pronounce an vniust sentence against him but he tooke him into his house hand to hand And finding vpon the speach which passed betwene them that our Lord had no designe vpon the honours and aduantages of this world nor (f) Our Lord had nopretēce vpon any other kingdom then that of heau◠pretended to the exercise of any other kingdome then that of heauen to which he endeauoured to draw men by teaching them to obey God who is the supreme King therof and the Iudge for his part not caring what became of heauen or heauēly things Ioan. 18. he came quickly forth againe declared that he found the man not guilty How Pilate examined our Blessed Lord and how he sent him to Herod Of the scorne which Herod put vpon him How the returned him to Pilate and how Pilate resolued at last to scourge him CHAP. 63. BVT they persisted in their malicious clamours and protested that the prisoner had bene sowing rumours Luc. 13. making stirres throughout all Iury beginning at Galiley and proceeding as farre as that very place Now Galiley was belonging to the iurisdiction of Herod who had bene the murtherer of S. Iohn Baptist and betwene Pilate and him Ibid. there had bene ill (a) A curtesy of a Courtier quarter till that tyme. But he chauncing to be then at Ierusalem this Pilate put a Court-tricke vpon him for he sent the prisoner to him as if it had bene out of a kind of respect wheras chiefely it was because he would faine be rid of the cause To Christ our Lord nothing came amisse who still with his accustomed humility patience silence obedience and most ardent loue and desire of the saluation of mankind did apply himselfe to renounce any gust of his owne and gaue himselfe all away to theirs And this true Prince of Peace was cōtent to vndergoe all that paine and to endure all that scorne which would be put vpō him both at Herods Court and in the way Ibid. betwene him and Pilate vpon condition that so he might be an occasion of recōciling the emnities of those two though both conspired to his preiudice For he knew that by that curtesy Ibid. which Herod would take so kindly at the hands of Pilate from that tyme forward they would be friends This Herod was a famous infamous person for his sensuality his cruelty and a world of other vices And for as much as he had heard often speach of Christ our Lord and of the reputation which he had both for his wonderfull workes and for his admirable wisedome he had an (b) The curiosity of Herod Ibid. extreme curiosity to satisfy himselfe in those two points In conformity therof he earnestly desired to see some miracle of his working And for as much as concerned the fame of his wisedome he procured by a world of questions which he asked to see whether truth would answere to the voyce which ran of him But our Lord IESVS who was not come into the world to make men sport but to doe them good nor to satisfy the curiosity of their heads but to impart true sanctity to their harts would not vouchsafe to loose one word vpon that wretched King nor cared he through his loue to be suffering for vs to defend himselfe against all those impudent lyes which by the Priests and Elders were thundred out in a perpetuall storme of words against him Yet euen Herod himself could not be so vniust as to allow of the plea which was made in accusation of him for as much as concerned the substance of his cause but yet (c) The falle and foolish iudgemēt of the wife men of this world Ibid. conceauing by occasion of his continuall silence that either he was some silly fellow in himselfe or els perhaps that in comparison of him our Lord thought himselfe to be of farre inferiour speach and wit and therfore would not discredit himselfe by saying any thing he did contemne him with his whole guard of souldiers after a most disdaineful manner and in token therof he returned him to Pilate with a fooles coate vpon his backe This act amongst the rest bred an extraordinary contempt of Christ our Lord in the peoples minde in regard that Herod and his Court were esteemed as a kind of Touch wherby men might be knowne distinctly iustly for what they were But howsoeuer this contempt did our Lord vouchsafe to vndergoe and this coate of scorne was he contēt and glad to weare for our confusion in respect of our former vanity and for our instruction how we are to carry our selues in future occasions Which (d) Agreat lesson of many vertues at once must not be to stand vpon the reputation of our sufficiency wit or knowledge we who are but wormes and flyes when the King of glory the word the increated Wisedome of Almighty God wherby all things were made is content for our sakes to cast himselfe before the eyes of our Faith all contemned and derided as any Idiot or naturall foole might be Nor are we to care though our patience be accounted feare or our humility basenes or our silence simplicity Nor when it concernes the seruice of God and the good of soules are we to shrinke from our duty and good desires though all the world should despise and hate vs for it But when Pilate found that Herod had not thought him worthy of death he was glad of that occasion and pressed it hard vpon the Iewes as knowing indeed that it was not the zeale of Iustice but the rage of enuy which had incensed them against him Sometymes he questioned our Lord IESVS to see if any thing would come from him in the strength wherof he might acquite him But our Lord who desired nothing lesse then what might tend to his owne discharge and nothing more then what might tend to our aduantage was so profoundly and inuincibly silent as did amaze the Iudge Marc. 25. And woe had bene to vs if this silence of our Lord had not bene exercised by him through the merit wherof the eternall Father will looke with mercy vpon those millions of sinnes which be howerly cōmitted through the impertinent indiscrect and vncharitable impure speach of men Sometymes againe the Iudge would be vsing all the art he had to make them desist from their desire of his ruine Marc. 25. Luc. 23. and in particular he thought of two expedients The former of them was to punish him so cruelly out of very pitty as that with the sight therof they might be moued with compassion towards him So that he resolued to haue him scourged and to that end he deliuered him ouer to the discretion of his souldiers who had none The torment of Christ our Lord Audi Piiac 120. in this mistery of his flagellation is excellently pondered by Father Auila He faith therfore to this effect That (e) Note this for it deserueth all attention if a
to any ambition of riches or strength or knowledge or any other such aduantage whatsoeuer so the infamy of impiety of sinne is that which of all other woundeth most This infamy is therfore the very thinge to which our Lord with strange contempt of himselfe did submit his diuine excellency And notwithstanding the perfect hatred which indeed he carryed to all that which looked like sinne he was yet content to lay that thought aside through the infinite loue which he bare to vs and he pinned that badge vpon his owne sleeue which was only to haue been worne by the traytours Rebells of Almighty God and he resolued to weare it being God himselfe By taking (c) Our Lord by the payne shame of his circumcision did satisfy for our sinnes he did purchase grace and fortify vs by his example this badge of sinne which was payne and shame to his owne person he did not only satisfy for the sensuality pride of man but he deliuered vs also from being subiect any longer to those tyrants both by the grace which he obtayned therby at the hands of his eternall Father and by the example which he gaue in this his Circumcision of a most profound contempt of himselfe And who is therfore that man who by way of retribution for the loue of this Lord will not now procure to follow his example and at least by little and little to weane himselfe frō estimation of honour and delight in pleasure since the king of glory did contēt himself for the loue of vs to be thought a sinner and to vndergoe the obligatiōs due to such a one Doctour Auila Cap. 76. in his Audi Filia vseth this excellent comparison If (d) Consider and ponder this comparison a King should goe vpon his bare feete and should be weary and should sweat through the length and sharpnes of the way hauing his back loaden with sackcloath and his face with teares as king Dauid did and had by occasion of the reuolte of his sonne Absalom what seruant or Courtier could there be of his who either for loue or shame would not also goe on foote and vnshodd and as like his king as he could be And so the holy Scripture affirmeth that all the seruants of Dauid did and all the people which accompanied him at that tyme. And the same authour saith afterward That the altitude of the state of perfect Christians is so great and that Christ our Lord hath wrought such a change in things by his holy example as that the bitter and the base of this world is growne to be honorable and delightfull And (e) Let worldlinges thinke as lightly as they will of this the perfect seruāts of God do find the truth of it at theyr very harts that he enableth his true seruants to cast the gorge when they are but to rast of that in the pursuite wherof worldly men are vpon the pointe of cutting the throates of one another Thus sayth Doctour Auila Fa. Arias doth serue himselfe of another comparison to this effect If a King sitting in his chayre of State should by a * Titulo de Redemtor Ca. 4. law command that the Caualleroes of his Court should weare their garments of plame stusse for the enriching of his kingdome or that for the defence therof they should accustome themselues to carry such or such a kind of weapō it is cleere that they would take themselues to be in obligation of obseruing that law But if the king himselfe at the very gate of his Royall Pallace should proclaime the same with his owne princely mouth for the example of others would gird such a weapon to his owne side put such a garmēt vpō his own back without doubt his Courtiers would take thēselues to be more straitly bound to keepe this law And as they should be honored who would obserne it so the breach therof would instly intytle the infringers of it to more grieuous punishmēt Now (f) Obserue this application and it will mooue thee God being in his Thron of glory did commaund both by the naturall written lawe that men should liue according to vertue and be caresull to imbrace those meanes which might conduce to their saluation This lawe he published by meanes of his Angells and other Creatures and the world was bound to obserue the same and the breach of it was both threatned and reuenged with the eternall fire of Hell But in the tyme of the law of grace God himselfe descended from his Imperiall throne came downe into the world apparailing himselfe with the garment of our flesh and bloud And with his owne sacred mouth be did proclaime his Euangelicall Law And in his owne sacred person he (g) The perfectiō of Christ our Lord complyed with all that vertue and sanctity in supreme perfection which he exacted at the hands of men And (h) His mortification he imbraced all the meanes of paine and shame wherby sincere and solid vertue is obtained So that there can be no doubt but that our obligation to keepe his law is much the greater since it is auowed by his owne example and consequently the fault in breaking it would be more inexcusable and the punishment due to it more intollerable And (i) Giue great attention to this circumstāce if when Christ our Lord was yet on earth and did commaund his Disciples to preach his will to the people of Israel and to moone men also by their example he commaunded that they should goe on foote and not only without money but euen without shoes that otherwise also they should be poorely cladd and did then protest that the people who would not heare their Doctrine should find themselues in worse case at the day of Iudgment then they of Sodome Gomorra how incomparably much more will it increase our damnation who haue bene taught by the very mouth and haue bene conuinced by the example not only of the Disciples but of Christ our Lord himselfe the king of glory if we imita e not his vertues and if we imbrace not his mortifications This is the summe and substance of that excellent discourse of Fa. Arias where he treates of Christ our Lord vnder the quality of his being our Redeemer And although he doe in generall propound it there as inducing vs to pennance and vertue vpon the consideration of the doctrine and example of Christ our Lord at large yet (k) That the consideration brought by Fa. Arrias doth very particularly belong to the Cu c̄cision of our Lord. it seemes very naturall that heer I should apply it in particular manner by occasion of this mistery of the Circumcision Wherein the first of that most pretious bloud was shedd wherby the world was to be redeemed and when he who was the true and supreme Law-giuer did diminish himselfe so much as to become obnoxious to that penalty of his owne Law since as his holy
our Lord and in a word in re-acquiring for so much as can be done in this life that state of innocency and that perfect subordination of sense to reason and of reason to God which by Adam was lost in Paradise And if still it shall appeare to vs that euen supposing but ordinary grace this enterprise doe carry difficulty in the bosome of it yet consider at least that no great thing can be done without some difficulty Consider how (h) The infinite paynes vvhich is taken by vvorldly men for trash the souldier labours for a little pay The Courtier for a miserable suite the scholler for a smacke of vayne knowledge The Merchant for increase of gaine The husbandman for the hope of a good haruest The Sheepheard for the thriuing of his flocke Cōsider the torments which sicke and wounded men indure for the recouery of a little corporall health and the sensuall person for the obteyning of his bestiall pleasure And be thou sure to beleeue this most certaine truth that the perfect seruice of God deserues in no sort to be accounted painefull in respect of that deadly affliction and torment which the tyranny of our inordinate affections worldly pretences doth dayly and hourely put vs to And know this withall that still the strōger those passions grow the more vn worthy seruitude doe they also grow euery moment to hold thee in besides the mortall wounds which they oftē inflict vpon the soule wherin if it dye it is damned withall Wheras a true (i) The happines of a true seruant of God Disciple of this Doctrine of Christ out Lord hath the happines to study vnder the care and in the eye of an omnipotent Doctour He walkes perpetually secure because he is euer in conformity to the holy and wise wil of God He is dayly gayning vpon himselfe He is fed now and then with particular cōforts of Gods holy spirit in comparison wherof all the lying pleasures of flesh and bloud are no better then a smoky chimney to a tēder sight He findes himselfe generally to grow stated in a kind of quiet ioy and an immoueable peace of mind though this indeed admits of great variety of degrees more or lesse according to his indeauour and concourse with the diuine grace And although (k) The very desire of perfection is ◠good step towards it a man should neuer arriue to the very top of perfection yet that proportion wherof he cānot misse if he faithfully endeauour to procure it will be a liberall reward of greater paines then he can take For besides the contentment of being still in strife towards God he will find it seated in his very soule as a most certaine truth That the very meere desire of perfection if it be a sound one indeed giues such a sauoury kind of comfort as puts all the base contentment of this world to silence By this endeauour he shall also be defended not only from mortall but euen from willfull veniall sinnes And he is already possessed of as great security as can be had in this mortall life of ours that he is ordeyned for heauen in reward of that reuerence and obedience which heere he hath performed in learning and practising the diuine Doctrine of Christ our Lord which he came to teach vs with so infinite loue But yet further we ought to be his euerlasting slaues in that he was pleased that so principall a part of this very doctrine should not only be deliuered but should remaine recorded and written in holy Scripture for our instruction and comfort as partly we haue seen already and will yet appeare more particularly in the Chapter following Of the vnspeakeable Loue of our Lord Iesus in ordeyning that the greatest part of his diuine Doctrine should remaine in wryting and of the great benefit which growes to vs by the holy Scripture CHAP. 36. HOw clearly is our mercifull God as good as his word in fulfilling the promise which he was pleased to make to vs by the mouth of the Prophet Esay Isa 30. Non faciet auohere à te vltra Doctorem tuum erunt oculi tui videntes praeceptorem tuum c. and againe by the Prophet Ioel Filij Sion exultate laetamini in Domino Deo vestro quia dedit vobis Doctorem Iustitiae Our Lord will not make thy Doctour fly away any more and thine eyes shall see thy (a) A most tender expression of the loue of God in the teaching of man Teacher And thine eares shall heare the word of him who admonisheth thee behinde thy backe This is the way walke you in it and decline you neither to the right hand nor to the left Reioyce yee children of Sion and be ioyful in the Lord your God because he hath giuen you a Doctour of Iustice That God did giue vs this Doctour for the instruction of our soules we know by faith and we feele by grace and the Church his Spouse is dayly recomending it to our memory But (b) The holy Scripture doth most liuely represent Christ our Lord as it were to our very eyes that yet he was so to be heere as neuer to remoue euen as it were his visible instructing presence from vs this blessing is chiefly affoarded to vs by the holy Scripture For therby we are dayly and howerly told so many particulars of his sacred person how he lookt how he walkt how he spake how he groād how he wept how he prayed and how he preached so that besides his reall presence in the B. Sacrament for vpon that I shall reflect heereafter we esteeme our selues to haue him still euen personall after a sort amongst vs and to be as it were chayned with our eyes to that diuine countenance of his and vvith our eares to those heauenly vvords and vvith our harts to those immense benefits vvhich vve find him to haue povvred vpon our fore fathers and by them on vs. Our Lord forbid Psalm 32. that vve should be like that horse or mule which hath no vnderstanding but vvhen the Maister hath fed him full and fat doth abuse his care and giue him perhaps a kicke insteed of doing him painefull seruice yea and that for nothing else but because he had bene so liberally fed For euen such shall we be if the riches of Gods mercy towards vs should incline vs rather to a fastidious kind of contempt then to an obsequious reuerence respect If our (c) Consider well of this truth Lord IESVS had not bene so gratious as to inspire his seruants to write his story or to enable his Church to preserue it from the consumption of tyme and the Canker of Heresy and the inundation of Infidelity how willingly would we haue sould our selues into our shirts to haue obtayned so great a fauour at his hands If we should only haue knowne that when our Lord liued on earth he had conuersed with men had expressed himselfe to thē at large
little stones or sands vpon the shore therof Yea be thou yet cleane at last be pure away with thy wicked thoughts out of my sight Make once an end of being peruerse Learne to doe wel seeke iudgment succour the oppressed Doe iustice to the Orphane defend the widdowe and then come and reproach me if I make not good my word For if thy sinnes should be as scarlet they shall become as while as snow and if they should be as red as vermilion they shall be as cleane as the purest wooll I know thou hast said Dixit Sion Dorminus dereliquit me c. Isa 49. Our Lord hath forsaken me our Lord hath forgotten me But what can the mother forget her infant or can she faile to take pitty vpon the child of her owne wombe And though she should yet will not I forget thee Behould I haue ingrauen thee in my very hands Quare ergo dixie populus c. Lerem 2. Why hath my people said to me We vvill depart and come to thee no more Can the virgin forget her gorgeous attires or can the Spouse forget the ornament which she weareth vpon her beast Yet my people hath forgotten me I cannot tell how long Vulgo dicitur c. Ierem. 3. It is commonly said among you if a man dismisse his wife and she marry another will that husband euer resort to her againe Shall not that woman be held for an impure defiled creature But thou hast committed Fornication with many louers and yet returne to me sayth our Lord and I will receaue thee Looke vp and consider where thou hast not prostituted thy selfe Thou hast gotten the face of a Harlot and thou wouldst not blush Yet now at last call vpon me and say Thou art my Father Et dixi c̄ fecisset haec omnia c. lerem 3. Thou art the conductor of my virginity For I for my part haue said to Sion after she had committed all her sinnes Returne to me and yet she returned not Returne to me O thou vntoward Israell saith our Lord I will not turne my face from thee because I am holy saith our Lord Ad punctum in modico dereliqui te c. Isa 54. In funiculis Adam c. Ose 11. and I will not be angry with thee for euer I haue forsaken thee for a short tyme but I will gather thee vp in great mercies For an instant of indignation I hid my face from thee but I haue taken pitty on thee with eternall mercy saith thy Lord and thy redeemer I will draw thee to my selfe in the cords af Adam in the bonds of loue And I will be as one who takes the yoke from off the necke of his cattle and giues the raines to his horse that he may feed These are the words of the holy Ghost by them doth he expresse the infinite loue which is borne to man And now it doth but remaine that we answere such loue withall the loue we haue To which if this Chapter will not haue obliged vs by making vs see the expression of Gods mercies in the old Testament wo be to vs but yet let vs try what may be done by the consideration of that which passed in the New wherof the next Chapter will informe vs. The infinite tender Loue of Christ our Lord which is expressed in the Scriptures of the new Testament CHAP. 40. SVCH as hath been seen is the stile which the God of heauē earth doth hold with his miserable and most sinfull creatures and this he hath held from all eternity he went executing it thus in tyme euen vnder both the law of nature and the written law when yet his Sonne our Lord had not taken flesh But as the mercies which were vouchsafed expressed by our Lord God to men in the old Testament were yet all designed and imparted by him in contemplation of Christ our Lord who was then to come so when the fulnes of that tyme was arriued and that indeed the increated word become incarnate for the saluation of man it was (a) It was fit not only in mercy but euen in iustice that vnder the law of grace the loue of God should appeare more cleerly thē before agreable not only to mercy but euen to iustice it selfe that the loue of God should triumph for our benefit more then euer And that not only in the solid proofe of loue but euen in the sweet and tender demonstrations therof For now our Lord spake no longer to vs by his Angells nor by his Prophets only but by his Sonne himselfe who was no more a perfect man then he was God And this God without the interposition or interpretation of any other creature did now in person conuerse with men He taught them by the words of his owne sacred mouth He cured them of all diseases by his miracles He assumed some to the dignity of being his Apostles and all the world to the honour and happines of being his Disciples He (b) How the seruants of God are dignified by Christ our Lord. declares how they who obey the will of God are his brothers his sisters and euen as it were his very mother Sometymes he calls men his seruants and when they haue carried themselues well therin he aduaunceth them to be not so much his seruants as his friends professing to impart all his secrets to them Looke in his last Sermon recorded by S. Iohn Sometymes he cals them his children yea and sometymes by the name of Filioli his little children to shew that innocent carefull tender kind of sweet affection which a mother would carry to her Infant We may see the whole history of his most blessed life all imbrodered by the hands of the holy Euangelists heere with teares there with sighes and euery where with abundance of corporall and spirituall labours both actiue and passiue for loue of vs Matt. 10. euen before the tyme of his pretious death Is any thing more liberall then his promisses where he entayles the inheritance of heauen to the guift of a cup of cold water Matt 25. without our bestowing so much cost as euen to heate it Nay and he is content to say that whosoeuer should performe any little worke of charity to any seruant of his he would take it in as deare part as if it had bene affoarded to his very selfe Is (c) His earnest protestations any thing more serious then his protestations of that truth which he came to teach vs for our good Amen Amen dico vobis Verily verily I tell you this and that And was it not a strāg descent for that Prima Veritas that roote and fountaine of all truth to helpe our blindnes and backwardnes in beleeuing by protesting things to be so as if his simple word had not deserued so well as to haue bene taken Is any thing more vniuersal then his Proclamations which thus he makes to all