such a poore snake Sonne whome the proude Scribes and Pharisees would scarce have looked vpon how ever zealous they seeme here to be of the honour due to God alone III. But Iesus seeing thier thoughts sayth why think 〈◊〉 thus within yourselves Which is easyer to say to the such man thy synns are forgiven Or to say Rise take vp thy couch and walk But that you may know that the Sonne of man hath power on earth to forgive synns I say vnto theâ— Rise take vp thy couch and go into thy house And he forthwith arose and tooke up his couch and went away in the sight of all and all marveled and glorified God who 〈◊〉 given such power to men By answering to thier thoughâ—â— he gave them to vnderstand that by the same power he could also forgive synnes and confirmed it by this miâ—â—cle that as his word was made good in the outward 〈◊〉 so it would by the same vertue be made good in the clearing of soules from synne And observe by the way that as this man coming for his corporall health received with it that which is better so we praying for things which occurre to vs as beneficiall may receive that which is better though perhaps we receive not directly that which we then aske And be not ashamed to confesse thy synnes seeing God knowes thy secretest thoughts Rise take vp thy couch Our couch is our body we take it vp when we cause it to obey the commandments of God it is heavy therfore he sayth walk Few are they who after much infirmitie can runne we walk into our house following the commandment of Christ when after death we are received into the celestiall habitation The calling of S. Matthew I. ANd when Iesus passed thence he saw a man sitting in the custome house named Matthew and he sayth to him follow me and he rose vp and leaving all things followed him Other Evangelists call him levi out of respect to S. Matthew dissembling his ordinarie name He calles himself Matthew and a Publican for as the wiseman sayth the Iust is first in accusing himself And with all sheweth vs that no man must despayre of saluation Iulian the Apostata imputeth it to folly that people vpon a slight call would follow our Saviour as if they had not reason he working so many prodigious wonders Besides that the Majestie of his divinitie which doubtlesse did shew itself in greate measure in his very countenance was able to draw people to him For if a lodestone and amber be able to draw after them materiall things how much more forcibly is the Creatour able to draw his Creatures Looke vpon this mirrour of perfection harken what kind of doctrine and in what manner he delivereth it observe him diligently and thou wilt see thou hast reason to follow him without delay II. And Levi made him a greate feast in his house and there were a greate multitude of Publicans and of others that were sitting at the table with him and with his disciples And the Pharisees seeing sayed to the disciples wherfore doth your Master eate with Publicans and synners These Publicans saw one of thier trade converted to better life therfore they did also hope to find place for repentance and saluation for they did not come to Iesus with intent to remayne in thier former vices as the Pharisees murmured but being repentant as the following words of our Saviour doe insinuate And who sayth S. Gregorie Nazianzen accuseth a Physitian that he visiteth the sick that he abideth the stench that he endeavoureth to set vp the infirme III. Iesus hearing it answered they that are in health and able need not a Physitian but they who are ill at ease Go and learne what it is I will mercy and not sacrifice For I am not come to call the just but synners No man by the law is iust he sheweth therfore that they did in vayne brag of justice And the wiseman asketh this question which concerneth every body Who can say my hart is pure I am frre from synne Let vs therfore have recourâ—e to this mercifull Physitian whose fees are but what is for our profit and not his owne he hath the labour and we the fruite he the thanks and we the reward and seeing mercy is that which he desires and esteemes it as sacrifice follow the advise of old Tobie to his sonne To thy abilitie be mercyfull if thou hast much bestow liberally if thou hast little give a little willingly And that which is allwayes in thy power forgive as thou desireth to be forgiven The third application to the most blessed Sacrament I. S Matthew vpon his conversion made a banket foâ— our Saviour Our Saviour vpon our turning to him makes vs a banket But ô infinite difference that banket was of temporall and perishable meates turning to corruption both of body and soule this banket cometh downe from heaven and giveth life to the world and is his owne flesh and precious blood which whoever eateth hath life â—verlasting Drinking of this cup sayth S. Ambrose our body doth not stagger but doth rise to better life our mind is not trobled but consecrated and made holy And the councell of Florence what ever good effect materiall meate and drink doth work in vs towards corporall life mayntayning increasing repayring and delighting this Sacrament worketh towards our spirituall life it withdrawes vs from that which is evill it strengtheneth vs in that which is good and encreaseth grace and vertue in vs. But if we consider further that it is our Saviour himself who feeds vs with himself the bread of Angels and the true bread from heaven not in figure only as the Manna of the Iewes but really himself as he is God and man what a treasure have we what a banket what love what mercy what desire of our love shewed vs O Sacrum convivium in quo Christus sumitur c. II. It is moreover a medicine for all spirituall diseases and what a legion of syns and imperfections and passions doth possesse vs So exceeding fierce sometimes that no man can passe by but we must have a saying to him or whome by word or example we do not anoy neither remayning in house that is in the Church at our devotions nor in the citty among men of civill conversation but in the sepulchres and in the mountaines among those who live a wild and barren kind of life voyde of good works having little respect to the chaynes of the commandments in which we are bound but breaking them at pleasure and not being willingly subiect to any body A pittifull staâ—e ô Saviour of the world command this evill disposition out of me that it cast me not into the depth among the hogs suffer me to be with thee I beseech thee and I will publish the greate things which thou hast done for me having mercy on me
offers himself to relieve vs because as S. Leo tells vs As he findeth no body free from guilt so he comes with intention to free every body let no body therfore despayre no body out of pusillanimitie conceive he may not receive plentie of his grace As all hills and hillocks must be humbled so all valleyes shall be filled that will not put a stop to the current of his grace III. The third is a right intention desiring and imbracing his coming and his wayes not for temporall comforts or respects nor delaying our amendment for any such considerations And if we can rayse our thoughts and affections to seeke him purely for his ovvne goodnes and deservings he will come the more welcome to vs. IV. The firth is resolution to breake with the wayes of the world and of people worldly given seeme they never so pleasing to sense and to furnish ourselves with confidence that by the help and example of our Saviour the way which he takes aÌ„d teacheth shall be easy though seeming at first never so hard A preparative for the coming of our Saviour II. PART I. COnsider him who is expected as he is God In the beginning that is before any thing from all Eternitie was the word that only word which eternally spoken by his Father contaynes all things in a word and the word was with God in the bosome of his Father in equall happines and glorie with him and God was the word one God one Essence one substance one all things with him This was in the beginning with God thus was the case this was the state the glorie the happines from all Eternitie and for all Eternitie of him that is expected And more over all thinges were made by him and with out him was not any thing made Which not only signifies vnto vs his povver and that not the least thing that is can be with out him but also that he comes voluntarily vnto vs not constrayned not ouâ— of any necessitie on his part but freely liberally gratiously offering himself vnto it not overavved by his Father but willingly accepting his and doing his ovvne pleasure in it Offer thy self to him sory that nâ—t from the beginning II. That which was made in him was life as in the fountaine from whence all that is came with out him nothing lives nothing moves nothing is Vnles we direct ourselves to him vnles we follow his commands our life is no life but a wandering to eternall death we are not living but continually dying In him all things bring life our infirmities our sufferings our wrongs born for him are life III. This life was the true light of men it is the propertie of light to expell darknes see that thy darknes be not so great as to resist it open thy eyes hope in him wellcome him intertayne him without him we can doe nothing but also many things there be which with out vs he will not doe A preparative for the coming of our Saviour III. PART I. HE was in the world and the world was made by him and the world did not know him O miserie O ingratitude what greater miserie then not to know so great a frend so neâ—re vs so ready still to doe vs more good and still doing good vnto vs What greater ingratitude then not to acknowledg him from whom we have all that which we have He came into his owne and his owne did not receave him Stir vp thy self to receave him and see thou be such as he may owne thee II. As many as receaved him to them he gave power to become sonnes of God to such as beleeve in his name He refuseth none that are but willing to receave him Be they slaves be they freemen sayth S. Ihon Châ—isostome be they wise or vnwise noble or ignoble rich or poore princes or private publicans or south sayers lame blind crooked he disdayneth not to adopt them his children O bounty vnâ—onceivable and nothing can deprive vs of this power but our selves III. Who not of blood nor of the will of flesh not of the will of man but of God are born As who should say nobilitie of blood and descent according to the world doe not heere avayle nor to have been the lineal sonnes of Abraham oâ— David c. not to have invented a religion voluntarie but faith in Christ and to beleeve in his name is the entraÌ„ce into this new pedigree and the means to become the sonnes of God Againe after we are adopted we must be carefull not to give way to flesh and blood aÌ„d to our owne crooked will but we must earnestly indeavour by puritie of life to mayntayne this right and priviledge which God by our redeemer expected doth offer vs. This I saye vnto youbrethren that flesh and blood cannot possesse the kingdome of God 11. Cor. 15. 50. A preparative for the coming of our Saviour IV. PART I. Consider to how many errors we are subiect in our vnderstanding against faith as among Infidels and hereticks and how far wide we are by our naturall streÌ„gth from the truth either coÌ„cerning God the Persons of the Blessed Trinitie the ResurrectioÌ„ and account to be giveÌ„ of our actions and thoughts and the true end why man was created how various and vnsettled mens minds have been and are in point of religion when left to themselves and yett a thing so highly concerning vs as an Eternitie of payne or blesse How much we needed an Infallible Guide and how much bound to God for sending vs one who is truth itself the Eternall wisdome proceeding from his owne mouth and the selfsame God with him to shew vs from end to end this life happily II. Consider the weaknes of our will prone to as many follyes as our vnderstanding to errors and even leading vs against our vnderstanding and knowledge to that which we know to be naught and consequently as much necessitie there is in it of a guide who with a strong hand should bring vs through the desert of this world and the many difficulties we find in it and inflame vs by his example to the love of the land which is promised vs. This our Blessed saviour the sonne of God is doing c. Thank him for it deliver thyself as a poore blind or ignorant pilgrim to be dirâ—cted and incouraged by him III. Consider to how many passions and changes in them we aâ—e subject and the troble which comes by them besides the offence of God and man Now angry now pleased vpon a trifle now sad now iocund now full of feares and frights now as foolish and fond in our hopes in so much that we make ourselves oftims a laughing stock to othes and are a hell to ourselves Our Saviour comes to shew vs a way how to rule these passions which most commonly overrule vs. Beg of him that he will lend vs his helping hand in it and resolve
this time forvvard thou shalt be taking men and having brought thier ship to land leaving all things they follovved him Miserable creatures who fall out of the net in which our Saâ—iour hath taken them more miserable those who teare it Happy they who are called and imployed to assist that it be not torne They will be filled with heavenly graces and though they be often ready in a manner to sink vnder the burden they will be relieved in time so that they shall suffer no prejudice Fall downe before our Saviour with admiration and thanks and acknowledgment of thy vnworthynes Peeter doth not aske to be forfaken but that he may not with the successe be puffed vp with pride Leave all things rather then leave thy Saviour c. Second Application to the most blessed Sacrament I. OSonne of the highest o depth of mercy and love I a synfull man and thou not only to receive me into thy ship but into thyself for so are thy words he that eateth my flesh and drinketh my blood remayneth in me and I in him O deepth vnsearcheable the life of the fish is to be in water it thinks it death to be in the net and struggles to get out But here is a net out of which no man that is wise will be because the more he is in it the more water he hath and the more scope to doe whatever is fitting to be done His precious wounds are as so many messhes which captivate vs to Christ yet doe let in vnto vs the fountaines of living vvater promised to the devout Samaritan fresh sweete pleasant springing vp to life everlasting in which we may live and drink when ever we will Lord give me the right tast of this vvater that I may not go other where and thirst when I have done I am not worthy to approch vnto thee because I am a synfull man but thou hast ordayned this sea of vvater to the end that plunged in it we should both be cleansed and refreshed and live eternally in thee O that we did knovv how greate a gift this is fall dovvne at his knees and aske he is not sparing of his gifts who so freely and bountifully giveth his owne self vnto thee II. O prodigious bounty O wonderfull dulnes of such as hearing and knowing that Iesus comes thus dovvne from heaven for our reliefe doe not make hast vnto him How insensible are we of our dangers and our diseases we have but one soule which ought to be more deere vnto vs the any Sonne to his father it lyeth gasping oftimes for life and here is life which offereth itself and we are slow in accepting it VVhen a sick person begins to have no heate in his fecte we say he begins to die what are the feete of our soule but our affections If these be not warmed with this fire of love which is our Saviour what can we thinke of ourselves Lord come dovvne before my soule dye O stupiditie of mankind can this Lord of Lords come dovvne lower then he hath done he came into a Virgins wombe into the Crib vnto the Crosse into the jawes of death and yet here he comes lower then in all these into thy bosome into thy breast Go and beleeve and obey readyly his commands and his Angels will meete thee and bring thee the ioyfull tidings of health and thou wilt know that that houre most of all will be the time in which thy feaverish distempers will leave thee III. Be not still asking with Nicodemus in the cold night of thy tepiditie hovv can these things be done But buyld vpon the testimony of our Saviour who speakes vvhat he knovves will be done vpon his word this is my body God so loved the vvorld as to give his only Sonne this sonne hath no lesse love to the world then his father He giveth himself and is dayly giving in this admirable manner noâ— contenting himself to be once only for three and thirtie yeares and vpward vpon earth he will be with vs to the worlds end really present among vs that after-ages need not envy those yeares of his visible appearance having the selfsame Sonne of God here present vnder these visible shapes more vniversally through the whole world and more for our present vse and necessities Exalt him as Moyses did the serpent in the desert Behold him with a devouâ— and loving eye and he will preserve thee Cast out all earthy conceites and tumultuous busineses from the temple of thy hart and make it as it ought to be specially in this coniuncture of time a house of prayer a house of thanksgiving a house of prayse and of magnifying thy loving Saviour who hath done so greate things for thee and this greatest of all that he vouchsafeth to be within thee O invisible creatour of the world how wonderfully doest thou deale with vs how sweetly and graciously with thy elect offering thyself vnto them to be received in this Sacrament His fervourin preaching and divers cures I. ANd they enter into Capharnaum and forth with vpon the Sabboth going into the Synagog he taught them and they were astonied at his doctrine for he taught as having power and not as the Scribes And there was in the Synnagog a man possessed with a vncleane spirit who cryed out what to vs and to thee Iesus of Nazareth art thou come to destroy vs I know who thou art the holy of God And Iesus threatened him saying hold thy peace and go out of the man And the uncleane spirit tearing him and crying out with a lowde voyce went out and did not hurt him And they all marvelled and questioned among themselves what thing is this What is this new doctrine For with power he commandeth the vncleane spirits and they obey And the bruitâ— of him went forth presently through the whole country we have no lesse reason to admire and rejoyce and magnifie his name and his power which he retaynes over all evill spirits and his wonderfull wholsome doctrine and to begge he will ever exercise the same power over them to restrayne thier malice and over vs by the force and vertue of his doctrine to over-power all that may contradict it in vs for we find a law within vs striving against the law of our mind which is reason and vertue and captivating vs vnder the law of synne vnhappy that we are who shall deliver vs But the grace of God by Iesus Christ. This law as it were teareth vs in peeces yet doth not hurt vs vnlesse we voluntarily consent vnto it for it is left in vs not to damnation but for exercise and reward if we fight couragiously II. Going forth of the Synagog they came into the house of Andrew and Simon Simons wifes Mother lay sick of a greate fever and they besought him for her and taking her by the hand he commanded the fever away and it left her and she presently rising ministred vnto them
wherin we are to apply ourselves to this or that service pleasing to God III. All the dayes of this life are dayes of purgation As we wash our hands our face our garment so must we our soule that it may appeare before our Lord an acceptable present Now present thyself to the Child and to the Virgin that thou mayst find favour when he shall come as Iudge For nothing that is polluted shall enter into the heavenly Hierusalem nothing â—hat is not purified by innocency of life by pennance or by the purging fire The law of Purisication I. EVery male that openeth the womb shall be called holy to our Lord. Consider vpon how many titles thou art Gods and oughtest to be holy to him and wholly his He created thee of nothing to his Image and likenes for a holy and sublime end to wit to serve him with body and soule and eternally to inioy him Thou hast been redeemed with blood most holy that in holynes and iustice thou shouldst serve him all the dayes of thy life Thou hast been called into a Holy Church perhaps to holy vovves and to be an instrument to make others holy fed with the holy bread of Angels bred vp to a holy course of life with holy documents and inspirations in conversation with holy persons How â—omes it to passe that my beloved in my house doth if not many things which are naught so few holy things Put on a manly courage in the way of vertue that thou mayst become truly holy to our Lord. II. And to offer Sacrifice according as it is sayed in the law of our Lord a payre of turtle doves or two young pigeons Consider the Indulgency of God towards vs He requireth nothing above our strength Give according to the law Keepe the commandments keepe thy rule this is a most gratefull sacrifice doe not pretend that that is above thy strength which he appoints Noe man is so poore or weake as to be excused from conforming himself to his blessed will III. A payer of turtles c. A double offering for the Mother and for the Sonne Thy soule and thy body thy vnderstanding and thy will thy interiour and thy exteriour cariage thy intention and thy workes both of them sincere and innocent not inconstant and â—leeting not hanging after worldly contentments I esteemed laughter deceit sayth the wiseman and to ioy I sayed wherfore dost thou in vayne let thyself be deceived The coming of old Simeon to meete our Saviour I. ANd behold there was a man in Hierusalem named Simeon and this man was iust and religions expecting the consolation of Israel and the holy Ghost was in him How few of this kind of men are now to be found and even in Hierusalem that is the most sacred place how few The word Simeon signifieth one that giveth eare how few give eare to the Best things Who so doth is in a way of Iustice and religion and attendeth not the vaine and emptie comforts of this world which passe as in a blast but the inward comfort of the holy Ghost and of the presence of God and of our Saviour II. And he hath received answer from the holy Ghost that he should not see death till he first saw the Christ of our Lord. See how many commandments rules or directions thou hast received from God in thy state of life for so many answers hast thou receaved from him that thou shalt not see death if thou keepe them so our Saviour sayed answering the yong man Doe this and thou shalt live and the Wiseman Feare God and keepe his commandments for this is the whole man as much as to say in this is all the happines of man with what confidence shall we looke vpon à temporall death and avoide the eternall if we be thus armed III. Simeon was expecting the consolation of Israel Follow thou his example and the advise of the Royal Prophet Expect our Lord and be of good courage whether thou be by him often or seldome spiritually visited whether busines succeed to thy mind or otherwise in what ever imployment he doth ingage thee This disposition is a signe of Iustice and Religion and of the Holy Ghost dvvelling in vs A signe that we have the true spirit of wisdome and vnderstanding and of counsell and of fortitude and of Pietie and of the feare of God and of his love not wedded to our owne wayes c. Simeon takes the Child Iesus into his armes I. ANd he came in spirit into the Temple Reflect with what spirit how fervently with how much thirst and eagernes or coÌ„trarivvise how coldly and dully thou appearest in the Temple at prayer or at the holy Sacrifice of Masse where the Angels assist with reverence or at other pious exercices and see what successe thou mayst hope for If by a customarie performance of thy devotious thou be fallen to a feeblenes in them rouse vp thy spirits renew vvhat is decayed Rise make hast my beloved sayth the bridgroome and come II. And when his parents brought in the Child Iesus to doe according to the custome of the law for him He also tooke him into his armes and Blessed God and sayed now thou mayst dismisse thy servant ô Lord according to thy word in peace VVhata blessing is it to receave our Saviour in our breast To have him in our hands And as it were in our possession VVho can sufficiently esteeme that instant in which we may say with Jacob. Now I will not dismisse thee vnles thou bles mâ— VVhat may we not hope to obtaine having our God as it were in our povver Begge peace saluation light comfort in tribulation and in expecting the time of comfort and what ever may be wanting to thee towards thy owne or thy neighbours assistance III. My eyes have seene thy saluation which thou hast prepared before the face of all people c. Blesse God for sending this saluation to all and that thou in particular hast been made partaker of it Begge increase of this light c. And his Father and Mother were marveling at these things which were spoken of him And not with out reason shall we detaine ourselves in admiring and adoring his goodnes his willingnes to impart himself vnto vs and infinite other thinghs which we may find in this Child who gives himself into our armes incomprehensible in himself but framing himself according to humane nature by love and imitation of his vertues to be comprehended by vs. Simeon his Prophecie I. ANd Simeon blessed them and sayed to Marie his Mother Behold this Child is set to the ruine and resurrection of many in Israel and for a signe which shall be contradicted God mingleth sorrow vvith ioy and gladnes which in this life is not only the common case of every body but also a blessing And therfore when adverse things doe not befall vs we shal doe well to forthinke
behold the vayle of the temple was â—ent into two parts from the top to the bottome and the earth did quake and the rocks were split and the sainâ—ts that had stept vose Behold these Alterations not without contentment that novv the hidden mysteries of the old testament should be revealed and the holy of holyes be knovvne publiâ—ely to all The very rockes and dull earth testifying the feeling which we ought to have of the indignities offered to our Saviour and that the hardest harts and people dead and buryed in synne and oblivion should reape benefit if they would by out Saviours death and passion Open thyself to thy Saviour divide thy hart into love and grief think of thy life past from the top to the bottome breake through the rockes of difficulties cleanse the sepulchre of thy hart from all corruption II. Imitate the Centurion who seeing what passed cryed out truly this man was just certaynly this man was the Sonne of God And multitudes of them that â—ere present returned knocking thier breast These are the affections which thou must endeavour to rayse in thy soule and many more which thou mayst learne of our blessed Lady and S. Jhon and S. Marie Magdalen reflect vpon the behaviour of every one of them and dive into thier invvard thoughts while they were expecting what would be further done to the dead body of our Saviour III. The Iewes besought Pilate that thier bodyes might not remayne so vpon thier Saboth but that thier thighes might be broken and so taken downe and the soldiers broke the thighes of the oâ—e and the other thoefe In what anguish may we imagin were the devout soules fearing that that cruelric might be done vpon our Savoiur also not knovving perhaps certaynly that he was dead or though they knevv it But the providence of God prevented their malice for coming to our Saviour and finding him dead they did not breake his thighes but one of the soldiers with a lance opened his side and instantly water and blood issued This speare went also to the hart of the Blessed Virgon and of the rest yet finding that he was dead before they applyed themselves more to the gathering vp of that Sacred blood and admired the my sterie of the â—vvo different liquors which S. Augustine explicareth in these tearmes The Evâ—â—gelist made vse of a very significant word when he sayed He opened to shevv that there in a manner the gate of life was set open from whence the Sacraments of the Church have flovved with out which no man enters into that life which is truly life IV. Open thy hart to our blessed Saviour and if iâ— payne thee here thou hast a lenitive Thou hast wounded my hart in one of thy eyes Sayth the spouse Hovv many darts are here by which thou mayest receive the like loving wounds Cast vp thy eyes frequently meditate continually of these mysteries enter into his sacred side c. say with the Prophct This is my resting place for ever here I will dwell because I have chosen it Of the taking downe from the Crosse and buryall I. IN the evening Ioseph a rich man of Arimathea and noble decurion iust and expecting the kingdome of God disciple of our Saviour in private came and boldly went to Pilate and demanded the body of Iesus and Pilate gave it him He is deservedly reported to be rich sayth S. Ambrose having received the body of Christ. But see the preparations to receive it he was just valuing the kingdome of God more then his wealth and hovvever private before novv he boldly professeth it devotion overcame feare and humane respects Asteeme of this gift above all gifts and think hovv and where thou wilt reserve it II. Ioseph having bought a syndon or rich winding sheete and taking him downe wrapped him in it Nicodemus came also who first came by night to our Saviour and brought a composition of myrrhe and aloes about one handred pounds and they bound up the body with them If the Apostles had buried him the Ievves would have sayed the had not been buryed as they sayed he was stolen But the iust man is he that wrappeth our Saviours body in white linnen the Innocent man inbalmes him doe thou the like offices bring one hundred pounds a compleate quantitie of faith and good works III. And there was in the place where he was cruâ—ified 〈◊〉 garden and in the garden a new Monument in which not any had as yet been layed cut out in a rock There therfore because it was night they layed Iesus and rolled a greate stone to the entrance or dore of the monument To the body of our Saviour Sanctitie and Virginitie is ever due a wombe vntouched conceived him a nevv sepulchre received him And deservedly is it cut out in a firme faith and a stone rolled to it because whoever shall have buried our Saviour in his breast must be carefull that he leese him not See also that thy hart be a garden well kept not a wildernes or full of weeds and neere to the Crosse that thou mayst be the surer to have him lodged in it IV. Forget not in the meane time the duties which our Blessed Lady and S. Ihon and the Magdalen did vnto him when he was taken dovvne hovv every one strived to imbrace him and reverently to kisse his feete and hands and side and could hardly be brought to relinquish him but that the time of day and precept of keeping the sabboth called vpon them which they dutifully obeyed retayning him still in thier thoughts and in thier pâ—ous discourses An Excercise in honour of the precious wounds of our blessed Saviour I. IT is likely that those devout persons who were actours in taking our Saviours body dovvne from the Crosse did severally thier respects to his sacred wounds all proceeding from love and mingled with it yet diversly according to the severall dispositions of thier minds and the occasions which they had to attend our Saviour in his life time S. Ihon betooke himself to the right foote and as more beloved then the rest expressed his gratitude in affections of love and thanksgiving for the particular favours receaved leaning his head vpon that foote as before vpon our Saviours breast and pouring forth abundance of teares for the absence of so loving a master He remembred the request of his Mother that he might sit at the right hand or at the left of our Saviour in his kingdome but novv he resolved to drink perpetually this chalice This should be his cup and his comfort till that other kingdome came to be revealed after this life miserable with out this releefe O svveete cup. c. Dominus regit me nihil mihi deerit II. The Magdalen was at the left foote where thou must begge of her to give thee a little roome to wash that foote with teares of sorrovv for thy severall offenses she is loth to yeald
an end not because they are weary of troble with themselves or others but because love is increased and established by the presence of the parties who doe love and especially by such an all seeing and all inioying presence by which we discover infinitely more the infinite perfections of God with out the least alay of imperfection infinitely more then we can possibly arrive to vnderstand in this life by all the naturall and supernaturall knovvledge which we have and by this blessed preseÌ„ce we are ourselves perpetually coÌ„firmed in love without any danger of fayling in the least duty of correspondence and finally we are made more capable and never weary of loving him because we still discover more and more that he infinitely and incomprehensibly deserveth the eternall continuance and perseverance of our love towards him Say therfore with the Apostle I desire to be dissolved from these mortall bonds which aggravate and depresse my soule from that perfection of love which a sincere hart desireth and thou my God deservest I defire to be dissolved if not out of perfect love which excludeth feare yet out of such love as breadeth a filiall feare of offending and lothnes to continue in the least danger of leesing or lessening thy love II. O dreadfull danger a danger worse then death itself With what exquisite manner of all corporall death would I not willingly redeeme this hazard What hazard would I not most joyfully runn to purchase an eternitie of never offending my God O pretious Eternitie One thing I have asked of my lord God this I will againe and againe require that the very houre and moment that he seeth me inclining to offend he will rather call me out of this life then permit me to fayle in his love Happy man If I be thus prevented who will give me wings as of a dove and I will fly from this death of synne which doth hang over my head ô love of my deare God! How long shall I abide this hazard of leesing thee who art my only true life III. I doe not envy any thing more in the blessed sainâ—ts and Angels of heaven then that thier love to God is continuall with out intermission constant without waâ—ering certayne without feare of leesing it or of relenting Eternall with out end of loving neither can death be truly welcome for any other end more then that it may be a beginning of this loving Eternitie O Eternitie of love what time can be sufficiâ—â—t to dwell vpon so loving a consideration What houre or minute of my life should passe in which I should not be found still loving thee my God and still exercising acts of thy love in haâ—â— and deed Print this thy love sweet Jesus in my hart by thy bitter Passion and by â—hy sacred wounds what better seale then thy loving self VVhat stronger wax then thy sacred blood What highter â—ire then thy eternall love O that my soule were â—he whitest parchment worthy to receive such a noble impression which being presented and vnfolded in thy eternall Consistorie nothing might appeare written in it from the beginning of my life to the end therof but Jesus my love my love sweete Jesus Amen How we ought to imitate the Eternitie of the love of God in the love of our Neighbour I. THe â—ternitie of love which we indeavour after our meane kind of measure to expresse in ourselves towards God in answer to his eternall love towards vs the same it is fit we should practise towards others in imitation of this first excellencie of his infinite love both to fâ—ee ourselves from that inference which S. Jhon makes that if any say I love God and hatâ—â—h his brother be is a lyer and from that imperfection to fullâ—ll the commandment which we have of it for so the same beloved disciple assureth vs This commandmâ—◠〈◊〉 have from â—â—d thaâ— who loveth God loveth also his â—rother and againe he that hath my commandments and keepeth them he it is that loveth me II. VVe must therfore love our neighbour even before he loves vs and when he gives vs no occasion to love him but rather occasion of hatred by his â—hvvart demeanour tovvards vs or ill cariage tovvards God Againe we must never be weary of loving him or of doing good vnto him or for him we must with greate patience and longanimitie beare his dayly and continuall imperfections and offenses neither wondering nor impatiently grudging at his often falling or hard measureâ— nor pusillanimously sitting dovvne thinking hovv to fly and retire from such companie to others with whom we imagin we shall have no such troble but imitating the charitie of God and patience of Christ and saying with S. Augustine if the vessels of flesh be narrovv let the bounds of charitie be enlarged that is let men be infirme and troblesome and synfull hard to be ruled harder to accommodate themselves to my disposition or conceiâ—e it is the nature of flesh and blood to be so my charitâ—â— shall not be so scant as not to out-reach all this and persever to the end in bearing that so I may fullfill the lavv of Christ and imitate his love III. O love of my God more strong then death for death could never have overtaken my God vnlesse love had yealded him into his hands This brought my deere Saviour to the death-bed of the crosse and did not suffer him to come dovvne from it for any of the vpbrayding-scoffs with which the Ievves did taunt him nor for any weaker motive which humane frayletie might have suggested nor for any fayre seeming reason which worldly wisdome might have invented but being stretched vpon it to the vtmost as he had began to love vs from the beginning of his not only mortall but immortall life so hâ— resolved to yeald vp his last breath and blessed Ghost for vs that this his â—ying for our sake might be a most evident testimonie of his never dying love seeing he choose rather to leave this life then to forgo our love O that my hart and soule were wâ—oly absorpt in this thy eternall love that I might dye by thy love who didst die for the love of me and die rather then relent in the least point of love tovvards thee or tovvards my neighbour for thee Amen The latitude or Vniversalitie of the love of God I. THe latitude of the charitie of God is the Vniversalitie of his love extending itself to all in generall and to every one in particular He will have all men to be saved sayth the Apostle and to come to the knowledge of the truth and the beloved disciple he inlighteneth every man that cometh into this world Therfore when he had created man he added his commandments and precepâ—s that if he would keepe his commandments they should keepe him Therfore he punisheth synners in this life by peeces puting them in mind of that in which they have offended that
to deale thus by vs he feeds vs with his owne blood and doth wholy vnite himself vnto vs. IV. O my soule How is it possible thou shouldest not love this good shepheard to whom nothing is too deere that may be beneficiall to thee How comes 〈◊〉 that thou doest not allwayes heare his voyce and follow him but turnest thy self to a stranger who will lead thee into wayes of which at last with griefe thou wilt confesse that thou hast gone astray from the way of truth and wearyed thyself in the way of iniquitie and perdition and gone â—agy wayes and not knowne the way of our Lord His wayes are full of pleasure and his paths peaceable and free from danger I will heare what my Lord God doth speake in me for he will speake peace to his people and to those that returne into thier hart for his saluation is nigh those that feare him Intertaynment of our Saviour as he is our Teacher or Master I. CAll to mind how Marie Magdalen having Christ her Guest sat at his feete hearing hiâ— word and make account that no lesse happines hath befallen thee the day that thou receivest him in the blessed Sacrament or art present at the holy sacrifice for to this effect S. Jhon Chrysostome sayeth complayning and answering How many doe now say I would see his feature his garments his shooes Behold thou doest see him thou doest touch him thou doest receive him thou desirest to see his garments and he doth thee a greater favour that thou may not only see him but touch him and receive him with in thee sit therfore downe at his feete and harken to his divine words Consider the excellencie of this master his infinite comprehension of all things his excessive desire of benefiting thee his resolution to spare no labour and paines for thy instruction the impossibilitie of his being deceived or mistaken or of having any will to misinforme thee and withall the importance of his doctrine as concerning no lesse then our eternall wellfare and that vpon the point he is and ought to be our only master whom above all others we must heare and harken to no body against him II. In this life time he had many places from whence he did teach the people the Temple private houses the opeÌ„ fields and mountaynes whether people did flock after him by many thousands and 〈◊〉 his enimies did confâ—sse that never did man speake as this man This day he saveth thee the labour of running after him he is come to thee and hath choosen thy hart for his chayre say with young Samâ—el speake ô Lord for thy servant heareth Say with the Prophet Esay Our Lord hath opened my eare I will not gayne say I will not turne back O my Jesus forgive me many reluctances to thy heavenly inspirations I acknowledge thy goodnes towards me and thy desire of my wellfare my hart is at thy command make what impression in it thou pleasest how over hard I have been heretofore to receive them now I desire to be like wax in thy hand to temper it according to thy owne mind which shall be ever mine c. III. The need which we have and the benefit which we receive by this our master will be more playne vnto vs if we reflect how many wayes and in how many things we are of ourselves ignorant and apt to mistake or to be misled How often doe obscurities rise in vs concerning the knowledge the goodnes the providence of Allmightie God What feares and anxieties doe accompanie them How often doth vice insinuate itself vnder colour of vertue our faith our hope our Charitie is assalted by the wily serpent Say with the royall Prophet thou art good through thy goodnes teach me thy iustification Teach me not as other teachers whose words sound in my eares but touch not my hart teach me as having power withall to dispose one with hart and hand to follow thy doctrine O divine master I doe give thee full power to mould this my hart as thou thinkest best I say with S. Augustine give what thou commandest and command what thou pleasest I say againe with thy royall Prophet give me vnderstanding and I will search into thy law and keepe it with my whole hart lead me in the path of thy commandments for it is that which I desire Intertaynment of our Saviour as he is our Phisitian I. A Chiefe imployment of our Saviour while he lived among vs was to cure the sick and the blind and the lepers and people touched with the palsey and other diseases preserving the life of many and giving life againe to others and we may observe with what eagernes the people flocked to him from all sides for thier cure in so much that the Ghospel sayth there were so many that came and went that he had not leasure to eate his meate His intent was by it to cure thier soules from thier dead palâ—es and lamenes and bliâ—dnes and to give them the true life which is his knowledge and a will to serve him O that I did halfe so lively apprehend the danger and troble of my spirituall diseases and death how eagerly should I runne to this heavenly Phisitian from whom alone I can have reliefe O dullnes that I must be so often put in mind of my owne good and be so â—low in seeking it and why doe I say in seeking it he presents himself vnto me and seeketh after me to cure me and insteed of taking a reward he will reward me being cured II. The Blessed Sacrament is tearmed the Sacrament of the living and nor of the dead because if our soules be dead by mortall synne which God forbid we must first confesse our synns and have absolution and so be restored to life that we may receive our Lord otherwise insteed of cure we give ourselves another wound and doe incurre greater damnation and that which is ordayned for our good turneth to our greater harme Yet for the receiving of that life he is our Physitian whome we receive in this Sacrament the Priest being his minister and he by the mouth of the Priest pronouncing absolution and here he confirmeth and strengtheneth the same life in vs by his blessed presence and by more abundant grace bestowed giving vs more strength to overcome temptations keeping of our Ghostly enimie by himself and by his holy Angels accompanying him and asswaging the heate of our concupiscences and earthly desires and the oftener we come devoutly to him the more we shall find these gracious effects to be wrought in vs that we may humbly say with the Apostle Heretofore I was blasphemous and a persecutour but I have obtayned mercy III. Life is defined to be the beginning or fountaine of motion or operation we are sayed to live so long as we can move and so is a tree or a plant so long as it can put forth when we
see no more such effect we say it is dead In which respect charitie or the love of God being the life inherent in our soules S. Gregorie sayth that the proofe of charitie is the exhibition of the worke and our Saviour himself He that bath my commandments and doth keepe them he it is that loveth me our Saviour in nature of a Phisitian cometh to vs to strengthen this life by the cordiall compound of his owne pretious body and blood delivereâ— vnto vs vnder the shapes of bread and wine that by the devout receiving we may both breath out the superfluous and corrupted humours remayning after our purgation and cure and with more rigour apply ourselves to the exercises of Christian dutie to which by his charitable assistance we must concurre first by giving time to the working of this heavenly receite by some little recollection and not instantly ingulfe ourselves in our wonted worldly affayres and secondly by renewing our good purposes in his presence and begging of him that he will blesse them and those most in which we feare we shall have most difficultie to accomplish towards which also we may justly expect he will suggest some speciall remedie to a willing mind Intertaynment of our Saviour as he is our Redeemer I. THe word Redeemer doth import that the redeemed being once eâ—ther free or in the power of one cometh to be subiect to another and is bought out of that subiection so was man by his creation wholy Gods and being left free as to his will he fell by synne vouÌ„ltarily into the possessioÌ„ and powre of the divel and as his captive and prisoner was loded with a thousand miseries and egged on dayly from one synne to another till dying in synne he should be eternally condemned to the prison and paynes of hell fire and no power vnder God being able to rescue him the Sonne of God our Saviour offered to pay his ransome and to give him againe his freedome wherby he might remaine in Gods possession perpetually by his owne free choyce as well as he was by nature and come to inioy the happines which God had layed vp for him The price where with he was ransomed was the body and blood and life of our Saviour layed downe for vs vpon the crosse i this very body and blood and life himself doth here present vs in the Sacrament that we may make a gratefull oblation of it to our heavenly Father as the price of our redemption in particular and represent vnto him with ioy and thanksgiving our freedome to serve him proâ—essing that we will never give way to any other to possesse vs. II. This benefit of our redemption will appeare in a better light if we consider the miserie of the slaverie in which we were or are by synne And first by synne from reasonable creatures we turne vnreasonable and the longer we continue in synne the more vnreasonnable we become not vnlike the man mentioned in the Ghospell whose habitation was not among men but in the fields and dens among beasts and beastly company â—aked having lost all shame and could not be held within any compasse but ranged about breaking through all bonds of the law of God and man and being possessed by a legion of Divels did not vnderstand that they were his masters who did egg him on to his owne destruction in so much that he cut his owne flesh and did make nothing of it and when our Saviour or any good body came neere him he raged the more crying out with a lowde voyce what have you to doe with me or I with you VVhich state of a synner however while one is in it he doth not heed it in itself notwithstanding is extreame miserable and men of reason see it to be so And how much this man did afterwards acknowledge himself obliged to our Saviour when being delivered from this legion of Divells he quietly sat at his feete clothed and well in his wits much more ought we to thank our Saviour for our redemption our spirituall slaverie being infinitely more preiudiciall and more to be lamented III. Our Saviour in S. Luke asketh this question who among you having a servant ploughing or keeping cattle will say to him returning from the field go sit downe and sayth not rather make ready for me and serve me and afterwards thou shalt eate and drink This is the practise among men one to another but our Saviour more indulgent to vs not weighing that we are indeed but his slaves bought at so deere a rate as his most pretious blood and from so base and vnworthy a slaverie as is that of synne and so iniurious to himself doth notwithstanding coming from our owne worldly occasions noâ— much thinking of his service in them invite vs to his owne table that is to his owne most pretious body and blood intreating vs to pattake of so heavenly a banket at which the Angels doe reioyce and doth not passe for many a spoâ— dust that stick vpon vs though we have washed away the dirt and filth it were our dutie to be as cleane as out of the font of baptisme but ô the weakenes of man O the goodnes of God Who notwithstanding our vnworthynes when least vnworthy doth extend his kindnes vnto vs so farre beyond all humane kindnes or capacitie He out of whome he had cast the legion desired to be with him still in his companie and he did not admit of him but bad him go home and recount how mercyfull God had been to him How much more ought we to retire ourselves for a while into the closeth of our hart and reckon vp the mercyes of God towards vs and put this in the head of them that notwithstanding so lately voluntarie slaves to his enimies he doth vs this greate mercy and favour to admit of vs not only to his presence but to his table Intertaynment of our Saviour as Judge I. THe coming of a Judge to a citty or house is generally not without some apprehension and feare in the parties to whom he comes for if they be gylty they have reason to feare if they be not giltie they know not how the Judge may be informed concerning them That our Saviour is our Judge is vndoubted the Father hath given judgement to the Sonâ—e sayth our Saviour of himself yet at this his coming vnto vs in the blessed Sacrament we have not so much cause of feare first because his rigorous judgement is reserved till after this life in which respect himself sayth God did not send his Sonne into the world to judge the world but that the world should be saved by him Secondly there is no danger that he should be misinformed of vs. Thirdly when he comes to judge he comes in majestie with the attendance of all his heavenly courte here he comes disguised of set purpose because we should know that he comes in a familiar way to doe vs honour and
which we are they are numbred amoÌ„ng the six whome God doth hate who sow discord betwixt brethren And certaynly to keepe vs from often intertayning this our brother must needs be the seed of discord betwen him and vs for by neglect of the Sacrament we grow lesse able to resisâ— temptations and consequently are the easyer drawne into synne which only can make a distance betwixt him and vs IV. Finally by this title we are put in mind that we Christians being all brethren should labour to maintayne brotherly love among vs so much the more by how much our Saviour is also our brother and we know that generally one brother taketh vp the quarel of another brother and it is not for our purpose to have our Saviour against vs Therfore particularly when we are to receive or have received we must according to the counsell of S. Peâ—ter lay a side all malicâ— all deceite and dissembling and â—nvy and all detraction to the end to mayntayne this brotherly love as being of one familie with Jesus Christ and feeding vpon the same supercelestiall bread of his sacred body and dispose ourselves to all meekâ—es and affabilitie that there be no dissention nor hartburning not any occasion of it by word or dâ—ed but aâ—â—ist one another in what we can with no lesse promptitude and readynes then one hand is ready to help the other Intertaynment of our Saviour as he is the sacrifice of the law of grace I. SAcrifices were practised in the law of nature from the beginning of the world and instituted in the law of Moyses as the prime act of worship due to God as he is the author and giver of all things and as due to none but God And because none can deserve better then he who is the fountaine and giver of all the light of nature did dictate and the law prescribe that the best things and prime fruits should be offered nothing â—ame nothing corrupted nothing which was not perfect in its kind So Abel is commended for offering the first begotten and the fat of his flock Cain not looked vpon because defective And because life is the best thing that we have and most esteemed and for the mayntayning of it all other things serve God commanded Abraham to offer him the life of his only sonne Isaac as a testimonie that he was Lord of life and death that is supreme over mankind and secondarily as his acknowledgement of it and obedience Content notwithstanding with the demonstration of his willingnes and not pleased that we should exercise that vpon one another which would turne to crueltie and barbariâ—me he furnished him with a ram to sacrifice and in conformitie all the sacrifices of beasts or fowle or what other thing offered were testimonies and acknowledgements that what we did to them was due to be done in our ownâ— persons God of his goodnes accepting other things in lieu of vs as afterwards he appointed in the law that the first begotten Children should be redeemed with mony where besides the truth of the thing We may see how pleasing it must needs be to God to part with life and goods and the contentments of this world rather then offend or that we may serve him better and persever for every such act is a sacrifice and hath the nature and meâ—it of the highest act of religion II. Christ our Saviour coming into this world to perfect the written law of Moâ—ses and to institute the law of grace could not leave this law of his with out a more perfect sacrifice then had been before therfore being to compleate all the sacrifices of the old law by the sacrifice of himself vpon the altar of the Crosse and to provide a continuall sacrifice not inferiour to any for his people and Church to the worlds end the day before his death he instituâ—ed this blessed sacrifice of the altar â—hat is his owne self to be offered and noâ— only in words but by a publick ceremonie common to the wholâ— Church and to be really sacrificed not bloodyly as once vpon the Crosse for that would have been incompetent to him and inconvenient to vs but yet so that his death should be dayly not only represented but in a manner acted the words of consecration dividing as it were the body from the blood and the blood from the body by being pronounced severally vpon severall matters not that the blood of our Saviour is not also in the sacred host and his body in the chalice but it is not there immediatly by force of the words but accidentally because the body and blood is now living as at the last supper VVhen our Saviour sayed This is my body which shall be delivered for you this is my blood which shall be shed for you And againe doe this in memorie of me Ordering the same sacriâ—ice to be continued successively in his Church by his Apostles and those who were to succeed them in thier Priâ—stly function so that here is the best thing offered for vs and offered in the highest way of expression of our acknowledgement towards God the only Sonne of God the first born of all creatures Who as God contayneth all things in himself O unspeakable grace O wonderfull favour O immense love expressed towards man what shall I render to our Lord for this grace for so excessive love I cannot give him a thing more gratefull then wholy to deliver him vp my hart and intirely vnite it vnto him Thom a Kemp. lib. 4. cap. 13. num 3. III. As in the sacrifices of the old law so in this our Saviour would have all his people partake of this sacrifice and therfore did institute it vnder the forme of bread and wine and not in the proper shape of flesh and blood bread and wine being things both most vniversall and best agreeing with every bodies taste and from which generally people not only have least aversion but most vse and doe best signifâ—e the effects of this holy sacrifice as it is also a Sacrament to wit the spirituall nourishment and fortifying of our soule by the presence of our Sauiour in person and by speciall graces flowing from him in which respect our Saviour tearmeth his body and blood truly meate and drinke and that he that eateth this bread shall live for ever because as by often eating and drinking we mainâ—â—yne our bodily life so by this bread we may maintaynâ— ouâ— spirituall life which is to remayne for ever O how grâ—eate and honourable is the office of Priests to whom power is given with sacred words to consecrate our Lord of Maiestie with thier lips to blesse him in thier hands to hold him to receive him in thier mouth and to minister him to others O how pure ought those hands to be how cleane that mouth how holy that body how vnspotted that hart into which the authour of Puritie doth so often enter Thom a Kemp. 1. 4. c. 11. n.
he thought himself vnworthy to behold or to be looked on Heaven had been a long time out of his thoughts he held it too soone to take the boldnes to looke vp to it however he desired it He did reverence it more by humbly looking downe then by lifting his eyes towards it And he knocked his breast doing penance for his synns and confessing them and asking of pardon what wonder is it if vpon acknowledgment he obtayned remission O God be mercy full to me a sinner III. I say vnto you This man went downe into his house justified more then he because every one that exalteth himself shall be humbled and he who humbleth himself shall be exalted This is a document not to judge others easily according to our Saviours rule Iudge not according to the face or outward appearance but iudge iust iudgment vvhich is easyet to doe of ourselves then of others for what doe we know of anothers inward disposition Yea even of ourselves A man knoweth not whether he deserve love or hatred Secondly It is a general rule that humilitie is the only secure way to heaven Every one that exalteth himself shall be humbled And even in ordinarie things a body may observe that after pride comes some fall or disgrace And seeing our Saviour the eternall wisedome of God choose this way to be exalted not so much in regard to himself as for our example and instruction it were a kind of madnes to seeke to be greate in any other vvay or in any other thing then in humilitie It is a greate and rare vertue to doe greate things and not to esteeme thy self greate that the sanctitie which is manifest to all should be hidden from thyself to appeare admirable and to reckon thy self contemptible This I take to be the most admirable vertue of all the rest He must needs be a faithfull servant who suffereth nothing to stick to his fingers of that glorie vvhich though it proceedeth not from him yet passeth through his hands shall I speake to my Lord seeing I am dust and askes If I esteeme myself better behold thou standest against me c. The twelfth Application to the most Blessed Sacrament I. THe lost sheepe sought so carefully the prodigall Child intertayned so lovingly the humble Publican iustified so mercyfully give vs occasion to glorifie our B. Saviour who in the most B. Sacrament laying aside his infinite glorie and leaving it with the quires of Angels comes into our desert here below dayly to seeke vs and moved with compassion comes running towards vs and kisseth vs Quickly put on the best stole thou canst and a ring on thy singer in testimony that eternally thou wilt be his He feasteth thee with the most costly and most sumptuous banket that can be imagined his owne most pretious body and blood his divinitie and humanitie his merits and example and spared not his owne life and labour to provide it for thee O that we could heare the Musick vvhich the Angels make at this feast and behold their dauncing or their reverend behaviour For that at which the Angels tremble and dare not freely behold in regard of the splendour which darts forth of it on that we feed to that we are vnited and made one body and one flesh with Christ let vs make at least what musick we can combining divers acts of vertue to intertayne him say with the Publican and with his humble comportment O God be mercyfull to me a synner say with the prodigall child I am not worthy say with the Psalmist I have sworne and resolved to keepe the judgments of thy justice Say with holy Church O sacrum convivium in quo Christus sumitur II. The elder Brother to the prodigall hearing of the feast would not go in till his Father came out and desired him The Fathers desire must prevayle with vs more then the example of the elder brother and incourage vs not easyly to abstaine from this banket If we desire eternall life let vs willingly runne to receive this blessing and beware that the enimie to hinder vs lay not before vs as a snare some hurtfull scrupulositie It is written sayth he that he that vnwortyhly eareth of this bread eateth judgmeÌ„t to himself and I trying myself find myself vnworthy When therfore shalt thou be worthy When wilt thou present thyself to thy Saviour For if by synning thou be vnworthy and doest not leave to synne for according to the Psalmist who vnderstands his transgressions Thou wilt be wholy deprived of this life-giving Sanctisication Wherfore I beseech the intertayne better thoughts live vertuously and holily and partake of this blessing which beleeve me is a remedie not only against death but against all diseases For Christ our Saviour remayning in vs doth asswage the raging law of Concupiscence strengtheneth devotion quayleth the inordinate motions of our minde III. Lazarus though never so full of sores lying at this rich mans gate will not be refused the croms that fall from this table begging them with true feeling of his povertie and want and true desire of being relieved what are these croms The promise of neverdying He that eateth this bread shall not dye but live for ever The hope of eternitie The remayning in Christ and Christ in him a more intimate participation of his merits a more constant separation from the wicked world and a glorious resurrection What is the bosome of AbrahaÌ„ to the rest which we may finde in our Saviour when we have him in out bosome Would to God by thy presence thou would dest wholy inflame me and change me into thyself that I may be one spirit with thee Our Saviour perswads perfection I. ANd behold one came and sayed to him Good master what good shall I doe that I may have life everlasting who sayth to him what askest thou me of good One is good God but if thou wilt enter into life keepe the commandments He sayed to him which And Iesus sayed thou shalt not murder thou shalt not commit Adulterey thou shalt not steale c. The youngman sayeth to him all these have I kept from my youth what is yet wanting vnto me First he did not reflect that perseverance was yet wanting which no body can promise himself but must be continually indeaâ—ouring to it and praying for it as a gift above all gifts Secondly he did not perhaps sufficiently reflect from whome he had received so much grace as to have kept all the commandments from his youth nor did esteeme of that benefit as he ought Thirdly in our Saviours answer that only God is good we may find both the humilitie of our Saviour referring all the goodnes which was remarkable in him to his heavenly Father without staying his thougs in himself though he were equally good An instruction for ourselves that all good comes from God all vertue all observance all possibilitie of entring vnto life Adore
in providing such sustenance for vs of a mother and nurse in feeding vs at his owne breast of a frend iâ— comforting and assisting vs All these kindnesses require loving coâ—respondence on our part let vs â—leare ourselves of as many imperfections as ws can that we may be lesse troblesome accommodate ourselves to his will and pleasute in all things and be continually giving ourselves even to death for his sake if he so require and be sure never to be from him by any grievous offence II It is sayed in the first of kingâ— that the soule of Ionâ—thâ—s was ioyned fâ—st to the soule of David and Ionathas lovâ—d him as he owne soule and they entred aleague and Ionathas striped himself of the coate where with he was clothed and gave it to David and thee rest of his garments vnto his sword and bow and vnto his belt Such ought to be our love towards our blessed Saviour in this most blessed Sacrament not only to be able to say with S. Paul Who shall separate vs from the Charitie of Christ Tribulation or distresse or famine or nakednes or danger or persecution or the sword But we must indeavour to have so tender a love towards him that we be as it Were one soule and one body for this is the inteÌ„t of this his loving and familiar communication of himself vnto vs forâ— as melted waxe if it be poured into other waxe they are throughly mingled one with the oother so he that receiveth the blessed body and blood of our Saviour is ioyned vnto him so that Christ is to be found in him and he in Christ. He being sonne to the king of heaven striped himself of his glorie to cloth vs with glorie and gave vs the rest of his garments that is his verâ—uous life and example to imitate of what should not we strip ourselves to offer vnto him Specially our passions of Anger and splâ—nâ— and revenge so contrarie to this Sacrament of lâ—ve and lay them at his feete never to take them vp but in his defence and purely in his cause III Our everlasting happines consisteth in our ever permanent vnion with God in celestiall blesse Of this happines this blessed Sacrament is a beginning and a pledge who would not be ever greedy to inioy it Entring into the ioy of his Lord so oft as â—e could and because knowledge is the greatest sput to love who would not be ever â—â—minating and ever loving his perfections and with the Cherâ—bins and Seraphins saying Holy holy holy Thoâ— art my God my Crâ—atoâ—r my Redeemer infinite in power in Wisedomâ— in goodnes in mercyes in liberalitiâ— in patienâ—e iâ— humilitie in all things imaginable Thou art the giver of all good gifts and fountaâ—â—e of living watâ—rs the â—â—tidotâ— against all evills my strength o Lord and my refuge with thee I wâ—ll dwell because thee have I choosen possesse thou I beseech thee my hart Absorbeat quaeso 〈◊〉 meam ignita ac melliflua vis amoris â—ui vt â—more amoris tui moriar qui amorâ— amoris mei dignatus es mori Amâ—n The fift seate the seate of Compassion I. THe seate of Compassion is the Crossâ— on which he hung At the foote wherof finding the Magdalen I will first with her bewayle my synns which have been cause of so painefull and so disgracefull a death of so happy and so worthy a person O synne what can setforth thy enorâ—itie more theâ— that to get pardon for thee and to deface thee it behoved thâ— sonne of God â—o suffer No blood could wash the away but the blood of this lambe of God O stayne in grayne no mâ—decine cure thee but the sacred flesh of this immaculaâ—e body thus brused O venome intollerable Who will give to my head water and to my eyes a fountâ—ine of teâ—râ—s and I will â—eepe 〈◊〉 â—â—ment day and night the death of this King of all â—ations slaughtered for my synns a King crowned with thornes which ought every one of them to pearce my hâ—rt and puâ—ish in me the pride and sensualitiâ— of which he never was guyltie O nayles in his hands and feete You have miâ—taken the place where you should have been struck They are my hands and feetâ— which have synned this man whâ—t harme hath he done I find no cause iâ— him O God my God wherfore hâ—st thâ—â— thou forsaken him aâ— given him over to such a cruell death O death I will be thy dâ—â—th I will be thy mortall bit â— Hell For ioyning myself With his powerfull grace and by the merits of this victorious death I will synne no more and die rather a thousand death then offend him II. Sorrow full 〈◊〉 my soulâ— vnto death And what wonder For if I follow thee from the place where thou didst make thy last supper to the â—rosse I find nothing but teares or blood nothing but tants and scâ—ffs nothing but bloâ—â—s â—nd stripes â—othing bâ—t wouâ—ds and tâ—rments nothing but 〈◊〉 and 〈◊〉 against thee my God my Saviour my love What doth this thy Prayer signifie Father if it be possiblâ— let this Chalicepasse from â—e O bitter Chalice Which so much sweetnes as was in thee would not alay I doe not say it could not for certainly the request thou didst make was possible to be granted but thou wouldest not Thou didst offer thyself uÌ„to it becausâ— thou wouldest Yet this doth not excuse me from compassionating thee for however there was a Kind of necessitie put vpon thee O hard necessitie O that from my eyes there could trickle downe such drops of blood as then from thy whole body O drowsie head of mine Why doe I sleepe in this occasion Behold the Traytâ—ur sleepeth not What doe these clubs and sâ—aves and swords about this mild and innocent lambe He was dayly in the Temple among you what did you heare from him but good Their eares are stopped they hale him away by night they buffet him they misvse him they condemne him to dye as guiltie of what What â—ccusâ—tion bring you â—â—â—inst this man I am the mâ—lefactour I â—m â—e that haâ—h synned I have done wickedly this lambe what hath he done Let this â—and I bâ—sâ—â—ch thee be turned vpon me and vpon the house of my soule which hath harboured so many vnlawfull tumultuoâ—s and â—iotouâ— guests against the law of God and man III. Harken what a sound the lashes give which were loded vpon his tendeâ— skin perhaps for houres together behold the â—urroâ—es which they hâ—ve made in his sacred flesh and hold thy eyes from weeping if thou be so stoutâ— and thy hart from faynting if it be so hard O shame O confusion Behold the mâ—n Is this the man so cryed vp not long â—ince and now so much cryed downe as to be set behinde a murtherer and a thâ—â—fâ— and a seditioâ—s fellow O sencelesse change Take him away 〈◊〉 him away cruciâ—ie him O cry vnmercyfull Take him into thy