be honourable and that of those who have vowed continence to whom the same Apostle says 't is damnable But in all things that is in all its Parts Circumstances and Appurtenances Honor it in the intention you have to marry for if it be bad and vicious all the sequel will be corrupted will you know why God is not in the marriage of many T is becaus they married not for the love of him they married for carnal or fond love for sensuall pleasure through ambition to have this man who