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
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
so rechlesse as not to be wholy depending vpon him and wholy at his beck The meditation of the Blessed Virgin the prompt obedience of the wayters but chieflly the glory of God which he only sought did cooperate to this wonder These are the means by which the waters of affliction are turned into wine of comfort and that to them who love God all things doe cooperate to good After the chiefe steward had tasted the water made wine and knew not whence it was but the servants knew that had drawne the water the chiefe steward calleth the bridgroome and sayth to him every man first setteth the good wine and when they have welldrunk then that which is worse but thou hast keept the good wine till now The ioyes of this world begin with defect and want faling short of our expectation and end with greater deceite how many favours doe we receive from God and know not of them chiefely perhaps because we seldome reflect vpon them or doe not looke about vs sufficiently if we had once well â—asted of the wine which our Saviour presents vs we should easyly esteeme all other meane and vnworthy to be rasted His wine lasteth for Eternitie If it were wonderfull to turne water into wine much more is it turne synners into saints and that things which to the world are insiped and cold and dead should be restored to heate and colour and life and tast The Apostles beleeved vpon that one signe we having received so many wonderfull benefits shall we not beleeve Applications of the former Meditations to Blessed Sacrament I. THe Ancient Patriarches in the words of the prophet Esay did with much devorion begge that the heavens would send downe thier dew from above and the clouds raine downs the Iust that the earth vvould open and bring forth a Saviour But here the heavens are allvvayes open for vs to behold the beloved Sonne who sits at the right hand of his Father and in vâ—home he it vvellpleased coming dayly downe in the holy Sacrifice in no lesse humble and meeke manner then when he came to be baptized ô that we had the eyes of S. Ihon to see his inward perfections and worth and glorie How should we cover our faces with the Seraphins And say thou comest to me Thou the eternall sonne of God Creatour and Lord of all things thou the beloved of the Angels Thou in vvhome is all hope of life and strength and pleasure vouchsafest to come thus to me most miserable creatute I have greate reason not only to suffer it now but with all the strength of my soule and body to desire it and to labour to fullfill all justice that I may not be altogether vnworthy but thou ô infinite goodnes infinite mercy infinite compassion and love I have not words to expresse what I thinke nor thoughts to equall thy deserts come notwithstanding sweet Jesus and be a Saviour to me II. O bread of life it is not corporall food that can mayntaine me to eternitie nor all that the world can present though I should be master of all the kingdomes of the vvorld thou alone art the sustenance that must maintaine vs to those long dayes I that am made of earth can hardly think of any thing but of earth aÌ„d earthly commodities thou comest from heaven and vvhat thou hast seen to that thou doest invite vs. Come eate of my bread and drink of the vvine vvhich I have mingled for yee Thy bread is thyself having in thee all that can delight and the svveetnes of every thing that is spvorie thy vvine is thy sacred blood which thou hast thus mercifully and admirably mingled with the outward shape of wine that as it is most comfortable to our soules it should not be distastfull to our bodyes this bread will never feyle vs as Sauls did in his iourney nor this wine as in the mariage feast but the more greedyly we feed the more plenty we shall have of the fruits and effects of it Fill your eyes with teares of sorrow and love and poure out your hart to him for even these he will turne to your eternall comfort and fill them againe with his graces Amen III. Come often and see where he dwelleth how poorely he is content to be lodged for thy sake looke into the Churches where be remayns day and night for thee all that is there is not devotion God wor all is not revetence and respect all is not cleanlynes and decencie and yet he doth not avoyde the roome looke into the soules of the attendance and chiefly into thy owne even when he is received into thy inward roomes how are they swept How are they hung How are they furnished for him and yet he hath patience O blessed Master have mercy on thy Servant give me understanding and teach me thy iustifications I am thy servant that I may know thy testimonies It is time of doing o Lord for they have made voyde thy law Therfore have I loved thy commands above gold and pretious stone c. They who did trafick in the Temple are cast forth I. THe Passeover of the â—ewes was at hand and Iesus went vp the Hierusalem and he found 〈◊〉 the Temple them that sold oxen and sheep and doves and the bankers sitting and when he had made as it were a whip of little cord he cast them all out of the temple the sheep also and the oxen and the money of the banker 〈◊〉 poured ouâ— and the tables he overthrew and to them that sold doves he saved take away these hence and make not the house of my Father a house of marchandise Our Saviour duly kept the feast appointed but it was no smale griefe vnto him to see so little respect to that place which being the house of God should be the house of prayer as he sayed in another such occasion Here he thought fitting moreover to shew his zeale and his power But S. Paulinus recals vs home to ourselves and telleth vs that it is for vs convenient that our Lord Jesus would often visit the temple of our hart with the whip of his holy feare least our soule be possest withsome kind of â—vaâ—ice or the slownes and dullnes of oxen retarde our senses or that we set our owne innocencie or the divine graces to sale c. This is a good zeale to imitate And also as S. Bede advertizeth that seeing he shewed so much zeale in behalfe of that Temple in which such sacrifices of oxen and sheep were offered much rather should we shew zeale where the body of our Lord is consecrated where there is no doubt but that the Angels be allwayes present II. He made at it were a whip of little cord The punishments of this life are but as it were a whip in comparison of the torments of the life to come both in respect of the grievousnes of them and of the continuance Yet seeing
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
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
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