the knowledge and vnderstanding though not without feruent acts of the will and resolution Contemplation hath more of the acts of the will imploying itself vpon things already known II. From the morning till Mid-day the sunne is in continuall motion yet still sending forth its beames with heate proportioned to the height in which it is At noone it resteth in a manner and hath doble the heate which at other times it had So must our soules endeavour to mouÌ„t vp by degrees to contemplation and be still increasing till we arrive to that posture of altitude to which God shall be pleased to rayse vs in this life then we must not think that we are licensed to decline againe but be rising still as to another world better and in which are things stranger and more admirable then in this It being therfore our ayme in this life to coÌ„e as neere the happines of the other as we can and that happines consisting in the perfect knowledge and love and fruition of God we must be continually vsing means to come neerer and neerer to that fruition beginning it here soe farre as is possible III. The practise of Meditation is the high way to it yet as travellers cannot so continually walke but that they must have their resting places to refreth themselves and gather new strength and those resting places are so farâ—e from hindering their journey that they doe much advance it so in this our spirituall journey besides Meditaeion by which we increase in knowledge and besides those heates which that knowledge breedeth still carrying vs along with good purposes and actions sureable if we take vp our rest now and then at some principall station we shall find so much refreshment that we shall not so much feele the wearynes which oftimes may come vpon vs in our journey as be lightened as after an houres or a nights rest and be fresher then when we first set forth IV. According therfore to the seven dayes of the weeke I have disgested seven resting places or Seates wherin siting downe without much discourse we may looke vpon our beloved in them and take that content and profit which may be for our advaucemeÌ„ut for as a green field sowed all through with severall Kinds of flowers doth recreate the eye and refresh the brayne without labour and if there be varietie of hills and plaiâ—es about it it is the more pleasing so will the sight of our beloved delight our soules and refresh our wearyed vnderstanding and the severall positions in which we find him may make the sight of him the more delightfull not that he is not allwayes exceeding delightfull but because severall people are of severall humours and the same partie is not allwayes of the same and varietie doth naturally both please and ease vs for which cause also that which is here set downe at every station or seate may serve as a short declaration of the intent of this discourse but is no wayes meant as a paterne for any body to follow much lesse to consine himself vnto for as vpon a ground in musick severall artists doe make severall Kinds of division and the same man doth varie as his phancie leads him much more doth the holy Ghost in every body suggest diversitie of loving expressions towards the beloved of our soules of whome he is the infinite love O Blessed spirit allwayes one and allwayes manifold being one I beseech thee by thy many graces to that one love of my Saviour which I ought only to have that being one vvith him in this life I may inioy him in the life to come with the many whose multitude being but one hart and one soule cannot divide me from him but increase my love towards him by their never divided affection to him Amen The first Seate the Seate of Puritie I HIs seate of Puritie is in the armes of the blessed Virgin his mother for she was immaculate from the first instant of her Conception and did not only preserve but increase that Puritie to her dying day that of the Canticles being verifyed in her Thou art all beautifull my love and there is no spot in thee And againe How beautifull art thou and how comely my deerest in delights Or spirituall delicacies bestowed vpon thee Salomon is reported to have made for himself a greate throne of Ivoris and to have adorned it with the finest gold there was not such a thrâ—ne in all the kingdomes of the world Our Saviour did no lesse for our Blessed Lady adorning her puritie with all kind of vertues and chiefly with as much charitie and love towards her blessed sonne as could be found among Creatures and there was not such a creature not only in the world below but not in the kingdome of heaven itself Admire this Puritie with the Angels and say Who is this that cometh forth and advanceth as the aawning of the day when it first riseth fayre as the moone choosen and cleare as the sunne This is the bed and seate of the true Salomon which threescore valiant men doe compasse of the most valiant of Israel to defend it from the beginning to the end from all incursions of whatever enemie she is beautifull and sweete and comely as the heavenly Hierusalem and there is not a cittizen of it among vs that is to be compared to her How truly might she say of herself my soule doth magnifie our Lord and my spirit exult in God my Saviour because he hath done greate things for me even he that is powerfull for if there be any greatenes in heaven or earth it is to be found in her in measure incomparable The moone is fayre but not fayrer then shee the lilly is white but not whiter then shee as a lilly among thornes so my love among the daughters All are but as thornes to her If thou knowest it not by reason of thy humilitie o fayrest of women go forth after the foote steps of all the companies of heaven and earth and thou wilt find that neither Cherubins nor Seraphins not Principalities nor dominations nor any of the quires of Angels or Saints will contend with thee but reverence thee and admire thee and love thee as a well ordered armie of all excellencies within thyself How beautifull are thy marches o daughter of a Prince And mother of the Prince of Princes II. But as a tree is much more beautifull when it hath the proper fruite hanging on it and a vine when it is full of ripe bunches of grapes so is the blessed Virgin with her blessed sonne in her armes A sonne who alone is to her as a thousand sonnes having all the perfections in him of which the world is capable A sonne who did nothing prejudice her puritie but raysed it to a value inestimable the remayning a perpetuall Virgin both before and after he was borne and in conceiving him A sonne who beautified her soule as the sunne doth
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
what he indured for even in the garden after his prayer he was another man then when we went in Then he was sorrovvfull as he sayed vnto death and it appeared in his very countenance and cariage but novv he was couragious and ready to meete his enimies and in all the affronts and indignities which were offered him either at Cayphas or Herods or Pilats palace he did not blanche III. Yet it could not but be very irksome and paynfull to him and with whar a Crosse did they load him when he was scarce able to stand and hovv cruelly did they rend of his garments from his bleeding shoulders and streach him and vnmercifully nayle him This is the sword of which old Simeon told me so many yeares since it cannot but pearce my very hart and soule with griefe and though he sayed he would rise againe the third day and I veryly beleeve it will be so yet what hart can think of these things and not even burst with sorrovv It will be night with me till that day comes which he hath promised O light of my â—yes when shal I see thee Me thinks I still heare him crying with a lovvde voyce Father into thy hands I commend my spiritt O Father returne this happy soule so commended returne it againe with glorie that we may see his face as in mount Thabour which mount Calvarie hath so defaced I â—ommend my soule into thy hands O hands of pitty Thou hast done justice enough vpon thy Sonne restore him that we may joy togeather in the meane time I shall expect with sorrovv yet resigned to thy will as he hath taught me Not my will hut thyne be done Amen Introduction to the Mysteries of the Resurrection of our Saviour I. THe Mysteries of the Resurrection of our Saviour being full of ioyful Communication with him who is in himself the fountaine of all happines and to vs hath been and is the source and conduitâ— of all goodnes the affections which are properly to be raysed and someÌ„â—ed by the consideration of them be those of love and ioy and Congratulation Admiration also and prayse of his loving goodnes desire of his presence in this world and in the next horrour of being separated from him detestation of the least beginning of a gap or distance betvvixt our soules and him And in these and in the like our time is more to be bestormed then in discourse 〈◊〉 every action and word indeavouring to fall vpon some such short reflection as may â—indle in ouâ— hart these flames of love II. The chiefe ground wherof the Apostle doth represent vnto vs and placeth in that God who is rich in mercy his exceeding Charitie wherwith he loved vs even when we were dead by synns quickned vs togeather with Christ and raysed vs up with him and made vs sit with him in the Celestiales Chiefly therfore we are to ponder from what and to what we are raysed where we lay and where we might justly have been layed by our offenses and where he offers to seate vs if we concurre with his grace and love Hovv Rich he hath been tovvards vs in what infinite proportion his Charitie hath exceeded and doth exceed When we were dead he gave vs life when we were buryed in synns he raysed vs and hath made himself our Harbinger going before to prepare a place for vs at the right hand as his father with him III. O Iesu is it possible that I should 〈◊〉 Companion to thee in Glorie who hast been so farre from consorting with thee in thy will and commandment O vnspeakable love ô vnconceivable Goodnes I wretched synner not worthy to lift vp my eyes to heaven with thee in the heavenly places ô Charitie exceeding all thought ô Mercy with out bound or measure What can I say of myself but that I am worthy of all confusion and thou preparest Glorie for me I have nothing to say for myself but that I have synned Blessed be thy infinite Mercyes towards me and blessed be thou with the Father holy Ghost for ever and ever Amen Our Saviours going downe to limbus Patrum I. NO sooner had our Saviour given vp his blessed Ghost but troopes of Angels who wayted against that houre attended him as after his victorie in the desert and accoÌ„panied his glorious soule towards limbus PatruÌ„ with songs and hymnes farre more full of lubilee then that which they sung at his nativitie The infernall fiends hovvled and roared at the arrivall of his forerunners commanding them to avoyde but much more at his glorious and triumphant presnce shining brighter then the sunne at noone day and more resplendent then all the heavenly hoast togeather Here they were forced to adore his glorified soule who had refused due homage at first to thier Creatour when themselves might have been in glorie by one act of humble dutie what a corrasive was this to them VVhat a document to vs VVhat comfort to the iust that had been confined so long to darknes novv to see so much light approching II. But he appearing in the midst of them and saluting them with the like salutation as aftervvards his Apostles Pax vobis what exultation VVhat Jubilee was there VVhat wellcomes on all sides VVhat congratulations tovvards him in regard of his victorie Tovvards themselves in regard of thier speedy releasement And if he appeared vnto them with his glorious body also as many affirme what admiration VVhat acts of compassion VVhat wondering that he would retaine the marks of his wounds What are these wounds in the midst of thy hands sayd Zacharie the Prophâ—t and he ansvvered these I received in the house of them that loved me And David remembred that prophecying he had sayed they have digged into my hands and feete and have numbred all my bones S. Ihon Baptist most ioyfull of any repeated his wonted saying Behold the lambe of God behold who taketh away the synne of the world and hath born the smart of it vpon his ovvne shoulders And all generally from Adam to the good thiefe extolled his mercies and novv not only vnderstood of what they had beeÌ„ a figure but gave him the ioy of having fullfilled all to his greater glorie III. Our Saviour also tooke particular content to see them all at once who had been subservient to the mysteries which he had accomplished and congratulated the iust for concurring with his graces tovvards the preserving of thier iustice and with the penitent for having recourse to his mercyes with those who had suffered persecution torments and death for his love and lavv for thier fidelitie and constancie giving them all novv with more feeling to vnderstand hovv wei bestovved was all that which they had done or suffered in the world and hovv greate mercy it was that they persevered to the end among so many millions who fayled and that they were not overvvhelmed in the deluge of synne but preserved in that of his sacred blood
And in that one late example of the good thiefe and the bad see to whaâ— different end cometh the service of God and the slaverie of synne behold them both and with humilitie fall dovvne before our Saviour begging of him to visit and preserve thee among the just choosing ten thousand times to be his captive in all things IV. Probably he lead all or many of those ancient Patriarchs to Purgatorie also giving them who were there detayned a plenarie releasement from thier paynes in that greate day of Jubilee and ioyning them to those who were at rest before where at there was greate ioy on all sides and greate glorie redounded to the merits and passion of our Saviour which thou hast reason to magnifie and begge what graces of him thou findest most need of The Resurrection of our Saviour and his appearing to his blessed Mother I. THe Ievves did not bury thier malice with our Saviours death but informed Pilare that he had sayed in his life time that the third day he should rise againe therfore they besought him to appoint a guarde to watch vpon the sepulchre that his disciples might not come and take his body and bruite that he was risen he appointed a watch and they sealed vp the stone or sepulchre And this turned to our Saviours greater glorie and more assured proofe of his resurrection in so much that they were aftervvards forced to bribe the soldiers to make good thier slander for he with out forcing the stone avvay or breaking thier seale came forth by vertue of his glorified body as aftervvards he came into his disciples the doores of the roome being shut Extoll the povver of God which is able so to change the natures of his Creatures and give lumpish earth spirituall qualities Begge of him that by force of his blessed spirit thou mayest passe without difficultie through those things which to nature are difficult Call to mind in particular what doth most weigh the dovvne or seeme â—ardest and present it vnto him to be facilitated by his grace and the merit of his resurrection II. The blessed Virgen ever since friday in the evening was retired ruminating with griefe what had passed and expecting the comfortable houre when she should heare or see him risen when suddenly the morning appeares vnto her more bright then ordinarie and her eyes beginning to dazle with the increase of the glorious light beheld her Sonne in the roome Here we must not expect many words for shee falling on her knees adored and kissed his sacred feete wondering at the wounds there and in his hands and side and perceiving instantly the mysterie burst forth into teares of ioy O my Sonne and no more the rest must passe in thought in what comfortable expressions our Saviour delivered himself to her assuring her more and more that novv all payne and troble and danger was eternally past that he was for some dayes still to appeare vpon earth to confirme his resurrection and instruct his Apostles that she was to remaine some yeares for the increase of her merits and comfort of his Church and all for the glorie of his heavenly Father for which he was to make that day other visits III. A happy houre but short and if it had been dayes they would have been short and yet the parting had no dash of griefe the comfortable and ioyfull countenance of our Saviour which he left printed in her thoughts and eyes had not only wiped avvay all remaynder of sorrovv but drovvned it in thoughts of content and satisfaction that he was eternally happy and to it conduced the congratulations which she received from the blessed soules that accompanied him those in particular which bare her in figure as Eve in that she was the Mother of all the living Iahle by whom the general of the Enimies armie was struck in the head Esther by whose intercession the people of God were delivered from a generall massacre Iudith by whom Holofernes was slayne and divers others All concluding in the sense of the Angell that once saluted her Blessed art thou among women and with S. Elizabeth who in likelyhood was also present Blessed is the fruite of thy womb Iesus Amen Indeavour when thou receivest the most blessed Sacrament of the Altar to intertayne our blessed Lord with some such reflections as our blessed Lady had in these circumstances and make it a joyfull houre of meeting as in realitic it ought to be The resurrection of our Saviour II. PART I VVHen the sabboth was past Marie Magdalon and Marie of â—ames and Salome bought spices that coming they might annoint Iesus and very early the first of the sabboth they come to the Monument the sunne being now risen and they sayed one to another who shall roll the stone for us from the doore of the Monument They were not satisfiâ—d with the duties done by Joseph and Nicodemus and thought nothing enough to be bestovved vpon thier beloved master others good deeds must not satisfie vs Time passeth we must be diligent in them VVhat is it to annoint Jesus but to solace our neighbour in time of spirituall or corporall distresse His glorious body needeth not yet is honoured with our services his mysticall body hath need of comfort And very early the first after our corporall rest we must furnish ourselves with good thoughts that in the processe of the day we be not found emptie The penitent the supplâ—ant or practiser or mortification and the peaceable or contemplative all ayme at one end the glorie of God and of our Saviour They are all three Maries that is greatly exalted in the sight of God and must be so esteemed in the sight of one another II. And they sayed who shall roll the stone for vs from the doore of the monument In the beginning of all our our actions it is necessarie to humble ourselves acknovvledging our ovvne forces to be too weake to doe any good thing that we may have the more fervent recourse to God and be the more confident of his help and assistance in it And this will be an effectuall means that we shall not be overvvhelmed with apprehension of difficulties more then we shal find by Gods grace vpon triall If they had given way at first to this apprehension they would not have bought the spices or set forth and so should have missed of the happines which befell them in the sight of the Angel and of our Saviour III. Though they set early forth the Sunne was risen before they came to the monument This might have given them an other apprehension that they came too late and in likely hood they blamed themselves as it is â—itting whe should doe in the best of our actions for we are oft defective when we think we are not and that very thought is a greate defect for wee cannot but be short of what God deserves of vs yet they persevered the only way to supply our
she had done and would put noe stint to what she was to doe for satisfaction she poured forth teares from her eyes but more acts oâ— love from her hart and her very teares served her as oile to 〈◊〉 me her affection comparing her owne vnworthynes with so kind a reception Behold this woman compaâ—e reception with â—eception by how much this is more gratious by to much thy teares and kissâ—s ough to be more abundaâ—t and â—ervent Intertaynment of our Saviour with thâ— Cananean I. THe Magdalen was not so lovingly intertayned but the Cananean may seeme to have been as roughly at first reiected for though she cryed after him a mayne and had his Apostles intercessours and coming neerer prostrated herself before him she could hardly be heared because she was a stranger by nation and not of the Iewes to whome our Saviour was immediatly sent and not to the gentils It is true also that her request was not directly for her spirituall reliefe as the Magdalens but for the reliefe of her dâ—ughter that was tormented with an evill spirit Yet that was figuratively her soule as S. Ierome interpreteth it oppressed as then with Idolatâ—ie And all this to vs is an Instruction noâ— to come at any time to this blessed Sacrament for human respects as to doe as others doe or because we â—ill noâ— displease or only for some temporall end that tendeth not to our spirituall good for thoâ—gh nothing of this be absolutely vnlawfull aÌ„d in time God hath so much mercy of vs that he turnes our affections to some better motives yet we shall not have â—or the present so much benefit but â—ather doe deserve in some measuâ—e a check and that out Saviour should turne himself from vs for he comes not to vs for those ends but for our spirituall occaâ—ions II. The poore woman as it seemes had so much beleefe of our Saviours power and so much confidence in his goodnes that she would not be beaten of but the more he delayed her the more earnest she was in her request and having vsed other expressions before explayâ—ing her daughters necessitie here prostrating herself before him confined herself to few words saying only Lord help me And our Saviour â—elling her that it was not good â—o take the bread of the Children and to cast it to the dogs She nothing trobled at iâ— but humbly acknowledging her vnworthynes replyed that it was true but yeâ—â—hat little dogs did feed of the crumbs that fell from thier â—â—asters table In effâ—ct saying with the prodigall Child vpon his returne 〈◊〉 I have synned against heaven and in thy sight now I am not worthy to be called thy sonne make me as one of thy hyrelings or servants or the meanest in thy house to sit vnder thy table for the crumbs which fall from it are more delicious then all the daynties of the world and more soveraigne for all my infirmities O heavenly banket in which Christ is received the memorie of his passion is recorded the soule is filled with grace and a pledge of future glorie is giveÌ„ into our hands III. Her perseverance and humilitie prevayled so farre with our Saviour that he not only granted her request in the cure of her daughter but greately commended her faith giving vs to vnderstand that nothing must beate us of from stedfastly beleeving his blessed presence and the power of the Sacrament though we doe not sudenly feele the effect of receiving and that we must humble ourselves the more and impute the delay to our owne vndeservings as truly the cause why we feele not so much benefit And it is no ill way to deserve increase of grace to offer to our blessed Saviour at the time of receiving a good purpose to abide or dissemble a reproch or a hard word which may fall from our neighbour towards vs by example of this Woman who in effect seemed to be reckoned no better then a dog and how meanly doe some people think and speake of our Saviour himself and of this holy table Yet he dissembleth it for our good and continueth his gracious presence with vs. Intertaynment of our Saviour with Maâ—tha Marie and Lazarus I. LAzarus is figure of the purgative life Martha of the active Marie of the contemplative The acts which are proper to all these three can not be better imployed then in intertayning our Blessed Saviour with the like love that these two sisters and thier brother Lazarus did intertayne him in thier life time Lazarus first languished then dyed of his siknes but was restored to life by our Saviour and at an intertaynment a little before our Saviours passion was one of thâ—se that sat at table It is farre from our dutie but too often seen in vs that by disorder we suffer ill humours and ill dispossitions to grow in our soules which vitiating the health therof we languish and are dull in the service of God aâ—d not vsing convenient remedie in time we come to dye mortall offense and abiding long in it we become oysome and of ill example to others and were not the goodnes of God incomparable so we should lye irrecoverably turned into very earth without possibilitie of returning or raysing our head towards heaven But our Saviour of himself profers to coem to vs and rayse vs. He is dead but let vs go to him and out of our corruption draweth our greater good Here it fitting we should borrow teares of the systers and contemplating our owne spirituall misfortunes bewayle them vnconsolably Lord what a disastre was it to me that I should forsake thee if I had had thee in my thoughts as I ought this would not have befallen me I am loathsome to myself in this dungeon of synne in which I am buryed what a weight of difficultie doth presse me downe that I cannot rayse myself Command sweetâ— Iesns that the stone be removed give me grace to vnderstand thoroughly where I have layed myself call vpon me with a strong voycâ—â— Lazarus come forth vntie the bonds in which I am insnared ô how willingly will I obey thy voyce and be carefull not to fall into the like herafter II. We may easyly imagin what ioy this bred in the two sisters but it bred also no lesse envie and malice in some of the Iewes in so much that the chiefe of them contrived how they might kill Lazarus because many did beleieve in our Saviour by occasion of this miracle By which we must learne both to be thankfull to our Saviour for so greate a benefit as at which the very Angels doe reioyce and be the more wary we be not intrapped by our Ghostly enimie who like a roring lion walketh about seeking whom be 〈◊〉 devâ—ure the diligence of Martha in intertaying 〈…〉 will put vs in a way to secure ourselves 〈…〉 Our Saviour in such an occasion sayed vnto 〈◊〉 Martha Martha thou art carefull and art trobled about many
his power wisdome and goodnes and bridling our wilde thoughts from ranging out of the high and beaten way of Gods received truth II. The expression which the people made of thier ioy and contentment was not a little also to be admired considering the humble manner in which he choose to make this his solemne entrance The disciples covered the Asse and the colt with thier garments the people likewise Spread thiers vpon the ground all a long as he rode others cut downe branches and leaves of trees and strewed them in the way and multitudes that went bâ—fore him and followed him cryed Hosanna to the Sonne of David blessed is he that cometh in the name of our Lord Hosanna in the highest And when he was entred Hierusaleâ— the whole citty was moved saying who is this and the people sayed this is Iesus the Prophet of Nazareth in Galilee S. Bernard tells vs that to receive our Saviour worthyly we must be clad with the garments of the Apostles thier doctrine thier vertues thier obedience thier charitie we must lay ourselves vnder his feeâ—e acknowledging that whatever we have is his garment branch and leafe and incessantly consider who he is for whatever we can arrive to know of him will fall short of his worth This is Iesus Blessed is he that can vnderstand this word He that finds Jesus finds a good treasure yea a good above all goods He that leeseth Jesus leeseth more then the whole world III. Our blessed Saviour amidst all this intertaynment and all this joy of the people so soone as from the top of mount Olivet he discovered the citty of Hierusalem brake forth into teares and into a most sad expression of himself O Hierusalsm if thou 〈◊〉 knowen even in this thy day the things which belong to thy peace but noâ— they are hidden from thy eyes c. He saw that however the whole citty was moved at his coming the greatest part of it had not the motions towards him â—hich becomed them and him and even many of those 〈◊〉 for 〈◊〉 present cryed Hosanna would not long after be 〈◊〉 and cry Barrrabas and Crucifie him Where we see with how much reasoÌ„ the Apostle admonisheth every one of vs to examin and prove himself before and after he eates of this facred bread that he come not vnworthyly not making difference betwixt this and a common table nor after having been intertayned at it returne like a dog to his vomit We approch to him who hath an eye which searcheth into our very harts there is no dissembling but as he searcheth into vs let vs search into his deservings and be midfull of them and we shall find the peace of God which is hidden from the eyes of the world and injoy the peace of our mind which will be to vs a continuall banket And insteed of drawing teares from our Saviour we shall rejoyce him and the Angels who will joyne with the devout people and sing Hosanna at this happy meeting Let all people nations and tongues prayse thee and thy holy and meâ—â—ifluous name and magnifie it with ardent devotion end jubilee c. Intertaynment of our Saviour with the first Christians I. IT is recorded of the first Christians that they were presevering in the doctrine of the Apostles and in the communication of breaking of bread and prayers and greate feare was in all And all that beleeved were together and had all things common Thier possessions and substance they sold and divided them to all as every one had need This being the practise of those primitive times it must serve vs as a patterne in some proportion to imitate at least in the occasion which we have to receive our Lord and partake of that heavenly bread which they handled with so greate reverence And first we must continue stedfast in the doctrine of the Apostles concerning it which doctrine we may read at large in the eleventh Chapter of the first of S. Paul to the Corinthians confirming what the Gospells deliver concerning the realitie of the Body and blood of our Saviour vnder the shapes of bread and wine and teaching vs how greate difference we ought to make betwixt this spirituall bankeâ— and other meetings and consequently examin ourselves before hand and cleare our consciences from synne coming to receive him who is the searcher of harts and judge of the quick and the dead If thou hadst the puritie of Angels and the holynes of S. Ihon Baptist thou were not worthy to receive this Sacrament II. Secondly it is fitting we should bestow some time in prayer both before and after receiving and not come abruptly to the holy table or go from it as we would from an ordinarie meale but think what we are doing and have done and commend ourselves to God and his Saints vpon it that we may receive the benefit of so greate a treasure more plentifully The Apostle tells vs that many were weake and feeble among the first Christians and many did dye because they made little or no difference betwixt this and other meats which spiritually at least doth befall vs when we come and go away vnreverently for first we grow weake and feeble in our resolutions of serving God and keeping his commandments and then neglect them which brings vs to the death of our soules III. Thirdly the day in which we receive it were fitting we should continue in our thoughts the feare of God more particularly thâ—n other dayes remembring now and then what a guest hath vouchsafed to lodge in our breast and fourthly also weane ourselves some thing from the pleasures and vanities of the world doing some act of charitie towards our Neighbour by way of almes or otherwise taking heed that we fall not into contention with others but maintayne love and charitie towards all for our Saviour hath reserved nothing from vs but given vs his whole substance and this is properly the Sacrament of love in which he desires to be with vs one body and one spirit and that we should be so one with another as we have been called in one hope of our vocation O my God! how much did they indeavour to doe to please thee How little is that which I doe How little time doe I bestow wben I prepare myself to receive Seldome wholy recollected more seldome free from all distraction Thomas a Kempis l. 4. c. 1. n. 5. Intertaynment of our Saviour with the Apostles I. S. Peeter vpon occasion of the transfiguration of our Saviour sayed vnto him Lord it is good for vs to be here if those wiâ—â— let vs make here three tabernacles one for thee and one for Moyses and one for Elias Our Saviour in the blessed Sacrament doth not shew himself in a glorious shape but shrouded with the cloude or forme of bread and wine yet beholding him not with the eye of sence as then S. Peeter but with the eye of faith we may
him and imbraced the paynes of an approbious death that his followers might learne to decline the favours and not to feare the threats of the world to love adversitie coming vpon vs for mayâ—tayning of truth and to decline prosperitie for feare of miscarying in it because this doth often stayne our hart by the affections of Pride adversitie by the payne-fullnes of it doth rather purge vs. Jesus walketh and biddeth Peeter walke vpon the water I. HAving dismissed the multitude he went vp to a mountaine alone to pray and when it was evening he was there alone But the boate in which his Disciples were in the midst of the sea was tossed with waves for the wind was contrary And in the fourth watch of the â—ight came vnto them walking vpon the sea He knew what was to happen and what would be the event and remedie and yet prayed we with much more reason not knowing and not being able to dive into future events ought continually to have recourse to God that by his allseeing Providence he will direct vs to the best He prayed alone and in a solitarie place circumstances vsefull for recollection and to reape profit by it Our soule may be tossed with contrarie winds wherever we are because they rise from our inward passions now desiring one thing now another quite contratie but in the midst of the sea of this world the rising of the winds is more dangerous because of the waves of severall allurements by which we are in danger to be swallowed Our Saviour came not till the fourth watch that is towards morning to teach vs that we must not instantly crave to be delivered from affliction or payne but abide it with courage II. His Disciples seeing him vpon the sea walking were trobled saying it is a Gost and for feare they creyed out and immediatly Iesus spake vnto them saying have confidence It is I feare yee not Our fancy generally is so sudainly moved and so strong that it is one of the master peeces of this life to gouerne it so that it be not transported into grosse mistakes of errour for truth and truth for erroneous and deceitfull the night the vnusuallnes of our Saviours being vpon the water the present troble in which they were made them apprehend strangely of him that was no stranger to them and the like doth happen dayly in words and actions meant with all synceritie and yet by mistake of our fancy construed to the worst As we take a thing to hart so doe we often judge of it for we easily mistake the right being transported with selflove III. And Peeter making answer sayed Lord if it be thou bid me come to thee vpon the waters and he sayed come and Peeter going out of the boate walked vpon the water to come to Iesus but seeing the wind rough he was affrayd and when he began to sink he called out saying Lord save me And Iesus stretching forth his hand tooke hold of him and sayed to him O thou of little faith why didst thou doubt And when they were gone vp into the boate the wind ceased Behold Peeter sayth S. Augustin who then was a figure of you now he is confident now he straggers In the Church there be those who are firme and strong and there be those who are infirme doest thou love God thou walkest vpon the sea all worldly feare is vnder thy feete doest thou love the world It will swallow the vp Every ones disordered desires is a tempest to him if the world favour the see that from within thyself some contrary wind doe not rise to subuerte thee Sonne I am thy Lord and a comforter in tribulation Come to me when it is not well with thee This doth chiâ—fly hinder heavenly comfort because it is late before thou turnest thyself to prayer He cures the Daughter of the Cananean I. GOing forth from Genezareth he retired into the quarters of Tyre and sidon and behold a Cananean woman came out of those parts and crying out sayed to him have pitty of me o Lord Sonne of David my daughter is sore vexed by a divell who answered her no one word and his Disciples came and be sought him saying dismisse her for she cryeth out after vs And he sayed I was not sent but to the sheep that are lost of the house of Israel Those whom he had first choosen he did not desire tâ— forsake but wheâ—eas they forsooke thier Creatour by little and little he turned himself to the Gentils of whom were Tyre and Sidon that by the respect which the heathens did to him the Jewes might learne or be the more justly condemned for thier contumacie Among others a woman came craving help for her daughter tormented with an evill spirit Who are those but poore soules who not knowing thier Creatour adore stoks and stones as if they were God He answered not at first not to the intent to deny her mercy but to increase her desire and to shew the force of humilitie by her example The Disciples offered themselves intercessours and were refused because they knew not the mysterie of our Saviour delaying her and perhaps as imperfect were weary of her importunitie II. But she came and adored him saying Lord help me who answering sayed it is not good to take the bread of the Children and cast it to the dogs But she sayed yea Lord fer the welps also eate of the crumbs which fall from the table of thier Masters She did not despayre though put by so ofteÌ„ we we if doe not obtaine what we aske doe presetly leave of wheras we should come neerer and fall to our prayers with more carnestnes The answer of our Saviour might have seemed harsh but he tempered it so with his maâ—ner of delivering of it that it wrought the effect which he desired to wit that she should acknowledge herself vnworthy of the benefit and yet presse to receive iâ— I confesse myself to be no better then a dog yet as such vouchsafe me a crumb III. Then Iesus answering sayed to her O woman greate is thy Faith be it done to thee as thou â—ilt aud her Daughter was healed from that houre She is deservedly adopted into the number of children and set at table seeing with so greate humilitie she cast herself vnder the table Sonne stand steadfast and hope in me what are words buâ— words If thou be giltly think that thou wilt willingly suffer it for God He cures a deafe and dumb man and one that was blind I. ANd againe going forth of the coastes of Tyre he came by Sidon to the sea of Galilee and they bring to him one deafe and dumb and besought him to lay his hand vpon him and taking him from the multitude a parte he put his fingers into his eares and spiting touched his tongue and looking vp to heaven he sighed and sayed to him Ephetha which is
times seaven times And yet he doth not limit our pardoning to this number for it were absurd to set and number till forty or twentie and so forth but as oft as one falls and asketh pardon so often forgive him Neither is it to the purpose to aske what kind of offenses we ought to forgive seeing our Saviour excepteth none And doe not say he doth not aske pardon from his hart leave that to God I take that which I heare let Châ—ist take that which he knoweth II. Therfore is the Kingdome of heaven likened to a King takeng account of his servants and when he began to take account one was presented to him who owed him ten thousand talents and having not whence to pay it his Lord commanded that he should be sold and his wife and Children and all that he had and it to be repayed but the servant faling downe besought him Have patience with me and I will repay thee all And the Lord of the servant moved with pittie dismissed him and the debt he forgave him The debt of ten thousand talents being a debt incomparable as reckoned to be six hundred times ten thowsand crownes signifies the debt which we owe God vpon infinite titles and yet so greate is his mercy that not being able to pay it he pardoneth vs vpon our falling downe with humilitie and sorrow before him and promise of amendment and as S. Ihon Chriâ—ostome reflecteth doth not only grant what we aske but what could not so much as come into out thoughts to aske III. But that servant going forth found one of his follow-servants who owed him a hundred pence and laying hands vpon him throtled him saying repay that which thou owest and his follow servant falling downe besought him have patience with me and I will repay the all And he would not but went his way and cast him into prison till he repayed the debt See the different wayes of men towards men and of God towards men For how little a matter in comparison of what we owe to God doe we molest on another and how patient is God towards vs How cruell and mercylesse are men How easy is God to pardon How soone doe we forget what God hath done for vs How little doe we consider anothers case as our owne But see the event IV. And his follow-servants seeing what was done were very sory and came and told their Lord all that was done Then his Lord called him and sayed vnto him thou vngratioâ—s servant I forgave thee all thy debt because thou besoughest me oughtest not thou therfore also to have mercy on thy follow servant as I had mercy on thee And his Lord being angry delivered him to the tormentours vntill he repayed all the debt soe also shall my heavenly Father doe to you if you forgive not every one his brother from your harts In the first falt and fayling in his account he was to be cast into prison but no mention of tormentours in the second he is delivered to tormentours For as S. Ihon Chrysostome reflecteth God hateth nothing more then a man greedy of revenge fostering in his breast everlasting enmitie against his neighbour And in the conclusion he excludes all dissembling and all fayned and plastered peace saying if you doe not forgive every one his brother from your harts A fearefull sentence that according to our disposition of mind God frameth his judgement if we forgive not our brethren in small matters he will not forgive vs in greater He goeth priuately to Hierusalem to the feast of the Tabernacles I. THe festivall day of the Iewes Scenopegia was at hand and his brethren sayed to him go into Iewrie that thy disciples also may see the works which thou doest for no man doth any thing in secret and seeketh himself to be in publick if thou doe these things manifest thyself to the world for neither did his brethren beleeve in him Iesus therefore sayed to them my time is not yet come your time is allwayes at hand the world cannot hate you but me it hateth because I give testimonie of it that the works therof are evill His disciples were well acquainted with the works and wonders which our Saviour wrought but his Kindred did not beleeve in him as knowing where he was bred and borne and were ambitioâ—s of worldly glorie and esteeme therfore they sayed Passe from hence into Iewrie that the head cityâ— and the chiefe of the nation may see thy wonders manifest thy self to all that thou may be praysed and commended by all But our Saviours glorie depended of his Passion and death which they could not conceive he was hated by the chiefe of the citty because he spake against their proceedings they as complying with the world could not be hated and therefore might appeare when they pleased Sonne doe not take it ill if some have an ill opinion of thee I. After his brethren were gone vp then he also went vp to the festivall day not openly but as it were in private And he sent messengers before him who entred into a citty of the Samaritans to prepare for him and they received him not because his face was towards Hierusalem His Disciples Iames and Ihon seeing it sayed Lord wilt thou we say that fire come downe from heaven and consume them And turning he rebuked them saying you know not of what spirit you are The Sonne of man came not to destroy soules but to save and they went to another toune Perfect vertue seeketh not revenge neither hath aÌ„ger place where there is fullnes of charitie Infirmitie is not to be crushed but holpen Indignation must be farre from a religions spirit That which a man cannot mend in himself or others he must beare patiently think that perhapt it is better so III. The Iewes therfore sought him on the festivall day and sayed where is he And there was much murmuring in multitude of him some sayed he is good others sayed No but hâ— seduceth the multitude yet no man spake openly of him for feare of the Iewes Sonne set thy hart stedfastly in our Lord and feare not the censures of men where thy conscience tells thee thou art innocent It is good and a happy thing so to suffer neither will it be grievous to an humble hart confiding more in God then in itself Officers sent to apprehend him Commend him I. THe Pharisâ—es heard the multitude murmuring these things concerning him and the Princes and Pharisaees sent ministers to apprehend him Iesus therfore sayed to them yet a while I am with you and I go to him that sent me you shall seeke me and shall not find me and where I am you cannot come The Iewes therfore sayed among themselves whether will this man go that we shall not find him Will he go into the dispersion of the gentils and teach the gentils The Princes and the Phariâ—es had most reason to reverence