confesse his owne wants aÌ„d vnworthines and everie one of vs may with much more reason say It is I who have reall need of this sacred ceremonie from thy hands who alone canst wash away my synnes it is I who have dayly and hourely need of washing my synnes and imperfections are so greate and so many It is I that ought to vndergo this shame of confessing them having not been ashamed to coÌ„mit them It is I who owe the debt and must pay it to the uttermost farthing vnlesse thou by thy Sacraments and by thy mercyes doest forgive me Iesus answering sayed suffer it now for so it becometh us to fullfill all iustice Many conveniences may offer themselves to thy infinite wisdome for which it may become thee thus to humble thyself but for me it is necessitie it is my dutie it cals vpon me by all the titles of a creature and a synner and a subject and a servant and infinite other obligations these are titles of iustice which if I doe not fullfill I shall beare the smart thou fullfillest all this with out any obligation to doe so but of thy goodnes to correct our backwardnes in doing that which is fitting for vs to doe VVhat is there that will not become me to doe to the vtmost be it never so meane or seeming to be below me seeing thou hast stooped thvs low to thy servant III. Iesus being baptized forth with came out of the water and lo the heavens were opened to him and he saw the spirit of God descending as a doue and coming vpon him and behold a voyce from heaven saying this is my beloved sonne in whome I am well pleased Three signes of the effects of the baptisme which those receive who are washed in the water sanctifyed by our Saviour The gates of heaven are opened vnto them the holy Ghost descends vpon them and they are made the adoptive sonnes of God But our Saviour was his natural and eternall sonne eternall beloved and now vpon a new title of his superexcellent obedience as man and charitie towards mankind coming into this world with the innocencie and meekenes of a dove not to punish but to spare and to forgive Have recourse vnto him while the heavens are thus open delay not thy conversion prepare thy hart with puritie to receive the spirit of God and his graces bee meeke and humble and peaceable because such are styled the Sonnes of God love that thou maiest be beloved indeavour to Please God aboue all and for no mans pleasure displease him How sweere and how rich is the name of Sonne which he vouchsafed vs from heaven and in order to the heavenly inheritance Sonnes of men how long heavyharted To what purpose doe you love vanitie and hunt after a lie The only true honour and true riches is to be the sonne of God The fast Temptation and Victorie of our Savionr I. THen Iesns was led by the spirit into the desert to be tempted by the divel and when he had fasted fourtie dayes and fourtie nights afterwards he was hungrie He was led by the same spirit that had descended vpon him at his baptisme to the holy actions of retirement from worldly occasions and of fasting and by occasion of that to be tempted by the enimie of all wholsome exercises His food all that time was prayer and the fervent desires of performing in life and death the will of his heavenly Father by which he taught vs how to arme ourselves against the assalts of the divel and not to thinke because we are sorely now and then set vpon that therfore we are deserted of God and of his spirit How also to prepare ourselves to what ever imployment God doth call vs vnto And though hepersevered so long without touch of hunger at last he was hungrie stooping to the infirmitie of man whose nature he did beare and whome he had vndertaken to instrvct the tempter not being able to dive into the deapth of the mysterie of the IncarnatioÌ„ yet by many circuÌ„stances coÌ„iâ—cturing tooke hold of his being hungrie and approching sayed If thou be the sonne of God command that these stones be made bread knowing that it was much easyer to doe so then what had been done in creating all of nothing Our Saviour did not yeald vnto his motion because as S. Augustine reflects The Tempter is not overcome but by contemning him but answered Not in bread alone doth man live but in every word which proceedeth from the mouth of God For the Children of Israel themselves in thier fourty yeares pilgrimage in the desert were not maintayned so much by the Manna as by the divine providence concerning both body and soule Rayse thy thoughts to this spirituall food and to confidence in God who will not suffer vs to be tempted above that which we are able but with the temptation will give vs issue that we may sustaine it II. Then the divel tooke him vp into the holy ciâ—â—y and â—et him vpon the pinnaâ—le of the Temple and sayed if thou bee the Sonne of God cast thyself downe for it is written he will give his Angels charge of thee and in thier hands they shall hold thee vp c. No man can pretend to be free from temptation seeing the divell so bold with our Saviour and the neerer we come to holynes and higher we are taken into the favour of God the more we must beware for the temptations are allwayes the more secret and cloked with some preteÌ„ce of good as heece with the words of scripture misapplyed if thou bâ— the Sonne of God doâ— not cast rhyself downe to things inferiour to God and his service doe not permit thyself to be taken vp by a high conceite of thyself remayne rather in the desert if thou be taken out live notwithstanding in feare be not rash doe not thrust thyself into occasions which may be dangerous Our Saviour answered Thou shall not tempt thy Lord God Gape not after extraordinarie comforts vnusuall lights new conceits go vp and downe by the vsuall degrees of vertue practised by saints allowed by the Church and by those who in it have the place of directing vs. He hath indeed given his Angels charge of vs but we must not be head-long or head-strong in our wayes III. Againe he tooke him vp into a very high mountaine and shewed him all the kingdomes of the world and the glorie of them saying all these will I give thee if falling downe thou a dore me VVhether doth not pride and ambition carie a mind that is once poisoned with them of what doth it not brag though never so false as here the divell as if all had been his to give and to take away at his pleasure I will give thee all the kingdomes as if all did consist in present wealth and glorie and pleasure and command They who have had all at will what is become of them All these what are they
THE LIFE AND DOCTRINE OF OVR SAVIOVR IESVS CHRIST With short reflections for the help of such as desire to vse MENTALL PRAYER THE FIRST PART Also 24. Intertaynments of our Blessed Saviour in the most BLESSED SACRAMENT With certaine Aspirations tending to the encrease of the LOVE OF GOD. By. H. M. of the SOCIETIE OF IESVS IHS GANT by MAXIMILIAEN GRAET of the signe of the Angel 1656. Permissu Superiorum The Life and Doctrine of our Saviour JESVS CHRIST VVith short notes for the help of those who desire to bee directed in the way of Meditation The first Part. TO THE READER THe Life and Doctrin of our Saviour Iesus Christ set forth some few yeares past with short reflections in latin by way of Meditation could not well be translated into our language as it was ther digested though desired by divers because in greate part it was compiled of loose sayings of holy fathers which besides the concise expressions of the latin tongue would have made the translation fall short both in substance and methode that manner of expression and methode sorting better with such as are learned and experienced in the way of contemplation and an English translation being rather to be fitted to the vulgar and vnexperienced I thought best therfore my self at covenient times to take it in hand presuming I might have the more freedome to follow or to alter the methode as I should find cause and also to ad what might occur to be supplied in places which might seeme otherwise bare As for the worke it self I have little to say Only in regard the ground of it is the holy Text of the Evangelists the Reader may be advertised out of S. John Chrisostome that the holy Scripture vttereth nothing rashly or by chance and at adventure but every syllable and every little tittle of it contaynes a hidden treasure and consequently in few words thou maist find much sayed and a great deale of matter in a little compas and mayst be sure ther is stil more and more to be found because as the same saint advertizeth they are the words of the holy Ghost whose infinite wisdome comprizeth much more in one word then the wit of man can arrive to dive into Ponder therfore diligently not only what is culled out to thy hand but much more the ground itself for as the spouse sayth in the Canticles Thy breasts are better then wine and have the savour of most precious oyntments Of which I whish thee from my hart abundance and rest in Christ â—esus Thy well wissher and Servant H. M. Introduction to the Meditations of the Comming and Childhood of our Saviour I. PART I. HOcscientes tempus The time which wee live in this World is but time not Eternitie shorte vncertaine momentarie Wee are not assured of the next minute The long day of 〈◊〉 followes Day if wee pas this moment Wel and vertuously Night eternalle if we pas it wickedly and doe not repent in time Therfore the Apostle with reason admonisheth vs that it is high time to awake and rise from sleepe Hora estjam perhaps this is the last hoâ—re and the last cal perhaps now or never shal wee have time let vs therfore not only awake but rise from sleepe and â—loth and not delaye our amendment for many awake and see their danger and for sloth or pleasure ly til it be too late And noâ— our salvation is neerer then when wee did first beleeve For the longer wee live the greater is the mercy of God towards vs in expecting vs and wee are neerer our end which if we wil is salvation and neerer then wee can easily beleeve for few beleeve they shall dâ—e til they be almost past feeling death II. How much are we beholding to God that we were not borne and bâ—ed in the night of infidelitie or Turcisme or the like But in the day light of the Gospel of Christ wher we come with ease to know nor only the true God but the true way of worshipping him and hane means by the Sacraments and other helps to performe iâ— vtterly reiecting and detesting the worckes of darknes and practising the centrary vertues for as they are not only like a comely garment unto vs such as we may with honour appeare in before the whole world but they are armour of offence and defence against our Ghostly enimies and we grow by the practise of them dayly stronger and stronger III. Consider that the more we know of our Saviour and the longer we have been in his service the more shame it were for vs if we should not follow his doctrin and his steps And we should be as much ashamed of it as to go naked after we have come to the vse of reason for whatever is not according to our Saviours doctrin is but filth and nastines Be clothed therfore with Iesus Christ. That is because you cannot doe this of yourself beg incessantly his grace and help and doe not only not hinder him by your perversnes or sloth and idle humour but concur with your indeavour that you may be clothed and remayne so in perfection and better and better by increase of vertue and vertuous practise toward which the consideratioÌ„ of the misteries and passages of our Saviours life will conduce as they begin now of new to be represented vnto vs by the holy Church this holy time of Advent Introduction to the coming of our Saviour II. PART I. THe greate incitement to welcome our Saviour into this world and to reioyce at his coming and the memorie of it is that he is God not vndertaking it of necessitie but freely and Charitably for our redemption releefe instruction example As he is God he is infinitely happy with in himself and Was so from all Eternitie equall in all things with his father one God one essence one substance with him one in power knowledge honour wisdome and after the Creation equall in respect due and done vnto him by all Creatuâ—es Aboue all need of any thing and beyoynd all possibility of Wanting II. Consequently consider the distance which was betwixt him and man which distance if Angell and man had well observed and kept the first had not faln nor the second needed redemption They did trench vpon that which was due vnto God and was his only right and therfore as committing rapin vpon an others goods were deseruedly punished Not so the secoÌ„d person in the Blessed Trinity the only sonne of God but it was his rigâ— to bee equal and no way inferiour but what he did in this kind was voluntary he as it were emptyed himself concealing what he was and taking vpon him that nature which in comparison to the divine Nature and glorie was nothing III. O infinite humiliation And wherfore To the end that in the nature of man he might suffer for man satisfie for maÌ„ sâ—actifie maÌ„ instruct maÌ„ by word and exaÌ„ple
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
the eterâ—all God become an infant and swathed in clouts c. And of what can this be a signe but of pardon of grace of peace c. Apply thyself to this infant He sayed the word and all things were made He commanded and they were created All things were made by him c. That which was made in him was life c. The shepheards make hast to find our Saviour I. ANd suddenly there was with the Angell a multitude of the heavenly Hoast praysing God and saying Glorie in the highest to God and peace in earth to men of good will Joyne thyself to this multitude and sing prayses to God for so greate a benefitt and make vse of it while it is fresh seeing it is putt into the hands of they will This life is a warfare and a tearme of Temptation we may not therfore hope for glorie with out victorie nor victorie with out strife by which we purchase even heere vpon earth peace with God with our neighbours and with ourselves II. And when the Angels parted from them into heaven the shepheards speake to one an other lett vs goe over to Bethleem and see this word which is done which our Lord hath shewed to vs. As if they would have taught vs to say lett vs passe from darkenes to light from death to life from our old customes to a newnes of conversation to Bethleem the hovvse of breade the true sustinance of our souâ—es and dive into this word made flesh for our sakes and discover more and more the greatenes of this benefitt which God hath bestovved vpon vs. And they came with speed and they found Mariâ— and Ioseph and the infant layâ—d in the manger Imitate thier speed Cast of all cold demurrs which the holy Ghost doth not relish the infant dislikes impatient of delay because burning with love And what a treasure did they find Marie and Ioseph and the infant layed out of love in the manger They found humilitie in the infant chastitie in the Virgen justice in S. Ioseph III. And seeing they vnderstood of the word which had been spoken to them concerning this Child And all that heard did marvell concerning those thinges which were told them by the â—hepherds but Marie kept all those words conferring them in her hart How long and how often shall we see and not vnderstand Imitate the Blessed Virgen in conserving those things in thy hart and the shepherds in speaking of them And cease not to admire that which can be never sufficiently admired glorified praysed loved imitated c. The Circumcision of our Lord Iesus Christ. I. AFter eight dayes were expired that the child should be circumcised his name was called Iesus which was called by the Angel before he was conceived in the womb With the old yeare let vs put of as S. Paul exhorteth the old man with his actions and put on the new which is created according to God in justice and true sanctitie or holynes of life O povverfull hand of God worke this happy change in me II. Dayes doe expire the houre which doth passe by moments is not to be recalled what if this day were to be my last VVith what disposition with what feeling should I heare God say thy dayes are expired III. When the dayes were expired this child did not aspire after rest and ease did not hang after humane and worldly comfort the favour and prayse of men libertie freedome or priviledge but attended his circuÌ„cisioÌ„ wherfore doest thou favour thyself At what art thou proude As for the wonderouse works of God nothing can be taken from them nothing can be added to theÌ„ neither can the depth of them be found when a man hath done then he beghinneth IV. He that was above the law and not bound vnto it keepeth and obeyeth the law not without shedding of his blood He began the yeare not fayntly languishing but fighting valiantly The kingdome of heaven which he comes to bestow vpon vs will be gayned by force It is a good circumcision sayeth S. Bernard which we vndergoe by voluntarie Povertie by penitentiall labours by religious observances These are the armes with which we must fight that we may overcome and begin that happy yeare which never will have end Of the name of Iesus I. HIs name was called Iesus to witt first called so by his heavenly Father who only fully knew the nature and desert and office of this child If thou werte to be named according to they nature desert and manner of performance of they duty by what name should God or man deservedly call thee II. VVhat betokeneth this connexion of circumcision and the name of Iesus Acknowledge in it sayth S. Bernard the mediatour betvvixt God and man coupling divine and humane high and low things togeather Circumcision is a testimonie of the truth of his humanitie his name doth signifie the povver of his divinitie For he and noe other can save vs from synne and yet not without vs and our cooperation Hovv often doe we seeke freedome from siknes and bodily troble more them from synne Bodily health more eagerly then the health of the sovle Content oft times to be synners but not to be called so ashamed to doe penance not ashamed to synne apt to receive wounds bashfull in seeking remedy III. The Angel the Blessed Virgen and S. Ioseph were the first worshipers and proclaymers of this holy name of Iesus Jt is an honour to be thier partner in it and with S. Paul who was chosen to cary this name through the world and taught vs that at the name of Iesus every knee should bow of thinges in heaven in earth and vnder the earth and that every tongue should confesse that our Lord Iesus Christ is in the glorie of God the Father IV. If thou doest acknowledg â—esus if thou doest honour him as thy Lord be not ashamed of his liverie lett thy hand agree with thy mouth and not the voyce be of Iacob and the hand the Esau. He was called Iesus before he was conceaved before thy works renew thy intention Of the starre which appeared in the East I. VVHen Iesus was born in Bethleem Iuda in the dayes of king Herode behold there 〈◊〉 sages from the East to Hierusalem saying where is he that is born king of tho Iewes For we have seene his starre in the East and are come to adore him How great â— benefitt is it to be called to the sayth and service of Christ wheras thousaÌ„ds are left behind How greate to be stirred vp to reforme our conversation to be called to Religion to converse with God in prayer by sweete and â—fficatious means from our tender yeares or from the turmoile of earthly trobles Who is Author of all the thiâ—gâ— but this infant Who on earth is carryed in his mothers armes and commandeth the heavens to wayte on him II. How greate a favour is it to receave dayly
attending him Thou needest in all things his assistance and canst not doe any thing but by his power O lumpish flesh of myne hovv hard doest thou make it to follovv thy Saviour Nature is craftie and dravveth many and inâ—angleth and deceiveth them and allvvayes hath itself for its end O poore end Christs Ascension II. PART I. IN heaven our blessed Saviour was received with hymnes of joy and exultation such as the holy Prophet David foresignified when he sayed Our Lord hath reigned and is clothed with beauty he is clothed with strength and hath girt himself to accomplish his worke from heaven which he began vpon earth He hath established a nevv world vpon earth his church which shall not be moved because it s buylt vpon a rock against which hell gates shall not prevayle His seate was prepared from the beginning of the world but he as God was before from all Eternitie wonderfull persecutions will be raysed against him but he will be more wonderfull by overcoming them as it hath been propheâ—yed of him And againe who shall ascend vâ—to the hill of our Lord who shall stand in his holy place He that hath innocent hands and a pure hart lift up your gates yee Princes O yee eternall gates be lifted vp and the king of glorie will make his entrance Who is this king of Glorie our Lord strong and powerfull our Lord powerfull in the combat c. And being seated at the right hand of his Father they all adore him with whom we must concvrre and so much the more because for vs was all his combat imployed and he is gone before to prepare us a place as parting with his disciples he told them II. But the Apostles stood amazed vpon the hill gazing tovvards heaven doubtfull perhaps whether he would appeare againe among them And as they looked stedfastly towards heaven behold two men stood by them in white garments and sayed yee men of Galilee why stand you looking into heaven This Iesus who is assumpted from you into heaven shall so come as you have seen him going into heaven He sends these blessed spirits as a restimonie that even from heaven he harh care of them and is not so de parted as to have layed aside mindfulnes of them in his greatest joy and prosperâ—â—â—e He is to come againe but not now presently and subiect to the miseries in which you have seen him but in glorie as when he went novv from you Why stand you looking only vnto heaven fall to the performance of that which he hath commended vnto you and commanded so shall his coming againe in glorie be a comfort to you In this shevv yourselves Men of courage and resolution overcoming the instabilitie of your nature This is Iesus who is assumpted from you and as he by fulfilling the commands of his father and by suffering went into heaven so make account you are to doe to attayne the eternall revvard which he hath prepared for those who obey him III. Then they adoring returned to Hierusalem with greate ioy and continued with one accord in prayer Thus the parting which naturally might have bread griefe turned to greate ioy and comfort they revereneing our blessed Saviour in their minds no lesse then externally adoring him and perhaps the print of his sacred feete did even then or soone after appeare as is recorded which was a continuall refreshing to them Observe in the meane time tvvo notable effects and signes of Gods spirit to wit vnion and love of prayer for from whence could it othervvise come that they who before were delighted only with thier trade of fishing and were ready vpon the passion of our Saviour every one to parte vpon his severall occasions should novv hold so fast together and love retirement and devotion loyne thyself to this blessed companie often behold the ioy in which novv they are and hovv they arrived to iâ— persever in the vnitie of holy Church have recourse to the blessed Virgen and the Apostles that by thier inâ—ercession and imitation thou mayest come to see Iesus in glorie and adore him with eternall comfort Amen Considerations moving to the love of God and of our Neighbour Introduction I. OVr blessed Saviour vpon his parting with his disciples before his passion in the long speech which he held at that time did particularly commend vnto them the love of himself and of one another He that loveth me shall be loved by my Father and I will love him and manifest myself to him and v. 23. If any love me he will keepe my word and my Father will love him and we will come to him and make abode with him And Chapter 15. As my Father hath loved me I also have loved you abide in my love And concerning the love of one another a new commandment I give you that you love one another as I have loved you In this all men shall know that you are my disciples if you have love one to another This interim therfore betvvixt the parting of our Saviour from his disciples in his ascension and the coming of the holy Ghost may be not vnfitly imployed in considerations moving vs to the love of our Saviour and of our neighbour both to solace ourselves in his absence and to dispose vs the better to receive the spirit of love For doubtlesse the more we resemble him who is the eternall love of the Father and of the Sonne the more inclinable he will be to communicate himself in more abundance and he that sends him finding the dispositions allready layed will willingly accept of the dvvelling and direct him to it II. S. Paul in his Epistle to the Ephesians considering the abundanâ—â—iches of graces and glorie which are communicaâ—ed to vs by the merits of our Saviour Christ stroken with admiration breaketh forth into an affectionate prayer that they and in thier person all Christians strengthened by the holy Ghost inwardly in thier soules might come to know and to comprehend so farre as our poore capacitie is able to reach the breadth the lenght the height and the depth of the exceeding charitia of our Saviour surpassing all 〈◊〉 To the end doubtlesse that being filled with abundance of the same charitie we might ansvver with some proportion of love tovvards him â—â—kindled by his and in some sort correspond to the infinite measure of his charitie tovvards vs and have latitude in our love tovvards him and longitude and depth and height as he tovvards vs hath had all these dimensions in a proportion vncomparable III. To this purpose it will not be amisse to inlarge our thoughts vpon these considerations as foure excellencies to which all other properties of his love may be reduced and by them we may best see what measure of love in all reason God may require of vs and learne more perfectly by our ovvne experience the lesson which S. Bernard teacheth that the cause of our love tovvards God
vniversalitie of spirit professe themselves to be ready to assiste all nations and confine themselves with in no bounds of countreyes or persons or pious imployments by which they may any way advance the salâ—ation of thier Neighbours to the end that having once opened thier mouth and hart to God in this vniversalitie they doe not aftervvards relent aÌ„d our of pusillanimitie or self love streighten the bouÌ„ds which they have once promised should be none at all IV. O blessed Apostl who couldst say I most gladly will bestow and will myself more over be bestowed for your soules though loving more I am loved lesse How well didst thou Follow the example given thee by thy Saviour who bestowed vpon vs all that which we have and himself moreover in â—o large and loving a manner as to man is incomprehensible and is so slenderly rewarded by vs labour and miserie and much watching hunger and 〈◊〉 and much fasting cold and nakednes could not streighten thy love not whatsoever danger of thy life be a means to inlarge this spirit in the harts of those who have dedicated themselves to the like imployments The height of the charitie of our Lord. I. THe height of the charitie of God and of our Saviour is the supetexcellencie of his love for love being two fold one by which we love because we doe or may receive benefit the other by which we I ove to benefit it is evident both that this second is the more excellent and that the love of God â—ovvards vs could not have the imperfection which the first doth involue Let vs love God because God hath first loved vs sayth the beloved disciple which considering before we were we could not love is of itself apparent and considering to what end he loved vs to wit to communicate himself to vs first by sayth then by cleere sight and inioyment of his glorious self we may take a scantling according to our weake apprehension or dull affection of the excellencie of his love tovvards vs seeing nothing can be more eycellent then to see and injoy God All that we see or heare of in the world was created for our benefit yet all that is nothing compared to one minute of time what then to an eternitie of injoying God O if thou hadst seen the eternall crownes of saincts with how much glorie they now exult who were contemptible and not thought worthy to live c. II. A second degree of excellencie of the love of God is that which the Apostle doth reflect on and with reason doth dilate himself vpon it to wit that not only when we were nothing but when we were synners when we were enimies when we were weake and infirme full of vlcers and sores he loved vs and was beneficiall vnto vs when we deserved his hatred he did not only not execute it to the full vpon vs as we miserable creatures are wont to doe vpon one another but spared vs had compassion on vs releeved vs. God commendeth his charitie towards vs in that when we were yet synners Christ dyed for vs This is charitie which surpasseth all knowledge and all conceite of man for as the same Apostle discourseth A body can scarce be willing to diâ— when of necessitie he must or when by justice he is condemned perhaps for a good cause or for defence of that which is right a body may dare to die but for his enimie for one that taketh away his good name and as much as is in him his life who is there that would thinke of offering himself to die O my God in this thou shewest thyself to be God that is all goodnes and all love give me grace to love thee at least for this thy love and die that I may not die by syn III. Yet a third excellencie is to be reflected on which the same Apostle suggesteth to wit that God did not spare his owne Sonne but delivered him for vs all In the infinite treasure of his divine knowledge and goodnes there could not but appearâ— divers means to expresse his love and exercise his mercy towards vs yet this offering itself as the most convenient in all respects he did not spare it though the most pretious jewell of his heavenly Cabinet the neerest and deerest treasure of his divine breast but gave it for vs and who are we You are bought with a greate price it is reason we should glorifie and beare God not in our minds only but in our body also in our harts in our tendrest affections and let nothing have place where nothing can be spared from him who sparing not his owne Sonne gave vs all things with him and in him more then all what can the world give thee with our Iesus He that findeth Iesus findeth a greate transure Th. a K. l. 2. c. 8. n. 2. How we are to imitate the superexcellencie of the love of God I. PART I. TO love God to benefit him more theÌ„ allready injoyeth is impossible we may notwithstanding comply with the excellencie of his love by wishing him all the good which he hath and being 〈◊〉 glad that he is as he is which is the part of a frend to an other frend that is superiour to him And we may dilate our thoughts and affections of this nature congratulating him his Eternitie his Immenâ—itie his Omnipotencie his Bountie his perfection in all kinds and professing ourselves to be hartily glad that he is so This is the expression which the Seraphims doe make who assist before the throne of God covering thier feete as short in conceiving or affecting so greate perfections but yet stirring vp one another to prayses such as they are able repeating Holy Holy Holy is the Lord God of Hosts full is heaven and earth of thy Majestie II. To this Kind of love belongs the desire that all the world should know him and serve him and the sorrow that he is offended and that we are so short of vnderstanding what he is and of loving him as he deserves let vs therfore say with the VViseman Glorifying him so much as you can be will yet exceed and wonderfull is his magnificence Blessing him exalt him so much as you can for he is greater then all prayse Exalâ—ing him put forth all your strength be not wearied for you shall not comprehend him Many things are hidden greater then these for we have seen few of his works To this also belongs the desire of even being with God in Prayer and in other services belonging to him not for the benefit which comes to vs by it though it be greate but because he deserves to be continually attended and served which was the ground vpon which our Saviour retired himself so often to Prayer and spent whole nights in it and when he was but twelue yeares old answered his Mother did you not know that I must be about those things which are my Fathers
should depend vpon our correspondence with his graces and consequently that his infinite merit should be in a manner in greate part lost by our vntovvardnes or at least hazarded which as on the one side to those who indeavour to make vse of his love it is a greate incitement to love him the more who for the fruite in a fevv would suffer and taketh from all men all occasion of despayre so on the other side by reason of our weakenes it doth necessitate vs not to presume but to live in feare for the time of our seiourne and to labour by good works to make sure our vocation and Election VVhich designe of his we must everence and lovingly submiting to his divine ordination industriate ourselves to concurr the more diligently with it and with his love tovvards vs in it III. The depth of his love appeareth in the extraordinarie vocations of some and graces extraordinarie bestovved vpon persons oftimes in which we cannot only not discover any merit but rather much demerit and desert of the contrarie of whom that saying of God and of the Apostle comes to be verifyed I will have mercy on whom I have mercy and I will shew mercy to whom I will shew it And with good reason for he is Lord of his gifts and free to give of them more or lesse to whom and when he will So that as we may admire and must reioyce and not envy when he doth bestovv them so we must not grudge when and where he doth not bestow them but attend that our eye become not naught because he is good as our Saviour himself once answered IV. O my God! give me grace so to consider this thy love that I may increase in love tovvards thee give me grace that by measuring this thy greatenes I may grovv greater in thy favour and by reaching to thy height wax higher in thy sight and by diving into the bottomles depth of thy infinite charitie sink deeper into thy love that being wholy absorpt in it I may ever find myself wholy drovvned in thee my God my love Amen The depth of the love of God II. PART I. FInally in this matter of the love of God it will be profitable to reflect with a devout personage of this age I. First that it was not possible for God to create man after a heigher modell then according to the image and similitude of God 2. It was not possible to create him for a heigher end then the cleere vision and fruition of God 3. It was not possible to give him a greater Gift then God himself and all creatures 4. It was not possible to give him a heigher or more noble imployment then to serve God and in some sort to serve himself of God to deâ—â—â—e in a manner himself and others 5. It was not possile to give him a more perfect Guide in his pilgrimage then our Saviour and the holy Ghost 6. It was not possible to feed him with more choyce sustenance then the body and blood and divinitie of our blessed Saviour 7. It was not possible to expresse a greater esteeme of man then by shedding his blood for him 8. It was not possible to give him a greater motive to abhorre synne then that God dyed to abolish it 9. It was not possible to give a greater ground never to despayre then by constituting himself his Advocate 10. It was not possibble to inable synfull man to coâ—rrespond to these and other his benefits but by giving him the merits of Christ dignified infinitely in his divine person by which we satisfie to the full for our offenses and gayne a proportion in our good works to the rewards promised II. O infinite goodnes O immense charitie O love imcomparable Where shall I find either conceptions or words or strength to expresse the least part of my greate obligation to thy love â—hat hart can love thee enough 〈◊〉 tongue prayse thee VVhat forces serve thee as thou deservest Help me yee blessed Angels and saints of heaven Assiste me all yee oreaâ—utes of my loving God O that I had so many tongues to prayse him so many harts to love him I knovv not what to say but with hart confounded and blushing countenance to offer my love and service such as it is conioyned with his because he is so pleased and begge of him that he will please himself with it and with his ovvne merits for otherwise whatever I can offer is nothing and that all creatures in whom he is most pleased will incessantly praysâ— him and glorifie him Amen The coming of the holy Ghost vpon the Apostles in firie tongues I. PART I. OVr Saviour vpon his Ascension had willed the Apostles to remayne in Hierusalem till they should be induâ—d with power from above which they observed carefully persevering together in prayer with our blessed Lady and others when behold the tenth day â—arely in the morning there was suddenly heard a sound from heaven as of a mightie wind and it filled the whole house where they were sitting and there appeâ—â—ed to them parted tongues as it were of â—ire and it sat vpon every one of them and they were all filled with the holy Ghost and began to speake with divers tongues as the holy Ghost gave them to speake Prayer and obedience and agreement together were dispositions novv as well as afterwards effects of the holy Ghost He came suddenly vpon them to teach vs perseverance in our devout imployments for we know not at what houre our Lord will come in prayer or reading or charitable action the wind was a token of dispersing the Cloudes of ignorance and deceite to which we are subiect with out the assistance of the holy Ghost and no wonder that is was a strong wind considering hovv closse the fallaciâ—s of the world doe stick vnto vs and hovv they are apt to possesse themselves of every corner of our house that is of soule and body The parted tongues as of fire signified the spirituall flame and fervour infused into thier harts and was then to manifest itself by thier tongues publikly and privately to be imployed in the prayses of our Saviour and of his law according as the holy Ghost gave to every one Begge of him every one of these his gifts and dispose thyself to receive them II. Consider that though the wind and firy tongues were figures of the inward operation yet the gift this day communicated was not only the proportionable effects wrought by the holy Ghost but the very person of the holy Ghost communicated vnto them and vs working these effects And as in the Incarnation of our Saviour the holy Ghost in person overshaddowed our blessed Lady so here he descended vpon the Apostles and the rest there gathered together though in such different measure as he thought good to communicate himself where we have cause to admire and adore the goodnes of God who would imploy his owne person in our
points enough both for beleefe and practise which might have averted them Prayse God for all and have confidence in him c. The Mysterie Of the Mysterie of the most Blessed Trinitie I. A Principall effect of the coming of our Saviour into this world was the declaration of the Mysterie of the most Blessed Trinitie hidden even from the Iewes though the chosen people of God and not mentioned but in very darke and hidden resemblances But our Saviour did openly proclayme it specially after his resurrection commanding his Apostles to baptize all nations in the name of the Father and of the Sonne and of the Holy Ghost as three persons equall in all things and one in name that is in povver auctoritie and essence wherin we have cause to admire and adore the force of the light of the holy Ghospell by which our Saviour intending to abolish the beleefe and worship of many Gods brought in by the craft of the divel working vpon mens corrupt affections and desires established the beleefe of one true God yet so that they should beleeve in that one essence three persons equall to one another though vnder Appellations which according to our meane expression might signifie inequalitie it being impossible for vs to conceive the divinitie cleerely as it is â—ayth therfore must supply that which reason cannot comprehend and with reverence submit to what our vnderstanding cannot reach Adoring equally in three and one the Omnipotencie Eternitie infinite knowledge and goodnes and all Perfection the Immensitie the Immutabilitie the Beautie the sanctitie of God contayning all and more then we can imagin by the help or comparison of all creatures and all most perfectly and with out multiplicitie in one II. Adore the Father as the incomprehensible source of the divinitie with out beginning and of all things created in time when he thought fit to give them a beginning Adore the Sonne who being equall to the Father vouchsafed for our sakes to take vpon him our humane nature to instruct vs by word and example and by his sacred blood shed vpon the crosse to wash avvay our synns and open vs avvay to the eternall inioying of God by perseverance in his commandments Adore the Holy Ghost as the mutuall and recipâ—ocall love of the Father and Sonne the Auctour of our love tovvards God the cause of our adoption by his grace infused and by himself inhabiting in our soules the spirit of truth which leadeth vs into all truth and by his heavenly lights disperseth the clouds of darknes and facilitates our way to heaven by his heavenly vnction III. Adore all three in one one in nature one by consent one in operation Begge of him that we may be one with him by submission to him and to his blessed will one by constant fayth one by never decaying love one by operation esteeming ourselves in all our woâ—ks as instruments of his divine pâ—wre and goodnes and so disposing ourselves in thought and action that we may not differ from him in the least which he of his goodnes grant Amen The obligation which we haveto love God I. PART I. SO soone as Moyses had declared to the people of â—srael that God was one he instantly inferres the commandment of loving him Heare Israel our Lord God is one Lord. Thou shalt love thy Lord God wiâ—h thy whole hart c. And our Saviour in his answer to the lawyer tells vs it is the greâ—test and the first commandement and with reason ought we to think so and accordingly apply ourselves to love him For as we were worse then beasts if we did not love those who are beneficiall to vs much more if welove not God from whom we have absolutely all that we have The law therfore of nature doth impose this vpon vs so soone as we come into the world vpon which account S. Thomas and other divincâ— doe hold it a greate offense if so soone as we come to the vse of reason in our Childhood we doe not turne ouâ—â—arts to God with loving acknowledgment that he is ouâ— creatour and Lord. And the holy Text infinuates as much presently after the commandment saying And these words which I command thee this day shall be in thy hart and â—hoâ— shalt 〈◊〉 them thy Children to wit that they may knovv thier duty in time II. It is also the first commandment in dignitie and excellency for it hath the highest obiect that can be to wit God and the noblest way of service to wit for love not for feare of punishment oâ— hope of reward but riseth vpon consideration of his greate excellencie With in himself and greate goodnes tovvards vs. And besides it gives vs the greatest excellency that we can attayne vnto in this world and prepareth farre greater in the world to come for as by loving base things we become base and contemptible so by loving God and other things as they belong to God we become â—onoâ—rable in the â—ight of God and men and there can be no greater honour and excellency imagined then that to which those have risen who have loved God in perfection Iâ—I It was like wise first in the intention of the lavvgiveâ—s all other commands and directions and indeed all the works and wonders of God which he hath shevved vs tending finally and properly to this that in thought word and deed we should expresse our love to him for how could any thing subsist if it had not been thy will or been preserved if not called by thee Thou sparest all because they are thyne â—o Lord who lovest soules As he therfore did and doth all things out of love so is it expected from vs that all should proceed from love and further more as in the naturall love of one an other we must not only not shew aversion from the thing which our srend doth not synfully love but even observe his wayes of proceeding much more ought we to love that which God loves and commands because we love him and he loves vs for which reason the Apostle sayth The fullnes of the law is love even of our neighbour because we love him for God IV. It is the greatest command because most necessarie of all other precepts as with out which no other iâ— thoroughly avaylable or â—â—â—ly commendable Foâ— the feare of God is but an introduction to love and some way or other must be perfected into some degree of love els it will fall of the effect we desire and how many things doth the Apostle reckon which are nothing with our Charitie If I have the tongues of Angels if Prophecie if Fayth if knowledge if I give my goods to the poore if my body to the fire and have not Charitie it avayleth me nothing On the other side it doth set an inestimable price vpon the least of our actions when ever they are done for the love of God so that with out it all with it nothing is lost V.
Finally it is greatest because it is the most lasting and worketh greatest and most lasting effects Charite never fayleth Faith instructs hope rayseth our mind to heâ—venly things Charitie vnites vs to God and makes vs one spirit with him And as in nature so in grace love breakes through all difficulties and accordingly we may see the efficacy of it in the Apostles and Apostolicall men in the Martyrs and Confessours Eâ—emites and Virgins by things done and suffered beyond all compasse of other consideration then of love Our Obligation to love God II. PART I. VVE may love those things which we have nor seen with our eyes we cannot love that which doe not some way know we know God by Fayth by discourse or contemplation and by fruition or injoying him The readyest and easyest way is by Faith as we may discover by the difficultie which the greatest wits of the world anciently had with out Fayth to know there was a God one eternall Omnipotent all seeing all disposing Therfore we must both thank God for the light of Faith and often exercise acts therof submitting all contrarie suggestions vnto it This kind of knowledge was delivered first from hand to hand by our forefathers to thier Children successively then renewed in the old law by God appearing pearing to Moyses and the children of Israël lastly by the sonne of God himself our Saviour coming into this worldâ—â— confirming by signes and miracles both the being of one God and that himself was sent to establish his law in the harts of men and to vnfold and perfect all that which formerly was delivered and practised in figure of what was to come The record wherof is holy Scripture and Tradition both which concurring are a proofe so invincible that vnder heaven there is not any more forcible II. We may confirme this knowledge by discourse and contemplation as for example finding nothing to be in this world which hath not some cause or many causes concurring to its being we begin to think there can be nothing which hath not some cause wherby it begins and yet in all absolutely it cannot be so and consequently there must be a first cause caused by nothing els and that is God Then the order and government of the world and seasons of the yeare shewes there is some greate thing that governeth it as order among men cannot be without a directour and the like We must not think notwithstanding that we can comprehend his Essence or his attributes which are in him one single Essence but by admiring them and adoring them and acknowledging our owne weakenes to decipher them we shall come to vnderstand more of him for if we know allmost nothing of these inferiour things but the outward appearance of them and cannot dive into the substance and essence of them though we see them and touch them how shall we be able to comprehend the least attribute of God in whom nothing is not infiniâ—e III. Perfect inioying of God is not the state of this life neither can any creature even in any life come vnto it but by the speciall grace of God vouchsafing to communicate himself yet in some measure through his graceâ—â— we may even in this life inioy him and so increase also in his knowledge by beleeving him to be as he is allwayes present with vs and that there is not a place or creature in which he is not giving it life and motion and subsistence and consequently loving him for this continual and loving assistance and ioying in it for as by continual conversation with men we come to knovv them so God is also knowne by looking vpon him and because all that is in him or proceeds from him is good there cannot but be insinite cause of loving him with out any cause at all of distast which can hardly ever be among men Blessing him therfore exalt him so much as you can for he is greater then all prayse Exalting him put forth all your strength be not wearied for you shall not comprehend him Our obligation to love God III. PART I. THou shalt love thy lord God By how many titles is he Lord First he is God 2 Creatour 3. Conserver 4. Prince over all the kings of the earth 5. Redeemer 6. Sanctifyer 7. Judge 8. Rewarder And even those qualities which naturally are awefull are not in him without motives of love for though he be judge he is also our Advocate and our Father and though he be so greate a Prince he haâ—h particular care of vs all and doth nothing injustly III. How many wayes is he thyne As Creatour and Conserver and Prince he gives himself in all creatures which are all for our vse and in them and with them he is continually serving vs. As Redeemer and Sanctifyer he gives vs againe himself and as the Apostle argues He that spared not his owne Sonne but delivered him for vs all how hath he not also given us all with him Finally as Rewarder he gives himself eternally and in so compleat a manner that nothing can be mote desired III. What is there in the world among the things which either we accouâ—t or desire to be ours which are more ours or more to be desired then God Honour Pleasure Wealth Quiet Power Frends in the world are all short superficiall transitorie short because they satisfie but part of our desire superficiall because they are â—ore outward then inward 〈◊〉 our mind transitorie because soone lost and oftimes so soone as we think we have them All things which are desired cannot come in comparison sayth the VViseman If all things fall short certaynly every thing in particular is much shorter and who in the world hath all but he that loveth God who is all in all And againe if honour be to be desired the greater honour is more to be desired and so of wealth and pleasure which greatnes nothing vnder God can clayme IV. As therfore by naturall obligation be thou also by thy owne choyce wholy his acknowledging thy subjection to him and doing him due homage by observing all his commands and follovving his counsels and flying all things which may breed a distance Let thy tongue attend vpon his prayses thy eares harked vnto his inspirations thy eyes behold his wonderous works thy feete be ready to go vpon his errands thy hands to labour in his affayres and thy hart be wholy his c. Our Obligation to love God IV. PART I. THou shalt love thy Lord thy God with thy whole hart when he sayth with thy whole hart he leaveth no part of thy life vacant no place to be given to any other love Secondly love him with thy whole hart that is with much heate and affection not coldly and remisly Thirdly with thy whole hart that is solidly constantly vndantedly not giving way to whatever opposeth and bearing whatever crosseth and going through whatever concerneth the divine love Fourthly with thy whole hart
and to accomplish the worke which â—hen he began And as the eye of the bride is never of from the eye of the bridegroome whom she passionately affecteth so should out eyes be fixed vpon our Savioâ—r in this blessed Sacrament taking contentment in his perfections which are without blemish and in his benefits â—hich are incomparable It is very much to be lamented and pittied that we are so cold aÌ„d negligent aéd are not caryed with more affection toward our Saviour in whom is all our hope of salvation IV. S Ihon when he was in prison sent two of his disciples to our Saviour with this Message for thier satisfaction art thou he that art to come or expect we another Our Saviour gave them no other answer but that they should go and report to S. Ihon what they had heard and seen the blind see the lame walk lepers arâ—â—lensâ—d the deafe heare the dead rise againe to the poorâ— the Ghospell is preached and blessed is â—e who is not scandalized in me This is the way to increase in deâ—otion towards our blessed Saviour and this blessed Sacrament not to be scandalized or stumbled at what we see outwardly of him but consider his power his 〈…〉 mercy his meekenes in stooping to the poorest among vs for our comfort and reliefe and that we caâ— expect no reliefe but from him let vs therefore humbly present our blindness and lamenes and deafnes and other miseries to him with confidence that he will cure vs for he refuseth no body that truly desires and labours to be cured aÌ„d gives vs more over forces to desire and labour it Intertaynment of our Saviour with the Samaritan Woman I. AS our Saviour sat alone vpon the brink of the well at which people were wont to draw water for thâ—er occasions expecting his spirituall and corporall refection so in the Churches of Catholiks where his pretious body is reserved in the blessed Sacrament for the refreshment of the 〈◊〉 and of those that are in healâ—h with greate patience hâ— expecteth that people will come vnto him and though he might well be wearyed with so much attendance and thirsâ—eth nothing more them our relieâ—e yet even so hâ— sitteth still expecting and by inward inspirations and outward admonition sayth to out soules as to the Samaâ—itan woman give me to drink It were to be wished that we would not so often answer him with the put of which the women vsed towards him aâ— fiâ—st How doest thou being a â—ew aske of me to drink who am a Samaritan Woman for the Iewes doe not vse to converse witâ— the Samaritans for much like is the answer of many who pretend that being people of the world incumbred with worldly occasions and imployments they cannot attend so often to be present at the holy sacâ—ifice or to receive and ought not to be pressed or exhorted to it it belonging as they conceite to such as are retired from the world and not to thier profession as in the parable of the supper expressely they began all to excuse themselves one because he had bought a farme and was to take a view of it another because he had bought five yoke of exen and was to make triall of them a third because he had maried a wife as if that did make his coming impossible II. Our Saviour by his answer to the Samaritan doth barre all excuse saying If thou didst know the gift of God and who he is who sayth vnto thee give me to drink thou peradventure wouldst have asked of him and he would have given thee living water For certainly if we did truly weigh the greatenes of the gift and of the giver in this blessed Sacrament the wonder would be â—ather on his part how he being the founâ—aine of all that can be desired in whoÌ„ are all the treasures and the fullnes of that which is God doth aske of vs to drink and eate at his table and that with such thirst as if he wanted our companie and a second wonder on our part that being so lovingly invited to these living waters we still hang-of and it is but peradventure that we will accept of them wheras there is no peradventure on his side but he would certayâ—ly and freely give himself and with himself impart his treasures vnto vs and doth not refuse vs because we are synners so we doe confesse it as this Samaritan who acknowledged to him that she was an advlteresse and carnally given having had five husbands nor doth he decline vs because of our worldly busines but with reason expects we should lay it a side for some houres to attend him as this woman who did not think this time long which she spent in discourse with ouâ— Saviour and left her pitcher behind her for a time that she might moâ—e fully comply with him III. At the first peâ—haps we may not find so much comfort in â—ecâ—iving by reason of our overmuch greedynes about our worldly affayres or little vse of prayeâ— the one dulling the other withdrawing our thoughts neither doth God allwayes suddenly woâ—ke any notablâ— alteration in our soules but by degrees as in this woman first asking her to drink as if himself had needed every good motion hath its beginning from him every good gift is from above and then he expects we should helpe ourselves by consideration of the dignitie the necessiâ—ie the profit of this blessed Sacrament Every one thaâ— drinketh of the water of this world shall thirst againe and be ever thiâ—ftie till his dying day not onâ— in teÌ„ thousaÌ„d thinking that he hath enough but that for one occasion or oâ—her he would have more but he that drinketh liberally of water which our Saviour will gives him shall not thirsâ—â— after the manner of the world with troble and vexaâ—ion but the very water of grace received shall be vnto him as fountaine ever bubling and thrusting vs on to life everlasting The water of this world is heavy ever pressing vs downewards cold and subiect to ill â—avours and corruption the waters of his grace received in the Sacrament give life eternall and as beâ—wixt temporall and eternall there is no comparison so betwixt the worth and benefit of the one and the other water IV. Lord give me this water that I may not thirst nor come hither to draw This was the first good effect in the woman of â—ur Saviours motion to wit a desire of the water of which he was speaking and it was seconded by further instruction for she all this while thought he had spoken of the materiall water and therefore alleaged that the well was deepe and seâ—ing he had nothing wherwith to draw water she wondered where he should have thosâ— living waters But he by little and little raysed her thoughts to vnderstand that he spake of spirituall water and refreshment belonging to eternitie a thing which even in her vnderstanding was of more importance and therfore she sayed she expected
instructed by our Saviour And as these cittizeÌ„s so they who at first beleeve because the Church reacheth so are afterwards much confirmed in thier beleefe when by practise and further instruction out of holy scripture they find all things agreable Consider also and pitty the obstinacie of the Jewes and such like people who have much more means of instruction at hand and yet profit lesse then these to whome our Saviour came as it were by chance and cursorily Yet he stayed tvvo dayes vvith them and at parting we may easyly imagin what thanks he received from them and with what heavy harts many of them did take thier leave Keepe thyself by Jesus living and dying and commit thyself to his trust who when all doe sayle can alone help thee Th. a Ke. l. 2. c. 7. n. 2. He cures a noble mans sonne I. There was a certaine noble man whose sonne was sick at Capharnaum He having heard that Iâ—sus came from jurie into Galilee went to him and desired him that he would come downe and cure his sonne for he began to dye Observe thaâ— neither nobilitie not wealth nor favour nor youth noâ— Court nor countrey are exempt from sicknes and death and other accidents of this world and oftimes God doth send these accidents to the end people should be mindfull to have recourse vnto him and not forget what they are of theÌ„selves However it behoveth vs to be allwayes prepared for them with patience and resignation and humble acknowledgment of our owne naturall miserie And as for corporall helps we are vigilant and in-industrious not to neglect them till the last so for our spirituall helps we must not be backward least we be taken short This young man was at deaths doore before this soverain Physitian was looked after Iesus sayed to him vnlesse you see signes and wonders you beleeve not He came downe to our Saviour begging his soâ—nes health by his means how then did he not beleeve He did not beleeve that he could be cured vnlesse our Saviour had been corporally present in part therfore he did not beleeve as not conceiving our Saviour as God to be every where S. Augustin rayseth our thoughts yet higher and sayth that our Saviour would teach his faithfull people never to expect miracles but to have sayth stronger then all signes and wonders Yet mercyfully he provides that in his Church there be allwayes miracles and wonders wrought to strengthen the infirme and confound the obstinate and increase the devotion of such as are otherwise piously given to recompense also in some measure even here among men the labours and affronts which his saints have suffered in this world by then glorie not only in heaven but on earth and to macifest his owne continuall presence both for spirituall and norporall assistance Magnifie his holy name in them and looke not for etraordinary visists or signes vnlesse vpon extraordinary occasions and then with all submission and humilitie of hart grounded in our owne greate vnworthynes and misdeserts III. The noble man sayed Lord comedowne before my sonne die Iesus syed to him go thy Sonne liveth The man beleeved the word that Iesus sayed to him and went Harken how low he trayles vpon the ground as if he could not have raysed him dead or did not know in what state his Sonne was Yet our Saviour both to exercise the mans faith and the shew more evidently his owne power bids him go for that he should find his Sonne living and out of danger Theophylact taketh occasion from this word to tell vs that we must not stand still in the way of Gods service but walke on for if we doe not we are in danger to die But the man beleeveth and went and moreover meeting his servants who brought the good newes he examined at what houre he began to mend and found it was iust at the time that our Saviour had sayed he lived and he and his whole household did beleeve Happy sicknes which brought so many to our Saviour c. Sitting in Peeters ship he teacheth the people I. VVHen a multitude pressed vpon him to heare the word of God and himself stood by the lake of Genezareth he saw two ships standing by the lake and going vp into one which was Simons desired him to withdraw it a little from the land and sitting he taught the multitude out of the ship That he teacheth the people froÌ„ the ship signifies this present time in which our Lord from the Authoritie of the Church reacheth all nations For the Church is a ship which vnder the mayneyard of the Crosse and with full sayle inspired by the holy Ghost sayleth prosperously in this world Those who will heare the word of God truly delivered must presse to this ship others sayle in the sea of this world but Christ is to be found in Peeters ship only He desires it be drawne froÌ„ the land because the more we withdraw out thoughts from earthy and worldly principles the more capable we shall be of his heavenly doctrine Give him thanks for teaching thee from this ship and presse to heare the word of God from it For there be the words of everlasting life II. As he ceased to spake he sayd to Simon launch forth into the deepe and let your nets loose for a draught Simon answered Master labouring all night we have taken nothing but in thy word I will let loose the net And when they had done they inclosed a very greate multitude of fishes This ship is no meane vessel which lauâ—cheth into the mayne and is sequestred from the vnbeleeving froÌ„ which they are commanded to let downe their neâ—s and Hookes of wholsome doctrine and fiâ—h for soules launch into the maine that is into Christ. The Sonne of the highest who exalteth the humble above those who are high This is that which is rustly to be admired that the point of Christian faith being so deepe and so hidden from humane reason so many notwithstanding of all sorts should submit vnto them contrarie to the corrupt inclinations of nature the greatest wits of the world laboured all that long night of Infidelitie before our Saviours coming and could not reach to halfe that which a true beleever vnderstands in a very shâ—â— time And in all things we may be sure we shall have little for our labour but our paines vnlesse our Saviour sayes the word and gives his blâ—ssing Imitate the promprenâ—s of S. Peeter against his owne experience III. And thier not brake and they beckoned to thier fellovves vvho vvere in the other ship that they vvould come and help them and they came and filled both ships so that they did almost sink Which vvhen Peeter did see he fell dovvne at Iesus his knees saying go forth from me because I am a synfull man ô Lord. For he vvas vvholy astonished and all that vvere vvith him And Iesus sayed to Simon feare not from
cast out divells surely the kingdome of God is come vpon you Beware of dissension the mischiefe which comes of it is too apparent Beware of censuring other-folks actions or words and construing them to the worst most commonly they condemne themselves as one time or other guiltie of the same Imitate our Saviour who is still doing good to these who shew themselves thus vngratefull for it is a signe that we pertayne to the kingdome of God who makes his Sunne to shine over the good and the bad and rayneth vpon the just and vnjust III. When an vncleane spirit departs out of à man â—e wandereth through places without water seeking rest and not finding he sayth I will returne into my house whence I departed and he findeth it swept and trimmed but vacant then he taketh seaven other spirits worse then himself and entring in they dwell there and the last of that man becomes worse then the first S. Augustin sayeth that they are signified in this parable who beleeving in Christ and imbracing his doctrine shrinke afterwards in the performance of it overcome with thier too much inclination to case and pleasure for though at first they resolved to overcome it yet missing afterwards of those remporall delights to which they were too much affected they fall to them more greedily then before and are vtterly lost in them Begge of our Saviour the seaven gifts of the holy Ghost contrarie to the seaven wicked spirits which labour to prossesse vs. To witt true wisdome ioyned with profound humilitie cleare light of the vnderstanding with out too much adhering to our owne conceit easynes not only to take advise but also to follow it fortitude even in those things which are not all togeather to our liking if otherwise sitting or commanded to be done knowledge without of tentation true pietie and devotion with our all kind of dissembling and the true feare of God not to be overcome with the falsly stiled freedome which endeavours to vndermine it Veni Sanâ—te Spiritus The fist application to the most Blessed Sacrament I. THe Magdalen the Centurion and the Widdow of Naim gives as an ample subiect wherwith to interrayne our Saviour at the holy Communion with teares of repentance for our manifold offences with humble acknowledgment of our greate vnworthynes to be visited by such a guest and with ioy at the raysing of our soule from 〈◊〉 to life by the powerfull mercy of our Saviour taking â—ompassion of vs when we were caryed away by our disordered desires to our vtter ruine Prostrate thyself at thy Saviours feeâ—e with the one begging pardon and washing with reares the aspersions which thou hast cast vpon them by thy disorder Retire thyself with the other into the bosome of thy owne nothing by nature and worse then nothing by synne and be ashamed to approch yet not soe but that with the third thou mayest rayse thyself to confidence seeing he is pleased to meete thee and to stretch his loving hand towards thee to be received by thee II. But we must not rest in affections only we must bestow vpon him the oyntments which he desireth resolutions to imbrace the narrow way by him commended For not every one that sayth Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of his heavenly Father This resolution we must strengthen by often applying ourselves to this holy Banket and often receiving it For heis our strength and our refuge â—â—d in him is all our hope See how he gives sight to the blind hearing to the dease Speech to the dumbe life to the dead how he refuseth not the poorest snake that is but gives â—free accesse and comfort to every body that is willing to be holpen by him And be not scandalized in him thinking that he makes himself too cheape or that it is better to foxbeare for if he be willing to afford vs this comfort and this honour as certainly he is it were rather a discourresie to shrink back and as it were to forbid his coming to vs. For neither did the Centurion so but presenting himself vnto him expressed only his firme beleese that in absence also he could cure his servant III. When thou hast received take heed of instantly turning to other thoughts vnlesse some absolut necessarie busines come vpon thee but give him some time of loving intertaynement least he that is cast out watching his opportunitie finding the house trimmed but vacant and emptie of any good imployment or thought strive to come in againe and for our ingratitude we find lesse devotion if not some thing worse happen vnto vs. Imploy thyself in his prayses as he did in S. Jhons when his disciples were returned say vnto thyself what a Guest have I received into my house A Prophet an Angell No the inlightner of Propheâ—s and the Lord of Angels in whose prelence-they stand with reverent respect singing Holy Holy Holy the Lord of hosts full is heaven and earth of thy glorie aÌ„d Maiestie Thee The glorious quire of the Apostles The multitude of Prophets The glitering armiers of blessed Marryrs The whole Catholick Church spead through the world doe prayse and glorisie and consesse to be thier God thier redeemer thier glorifier The parable of the seed I. VVHen a grâ—â—te multitude assembled and hastened out of the citties to him be sayed by a similitude the sower went forth to sow his seed and in sowing some fell by the way side and was troden vpon and the fowles of the ayre did eate it Othersome fell vpon the rocke and being shot vp it withered because it had not meisture Othersome fell among thornes and the thornes growing vp with it choked it Othersome fell upon good groâ—â—d and being shot vp yealded fruit an hundred fold The sower is the most Blessed Trinitie the Father the Sonne and the holy Ghost the blessed Angels the holy Apostles and Prophets in thier doctriâ—e preached and written for vs. The seed is every good thought every good motion stirring vs to that which is our dutie towards God towards our neighbour and ourselves Every good thought that is given and every perfect gift is from heaven descending from the Father of lights It behooveth vs to think how we receive them not to be vngratefull to the gratious giver and prerudiciall to ourselves God is bountifull to all and vpon every mans haâ—â— he soweth his seed it belongs to man to prepare his souâ— by the selfsame graces and to render it â—upple and plyable by cooperating with them for we are not by 〈◊〉 tute rocks but by our owne willfull hardening our harts nor are we necessitated to lye by the high way side where every one is apt to tread vpon vs nor bred so among thoâ—nes that we cannot avoyde them II. In the explication of this similitude our Saviour tells vs that the birds of the ayre signifie the evill spirits who while we
is this most B. Sacrament An Antidote against death a preserve for immortalitie a medicine chasing away all vice aÌ„d freing vs froÌ„ all evill II. The seed which we read was sowed was food-seed what better seed then our Saviour Christ Able to tuâ—â—e the hardest rock into good mould being softened by his pretious Blood distilling vpon it out of his sacred side O sacred dropes fall vpon my stony hart that I may receive the with fruite an hundred fold If it hath hitherto layed by the high way side I will now hedge it in that thou be not trampled vpon and I by my owne falt frustrated of the profit I confesse I am but as a dead carcasse ever tending to corruption and by the ill savours of my synnes inviting the brids of the ayre to prey vpon me but as faithfull Abraham chased them away from his sacrifice so will I endeavour that they light not in my field to bereave me of so beneficiall a seed Away with thoughts of worldly occasions in this happy coniunction What greater wealth or what happyer pleasure can offer itself that it should withdraw vs Can we not spare one houre or one peece of an houre to inioy it and make our benefit of it Vnlesse the seed falling vpon the ground have some time to alter it itself remayneth alone but if it hath time it bringeth forth much fruite O the blindnes and hardnes of the hart of man not to attend more vpon this vnspeakable gift and from dayly vse to fall even not reflect vpon it III. The Synagog of Nazareth would have cast him headlong from a steepe hill How came they to this outrage but by vndervaluing the person of our Saviour Many things lead carnally minded men to the like as we find by the hereticks who denying his power to doe this greate wonder cast him quite out of the Church more over deriding him and misusing him in words and deeds O that loose Catholicks did not very neete the same coming scarce once in a yeare and with little preparation aÌ„d respect He passed through the midst of them and wondered at thier incrudeâ—itie And did not â—eave notwithstanding to doe good round about that they also might repent reflecting vpon his goodnes and come at last to beleeve and vnderstand the benefit O admirable and hidden grace of the Sacrament which the faithfull Christians doc only know the incredulous and slaves to synne cannot experience The multiplying of the five Loaves I. IEsus liâ—ting vp his eyes saw the greate multitude and sayd to Philip whence shall we buy bread that these may eate And this he sayed tempting him for himself knew what he would doe Philip answered two hundred pennyworth of bread is not sufficient for them that every one may take a little Andrew sayth here is a boy who hath five barly loaves and two fishes but what are these among so many God tempteth his frends that is he tryeth in severall occasions how much vertue they have how much humilitie how much confidence how much beleefe in him the occasions themselves serving as incitements to that which is best For he tempâ—ed no body to supplant theÌ„ or that evill may come of it Philip answered right in words his mind peradventure was diffident how and were so much bread might be had because they were in the desert and thier stock of money would not reach soe farre Our saviour expected they should have reflected vpon his power to provide so much aÌ„d more they acknowledging him to be the Sonne of God Of themselves indeed those five loaves and two 〈◊〉 were not sufficient but the power of our Saviour could have made lesse to serve The eyes of all creatures hope in thee and thou givest them food in seasonable time Thou openest thy hend and fillest every living creature with blessing II. Iesus sayth make the men to sit downe and there was mush grasse in the place The men therfore sat downe in number about five thousand Iesus takes the loaves and whâ—n hâ—e had given thanks he distributed to them that sat in like manner also of the fishes as much as they would Nor only the Apostles but the whole multitude must needs wonder what our Saviour ment when he caused them all to sit downe in ranks by hundreds and fifties as S. Mark relateth and in it he shewed his Authoritie among them as afterward his power in making those few loaves and fishes to serve so many and that every one notwithstanding should have as much as he woâ—ld And the Apostles shewed thier obedience to his commands though the event was hidden from them A greater miracle is the governing of the world then the feeding of five thousand with five loaves This no man wonders â—t the other seemed wonderous not because it was greater but because it was rare This was done to the eye to rayse our minds to the admiration of our invisible God working these things visibly and to the end that lifted vp by faith and purged by Faith we might desire to see him though now invisible to vs. III. After they were filled he sayed to his disciples Gather the fragments that are remayning least they be lost and they gathered and filled tweluâ— baskets with the fragments of five barly loaves which remayned to them after they had eaten Those men therfore when they had seen what a signâ— was done they sayed this is the Prophet indeed which is to come into the world And â—esus knowing that they would come to take him and make him King fled againe into the Mountaine himself alone He had distributed the loaves before by his disciples and now bids them gather the fragments to make the miracle more visible to them and to the multitude that God might be the more glorisied and he acknowledged the Messias though not in that temporall way of power which they imagined and sought to put vpon him In a mysticall sence according to S. Augustin the five barly loaves â—ignifie the five bookes of Moyses which being broken that is expounded and distributed what a world have they filled with spâ—rituall sustenance And by the fragments which the people could not eate are vndeâ—stood divers hard and hidden passages of holy writ which the vulgar doth not vnderstand but are revealed to them who are appointed to teach the rest Magnifie our Saviour by occasion of this miracle acknowledge him King and Governour of the whole world confide in him in time of necessitie and want he hath millions of wayes to supply vs which we doe not understand rely in all occasions vpon his word performe what he commandeth and directeth the least fragment that falleth from him is sufficient to fill thy hart with infinite satisfaction Offer it vnto him to be filled Endeavour by his example to be but avoyde to be accounted greate in the eyes of the world He fled from the height of glorie which was offered
shall prevayle against it I say vnto thee I whose saying is doing The Keyes which he promiseth signifie wisedome to discerne and power wherby he may refuse the vnworthy and receive the worthy into the Kingdome Buyld confidently vpon this rock submit thyself to these Keyes for our Saviours word and promise cannot fayle Heaven and earth shall passe away but my word shall not passe away Christ foretelleth his Passion I. FRom thence forward he began to shew his Disciples that he must go to Hierusalem and suffer many things from the Scribes and chiefe Priests and â—e Killed and the third day rise againe And Peeter taking him vnto him began to rebuke him saying Lord bee it farre from thee this â—hall not happen to thee who turning sayed to Peeter Go after me Satan thou art a scandal to me because thou savourest not the things that are of God but the things which are of men The more knowledge he imparted to them of his divinitie the more he did inculcate to them that he was to suffer that by the beleefe of his power as God they might be the lesse trobled when they should see him suffer as man but hope as then in his resurrection so ever after in thier owne aflictions for his assistance from above Peeter vnderstood not as yet how these things might stand together and out of his affection to our Saviour and naturall aversion from suffering measured his desires that they might both he happy without suffering Our Saviour ranketh him among the instruments of Satan as withdrawing him 〈…〉 â—ourse which God had appointed and teach 〈…〉 we must not only beleeve that it ought to have 〈…〉 but to find sweetnes in it in regard that it is God 〈◊〉 To whom all things savour as they are and no◠〈…〉 are sayed or esteemed to be he is truly wise and â—aught rather by God then by men II. Then Iesus sayed to his Disciples If any man will come after me let him deny himself and take vp his Crosse and follow me for he that will save his life shall loose it and he that shall loose his life for me shall find it You forbid me to suffer but I say vnto you not only if I doe not suffer it will be hurtfull for you but if you also doe not dye you cannot be saved nor any body els man or woman rich or poore and yet observe that he doth not say vnlesse a man dye whether he will or no but he that will loose his life Now what it is to deny ourselves we may easyly learne if we consider what it is to deny another and who ever by denying himself flyeth synne must labour to increase also in vertue for therfore it is added let him take vp his Crosse and follow me III. For what doth it profit a man if he gaine the whole world and sustaine damage of his soule For the Sonne of man shall come in the glorie of his Father vvith his Angels and then vvill he render to everyone according to his works For we have not another soule to put in place of that which we loose Here thou mayest give teares and almes and fasting There such things will have noe place if differred for the judge jndgeth of thingh past Doest thou feare this kind of death Harken how he promiseth glorie Doest thou feare a Crosse Behold the Angels coming to receive thee And remember that he will render to every one according to his workes there is no acception of Persons rich or poore not the man but the worke is regarded In all things have regard to the end and how thou wilt stand before the severe Judge froâ— whome nothing is hidden Th. a Ke. l 1. c. 24. The seaventh Application to the most Blessed Sacrament I. THe miracle of the five loaves multiplyed so as to serve five thousand people was fore-runner to the mysterie of the most blessed Sacrament admirable in very many things and in this particular that one and the same Body of our Saviour vnder the shapes of bread and wine is distributed in the whole Christian world to millions of people at one and the self same instant oftime and consecrated in millions of places at once by the word of our Saviour pronounced by so many severall Priests but as then our Saviour by his divine power did not make of One loafe many but still multiplyed the same loaves till all were satisfyed and had notwithstanding a remaynder of twelue baskets fâ—ll of the fragments so now by the same divine power he gives vs his self-same body in many pleaces at once and not only while we are actually receiving as the heretiks fayne by their faith but afterwards to be reserved for the occasions of sick and dying people and for the continuall comfort of Christians that as he is ever present to the Church triumphant in heaven so the Châ—rch militant might not want the continuall comfort of his actuall and reall presence with it There be many Priests and in many places Christ is offered that the grace and love of God may appeare so much the more towards men by how much the more this holy communion is spread through the world Thanks be to thee sweete Iesus eternall pastour who hast vouchsafed to refresh vs poore banished people with thy most pretious body and blood II. They who looke no further then naturall reason and ordinarie principles of Philosophie doe lead them will be apt to say in this particular and many others concerning this blessed Sacrament with the Jewes How can this man give vs his flesh to eate And the winds and waves of contrarie arguments will rise so as to indanger to over whelme vs unlesse confident vpon our Saviours woâ—d we tread them vnder foote and doe not suffer our Faith to grow cold and weake in it It is I that say it sayth our Saviour â—e not affrayd to give credit to my word in this more then in any other mysterie of your faith in which you will find full as much contrarietie to human reason as in this if you fall to questioning how can this be So Nicodemus did in the point of baptiâ—meâ— How can theâ—e things be done so did the Arians in the blessed Trinitie How can the Sonne be equally eternall with the Father O thou of little faith werfore didst thou doubâ— And by doubting experience the wind to grow stronger and stronger against thee so as to be ready to sink wheras at first vpon his word thou wert confident and didst walke without feate Lord save me that I may not perish with the incredulous III. I am not worthy ô Lord to partake of this bread of Angels it were enough for me to stand a looâ—e and feed vpon the crumbs which fall from the table of that heavenly court But â— the goodnes and greatnes of our Saviour not content to feed vs with the comfort of holy Scriptures nor wiâ—â—
and submission will also find him a loving Father easy to forgive the offenses of his children And with all we must remember that he is our Father which is in heaven Creatour of heaven and earth every where present but chiefly shewing his glorie in heaven above and consequeÌ„tly adoring his Omnipotent power togeather with his love behave ourselves not carelesly and disrespectfully but with greate submission and attention when we pretend to appeare before him in our prayers representing to ourselves by faith the maiestie of the heavenly court and the royall attendance vpon him II. Holowed be thy name That is be thou and thy holy name worshipped and reverenced with all holynes and puritie of action and intention Be thou for ever glorified and magnified for all eternitie This he put first in our petition to give vs to vnderstand that it is the chiefest thing which we ought to ayme at in all our actions and our whole life It is that for which heaven and earth and all that is in them were created The heaven set forth the glorie of God and the firmament declare his works how wonderfull they are This is the occupation of the Angels and saints and of all creatures and nothing more to be lamented then that they who have most reason every minute to prayse and magnifie him because they are made reasonable creatures and capable of his knowledge and love that they I say should be the most backward and most vndutifull above all others and insteed of honouring him and glorifiyng him doe the quite contrarie as much as in them lyeth though he out of his omnipotent power turneth all to his glorie whether they will or no which at last they will find to their cost in thâ— punishments which he will most iustly lay vpon them III. Thy Kingdome come By the parable which our Saviour delivered to the people we find that his kingdome is two fold first that which he came to establish here oâ— earth which is his holy Church and this we begge may be propagated and inlarged through the whole world Secondly that kingdome which he hath prepared in heaven for vs from the foundation of the world we desire may come and we be translated into it as a thing better then all the happines which we can inioy in this world which because those who are wedded to the world finding the sweetnes which sense taketh in the inioying of temporall commodities can hardly conceive therfore he would have vs dayly repeate this prayer to rayse our thoughts to that which being not only eternall but superabounding with all contents imaginable is much more to be desired then to live here vnder the Princes and Potentates and greate men of the earth or to be a Prince or Potentate ourselves for all this below is vncertaine perishable full of troble full of danger to body and soule which being immortall it is fitting and necessarie it should dayly and hourely think more of that who it may be happy forever then by neglecting it become eternally miserable for if we be not in his Kingdome by glorie we shall be eternally subiect to his enimies over whom notwithstanding he reigneth to punish them O most blessed mansion of the heavenly citty O most cleare day of eternitie IV Thy will be done in earth as it is in heaven This is tâ—e way to that heavenly kingdome to doe his will delivered vnto vs in his commandments and counsels and though the infirmitie of our nature will not permit vs so perfectly to execute his will as the blessed doe in heaven yet the greatnes and the goodnes of God doth deserve that we should ayme at the best way of doing it and imitate the heaveÌ„s as neere as we can esteeming it not only the most necessarie busines which we have in this world as oâ— which depends our eternall happynes or miserie but the thing in which we must place most content in regard of what God is and by which we shall receive most content within ourselves for nothing is so solidly satisfactoâ—e to mans mind as to consider that the will of God is performed and to take contentment in it because it is the will of God for which end his kingdome also is chiefly to be desired because it is his kingdome and his â—â—me to be â—anctifyed because it is his name wherby we â—hall rayse our thoughts and affections from seeking ourselves even in these things which so maynly concerne vs but in all seeke the glorie of God consisting in that his name be hallowed his kingdome come and his will be done He teacheth his disciples to pray II. PART I. GIve vs this day our dayly bread After that which concernes vs most as belonging to life eternall he teacheth vs to aske our temporall sustenance in order to maintayne ourselves in this life so long as it shall be his will and pleasure that we should remaine here and will have vs aske it dayly to acknowledge the continuall dependence which we have of his omnipotent power and goodnes for if he blesseth vs not nothing can prosper he can when he pleaseth send seven yeares of famine as to the Egyptians and recompense them when he pleaseth with seven yeares abundance and in an instant send that which shall destroy all our provisions therfore we must pray to him this day And yet not be too solicitous about it but content ourselves with moderate care and rely vpon his providence who as this day he hath mayntained vs and blessed vs with that which is necessarie for vs so he will the next and the next over much solicitude nothing conducing to the time to come which to vs is vncertaine and cannot be by vs mended or pared II. And forgive vs our trespasses as we forgive them that trespasse against vs. After the care of ourselves he pleaceth Charitie towards our neighbour whome we are commanded to love as ourselves and therfore no wonder that he measures his resolution of forgiving vs by the proportion which we vse in forgiving our neighbour For he that will not forgive another who is his equall at least in nature a man like himself subiect to infinite imperfections and mistakes how can he think that God deales hardly with him in not forgiving him seeing betwixt God and man there is no comparison at all The words of the Text are forgiue vs our debts as we forgive our debters for even in temporall debts owing vs we must not be hard dealers but consider how ourselves may desire to be forborne in occasions which may happen to vs. VVe should rather imitate God who notwithstanding the distance betwixt him and us by which our offences are infinitely aggravated yet is the first that openeth the way to forgivenes giving vs motions and helps to repent vs that vve may be forgiven by him III. And lead vs not into temptation but deliver vs from evill Amen VVe have spirituall and temporall evills
the day he stumbleth not because he seeth the light of the world but if he walke in the night he stumbleth because the light is not in him See the love of our Saviour for our good he doth not stick to venture his life and in structeth his followers to confide in God who is the true light of the world and walking vnder his protection even that which others may think amisse cannot be to vs amisse for to them that love God all things cooperate to good God governes the houres of the day and every thing that happeÌ„s in them vpon this his providence having allwayes our eye we shall not stumble They who consider not this as they ought doe ever walke in darknes and are diversly perplexed according to the diversitie of accidents which must needs befall theÌ„ in this world which is all in chaÌ„ges III. After this he sayth to them Lazarus our frend sleepeth but I go that I may rayse him froÌ„ sleepe His disciples sayed Lord if he sleepe he shall be safe but Iesus spake of his death theÌ„ therfore he sayed playnely to them Lazarus is dead And I am glad for your sake that you may beleeve because I was not there but let vs go to him Thomas sayed to his coÌ„diâ—iples let vs go also aÌ„d die with him first father Adam brought death vpon vs Christ our Saviour coming into this world tooke away even the name of death A blessed sleepe which brings vs rest and quiet of which the psalmist sayth Pretious in the sight of our Lord is the death of his saints Consider the difference betwixt the iust and vniust To the vniust death is eternall because though they rise againe it is not to life but to a new and vvorse death the death of the iust is properly a sleepe because they rise refreshed and to a better life then before they slept thus we shall sleepe if vve be his frends Lazarus our frend sleepeth here by contemplation and love there by cleare vision and imbracings here vve must not think that our sleepe is to be continuall it is his vvill that vve be raysed from it at convenient times for his glorie in other respects he comes to rayse vs vvhen the course of our vocation calls vs to other duties the vvhich we must obey readily and lovingly knowing that it is the voyce of our beloved that calleth vs. if thus we sleepe we are safe And if vve be vvholy dead to the world we have the more reason to be glad because we shall find that to be true which vve beleeved and that Christ will not forsake vs being imitatours of his death Blessed is he that can with harty and effectuall desire say let vs go and die with him The raysing of Lazarus II. PART I. IEsus therfore same and found him now having been foure dayes in the grave And many of the Iewes were come to Martha and Marie to confort them concerning their brother Martha therfore when she heard that Iesus was come went to meet him but Marie sat at home It is a mysticall senee of holy Fathers that Iesus when he came into this world found mankind four thousand yeares bâ—ryed in the stinking grave of synne and there lying without sense of feeling of that which might concerne the soule and vvithout motion towards it Blesse our Saviour that at last for the glorie of God aÌ„d to the end vve should more palpably see the necessitie and vertue of grace he came himself to rayse vs. S. Augustin more over sayth that the first day of our buriall in synne is vvhen vve first consent the second when by not repenting quickly we come to have an itching desire to commit it againe and againe and take pleasure in it the third day when we grow into custome the forth day when custome brings vpon vs a kind of necessitie of doing ill and it seemes vnto vs that vve cannot avoyde it VVe must watch chiefly towards the beginning of temptations for then out enemie is more easyly overcome VVe may find many that vvill go about to comfort vs not taking the right way but vve must harken out Iesus and make hast with Martha to meete him for in him alone is our redresse II. Martha sayed to Iesus Lord if thou hadst been here my brother had not dyed But now also I know that what things that shalt aske of God God will give thee Iesus sayed to her Thy Brother shall rise againe Martha sayth to him I know he shall rise in the resurrection in the last day Iesus sayeth to her I am the resurrection and life he that beleeveth in me though he be dead shall live and every one that liveth and beleeveth in me shall not die for ever Beleevest thou this She sayth to him yea Lord I have beleaved that thou art Christ the sonne of God that art come into the world If Iesus be with thee no enemie can hurt thee Our chiefe care must be not to loose him yet if we doe chance to loose him we know that he is mercyfull and will not the death of a synner but that he live by repeÌ„taÌ„ce returning againe vnto him VVe shall all rise againe in the last day but in the dayes of this life vve must labour the more that by good works we may make sure our vocation and election He is the sourse and means to life and resurrection every one that beleeveth in him and liveth accordingly though he dye in body shall live happily here by grace there by glorie This vve beleeve because he himself the sonne of God hath taught it vs. III. Having sayed these things she went and called Marie her syster secretly saying the master is come and calleth thee she when she heard riseth quickly and cometh to him The lewes who were with her when they saw her rise quickly and go forth followed her saying that she goeth to the grave to weepe there Marie when she was come where Iesus was seeing him fell at his feete and sayed to him Lord if thou hadst been here my brother had not dyed Marke the expressions of love towards our Saviour â—he rose quickly and came as sudainly she fell at his feete where first she had received pardon and loving intertaynment she expresseth her beleefe and confidence that if he had been present he vvould have eased her of that crosse Yet neither she nor her syster doe require of him that he vvould rayse their brother to life either esteeming it too greate a request or thinking that it might best as it vvas or that if he thought it better he would have compassion of their very teares without other expression In fine however it should happen it was a comfort above all comforts to have him present vvhich thou must indeavour to make also thy comfort and say what can the whole world affoord me vvithout Iesus The raysing of Lazarus III PART I. IEsus therfore when he saw her
vs that one man die for the people and the whole nation peâ—â—sh not And this he sayed not of himself but being high Priest he Prophecied that Iesus should 〈◊〉 for the nation and not only for the nation 〈◊〉 to gather into one the Children of God that were dispersed No man so holy but he finds opposers no man so vpright but meetes with censures and from those oftimes who least of all should opppose These men aske what 〈◊〉 we â— And doe not say as they ought let vs beleeve but fearing to leese their temporalls thought not of the eternall and so lost both of them O madnes thou fearest to loose earth and thou loosest heaven The signes which should have moved them to beleeve as others did through theiâ— pride and malice they turned to their owne distruction But God made vse of their malice to the distruction of Idolatrie and the redemption of all man kind After a strange manner as S. Gregorie discourseth working so that what is done without thee good pleasure of God comes not to be contrarie to his will for turning evill deeds to good vse even those things which are repugnant to his Counsells doe serve his Counsells Iâ— Iesus therfore walked no more openly among the Ieâ—es but he went into the country beside the desert and there he abode with his disciples And six dayes before the Passeover he came to Bethania where Lazarus also because many of the lâ—wes for him went away and beleeved in Iesus Our Saviour declined the malice of the Iewes both for their good to give them time of better consideration and because the time was not come in which he was to suffer but by their malice even against â—azarus we may see how dangerous a thing it is to give way to passion and how one synne drawes on another insensibly and then when once the enimie hath hold of vs he blinds vs so as not to see or feele the wickednes of the most enormious acts Begge grace of God not to give occasion that our Saviour depart or hide himself from thee for who knowes what will become of the in his abseÌ„ce III. And the next day when they departed from Bethaâ—ia he was hungrie and seeing a farre of a fig-tree having leaves he came if happily he might find any thing on it and he found nothing but leaves And he sayed now no 〈◊〉 eate fruite of thee any more for ever And in the evening passing by they saw the figiree withered from the rootâ— So could he have done sayth S. Hierome by his enimies and caused them by the same power to wither away but that he expected they should repent in the me ane time it is fitting we should learne by this example to feare God Almighties Iudgments if we beare not fruite but conteÌ„t ourselves with the outward shew of vertue We know not how loÌ„g God will have patieÌ„ce with vs or how soone he will punish vs. The punishment for ever is a dreadfull thing Thou thundrest over me thy iudgements o Lord and with feare and trembling thou dost shake all my bones and my soule is very much astonied The fouretenth Application to the most Blessed Sacrament I. HEre most of all at the receiving of the most Blessed Sacrament it is fitting we should aske ourselves this question what doe we And certainly we know nothing neither doe we consider what is expedient for vs if we know not that no diligence is to be esteemed too much towards our preparatioÌ„ to it aÌ„d fot the entertaynment of his after receiving Many signes and tokens of his love towards vs he hath shewed both living aÌ„d dying but in this he hath summed theÌ„ all vp taking so much pleasure in dying for vs that he would in this manner be dayly sacrificed and so much content in giving that he would dayly give himself wholy to vs to gather vs to himself Let not this passe with out due reflection but gather a counsell of thy thoughts to advise vpon it and doe not let him alone so as perhaps heretofore thou hast for thy enimies will come and take away thy place Be not like the withered figtree But planted so neere this fountayne of water bring forth thy fruits in due season II. Imitate the Magdalen annoint his feete that is his humanitie with the oyntment of thanksgiving compounded of all the mysteries thereof from his Mothers weÌ„be to the AscensioÌ„ remeÌ„bred aÌ„d repeated with joy aÌ„d prayse of so loving a Sauiour poure out thy whole hart vpoÌ„ ConsideratioÌ„ of his divinitie desire with S. Paul that this vessell may be dissolved that thou may be wholy absorpt in his love Breake in the meane time by mortification thy passions and inclinations which hinder thee from pouring ouâ— all vpon Christ that thy whole â—oule and the whole house of which thou art a member may be filled with the odour of thy vertâ—es O how weake is the sent of them How little heate is there in me by which alone their fragrancie is dispersed III. Imitate Zaccheus desirous to see our Saviourâ— and hearing that in the holy Sacrifice he is to passe by thee runne to see him If this most holy Sacrament were celebrated in one only place and were consecrated but by one only Priest in the world with what desire doe you think people would apply themselves to that place and to that Priest that they might see these divine mysteries celebrated Let not the commoditie of often seeing him coole thy desire and indeavour of coming to him for though thou he hold him never so oft and never so much thou wil t not be able to discover throughly what he is come downe quickly from thy impertinent thoughts and receive thy Saviour With joy into thy house he coming to seeke thee and to save thee it were greate shame and folly to be backward in receiving so greate a benefit and so bountifull a benefactour let not the multitude of the tepide hinder thee harken not after their checks or rebukings but cry out the more Iesus Sonne of David have mercy on me Iesus was of another mind then the multitude he stood and commanded the zealous to be brought to him Shall we refuse to come though not commanded yet invited Who will grant me that I may find thee alone and open my whole heart vnto thee an injoy thee as my soule desireth that no man now may contemne me nor noe creature move me Gentils desire to see our Saviour I. THere were certaine Gentils of them that came up to adore in the festivall day these came to Philip saying we are desirous to see Iesus Philip telleth Andrew and Andrew and Philip told Iesus Iesus answering sayed the houre is como that the Sonne of man shall be glorified Amen Amen I say to you vnlesse the graine of wheate falling into the ground die it self remaineth alone but if it die it bringeth much fruite The fame of the