boate and you shall find they did so and now they were not able to draw the net for the multitude of fishes It is very profitable sayth S. Prosper for a man to obey the commandment of God though he vnderstands not the reason of the coÌ„mand because God by commanding makes whatever he commands to be profitable And we have the more reason to submit with our examining because we are of ourselves Children and consequently ignorant and we are his Children and if passion doe any thing sway that makes night which othervvise would not hinder VVhen this night is over and the light of reason hath scope to appeare then we discover on which side to cast our net and that before we were wrong obeying brings abundance both of meâ—t and successe III The dâ—sciple therfore whom Iesus loved sayed to Peeter it is our Lord Simon Peeter hearing that it is our Lord girded his coate vnto him and cast himself into the sea but the other disciples came in the boate drawing the net of fishes The elder some times may learne by the yonger The tendernes also of his love might make him râ—flect the sooner yet Peetâ—r as more fervent ventured further and cast himself among the waves which as signifying the world he was to governe and â—hevved that novv he neither feared nor refused any troble for his Saviour Thâ— others came dragging their net to shew as S. Bernard discourseth thâ—t even the Elect come not without difficultie out of the depth to heavâ—nly illustrations Inlighâ—en me svveete Jesus with the clearnes of internall light aâ—d drive all darknes from the closet of my hart Th. a Kemp. l. 3. c. 23. n. 8. Our Saviour appeareth to some of his Disciples while they were fishing II. PART I. VVHen they came on land they saw coloâ— of fire lying and fish layed vpon them and bread Iefus sayed to them bâ—ing of the fishes which you have now caught Simon Peeter went a board and drew the net to lâ—nd full of greate fishes one hundred fiftie and three and though they were so many the net was not broken God of little things as wâ—il as of greate makes vse to shevv his povver and it is hard to say in which he is more to be admired His bountie and goodnes tovvards vs in them is no lesse we need the little as much as the greate and here wâ— may reflect that in this his happy state he not only kept companie with people of mean condition as before but accoÌ„modated himself to their kind of fare not of necessitie but for example and incouragement besides that the My sterie of Christs passion is againe represented in the fish vpon the coles though with this difference that the Apostles presented him hony with it and he them with bread because in this life we must more seeke solide vertue as our chiefe sustâ—nance then comfort even in our most spirituall actions There also the fish was allready broyled as signifiing his passion that was past here it is vpon the coles because here we must expect to suffer II. Therfore also he bids them bring of the fishes which they had then caught to wit to be added to the fiâ—h allready vpon the coles to make vp their meale to signifie that we must not think because our Saviour hath suffered for vs therfore we need not suffer but ours must be added to his ours of themselves are not sufficient as fish â—ot dressed is not meate for man but qualified by the sufferings of our Saviout and vnited with his they are a gratefull Sacrifice to him and to vs very meritorious Therfore Peeter went joyfully and readyly a board to draâ—v the net and though it were full loaded it was not broken because â—od adds strength to a willing mind though weake of itself and not able of itself to go through II. Iesus sayed to them come dine and nene of them durst aske him who art thou knowing that it was our Lord and Iesus came and tooke bread and gave it them and fiâ—h in like manner Here we may see the vncertainty with which in this life we must be content to wit to knovv and not to knovv many things which doe very neâ—â—ely concerne our saluation or our progresse in vertue c. and satisfie ourselves in some things with beleefe in others with probabilities and not be over curious in inquiring but reverence that which we cannot or ought not dive into This humble dispositioÌ„ doth invite our Saviour to come the more familiarly and to give vs that which we dare not aske bread of solide comfort and strength together with what ever affliction we suffer for him or as for him S. Gregorie more over doth put vs in mind by occasion of this meale with his seven disciples that they only are admitted to the eternall refection who here are replenished with the seven gifts of the holy Ghost Begge them by the intercession of these seven disciples My Lord my God I am thy poorest servant and contemptible worme of the earth much poorer and more contemptible then I knovv or dare say Thâ—â— Kemp. l. 3. c. 3. n. 6. Our Saviours question to S. Peeter thrice repeated I. VVHen they had dined Iesus sayed to Simon Peeter simon lovest thou me more then theseâ— He sayth to him yea Lord thou knowest that I love thee he sayth to him feed my lambs He sayth to him againe Simon lovest thou met He sayth to him yea Lord thou knowest that I love thee He sayth to him feed my lambs He sayth to him the third time Simon lovest â—hou mâ—t â—eeter was grieved because he sayed to him the third time lovest thou me And sayed to him Lord thou knowest all things thou knowest that I love thee He sayed to him feed my sheepe A triple confession is required for his triple deniall that his tongue might not be lesse pliable to love then it had been to feare or imminent death have forced from him more expressions then life novv present And reflect with S. Ihon Chrysostome that he doth noâ— so much as mention his deniall or any way touch vpon it much lesse cast it in his dish but puts him in mind what is chiefly required of those who preteÌ„d to follow our Saviour neerest to wit love of God and of our neighbour in no ordinarie degree for hovv can it be ordinarie specially in those who are to governe if it must be more then that of the rest of the Apostles S. Ihon not excepted That which most of all doth gaine vs the love of God is the love of our neighbour and to lay dovvne our life for one another which we offer sometimes with S. Peeter to lay dovvne for our Saviour II. Beare no grudge feed greate and little that is be obsequious to them go to them and doe not expect that they should come to thee He that sayth he is in light and hateth his brother is yet
must be God himself the measure of our love to love him without measure God of his love inspire our thoughts to conceive worthy things of him and inflame our harts in the love of them that hovvever weake our love may be it may increase to that measure which his immeasurable goodnes hath designed Amen An act of humble acknowledgment of our owne weakenes I. O My God what am I or what is thy loveâ— Thy infinite love my God tovvards man what is it That I sylly worme of the earth so easily venture not only to lift vp my head to behold it and ponder it and esteeme it for to this end thou hast shevved it vnto vs that we should behold it and love it but dare scanne in my thoughts and vndertake to discypher the greate greatenes of it in these fevv words the broken ofâ—alls of my shallovv conceits Or is thy love peradventure a thing which can be comprehended by man or declared by the highest Angel or defined by any but thyself for thy love is thyself and the greate greatenes of it is the immense Immensitie of thy loving self by which thou dilatest thyself tovvards vs and in vs thy creatures and through the infinite length bleadth depth and heigth of thy inflamed charltiâ— comprehendest vs all in the bovvels of thy love loving vs before we were that we might be and ever loving vs while we are that we may never leave to be but ever live in love with thee II. Who therfore can reach so farre as that infinite length or who is there that can measure that breadth which is immeasurable Who can sound the depth or take the height of thy infinite love but thy only self who art sole equall and sole equally infinite to thyself And yet thou wilt have vs measure it in our thoughts and sound it in our harts and stretch ourselves to that length and dilate ourselves to that bâ—eadth and lift vp ourselves to that heigth and drovvne ourselves in that depth of thy love that finding hovv farre we are from the true measure of it we may reach if not as farre and as wide and as high and as deepe as it deserveth yet so farre in all these kinds as by thy grace our harts will serve vs which is acceptable in thy sight though too small a measure in regard of thy infinite deserts III. O Imalnes of our measure O greatnes of thy deservings VVho hast moved heaven and earth for our sakes and searched all the corners of thy infinite treasure and poured forth thy riches to the bottome to help vs to reclayme vs to winne vs to thy love And when thou hadst as it were spent all that thou hadst to gayne our affection forall that we see or heare of or can imagine are thy love-gifts as I may tearme them to dravv vs to thyself thou sparedst not thy ovvne bovvels but gavest thyself vnto vs and in that loving and free manner that there was not any part of the breath of thy sacred body which thou didst not dedicate to our service nor one drop of thy pretious blood which thou didst not shed for vs but for the greater satisfaction of our vnbeleeving minds and the more effectually to move our stony harts even after thy death thou wouldst have thy side opened with that cruel speare that we might see with our eyes that there was no more blood left when after the blood spent there issued water IV. O sacred bath rempered for my soares soseen the hardnes of my hart alay the immoderate heate which I find tovvards temporall occasions moysten the droughth of my faint desires cure the blindnes of my eyes that at least through this gap layed so wide open I may discover some parcell of thy love and inamoured with it may be dravvne further and further into the depth that being wholy absorpt in it I may leese myself while I go about to measure and never find myself againe but wholy drovvned in thee who art my God and my only love Amen The length of the love of God is the Eternitie of his love I. THe length of the charitie of allmightie God is the Eternitie of his love If we cast our eyes vpon that beginning of his Eternitie which hath no beginning even then before we were and when he only was he loved vs as novv he loveth and determined then to give vs all that good which we find he hath since performed or hath for hereafter layed vp in store for vs in that Eternitie before all time before all thought and to which no thought of creature can arrive when he was delighting himself with his only self and with the infinite riches which he hath within himself the Father with the Sonne and the Father and the Sonne with the holy Ghost then he vouchsafed to think of vs to love vs to ordayne all things for vs and to desire our love Then when not only he had no need of vs but when he had no other reason to think of vs but his ovvne sole infinite goodnes He disposed all things sweetly to the end in time to gayne that which in Eternitie he desired to wit our love and beholding vs with in himself and seeing that we were all good and all very good because we were all in him he would in time appointed that we shoul have part of that good in ourselves by him which we had from all Eternitie in him And therfore he made vs out of himself that acknovvledging from whence we derived all the good we have we should seeke not only in duty or gratitude to returne all to him who best deserved it but also by nature we should be eveâ— â—orne tovvards him as every thing naturally is ever bent tovvards that from which it hath its beeing II. If againe we cast our thoughts vpon the end of his loving eternitie which hath no end we shall find his love not contayned with in the short limitts of a month or a yeare or ten thousand yeares but that he loveth vs to the end with out end and desireth nothing more then that we should live and love him world with out end And as in his Eternitie with out beginning he disposed all things sweetely for our good and saluation with out any desert of ours so in this Eternitie with our ending he reacheth strongly striving against all our deserts to bring our love to that perfection that his and ours may have no end If the least of those iniuries which we offer to God thousands perhaps in a day were done by man to another man it were enough insteed of further love to inflame a mortall and as much as lyeth in him an Eternall aversion But that which seemeth impossible to man is possible to God who with infinite charitie doth dayly and hoverly and every moment put vp infiâ—â—te disgracefull actions and remayneth ever strong in love rill our dying day when if we
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
And it hath been the drift of those saincts who have practised the retayning of the presence of God continually in thier thoughts doing whatever they doe as in his sight with affections to please him in what they can that is ever to doe his will in all things endeavoring to imitate our Saviour in that which he sayed He that sent me is with me and hath not left me alone because the things that please him I doe allwayes say therfore which the wiseman Entring into my house that is into the Closet of my hart and secretest retyrement I will rest with him for in the conversation with him there is no bitternes nor tediousnes in living with him but joy and gladnes Say with the Psalmist one thing aboue all others have I asked of our Lord this will I againe and againe seeke after that I may dwell in the house of our Lord all the daxâ—â— of my life that I may behold the pleasure the delight the sweetnes the beauty of my God Blessed sisters Martha and Mariâ— the one diligent in serving our Saviour the other attentive to heare his words both happy in his loving presence who can expresse the delight and benefit which you reaped by so desirefull a conversation for if by conversing with men we come to knovv them why should we not by conversing with God increase in his knovvledge and consequently in his love for in him there is no danger of discovering imperfection as too too often it happeneth in men How we are to imitate the height of the love of God II. PART I. OVr Saviour vpon his parting with his disciples before his passion gave them command to love one another and styled it anew commandment because thier love was to have the exâ—â—llencies of his love I give you a new commandment that you love one another as I have loved you VVe must therfore love our neighbour before he love vs as hath been sayed yea though it were impossible for him to love vs we must love him though he be vngratefull vnthankfull maliâ—ious tovvards vs we must love him though never so poore and vnable ever to requite our love and this not in words only or bare affection but with reall deeds and services according to our abilitie and ready for more then our abilitie seems able to reach vnto and as the Apostle adviseth we must not be overcome by any evill â—urne but overcome evill with good heaping coles of charitie vpon his head vnquencheable by whatever misdesert II. If we cast our eyes vpon our Saviour we shall moreover see that he was so farre from sparing himself in any thing for vs that he debarred his humane nature from that happines which was from the first instant of his conception due vnto it to the end to suffer for our sakes what is it then for vs to barr ourselves of the contentments of this world for the service of our neighbour S. Ignatius Founder of the Societie of Iesus left a president in this nature above the ordinarie strayne for discoursing of an offer which might be made of dying presently and going directly to heaven to inioy God for ever or of staying still in this world to doe him more service in the way in which he was he sayed that of the tvvo he would choose to stay though vncertain as he was of â—aluation if he might be sure to doe God any whit the more service not doubting but God would have care he should not periâ—h Here certaynly self love was not called to counsell nor slothfull pusillanimitie but perfect love and a true value of that which God deserveth at our hands had taken full possession of that vertuous and loving haâ—t causing him to prefert the service of God before whatever concerned himself though never so important III. The like doth happen in other saints who are so wholy absorpt in the desire and indeavour of helping thier neighbour for God that they wholy forget themselves and live and labour as if they had not bodyes as other men or as if the common infirmities did not worke vpon them such was S. Francis Xavier who passed neither for heate nor cold nor fayre nor foule weather nor stormes at sea nor dangers at land but all was sweete vnto him through the vehemency and sweetnes of his love in so much that he rather desired more and more to suffer that he might be more conformable to his Saviour who had suffered for him IV. O love which in my Saviour weâ—t more strong then death place thyself as a soale or marke vpon my hart that beholding thee I may never forget my dutie to God and to my neighbour for God place thyself as a badgâ— vpon my arme that all my works may carry a resemblancâ— of his love O that thou wert in me as strong as death which overcometh all things high and lovv rich and poore mightie and infirme beautifull and hard favoured noble and ignoble O that thou wert as fast holding as the very gate of Hell which keepeth its prisoners eternally captive Happy were this eternall captivitie for me for though to those who measure all things by sense and â—emporall contentment it would seeme hard indeed to be so toyled as the saints of God have been and a kind of Hell vnto them for those who knovv what it is to love and serve God it is a sweete captivitie and the harder we are held by love the easyer we shall beare the burdens of this life for even in this it is most true that nothing is hard to him that loveth The depth of the love of God I. PART I. THe depth of the love of God appeareth first in that when he had choosen to save vs by means of his eternall Sonne being made man for our sake and the life of that man might have been ordered severall wayes for our benefit he choose the most abiect way of living and the most paynefull and ignominious way of dying to be born of poore parents in an obscure cottage persecuted from his cradle and in the height of his preaching to be circumvented condemned as blasphemer whipped and scourged as a slave crovvned in scorne as an vsurper and crucified betvvixt tvvo theeves as a notorious malefactour This to the Iewes who expected thier messias to be glorious in a worldly way was a scandall and by the Gentills and worldly wise to this day is accounted folly The sensuall man sayth the Apostle perceiveth not the things which are of the spirit of God for its foolishnes to him and be cannot vnderstand because it is spiritually to be examined II. The depth of his love appeareth secondly in the vnsearcheablenes of it in that having vouchsafed to be the scorne of men and outcast of people for our sakes and suffered death for vs and the death of the crosse he would notwithstanding that the finall effect and fruite of all his paynes our eternall saluation
points enough both for beleefe and practise which might have averted them Prayse God for all and have confidence in him c. The Mysterie Of the Mysterie of the most Blessed Trinitie I. A Principall effect of the coming of our Saviour into this world was the declaration of the Mysterie of the most Blessed Trinitie hidden even from the Iewes though the chosen people of God and not mentioned but in very darke and hidden resemblances But our Saviour did openly proclayme it specially after his resurrection commanding his Apostles to baptize all nations in the name of the Father and of the Sonne and of the Holy Ghost as three persons equall in all things and one in name that is in povver auctoritie and essence wherin we have cause to admire and adore the force of the light of the holy Ghospell by which our Saviour intending to abolish the beleefe and worship of many Gods brought in by the craft of the divel working vpon mens corrupt affections and desires established the beleefe of one true God yet so that they should beleeve in that one essence three persons equall to one another though vnder Appellations which according to our meane expression might signifie inequalitie it being impossible for vs to conceive the divinitie cleerely as it is â—ayth therfore must supply that which reason cannot comprehend and with reverence submit to what our vnderstanding cannot reach Adoring equally in three and one the Omnipotencie Eternitie infinite knowledge and goodnes and all Perfection the Immensitie the Immutabilitie the Beautie the sanctitie of God contayning all and more then we can imagin by the help or comparison of all creatures and all most perfectly and with out multiplicitie in one II. Adore the Father as the incomprehensible source of the divinitie with out beginning and of all things created in time when he thought fit to give them a beginning Adore the Sonne who being equall to the Father vouchsafed for our sakes to take vpon him our humane nature to instruct vs by word and example and by his sacred blood shed vpon the crosse to wash avvay our synns and open vs avvay to the eternall inioying of God by perseverance in his commandments Adore the Holy Ghost as the mutuall and recipâ—ocall love of the Father and Sonne the Auctour of our love tovvards God the cause of our adoption by his grace infused and by himself inhabiting in our soules the spirit of truth which leadeth vs into all truth and by his heavenly lights disperseth the clouds of darknes and facilitates our way to heaven by his heavenly vnction III. Adore all three in one one in nature one by consent one in operation Begge of him that we may be one with him by submission to him and to his blessed will one by constant fayth one by never decaying love one by operation esteeming ourselves in all our woâ—ks as instruments of his divine pâ—wre and goodnes and so disposing ourselves in thought and action that we may not differ from him in the least which he of his goodnes grant Amen The obligation which we haveto love God I. PART I. SO soone as Moyses had declared to the people of â—srael that God was one he instantly inferres the commandment of loving him Heare Israel our Lord God is one Lord. Thou shalt love thy Lord God wiâ—h thy whole hart c. And our Saviour in his answer to the lawyer tells vs it is the greâ—test and the first commandement and with reason ought we to think so and accordingly apply ourselves to love him For as we were worse then beasts if we did not love those who are beneficiall to vs much more if welove not God from whom we have absolutely all that we have The law therfore of nature doth impose this vpon vs so soone as we come into the world vpon which account S. Thomas and other divincâ— doe hold it a greate offense if so soone as we come to the vse of reason in our Childhood we doe not turne ouâ—â—arts to God with loving acknowledgment that he is ouâ— creatour and Lord. And the holy Text infinuates as much presently after the commandment saying And these words which I command thee this day shall be in thy hart and â—hoâ— shalt 〈◊〉 them thy Children to wit that they may knovv thier duty in time II. It is also the first commandment in dignitie and excellency for it hath the highest obiect that can be to wit God and the noblest way of service to wit for love not for feare of punishment oâ— hope of reward but riseth vpon consideration of his greate excellencie With in himself and greate goodnes tovvards vs. And besides it gives vs the greatest excellency that we can attayne vnto in this world and prepareth farre greater in the world to come for as by loving base things we become base and contemptible so by loving God and other things as they belong to God we become â—onoâ—rable in the â—ight of God and men and there can be no greater honour and excellency imagined then that to which those have risen who have loved God in perfection Iâ—I It was like wise first in the intention of the lavvgiveâ—s all other commands and directions and indeed all the works and wonders of God which he hath shevved vs tending finally and properly to this that in thought word and deed we should expresse our love to him for how could any thing subsist if it had not been thy will or been preserved if not called by thee Thou sparest all because they are thyne â—o Lord who lovest soules As he therfore did and doth all things out of love so is it expected from vs that all should proceed from love and further more as in the naturall love of one an other we must not only not shew aversion from the thing which our srend doth not synfully love but even observe his wayes of proceeding much more ought we to love that which God loves and commands because we love him and he loves vs for which reason the Apostle sayth The fullnes of the law is love even of our neighbour because we love him for God IV. It is the greatest command because most necessarie of all other precepts as with out which no other iâ— thoroughly avaylable or â—â—â—ly commendable Foâ— the feare of God is but an introduction to love and some way or other must be perfected into some degree of love els it will fall of the effect we desire and how many things doth the Apostle reckon which are nothing with our Charitie If I have the tongues of Angels if Prophecie if Fayth if knowledge if I give my goods to the poore if my body to the fire and have not Charitie it avayleth me nothing On the other side it doth set an inestimable price vpon the least of our actions when ever they are done for the love of God so that with out it all with it nothing is lost V.
REmembring the excessive labour and paynes which our Saviour tooke day and night for our sake journiig and preachiâ—g and offering his help to every body begge of him knovvledg how thou mayest be gratefull to him for it and a will to put iâ— practise what thou knowest And First I. Consider that as the Jevves out of envie and emulation against our Saviour were the more mad against him the more good he did and the more wonders he wrought and they met in councell and studied â—ow they might apprehend him by somâ—â—raft and lay hands on him and kill him so we contrarievvise considering he hath done so much for vs and is still doing must with all diligence study how we may serve him with a sincere hart often begging and often offering it to God now specially when we see before our eyes in his passion so maniâ—est and so vnquestionable signes of his sincere and constant and vnchangeable love towards vs. II. Consider secondly that as the Jewes though thier malice were greate yet feared the people and sought therfore privately by craft to circumvent our Saviour so we in the service of God must not be afrayd what people will thinke or say of vs but banishing all humane respects and worldly reasons go on with that which we know to be good and acceptable to God with Courage and resolution in the face of the world for the grearer glorie of God as much as provident reason will allow III. Consider thirdly As the divell entred into Iudas as a fit instrument for the Iewes towards thier malitious intents and he of his ovvne accord went and offered himself for mony to find means to betray our Saviour so detesting his treacherous and covetous minde begge earnestly of the holy Ghost that he will vouchsafe to take possession of thy hart and soule and body and of all that thou hast to vse it as a means and an instrument for his glorie and with a noble resolution offer thyself voluntatily to doe whatever lyes in thee for the honour of God and seeke convenient occasions to advance it though it be with pauning thyself and all that thou hast to redeeme him and his blessed sonne our Saviour from disgrace c IV. And againe consider 4thly As the Ievves weâ—e gladd of this offer of Judas and accepted it and concluded the bargain with him and he watched vpon thâ— occasion of betraying our Saviour without tumult so out whole joy must be to happen vpon any special means or occasion of serving our Saviour to accept of â— when it is offered and to enter covenant betvvixt God and ourselves to performe it and to bethinke ourselves how and by what means and when we may best effect it without noyse in regard of discretion and humilitie and yet though it be with noyse in regard of good example and the hinderances with which oft times we must be forced to breake or els â—othing will be done Prayer To our Saviour offering to him as is a foresaid chiefly a sincere hart voyde of humane respects couragious resolute and watchfull by all convenient means to doe him service See the prayer of the sunday with in the Octave of the Ascension A meditation of the Paschall Lambe Matth. 26. Luke 22. I. THe first day of the feast of vnlevened bread the disciples came to Iesus and sayed where wilt thou that we prepare for the to eate the Passover VVherin we may reflect that we must not allvvayes expect to be bidden but prevent rather the time in things belonging to order and approved custome and shew therin our esteeme of the service done to our Saviour and be constant in it and though the benefit therof redound also to ourselves yet our intention and desire must be chiefly fixed in him for himself and hovv to prepare a place in our soules which he may thinke worthy of him II. And Iesus sayed goe into the citty and there will a man meete you bâ—aring a pitcher of waterâ— follow him and say to the master to the house our master sayth my time is at hand with thee I make my Passover O welcome nevves come ô Lord and doe not delay doe not decline this poore habitation Lord I am not worthy yet come and with thy grace prepare my soule give me the water of sorrovv teares of true compunction grace to follovv thy commands bearing the crosse which thou shalt lay vpon me for thou doest follovv with the revvard of thy companie those who doe thus follovv thee VVhen shall I come into that 〈◊〉 where I shall meete with the fountaine it self of living 〈◊〉 which here I beare but in an earthen pitcher subiect to be broken by infinite chances and doe beâ—â—e it with labour and difficultie but there is câ—ase and securitie III. And he will shew you a large roome furnished there make ready Hovv readily should we at all times and all occasions welcome our Saviour and those whom he accounteth his though they be poore and in distresse and then most of all Enlarge thy hart tovvards his service and furnish it with thoughts and deeds befitting him and see that it be allvvayes furnished for him for we knovv not the time which he hath chosen see that it be not taken vp by others Our Saviour and his Apostles had no certaine accommodation yet God provided Consider thier punctualitie in observing the lavv though it were but a figure of that which thou receiâ—est O blessed lamb of God slayne fot our sakes and broyled vpon the crosse be thou my everlasting food both in this dangerous passage and for all Eternitie Amen A meditation of our Saviours washing his disciples feete 10. 13. Preamble Beholding our Saviour with a bason of water in his hand and a tovvel ready girt and vpon his knees begge of him that thou mayest profit by this admirable action of his And first I. COnsider that our Saviour knowing that his houre was come that he should pâ—sse out of this world to his father when he had loved his who were in the world he loved them to the end and to shew his love the more he applied himself to this humble and necessarie action We that knovv not at what houre we shall passe out of this world but may every moment be taken avvay have the more need to cleanse our soules and wash them by humble confession and harty conâ—rition hovv â—ls shal we shevv that we love ourselves to the end for which we should Or how shall we shevv that we love God and our Saviour as we should Specially seeing our Saviour sayd to S. Peeter Vnlessâ— I wash thâ—â— â—hou shalt not have parte with me Amplius lava me aâ— iniquitate mea c. II. Consider secondly That hovvsoever we may find repugnance in laying open our soules to our Ghostly Father either by reason of the troble of searching into ourselves or the foulenes of our offenses or the frequency of our negligences or for bashfulnes or
other respects yet if we consider well that all things lye open to God and that which we ourselves discover God doth wash and cover the ease of our mind for the present the satisfaction of our ovvne soules at the houre of death the necessitie of it at one time or other we shall say with S. Peeter Lord not my feetâ— only but my hands and my head That is not only that in which I have lately transgressed but whatsoever I have done good or badd from the beginning to the ending I will willingly lay open that I may have full remission and direction III. Consider thirdly That comfortable and with all fearefull saying of our Saviour He that is washed needeth only that his feete be washed but is all cleane and you are cleane but not all for he knew who it was that would betray him That is he that is once washed by a good confession and performeth accordingly that which he there purposeth to wit the keeping of the commandments for the time to come needeth only that his feete be washed that is those lesser offenses which cleave like dust to our feete and no man is able to avoyde them more or lesse who travelleth in this world but yet to the end that through the benefit of being cleansed by confession we should not grow into Pride and presumption or neglect for the time to come we must remember that though by the grace of God we are cleansed he only knovveth who shal persever IV. Consider fourthly And admire at large the humilitie of our blessed Saviour in regard wherof S. Peeter sayd Lord doest thou wash my feete Thou My feeteâ— And learne hovv grateful it will be to our Saviour that thou by his example stoope to humble and charitable ofâ—â—ices tovvard thy neighbour that is tovvards him in them And also hovv we ought to conceale to excuse to diminish and wash avvay as much as we can the faults and imperfections which we see or heare of in others to preserve thier good name to help them out of them to compassionate them c. Prayer To our Saviour according to the present subiect and affection A meditation of the parting of Iudas from the rest of the Apostles Ihon 13. I. OVr Saviour having washed his Apostles feete and among them Judas which is particularly to be reflected on and gave them wholsome instructions hovv they should imitate him the servant not being greater then his Lord and againe did infinuate that all were not yet cleere though outvvardly washed to the end that Iudas might take notice that he knevv what he was going about and repent but seeing he did not Hâ— was â—robled in spirit and protested and sayed more playnly Amen Amen that is in verye truth I say vnto you that one of you will betray me A heavy saying and no wonder that every one of the disciples looked one on the other doubting of whom he spoke and were much contristated and every one asked him the rest with feare and trembling but Iudas boldly and impudently Am I the maxâ— II. Our Saviour declining the direct ansvver and leaving every one to examine his ovvne conscience and to looke vpon that more then vpon one another vpon intreatie of S. Peter sayed vnto S. Jhon wo leaned vpon our Saviours breast He it is to whom I shall give the bread dipped and when he had dipped it he gave it to ludas who probably did not heare what our Saviour had sayed tâ— S. Jhon having had warning enough before neither did the rest of the Apostles vnderstand the mysterie but Judas being ready to receive any courtesie from our Saviour the more to dissemble his wicked intent tooke the bread and after the morsell sâ—tan entred him bitter â—orsell not novv bread to sustaine life but by malice of the receiver turned into deadly poyson Our Saviour probably with the bread gave him an invvard hint againâ— that he knevv what he was going about but his obstinacie refusing such gentle and charitable admonitions tending to the concealing of the falt and preserving of his good name if he would repent Satan tooke full possession of him III. Andour Saviour sayed vnto him that which thou doest doe it quickly for I am as ready to suffer as thou or thy master to put an affront vpon me And immediatly hâ— went out and it was night Darke night indeed to him and cause if vtter perdition See what it is to part with our Saviour and with devout companie He that walketh in darkenes knoweth not wheter he goâ—th But by severing the bad from the good our light grovves the cleerer therfore when he was gone forth our Saviour sayed now the sonne of man is glorified and God is glorified in him For there can be no greater glorie to God by any humane action then was that which rose from our Saviours vertue and sufferings Endeavour by imitating him in occasions to increase his glorie and as S. Paul speakes accomplish those things that want of the passions of Christ in our flesh A meditation of the Institution of the Blessed Sacrament Preamble Beholding our blessed Saviour distributing his blessed bodie and blood among his disciples vnder the shapes of bread and wine begge of him that thou mayst with true and due affection receave this heavenly gift And. I. COonsider first That the worthynes of this blessed Mysterie was partly the cause why our Saviour a little before so humbly washed his disciples feete who were to receive him to give vs to vnderstand with what acknovvledgment of our ovvne vnvvhorthines and with what puritie of soule and affection and also of bodie we ought to approach to this heavenly banqueâ— Therfore also in the Catholick Church all things about the Altar are so neate and costly because nothing spirituall or temporall can be precious or curious enough to bestow in the intertainment of so divine a guest If thou know him if thou esteeme him as thou oughtest and as he deserveth Bestow all the care thou canst in cleansing the roomes of thy soule and dressing vp the Altar of thy hart to receive him II. Consider secondly That by this heavenly mysterie it is manifest how much Christ our Saviour doth love vs seeing out of love he desireth allwayes to be with vs and being to go out of the world would by this admirable Invention stay still among vs as if he could not be without vs To the end we should dayly increase in the love of him and vnderstanding that really we cannot be without him we might desire the more earnestly his blessed companie and conversation by all the means which are possible for vs. O my love whether doe I wander from thee III. Consider thirdly that this miraculous act of love is the more to be valued and admired because when he was going about it as some doe hold there was at board one that would betray him divers certayne that would forsake him and he foresavv
defects and perceiving from a farre of the stone to be removed we may easily imagin hovv they mended thier pace and not easy to say whether the peniteÌ„t or the attender to mortification or the contemplative ranne fastest In fine every one is to runne so as he may comprehend as the Apostle tells vs but hovv soone or in what measure we shall comprehend that is to be left to our Saviour and as these holy women the neerer they came and the more hope they had by the removing of the stone the more they were inflamed in thier desire and indeavour to wayte vpon him and to serve him so must we dayly increase till we come to the perfection which he hath designed Amen The Resurrection of our Saviour III. PART I. ANd looking they saw the stone rolled back and it was a very greate one for there had been a greate earthquake because the Angel of our Lord descended from heaven and coming rolled back the stone and sat vpon it By perseverance we deserve increase of the grace of God by which difficulties othervvise seeming vnsuperable are not only easily overcome but turne to our greater comfort and case and satisfaction The earth quake was also greate yet the holy women did not perceive it nor were terrified for it is no wonder to pious soules if sence be troubled at that which reason and God doth suggest and they passe on thier way nothvvithstanding would to God sayth S. Peter Chrysologus the Angel of God would even novv descend and plough vp the whole hardnes of my hart break open the seales which sense hath put vpon my eyes and eares and testifie by it that Christ hath risen in the midst of vs. II. His countenance was like lightening and hiâ— garment as snowe and for feare of him the watchmen were frighted and became as dead He in whom Christ hath risen is in his countenance more cheerfull in his aspect more gracefull in his speech and words more innocent in his gate more composed more prompte and lively in all spirituall duties Endeavour to be thus qualified by the merits and example of the resurrection and intercession of thy good Angel reverence him both glorious in heaven and carefull in assisting thee and neglect not his holy admonitions His presence is dreadfull to our invisible enimies comfortable to vs Bevvare of wayting vpon our Saviours holy body in the blessed Sacrament or othervvise attending vpon him for other respects then for his love and service all such actions are as if they were dead and may iustly feare the Angel of god and the substraction of his graces III. In the generall day of Judgement the like will happen for by our Saviours glorious presence the just will be exceedingly joyed and the wicked will be extreamly terrified and wish they were dead body and soule and be notvvithstanding a greate testimonie both of his mercyes and of his Justice but his very mercyes will then be a terrour and a corrasive to them because neglected when time was to make vse of them Let therfore nothing hire thereto doe evill no pleasure no profit no feare let thy countenance be free from dissembling for all will be there discovered thy actions pure thy conversation as from heaven so shalt thou enjoy the blessed companie of the Angles and of thy beloved Redeemer Amen The Angel declares to the women that our Saviour is risen I. THe Angel sayed to the women feare not you for I know that you seeke Iesus of Nazareth crucified he is not here for he is risen as he sayed come and see the place where our Lord was layed A comfortable salutation to them that truly-seeke Jesus and him crucified All desire to rejoyce with him fevv will suffer any thing for him frame thy affections so that God and his Angels may say I know that you seeke Iesus See that thy conscience be not able to contradict thy outward comportment and tell thee he is not here He is wherever he pleaseth and wherever thou art that seekest him thou art in him whom thou seekest II. Come and see the place where our Lord was Layed If with this we transferre our eyes to behold the soules which by synfull thought or action have lost the grace which once they had received what a lamentable spectacle is it If to a soule which hath worthily received our blessed Saviour in the Sacrament hovv comfortable a sight Joy in rhis behalfe with the blessed Virgin and say with holy Church Beata Viscera Mariae Virginis quâ— portaverunt aeterni Patris Filium Reverence the very Sepulchre and the resemblance of it the holy Altar and all that belongs to the Altar See with what reverence the Angel pronounceth our Lord esteeme one receiving of him aboue all creatures imaginable looke often into the place into which he is to be received that nothing be out of order in it I am a lover of puritie c. III. And going quickly tell the disciples and Peeter that he is risen and they went forth quickly out of the monument with feare and greate joy running to tell the disciples Observe with hovv many severall affections they entred and visited the monument Hovv loth they were to go avvay quickly and yet hovv fearefull to stay hovv willing to impart the good nevves to others hovv vnwilling to be mistaken love made them greatly to rejoyce feare cooled thier joy the Angel pressing them to be gone They runne to tell the disciples more joyfull that they did not find him then if they had found and inbalmed his body only that would have continued their griefe this did wipe away all that which was past leaving only a desire novv to see him glorions whom they lately savv in torment and hoping our Saviour might have prevented them and â—â—evved himself to his disciples first that with them they might be happy in the sight of him They runne not to fayle of meeting him Happy desires which will not fayle to be fullfilled Amen Peter and Ihon runne to the Sepulchre I. MArie Magdalen ranne and came to Simon Peeter and to the other disciple whom Iesus loved and sayed to them they have taken our Loed out of the monument and we know not where thy have put him She ranne before the rest who loved more then the rest and she came to those tovvards whom her Lord had ever shevved particular respect neither did she decline him that had thrice denyed she knevv he was penitent and the Angel had avovved so much see with hovv greate reason the penitent synner and the persevering just man are coupled togeather But hovv stands so much incredulitie and so much love togeather She hath not given credit even to the Angel that he was risen They have taken away our Lord who The Angels And we know not where they have layed him Looke into thy hatt where doth he venture to lay himself It was the greatnes of her love which
and vnconceivable obedience to thy heavenly father O that I had never offended rather then such indignities should be offered thee O give me grace that I may never offend thee for to offend thee is yet a greater indignitie Sonnes of men how long and to what end heavy harted Wherfore doe yee love vanitie and seeke after that which will deceive yee Here is matter of love worth your longing and truth worth your seeking Christ suffering and so entring into his glorie Our Saviour appeares to the two disciples travelling II. PART I. ANd they drew nigh to the towne whether they went and he made as though he would have gone further and they constrayned him saying stay with vs because it is towards evening and the day is farre spent And he went in with them They were courteous and charitable as to a stranger He is no stranger to thee see with what affection thou wilt invite him Consider thy necessitie hovv neere the nighr thou travellest and how neere thy end He deserves he expect to be invited and in a manner forced by our earnestnes that we may grovv in esteeme of him and thevv it O hovv many wayes doe we rather give him occasion not to come in to vs O slovvnes and dulnes that cannot compasse so happy companie vnles he stay for vs Manâ— mobiscum Domine II. And while he sat at table with them he tooks bread and blessed and brake it and did reach it to them and thier eyes 〈◊〉 opened and they knew him and he vanished out of 〈◊〉 sight See the effect of Christ his staying with vs and of devoutly communicating with due thanks giving and blessing of God for his so greate benefit and consideration of the passion of our Saviour Be not hasty to depart when thou hast received him stay and ponder his greatnes his goodnes his familiarnes with vs his wisdome his povver c. This is the way to have thy eyes more and more opened and to increase in his knovvledge and love This vayle of mortalitie and the Sacramentall shapes will not afford thee a cleere sight but fayth and submission must supply and love proportionable It is better to sit in a corner with him then with multitudes of those to whom nature doth more incline vs. III. And they sayed one to the other was not our hart burning in vs while he spake to vs in the way and opened to vs the Scriptures And rising the same howre they returned to Hierusalem and told the things that were done in the way and how they knew him in the breaking of bread The means to become fervant is meditation and pious discourse often also to reflect vpon our former courses hovv we have gone aâ—tray and to be punctuall in observing our times and hovvers of reading and hearing spirituall things and of other devout practises with hovv little fervour alas Doe I think or speake of these things after so much handling of them Hovv cold is my hart even at the times when it hath cause of most heate Our repiditie and negligence is much to be lamented and commiserated that we come to our Saviour with no more affection c. Th. à Kemp. lib. 4. cap. 1. n. 2. Our Saviour appeares to his disciples when they were together I. VVHen it was Late that day and the doores were shut where the disciples were gathered together for feare of the Iewes Iesus came and stood in the midst and sayth to them Peace be to you and shewed them his hands and side The disciples therfore were glad when they saw our lord It seemes alwayes late when Iesus delayes his coming Yet we ought not to despayre specially if we forgo not our recollection and doe intertayne ourselves in holy desires of seeing him Veni Domine noli tardare Come to forgive come to comfort the closest secrets of my hart shall be allvvayes open to thee and allvvayes ready no feare shall shut the doorevpoÌ„ thee take thy standing in the midst and full possession of me for thou bringest peace and complete ioy O blessed hands and side pearced for my sake what obiect can be compared with this VVhere can I dvvell with more content II. He sayed to them againe Peace be to you as my Father sent me I also send you then he breathed vpon them and sayed receive the holy Ghost whose synns you shall forgive they are forgiven and whose you shall retayne they are retayned VVhat doth this repetition of peace betoken but that as he had with his presence quieted thier minds so did he commend quiet and peace among themselves to the end that while some did rejoyce that they had beleeved others lament that they had fayled one should not immoderately extoll himself above the other or think of himself the beâ—â—er Secondly that the peace which he did give them did not consist in an idle rest or present quieâ— from troble and payne but as his Father sent him to suffer and take paynes and with the like love to them as his Father had notwithstanding his sufferings to him Where we must not forget to prepare ourselves with a pure conscience that we may act and suffer with merit of the revvard promised and to that end make vse of the power given to the Apostles and thier successours for the remission of our synnes that they be no hinderance to ourselves nor to the good intended by our good God III. They yet not beleeving and marvelling for ioy he sayed have you here any thing to be eaten and they offerd him a peace of fish broyled and a hony combe and when he had eaten before them taking the remaynder he gave it them His eating was not for need of it but by that which he could doe to confirme his resurrection besides that the â—â—sh broyled signified our Saviour himself who ought to be our continuall food He vouchsafed to hide himself in the sorrovves of mankind and be caught in the net of death broyled vpon the crosse but he that was thus broyled in his passion became a hony combe in his resurrection and ioyned these tvvo together in his refection because he receiveth those into his mysticall body in eternall rest who suffering here for God find svveetnes in it in regard of the love which they beare him Thou hast this food in the blessed Sacrament feed on it with svveetnes of hart and love for it contayneth all sort of delight He appeareth againe to his disciples Thomas being present I. THomas one of the twelve wae not with them when Iesus came the other disciples sayed to him we have seen our Lord But he sayed vnlesse I see in his hands the dint of the nayles and put my finger into the place of the nayles and put my hand into his side I will not beleeve S. Jhon Chrisostome As to be easy of beleefe is a signe of weaknes so to be over curious in searching is dulnes and
stubbornes Yet God of his goodnes as S. Gregorie reflecteth permitted this accident that the incredulous disciple while he handleth the wounds in his masters flesh should cure in our hartes the wound of Infidelitie Prayse God allmightie his goodnes towards thee and beware of the falt discovered in the disciple reflect how vnreasonable it was for one to stand against so many and the more the longer that humour stuck by him Specially our Saviour having foretold he should rise againe Hovv many means doth God vse to prevent and to salve wounds and yet we will not be cured Behold thy wayes sayth the Propher reflect what thou hast done and thou sayedst I will not I have loved strangers and after them I will walke Hovv much better is it to keepe good companie and follovv it II. After eight dayes againe his disciples were with in and Thomas as with them Iesus cometh the doores being â—â—ut and stood in the midst and sayed Peace be to you Then he sayeth to Thomas put in thy finger hither and see my hands and bring hither thy hand and put it into my side and be not incredulous but faithfull Slovvnes in beleefe deserved slovvnes in the cure Yet S. Jhon Chrysostome puts vs in mind of our Saviours mercyes and goodnes who for one soule doth willingly shevv his wounds and cometh to save one and doth not expect till he begge it He reiterates the same signes againe coming the doores being shut and suddenly appearing in the midst of them and his wonted and knovvne salutation to styrre vs vp the easyer to beleeve and love him So he doth dayly in the course of nature and grace for who is the father of the rayne and who hath begotten the drops of dewe But he that is continually renevving his works for vs. Here thou mayest touch his omnipotencie and his goodnes and thrust thy whole hand into his treasures of mercyes and benefits and overcome all incredulitie and hardnes of hart and vnfaythfull serving of him and doe not content thyself with once or slightly touching vpon him stretch forth thy thoughts often to reach further and further into him III. Thomas answered my Lord and my God expressing both his acknovvledgement and his love confounded for his not beleeving and at our Saviours mildnes tovvards him beleeving novv not only that really it was his master but that he was truly God and God who to me in particular to me so vnderserving would vouchsafe to shevv himself so loving And where shall we improve these affections better then by touching the sacred wounds of our Saviour and entring by his side into his everloving hart where we may see and beleeve and yet not being overcurious to see be partakers of that other blessing contayned in the ansvver of our Saviour because thou hast seen me Thomas thou hast beleeved blessed are they who have not seen and have beleeved For wherfore should any man say I would I had lived in those times to have seen our Saviour working miracles c. we have the word of prophecie more sure which you doe well â—ttending vnto as to a light shining in a darke place The causes why our Saviour kept the marks of his wounds in his hands feete and side I. HE shewed them his hands and side and the disciples were joyed seeing our Lord. Not only at his preseÌ„ce as thier frend thier maister their Redeemer novv freed from so much affliction in which they had lately seen 〈◊〉 but for the glorie also and good which was to come 〈◊〉 and to themselves and particularly they wondred to see the markes of his wounds remayne in his side fecre and hands and could not sufficiently admire them diving to the reasons wherfore some reflect that they were signes of the love which he had borne vs and manifested in his life and sufferings for vs for as S. Bernard discourseth the secrets of his hart doe appeare through the overtures in his body his bovvels of mercy are discovered II. Others beheld them as inciâ—ements to love him the more and to venture thy more for him so S. Thomas reasoneth He shevved his hands to incourage vs to fight for him his side to inflame vs in his love his feete to egge vs on to runne in the path of his commandments His whole body to move vs to compassion O fountaine of love what shall I say of thee who hast vouchsafed to be so mindfull of me III. S. Ambrose tells vs that they strenghen our fayth and confidence in him they set an edge vpon our devotion considering that he would retayne these markes to represent them to his heavenly Father as pledges of our Redemption and pleaders for vs. Here the sparovv finds a house and the turtle dove a nest sayth S. Bernard In these the dove doth shelrer herself and without feare beholdeth the hauke flying aboute Say then with S. Augustin Behold I beseech thee ô Lord the wounds in thy hands for lo in thy hands thou hast writtâ—n me read thy ovvne hand-vvriting and save me IV. They incourage vs to suffer fot him for he that entreth into his wounds will not be so sensible of his ovvne And finally as they are a comfort to the good they will be a corrasive to the wicked when in the latter day it shall be sayed to them See the man whom thou hast crucified see the wounds thou hast made see the side which thou hast pearced By thee and for thee it was opened and yet thou wouldest not enter O blessed wounds give me leave that I may with reverence behold yee lovingly kisse yee humbly enter and constantly imbrace yee that neither life not death not any chance whatever may sever me from yee but that my love stronger then death may be eternally tovvards thee sweete Jesus who barest them for me Our Saviour appeareth to some of his disciples while they were fishing I. PART I. THere were togeather Simon Peeter and Thomas and Nathanael and the Sonnes of Zebedee and two others Simon Peeter sayed to them I goe to fish they sayed we also come with thee they went into the boate and that night they tooke nothing Thomas had learned not to part with good companie and they joyntly mingled competent worke with thier retirement and vpon the confidence which our Saviours presence vpon earth had given them they durst novv go forth of thier houses without â—eare of the Jewes but yet they tooke nothing that night not because it was night but to shew that all did not lye in thier industrie and labour besides that the ill successe of thier fishing was to serve to the more cleere manifestation of Christs glorie and resurrection III. In the morning Iesus stood on the shore yet they know not that it was Iesus He sayed to them Children have you any meate They answered him no He sayed to them cast the net on the right side of the
in darknes We know that we are transferred from death to life because we love our brethren he that loveth not remaynes in death And the colder our love is the more signes of death He layed downe his lifâ— for vs and we must lay downe our lives for our brethren He fedd vs with his whole life by example by word by labour by day and by night feede my lambs with tender love feede my sheepe with solid love feede every one to the proportion of his necessitie but with no small proportion of love III. Peeter was grieved because he was asked the third time but the asking shevves the necessitie of our inquirie and searching into our breasts whether there doe not lurke something that doth gaynesay our affirming and as for the comparative we must allvvayes avoyde it with S. Peeter here novv learneder then at the last supper when he sayed Though all be scandalized in thee yet not I. Lord thou knowest all things the secrets of my hart are secret from myself hovv oft have I been deceived in myself and hovv apt to be still deceived Yet I cannot but say I doe love thee and if I doe not I wil love thee I desire to love thee more and more Love all for Iesus love Iesus for himself Iesus Christ alone is singularly to be loved Thomas a Kempis lib. 3. cap. 8. num 4. Our Saviour foretelleth S. Peeter of his death I. VErily Verily I say to thee when thou wert yonger thou didst gird thyself and walk where thou wouldest but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and lead thee where thou will not This he sayed signifying by what death he should glorifie God and when he had sayed this he sayed 〈◊〉 him follow me It is a kind of death also by which God is greately glorified when for the love and service of our neighbour we let him gird vs that is restrayne vs from that to which of ourselves we have a mind and doe yeald to anothers weakenes in that which is no offense to God or beare patiently even with offenses VVe may also learne here that the elder we grow the more we shall see that it is wisdome to suffer ourselves to be guided by others and not wed ourselves to our ovvne dictamens and desires specially if we reflect what hath been oftimes the result of follovving ourselves Confine thyself to the Tenets of the Church to the commandments of God and of his Church and to the will of thy superiour in that in which thou art subiect II. He say to Peeter follow me perhaps parting from the rest he intended to instruct Peeter more particularly concerning his Church and the government of it and desired that the rest should vnderstand it so but by occasion of it we may reflect hovv greate a dignitie it is to follovv Christ greater then whatever promotion and that those who have charge of others or pretend to the loâ—e of Christ more then others must follovv closer imitating his vertues and suffring for him Peeter turning saw the disciple whom Iesus loved following and sayed Lord and this man what Not thinking much that he followed also though not spoken to but for the love and courâ—esie which was betvvixt them he was desirous to knovv what was to become of him as well as of himself III. Iesus sayed to him so I will have him remayne till I come what is it to thee As if he should have sayed attend to thyself and thy ovvne busines leave the disposition of this matter to me when it shall be time I will manifest my will concerning him Follow thou me A document not to be inquisitive concerning others and also to beare willingly a reprehension in things which we doâ— or say with good zeale and intention Begge incessantly and labour to remayne with our Saviour to the end as the thing which most importeth vndervaluing whatever els in comparison of this O that I could remayne with him so that is beloved as the disciples worthy to be admitted to leaâ—e vpon his breast so pure so illuminated or rather so that is with that patience and love as our Saviour is content to remayne with vs in the blessed Sacrament and in our neglected if not synfull soules Dive not too farre into future things which are ever vncertaine Harken to our Saviour speaking sonne suffer me to doe what I will with thee I knovv what is good for thee Them à Kemp. l. 3. c. 17. He appeareth to the Apostles while they were at table I. LAstly he appeared to the eleven as they sat at table and checked them for thier incredulitie and hardnes of hart because they did not beleeve those that had seen him risen againe Lament thy ovvne slovvnes or slendernes in beleefe and hardnes of hart and observe hovv strictly he requires that we beleeve others and that we be not obstinate though we ourselves doe not see the grounds and depth of that which is raught vs Here he condescends to thier weakes because they were the first that were to teach others and presented himself to all because some had doubted but by this reprehension he gives them to vnderstand that thier doubts were not allwayes to de satisfied that way II. And he sayed vnto them Going into the whole world preach the Ghospell to every creature neither Ievv nor Gentil excepted he that shall beleeve and be baptized shall be saved but he that shall not beleeve shall be condemneâ— Reflect that the whole courâ—e and intention of Christs coming into this world and preaching and sufferring did not tend to the gaining to himself or vs any worloly prosperitie or delight but that we shouâ—d beleeve and knovv God to be our chiefe Lord and Master obey his commands and orders and so after this life come to be saved of which the promises to the Ievves of milk and hony were but a figure Christ reserving to his ovvne coming the increase of light in these supernaturall things and the extension of his favour to all nations In this knovvledge and dutie and in no other we excell all creatures fayling of it we become like beasts and in worse condition because subiect to eternall condemnation for not having lived like men subiect by nature to God and his lavves Give God thanks for giving thee this beleefe and life at this time when with ease thou mayest come vnto it III. Them that beleeve these signes shall follow In my name they shall cast out divells they shall speake with new tongues they shall take up serpentâ— and if they drink any deadly thing it shall not hurt them They shall lay hands vpon the sick and they shall be well these signes when ever it is necessarie doe still follovv and continue in the Church of God as we see by dayly experience buâ— mystically as S. Bernard and others doe discourse they dayly dâ—e happen for by the abundance of Gods grace
attending him Thou needest in all things his assistance and canst not doe any thing but by his power O lumpish flesh of myne hovv hard doest thou make it to follovv thy Saviour Nature is craftie and dravveth many and inâ—angleth and deceiveth them and allvvayes hath itself for its end O poore end Christs Ascension II. PART I. IN heaven our blessed Saviour was received with hymnes of joy and exultation such as the holy Prophet David foresignified when he sayed Our Lord hath reigned and is clothed with beauty he is clothed with strength and hath girt himself to accomplish his worke from heaven which he began vpon earth He hath established a nevv world vpon earth his church which shall not be moved because it s buylt vpon a rock against which hell gates shall not prevayle His seate was prepared from the beginning of the world but he as God was before from all Eternitie wonderfull persecutions will be raysed against him but he will be more wonderfull by overcoming them as it hath been propheâ—yed of him And againe who shall ascend vâ—to the hill of our Lord who shall stand in his holy place He that hath innocent hands and a pure hart lift up your gates yee Princes O yee eternall gates be lifted vp and the king of glorie will make his entrance Who is this king of Glorie our Lord strong and powerfull our Lord powerfull in the combat c. And being seated at the right hand of his Father they all adore him with whom we must concvrre and so much the more because for vs was all his combat imployed and he is gone before to prepare us a place as parting with his disciples he told them II. But the Apostles stood amazed vpon the hill gazing tovvards heaven doubtfull perhaps whether he would appeare againe among them And as they looked stedfastly towards heaven behold two men stood by them in white garments and sayed yee men of Galilee why stand you looking into heaven This Iesus who is assumpted from you into heaven shall so come as you have seen him going into heaven He sends these blessed spirits as a restimonie that even from heaven he harh care of them and is not so de parted as to have layed aside mindfulnes of them in his greatest joy and prosperâ—â—â—e He is to come againe but not now presently and subiect to the miseries in which you have seen him but in glorie as when he went novv from you Why stand you looking only vnto heaven fall to the performance of that which he hath commended vnto you and commanded so shall his coming againe in glorie be a comfort to you In this shevv yourselves Men of courage and resolution overcoming the instabilitie of your nature This is Iesus who is assumpted from you and as he by fulfilling the commands of his father and by suffering went into heaven so make account you are to doe to attayne the eternall revvard which he hath prepared for those who obey him III. Then they adoring returned to Hierusalem with greate ioy and continued with one accord in prayer Thus the parting which naturally might have bread griefe turned to greate ioy and comfort they revereneing our blessed Saviour in their minds no lesse then externally adoring him and perhaps the print of his sacred feete did even then or soone after appeare as is recorded which was a continuall refreshing to them Observe in the meane time tvvo notable effects and signes of Gods spirit to wit vnion and love of prayer for from whence could it othervvise come that they who before were delighted only with thier trade of fishing and were ready vpon the passion of our Saviour every one to parte vpon his severall occasions should novv hold so fast together and love retirement and devotion loyne thyself to this blessed companie often behold the ioy in which novv they are and hovv they arrived to iâ— persever in the vnitie of holy Church have recourse to the blessed Virgen and the Apostles that by thier inâ—ercession and imitation thou mayest come to see Iesus in glorie and adore him with eternall comfort Amen Considerations moving to the love of God and of our Neighbour Introduction I. OVr blessed Saviour vpon his parting with his disciples before his passion in the long speech which he held at that time did particularly commend vnto them the love of himself and of one another He that loveth me shall be loved by my Father and I will love him and manifest myself to him and v. 23. If any love me he will keepe my word and my Father will love him and we will come to him and make abode with him And Chapter 15. As my Father hath loved me I also have loved you abide in my love And concerning the love of one another a new commandment I give you that you love one another as I have loved you In this all men shall know that you are my disciples if you have love one to another This interim therfore betvvixt the parting of our Saviour from his disciples in his ascension and the coming of the holy Ghost may be not vnfitly imployed in considerations moving vs to the love of our Saviour and of our neighbour both to solace ourselves in his absence and to dispose vs the better to receive the spirit of love For doubtlesse the more we resemble him who is the eternall love of the Father and of the Sonne the more inclinable he will be to communicate himself in more abundance and he that sends him finding the dispositions allready layed will willingly accept of the dvvelling and direct him to it II. S. Paul in his Epistle to the Ephesians considering the abundanâ—â—iches of graces and glorie which are communicaâ—ed to vs by the merits of our Saviour Christ stroken with admiration breaketh forth into an affectionate prayer that they and in thier person all Christians strengthened by the holy Ghost inwardly in thier soules might come to know and to comprehend so farre as our poore capacitie is able to reach the breadth the lenght the height and the depth of the exceeding charitia of our Saviour surpassing all 〈◊〉 To the end doubtlesse that being filled with abundance of the same charitie we might ansvver with some proportion of love tovvards him â—â—kindled by his and in some sort correspond to the infinite measure of his charitie tovvards vs and have latitude in our love tovvards him and longitude and depth and height as he tovvards vs hath had all these dimensions in a proportion vncomparable III. To this purpose it will not be amisse to inlarge our thoughts vpon these considerations as foure excellencies to which all other properties of his love may be reduced and by them we may best see what measure of love in all reason God may require of vs and learne more perfectly by our ovvne experience the lesson which S. Bernard teacheth that the cause of our love tovvards God
depart not in his love he leaveth not vs but we die leaving him Othervvise so long as we live he inviteth vs and worketh vs to his love desiring nothing more then that his love and ours should be Eternall III. O svveete Eternitie O strong and never fayling but ever loving Eternitie VVhat can a mortall and ever fading creature doe in requitall of such immortall love Of mortall to immortall of temporall to Eternall of man to God what comparison is there Betvvixt such bitternes as we offer him and such infinite svveetenes of love with which he inviteth expecteth and receiveth vs betvvixt such weakenes of affection on our parte and such infinite strength on his what equaliâ—ie may be expected Ours lyeth dead a long time before it begin his ever liveth with out beginning ours when it beginneth to live languisheth yet betvvixt life and death and staggereth oft whether it shall choose to live by loving him or die by leaving him though the difference betvvixt such a loving life and such a hatefull death be infinite his lasteth and liveth never decaying never wavâ—ting never fayling but allvvayes follovving and persuing vs till our dying day when both life and love must either live our die Eternally O love Eternall The first means to perpetuate our love to God by desires that our love had been eternall I. IT is not possible that our love should be eternall without beginning for our life is not with out beginning as there was a time in which we were not so there was a time in which we could not love 〈◊〉 was no time in which God was not he 〈…〉 time and before all time he loved vs VVhat shall we doe in recompense of this love Let vs at least stretch forth the armes of our soule which are our desires and fervently wish our love had been eternall without beginning shall we wish we were God For nothing is eternall with out beginning but God perhaps nothing can be so eternall but God alone But it is the propertie of love not to consider whether the things be possible which it desireth or not possible it is sufficient if affection be satisfyed in doing all that it can doe and in desiring a greate deale more then it shall be ever able to effect And even these impossible desires as they are pleasing to men when expressed by some outvvard signe because by them we see the harts of those that doe affect vs much more are they pleasing to God to whom all harts are open and who doth not measure our love so much by the shevv of the worke as by the poyse of the affection if the worke be not wanting when there is means to performe it let vs therfore wish that our love had no beginning but had been eternall as God not only in himself but also in his love tovvards vs is eternall God is more loved then vnderstood sayth Hugo Victorinus love entreth where knovvledge stands with out O that I could from all Eternitie have been with God and loved him Eternally as 〈◊〉 deserveth II. Let vs wish againe that at least from the first instant of our Conception we had been so happy as to have no sooner begun to be then begun to love that infinite goodnes by whom we had our beginning For as all gifts when they deserve least doe yet deserve we should love the giver this being of ours being the beginning of all other gifts even then deserved our love and if it had been possible for vs we should have presently turned our harts to God and as S. Ihon Baptist not long after his conception in presence of our Lord have leaped for ioy and love at the voyce of our creatour commanding vs to bee For even then he did greate things vnto vs and things most worthy of his povverfull hand when out of his infinite love he made vs capable of loving him That which was wanting then let vs supply novv and with inflamed affection love him the more fervently the more time hath been spent before We began to love him III. O Blessed Virgen Mother of the eternal lovel thrice happy doe I account thee though it were but for this alone that even when thou weret in thy Mothers wombe thou didst more perfectly love the giver of thy life then did ever pure humane creature love him in most perfect yeares were it not possible for vs novv to supply this want which we find in ourselves of love tovvards thy loving Sonne VVe may I hope by thy assistance and by conioyning our love with thyne not only love him from the beginning of our life but from the beginning of both thy life and love and restore him not only as many yeares as are past of our love but in recompense of former losses give all those yeares which betvvixt this and that time in which thou first didst begin to live thou didst spend in his love Therfore humbly trusting in thy favour but what doe I say I feate I am too bold Noe. Thy love doth beare it his love deserveth it all love requireth it I humbly conioyne my love and life with thyne that this little drop of my love being drovvned in that sea of thyne and both made but one life and love as a drop is made one with the liquor into which it is infused I may love him as he deserveth noâ— only as soone but before I began to be O blessed coniunction Thou didst desire that thy love had been Eternall to make it such thou didst ioyne it with the love of thy blessed Sonne and Eternally with him thou desiredst and beganst to love him My love therfore being novv one with thyne and thyne one with his all three make but one eternall love which triple knot of love God of his infinite goodnes ever please to continue Amen The miserie of most men bewayled and the happines of younger yeares I. THe happy coniunction which we may make of our love with the love of God and of our blessed Ladie may be an exceeding comfort to vs farre greater comfort would it have been if besides the condition of being but in time there had been no further distance But alas Hovv often besides have we made a breach of love betvvixt vs and God we were no sooner Masters of our love but we began to wast it lavishly as the prodigall child did his substance in a farre country from God cleaving in affection to the husks of his Creatures which the swine doe eate the externall appearance of the things of this world in which worldlings doe delight For they never enter by consideration into the substance of things created to feed thier soules with the goodnes and mercy and wisdome and povver and other infinite perfections of God who made them neither doe they consider to what end they were made to wit to incite vs and help vs the more to his love but as the psalmist speaketh like a horse or a mule who have no
understanding they rest in that to which sense doth lead them and like svvine feede greedyly vpon the husks and attend to fill thier bellies that is thier inordinate appetite with things which for the present and by reason of thier vnbridled hunger and distempered mind doe seeme to content them and in the meane time let thier soules pine avvay for want of the food they were created to feed on II. VVhat a dreadfull distaÌ„ce is there betvvixt such soules and God when not thier love by which alone we caÌ„ approch to him but thier hatâ—ed by which we goe further and further from him begins by little and little to be eternall tovvards him who deserveth eternall love for the too much love of Creatures doth insensibly breed disâ—ast of the Creatour the cleaving to the visible blinds vs â—owards the invisible the eye that lookes much vpon earth is loth to looke vpon heaven as too farre from its purpose If wishes will supply with what weeping and lamenting ought we to wish that such a gap had never been made but that at least we had begun the love which we ovve eternally to God so soone as it was in our power â—o love him and that when we began first to have the vse of reason we had reflected how greate reason there was not to desire to live but only for his love III. Happy are they who have thier yeares before them for by the benefit of thier age having not settled â—hier affections vpon any thing els they have them still wholy in thier hands to bestow vpon him who beft deserveth our love for all things beside him are either naught or nothing in comparison to him Happy yeares which make thier possessours able to say to God my loving Lord Thy infinite love hath been towards me eâ—â—rnall without beginning because the being of thyself was the beginning of thy love both eternall without beginning This beginning therfore of my life shall also be the beginning of my love tovvards thee that when by thy grace and continuall assistance I shall enter into that other Eternitie which hath no end my love may be found to have been so long as my life both equally eternall for it would be a greate confusion to me in that doubtfull day of thy judgment to have it layed to my charge that I had lived longer then I had loved thee who hast not lived one moment longer then thou hast loved me IV. Thrice happy in this kind oâ— blessed Gonzaga who coulâ—st lovingly glorie that at seaven yeares of age thou didst perfectly turne thyself to God and with greate fervour of mind consecrate thyself wholy to him Thou knewest then how gratefull to God would be these first fruits of thy love Begge of him pardon for my neglect and vnmindfullnes and promote the desires of those who are yet yong that they may follow thy steps and place thier love betimes where if it be not placed it will finally either be lost or mispent lost if bestowed vpon things which doe not deserve our love mispent if vpon things which rather deserve our hatred O hatefull expence of love that is so preâ—ious A second means to perpetuate our love towards God I. THey who have let sâ—ip time so pretious â—ust repayre thier losse so well as they can not with often sighs and sorrowes only for that which is past buâ— with constant purposes for the time to come and say with the Psalmist Now I begin o Lord to love thee This love by thy grace I will continue for ever till it be perfected after this changeable life in thy never changing Eternitie O that I were able to say with they Apostle or rather with that confidence and with that love which he did Cerius sum I am certayne thaâ— neither death nor life nor Angels nor Principalities nor Powers neither things present nor things to come neither might nor heigth nor depth nor other creature shall be able to separate me from the charitie which I owe which I beare to thee my God for thy loving self and for thy loving Sonne Christ Jesus our Lord. II. But how oft have I sayed thus to God And may not I with reason feare least he slight my words having experienced that the worke doth so slowely follow Of this I am 〈◊〉 that were not his goodnes immeasuâ—able he would long care this have loathed so much instabilitie of hart and so often change of love no maâ— would have abided it Buâ— God knoweth himself and knoweth vs He knoweth himself to be eternall ever permanent ever the same He knoweth that as we have had a beginning in this life and shall have an end so all our life standeth vpon beginnings and endings and consequently it is no wonder that we have in vs so many changes but even this condition of ours must be to vs an incitement every houre in the day and every moment to begin as if that houre or that moment were the first and last of our life How many have been to thier ovvne and others thinking able and strong and likely to outlive many dayes and yeares and have been suddenly taken avvay Let vs therfore make vse of this our nature and beleeve this truth that we have not one day nor one houre certayne of life why therfore should we neglect this houre and not imploy it wholy in his love III. O that our love were tovvards God so fervently earyed as it is some times foolishly bent towards creatures hovv short would these dayes of our life most iustly seeme to bee O love hovv justly may I complayne of thy sottish ignorance and blind measure Greate and long love towards creatures little and short towards our Creatour what a monster is it Few be the dayes of my life â— my God the dayes of my life be few compared with the Eternitie of the love which I ovve thee they be fevv compared with the love which I wish thee O that I had a thousand lives to bestovv in they love from this houâ—e if I had them I would bestovv them all in thy love from this houte I doe consecrate all the houres and minutes of my life hovv long or hovv short soever thou knowest it will be wholy and intirely to thy love Hovv to wish it I cannot tell The longer I live the oftener I offend against thy love perhaps the more I shall doe or suffer for thy love here thou must be the chooser grant me only thy grace that that which is and shall be may be wholy thyne Grant that hovv long soever I live it may seeme little in respect of the greatnes of thy love which I desire to shew cersaynly it will be little in comparison of that which â—â—ou deservâ—st my God my love Amen Of the desire of being dissolved I THe greate saincts of God out of the abundance of love which they beare him doe oftimes desire most earnestly that this thier miserable life were quickly at
leaving thier malice they may beleeve in thee ô Lord Therfore he picked out a choosen people to shevv his wonderous povvre more signally to all the world by them that hearing all his precepts they should say behold a wise and vnderstanding people a greate nation Therfore he came himself and tooke flesh vpon him to satisfie for the synnes of everre one of vs and to give vs example of obedience to the lavv of God which he came to promulgate and aftervvards sent his Apostles and thier successours into the whole world with commandment to preach the Ghospell to every creature testifying that with the like assistance he will be with us to the end of the world II. To this vniversalitie belongeth the sweetnes of the lavv of Grace and the easynes by which we may come to the remission of our synns and to saluation for what ceremonie could be instituted more easy then that of baptisme VVhat means of remissioÌ„ of synns aftervvards committed more indulgent then that of private confessionâ— For whatever people ill disposed may think of it if an earthly Prince had appointed such a way of pardon for crimes committed who would not runn vnto it And this not once or tvvice but ten thousand thousand times to be had and in fine as oft as we shall have offended and when ever we will have recourse vnto it after never so long delayes or relapses VVhat shall I say of the helps internall by remorse and inspiration and externall by exhortation and example of which in the Church of God there is continuall succession and abundance what of the presence of our blessed Saviour in the Sacrament continually as it were wayting vpon vs and by it inviting vs. and puting vs in mind of our duty tovvards him That he would be in every Countrey Church attending vs is no small token of his vniversall love tovvards vs refusing no body neither rich nor poore nor lame nor blind nor the most noylomest creature that we can imagin Come to me allyee that labour and are burdened and I will refresh yee III. That he refuseth no synner though never so greate is particularly to be pondered as a signe of the vâ—niversalitie of his love of which though we see dayly example the Apostle testifyeth it in himself extolling this grace and giving speciall thanks that though before he was a blasphemer and a persecutour and contumelious in his thoughts and speeches tovvards Christ our Saviour yet he received mercy Ponder the hardnes which naturally we find among men to forgive offenses and compare it with what we experience in God and be confounded at thy ingratitude have recourse to his mercyes inlarge thy haâ—t in hope and confideÌ„ce and give not way to thoughts of diffidence for if thy synns be as scarlet they shall be whitened as snow and if they be as red as crimson they shall be white like wooll He gave vnto Salomon latitude of hart as the sand which is on the sea shore but what is this compared with the largenes of thy mercyes my God ready to forgive more offenses then there be sands on the shore and to receive into thy armes more offenders then the whole world is capable of One drop of thy pretious blood was capable to satisfie for millions of worlds what a sea then of mercyes hath all humane kind offered vnto it by thee my God to plunge and cleanse itself to the full O let me not be vngratefull Amen The love of God towards vs is vniversal because to every one in particular I. THis is testifyed vnto vs by the Apostle when magnifying the grace received by Christ he sayth I live in the fayth of the Sonne of God who loved me and delivered himself for me And is seconded by ovr Saviour to S. Gertrude saying Behold thou seest how for thy love I did once hang vpon the Crosse naked contemptible disjoynted in every member and wounded in every part of my body and yet to this very day my haâ—t is so sweetely affected towards thee by love that if it were convenient for thy good and that thou couldst not othervvise get to heaven I would for thee alone suffer all that which I suffered then for the whole world O my God! what am I in particular that thou shouldest thus lovingly expresse thyself Or what doth my particular import thee that thou shouldst be so tender of me O that I had the loves of all in particular to bestovv vpon thee who deservest all Blessed is he that vnderstandeth what it is to love Iesus c. II. That which our Saviour sayed to S. Bridget expresseth an other degree of latitude in this love for thus he is recorded to have spoken My love tovvards mankind is novv as greate and as incomprehensible as it was at the time of my passion And if it were convenient that I should die as many deaths as there be damned souleâ— in hell I would most willingly and with the greatest love that may be deliver my body to be tormented and would suffer the same death and passion againe for ech soule in particular which I indured for all This infinite charitie seemeth strange to men who measure the perfections of God by thier ovvne imperfection But the heavenly wisedome pronunced rightly of him Thou loâ— vest all the things which are and hatest nothing of that which thou hast made neither hast thou ordayned or made any thing hating it In so much that the very damned soules are punished though excessively yet beneath the desert of synne and hovvever he be a rigorous judge yet he desiâ—eth that in the later day he might find nothing to be punished for which end he gives vs day to repent to the very last and so many means to blot out synne and the remaynders of it III. To this end he reserved the blessed marks of his sacred wounds even in his glorifyed body that we should â—â—nd as it were so many gates layed open to his mercyes and that these might be a never dying memoriall of his paâ—t and future love both to vs to excite vs and to his heavenly Father with our further words to plead for vs for though neither he nor his heavenly father doe need incitements to love vs or remembrances not being subject to forget or to forgo thier ovvne loving natures yet out of thier superabundant goodnes they would that these marks should be reserved more efficatious to assvvage thier anger against synne then could the rayne bovv be against a second diluge O Blessed wounds layed wide open for my sake it seemes by you that the divine soule of my Saviour had more love for me then the earthen vessell of his body could contayne O that my soule were capable to receive the remaynder I did runne in the way of thy commandments when thou didst dilate my hart sayed they holy Proâ—het supply it with thy ardent affection stretch it to all
vniversalitie of spirit professe themselves to be ready to assiste all nations and confine themselves with in no bounds of countreyes or persons or pious imployments by which they may any way advance the salâ—ation of thier Neighbours to the end that having once opened thier mouth and hart to God in this vniversalitie they doe not aftervvards relent aÌ„d our of pusillanimitie or self love streighten the bouÌ„ds which they have once promised should be none at all IV. O blessed Apostl who couldst say I most gladly will bestow and will myself more over be bestowed for your soules though loving more I am loved lesse How well didst thou Follow the example given thee by thy Saviour who bestowed vpon vs all that which we have and himself moreover in â—o large and loving a manner as to man is incomprehensible and is so slenderly rewarded by vs labour and miserie and much watching hunger and 〈◊〉 and much fasting cold and nakednes could not streighten thy love not whatsoever danger of thy life be a means to inlarge this spirit in the harts of those who have dedicated themselves to the like imployments The height of the charitie of our Lord. I. THe height of the charitie of God and of our Saviour is the supetexcellencie of his love for love being two fold one by which we love because we doe or may receive benefit the other by which we I ove to benefit it is evident both that this second is the more excellent and that the love of God â—ovvards vs could not have the imperfection which the first doth involue Let vs love God because God hath first loved vs sayth the beloved disciple which considering before we were we could not love is of itself apparent and considering to what end he loved vs to wit to communicate himself to vs first by sayth then by cleere sight and inioyment of his glorious self we may take a scantling according to our weake apprehension or dull affection of the excellencie of his love tovvards vs seeing nothing can be more eycellent then to see and injoy God All that we see or heare of in the world was created for our benefit yet all that is nothing compared to one minute of time what then to an eternitie of injoying God O if thou hadst seen the eternall crownes of saincts with how much glorie they now exult who were contemptible and not thought worthy to live c. II. A second degree of excellencie of the love of God is that which the Apostle doth reflect on and with reason doth dilate himself vpon it to wit that not only when we were nothing but when we were synners when we were enimies when we were weake and infirme full of vlcers and sores he loved vs and was beneficiall vnto vs when we deserved his hatred he did not only not execute it to the full vpon vs as we miserable creatures are wont to doe vpon one another but spared vs had compassion on vs releeved vs. God commendeth his charitie towards vs in that when we were yet synners Christ dyed for vs This is charitie which surpasseth all knowledge and all conceite of man for as the same Apostle discourseth A body can scarce be willing to diâ— when of necessitie he must or when by justice he is condemned perhaps for a good cause or for defence of that which is right a body may dare to die but for his enimie for one that taketh away his good name and as much as is in him his life who is there that would thinke of offering himself to die O my God in this thou shewest thyself to be God that is all goodnes and all love give me grace to love thee at least for this thy love and die that I may not die by syn III. Yet a third excellencie is to be reflected on which the same Apostle suggesteth to wit that God did not spare his owne Sonne but delivered him for vs all In the infinite treasure of his divine knowledge and goodnes there could not but appearâ— divers means to expresse his love and exercise his mercy towards vs yet this offering itself as the most convenient in all respects he did not spare it though the most pretious jewell of his heavenly Cabinet the neerest and deerest treasure of his divine breast but gave it for vs and who are we You are bought with a greate price it is reason we should glorifie and beare God not in our minds only but in our body also in our harts in our tendrest affections and let nothing have place where nothing can be spared from him who sparing not his owne Sonne gave vs all things with him and in him more then all what can the world give thee with our Iesus He that findeth Iesus findeth a greate transure Th. a K. l. 2. c. 8. n. 2. How we are to imitate the superexcellencie of the love of God I. PART I. TO love God to benefit him more theÌ„ allready injoyeth is impossible we may notwithstanding comply with the excellencie of his love by wishing him all the good which he hath and being 〈◊〉 glad that he is as he is which is the part of a frend to an other frend that is superiour to him And we may dilate our thoughts and affections of this nature congratulating him his Eternitie his Immenâ—itie his Omnipotencie his Bountie his perfection in all kinds and professing ourselves to be hartily glad that he is so This is the expression which the Seraphims doe make who assist before the throne of God covering thier feete as short in conceiving or affecting so greate perfections but yet stirring vp one another to prayses such as they are able repeating Holy Holy Holy is the Lord God of Hosts full is heaven and earth of thy Majestie II. To this Kind of love belongs the desire that all the world should know him and serve him and the sorrow that he is offended and that we are so short of vnderstanding what he is and of loving him as he deserves let vs therfore say with the VViseman Glorifying him so much as you can be will yet exceed and wonderfull is his magnificence Blessing him exalt him so much as you can for he is greater then all prayse Exalâ—ing him put forth all your strength be not wearied for you shall not comprehend him Many things are hidden greater then these for we have seen few of his works To this also belongs the desire of even being with God in Prayer and in other services belonging to him not for the benefit which comes to vs by it though it be greate but because he deserves to be continually attended and served which was the ground vpon which our Saviour retired himself so often to Prayer and spent whole nights in it and when he was but twelue yeares old answered his Mother did you not know that I must be about those things which are my Fathers
should depend vpon our correspondence with his graces and consequently that his infinite merit should be in a manner in greate part lost by our vntovvardnes or at least hazarded which as on the one side to those who indeavour to make vse of his love it is a greate incitement to love him the more who for the fruite in a fevv would suffer and taketh from all men all occasion of despayre so on the other side by reason of our weakenes it doth necessitate vs not to presume but to live in feare for the time of our seiourne and to labour by good works to make sure our vocation and Election VVhich designe of his we must everence and lovingly submiting to his divine ordination industriate ourselves to concurr the more diligently with it and with his love tovvards vs in it III. The depth of his love appeareth in the extraordinarie vocations of some and graces extraordinarie bestovved vpon persons oftimes in which we cannot only not discover any merit but rather much demerit and desert of the contrarie of whom that saying of God and of the Apostle comes to be verifyed I will have mercy on whom I have mercy and I will shew mercy to whom I will shew it And with good reason for he is Lord of his gifts and free to give of them more or lesse to whom and when he will So that as we may admire and must reioyce and not envy when he doth bestovv them so we must not grudge when and where he doth not bestow them but attend that our eye become not naught because he is good as our Saviour himself once answered IV. O my God! give me grace so to consider this thy love that I may increase in love tovvards thee give me grace that by measuring this thy greatenes I may grovv greater in thy favour and by reaching to thy height wax higher in thy sight and by diving into the bottomles depth of thy infinite charitie sink deeper into thy love that being wholy absorpt in it I may ever find myself wholy drovvned in thee my God my love Amen The depth of the love of God II. PART I. FInally in this matter of the love of God it will be profitable to reflect with a devout personage of this age I. First that it was not possible for God to create man after a heigher modell then according to the image and similitude of God 2. It was not possible to create him for a heigher end then the cleere vision and fruition of God 3. It was not possible to give him a greater Gift then God himself and all creatures 4. It was not possible to give him a heigher or more noble imployment then to serve God and in some sort to serve himself of God to deâ—â—â—e in a manner himself and others 5. It was not possile to give him a more perfect Guide in his pilgrimage then our Saviour and the holy Ghost 6. It was not possible to feed him with more choyce sustenance then the body and blood and divinitie of our blessed Saviour 7. It was not possible to expresse a greater esteeme of man then by shedding his blood for him 8. It was not possible to give him a greater motive to abhorre synne then that God dyed to abolish it 9. It was not possible to give a greater ground never to despayre then by constituting himself his Advocate 10. It was not possibble to inable synfull man to coâ—rrespond to these and other his benefits but by giving him the merits of Christ dignified infinitely in his divine person by which we satisfie to the full for our offenses and gayne a proportion in our good works to the rewards promised II. O infinite goodnes O immense charitie O love imcomparable Where shall I find either conceptions or words or strength to expresse the least part of my greate obligation to thy love â—hat hart can love thee enough 〈◊〉 tongue prayse thee VVhat forces serve thee as thou deservest Help me yee blessed Angels and saints of heaven Assiste me all yee oreaâ—utes of my loving God O that I had so many tongues to prayse him so many harts to love him I knovv not what to say but with hart confounded and blushing countenance to offer my love and service such as it is conioyned with his because he is so pleased and begge of him that he will please himself with it and with his ovvne merits for otherwise whatever I can offer is nothing and that all creatures in whom he is most pleased will incessantly praysâ— him and glorifie him Amen The coming of the holy Ghost vpon the Apostles in firie tongues I. PART I. OVr Saviour vpon his Ascension had willed the Apostles to remayne in Hierusalem till they should be induâ—d with power from above which they observed carefully persevering together in prayer with our blessed Lady and others when behold the tenth day â—arely in the morning there was suddenly heard a sound from heaven as of a mightie wind and it filled the whole house where they were sitting and there appeâ—â—ed to them parted tongues as it were of â—ire and it sat vpon every one of them and they were all filled with the holy Ghost and began to speake with divers tongues as the holy Ghost gave them to speake Prayer and obedience and agreement together were dispositions novv as well as afterwards effects of the holy Ghost He came suddenly vpon them to teach vs perseverance in our devout imployments for we know not at what houre our Lord will come in prayer or reading or charitable action the wind was a token of dispersing the Cloudes of ignorance and deceite to which we are subiect with out the assistance of the holy Ghost and no wonder that is was a strong wind considering hovv closse the fallaciâ—s of the world doe stick vnto vs and hovv they are apt to possesse themselves of every corner of our house that is of soule and body The parted tongues as of fire signified the spirituall flame and fervour infused into thier harts and was then to manifest itself by thier tongues publikly and privately to be imployed in the prayses of our Saviour and of his law according as the holy Ghost gave to every one Begge of him every one of these his gifts and dispose thyself to receive them II. Consider that though the wind and firy tongues were figures of the inward operation yet the gift this day communicated was not only the proportionable effects wrought by the holy Ghost but the very person of the holy Ghost communicated vnto them and vs working these effects And as in the Incarnation of our Saviour the holy Ghost in person overshaddowed our blessed Lady so here he descended vpon the Apostles and the rest there gathered together though in such different measure as he thought good to communicate himself where we have cause to admire and adore the goodnes of God who would imploy his owne person in our
Finally it is greatest because it is the most lasting and worketh greatest and most lasting effects Charite never fayleth Faith instructs hope rayseth our mind to heâ—venly things Charitie vnites vs to God and makes vs one spirit with him And as in nature so in grace love breakes through all difficulties and accordingly we may see the efficacy of it in the Apostles and Apostolicall men in the Martyrs and Confessours Eâ—emites and Virgins by things done and suffered beyond all compasse of other consideration then of love Our Obligation to love God II. PART I. VVE may love those things which we have nor seen with our eyes we cannot love that which doe not some way know we know God by Fayth by discourse or contemplation and by fruition or injoying him The readyest and easyest way is by Faith as we may discover by the difficultie which the greatest wits of the world anciently had with out Fayth to know there was a God one eternall Omnipotent all seeing all disposing Therfore we must both thank God for the light of Faith and often exercise acts therof submitting all contrarie suggestions vnto it This kind of knowledge was delivered first from hand to hand by our forefathers to thier Children successively then renewed in the old law by God appearing pearing to Moyses and the children of Israël lastly by the sonne of God himself our Saviour coming into this worldâ—â— confirming by signes and miracles both the being of one God and that himself was sent to establish his law in the harts of men and to vnfold and perfect all that which formerly was delivered and practised in figure of what was to come The record wherof is holy Scripture and Tradition both which concurring are a proofe so invincible that vnder heaven there is not any more forcible II. We may confirme this knowledge by discourse and contemplation as for example finding nothing to be in this world which hath not some cause or many causes concurring to its being we begin to think there can be nothing which hath not some cause wherby it begins and yet in all absolutely it cannot be so and consequently there must be a first cause caused by nothing els and that is God Then the order and government of the world and seasons of the yeare shewes there is some greate thing that governeth it as order among men cannot be without a directour and the like We must not think notwithstanding that we can comprehend his Essence or his attributes which are in him one single Essence but by admiring them and adoring them and acknowledging our owne weakenes to decipher them we shall come to vnderstand more of him for if we know allmost nothing of these inferiour things but the outward appearance of them and cannot dive into the substance and essence of them though we see them and touch them how shall we be able to comprehend the least attribute of God in whom nothing is not infiniâ—e III. Perfect inioying of God is not the state of this life neither can any creature even in any life come vnto it but by the speciall grace of God vouchsafing to communicate himself yet in some measure through his graceâ—â— we may even in this life inioy him and so increase also in his knowledge by beleeving him to be as he is allwayes present with vs and that there is not a place or creature in which he is not giving it life and motion and subsistence and consequently loving him for this continual and loving assistance and ioying in it for as by continual conversation with men we come to knovv them so God is also knowne by looking vpon him and because all that is in him or proceeds from him is good there cannot but be insinite cause of loving him with out any cause at all of distast which can hardly ever be among men Blessing him therfore exalt him so much as you can for he is greater then all prayse Exalting him put forth all your strength be not wearied for you shall not comprehend him Our obligation to love God III. PART I. THou shalt love thy lord God By how many titles is he Lord First he is God 2 Creatour 3. Conserver 4. Prince over all the kings of the earth 5. Redeemer 6. Sanctifyer 7. Judge 8. Rewarder And even those qualities which naturally are awefull are not in him without motives of love for though he be judge he is also our Advocate and our Father and though he be so greate a Prince he haâ—h particular care of vs all and doth nothing injustly III. How many wayes is he thyne As Creatour and Conserver and Prince he gives himself in all creatures which are all for our vse and in them and with them he is continually serving vs. As Redeemer and Sanctifyer he gives vs againe himself and as the Apostle argues He that spared not his owne Sonne but delivered him for vs all how hath he not also given us all with him Finally as Rewarder he gives himself eternally and in so compleat a manner that nothing can be mote desired III. What is there in the world among the things which either we accouâ—t or desire to be ours which are more ours or more to be desired then God Honour Pleasure Wealth Quiet Power Frends in the world are all short superficiall transitorie short because they satisfie but part of our desire superficiall because they are â—ore outward then inward 〈◊〉 our mind transitorie because soone lost and oftimes so soone as we think we have them All things which are desired cannot come in comparison sayth the VViseman If all things fall short certaynly every thing in particular is much shorter and who in the world hath all but he that loveth God who is all in all And againe if honour be to be desired the greater honour is more to be desired and so of wealth and pleasure which greatnes nothing vnder God can clayme IV. As therfore by naturall obligation be thou also by thy owne choyce wholy his acknowledging thy subjection to him and doing him due homage by observing all his commands and follovving his counsels and flying all things which may breed a distance Let thy tongue attend vpon his prayses thy eares harked vnto his inspirations thy eyes behold his wonderous works thy feete be ready to go vpon his errands thy hands to labour in his affayres and thy hart be wholy his c. Our Obligation to love God IV. PART I. THou shalt love thy Lord thy God with thy whole hart when he sayth with thy whole hart he leaveth no part of thy life vacant no place to be given to any other love Secondly love him with thy whole hart that is with much heate and affection not coldly and remisly Thirdly with thy whole hart that is solidly constantly vndantedly not giving way to whatever opposeth and bearing whatever crosseth and going through whatever concerneth the divine love Fourthly with thy whole hart
that is with a noble and large hart imbracing whatever may be for the advantage or will and pleasure of God II. Thou shalt love God with thy whole soulâ— Desire conjunction with him as the soule doth with the body and be as loth to be separated labour for dispositions fiting this conjunction Have feeling of no thing but what is for him or against him be ever moving towards him both thyself and others also VVithout the soule what is the body VVorse is the soule without God have a horrour from this separation both for it self and for the difficultie of returning to returne to life is a greate miracle so is this III. Love him with thy whole mind and strength that is imploy the whole force of thy mind and body to love him let nothing occur to thy mind out of which thou doest not draw some occasion to love him Be wholy transformed into love such as our Saviour expressed when that saying of the Prophet was verified in him the zeale of thy house hath consumed me making no reckoning of temporalls in comparison of the love of God Aspirations tending to the increase in the love of God in our soules The first Paragraphe O My God my love Blessed be thy infinite goodnes and Charitie by whose only gift it cometh that I may tearme thee my love O love â—ternall O that my love had been towards thee continuall as I find and feele thine to have been ever permanent towards me II. O love to whom it is never too late to come though in regard of thy all-deserving love all delay is long all coming is late because coming is a signe that there I was not before whether I now only come III. Alas where was I That now only I may say I come I know not where I was it is a shame for me to say it is a griefe for me to think where I was This certaynly I know and must confesse to all that I was not with thee in that measure of love which thou ever deservedst of me O measure without measure why doe I so measure my affections as not to give them to theâ— without any measure IV. I say I come and I think it is pleasing vnto thee aâ—d so it is for thou art easyly pleased and pleased with a little But in reason I should not still say I comes because so long as I come there is some distance betwixt thee and me which distance yet if it were only so that thy Creature cannot be even with thee My God and Creatour in love as I cannot be even with thee in nature and Essence I could be wel content because nothing ought to content me more then thy infinite perfection in all things to which no Creature can arrive But as long as I say I come there is some thing els betwixt thee and me and not only thy sole infinite goodnes which causeth this distance V. And this grieveth me againe and to think that there should be any thing betwixt thee and me or that there should be any creature so bold as to take part of my love from thee or rather I so foolish as to give it froÌ„ thee towards whoÌ„ it is apparent injustice not to give full abuÌ„daÌ„t measure which caÌ„not be without giving intirely all VI. Come therfore without measure to me and supply I beseech thee with thy infinite love the many defects which thou findest in myne Come who art never absent neither from those who absent themselves too too often from thee but standest at the doore and knocest expecting when we will open againe vnto thee Behold deere God now my hart is wholy thyne take it possesse it vse it fashion it as thou pleasest that it may still be more capable still more perfect in thy love Amen The second Paragraphe I. ABove all things give me grace to be ever preseÌ„t with thee who art never absent from me Ever in thee as thou art in me Present with thee by walking in thy sight who ever seest all things and to whom nothing is hiddeÌ„ that I caÌ„ think say or doe in the very secretest corner of my hart every twinkling of my eyes thou markest every glancing of my thoughts thou judgest Give me grace to marke them and to judge them myself that I may allwayes as I ought adjuge them to thee and direct them for thee to whom only they are wholy due and to no other but for thee II. In the light of the sunne who is nâ—t ashamed to offend if men looke much 〈◊〉 what if a Master a judge a king from whome reward or punishment is certaynly to be expected What if my love Shall I before his face reprochfully turne myself from him and imbrace in his sight whome he doth disdayne O eyes of pitty pardon that which is past forgiveme my love my many offenses committed in thy sight and let this thought of thy Allseeing eye ever fixed vpon me be a stay to my thoughts a temper to my actions that nothing may passe vnbeseeming thy presence III. Behold o my soule that God doth behold thee O dreadfull ô loving sight ô that I had allwayes lovingly feared thee and respectfully loved thee my God that thy eyes might have beheld with content thy worke vnde filed but now give me grace at least to bathe myself with teares and bitterly to bewayle my many losses that so I may appeare before thee with lesse shame and remayne more constant in thy service through the memorie of my finnes which in all reason I ought to endeauour to counterpoise with ten thousand times more love and more attendance vpon thee The third Paragraphe I. GRaunt me that I be ever in thee with a right intention and with pure Affection doing all things for thee and loving nothing in all that is but thee alone who art the life the love the All of all things II. I know there is no Creature that can in reason aske any thing of me but for thee but it will happen some times as there are many of them many times vnreasonable they will demand vnreasonably I myself too too often shall be inclined vnreasonably Graunt me that I give them but that which is reason And what can be reason which is not for thee Nothing Graunt me that I give them nothing but for thee no thought no word no worke no Affection but distast of all things where I find not thee III. The whole world is a booke the fayrest the learnedost the greatest that ever was made â— verie creature is a letter Everie Accident a line Everie motion a sentence Everie disposition a lesson the whole a most eloqvent Oration a most ample Treatise full of all Rhetoricall persuasions pregnant in teaching forcible in moving pleasant in delighting sounding out thy divine prayses speaking thy wonders inviting to thy service withdrawing from thy offence inflaming in thy love O that my vnderstanding were so instructed my will so inclined
Communion Thomas a Kempis lib. 4. cap. 7. num 4. Intertaynment of our Saviour as a frend I. OVr Saviour is plâ—ased to stile his Apostles his frends and the condition which he Puts gives vs ground to extend this favour to all that observe the condition You are my frends if you doe the things which I command you An easy condition if we consider with the Apostle that the fullnes of the law is love Love God love our Neighbour and we have fullfilled the law and become frends with God though indeed God is our frend before we love for so we have in S. Jhon God first loved vs. And it could not â—e otherwise for he first created vs and the wiseman assureth that he loveth all things which are and hateth not any thing which he hath made neither out of hatred did he make any thing But it is in our choyce whether we will be frends with God or no and all our miserie came and comes to this day through our choosing the negative by breach of his commandments Our Saviour as a frend exhorteth vs to the affirmative and here in the most blessed Sacrament and Sacrifice of the Altar represents vnto vs what God and he have done for vs to reclayme vs to his love our mercyfull and gratious Lord hath left a memoriall of his wonders food for those that feare him sayth the Royall Prophet O wonderfull incitement to love Our Saviour in person to be ever soliâ— citing vs as if it did concerne him as much as vs and to be dayly present with vs desiring nothing more then to be one with vs and therfore he did institute this blessed Sacrament vnder the formes of bread and wine to be taken inwardly by vs that as bread and wine so taken are turned into our substance and made one thing with vs so we by receiving him should become one with him transformed into his love and imitation which is the sense of that which the Apostle sayth of himself I live 〈◊〉 not I but Christ lives in 〈◊〉 II. And indeed a frend should be as it is sayed alter â—go not properly another but as it were the same againe through conformitie in thier humours and wills and proceedings How farre our Saviour doth indeavour this he makes sufficient demonstration when he sayth to his Apostles I call you frends because all whatever I have heard from my Father I have made knownâ— vnto you and againe aske and it shall be given you seeke and you shall find knock and it shall be opened to you For as in all frendship so in this much more it is supposed that we will not aske things either vnlawfull or hurtfull to ourselves And wheras frends because they cannot be the same in person desire to be allwayes at least in place and companie together our Saviour you see doth not fayle in this being content with any kind of accomodation in the poorest parish Church or Chappel rather then to be from vs and so iâ— our soules so they be in grace III. Moyses by often treaâ—ing with God grew to that confidence that once he sayed to God If I have found favour in thy sight shew me thy face that I may know thee and God answered I will shew thee all good When the promise came to be performed iâ— could not be otherwise then by a little hole in the rock and God passing in a cloude and covering that little hole so as to conceale most part of his glorie for as the Apostle witnesseth God dwels in a light inaccessible no man ever saw him nor can see him In the person of oâ—r Saviour while he lived vpon earth God was seen vnder the vayle of his humanitie here he is seen vnder the resemblances of breade and wine that his intention is to shâ—w vs finally his glorie this blessed Sacrament he hath left vs for a pledge therefore the beloved disciple recordeth before the washing of the feete and before the institution of the blessed Sacrament that wheras he had loved his who werâ— in the world he loved them to the end It is our duty to be carefull that he be not frustrated of this end and we fayle of that eternall frendship which he desires we should have with him The Counsel of the Wiseman is Say not to thy frend go and come againe to morrow I will give it thee when thou mayest presently give we know not how soone our end is when it will be too late to give our love to him which we may doe presently and the more having so loving an imitation and so sure a pledge of his love Intertaynment of our Saviour as our Brother I. OVr Saviour after his resurrection appearing to the women bad then go and tell his brethren of it honouring his Apostles and disciples with this title in regard that by his goodnes thy had one heavenly Father his by nature â—hiers by adoption one eternall inheritance as the Apostle witnesseth tearming vs Heyres to God and coheyres to Christ. VVhich Brotherhood being derived vnto vs by the grace of God and by Charirie or the love of God poured into our harts by the holy Ghost which is given vs we are the more beholding to our Saviour because by this holy Sacrament received he doth confirme vs in this grace of adoption and increaseth it and strengtheneth it more and more making the etetnall inheritance belonging to it more sure vnto vs so farre is he from envying vs his Fathers love as Iosephs brothers did or not rejoycing at our returne into grace after our going astray as the elder brother to the prodigall child or contending about the inheritance as two brothers in the Gospell II. The wiseman telleth vs that a brother that is assisted by his brother is like a strong citty and thier counsels like the barres of citty gates VVhy therfore should we distrust the overcoming or keeping ouâ— our Ghostly enimies from the castle of our hart seeing our Saviour doth so lovingly offer vs his assistance not only incouraging vs by his words and exhortation but himself puts himself into our hart to defend it with vs so that we â—ay with Esay the Prophet confidently say He that doth iustifie me is by me who shall gayne-say me let vs stand together who is my adversarie let him come And indeed if we do not faintly or treacherously flinch from him we shall be impregnable III. By which we may vnderstand how much they wrong themselves and others who diâ—wade from often â—ecoiving this blâ—ssed food vnder pretence perhaps of more devotion but indeed not well vnderstanding how to order thier devotions for as it is the counsel of physâ—tiaâ—s and experience teacheth that they who have weake stomacks should eate often and of things that are of good nutriment so it fares also with our soules which of themselves are weake and as to the fimilitude in
the Messias who would instruct her in all those high matters whervpon our Saviour differred her no longer but told her he was the Messias expected which she instantly proclaymed with greaâ—e ioy through the whole citty from whence she came and he was received in it with much satisfaction O powerfull word I am he who speakes with thee It is the Saviour of the world who doth thus familiarly impart himself vnto vs. Too greate a person to be put in balance with whatever thing created and his blessed presence too greate a favour that any thing should be admitted to stand in competencie with it Come and sâ—â— the man who is able to satisfy you in all your doubts and from whome you shall receive all goodnes take these things into your consideration that you may inioy the living waters which he promiseth and in which you will find eternall comforâ— V. His disciples returning from the toâ—ne with provision wondered to find him talking with the woman but 〈◊〉 more when inviting him to take his refection vpoâ— what they brought he answered that he had other meatâ— to feed on which they knew not and to take away thier â—ondering he declared himself that his food was to doâ— the will of his father and wheras it was then neere harvest time his harvest was the good of soules in all things indeavouring to rayse our thoughts from these temporall things to that which doth infinitely more import vs to wit our spirituall food and the harvest of which we arâ— to make ouâ— eternall living for which end he would remaine with vs continually vnder the shapes of bread and wine that as we cannot forget nor forgo for any thing our corporall food so we should be as mind full at leas of our spirituall food and sustenance and not neglect it or differâ—e it long for any temporall occasion whatsoever O Lord my God prevent mâ— with the sweetnes of thy blessings that I may devoutly and worthily approch to thy Sacrament stirre vp my hart towards thee and â—ake away the heavy dullnes â—hich possesseâ—h me Tho◠〈◊〉 Kemp. lib. 4. c. 4. Intertaynment of our Saviour with the penitent Magdalen I. S. Mariâ— Magdalen is set before vs as a patterne of the best love after harty repentance for our synns her teares bearing testimonie of her sorâ—ow her incessant kissing of our Saviours feete witneâ—â—ing her love and her annointing them her desire of making satisfaction to her power which three though at all times it behoveth vs to practice yet chiefly in order to the holy table of our Lord before and after receiving him wich might be the cause among others why he ordered her conveâ—sion to happen while he was sitting at board with the Pharisee whose invitation he accepted the rather because as in the Samaritan he had other food to feede on then was outwardly set before him and accordingly he wished him to take notice of what this woman was then doing to receive instruction how it had beeâ—â—itting for him to have behaved himself towards our Saviour in his receptiopn by discoverie of his errours comâ—itted in it II. The paâ—able which our Saviour vsed to the Phaâ—isee of two debters wherof one owed a greate summe of money the other a lesse and were both forgiven may serve vs for the first document and â—each vs that we are all debters to our Saviour more or lesse and that he that â—hall think himself lesse debter then another shall runne greate hazared to be grossely mistaken as we find this Pharisee was and that other who comparing himself with the Publican however in his owne eyes he thought he deserved better was found in the eyes of God to be farre behind Let every one therfore retire himself into the closet of his hart and looke over his obligations new and old he will not find them all cancelled if those for which he was eternally to lye in chaynes have been delivered vs vpon repentance and promise of amendment as to the servant that fell at his Masters feete and craved his patience let vs looke whether the obligation which we have to our Neighbour to deale by him as God hath dealt by vs be dischaâ—ged And if we fiâ—d no greate summes of this nature owing yet besides infinitâ— little debts which we dayly incurre we have the greate debt of his patient forbearance still lying vpon vs and of his more then patient love out of which he hath not been overcome with our often offenses but still favored vs with his graces in regard of all which we must prostrate ourselves with the Magdalen at our Saviours feete with teares acknowledging our Arriers More in numberâ— then the hayres of our head and poure them out largely as water confessing that all we can doe is not sufficient to discharge even this new obligation of his gracious admitting vs poore synners to his table What doth this pious condescendencie meane and this frendly invitation How shall I dare to approch who have nothing good wheron to presume Th. a Kempis lib. 4. c. 1. n. 3. III. But â—o draw so neere as we can to our discharge we must chiefly in this occasion practise acts of love which is two fold towaâ—ds God fignifyed by her incessant kisses and towards our Neighbour signifyed by the oyntment bestowed vpon our Saviours feete These two are the fullfilling of the law and in these two consisteth our Plenarie Indulgence and remissâ—â—â— for having received â—bsolution of all greate offenses which we could remember in the Sacrament of confession in this are forgiven more fully those which we could not remember and what other veniall synns we may have committed since confession being sory for them with purpose â—o amend and by acts of love and true contrition which are proper to this Sacrament of love much of the payne due to synne is â—eleased and the more the more we love as our Saviour sayed in conclusion of this blessed saint Many syns are forgiven her because she loved much he that finds lesse forgiven him it is signe he loved lesse And of that love which we owe our Neighbour the holy Ghost telleth vs that almes giving or works of mercy deliver from all synne and from death and will not suffer a soule to goe into darkenâ—sse Lord what is my confidence in this life or what greater comfort among all things vnder heaven is it not thou my Lord God IV. The Magdalen vnderstood her vnworthynes yet did not forbeare to approch to our Saviour but knowing the greatenes of her disease she came with humilitie to the Physitian whom she found able and willing to cure her she placed herself behind 〈◊〉 his feete shame commanding her to be bashfull love drawing her on to a reverent confidence she began with teares but never ceased to kisse his feete for whoever hath least cause to weepe hath most cause to love his synns being either forgiven him or prevented She considered what
objects O object eternally to be looked on and vpoÌ„ which the Angels aÌ„d saints doe eternally looke and caÌ„not be satiated with the beauty and riches of it III. S. Jhon sayed once to the people There hath one stood in the midst of yee whome yee know not Let not this be now veryfied in thee after so many evidences Imitate the fayth of the Apostles and say with S. Peeter Thou art Christ the sonne of the living God Say with Nathanael Thou art the Sonne of God thou art the king of Israel Looking vp into heaven with S. Stephen acknowledge that this is the same Jesus who standeth at the right hand of God Harken to S. Ihon Chrisostome who tells vs that millions of Angels doe assist at the holy sacrifice and holy communion with head and knee bowed before him say with S. Agnes To him I keepe my fayth to him with intire devotion I commit myself Say with S. Agatha Carnall medicine I never applyed to my body but I have my Lord Jesus who by his word alone doth repayre all things Sing with S. Cecely Let my hart become without spot that I may not be confounded in the sight of my heavenly spouse Offer vp vnto him with these and other Virgins Puritie of haâ—t with the holy Confessours mortification of thy senses with the holy Bishops aÌ„d Doctours entire obedieÌ„ce to that which they have generally delivered concerning this blessed mysterie with the glorious Martyrs constanciâ— and resolution in whatever opposition VVith all the Saints joy and exultation at the glorie and goodnes which shineth in it and falling downe with them vpon thy face before him say Amen Benediction and glorie and wisdome and thanksgiving honour and power and strength to our God for ever and ever Amen THE TABLE PReface to the Reader 3 Introduction to the following Medit. I. Part. 5 Introduction II. Part. 6 The Incarnation of our Blessed Saviour I. Part. 8 The Incarnation II. Part. 9 The Incarnation III. Part. 10 The Incarnation IV. Part. 11 The Visiting S. Elizabeth I. Part. 12 The Visitation II. Part. 14 The Nativitie of S. Ihon Baptist. I. Part. 15 The Nativitie of S. Ihon. II. Part. 16 The office of S. Ihon as Precursor 17 S. Joseph certifyed by the Angel 1â— A preparative for the receiving of our Saviour I. Part. 20 Of the preparative II. Part. 21 III. Part. 22 IV. Part. 22 The journie of Jesus Marie and Joseph to Bethleem 23 The Birth of our Saviour 25 The Angels joyfull tidings to the sheepherds 26 The shepeherds make hast to our Saviour 27 The Circumcision of our Lord. 28 Of the name of Jesus 29 The start which appeared in the east 30 Herode trobled 31 The Sages find our Saviour 32 The purification of the Blessed Virgeâ— 33 The law of Purification 34 Old Simeon meets our Saviour 35 He take the Child in his armes 36 Simeon his Prophecie 37 Anna the Propheâ—â—sse 38 The flight into â—gypt 39 The killing of the Innocents 40 The returne out of Egypt 41 Christ in the Temple at twelve yeares of age 42 His Answer to his mother 44 His life till thirty 45 Introduction to the meditations of the Passion 46 The Councel of the Jewes against our Saviour 47 The Pascal Lambe 49 The Washing of his disciples feete 50 The parting of Judas from the testâ— 52 The Institution of the Blessed Sacrament 53 His Prayer in the Carden 55 Our Saviour betrayed 56 What passed in the night I. Parâ— 58 II. Part. 60 Our Saviour accused before Pilate 61 He is sent to Herode 63 Barrabas preferred 65 The whipping of our Saviour 67 The Crowne of thornes 68 Ecce Homo 70 The Carrying of the Crosse. 72 The Crucifying 74 The words of our Saviour I. Part. 75 II. Part. 76 III. Part. 77 IV. Part. 79 V. Part. 80 VI. Part. 81 What happened after his death 82 The taking from the Crosse and buryall 84 An exercise in honour of the woundes of our Saviour 85 Of the Passion by way of repetition I. Part. 87 II. Part. 89 III. Part. 90 IV. Part. 92 V. Part. 93 The soiitude of our Blessed Lady 95 Introdnction to the Mysteries of the Resurrection 97 Our Saviours going downe to limbo 98 His Resurrection and appearing to his Mother 100 II. Part. 102 III. Part. 103 The Angel speakes to the women 104 Peeter and Ihon runne to the sepulchre 106 He appeares to the Magdalen I. Part. 107 II. Part. 109 He appeares to the women 110 To the disciples travelling I. Part. 11â— II. Part. 113 He appeares to the disciples together 114 And to them with S. Thomas 116 The causes why our Saviour kept the marks of his wounds 118 Our Saviour at the fishing I. Part. 119 II. Part. 120 Our Saviours discourse with S. Peeter 122 He foretelleth him of his death 123 He appeareth to them at table 125 He appeareth in Galilee 126 Christs Ascension I. Part. 128 II. Part. 130 Considerations moving to the love of God and of our Neighbour 132 An act of humble acknowledgment of our owne weaknes 133 The length of the love of God 135 The first means to perpetuate our love 137 The happines of younger yeares 139 The second means 141 Of the desire of being dissolved 143 The Eternitie of love in the love of our Neighbour 144 The latitude of the love of God 146 It s vniversall because to every one in particular 147 How we may imitate it I. Part. 149 II. Part. 151 The height of the love of God 153 How we are to imitate it I. Part. 154 II. Part. 156 The depth of the love of God I. Part. 158 II. Part. 160 The coming of the holy Ghost I. Part. 161 II. Part. 162 Fruits of the holy Ghost in the first Christians 164 The Mysterie of the Blessed Trinitie 166 The obligation we have to love God I. Part. 167 II. Part. 169 III. Part. 171 IV. Part. 172 Aspirations tending to the increase of the love of God in twelve Paragraphes 173 Intertaynments of our Blessed Saviour when we receive thâ— most blessed sacrament First as God 188 As king 190 As spouse 192 As the good sheepherd 194 As Master or Teacher 196 As our Physitian 197 As our Redeemer 199 As our Judge 201 As Mediatour and Advocate 203 As our frend 205 As our Brother 207 As the sacrifice of the law of grace 208 As a spirituall banker 211 Intertaynment of our Saviour with the blessed Virgen and S. Ioseph 213 VVith S. Jhon Baptist. 215 VVith th Samaritan woman 218 VVith the penitent Magdalen 221 VVith the Cananeâ—n 224 VVith Martha Marie and Lazarus 225 VVith Zaccheus 22â— VVith the people of Hierusalem 229 VVith the first Christians 231 VVith the Apostles 233 VVith the Angels and Saints 225 FINIS Errours of the Second Part. Such as is hoped will not troble the vnderstanding reader are omittedâ— Pag. Lin. Err. Corr. 9 1 mind winde 9 9 vs more more 11 10 to thoâ— 15
with so contemptible a weapon he was able alone to doe such execution vpon such a multitutâ— S. Hierome deservingly accounting it as greate a miracle as any other done by him we have reason to dread and to beware least through our misdemeanours his heavy hand doth not at last light vpon vs. Wealth will not avayle in the day of revenge but iustice will free vs from death III. The Iewes sayed to him what signe doest thou shew vs that thou doest those things Iesus answered disâ—olve this Temple and in three dayes I will rayse it againe the Iewes sayed in six and fourtie yeares was this Temple buylt and wilt thou rayse it in three dayes But he spake of the Temple of his body It was true of both the one and the other he had been able to have raysed in three dayes the materiall Temple if it had been demclished and he would insinuate that the Temple and all that which was done in it was but a figure of his body and of the humane nature which he had assumed to accomplish those figures in it so sayth S. Ambrose The body of Christ is truly the Temple of God wherin is wrought the purgation of our synnes that flesh was truly Gods Temple in which there could be no conâ—agion of synne but was itself the sacrifice for the synnes of the whole world that flesh was truly the Temple of God in which the image of God did shine and the fullnes of divinitie did corporally dwell The Iewes required a signe of his commission to vndertake such greaâ—e things as if that very Action had not been signe sufficient Yet our Saviour did not deny them a signe but referred them to that which had been figured in Ionas of him and prophecyed that is to vse thier owne Industrie and the ordinarie means of vnderstanding the mysteries so faire as is necessarie and not to be still asking new signes and still remaine vnsatisfyed because things were not according to thier fancy He instructs Nicodemus I. THere was of the Pharisees a man called Nicodemus a Prime man among the Iewes This man came to Iesus by night and sayed Rabbi we know thou art a Master come from God For no man can doe these signes which thou doest vnlesse God be with him He came by night held back as yet by the infirmitie of his profession as S. Ihon Chrysostome reflects and loved God but by halfes the other halfe the world had still in possession And by his speech it appeares he did not beleeve as yet that our Saviour was God but some speciall teacher or prophet sent from God testifying his mission by those signes Our Saviour finding that he retayned too much of the Pharisaicall spirit told him three things very strange and wholy contrarie to his and the worlds apprehension and humour for first he sayed Amen Amen that is in every truth I say vnto thee vnlesse a man be born againe he cannot see the kingdome of heaven as if he would have sayed you talk to me of greatnes but I say you must all become little and begin of new and take new wayes if you will enter the kingdome of God and when Nicodemus asked how can these things be done how can a man be born when he is old Our Savior repeated the same againe and told him moreover that now he must withdraw his thoughts from materiall and wonted obiects and things concerning this corporall life and think of a spirituall life the beginning and entrance wherof is baptisme and so to be born of water and the spirit was necessarie towards it This to naturall reason and common apprehension seemes strange and to some perhaps impertinent But no man hath ascended into heaven to know the secrets of Gods eternall disposition but he who descended from heaven the sonne of man who is in heaven To him the greatest Clarks must stoope and humbly receive from this greate Master that to which by strength of wit and industrie they cannot reach And to our dayly purpose besides the thanks which we owe to God for the benefit of baptisme and of faith S. Augustin puts vs in mind dayly to renew ourselves for sayth he wherfore should a body be borne againe but to the end to be renewed And wherfore should he be renewed but for that he is become old II. The second strange thing was that wheras Moyses had set vp a brasen serpeÌ„t in the desert to the end that they who were bitten by serpents should be cured by casting thier eyes vpon that figure so sayth our Saviour must the sonne of man be exalted that every one that beleeveth in him may not perish but have life everlasting as if he had sayed this very man whom thou doest so much reverence as a man of God must be exalted vpon the Crosse and die a shamefull death and vnlesse people doe notwithstanding beleeve in him aÌ„d follow him they cannot have life everlasting His person will be hated among you as much as those serpâ—nts of the desert yet you must fix your eyes of faith vpon him or ells you will perish As Moyses by Gods appointement placed that serpent for a corporall reliefe of those who were stroken by the same Gods appointment shall I be placed vpon a Crosse for the cure of those who have fallen into spirituall serpents jawes by synne III. And yet a stranger thing I doe tell thee God so loved the world as to give his only Sonne to be so misvsed and so tormented to the end that every one that beleeveth in him perish not but have life everlasting Thou takest me to be man only as other men and doest wonder that I so much favoured by God should come to suffer as I tell thee But the love of God is greater then to content himself to imploy a man only I am not man only but the only Sonne of God and yet I am to suffer as I sayed for mankind O strange thing o infinite love Tell vs ô blessed Ihon what doth this short word so signifie Tell vs the measure declare the greatnes teach vs the excellencie of this love God so loved ô love incomprehensible by man or Angel So that none can comprehend the reason of it why so why not otherwise O deapth vnsearcheable renew thy love dayly testifie it by thy actions declare it by thy conformitie to him in beleefe and life serve him night and day in publike and in private let no part of thee be wanting to this love that thou may not perish but live and love eternally Amen The Conversion of the Samaritan I. IEfus cometh to a citty of Samaria called Sicar and there was a fountaine or well of Iacobs Iesus therfore wearied of his journey sat so vpon the fountaine it was about the sixt houre There cometh a woman of Samaria to draw water Iesus sayth to her give me to drink His disciples were gone into the citty to buy
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
Our glorie must be in our hope of heaven and that by Gods goodnes we are in a way towards it all other thingâ—â—vayle vs little but as these are accoÌ„panied with humilitie and other vertues Whosoever rejoyceth in that which another hath not by his very abundaÌ„ce he becometh the worse because his joy is noâ— of the common good but of his private interest III. In that very houre he rejoyced in spirit and sayed I confesse to thee Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to little ones and turning to his disciples he sayed Blessed are the eyes that see the things that you see for I say vnto you many prophets and Kings desired to see those things which you see and saw them not and to heare the things that you heare and heard them not Our Saviour rejoyced not at the synne of those by whose falt and presuming to be wise these things were hidden from them but at the goodnes of his heavenly Father who did not disdayne to reveale thâ—Ì„ to those who in the world were coÌ„teÌ„ptible And what are these things But that by humilitie and by suffering we must go to glorie and that in this is the happines of this life not in the wealth and honour and pleasurs which men so much hunt after and think themselves only then happy when they injoy them at will and miserable whenever they are bereaved of any of them Blessed are the eyes which see these things in our Saviours life and doctrine now as well as when the Apostles saw him vpon earth Many Prophets and Kings before our Saviours coming desired to see and heare them we have the same blessing according to his owne saying to S. Thomas Blessed are they that have not seen and doe beleeve The ninth Application to the most Blessed Sacrament I. HEre we are to admire the goodnes of God and of our Blessed Saviour towards vs who notwithstanding that we are so imperfect and all the good we do if we do any so much mingled with things distastfull to him that we deserve to be kept aloofe of as the lepers and oftimes perhaps to be shutout of the citty of heaven for greater offenses yet vpon our crying to him for mercy and shewing ourselves to the Priests in the Sacrament of confession he admitteth vs so familiarly to his holy table O with what gratitude should we magnifie him for so great mercy and love with what humilitie should we cast ourselves vpon our faces before his feetâ— giving thanks and purposing to be perpetually mindfull of so greate a benefit But where are our thoughs oftimes eveÌ„ when we should most attend Our repeditie and negligence is much to be lamented and pittyed that we are not drawne with more devotion to receive our Saviour Christ. In whome is all the hope of them that be to be saved and all their merit If one in ten of out thoughts be imployed this way we think it a greate matter wheras our whole atteÌ„dance were indeed nothing in coÌ„parison of that which this greate goodnes of our Saviour deserveth II. Our Saviour to cure the blind man and to give him his sight layed clay vpon his eyes which seemed quite contrarie to the cure we also if we will see the truth of this mysterie must close vp our eyes to humane reason according to that which our Saviour answered the Iewes vpon this occasion for they asking him Are we also blind He sayed to them if you were blind you should not have synne but now you say we see your synne remayneth S. Lewis of FraÌ„ce when his courtiers brought him newes that there was a little child to be seen in the Priests hands as he was lifting vp the sacred host would not stirre to see it but answered that he beleeved the reall preseÌ„ce of our Blessed Saviour vpon better ground then that sight could affoard him He was truly illuminated with the light of faith shutting his eyes to curiositie and opening them to the words of our Saviour who is true light and cannot deceive I am the light of the world He that followeth me walâ—eth not in darkenes however darke the mysteries of faith seeme to be III. And if we reflect vpon the other title which he giues himself of good Pastour In what could he shew his goodnes more then that having once offered that greate oblation of himself vpon the Crosse and given his life for vs he resteth not content with that but dayly would have it offered for vs yea hourely through the whole world for our greater comfort and satisfaction providing that his sheepe may never want so fertill a pasture but vpoÌ„ all occasioÌ„s may haue such celestiall food at haÌ„d See how they who record the passioÌ„ aÌ„d sufferings of our Saviour in time of the holy sacrifice drinking of the spirituall fountains springing from that â—orrent of love doe delight themselves with sweete teares above all delicacies And how much sweetenes they do suck into their soules inquiring and consâ—dering where their God is Certainly this one word and this one consideration that God is so neere them not only as to the whole world but in this particular familiar and constant way is able to melt the hart of any loving soule and abundantly to fill it with all delight â—â—This good Pastour giverth his life for his sheepe in that he delivereth his Body and Blood in this Sacrament and with the substance of his owne flesh doth feed the sheepe which he redeemed The parable of the man wounded in his way to Iericho I. ANd behold a certaine lawyer stood vp tempting him and saying Master by doing of what thing shall I possesse life everlasting He sayed to him in the law what is written How readest thou He answering sayed Thou shalt love thy Lord thy God with thy whole hart and with thy whole soule and with all strength and with all thy mind And they neigbour as thyself And he sayed to him thou hast answered right doe this and thou shall live How many doe say would to God I knew the direct way how to be saved or how to overcome my passions And having it before their eyes they heed it noâ— the weake resolution or difficultie which they have about forsaking either their will or their companie or their wonted steps blinding them life everlasting when they think of it is a greate attractive and deservedly but whether they perswade themselves thoroughly that it deserves so much paines as they conceive is to be taken that is the question and yet as this man confesseth the way is love which makes all things in the world easy for vnlesse worldly people did love their employments they would find no lesse difficultie in serving the world then they apprehend in serving God Love God and they neigbour and nothing will be hard II. But â—e desirous to iâ—stifie himself
our life is a warfare wherin certaynly they who have left all for Christ have taken the safest course for they have cut of at once ten and ten thousand enimies and occasions of doing otherwise then well and have ten thousand helps more then vsually men have in the world yet this very state is to be imbraced vpon good consideration that we repent not with shame and also with so much damage and hurt as is to make peace with such enimies who are never at peace with vs but when we are in their power and slaverie And he speakes of siâ—ting downe and thinking not that there is any doubt at all to be made of following the doctrine of Christ in generall but that we must sâ—ttle an immoveable resolution to follow it watever becometh of our worldly frends or wealth this resolution being a chiefe part of the charges towards the buylding of our towre and armour also for the battell According to our resolution is the course of our profit if he that purposeth strongly doth often fayle what will become of him that seldome and slenderly purposeth The eleventh Application to the most Blessed Sacrament I. THe reward of the watchfull and diligent servants was that their Lord and master would gird himself and make them sit downe and passing would minister vnto them This we see verifyed to the eye in the most blessed Sacrament in which our blessed Saviour doth make vs sit downe at his heavenly table and doth confine his glorified body to so small a roome as is the sacred host and by the hand of the Priests doth minister it vnto vs so lovingly and to our so much honour and benefit that no tongue can expresse it no thought can reach the greatenes of it How humble how chast how recollected were it fitting we should be and how much shining with good workes and all kind of vertue Let vs therfore have care and watch over ourselves injoying so greate a happines And if any vnseemely thing offer itself to our thought or tongue or if motions of anger rise in vs or of any other vice let vs call to mind how greate the honour is which our Saviour doth vs that that thought may quell all vnreasonable motioÌ„s Let vs consider that we receive him whome the Angels adore sitting at the right hand of his Father And this know yee that as they be blessed who doe stand carefully prepared expecting their Lord and are highly rewarded by him so the negligent â—ervant knowing his masters will and worth and not regarding it will be dealt with accordingly O my Lord my God prevent thy â—ervant with the sweetnes of thy blessing that I may come worthily and devoutly to this magnificent Sacrament stirre vp my hart towards thee c. II. His patience towards vs is no lesse then his magnificeÌ„ce both infinite expecting vs froÌ„ day to day aÌ„d yearâ— to yeare to see whether we will bring forth fruite according to the care which he hath of vs visiting vs so often O that we did consider rightly how greate he is who vouchsafeth thus to looke vpon vs. O truly ardent and lively Faith of them who truly know their Lord in the breaking of bread whose hart doth so greately burne in them by Iesus his walking with them Farre from me is such affection and feeling devotion so greate love and fervour Be mercyfull to me sweete Iesus and looke vpon me with those compassionate eyes with which thou didst behold the crooked woman after eighteen yeares infirmiâ—ie and lift vp my head and eyes that I may behold thy povver thy goodnes thy mercyes and thy blessed self in this most blessed Sacrament Loose this bond of my dullnes that I may say with old Simeon Now thou doest dismisse thy servant o Lord according to thy word in peace because my eyes have seen thy salvation III. The master of the Synagog reprehended the woman for coming to be cured vpon the Sabboth The Pharisees came to our Saviour wishing him to depart but seeing he is so stupendiously willing to have me even vnder his wing what can I doe better then correspond with hâ—â— willingnes or where can I be better then with him â— my soule let not any mans speech or opposition let not the consideration of thy owne vnworthynes keepe thee from accepting this loving offer but as from the face of a serpent fly synne and repayr to this thy protectour thy nource thy all things say with old Zacharie Blessed be our Lord God of Israel because he hath visited and wrought the redemption of his people c. The parables of the lost sheepe And the groate I. ANd then approched Publiâ—ans and synners to heare him and the Pharisees and Scribes murmured saying This man receiueth synners and eateth with them Here againe our Saviours goodnes and mans pervernes appeareth He giving intertainment to all that are willing to give care vnto him they out of their pride reiecting those whome they thought not to be compared to them for thinking themselves holy and learned in the law they dispised those whome they thought to be wicked as not worthy of their companie and condemned our Saviour as not doing well in admitting theÌ„ into his or resorting to them not reflecting vpon the intent for which our Saviour did it not suspending their iudgment till they should see the good effect of it By the proceedings of both we may see that true iustice hath compassion where false iustice is moved with indignation and because the Pharisees vvere so sick that they did not feele their owne disease to the eÌ„d they might come to know theÌ„selves our Saviour like a good Physitian doth apply an easy remedy to them by the parables following II. What man of you having an hundred sheepe if he have lost one of them doth he not leave the ninety nine in the desert and go after that which is lost vntill he find it And when he hath found it layeth it vpon his shoulders rejoycing and coming home calleth togeather his frends and neighbours saying to them rejoyce with me because I have found my sheepe that was lost I say to you that even so there shall be joy in heaven vpon one synner that doth penance then vpon ninety nine just that need not penance Our Saviour is a rich sheepeheard among whose sheepe all mankind is but the hundred part He left the ninety nine the nine quires of Angels and came into our desert seeking vs and tooke vs vpon his shoulders when he tooke his crosse and is ioy full at the conversion of any one of vs. He compares it to the ioy which men find in recovering their losses but as the losse of one mans soule is incomparably greater then the losse of a thousand and thousand sheepe so his ioy for the recoverie of one of vs is with out comparison Who would not willingly returne vnto him to give him this ioy III.
vs that one man die for the people and the whole nation peâ—â—sh not And this he sayed not of himself but being high Priest he Prophecied that Iesus should 〈◊〉 for the nation and not only for the nation 〈◊〉 to gather into one the Children of God that were dispersed No man so holy but he finds opposers no man so vpright but meetes with censures and from those oftimes who least of all should opppose These men aske what 〈◊〉 we â— And doe not say as they ought let vs beleeve but fearing to leese their temporalls thought not of the eternall and so lost both of them O madnes thou fearest to loose earth and thou loosest heaven The signes which should have moved them to beleeve as others did through theiâ— pride and malice they turned to their owne distruction But God made vse of their malice to the distruction of Idolatrie and the redemption of all man kind After a strange manner as S. Gregorie discourseth working so that what is done without thee good pleasure of God comes not to be contrarie to his will for turning evill deeds to good vse even those things which are repugnant to his Counsells doe serve his Counsells Iâ— Iesus therfore walked no more openly among the Ieâ—es but he went into the country beside the desert and there he abode with his disciples And six dayes before the Passeover he came to Bethania where Lazarus also because many of the lâ—wes for him went away and beleeved in Iesus Our Saviour declined the malice of the Iewes both for their good to give them time of better consideration and because the time was not come in which he was to suffer but by their malice even against â—azarus we may see how dangerous a thing it is to give way to passion and how one synne drawes on another insensibly and then when once the enimie hath hold of vs he blinds vs so as not to see or feele the wickednes of the most enormious acts Begge grace of God not to give occasion that our Saviour depart or hide himself from thee for who knowes what will become of the in his abseÌ„ce III. And the next day when they departed from Bethaâ—ia he was hungrie and seeing a farre of a fig-tree having leaves he came if happily he might find any thing on it and he found nothing but leaves And he sayed now no 〈◊〉 eate fruite of thee any more for ever And in the evening passing by they saw the figiree withered from the rootâ— So could he have done sayth S. Hierome by his enimies and caused them by the same power to wither away but that he expected they should repent in the me ane time it is fitting we should learne by this example to feare God Almighties Iudgments if we beare not fruite but conteÌ„t ourselves with the outward shew of vertue We know not how loÌ„g God will have patieÌ„ce with vs or how soone he will punish vs. The punishment for ever is a dreadfull thing Thou thundrest over me thy iudgements o Lord and with feare and trembling thou dost shake all my bones and my soule is very much astonied The fouretenth Application to the most Blessed Sacrament I. HEre most of all at the receiving of the most Blessed Sacrament it is fitting we should aske ourselves this question what doe we And certainly we know nothing neither doe we consider what is expedient for vs if we know not that no diligence is to be esteemed too much towards our preparatioÌ„ to it aÌ„d fot the entertaynment of his after receiving Many signes and tokens of his love towards vs he hath shewed both living aÌ„d dying but in this he hath summed theÌ„ all vp taking so much pleasure in dying for vs that he would in this manner be dayly sacrificed and so much content in giving that he would dayly give himself wholy to vs to gather vs to himself Let not this passe with out due reflection but gather a counsell of thy thoughts to advise vpon it and doe not let him alone so as perhaps heretofore thou hast for thy enimies will come and take away thy place Be not like the withered figtree But planted so neere this fountayne of water bring forth thy fruits in due season II. Imitate the Magdalen annoint his feete that is his humanitie with the oyntment of thanksgiving compounded of all the mysteries thereof from his Mothers weÌ„be to the AscensioÌ„ remeÌ„bred aÌ„d repeated with joy aÌ„d prayse of so loving a Sauiour poure out thy whole hart vpoÌ„ ConsideratioÌ„ of his divinitie desire with S. Paul that this vessell may be dissolved that thou may be wholy absorpt in his love Breake in the meane time by mortification thy passions and inclinations which hinder thee from pouring ouâ— all vpon Christ that thy whole â—oule and the whole house of which thou art a member may be filled with the odour of thy vertâ—es O how weake is the sent of them How little heate is there in me by which alone their fragrancie is dispersed III. Imitate Zaccheus desirous to see our Saviourâ— and hearing that in the holy Sacrifice he is to passe by thee runne to see him If this most holy Sacrament were celebrated in one only place and were consecrated but by one only Priest in the world with what desire doe you think people would apply themselves to that place and to that Priest that they might see these divine mysteries celebrated Let not the commoditie of often seeing him coole thy desire and indeavour of coming to him for though thou he hold him never so oft and never so much thou wil t not be able to discover throughly what he is come downe quickly from thy impertinent thoughts and receive thy Saviour With joy into thy house he coming to seeke thee and to save thee it were greate shame and folly to be backward in receiving so greate a benefit and so bountifull a benefactour let not the multitude of the tepide hinder thee harken not after their checks or rebukings but cry out the more Iesus Sonne of David have mercy on me Iesus was of another mind then the multitude he stood and commanded the zealous to be brought to him Shall we refuse to come though not commanded yet invited Who will grant me that I may find thee alone and open my whole heart vnto thee an injoy thee as my soule desireth that no man now may contemne me nor noe creature move me Gentils desire to see our Saviour I. THere were certaine Gentils of them that came up to adore in the festivall day these came to Philip saying we are desirous to see Iesus Philip telleth Andrew and Andrew and Philip told Iesus Iesus answering sayed the houre is como that the Sonne of man shall be glorified Amen Amen I say to you vnlesse the graine of wheate falling into the ground die it self remaineth alone but if it die it bringeth much fruite The fame of the
doctâ—ine and miracles of our Saviour bred a desire in the Gentils to see him our Saviour vpon notice of this honour retireth his thoughts to his passion and death The houre indeed is at hand in which I shall be glorified by the conversion of the Gentils to me but it will not fully come till I die I rejoyce much that I shall be then glorified but first I must indure the pangs of death This is the way to my glorie and in very truth I say vnto you that be a body of never so fine a graâ—ne yet if falling to the ground and acknowledging from whence he was taken he die not to all worldly content he will not bring much fruite for he that loveth his life and maketh too much of it shall lose it and he that hateth his life in this world and vseth it accordingly doth keepe it to life everlasting A greate and strange saying how a bodies loue should turne to his ruine his hatred to his exaltation If thou love evilly thou hatest if thou hatest well thou lovest Happy are they who preserve themselves by hatred that they may not perish by love II. If any man minister to me let him follow me and where I am there also shall my minister be if any man minister to me my Father will honour him Now my soule is trobled and what shall I say Father save me from this houre but therfore came I into this houre father glorifie thy name The hatred which our Saviour requireth is not without comfort in this life and reward in the next The comfort in this life is that we have our Saviour going before vs we follow him who cannot misse of the way we follow him who as he is farre greater theÌ„ we so have we the farre lesse reasoÌ„ to shrinke froÌ„ him aÌ„d the greater incouragement to follow him The reward is to be where he is to be not only rewarded but honoured by God himself Now our soule is trobled with the thought of this death but what shall we sayâ— Shall we desire to be freed from itâ— No it were neither for ourgood nor for his glorie Therfore we câ—Ì„e into this world to be ordered as God should see best to this we wust conforme and we shall find it best for vs also Sonne suffer me to doe with thee what I will I know what is expedient for thee thou thinkest as man thou iudgest in many things as humane affection perswades thee Father glorifie thy name for in this is my full content III. A voyce therfore came from heaven Both I have glorified it and I will glorify it The multitude that stood and heard sayed it thundered others sayed an Angel spake to him Iesus sayed this voyce came not for me but for your sake Now is the iudgment of the world now the Prince of this world shall be cast forth And I if I be exalted from the earth will draw all things to myself and this he sayed signifying what death he should dye Conformable to our Saviours humilitâ—e the voyce sayed not I have glorified thee and I will glorify thee but I have glorifyed it that is my name which is thy desire and the desire of all that are perfect what ever become of me be thou glorified The multitude though hearing vnderstands not this language but is rather terrified with it as some people with thunder but it is the language of Angles and of God himself Sonne say thus in every thing If it be pleasing to thee let this be done thus ô Lord. If it be an honour to thee let it be done in thy name This proceeding of God condemnes the ludgment of the world and by it the Prince of this world who domineers over most part of it by the synfull life of worldlings is to be cast forth By the death vpon the Crosse our Saviour drawes mens harâ—â— after him even against the naturall inclination which wâ— have to ease and pleasure and yet so as they doe willingly and joyfully follow him Doe not think that thou art drawne against thy will love also draweth the mind Have our corporall senses their delights and shall not the mind have its delights also The spowse sayth draw me â—e will runne after thee in the odour of thy oynements Our Saviour teacheth that he is not only man but God I. THe multitude answered him we have heard out of the law that Christ abideth for ever and how 〈◊〉 thou the sonne of man must be exalted Who is this Sonne of man Iesus sayed to them yet a little while the light is among you Walke while you have the light that the darkenes overtake you not He that walketh in darknes knoweth not whether he goeth While you have the light beleeve in the light that you may be Children of the light These things Iesus spake and nent away and hid himself from them See how necessarie it is besides the law which the multitude had heard and many of them doubtlesse had read to have a right interpreter of the law It was very true that Christ was to abide for ever and yet it was also true that he was to dye and not to stay here visibly for ever In like manner there be many things in holy Scripture which seeme to be contrarie one to the other and yet are not being rightly vnderstood be not therfore easyly moved or trobled when they occurre but referre thyself to the Church and to the teachers therof The light of the truth was among the Jewes for a time by their obstinate refusing to give full credit to our Saviour they fell into the darkenes in which we see them and they know not alas whether they go with them that among them beleeved the light did continue and they became the Children of light Beleeve also that the light may not forsake thee Our Saviour went away and hid himself partly by reason of the obstinate Pharisees who sought his destruction before his time partly to avoyde the honour which others were ready to give him vpon the voyce speaking to him from heavaven II. Wheras he had done so many signes before them they beleeved not in him yet of the Princes also many beleeved in him but for the Pharisees they did not confesse that they might not be cast out of the Synagag for they loved the glorie of men more then the glorie of God O the miserable captivitie of people desirous to please men They contemne God but stand in owe of men and will doe any thing to yet their favour Besides signes and miracles there must be a pious inclination to beleeve otherwise vpon an obstinate hart they seldome worke good life also helps oftimes for they who are vnwilling to leave their synns ate loth to heare any thing that may move then to it III. But Iesus cryed and sayed he that beleeveth in me doth not beleeve in me but in him that sent me and he that seeth me
This must be our study and profession in this life to mayntaine the beauty and due proportion of this image which we beare that our vnderstandings and our wills be not blurred with things vnbeseeming God claymes it as his due He hath put his owne stampe vpon vs which can never be razed quite out so long as we have a soule it will be found to be the image of God however it be vsed III. That day the Saducees came to him who say there is no resurrection and asked whose wife shall she be that had seven husbands Iesus sayed to them you erre not knowning the scriptures nor the power of God for in the resurrection neither shall they mary nor be maried but are as the Angles of â—od in heaven And concerning the resurrection have you not heard that of God saying I am the God of Abraham and of Isaac and of Iacob He is not God of the dead but of the living These men had the Scriptures but had not the right vnderstanding of them because in the reading of them they did not take with them the right rule of vnderstanding them which is tradition and humble submission to approved authoritie they also doe erre not knowing the Scriptures nor the power of God who condemne in this life those who doe not mary or doe vow virginitie which state notwithstanding being approved by our Saviour himself hath by all ancient Fathers and continuall practise of the Church been esteemed an Angelicall life vpon earth In like manner is prayer to saints a holy practise for they are not to be esteemed as dead but living and knowing much more by the power of God then by nature they could and more powerfull to doe good then ever they were in this life however strange things God was pleased to worke by them even here on earth The greate Commandment I. THe Pharisees hearing that he had put the Saducees to silence came together and one of them a doctour of the law asked him tempting him Master which is the greate commandment in the law Iesus sayed to him Thou shalt love the Lord thy God from thy whole hart and with thy whole soule and with thy whole mind This is the greatest and first commandment It is the first and greatest commandment because first in order of promulgation first in dignitie by reason of the person whom we are commanded to love first also in perfection because love is the chiefe of our passions and placed vpon so noble an object doth greately innoble a soule it is the greatest because it comprehends all other vertues and draweth them after it aÌ„d vpon it dependeth our whole good and salvation and in regard of the greatenes of God and his infinite deserving to be loved it requireth that no part of vs be vacant from being imployed in his love our whole hart and affection our whole soule and invention our whole mind and application must be to his love Iâ— And the second is like to this Thou shalt love thy neighbour as thy self On these two commandments dependeth the whole law and Prophets Our Saviour answered the doctour more then he demanded and put him in mind that he was not to aske such questions by way of tempting but doe what the law prescribeth that is doe by others as we would be done by Love thy neighbour as thyself This commandment is like the former because we must love our neighbour also in his degree with our whole hart and soule and mind and not suffer hatred to possesse the least part of vs It is like the first because as we love God for himself so must we love our neighbour not for our owne sakes but for his and for God It is like the first because vpon this as vpon the other depends our salvation and that of S. Jhon is very true He that loveth not his brother whom he seeth God whom he seeth not how can he love III. Then Iesus spake to the multitude and to his disciples saying vpon the Chayre of Moyses have sitten the Scribes and Pharisees all things therfore whatever they shall say vnto you observe yee and doe yee but according to their works doe yee not for they say and doe not To shew vs how truly and how sincerly we are to practise the love of our neighbour by this document he giveth vs to vnderstand that however he misliked the proceeding of the Pharisees and often reprehended them sharpely yet he had care of their honourand authoritie and held with them so farre as was reason He teacheth vs also not to carpe at superiours being men as others and subiect to be misled for in what their authoritie leads them in order to the instruction of others God hath so much providence over every body that he doth particularly assist them besides that every one is more apt to say then to doe well The Pharisees sayeth S. Augustin did that in their life which was their owne but an others that is moyseses chayre did not suffer them to teach what was their owne They benefited many by teaching that which they did not but they would have benefited farre more if they had done what they taught Sonne he that indeavoureth to withdraw himself from obedience withdraweth himself from grace The fifteenth Application to the most Blessed Sacrament I. GEntils desired to see our Saviour S. Philip and S. Andrew were their mediatours and brought them to his sight if we follow the conduct of the Apostle and Apostolicall men teaching what they have received from hand to hand we shall be able to see our Saviour really present in the most Blessed Sacrament and how that graine of wheate comes to die from what it was and to be transsubstantiated into the body of Christ by the powerfull word of our Saviour This is my body This word a multitude of misbeleevers will have to signifie otherwise then it is taken by holy Church but as our Saviour concerning the voyce which came from heaven declared that it was neither thunder nor an Angel that spake but a voyce for our sake so this word by which the Sacrament is perfected he commands should for our sake be spoken in his Church and that done by it which he then did at his last supper in perpetuall remembrance or commemoration of him and of his death for our sake so that as he then did really give his Apostles what he sayed This is my Body so their descendents who are commanded to doe the same thing which he did doe really consecrate and give the same body by vertue of the same words of our Saviour By this the name aÌ„d power and love of our Saviour is glorified to the end of the world For what a poore thing had it been to have left only bread and wine for a memorie of him and of his vnspeakable love in dying for our sakes But leaving himself vnder these shapes and leaving himself so as by the consecration of them
me not to eate I was thirstie aÌ„d you gave me not to drink I was a stranger c. And these shall goe into punishment everlasting but the iust into life everlasting A terrible saying Go yee away from me who am all happines all goodnes all ioy and content from me who have spent my hart blood for you as you see by these markes of my wounds reserved Go yee away you accursed not by my fathers privie ordinatiâ— but by your owne disorders which have brought this curse vpon you goe into fire everlasting not prepared originally for you but for the rebellious spirits whose directions seeing you choose rather to follow then myne it is reason you should rather beare them companie then mee and as you were vnmercifull to your companions looke for no mercy here but punishment and that everlasting If now a little suffering doe make thee so iâ—patient how wilt thou be able to abide the everlasting torments The sixteenth Application to the most Blessed Sacrament I. THe coming of our Saviour at the later day will be very terrible and the more terrible the slighter we make of his loving and gracious coming vnto vs here as therfore he advised vs to make frâ—ends of the Mammon of iniquitie that when we sayle they may receive vs into the eternall tabernacles Much more ought we indeavour carefully to intertayne his frendship here that there also we may find him our frend For if here we think it tedions to be with him how can we think that there he can be so very loving towards vs It is very true that by acts of trne repentance we purchase his favoâ—r but there is difference in favours as there is in merits and it is the token of a meane spirit to be content with the least when it is in our power to have greater and also that we have not in our thoughts the right value of such favours besides the danger of leesing them here by slighting them and there by iust punishment The foolish Virgins were once in favour they had not that care of preserving it as they ought to have had they were shut out with I know you not Because you did not know mee nor the greatnes of my favours towards you The conclusion was watch therfore be not carelesse be not disrespectfull doe not slumber when you are to come to this holy banket nor after it To slumber before we sleepe is before death to grow remisse in the busines of salvation II. Behold the bridegrome cometh go forth to meete him In the later end of the Apocalyps when our Saviour had proclaymed I am the roote and the stock of David the bright morning starre the spirit and the spouse or bride sayed come and it followeth And he that heareth let him say come aâ—d he that thirsteth let him come and he that will let him take the water of life gratis That is freely without cost or charge As much as to say as vpon the least notice of our Saviours loving aproch he that hath spirit and the hart and loving disposition of a bride will instantly imbrace his coming and be as ready to invite him as he inviteth vs if not it is a signe that either we are thick of hearing or dull in vnderstanding his worth or soe altered with worldly occasions that we thirst not the true water of life If we were rightly disposed what ioy what content what comfort what readines and diligence what care and circumspection what speed what alacritie would not this newes bring the bride groome cometh Beware that because it is not so greate newes but that dayly this voyce is heard because dayly he offereth himself thou be not the lesse taken with it wheras so greate a benefit so often offered is so farre from lessening the favour that it becomes inestimably greater by it III. The structure of the Temple of Hierusalem was admirable nothing but gold and sylver and pretious stones was seen in all the furniture of it though all the sacrifices performed in it were but figures of this one sacrifice offered dayly in the Church of God How rich should in reason our Temples be Specially that of which the Apostle speaking sayth doe you not know that you are the temple of God The honour of God and the dignitie of him that was worshipped in it did then require such ornament much more doe our soules require seeing we doe really receive the same God who was in the other represented by faith and by some extrinsecall relation to it And can it be thought sakth Salomon at the dedication of his Temple that truly God doth dwell vpon earth For if heaven and the heaven of heavens cannot receive thee how much more this house which I have built And yet here truly he dwelleth Invite the heavens and the dwellers in them to magnifie this greate worke of his and to supply the want thou findest in thy house Begge and imitate the knowledge of the Cherubins the love of the Seraphins the quiet of the Thrones the courage of the Dominations the noblenes of the Principalities the fortitude of the Powers and the pieâ—ie of the Vertues the provident care of the Archangels the diligence of the Angels the hope of the Patriarchs the faith of the Apostles the constancie of the Martyrs the reverent respect of the Bishops and Doctours the humilitie and mortification of the other Confessours the puritie of Virgins VVith greate devotion and with ardent love and with the whole affection and servour of my hart I desire ô Lord to receive thee as many Saints and devout persons when they did communicate did desire thee c. SEVEN SEATS OF OVR BLESSED SAVIOVR WHEREIN BY A LOVING AND RESPECTFVLL SOVLE HE MAY BE FOVND IN THE SEVEN DAYES OF THE WEEKE AND CONVERSATION HELD WITH HIM WITH SPIRITVALL SATISFACTION THE INTRODVCTION I. THE bride in the canticles addressing herself in a loving way to the Bride groome maketh this request Shew me o thou whome my soule doth love where thou feedest where thou lyest in the mid-day as much as to say shewe me how I may come to know thee how I may come to love thee in perfection feeding representing knowledge because it is with labour of searching and ruminating lying or resting representing love which is a content and satisfaction in the beloved Knowledge in the way of spirit of which we speake was represented to the Propher Esay in the two wings of the Seraphins with which they did fly love in the foure wings with which they did cover Gods or their owne face and feete for to come to perfection the acts of the will and of love ought to be double to those of the vnderstanding and knowledge these being as the steel and stone struck one vpon the othe as the fire and tinder taking those are the needle these ars the thread which remaineth in the worke and accordingly that which we call meditation hath more of
beautify the moone when it is at full and leaveth no part of it which doth not sparkle with heavenly light O mother O sonne How pleasing are those doue-like glances which you cast vpon one another How doe they inflame both your harts with the purest love and set your affections on fire with mutuall correspondence How sweete are those cheeks saluted with each others lips as a bed of sweete spices and followers and as a pomegranat when it is broken How pleasing are those imbracements and a thousand expressions of love and esteeme which it is not for peâ— to vndertake but a devouâ—e soule may imagin and yet fall short because the sonne is infinite and the mother hath been capable of that infinite of which no other creature hath been thought capable O blessed mother May I be so bold as to salute those little hands of thy greate sonne or to kiffe his feete I am not worthy give me leave at least to put my head vnder theÌ„ acknowledging him to be my Lord my God my soveraigâ—e and commander whome I will eternally obey O sacred feete tread downe the pride of my hart give me grace to treade the steps of thy humilitie and thy patience and thy meeknes and thy obedience O blessed feete why are they so â—aâ—e but that thou lovest Puritie How come they so warme but that thou lovest Charitie And nothing can make them cold but my want of love of thee O love give me grace to love thee III. Love Puritiâ— that thou mayest be welcome to this payre of turtles VVash thy hands and feetâ— thy works and they affections from all filth and dust let thy lips breath nothing but the prayses of this mother and this sonne and of whateuer hath relation to them let thâ— eyes bee modest thy comportment humble thy thoughts respectfull and sit vnder the shadow of this most fruitfull tree for the shade will be delightfull and the fruite sweete to thy tast Passe from branch to branch and see whether hâ— bâ— more lovely in his cralde or in his mothers armes comforting old Simeon or incouraging good S. Ioseph in his flight to â—gypt in the Temple preseâ—ted or found in the midst of dostours working at his trade or praying vpon his little knees lifting vp his sweete hand and eyes for thee to his heavenly Father O â—esus have mercy vpon me a synner I put myâ—sel into thy hands and begge that thou wilt have me in thy thoughts The second seate the seate of Authoritie I. HEre we are to represent vnot vs our Saviour as he was preaching in the Synagoges of the Iewes with power and Authoritie and not as the Scribes at which and at his doctrine they were greately asâ—onished Sit downe therfore at his feete as S. Paul at the feete of Gamaliel behold his countenancâ— his gesture his comportment his fervour in reprehending tempered with vnwonted mildnes his zeale of Gods glorie and the good of every particular The Prophecie of Esay being fullfilled in him according as himself declared The spirit of our Lord is vpon mee for that he hath annointed me to evangelize to the poore he hath sent me to heâ—le the contrite of hart to preach deliverance to captives light to the blind remission to the bruised to denounce the acceptable yeare of our Lord and the day of retribution And the more thou findest want in thyself of spirit and spirituall oyntment of contrition of sight of freedome apply thyself with the more attention to heare his words for the words which he speakes are spirit and life Begge that he will open thy eares and say thou as followeth in the Prophet But I doe not gayne say I have not gone back Stirte vp thy affection not only to imbrace his doctrine with courage and love because a greater a wiser a more consrderate a more infallible teacher thou canst not have as in whome are all the treasures of wisdome and knowledge hidden And really they are treasures of wisedome which only can inrich a soule and affoord it plâ—ntie and content for all eternitie They are hidden vnder the outward shape of an ordinarie man a Carpenters Sonne from the eyes of worldly given thoughts but not from the eye of faith which enters further thâ— corporall eyes caÌ„n reach andZ he that hath spirit will find hidden Manna in him II. From the Synagoges passe with him to Mount Olivet where he often preached but chiefely give care to that prime sermon of his when opening his sacred lips he proclaymed those eight blessings which the world accounteth rather follie and miserie Blessed be the poore of spirit Blessed the mâ—eke Blessed they that mourne Blessed they that hunger and thirst after instice Blessed be thâ— mâ—rcyfuâ—â— Blessed the cleare of harâ— Blessed the peace-makers Blessed they who suffer persecution And inlarging himself vpon this last point declared what Kind of perâ—ecution we ought to account happines to wit when they shall revilâ— you and speake all naught of you vntruly for my sake Be thou ever praysed Lord God of heaven and earth who hast hidden these things from the wisâ— and prudent and revealed them to the little ones Doe not paâ—â—e these steps lightly over but see how he did not only preach but practise theÌ„ and made theÌ„ steps to his eternall glorie aÌ„d the glorie of all his saincts Happy is he whome truth doth teach by himself III. Then follow him with multitudes of people round about the Countriâ—s sowing his celestiall doctrine and curing all disceases commanding the winds and the sâ—a and the euill spirits Heare the people with admiration saying never man spake as this man speaketh what word is this For with power and aâ—ctoritie hâ— commandeth thâ— vncleane spirits and they go forth See how he enters the Temple and casts out the traffickers there with â—is majesticall countenance and a small little whip of cords Magnifie him with his disciples for if thou hold thy peace the very slones willcry him vp O stony hart of myne that is so hard so covered and incombred with earth so much inclined allwayes downewards that this heavenly Master caÌ„not find 〈◊〉 into it Soften it I beseech thee with thy most 〈◊〉 blood hold it vp with thy powerfull hand 〈◊〉 from the earthly thoughts which clog it and if it 〈…〉 strike it with thy heavenly Charitiâ— that som 〈◊〉 at least may fly out of it and take in the tinder 〈…〉 doctrin to inlighten and inflame my soule which without it will be eternall darknes froÌ„ which sweete Iesus dâ—liver me Amen Exercise thy power and authoritie over my passions as thou didst over the winds and sea saying Peacâ— be still Teach me to doe thy will in all things instruct me how to performe the particular obligâ—tions of my state and calling with perfection Teach me above all how I may prepare my self for thy loving presence here in the most