armes and into thy hart and help him to beare this Crosse for he is ready to fayâ—t vnder it as powerfull and as stroug as he is otherwise O mount wherfore art thoâ— so cragy to him whose steps are so wholesome But seeing he is pleaâ—ed to choose thee for thâ— stage of this his last action 〈◊〉 shâ—l◠〈◊〉 my resting place for â—ver hâ—râ— I will dwell because I have choosen it and the noyse of those 〈◊〉 which struck in those cruell nayles shall sound perpetually in my â—â—res my eyes shall be fixed vpon this laâ—entable spectacle which the heavens are sory to behold my hart shall be nayled to his Crosse with him I will stand with our blessed Lady and S. Ihon weeping I will say in part with the Scâ—ibes and Pharisees Hâ— hath saved others He will also saue me Lord have mercy vpon me a synner Lord remember me now thou art in thy Kingdome my God doe not forsake me Father forgive me The sixt Seate the Seate of Miserie I. THe seate of Miserie is my poore hart and soule compassed with a body as poore and miserable What is man that thou art mindfull of him Or the SoÌ„ne of mnÌ„ that thou doest visit him A leafe tossed with every wind to day alive to morrow dead to day green to morrow withered to day set forth with borrowed favours to morrow abominable by its proper stench What is beauty but the cover of a dunghill What proportion but the pleasure of aâ— other bodies eye VVhat is strength but a laughing stock to thousands that are stronger And when a body should have all what certaintie The soule is in a maÌ„ner in as much vncertaintie for though the body decay by nature and accidents come vpon it not possibly to be prevented and the mischiefe which happens to a soule is volâ—ntarie yet so much weakenes doth often oppresse it so many enimies doe assalt it so many crooked inclinations aâ—e leading it into darke and crooked wayes that so long as iâ— is in this world it is in danger and no man can absolutely say I will not fall For what is my strength that I should bâ—arâ— and go through with so many hard things Or what will be my end that I should have patience enough to persever vnto it O my God! Thou must be my strength and my patience Thou didst vouchsafe to take vpon thee my 〈◊〉 that I might be the stronger thou wert pleased to dwell in my nature that by thy gracâ— it might overcome â—aturâ— have compassion of this â—â—rthen vessell that it be not put to more stresse then thoâ— knowest it will beare for of myself I am very frayle and miserable and know not what will be my end II. O infinite goodnes This the goodnes I must be ever clayming for what but thy goodnes could move thee to cast thy thoughts so much vpon me as to have mercy vpon me most misereble wretch leaving those rebellious spirits in their iniquitie VVere not thy mercyes greate enough to have pardoned them as thou didst me It were blasphemie to think otherwise Yet no where doth he take the Angels but the seed of Abraham hâ— taketh and vouchsafeth to suffer miseries with vs and to die for vs that this misâ—rie and this death which we either dayly indure or hourely expect might of miserie become a happines being borne patiently resignedly joyfully They in nature doe so farre excell vs aâ— it is not to vs now comprehensible we are the least and lowest of rationall creatures we made ourselves lower by our owne beastly wayes and became very slaves of thedevill How came it then to be thy delight to be with the sonnes of men but by thy owne infinite goodnes which deligâ—teth to be doing wonderfull works which thou alone canst doe works glorious and hiddeâ— and vnknowne to all but by thy ownâ— infinite wisdome III. The distance betwixt heaven and earth is in all respects greate but nothing to the distance betwixt God and me He must be more then an Angel that can measure it Yet I not being able to rayse my self from dirt and dust he stoopes to me I myself that spake Lo I am presert I myself will comfort you Shall I fall downe at his knees with S. Peeter and say Go forth from mâ— bâ—cause I am a synfull man Lord Or with the humblâ— Centution Lord I am not worthy that thou shouldest enter vndâ—r my roofe Or with the â—en lepers retire and keepe a loofe crying alowde Iesus Master have mercy on me Or rather with that one Samaritane fâ—ll on my face before hi◠〈◊〉 giving thanks aâ—d with a lowadâ— voyce magnifying his greate greate goodnes that vouchsafeth thus not only to looke vpon this miserable creature but to be with him â—nd within him many many wayes O Lord nothing is due to me but confusion for my poorenes in all respects and more confusiou for my many synns withouâ— respect To thee Blessing and honour and gloriâ— and power and thanksgiving for ever and ever for who is sufficient to declare his works Or who shall add to declâ—re his mercyes When a man shall have done then shall hâ— begin what 〈◊〉 man and what is grace And what is his grace And what 〈…〉 good or what is his evill God is patient towards him and poâ—râ—tâ— out his mercyes upon him he hath seen the presumption of 〈◊〉 hart that it is naught therfore he hath fullfilled his propitiâ—tion towards them and hath sâ—evved them the vvâ—y of 〈◊〉 Grant me grace that I may follow it and bring this miserable carkas and wretched soule of myne to that glorie which thoâ— hast prepared for me from the beginning of the world Amen The seventh Seate the Seate of Glorie I. HIs seate of Glorie is at the right hand of his Father where equall to him in all things as he is God and neerest to him in glorie as he is Man as farre above all the Celestiall spirits as the hand in honour is above the foote he possesseth the Kingdome of his Father with full power governeth the world at his pleasure and in the plesaâ—tnes of his countenance is the liâ—e of all the heavenly Court and the lamp or light 〈◊〉 is the lambe for infinite glorie doth shine out even froâ— that glorifyed body of his able to astonish the highest Cheâ—ubâ—â—s as much as the three Apostles at his transfiguration were it not that they are strengthened above their nature Hither if we lift vp the eyes of our Soule we may see the King in his beauty his throne his scepter his crowne his footestoole of gold his garments as vvhâ—â—e as snovv his face resplendent as the sunne His retinâ—â— in array proportionable to his owne most bountifull magnificence and their deserts King of Kings and Lord of Lords Fall downe before this throne doing homage â—nto him and reioyâ—ing at his exaltation more then at any thing in this
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
receaving of â—hy blessed body Th. Kem. â— 4. â— 2. n. 2. The Visitation of S. Elizabeth II. PART I. THe blessed Uirgen retiring her thoughts from her owne praises turnes her hart to God lessening what ever may seeme to relate to herself and magnifing the worke of God in her as every one ought to doe And she Magnifies him with her whole soule and strength cleerly discerning what was due to him and what to herself And as S. John leaped for joy in his and her presense and at the benefit receaved soe did she exult in the glorie which God receaved by her sonne and Saviour aÌ„d that he vouch safed to vse her as handmayd in this greate my sterie for which she was not only to be eternally in heaven but successively heere on earth proclaymed Blessed through all the generations and Countries of the world II. As she acknowledged that God by his sole power and mercy had wrought great things in her for which she sanctified and blessed his name so consider with in thyself from time to time what greate things God hath done for thee in soule and body above thoâ—sands vpon whom he hath not cast so favorable an eye And that his Mercyes may last vpon thee feare him reverence him serve him love him the more III. Admire his iudgements who with a strong hand punished the Angelical spirits for their pride of minde and threw them downe from the high preferments which they might have inioyed if humble and obedient and tooke coâ—passion of this worme of the earth Man subiect to hungâ—â— and thirst and a thowsand miseries Thirst thou after iustice for those that neglecting it make themselfs or account themselfs rich towards the world will be found pore and â—mptie in the sight of God IV. Apply thyself to receave thy God who for thy sake hath made himself a Child meerly of his mercy thou deserving never to be looked on see how punctual God is in his promises and neglect not what hath once passed from thy hart to thy mouth to promise him Be â—ercyful that thou mayst find mercy and receave the â—ewards which are promised Amen The Nativitie of S. Iohn Baptist. I. PART I. ELizabeths full time was come to be delivered and she bare a jonne And her neighbours and kinsfolk heard that our Lord had magnified his mercies with her and did congratulate her The life of the iust hath fulnes sayth S. Ambrose the dayes of the wicked are emptie They shew themselves full of spiritual graces who bring forth â—olid fruit of vertuous actions with thes the Angels doe congratulate and the whole companie of the faithful servants of God with whome alone we are to accompanie and converse as neighbours and kinsmen For from synners far is saluation Though even from these the works of God doe drawe prayse and commendation and they are to be holpen towards him II. And when they came the eight day to circumcise the Child they called him by his fathers name Zacharie His Mother answering sayed not so but he shall be called 〈◊〉 And they sayed vnto her ther is none in thy kindred that is called by that name And they made signe to his father and demanding a table booke he wrot Ihon is his name and they mervailed As we are borne sonnes of wrath so ordinarily by the worâ—d we are putt into courses which send to wrath vnles the Mother of Grace and Mercy prevent vs. If thy neighbours and kindred cal vpon thee to follow their les iustificable or less vpright courses as vsually because others doe so answer resoluedly with S. Elizabeth Not so but Grace shall prevaile Turne thy self to thy heavenly father and yeald thy self as a cleane table-booke that he may write in thee what he pleaseth and let whosoever will marvyale at thee so God be more and more glorified III. Forthwith the mouth of Zacharie was opened and he swordâ— blessing God and â—eare came vpon all the neighbours and all these things were bruited over all the countrey And all that hearâ— layed them vp in their hart saying what an one trow yee 〈◊〉 this Child be for the hand of our Lord was with him Behold the effects of an heroicall Acte All doe admire it their mouths aropen to the prayse of God in it those that are otherwise affected are afrayd to moue against it seing the resolution they reverence him that persevers in such acts the sweete odor of it spreads itself through the whole howse and countrey the good are preferred before the evill as over â—opping them however greate they seeme The good example sticks in the minds of the beholders and they ar encouraged to doe wel and to think of the eternal reward What an one doe yee think this man wil prove This who is so contemptible in his owne eyes This whose life wee esteemed madnes c. But the hand of our Lord is with him c. Againe what an one doe you think this man would prove if the hand of â—od were not continually with him c. Gratia tua nos quâ—esumus Domine semper preveniat sequatur aâ— bonis operibus iugiter presuet 〈◊〉 intentos Per Christum Dominum nostrum The Nativitie of S. Iohn Baptist. II. PART I. AS we can never conceave highly enough of the Mysterie and benefit of the Incarnation of our Saviour nor admire it sufficiently so we can never bles and thank God for it to the ful Leâ— vs therfore ioyne with holy Zacharie now ful of the holy Ghost and saye Blessed be our Lord God of Israel because he hath visited and wrought the redemption of his people And now not of thos only who for a time and for ouâ— better instruction were his chosen people but the redemption of the whole world wherof I having been made partaker have the more obligation ever to bles him and for protecting and defending me from my Ghosthy enimies II. Secondly vpon his wonderfull perfourmance of his promises by his holy prophets from time to time I must rayse my confidence in him not only for the eternall rewards which he hath promised to those who live according to his law but for al which belongeth towards the helping of me to the atayning of those rewards as the continuance of his graces towards me in this life though he seemes for a time to leave me if I continue in my commanded duety and in the performance of whaâ— other helps I have by his holy inspiration vndertaken and chiefly that when ever I returne vnto him with harâ—y sorrow he will not reject me III. And if he hath called vs to a more retired life where with lesse iust feare of our Ghostly enimies then worldlings have we may serve him in sanctity and iustice in his sight all our dayes we have the more reason to blesse God for it and to indeavour to be gratefull by making vse of those particular means to
soules with out repentance for a little drosse of which they are so greedy O svveete Saviour preserve me O Infinite goodneâ— have mercy on me poore synner c. A meditation how our Saviour was accused before Pilate Prâ—amble Beholding our Saviour tovvards morning expecting what would become of him begge of him that thou mayest accompaniâ— him with the affections which are due to this blessed mysterie I. COnsider first that prâ—sâ—ntly in the morning the whole Councill of the Iâ—wâ—s met againe and called our Saviour before them in that plight as thou mayst imagine he was by this nightâ— watching and the servants outrages against him and in fine our Saviour confessing againe that he was the Sonne of God they all rose and exclayming against him caryed him bound to Pilate Reflect with what patience our Saviour bare thier Captiousnes thier fury thier outcries the hast which they made to ruine him How hard ourselves are to beleeve when our Saviour or good people in his name tell vs that which we are not willing to heare or practise How if he aske vs we are not able to answer him one for a thousand wherwith he may charge vs c. How we storme when nothing but truth is told vs. II. Consider secondly that when he came before Pilate the â—hings which they layed to his charge were that he perverted the people and râ—ysed seditions that he forbad tribute to Caesar that he sayd he was Christ and thâ—t king whom they expected In fine if he were not a malefactour they would not have brought him thither Ponder how oftimes it happeneth so with vs we seeke to doe good and it is construed quite contrarie we seeke peace and are accounted turbulent we professe alleageance and are esteemed rebells finally we are cryed dovvne for malefactours and what not and every bodies word must be taken and we cannot be heard speake III. consider thirdly that our Saviour in publick amidst those clamours ansvvered nothing at all but stood as if he heard them not in so much that â—ilate wondred very much But in private he answered Pilate that he was â— king that his kingdome was not of this world that if it were of this world his subjects would strive that he should not be delivered to the Iewes that he came into the world to speake the truth that every one that is of the truth would heare his voyce Ponder all these particulars and turne them againe and againe in thy mind and draw out that which may be for thy profit and instruction IV. Consider fourthly and principally that saying of our Saviour My kingdome is not of this world For if we beare this deeply printed in our minde and memorie it will be a comfort to vs in all our afflictions in all our mortifications and contradictions in all our trobles of minde or bodie in fine in all things in which we have not our will or contentment or fancie in this world and finally ponder hovv we ought to strive that Christ have his right and be delivered out of the wrough of synne and synners The Prayer To our Saviour to this effect offering ourselves to advance his kingdome in ourselves and others to shew ourselves to be his subjects by charitie peace patience longanimitie and imitation of all the vertues which he teacheth and will have vs practise A Meditation how our Saviour was sent to Herode Preamble Tendering the good and glorie of ouâ— Saviour wayte vpon him to see what passeth I. COnsider first That Pilate finding no cause to proceed against our Saviour and being desirous to ridd his hands of him tooke occasion to send him to king Herode because they sayd he was of Galilee Herode on the otherside was of a long time desirous to see our sâ—viour because he had heard much of him and hoped to see him worke some strange thing Doubtlesse in the compasse of the three yeares which our Saviour preached in the Cittie and country Herode might have seen our Saviour iâ— he would have bâ—t stirred out of dores for it but we soe both by Pilate and by Herode how worâ—dly cares and pleasure overvvhelme â—s and give vs â—o respit to doe even the good which we oftimes desire to doâ— or at least pretend and say we desire it How worldly ends soever svvay vâ— and hinder vs for standing for justice or from shevving ourselves in the service of God Hovv much better is it to breake with the world to the end we may attend to that which we knovv is good and to the more serious consideration and practise of the lavv of God II. Consider secondly VVhen our Saviour was come before Herode Herode asked him many curious questions but our Saviour gave him not one sole word whervpon Herode and his retinew skorned him and in mockerie put a whitâ— garment vpon him and so sent him backe to Pilate and Herode and Pilate were made frends vpon it Observe in this passage That our desire of knovvledge of matters of spirit must tend to practise or els our Saviour will say vnto vs. Nescio vos I knovv yee not and when we shall say to him Lord Lord he will not ansvver vs. Hovv easily oftimes we passe our Censure without diving into the bottome Hovv much and hovv easyly the world is mistakeÌ„ taking wisdome for folly and folly for wisdome Hovv much doth our Saviours silence incite vs to spare words in tvventie occasions III. Consider thirdly In the white garment our Saviours Innocency and hovv that which the vvorld intends for our disgrace God ordaynes it for our greater honour Hovv we may imitate our Saviour by not being over curious in our apparell though the fashion be otherwise but content ourselves with reason and glorie if doing that which is reason we be neglected or laughed at IV. And fourthly Follovv our Saviour in his iourny to and fro see what intertaynment he meets with in the streets from men woemen and Children heare hovv diversly they speake of him and learne to beare contempt in word or action And among the rest forget not to cast thy eyes vpon his blessed Mother S. Marie Magdalen S. â—hon and some others and conforme thyself â—o thier â—ffections Prayer To our blessed Lady to give thee part of that which she felt at that time and which she practised ever in imitation of her sonne offering to him by her hands some practicall purpose in honour of this blessed mysteâ—ic A meditation how the Iewes refused our Saviour and chose that Barabbas should be rather releesed then he Preamble Restlesse till thou seest what becomes of thy Saviour stand by the people and by our blessed Ladie expecting I. Consider firstâ— That Pilate finding more and more that there was no cause to proceed against our Saviour sought divers wayes to deliver him out of the hands of the Jevves who meerely out of envie had brought him before him Therfore he thought to make vse of
Crosse begge grace to profit by this Mysterie I. Consider first That so soone as sentence was given they proceeded to the Execution and at the gates of the Palace they layed a heavy Crosse vpon our Saviours shoulders to shevv to all the tovvne as he went that he was to be crucified vpon it see what a dint it made in his tender flesh hovv it strayned his backe being weake of himself and much more weakened by his nights watching his hurrying from place to place about the tovvne and the losse of so much blood and being also fasting In so much that he fell dovvne vnder it thrice in the way having a long mile to go though they tooke one by the way and compelled him to go along with him and to help him to carrie it O my soule what a sea of compassion hadst thou need to have to equall the griefe which thy Saviour felt in this passage looke and see againe and againe everie circumstance and follovv him step by step for he cannot go fâ—â—t though they hasten him and beate him on Marke the different humours of them that follovv him and them that go before him and them that compasse him round about to see the man in this case whom they had seen not long before farre othervvise attended Reflect among other things hovv thou mayest â—ase our Saviour of his burthen either by disburdening thy soule of synne or by corcuring to disburden others both of synns and afflctions orbytaking some pennance vpon thy self for satisfactioÌ„ of thyne oâ—vne and others synns and to pâ—event them or by bearing whatsoever Crosse not as it were by compulsion but willingly for his sake for it is some â—ase in sorrovv to have a companion in our sorrowes II. Consider secondly rhat wheras many people followed him and many women lamented his case he turned to them and speake in this sorte Daughteres of Hierusalem doe not weepe vpon me but weepe vpon yourselves and vpon your Children Because behold the dayes will come in which they will say blessed are the barren and the wombs which have not borne and the paps which have not given suck Then shall they begin te say to the mountayns fall vpon vs and so the hills Cover vs for if in the greenâ— wood they doe these things in the drie what shall be done Harken with what a Majestie he speakes these words and with compassion of them that little deserved it Ponder every tittle of them and see what svveetnes thou mayest gather to the benefit and instruction of thy soule out of them III. Consider thirdly That when he had gone about halfe way on his journey a devout matrone met him and taking compassion of him profered him a handkerchief to wipe of the blood and the svveate of his brovves he accepted it and wiping his face with it left the Image of his visage in the handkerchief and returned it to the woman Thou mayst easily imagin with what joy She received it and with what reverence She kept it and hovv well she thought herself payed for her charitable commiseration Such are the returnes which our Saviour makes of courtesies done to himself in his service or in his Servants he leaves the print of himself and of his love more deepely in thier harts which Surpasseth all treasures and makes vs the speedier to be in tertayned in his heavenly Court The Prayer To our Saviour offering our service to him according to the present circumstances and affections A Meditation of the Crucifying of our Saviour Preamble Having gotten a place somewhere vpon the hill as neere as thou canst to our blessed Lady and S. Ihon attend with all diligence and desire to see the end I. COnsider That our Saviour being with much difficult ie gotten vp the hill the first comfort he receives is a cup of wine mingled with Myrrhe and Gall to stint his bleeding and that he might not suddenly faint avvay he teasted it but would not drink â— it Then thy vnmercifully pulled of his clothes renevving most of his wounds and he at thier appointment layeth himself downe and spreadeth himself as well as he can vpon the Crosse to be nayled to it Here every circumstance is so full of compassion that it must be a hart of stone that doth not relent and much more greeve at the cause which are my synnes These were the GALL mingled with all his comforts and he had them too lively presented before his eyes to accept of more them a tast of the bitternes of them which is so greate that all bitternes of the vvorld is rather to be svvallovved then to svvallovv the least of synnes wittingly what then of so many II. Renevv not his wounds hy thy harshnes tovvards thy neighbouâ—s who are the living members of his mysticall body and are oft wounded sufficiently by otheâ— occafions deserving compassion see hovv willingly for God he layeth himself dovvne vpon his Crosse and imitate him But imitate not the vnmercifulnes of them that Strike the nayles into his hands and feete and so much as lyeth in them by thier obstinancie and often repeated offenseso are perpetually nayling him But nayle thyself by dayly and hourely purposes never to part from the will and appointment and commandment of God though it hath bitternes some times and a Crosse annexed III. Our Saviour being thus nayled vpon the Crosse as it lay vpon the ground with ropes and other instruments they reare it vpon one end and let it fall with a jumpe into a deepe hole where it was to stand Reflect what payne this bred to our Saviour in all his lims and at his very hart see hovv our blessed Lady weepes and is ready to faint with griefe Heare the outcryes of the people blaspheming him shaking their heads at him and saying he saved others let him save himself If he be Câ—rist if he be king of the Iewes if he be sonne of God let him now come downe and we will beleeve him This is the man that would destroy the Temple and buyld it againe in three dayes The Prayer Fixing thy eyes and thy thoughts vpon our Saviour Crucified never satisfiâ— thyself with vieâ—ving all circumstances with such acts of devotion and such devout petitions as the nature of the mysterie requires and the grace of God affords A Medation of the words which our Saviour spake vpon tho Crosse. 1. PART Preamble as in the former I. COnsider that in all this griefe and disgrace the first word which our Saviour spake vpon the Crosse was Father forgive them because they know not what they doe O endlesse mercy and meekenes He doth not crave revenge He doth not say o righteous judge but Father noâ— Revenge but forgive and forgive them whom But those that are even novv blespheming me and are not satisfied till they see me dead This is the greatest and truest triall of charitie if we love him that is contrarie to vs sayth S. Gregore II.
They know not what they doe who can be slovv to excuse or hard to accept of an excuse of an others falt hearing our Saviour excuse so apparent malice Also sayth S. Augustin no man must despayre of remission seeing it offered to them that were auctors of our Saviours death No man must be sullen when he is offended and thinke himself charitable enough if he sayes nothing or remits his quarell to God but remember they are sonnes of one Father and put on the bovvels of a brother and not be as strangets one to another III. Father forgive O. in hovv many things doe we all offend and dayly and hourely need forgivene Hovv much doth it import to forgive seeing our Saviour hath so often inculcated it vnto vs and put it in our dayly petition and absolutely told vs we shall have no mercy vnlesse we forgive our brethren from our harts Make vse of thy weake vnderstanding in spirituall things or apprehension of thy danger to pleade before him for thyself who is so willing to excuse and say Lord I did not knovv what I did when I did offend thee be a Father vnto me and forgive me say with the prodigall Child Father I have synned against heaven and thee and am net worthy to call thee Father but seeing thou lovest that tiile acknowledge me for thy Sonne though vngratefull and forgive me Father c. Of the words of our Saviour II. PART Preamble As in the former I. NExt after our Saviour had besought his Father to pard on his persecutours he pardoned the theefe vpon the Crosse and promised him the kingdome of heaven for his fervent confession for wheras there were tvvo crucified with him one on the right hand the other on the left and our Saviour in the middle one of them blasphemed our Saviour with the Iewes the other defended him acknovvledging his ovvne offenses and deserts and proclayming our Saviours Innocencie and begged that he would remember him when he came into his kingdomâ— Ponder first the disgrace put vpon our Saviour to be as it were the principall malefactour of the three crucified wherin notvvithstanding holy Fathes doe discover tvvo greate Mysteries the one that he lovingly presented himself both to Ievv and Gentill if the one should refuse and thirst his Innocent blood to thier ruine the other might make benefit of it to eternall welfare endeavour to be among them that make benefit and thirst after his sacred blood with love and veneration The other Mysterie is that in the very manner of thier crucifying thy represent that which in the latter day will happen when thse on the right hand shall be revvarded and those on the left cast of into eternall punishment II. Consider secondly The noblenes of this act of the good theefe standing for our Saviour when all the world allmost forsoâ—ke him see also what it is to be patient in affliction and humbly to acknovvledge that we have deserned it On the other side hovv little it did advantage the other theefe through his owne perversenes to be so neere our Saviour and reflect on the Judgments of God and that as no man must presume so none must despayre III. And Iesus sayed vnto him Veryly I say unto theâ— this day thou shalt be with me in paradise Ponder every word who to whome and with what assurednes This day with me in Paradise O blessed day and more blessed companie See hovv the peniteut and the innocent are associated and learne to contemne no body to judge or flight no body This day thou shalt be with me O let this day never end it is Paradise enough to be with thee blessed is he who vuderstandeth what it is to love Iesus c. Tho. a Kemp. l. â— c. 1. Of the words of our Saviour vpon the Crosse. III. PART Preamble as before I. THere stood beside the Crosse of Iesus his Mother ond his Mothers sister Marie of Cleophas and Marie Magdalen And the beloved deciple S. Ihon as appeares by that which follovveth But consider first with what constancie and resolution they all remayned there looke into the breast of every one of them one by one and thier affections of love and sorrow and faith and resignation see with whaâ— teares of compassion and love they lifted vp thier eyes to the crucifyed and then cast them dovvne vpon themselves hovv some of them embraced the Crosse and kissed the staynes of blood remayning vpon it Hovv they Harkened to every tittle that he spake Stand with them and harken for he speakes not to those rhat passe by be not ashamed be not afrayed stand by his Mother cast thyself vpon thy knees with the Magdalen bevvayle thy ovvne offenses c. He that persevereth may justly expect a word of comfort II. When Iesus had seen his Mother and the disciple standing whom he loved he sayed to his Mother woman behold thy Sonne and to the disciple behold thy Mother Consider what impression this speach made in the harts of both in regard of the thing itself and of the manner so vnexpected and at such an exigent ponder hovv in different senses these words might worke different affections in our blessed Lady Woman See hovv all looked vp but his eye was directed to his Mother Behold thy sonne Which Sonne Him vpon the Crosse Or by the Crosse Hovv ever what a change is here and yet what love and care doth my Sonne shevv concerning me c. And to S. Jhon Behold thy Mother What an honour was this vnto him and in him to vs all making vs adoptive Children to our Blessed Lady brothers to our Saviour so greate a good is it to stand hy the Cresse sayth Theophilact so greate a good to suck wisdome from our Saviours breast say S. Ambrose III. And from that houre the disciple tooke her to his owne Into his ovvne charge sayth S. Augustine to have care of her and to attend her Conâ—ider with what respect and dutifulnes and veneration he ever beheld her and provided for her remembring ever whose Mother she was Imitate this loving and beloved disciple and begge of her also novv that shee wil take the into her protection that by her means thou mayst obtayne according to those Mysteries forgivenes of thy synnes the kingdome of thy Saviour here and in the other world the companie and love of his saincts constancie in adversities and never to part from svveete Iesus whatever befall thee Of the words of our Saviour IV. PART Preamble Behold the sunne suddenly eclypsed and the heavens darkened at noone day and begge that this vnvvonted accident may stirre in thee some vnvvonted good affection And I. First to take heed that in middest of the graces of Allmightie God which shine vpon thee as the sunne at noone day darknes doe not suddenly through thy falt come vpon thee by the withdravving of his heavenly beames and vpon every change that thou findeâ—t bevvare
indeed bevvayle thee alone for what will it avayle vnlesse I bevvayle myself also and my synnes and bevvayle them so as not to fall againe Hovvever it is resolved I must weepe what will then become of me whose eyes are so dryed vp with hardnes of hart that there is no apparance I will at least help to cary his Crosse and take of from him so much of the burden by amendment of my life and declare myself to be one of those that doe follovv him with love and esteeme and respect and not as the multitude of vnbeleevers and synners III. And forget not that not only thou must not be loaded with synne if thou pretend to follovv our Saviour but that it is also vp the hill against the streame oftimes with much difficultie and that it is vp Mount Calvarie where the sight and contemplation of a deaths head will avayle thee more then the sight of all the beauties of the world and that all must end with death whatever the world can afford or doth esteeme By the contemplation wherof we come to overcome the bitternes of death and make that svveete and desirefull which othervvise is so abhorred Repetition of the mysteries of the Passion of our Saviour V. PART I. VPon the mount the Sunne the Moone the earth the rocks the dead mens graves teach vs what to think and doe That it is God that doth suffer his povver not being diminished tovvards the preserving of every thing in its wonted course but his incomprechensible proceedings astonishing them They are ready to revenge his iniuries he is holding his hands fast nayled to the Crosse and commanding them to forbeare Father forgive them for they know not what they doe The Crâ—atures otherwise insensible protest themselves sensible of these indignities and those who have sense and reason doe not resent them The sunne in effect sayth why should I give light seeing the fountayne of light ecclypsed And the moone where should I borrovve it the sunne of justice being thus obscured The earth trombleth at the hidjousnes of these offenses among which myne are not the least and I doe not tremble with it Memento mei Domine othervvise I cannot escape vtter ruine I acknovvledge that I deserve to be svvallovved vp and that in it I should be but justly punished Nam digna factis reciperem But here thy mercies exceed thy justice Memento mei but I am not worthy to be thought on Memento Domine David omnis mansuetudinis ejus Looke also vpon thy blessed Mother to whom in thy beloved disciple thou hast commended me and doe not forsake me II. He is in the seate of mercy and beggeth forgivenes for vs and yet is doing justice vpon them that by thier ovvne concurrence doe not apply the meritts of his bitter Passion tâ— themselves in particular for of the tvvo malefactours crucified with him he saveth but one and him that by confessing of his synnes to this high priest craves pardon acknovvledgeth his deserts and beggeth admission into his kingdome In ipsa patibuli specie sayth S. Leo monstratur illa quâ— in judicio omnis hominiâ—â—st facionda discretio what can we expect at the later day if in this there be such rigour III. Pater in manus tuas commendo spiritum meum I joyne with thy blessed Sonne and say father for seeing he hath vouchsafed often to rearme himself my brother I may with the more confidence call thee Father and with him that doth not envy thy mercyes as the elder brother to the prodigall childe but even craves them for me and craves them with bleeding eyes cum clamore vâ—ido lachrimis with him I commend my soule also into thy mercifull hands and doe commend it novv with the more humble suyte because it cannot be but that thou wile grant what ever cometh novv commended by him pro suâ— reverontia for the respect which thou bearest him and which he ever and at this instant did beare tovvards thee O hâ—avenly Fâ—ther looke vpon the bleeding hands of thy beloved Sonne there thou wilt find me also written with letters of love though farre vndeserving through these I commed my poore soule vnto thee for I have not hands of my ovvne that dare appeare before thee to offer any thing in them Manus manus sunt Esau hands of vndeserving Esau that hath so often sold his birthright for a Messe of portage but the fragrancie of the merits of this they Sonne joyned with his Mothers intercession will obtayne an abundant blessing for me Amen Of the Solitude of the Blessed Lady I. THe evening and the Sabboth coming on the companie was forced to leave the sepulchre and retire every one to his home S. Ihon accompanics our blessed Lady bt still her thoughts were vpon her Sonne some times looking back tovvards mount Calvarie some times tovvards the garden and sepulchre not farre of then saying to herself and to S. Ihon here he turned to the daughters of Hierusalem and wished them not to weepe here he faynted lo yonder is the palace of Pilate where he was whipped and crovvned with thornes O cruell people that could misuse him so what hart can think of it and not melt into teares O hovv hath he been cryed vp in these streets and novv to be this vilâ—fied One that was made of so much goodnes that he was ever obliging people with his admirable worth and even at last prayed for those that did most cruelly butcher him Father forgive them they know not what they doe O that they had knovvne so much as I they would never have fallen into such extremities O my Sonne My Sonne But why doe I say my Sonne Sonne of the living God his naturall and only and eternall Sonne Why wert thou thus forsaken VVhy didst thou thus abandone thyself thou hadst povver at will thou sayedst to Pilate Thoâ— shouldest not have any power at all against me vnlesse it had been given thee from above And why given VVas there no other means but this to save man kind O Blessed Sonne II. S. Jhon to give her some comfort in this her sadnes peradventure sayed there is nothing indeed more to be admired then that his Father would choose and he yeald to this means only he foretold vs of it oftimes and not many dayes past but we could not believe it even wheÌ„ he pointed vs out the Traytour O wicked Traytour but when I accompaned him into the garden of Gethsemani and savv him fall extraordinarily to his prayers and call vpon vs to pray and that he had even svveat blood with anguish and earnestnes crying out alovvde that we could heare him at a distance Father not my will but thyne be done not as I will but as thou and still repeating it I began to feare the worst And it is novv my only comfort to think that it was his and his Fathers will it should be so and certaynly it gave him strength and courage to indure
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
with as much love and confidence say vnto him Lord it is good for vs to be here and insteed of the tabernacles of Moyses and Elias make vse of the figures of the old testament which represented this blessed mysterie as the Sacrifices of Abel and Abraham here accomplished and the Manna outgone by many degrees and the Paschal lambe and the bread of proposition and the dayly Sacrifices and what ever elâ— is recorded in all the ceremonialls with all the prophecies and consider how much the person of our Saviour and the manner of his being present with vs and the inrent and effect of this my sterie doth exceed all that is gone before and taking vp thy rest in the tabernacle of thy hart with our Saviour say often to him how amiable are thy tabernacles o Lord of hosts My soule longeth and languisheth after the cours of my Lord my hart and my flesh have exvlted in my living God c. II. S. Paul had a desire to be dissolved that is even to dye that he might be with Christ esteeming better then life or any thig that that this life can affoard that was a desire of seeing him in an other world yet if we did conceive things in thier right value we should in reason with as much fervour lay aside all worldly busines to be with Christ in this blessed action at convenient times saying with the same Apostostle To me to live is Christ and to die is gayne that is Christ is my life and though I forsake all the world to be with him I shall be a gayner by iâ— Who therfore shall sever vs from the Charitie or love of Christ. Tribulation Or distresse or famine Or nakâ—dnes Or danger Or persecution Or the sword I am sure that neither death nor life nor Angels nor Principalities nor Powers neither things present nor things to come nor might nor heigth nor deapth nor other creature shall be able to separate c. I desire to be dissolved from this mortall body that I may see thee face but seeing it is thy pleasure that I only injoy thy in this covert manner I willingly forgo all worldly content all companie all pastime or intertaynment to be with thee for thou art my God and all things III. S. Andrew with another seeing our Saviour once passe alone by him and hearing S. Jhon Baptist whose disciple then he was say Behold the lambe of God accosted our Saviour and asked him Master where dwellest thou And he sayed come and see they came and saw where he abided and taried with him that day VVhat can be more beseeming thee in this blessed action then even out of compassion to aske our Saviour where he dwelleth here below seeing his glorious habitation is so adorable in heaven VVhat are our Churches be they never so sumptious And how many of them are more like stables then Churches And what is thy breast Come neere and home to thyself and see where and how thou intertaynest him and how long thou vsest to stay with him S. James and S. Ihon vpon occasion that the Samaritans once did with discurtesie refuse to give passage to our Saviour through thier citty would have commanded fire from heaven vpon them which zeale though our Saviour repâ—ehended as vnreasonable yet it behoveth vs to reflect how deepely we are apt to take an indignitie offered where ourselves are concerned and how slight oftimes we make of this so greate a curtesie of our Saviour though it wholy concerne vs and againe how that really that punishment was not exorbitant considering the person contumeliously rejected and yet how little oftimes we value him IV. Finally therfore joyne with S. Ihon who deserved the name of the beloved disciple and seeing our Saviour is pleased to remayne in thy breast as he gave vpon his a resting place to S. Ihon be not backward nor streight laced in point of love but as the favour is greater so to thy abilitie straine thyâ—elf to greater love give him his full rest in thy soule doe not disquiet him with vâ—â— quiet thoughts words or deeds Begge of him that he will stay with thee even beyond the time limited by the species say with the two disciples Mane nobiscum Domine quoniam advesperascit And with the devout Thomas a Kempis VVould to God that thou wouldest totally inflame me by thy presence stretch forth thy hand with S. Thomas and touch his sacred syde and hands and frete and kissing them say My Lord and my God Intertaynments of our Saviour with the Angels and Saints I. VVHile the Apostles at our Saviours Ascension were looking towards heaven after him two Angels appearing sayed what stand you looking into heavon This Iesus who is taken vp from you into heaven shall so come as you have seen him going into heaven And really if we should consider only the worth and dignitie of his person it were but fitting he should in all occasions appeare in so much and much greater glorie but stooping to our weaknes and to our commoditie behold how he cometh not clad with glorie but clouded vnder the shapes of bread and wine yet this is the same Iesus who then taken vp into heaven sitteth at the right hand of his heavenly Father in glorie Stand therfore and looke earnestly into this heavenly mysterie Admire and love his goodnes once he will come to judge but to doe mercy vpon vs to increase his graces to bestow himself in so frendly a manner he comes millions and milleons of times and will continue so till the end of the world This is Iesus this is my Saviour my Redeemer my all things O that I could say he shall never be taken from me Come sweet Jesus and come so that I may ever inioy thee Amen II. His taking vp into heaven betokeneth not any need that he had of assistance for he ascended of himself but the reception or intertaynment which the Angels and Saints gave him at his ascension all the nine quiers ranking themselves in order from the highest to the lowest heaven and taking him in the midst of them singing prayses of his divinity and humanitie and of the wonderous things which he had done and suffered for mankinde and rejoycing at his exaltation even above themselves the Cherubims not daring to stretch thier wings over his head as anciently over the Arke and the Seraphins hiding thier faces in reverence of the splendour of his glorious countenance the Thrones and Dominations and Principalities proftrating themselves vnto him as king of kings and Lord of Lords and the rest of the heavenly court doing homage every one in his degree VVhy stand we looking only vpon him And not industriating ourselves to doe him with the holy Angels all the honour and homage thar lyeth in our powre or perhaps doe not so much as looke after him but let our thoughts aÌ„d feete waÌ„der instantly after other
such a poore snake Sonne whome the proude Scribes and Pharisees would scarce have looked vpon how ever zealous they seeme here to be of the honour due to God alone III. But Iesus seeing thier thoughts sayth why think 〈◊〉 thus within yourselves Which is easyer to say to the such man thy synns are forgiven Or to say Rise take vp thy couch and walk But that you may know that the Sonne of man hath power on earth to forgive synns I say vnto theâ— Rise take vp thy couch and go into thy house And he forthwith arose and tooke up his couch and went away in the sight of all and all marveled and glorified God who 〈◊〉 given such power to men By answering to thier thoughâ—â— he gave them to vnderstand that by the same power he could also forgive synnes and confirmed it by this miâ—â—cle that as his word was made good in the outward 〈◊〉 so it would by the same vertue be made good in the clearing of soules from synne And observe by the way that as this man coming for his corporall health received with it that which is better so we praying for things which occurre to vs as beneficiall may receive that which is better though perhaps we receive not directly that which we then aske And be not ashamed to confesse thy synnes seeing God knowes thy secretest thoughts Rise take vp thy couch Our couch is our body we take it vp when we cause it to obey the commandments of God it is heavy therfore he sayth walk Few are they who after much infirmitie can runne we walk into our house following the commandment of Christ when after death we are received into the celestiall habitation The calling of S. Matthew I. ANd when Iesus passed thence he saw a man sitting in the custome house named Matthew and he sayth to him follow me and he rose vp and leaving all things followed him Other Evangelists call him levi out of respect to S. Matthew dissembling his ordinarie name He calles himself Matthew and a Publican for as the wiseman sayth the Iust is first in accusing himself And with all sheweth vs that no man must despayre of saluation Iulian the Apostata imputeth it to folly that people vpon a slight call would follow our Saviour as if they had not reason he working so many prodigious wonders Besides that the Majestie of his divinitie which doubtlesse did shew itself in greate measure in his very countenance was able to draw people to him For if a lodestone and amber be able to draw after them materiall things how much more forcibly is the Creatour able to draw his Creatures Looke vpon this mirrour of perfection harken what kind of doctrine and in what manner he delivereth it observe him diligently and thou wilt see thou hast reason to follow him without delay II. And Levi made him a greate feast in his house and there were a greate multitude of Publicans and of others that were sitting at the table with him and with his disciples And the Pharisees seeing sayed to the disciples wherfore doth your Master eate with Publicans and synners These Publicans saw one of thier trade converted to better life therfore they did also hope to find place for repentance and saluation for they did not come to Iesus with intent to remayne in thier former vices as the Pharisees murmured but being repentant as the following words of our Saviour doe insinuate And who sayth S. Gregorie Nazianzen accuseth a Physitian that he visiteth the sick that he abideth the stench that he endeavoureth to set vp the infirme III. Iesus hearing it answered they that are in health and able need not a Physitian but they who are ill at ease Go and learne what it is I will mercy and not sacrifice For I am not come to call the just but synners No man by the law is iust he sheweth therfore that they did in vayne brag of justice And the wiseman asketh this question which concerneth every body Who can say my hart is pure I am frre from synne Let vs therfore have recourâ—e to this mercifull Physitian whose fees are but what is for our profit and not his owne he hath the labour and we the fruite he the thanks and we the reward and seeing mercy is that which he desires and esteemes it as sacrifice follow the advise of old Tobie to his sonne To thy abilitie be mercyfull if thou hast much bestow liberally if thou hast little give a little willingly And that which is allwayes in thy power forgive as thou desireth to be forgiven The third application to the most blessed Sacrament I. S Matthew vpon his conversion made a banket foâ— our Saviour Our Saviour vpon our turning to him makes vs a banket But ô infinite difference that banket was of temporall and perishable meates turning to corruption both of body and soule this banket cometh downe from heaven and giveth life to the world and is his owne flesh and precious blood which whoever eateth hath life â—verlasting Drinking of this cup sayth S. Ambrose our body doth not stagger but doth rise to better life our mind is not trobled but consecrated and made holy And the councell of Florence what ever good effect materiall meate and drink doth work in vs towards corporall life mayntayning increasing repayring and delighting this Sacrament worketh towards our spirituall life it withdrawes vs from that which is evill it strengtheneth vs in that which is good and encreaseth grace and vertue in vs. But if we consider further that it is our Saviour himself who feeds vs with himself the bread of Angels and the true bread from heaven not in figure only as the Manna of the Iewes but really himself as he is God and man what a treasure have we what a banket what love what mercy what desire of our love shewed vs O Sacrum convivium in quo Christus sumitur c. II. It is moreover a medicine for all spirituall diseases and what a legion of syns and imperfections and passions doth possesse vs So exceeding fierce sometimes that no man can passe by but we must have a saying to him or whome by word or example we do not anoy neither remayning in house that is in the Church at our devotions nor in the citty among men of civill conversation but in the sepulchres and in the mountaines among those who live a wild and barren kind of life voyde of good works having little respect to the chaynes of the commandments in which we are bound but breaking them at pleasure and not being willingly subiect to any body A pittifull staâ—e ô Saviour of the world command this evill disposition out of me that it cast me not into the depth among the hogs suffer me to be with thee I beseech thee and I will publish the greate things which thou hast done for me having mercy on me
and in the meane time on the day of our receiving endeavouring to remaine â—lone with him for our greater profit and satisfaction The â—uring of the ten lepers I. ANd as he entred into a certaine toâ—nâ— there met him ten man that were lepers who stood a farre of and they lifted vp their voyce saying Iesus â—aster have mercy on vs. Whome as h◠〈◊〉 he sayed Go shew yourselves to the Priests and it came 〈…〉 as they went they were cleansed According to S. Gregorie leprosie signifies heresie because as in a leper part of the skim is taynted and part retayneth the naturall colour so heretiks mingling falshood with truth doe stayne the right colour of Christian doctrine S. Augustine concurreth in the same for as leprosie is in the outward skin so they hide not theyr errours but boldly vent them for truth These as lepers out of â—oune are shut out of the Church and must be kept standing a faâ—re of least with their breath and stench they infect the rest and the only way to be cured is to submit themselves to the Priests and teachers of the Catholick faith Though in a more generall sense leprosie may signifie all kind of imperfections mingled with our vertuous actions aÌ„d thoughts For which we deserve to be delayed the entrance of the heavenly citty and must lift vp our cryes to God for remission and have often recourse to the Sacrament of confession that we may have remission and also receive strength to amend The very resolution of opening ourselves as we are going â—eleeving vs in many molestations which come vpon vs. They were cleansed as they vvent sayth S. Augustine by which it is manifest that God doth accept of the hart where by necessitie we are hindred from coming to the Priest II. And one of them as he saw he was cleansed returned with a loude voyce magnifying God and fell on his face before his feete giving thanks and this was a Samaritan A happy Samaritan sayth S. Bernard in that he acknowledged that he hath nothing but what he had received and happy is he vvho for every particular grace returneth to him in whom is the fullnes of all graces towards whome while we doe not carry ourselves vngratefull we make way whereby we may receive more pleâ—ty of grace Be gratefull for the least and thou wilt be worthy to receive greater let the least be to thee as the greatest If we have regard to the dignitie of the giver no gift can be thought little III. And Iesus answering sayed were not ten cleansed and where are the nine None was found to returne and give glorie to God but this stranger And he sayed to him Rise go thy way thy faith hath made thee whole Our Saviour doth with reason aske where the nine were Because farre from Synners is salvation So also after synne he asked where our first Father Adam was and in the last judgment he will professe that he knoweth not the workes of iniquitie Often but one returning and he a stranger putteth vs also in mind how few there are who serve God as they ought in comparison of the multitude who follow their worldly occasions and being domesticalls of God as the Apostle speaketh buylt vpon the foâ—mdation of the Apostles we ought to take heed that strangers doe not go beâ—ore vs in life and manners bringing confusion vpon vs that we being Christians and having so much means to doe well doe not live accordingly The woman taken in Advlterie I. IEfus went vnto the mount Olivet and early in the morning agains he came into the temple and the people came to him and sitting he taught them And the Scribes and Pharisees bring vnto him a woman taken in advlterie and set her in the midst and sayed to him Master this woman was even now taken in advlterie and in the law Moyses commanded vs to stone such what therfore sayest thou And this they sayed tempting him that they might accuse him Our Saviour in the nights went to private places to pray and the more willingly to the mount Oliver because it bare the name of mercy for which he came into this world The day he spent in the â—emple reaching 〈◊〉 otherwise doing good to the people This could not save him from the malice and envie of ill disposed persons who not finding wherin to accuse him sought by his meekenes and compassion to entrap him as breaker or conâ—emner of the law and of iustice But he being the eternall wisedome â—new how to temper botâ— so together as to impeace neither of them and to this wisdome we must submit in occasions where there doth not appeare to vs how his iustice can be blamlesse vsing so much mercy and longanimitie towards most grievous synners Sonne take heed of disputing high matters and the secret iudgements of God why this man is left and he assumed to so greate grace II. But Iesus â—owing himself downâ— with his finger wrot in the earth And when they continued asking him he lifted vp himself and sayed to them He that is without synne among you let him first throw the stone at her and againe bowing himself he wrot in the earth and they hearing went out one by one beginning from the Seniours and Iesus remayned and the woman standing in the midst What did he write but that of the Prophet Earth Earth write these forsaken men The names of the faithfull are not written in earth but in heaveÌ„ He wrot in the earth with the same finger with which he had written the law Thou seest a moâ—e in thy brothers eye and the beame which is in thy owne eye thou seest not Consider also how farre different our synns will appeare vnto vs when God shall lay them before our eyes then now when self love doth blind vs. O the answer of wisedome itself How did he turne them and their thoughts into themselves there to behold what lurked in their owne breast raked vp out of their sight and consideration till he with his omnipotent finger discovered themselves vnto themselves III. And Iesus lifting vp himself sayed to her woman where are they who accused thee Hath no man condemned thee Who sayed no man Lord And Iesus sayed neither will I condemne thee go and synne no more Our Saviour did also condemne the synne but not the person For if he had favoured the synne he would have sayed go live as thou wilt But he sayth I have blotted out that which thou hast committed observe thou that which I have commanded to the end thou mayest find that which I have promised Iesus the light of the world AGaine Iesus spake to them saying I am the light of the world he that followeth me walke not in darkenes but shall have the light of life Our Saviour is the light which made this visible light He was covered with the cloude of his flesh not to
him and runneth towards vs with more spâ—â—d then we towards him and condescendeth much to our infirmitie stooping to vs while we are not able to rayse ourselves so higâ— as he deserveth and affoordeth us the loving kisse of peace how ever we deserve rather to be punished He doth not say whence comest thou wherewert thou Where is thy substance thou caryedst away Wherfore didst thou change so much glorie with so much basenes Thesâ— things he leaves to our consideration but he is all love and mercy II. And the Father sayed to his servants quickly bring forth the first stole and doe it on him and put a ring vpon his hand and shâ—es on his feete and bring the fatned calfe and kill it and let vs eate and make merry because this my Sonne was dead and is revived was lost and is found And they began to make merry The loving Father would have him clothed before he should come in sight therfore he sayth quickly and it expresseth a greate deale of willingnâ—s which is in God to see vs not only out of our nastie rags of synne but clothed with those vertues which are most pleasing to him therfore not content to put on him the first stoolâ— that is the garment which he formerly vsed he calleth for a ring to his hand to beautify his workes and shooes to his feete to strengthen his affections against the allurements of the world Yet the first stools mentioned must put vs in mind that all the time spent farre from God is lost and returning we must begin where we left and happy we if we be not cast farther back then we were when we parted In a mysticall sence The father ranne to vs in his sonne when in him he descended from heaven my Father sayth he who sent me is with me He fell vpon his neck when in Christ the whole divinitie rested vpon our flesh and he kissed him when mercy and truth have met justice and peace have kissed each other He also is the faâ—ned calfe killed for our entertaynment to the end we might not only have sufficient to sustaine vs but abundance and of the best to delight vs much more in the service of God then in our former course III. But the elder sonne was in the field and when he came and drew nigh to the house he heard musick and dauncing and he called one of the servants and asked what all that should be And he sayed to him thy brother is come and thy Father hath killed the fatned calfe because he hath received him safe and he was angrie and would not go in His father therfore going forth began to desire him But he answering sayed to his father Behold so many yeares doe I serve thee and I never transgressed thy commandment and thou didst never give me a Kid to make merry with my frends But after that this thy sonne that hath devoured his substance with whores is come thou hast killed for him the fatned calfe But he sayed to him sonne thou art allwayes with me and all my things are thyne but is behoved vs to make merry and be glad because this thy brother was dead and is revived was lost and is foâ—nd This expresseth how consider that we should doe by others as we would have done to ourselves secondly how much we value the service which we doe as if God were beholding to vs for it Thirdly how blind we are in not discovering our owne falts I never transgressed as if to envie anothers good were not to transgresse it was not thy strength but thy fathers grace which was cause of it See on the other side the goodnes of God who goeth forth and desireth even the Stubborne Sonne and learne that to synne against him is to kill thy owne soule which is much more to be abhorred then the losse of our life The vnfaithfull Bayly I. HE sayed also to his disciples There was a rich man that had a Bayly and he was ill reported of onto him as he that had wasted his goods And he called him and sayed to him what heare I this of thee Give account of thy Baylyship for now thou canst no more be bayly Our Saviour Christ as God is the only powerfull King of Kings and Lord of Lords rich in all things and chiefly in his mercyes to whome we must give account of every thing for we are â—ords neither of life nor lim not thought nor deed but accountable for all neither can any thing escape his knowledge Though here that which he certaynly knoweth he reckoneth as heard by report because he is not rash or hasty in condemning and will give vs leasure to repeÌ„t while the cause is as it were depeÌ„ding before him He asketh an account that we may aske pardon aÌ„d happy we if by remorse of conscience he aske it here before the time of satisfaction be expired II. And the Bayly sayed within himself what shall I doe because my Lord taketh from me the Baylyship Dig I am not able to begge am ashamed I know what I shall doe that when I shall be removed from my Baylyship they may receive me into their houses A man allwayes desires to doe well when death comes and bereaves him of the time of doing good This question he should have asked himself before what shall I doe seeing every houre and every minute my Baylyship is vpon remouing from me Be I never soe rich to the world and abound in all things for this moment of time I am most miserable if for all eternitie I shall be a begger by it If I be not here able to worke how shall I there be able to suffer the punishments of the slouthfull If I be here ashamed to confesse and begge pardon what shame shall I vndergo there where there is no pardon It is not vnknowne to vs what we ought to doe that after this life we may be saved God grant we may take warning and be wise in time that we be not removed before we have adiusted our accounts and be ready to give in our reckoning III. Therfore calling together every one of his Lords debtors he sayed to the first How much doest thou owe to my Lord He sayeth an hundred pipes of oyle and he sayed to him take thy bill and sit downe quickly write fiftie and to another how much doest thou owe He sayed an hundred quarters of wheate he sayed take thy bill and write fourescore And the Lord praysed the Bayly of iniquitie because he had done wisely for the Children of this world are wiser then the Children of light in their generation And I say unto you make unto you frends of the Mammon of iniquitie that when you fayle they may receive you into the eternrll Tabernacles The Bayly of iniquitie is here praysed not because he did iust things but because according to the practise of worldlings he shewed himself witty and at his masters
cost made his owne benefit How much more sayth S. Hierome will Christ our Saviour who cannot be indamaged and is inclined to pitty and compassion commend his followers if they be pittyfull and compassionate towards their brethren and liberall in relieving or pardoning them therfore also he doth not say absolutely that the children of the world are wiser then the Children of light but in their generation that is in the affayres which passe through their haÌ„ds and as they by their moneyes most commonly vnjustly or intemperately taked vp doe worke out a subsistance to themselves so must we by contemning the pels of this life or disposing of it to righteous uses make frends in heaven where we may be eternally welcome The Rich Glutton I. THere was a certayne rich man and he clothed in purple and silk amd fared every day magnifically and there was a certaine begger called Lazarus that lay at his gate full of sores desiring to be filled with the crums that fell from the rich mans table and no body gave him but the dogs also came and licked his sores Riches we see in the prodigall Child bred riotousnes in the Baylie deceite and vnfaythfulnes here gluttonie and vnmercyfull contempt of the poore and needy all three making our Saviours words good It is hard for a rich man to enter into the Kingdome of heaven The Begger lay without doores but not without a Master naked of cloths but not of Faith exposed to the dogs and fellow to the Angels who tasted not of the rich mans crums but received the bread of heaven refreshing his soule Marke the diversitie the rich-man poore and miserable amidst all his wealth and health the begger rich and happy in his povertie and diseases For it came to passe that the begger died and was caryed by the Angels into Abrahams bosome and the rich man died and he was buryed in hell II. And lifting vp his eyes when he was in torments he saw Abraham a farre of and Lazarus in his bosome and crying he sayed father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger in water to coole my tongue because I am tormented in this flame And Abraham sayed to him Sonne remember that thou didst receive good things in thy life time and Lazarus Likewise evill but now he is comforted and thou tormented and beâ—ides all this betwixt vs and you there is a greate gulfe or Chaos fixed that they who will passe from hence to you may not neither come from thence hither When he was in Prosperitie he scarce ever lifted vp his eyes to acknowledge from whom he received that plenty and to thank him now he lifted them vp to his confusion and greater affliction he saw Abraham but a farre of he having lived farre from following his beleefe and obedience and Lazarus now at rest while himself was tormented and wanted that help which he had dedenyed the poore when thy begged He beggs a drop who denyed a crum and finds the heate of his tongue intolerable who could not in life time abide the least want of refreshment In the things wherin a man hath synned in those he shal be more grievously punished There the sloathfull c. III. And he sayed Then father I beseech thee that thou wouldest send him to my fathers house for I have five brethren to testifie to them least they also come into this place of torment And Abraham sayed to him They have Moyses and the Prophets let them heare them But he sayed no Father Abraham but if some man shall go from the dead to them they will doe pennance and he sayed to him If they heare not Moyses and the Poophets neither if one shall rise againe from the dead will they beleeve This might be seene in the person of our Saviour himself for the Jewes neither beleeved the Prophets testifying him to be the Messias nor Lazarus whome he had raysed from death nor himself raising himself after he had so publickly suffeted death by them Neither is the testimony of one rising from the dead so assured a witnes as is the holy Scripture laying downe before vs that which we beleeve by it An extraordinarie miracle may move admiration but the ordinarie means by which God doth vse to instruct vs is more solide and the constantly knocking at the doore of our hart a greater mercy towards vs if we give not eare and doe not open vnto him it is a hazard wheâ—heâ— an extraordinary accident happening will have force enough to breake through those obstructions which are so setled in our thoughts and behaviour The rich man fared every day magnifically it is not sayed how long he lived so but dying he was buryed eternally in hell and could have no help This one consideration is motive enough to take heed Very quickly will there be an end of thee see how thou behavest thyself to day a man is and to morrow he appeareth not In all things have regard to the end and how thou wilt stand before the severe Judge The Pharisee and the Publican I. ANd he sayed also to certaine that trusted in themselves as just and despised others this parable Two men went vp into the temple to pray the one a Pharise the other a Publican The Pharisee standing prayed thus by himself God I give thee thanks that I am not as the rest of men extortioners vniust advlterers as also this Publican I fast twice in the weeke I give tithes of all that I possesse It was not amisse neither to give God thanks that he was not as other men vniust c. Or to fast and give the â—enths of his possessions but our Saviour insinuateth that this was sayed with a secret pride as thinking he deserved to be so protected or that God was as it were beholding to him for his good deeds contemning also others whom he thought not so vpright as himself He might have better sayed sayth S. Augustine I am not as many men what is as the rest of men but all besides himself I am just the rest are synners Scan his words and see what he asked of God Nothing he went vp to pray He asked God nothing he fell to prayse himself and moreover to insult over him that Prayed Art thou so full that thou needest nothing Is not this life a place of temptation II. And the Publican standing a farre of would not so much as lift vp his eyes towards heaven but knocked his breast saying God be mercyfull to me a synner The Publican stood a farre of but God was not farre from him his gilty conscience made him not dare presume to approch his pietie gave him accesse God is high and looketh vpon the humble but vpon such high people as the Pharisee he looketh a farre of the Publican did not only stand aloofe but would not so much as lift vp his eyes towards heaven
he thought himself vnworthy to behold or to be looked on Heaven had been a long time out of his thoughts he held it too soone to take the boldnes to looke vp to it however he desired it He did reverence it more by humbly looking downe then by lifting his eyes towards it And he knocked his breast doing penance for his synns and confessing them and asking of pardon what wonder is it if vpon acknowledgment he obtayned remission O God be mercy full to me a sinner III. I say vnto you This man went downe into his house justified more then he because every one that exalteth himself shall be humbled and he who humbleth himself shall be exalted This is a document not to judge others easily according to our Saviours rule Iudge not according to the face or outward appearance but iudge iust iudgment vvhich is easyet to doe of ourselves then of others for what doe we know of anothers inward disposition Yea even of ourselves A man knoweth not whether he deserve love or hatred Secondly It is a general rule that humilitie is the only secure way to heaven Every one that exalteth himself shall be humbled And even in ordinarie things a body may observe that after pride comes some fall or disgrace And seeing our Saviour the eternall wisedome of God choose this way to be exalted not so much in regard to himself as for our example and instruction it were a kind of madnes to seeke to be greate in any other vvay or in any other thing then in humilitie It is a greate and rare vertue to doe greate things and not to esteeme thy self greate that the sanctitie which is manifest to all should be hidden from thyself to appeare admirable and to reckon thy self contemptible This I take to be the most admirable vertue of all the rest He must needs be a faithfull servant who suffereth nothing to stick to his fingers of that glorie vvhich though it proceedeth not from him yet passeth through his hands shall I speake to my Lord seeing I am dust and askes If I esteeme myself better behold thou standest against me c. The twelfth Application to the most Blessed Sacrament I. THe lost sheepe sought so carefully the prodigall Child intertayned so lovingly the humble Publican iustified so mercyfully give vs occasion to glorifie our B. Saviour who in the most B. Sacrament laying aside his infinite glorie and leaving it with the quires of Angels comes into our desert here below dayly to seeke vs and moved with compassion comes running towards vs and kisseth vs Quickly put on the best stole thou canst and a ring on thy singer in testimony that eternally thou wilt be his He feasteth thee with the most costly and most sumptuous banket that can be imagined his owne most pretious body and blood his divinitie and humanitie his merits and example and spared not his owne life and labour to provide it for thee O that we could heare the Musick vvhich the Angels make at this feast and behold their dauncing or their reverend behaviour For that at which the Angels tremble and dare not freely behold in regard of the splendour which darts forth of it on that we feed to that we are vnited and made one body and one flesh with Christ let vs make at least what musick we can combining divers acts of vertue to intertayne him say with the Publican and with his humble comportment O God be mercyfull to me a synner say with the prodigall child I am not worthy say with the Psalmist I have sworne and resolved to keepe the judgments of thy justice Say with holy Church O sacrum convivium in quo Christus sumitur II. The elder Brother to the prodigall hearing of the feast would not go in till his Father came out and desired him The Fathers desire must prevayle with vs more then the example of the elder brother and incourage vs not easyly to abstaine from this banket If we desire eternall life let vs willingly runne to receive this blessing and beware that the enimie to hinder vs lay not before vs as a snare some hurtfull scrupulositie It is written sayth he that he that vnwortyhly eareth of this bread eateth judgmeÌ„t to himself and I trying myself find myself vnworthy When therfore shalt thou be worthy When wilt thou present thyself to thy Saviour For if by synning thou be vnworthy and doest not leave to synne for according to the Psalmist who vnderstands his transgressions Thou wilt be wholy deprived of this life-giving Sanctisication Wherfore I beseech the intertayne better thoughts live vertuously and holily and partake of this blessing which beleeve me is a remedie not only against death but against all diseases For Christ our Saviour remayning in vs doth asswage the raging law of Concupiscence strengtheneth devotion quayleth the inordinate motions of our minde III. Lazarus though never so full of sores lying at this rich mans gate will not be refused the croms that fall from this table begging them with true feeling of his povertie and want and true desire of being relieved what are these croms The promise of neverdying He that eateth this bread shall not dye but live for ever The hope of eternitie The remayning in Christ and Christ in him a more intimate participation of his merits a more constant separation from the wicked world and a glorious resurrection What is the bosome of AbrahaÌ„ to the rest which we may finde in our Saviour when we have him in out bosome Would to God by thy presence thou would dest wholy inflame me and change me into thyself that I may be one spirit with thee Our Saviour perswads perfection I. ANd behold one came and sayed to him Good master what good shall I doe that I may have life everlasting who sayth to him what askest thou me of good One is good God but if thou wilt enter into life keepe the commandments He sayed to him which And Iesus sayed thou shalt not murder thou shalt not commit Adulterey thou shalt not steale c. The youngman sayeth to him all these have I kept from my youth what is yet wanting vnto me First he did not reflect that perseverance was yet wanting which no body can promise himself but must be continually indeaâ—ouring to it and praying for it as a gift above all gifts Secondly he did not perhaps sufficiently reflect from whome he had received so much grace as to have kept all the commandments from his youth nor did esteeme of that benefit as he ought Thirdly in our Saviours answer that only God is good we may find both the humilitie of our Saviour referring all the goodnes which was remarkable in him to his heavenly Father without staying his thougs in himself though he were equally good An instruction for ourselves that all good comes from God all vertue all observance all possibilitie of entring vnto life Adore