soules with out repentance for a little drosse of which they are so greedy O svveete Saviour preserve me O Infinite goodneâ— have mercy on me poore synner c. A meditation how our Saviour was accused before Pilate Prâ—amble Beholding our Saviour tovvards morning expecting what would become of him begge of him that thou mayest accompaniâ— him with the affections which are due to this blessed mysterie I. COnsider first that prâ—sâ—ntly in the morning the whole Councill of the Iâ—wâ—s met againe and called our Saviour before them in that plight as thou mayst imagine he was by this nightâ— watching and the servants outrages against him and in fine our Saviour confessing againe that he was the Sonne of God they all rose and exclayming against him caryed him bound to Pilate Reflect with what patience our Saviour bare thier Captiousnes thier fury thier outcries the hast which they made to ruine him How hard ourselves are to beleeve when our Saviour or good people in his name tell vs that which we are not willing to heare or practise How if he aske vs we are not able to answer him one for a thousand wherwith he may charge vs c. How we storme when nothing but truth is told vs. II. Consider secondly that when he came before Pilate the â—hings which they layed to his charge were that he perverted the people and râ—ysed seditions that he forbad tribute to Caesar that he sayd he was Christ and thâ—t king whom they expected In fine if he were not a malefactour they would not have brought him thither Ponder how oftimes it happeneth so with vs we seeke to doe good and it is construed quite contrarie we seeke peace and are accounted turbulent we professe alleageance and are esteemed rebells finally we are cryed dovvne for malefactours and what not and every bodies word must be taken and we cannot be heard speake III. consider thirdly that our Saviour in publick amidst those clamours ansvvered nothing at all but stood as if he heard them not in so much that â—ilate wondred very much But in private he answered Pilate that he was â— king that his kingdome was not of this world that if it were of this world his subjects would strive that he should not be delivered to the Iewes that he came into the world to speake the truth that every one that is of the truth would heare his voyce Ponder all these particulars and turne them againe and againe in thy mind and draw out that which may be for thy profit and instruction IV. Consider fourthly and principally that saying of our Saviour My kingdome is not of this world For if we beare this deeply printed in our minde and memorie it will be a comfort to vs in all our afflictions in all our mortifications and contradictions in all our trobles of minde or bodie in fine in all things in which we have not our will or contentment or fancie in this world and finally ponder hovv we ought to strive that Christ have his right and be delivered out of the wrough of synne and synners The Prayer To our Saviour to this effect offering ourselves to advance his kingdome in ourselves and others to shew ourselves to be his subjects by charitie peace patience longanimitie and imitation of all the vertues which he teacheth and will have vs practise A Meditation how our Saviour was sent to Herode Preamble Tendering the good and glorie of ouâ— Saviour wayte vpon him to see what passeth I. COnsider first That Pilate finding no cause to proceed against our Saviour and being desirous to ridd his hands of him tooke occasion to send him to king Herode because they sayd he was of Galilee Herode on the otherside was of a long time desirous to see our sâ—viour because he had heard much of him and hoped to see him worke some strange thing Doubtlesse in the compasse of the three yeares which our Saviour preached in the Cittie and country Herode might have seen our Saviour iâ— he would have bâ—t stirred out of dores for it but we soe both by Pilate and by Herode how worâ—dly cares and pleasure overvvhelme â—s and give vs â—o respit to doe even the good which we oftimes desire to doâ— or at least pretend and say we desire it How worldly ends soever svvay vâ— and hinder vs for standing for justice or from shevving ourselves in the service of God Hovv much better is it to breake with the world to the end we may attend to that which we knovv is good and to the more serious consideration and practise of the lavv of God II. Consider secondly VVhen our Saviour was come before Herode Herode asked him many curious questions but our Saviour gave him not one sole word whervpon Herode and his retinew skorned him and in mockerie put a whitâ— garment vpon him and so sent him backe to Pilate and Herode and Pilate were made frends vpon it Observe in this passage That our desire of knovvledge of matters of spirit must tend to practise or els our Saviour will say vnto vs. Nescio vos I knovv yee not and when we shall say to him Lord Lord he will not ansvver vs. Hovv easily oftimes we passe our Censure without diving into the bottome Hovv much and hovv easyly the world is mistakeÌ„ taking wisdome for folly and folly for wisdome Hovv much doth our Saviours silence incite vs to spare words in tvventie occasions III. Consider thirdly In the white garment our Saviours Innocency and hovv that which the vvorld intends for our disgrace God ordaynes it for our greater honour Hovv we may imitate our Saviour by not being over curious in our apparell though the fashion be otherwise but content ourselves with reason and glorie if doing that which is reason we be neglected or laughed at IV. And fourthly Follovv our Saviour in his iourny to and fro see what intertaynment he meets with in the streets from men woemen and Children heare hovv diversly they speake of him and learne to beare contempt in word or action And among the rest forget not to cast thy eyes vpon his blessed Mother S. Marie Magdalen S. â—hon and some others and conforme thyself â—o thier â—ffections Prayer To our blessed Lady to give thee part of that which she felt at that time and which she practised ever in imitation of her sonne offering to him by her hands some practicall purpose in honour of this blessed mysteâ—ic A meditation how the Iewes refused our Saviour and chose that Barabbas should be rather releesed then he Preamble Restlesse till thou seest what becomes of thy Saviour stand by the people and by our blessed Ladie expecting I. Consider firstâ— That Pilate finding more and more that there was no cause to proceed against our Saviour sought divers wayes to deliver him out of the hands of the Jevves who meerely out of envie had brought him before him Therfore he thought to make vse of
court-yard and setting him vpon some stone or other pulled of his apparell againe and put a ragge of purple vpon his naked shoulders and making a wreath of thornes pressedit dovvne vpon his head instead of a Crovvne and gave him a reed to hold in his hand insteed of a scepter what soule can hold from admiring this habit of the king of glorie He sayd well of himself his kingdome was not of this world but it seemes this is the way to the kingdome of the other world not by glorie and prompe but by contempte of all earthly glorie and by suffering patiently what people in thier mad and foolish humours are apt to put vpon vs taking away our goods giving vs short and hard measure putting vs still to more paine and griefe and troble and not carâ—ng what they lay vpon vs so they have thier ends and make themselves merry And consequently II. Consider secondly that the souldiers were not content to put this affront vpon our Saviour but in words also and vnseemly gestures mocked him and laughed him to skorne and kneeling downe before him vpon one knee they saluted him Hayle king of the Iewes as who should say a proper king indeed and they spet vpon him and beate the reed which he held in his hand about his â—ead and boxed him Thinke what hath ever happened to thee comparable to any of this that thou shouldest be impatient or stomackfull and resolve to be more conformable to our Saviours sufferings III. Consider thirdly As servants and retayners in this world thinke it an honour to go in the liverie which thier master gives and much more to be in the fashion which they see their king and master weares i so the true servants of our Saviour should be so farre from being ashamed to be put to shame that they should in thier herts reioyce in it and the way to bring our nature to it thought it be never so much repugnant is to watch vpon the occasions when a word or an accident falls out that is crosse and to take it vâ— as a peece of the purple garment which our Saviour wore to kisse it to imbrace it and to offer it vp vnto him as a speciall act of our service with which he is pleased to honour vs. The Prayer To out Saviour as he sits in this pittifull plight begging earnestly of him to help our infirmitie and to strengthen vs in the occasions of disgrace that by bearing it we may have more plentie of his grace one glance wherof is farre to be preferred before all the favours which the world can afford vs. And with all bevvayle thy ovvne rechlesnes in behaving thyself often in his blessed presence as if thou didst not beleeve that he were king indeed but in mockerie and leaâ—ne to adore him allvvayes in spiritt and truth A meditation of the Ecce homo 10. 19. Preamble Beholding Pilate going forth to the Ievves againe and our Saviour follovving him in the skornefull habit of a king of clours begge of him that thou mayest profit by this spectacle I. Consider first the speech which Pilate made to the Iewes when he brought out Saviour this time to them which was this Behold I bring him forth vnto you that you may know that I find no cause in him that is no cause to condemne him And againe Lo the man As who should say this is the man Runne over this saying againe and againe and ponder every tittle of it for it is full of mysterie Behold O what a spectacle is this Pilate in pompe and glorie our Saviour made a laughing stock what eye can behold attentively our Saviour in this case and not wish never to have vse of sight more to offend him I bring him forth whom Our Saviour â—câ—us the worker of miracles the curer of all diseases the rayser of the dead the blessed â—onne of David the king of the Ievves Thou doest well Pilate to say Lo the man for no man living would have taken him to be the man And I bring him to you To put him to your mercilesse mercies who I knovv delivered him to me out of envie I find no cause in him and I bring him to let you knovv it and yet I have thus punished him O senselesse pilate O iudge without Iudgement Lo the man O endlesse obiect of beholding the man that is God and man The man in whose hand all men are reeds in whose sight all purple is but raggs all gold is thornes all worldly wealth and happines is a mocâ—erie to the glorie and wealth and happines wherof he is everlastingly possessed and yet behold here he stands at the stake for thee that thou mayest knovv there is no cause in him of all this but in thee and in thy offenses II. Consider secondly that Pilate had no sooner ended his speech but the Ievves cryed Crucifie him Crucifie him take him away and Crucifi him not being able to abide the sight of him that was thier Saviour Tremble at this blindnes and hardnes of hart and bevvare of the least shaddovv of the beginnings of it iremembring that saying of our Saviour That which you have done to one of my little ones you have done to me Ponder againe these words take him away and Crucifie him And begge that he may never be taken from thee but thou rather Crucified and thy synfull appetites rooted out and abolished III. Consider thirdly That Pilate overcome with the clamours and threats of the Iewes that if he quitted Iesus he should not be a frend to casar adiudged him to be crucified according to thier desire though in testimonie that he thought him Innocent he called for water and openly before them all washed his hands saying I am Innocent of the blood of this iust man looke you to it and the Ievves ansvvered his blood be vpon vs and our Children See hovv the world and passion blinds vs and leads vs to things against our conscience and though we see we have reason to think ourselves guiltie before God we smother it with some colourable reason to satisfie the world and after à sort to satisfie ourselves for a time but when the passion is over the sting breakes out and galls vs. See therfore whose frend thou wilt be Caesars or Gods and for whom thou wilt stand in occasions of apposition and difficultie Pilate washeed his hands and sayd I am Innocent of the blood c. A poore bath to wash avvay such an offense Seeke rather in a contrarie sense to the Jevves that the blood the blood of this Innocent lambe may be vpon thee and vpon all thy works to wath thee and to perfect them for with out it nothing is avayable Abhorre synne and abstaine from offending him and thou shalt have his blood vpon thee and be Innocent A meditation of the Carrying of the Crosse. Preamble Beholding our Saviour with a heavy peece of tymber vpon his shoulder in forme of a
and application which as it was wanting in the last so the other two increased their and their masters stocke by it II. After much time the Lord of those servants came and tooke account of them He that received the five talents offered other five saying Lord five talents thou didst deliver me behold I have gayned other five besides His Lord sayed vnto him well fare thee good and faithfull servant because thou hast been faithfull over a few things I will place thee over many things enter into the ioy of thy Lord there came also he that had received the two talents and sayed inlike manner He doth not say after how much time the Lord of those servants came the time of our life and of our trading is vncertaine but how ever short if it be well imployed he accounts it much if it be not well imployed though not much in itself for what is an hundred yeares to Eternitie Yet it is too much for them that doe so trifle it away or misspend it And in fine we shall be called to account and there is no avoyding it Happy are they who have their account ready for that day which is so vncertaine and can shew how they increased their talents raysing the naturall actions of this life by vertuous application to a value double to that which they received by nature and indeed in coÌ„parably above it And the reward is as incomparable as of a few to many where also he doth not say how many but leaves it to vs to conceive by the ioy of their Lord into which they enter which cannot but be incomparable S. Luke expresseth it by saying that he that brought five for one was placed over five cittyes to have the command and profit of them Enter into the ioy of thy Lord. VVhat kind of entrance is this from which a body shall never go out A greate roome and a sweere retirement O retirement without tediousnes without bitternes of sorrow and temptation without interpellation and disturbance of importune thoughts III. He also that had received the one talent came and sayed Lord I know that thou art a hard man thou reapest where thoâ—â— didst not sow and gatherest where thou strewest not and being affraide I went and hid thy talent in the earth behold lo herâ— thou hast that which is thyne and his Lord answering sayed vnto him Naughty and slothfull servant thou didst know that I reape where I sow not and gather where I strewed not thou oughtest therfore to have committed my money to the bankers and coming I might have received my owne with vsuriâ— Take yee away therfore the talent from him and give it him that hath ten talents for to every one that hath shall be given aÌ„d he shall abound but from him that hath not that also which he seemeth to have shall be taken from him and the vnprofitable servant cast yee out into vtter darkenes there shall be weeping aÌ„d gâ—ashing of teeth People that are worldly given either of ignorance or out of too much affection to their worldly wayes doe take God to be a hard master and doe think that he requireth more at their hands then he gives abilitie to performe but in truth he reapeth no where where he hath not sowne and good reason that he should have the profit of it that is our service They who attend not to it hide hiâ— talent in the earth of worldly actions and cares and never looke higher no wonder therfore that they are accounted naught and slothfull aÌ„d be punished for their neglect They are afrayde of the account which they are to give yet ouâ— of sloth or malice they doe not apply themselves to that which they know were best O miserable and foolish lynner what wilt thou answer to God The last Iudgement I. WHen the sonne of man shall come in his maiestie and all the Angels with him then shall be sit vpon the seate of his Maiestie and all Nations shall be gathered together before him and he shall separate them one from the other as a shepheard separates the sheepe from the goates and shall set the sheepe at his right hand but the goates at the left Fiue things are here to be pondered and lively represented to our thoughts the Maiestie of the iudge the retinue of all the Angels the innumerable multitude of men women and children gathered together before him the separation of one from the other the cause wherof every one will presently vnderstand and finally the innocency of the sheepe on the one side and the stench of the goates on the other VVhat different lookes what different thoughts will then be The Maiestie will bee dreadfull to all For as here at the coming of a terrible iudge not only the gyltie but the gyltlesse stander by is afraid so there how much more terrible will it be to the gyltie The Angels even at the separation in which they will be actours will be a comfort to many the right hand will signifie some good towards theÌ„ those on the left as forsaken and haunted by evill spirits will be in extreame anguish and confusion II. Then shall the King say to them that shall be at his right hand come yee blessed of my father possesse you the kingdome prepared for you from the foundation of the world For I was hungrie and you gave me to eate I was thirstie and you gave me to drink I was a stranger aÌ„d you tooke me in naked aÌ„d you covered me sick and you visited me I was in prison aÌ„d you came to met for so long as you did it to one of these my least brethreÌ„ you did it to me O desirefull voyce O vnspeakable honoâ—r Come yee blessed who have these things of the world not of the worke who account these Blessed in plentie but blessed of my father by and for those graces of which you have made good vse And he doth nor say take but possesse the Kingdome possesse it as your inheritance possesse it as your due possesse it as prepared for you from the foundation of the world And a kingdome of which every one of you shall enjoy as full possession as if it were all intirely your owne to yourselves And behold whome grace hath made your debtour It hath made the heaveÌ„ly father God himself your debtour who for the good turne you did the poore will pay you to the full as a good debter payes his creditour It hath made the eternall sonne of God your debtour because he was hungrie c. And consider that he sayth so long as you did it to one of the least that we should make no exception but doe good to the poorest snake as challenging brother-hood with our Saviour III. Then he shall say to them also at his left hand Go yee away from me you accursed into fire everlasting which was prepared for the divell and his Angels For I was hungrie and you gave
an ancient custome Which they had among them to set some one malefactour free about the time of easter and made choyce of Barabbas Who was a notable seditious fellow and at theefe and had in a sedition committed murther to propose to them which our Saviour which of them they would have set free Barabbas or Iesus who is called Christ And they cryed out not this man but Barabbas take this man away and deliver to us Barabbas And When Pilate asked againe what then shall I doe with Iesus They all cryed Crucifie him Crucifie him why what hath he doone Sayth Pilate I find no cause to proceed against him And they cryed more violently Crucifie him Heate thier â—hamefull outcries see thier rude behaviour observe hovv busie the chiefe of the Ievves are to buzze in the peoples eares and stirre them against our Saviour against him whom they had so much follovved before and who had deserved so much at all thier hands by so many wayes and admire at all compassionate our Saviour pitâ—ie our Saviour pittie our blessed Ladies deseste the peoples Wicked choyce and inconstancie and weepe bitterly thyself reflecting hovv often thou hast passionately and with as much inconstancie turned thy back to our Saviour and imbraced synne I. Consider secondly that this custome of delivering one at easter was good and grevv out of gratitude and thankfullnes for thier deliverie about that time of the yeare out of the bondage and servitude of Egypt and was a figure of the delivâ—rie of the whole world full of synne and theft and sedition against God by means of the selfsame God that delivered them out of Egypt But they through thier malice and envie tovvards our Saviour turned good to evill wherby we may well learne hovv deadly a thing passion is that makes vse of the best things for mischeevous intents and turnes all to poyson looke back vpon they self Whether in great or little thou hast not been misledd by it and let others be a warning to thee III. Consider thirdly hovv the chiefe of the Ievves fell into this extremitie of hatred against ouâ— Saviour they I say that should have had more vnderstanding more temper more circumpection c. Having received greater gifts They fell not intovpon the suddaine as the people did that were inveigled by them but out of thier pride and selfconceite and worldly humours they misliked novv one thing novv another and so grevv in distast and novv they carped at his povertie and then as his povver and fed themselves so long in these rath censures that at last they could dreame of nothing but hovv to ruine him and be revenged and follovved it as headlongly when they thought they had the occasion Thus if we take not heed to the beginnings we grovv into extremities against others and thinke them intollerable not that they are so indeed but by giving way to our passions and conceits we make ourselves so tetchy that every little thing seemes intollerable in those parties thongh we can beare with others vpon every moving of a finger we grovv into more passion and murmur and frame iudgements of them that they are this and that and scarce worthy to live among men and will not heare nor be persuaded the contrarie The Prayer To our Blessed Saviour and our blessed Ladie bevvayling in thier presence thy miseries with Shame and confusion and a world of good purposes which through thier assistance be confident to performe A meditation of the whipping of our Saviour Preamble Pilate fayling of his former proiect gave order that our Saviour should be whipped at a pillar which only word were sufficient to melt a loving hart yet begge of our Saviour more feeling of it I. COnsider first hovv vpon this order given a companie of rude souldierlike fellovves tooke our Saviour and stripped him naked and bound him to a pillar O virginall flesh O my Saviour and my God Let thy bashfulnes satisfie for all my disorders And give me leave to lie kissing the ground on which thou standest I will never more lift vp my eyes to esteeme of any creature but thou shalt be the everlasting obiect of my thoughts and invvard sences Bloâ— out I beseech thee by the sacred presence all other fancies or take me out of this world that I may see thy glorie and not make vse of my sight to my eternall shame Thou hast wounded my hart with this one sight of thyself let it ever be a barre to keepe out all other things that may distast thee and dravv my hart from thee II. Consider secondly or rather harken what a fearfull noyse the rude blovves make vpon thy Sviours render skin and doe lay the very bone naked the blood spirting out on every side and running dovvne in whole streames by thee as thou kneelest And the souldiers in the meane time have â—oe more compassion in thresshing vpon our Saviour then thou hast in offending him with all kinds of syns as with so many lasshes and severaâ—l kinds of whips O spare him if thou meane to be spared speake to thyself speake to others spare him hold thy hands and thiers from offending as much as thou canst step in betvvixt and offer thy shoulders to save him from further mischiefe say with king David It is I that have synned It is I that have done wrong this innocent lambe what hath he done This wrath must rather fall vpon me Thank thy Saviour for taking vpon himself the heavyest punishments and begge of him to accept of that little which thy little hart affordeth III. Consider thirdly hovv patiently hovv silently hovv vnmoveably our Saviour standeth as long as he can stand and beareth the loade the smart the disgrace the payne of this torment till the souldiers being desirous to make themselves more sport with him vntyed him See novv in what a pittifull case he is all galled and gore blood with holes in his flesh that a body may lay his finger in them and read in these red litters what thy synns have deserved and what they have done Canst thou thinke of them with patience And yet he hath patience with thee and doth not punish thee as thou deservest that thou mayst repent and punish thy self with sorrovv at least and something more then ordinarie watchfullnes over thy self to amend and reforme what is ainisse The Prayer Poure out thy hart to our Saviour and give teares at least for blood and among thy many miseries bevvayle that thou canst not bevvayle â—nough his sufferings and thy offenses A meditation of the Crowne of thornes Preamble Not forgetting in what case thou left thy Saviour vntyed from the pillar begge of him grace to profit by that which follovved I COnsider first when the souldiers â—ad vntyed our Saviour from the pillar and laughed thier fill at his nakedness and feeblenes and the plight in which they had put him he had scarce got his clooths about him when they tooke him into the
thee Ponder who thou art who he is and hovv thou doest ansvver the benefitts received of him besids thy redemption naturall and supernaturall sic So dully so coldly so scarcely so contrarily If he hath sayed and done well for thee why doest thou stricke him VVhy doest thou offend him II. At the Cousell before Cayphas he was pronunced guiltie of death but it was because thou wert guilty for whom he had ingaged himself there being no need of seeking false witnes against thee being guiltie of more them thou wouldest willingly have knovvne to the world He was truly the Sonne of God hovv often hast thou desired or indeavoured to be thought so when thou wert farre from being so at least in that degree as thou oughtest and hast had means to be for which if people had spet in thy face and given thee the lie with a boxe on the care it would have been but what thou didst deserve Cast thyself at his feete and begge pardon of these thy transgressions and a favorable aspect from him for even thus outraged he is mercifull and will not the death of a synner but that he be converted and savâ—d by the meritts of this his bitter passion Amen Repetition of the mysteries of the passion of our Saviour III. PART I. IN his iournies to Pilate and Herode and back againe accompanying him consider the furie with which he was haled and hurried vp and dovvne all the morning what taunts by the way what gazing and censuring much more freely then before when they durst not speake openly of him for feare of princes or of people but novv thier thoughts and tonges were let loosse and they thought and spake thier pleasure and proceeded as if he had been a malefactour and seducer indeed If he were not so we would not have delivered him over to thee sayed the Jevves to Pilate Admire his silence And yet in his thoughts he sayed I have given myself for those that are malefactours indeed and am content to be reputed so Hovv much more ought I be content who really am so if not in one thing in an other Aâ— occultis meis munda me Domine ab aliâ—nis parce servo tuo And it will not be ill for me if by suffering in one kind though perhaps not so iustly I may by it satisâ—ie for my other offenses II. Pilate offered to deliver Barabbas to be executed insteed of our Saviour and to spare him but they hated our Saviour worse of the tvvo and cryed a mayne deliver not this man from death bnt Barabbas rather what are these clamours but my synnes and my passions which right or wrong must be satisfied These doe stirre vp all my spirits as the princes did the people rather to aske Barrabas a theese a seditious follovv a murderer these stop my eares not to heare of any thing but what rends to the satisfying of them they stop my eyes so that though I see what is better I choose the worse because the better is not so agreable to my humour Curbe them before they grovv too stroÌ„ng for neither was the hatred of the Princes tovvards our Saviour at first so greate but giving way novv to one censure of him novv to another and not looking into thier ovvne harts with a mind to mend have grovvn to that height that novv nothing but vtter destructîon and death could conrent them Examine well thy hart and see in what measure or degree it standeth III. When Pilate savv that all this world of disgraces would not quench thier passion he resolved to dravv blood and caused him to be scourged to the purpose the soldiers stripped him tyed him to a pillar and belabourned him with severall sorts of whips that from the top to the bottome he was all gore blood Supra dorsâ—m meum sabicaverunt peccatores sayth the Psalme prolongaverunt iniquitatem suam First they that presuming of his mercy differr thier conversion continuing in synne Secondly such as considering what our Saviour suffered for them be slovv in doing pennance themselves for which if God out of his mercy do continue his graces yet they will be aftervvards the longer in satisfying and the longer deprived of his blessed sight to say nothing of the hereâ—iks of these times who think that because our Saviour hath suffered abundantly they need doe nothing but beleeve and trust in him Fall dovvne at his feere with shame and repentance for continuing thy syns thou doest as much as is in thee continue his stripes O svveere Jesus give me rhe spirit of mortification and repentance that I may case thy paynes and wipe avvay the scarres which have light vpon thee Ego peccavi I am he that hath offended what hath this man deservedâ— Repetition of the Mysteries of the Passion of our Saviour IV. PART I. THe soldiers beyond thier order after they had cruelly scourged him tooke him from the pillar and setting him vpon some stone in the Courte yard cast a rag of purple about his shoulders make a Crovvne of hard thornes and presse it dovvne vpon his bare head and put a reed into his hand and having mocked him thus to scorne kneeling dovvne ridiculously before him and saluting him king and shevv him in this guise to the people saying Eece homo behold the man you are afrayde of the man whom you hate and envie see what he is come to Behold a propper and likely king what say you O my God! What shall I say My eyes should speake and not my mouth and gush out teares of blood beholding my God my king my Saviour my love my all things in this plight behold the worker of miracles for this is rhe miracle of miracle that he would be not only man but such a man for such a man as I am Behold For I cannot be satisfyed with beholding because I cannot sufficiently admire thy mercy thy justice thy goodnes thy example for it is to give me example hovv not to skorne to be skorned but rather love it because I say I love thee O puâ—ple O thornes O reed Such is all worldly honour a rag a thorne a reed O God and man Give me grace ever to esteeme them so and not to behold them in the false light of this world but in thee who art the true light that J may not be misled II. The Jewes not satisfyed cry Crucifie him Crucifie him And Pilate yealdeth And he loaded with a heavy Crosse goeth forth of the Palace into the streets and high way scarce able to stand on his legs with wearynes and losse of blood and yet turneth to the daughters of Hierusalem aud biddeth them weepe for themselves and not for him for my self indeed but why not for thee Or why nor more for thee then for myself For though I should suffer all the torments that hell can devise I may deserve them the least of what thou hast suffered is more vnworthy then can be imagined I must not
things He did not misâ—ike her carefulnes not to be 〈◊〉 is next degree to neglect to be carefull and 〈…〉 I argues pusillanimitie to be 〈…〉 out of a noble disposition confident in that which is best And speaking of intertaynment in three things people vse to shew thier care that there be varietie of good meates that they be tender and well seasoned that they be served in good order and time These three betoken the serious mortifications of our passions and evill customes after our reconciliation Varietie of vertuous actions sometimes praying sometimes reading sometimes doing some deed of Charitie spirituall or temporall sometime attending to our other occasions according to our calling And thirdly that all these things be not done at randome but in an orderly and constant way and distribution so neere aspossibly we can III. It is very true that Charitie or the love of God is the queen of vertues and is that one thing which is absolutely necessarie as indeed comprehending all other vertues as the Apostle setteth forth vnto vs Charitie is patient benigne doth not envie c. and is never to be taken from vs because fayth and hope and other vertues will cease in heaven where there will be no occasion of them Charitie remayneth for ever And happy are they who with Marie Magdalen can sit at the feete of our Saviour by hearing and speaking of his love to inflame it in thier harts It is the best part yet they must vnderstand that so long as we live in this vale of miserie it is but a part it must be so attended vnto as not to hinder other occasions which dayly call vpon vs. And even in this intertaynment of our Saviour when we receive him though our whole life time were not sufficient to attend vpon him for once receiving yet having set at his feete some convenient spâ—ce so we part â—oâ— from him for idlenes ortediousnes or neglect we may not omit other necessarie bysines but having commended all the occasions of the day or weeke following to his direction we shall find that we shall have no reason to complayne that we are left alone but be holpen 〈◊〉 assisted in our distractions by our former quie◠〈◊〉 thou art my beloved choosen among a thousand in whome it hath pleased my soule to dwell all the dayes of my life thou are he in whome is all true peace and quier Intertaynment of our Saviour with Zacheus I. ZAchâ—us was Prince or chiefe of the Publicans a rich man and desirous to sâ—â— our Saviour as he passed that way but could not by reason of thâ— throng of peoplâ— himself being low of stature therfore running before he went vp into a sycomore tree that he might see him This represents vnto vs the condition of many who are hard of beleefe and find a thousand difficulties particulaâ—ly in this Mysterie of the blessed Sacrament humane reasons throâ—ging vpon them so thick that the more they strive inthem the further they are thrust of from seeing our Saviour as he is and the richer they are indowed with naturall wit the more difficultie oftimes they find and where thier naturall wit doth not help the â—ownes of thier stature they think that runâ—ing before every body with philosophicall discourses they shall discover that which will give them content and satisfaction But as Zacheâ—s had been little the better if no other coâ—â—â—e had been taken but his stepping into the sycomore tree and perhaps that only sight might have put him into a mâ—aner conceit of our Saviour then before it so it fares with these men Thou must beware of curious and unprofitable searching into this most profound Sacrament if thou wilt not be drowned in the depth of doubtfulnes c. II. In regard nothwithstanding that his indeavour to see our Saviour was not all together of curiositie bâ—â— probably out of some reverend conceite of him mingled with it our Saviour taking compassion of him shewed him the way how he might come both truly to know him and inâ—oy him wherfore looking vp vpon him he 〈◊〉 vnto him make hast and come 〈◊〉 for this day I 〈◊〉 â—bide in thy house It must be light from our Saviouâ— eye supernaturaly inlightening vs that must give vs 〈◊〉 â—rue notion of this mysâ—erie it is our dutie how lo◠〈◊〉 we be of stature or howeveâ— rich in naturall 〈◊〉 to make hast When ever any reason represents itself 〈◊〉 trarie to what fayth doth tell vs not to runne higher aâ—â— higher in our 〈◊〉 but baâ—â—ing discourses to 〈◊〉 lower and lower into our owne disabilities mindfull of that caveat which S. Paul gives vs If any man think that he knoweth some thing he hath not yet knowne how he ought to know Many have lost thier devotion while they would be searching into higher things III. And he made hast and came downe and received him reioycing and when all saw it they muttered saying that he turned in to a man that was a synner But Zacheus standing sayed to our Lord Behold the half of my goods I give to the poore and if I have defrauded any man of any thing I restore foure-fold Let people mutter as they please either at the blindnes of our fayth or at our hast to come to our Saviour and often receiving We see here the beneâ—it of it the more we submit our thoughts to fayth the more constant we become in it the ofâ—ener we receive the more grace is derived into vs and more lighâ— and resolution to discover and remedie things of which before we made no account And â—he office of our Saviour and intent of his coming being to seeke and to savâ— that which was lost we have the more frequent occasion and more poteÌ„t motive to seeke â—ith him into our soules and expect saluation from him Behold I stand before thee poore and naked begging gâ—ace and craving mercy Intertayment of our Saviour with the people of Hierusalem I. THe Prophet Zacharie exhorts the people of Hierusalem greately to reioyce and to exult in regard of our Saviours coming Behold thy king shall come vnto thee poore or as S. Matthew records it â—eeke sitting vpon an Asse and vpon a colt the fole of an Asse And he gives the reason because in this meeke and â—umble manner he intended to conquer the world bringing both Iew and Geâ—till to receive him as thier king and to obey his commands and directions The same meeke and humble manner he continues till this day particularly in the blessed Sacrament offering himself to be received bâ— vs in so loving a way that however they who have â—ier thoughts pinned vpon worldly greatnes may tâ—â—nk it strange in him and folly in vs to beleeve thaâ—â—e should come vnto vs in so poore and infirme wise yet to those who truly consider his loving intent in it it is both admirable and to be received with all ioy and exulâ—ation subiecting our vnderstanding to
who art thou I am he who have spread the Canope of the heavens over thy head O power of the omnipotent Wolves round about and the wolves they were changed into sheep The wisdome of the serpent is to looke to the principall as the serpent doth to save his head whatever becomes of the rest of his body this wisdome must be accompanied with synceritie for worldly craft doth not beseeme the servant of him who is the eternall Truth III. Thirdly he commends courage and constancy feare yee not them that kill the body and cannot kill the soule but feare him that can destroy both soule and body into hell Feare of temporall inconveniences is to be overcome with a more just feare of eternall punishment if we shrink from our dutie but much more with love of our dutie and of him for whome we labour and by whom we live And to incourage vs he addeth Are not two sparrowes â—old for a farthing And not one of them shall fall to the ground without your Father But your very hayres of your head are all numbred feare not therfore better are you then many sparrowes and more deere to him whom you justly call Father and who hath a fatherly care over you that you come not to harme but when it is most for his glorie wherin you are also most to glorie For every one that confesseth him before men he will confesse him before his heavenly Father IV. Finally he will have them shake-of all carnall affection whatsoever He that loveth Father or Mother more then me is not worthy of me and he that loveth sonne or daughter above me is not worthy of me and who taketh not up his Crosse and followeth me is not worthy of me The Crosse was the instrument of his death he signifyeth by it that we must be dead to the world and to all worldly contentment Another Gospell sayeth he that taketh not up his Crosse dayly least we should think that one â—ervent act were sufficient our Crosse is allwayes to be caryed that we may testifie that we allwayes love our Saviour These things are hidden from the worldly wise but in fine we shall find them not only necessarie but comfortable according as he sayth in the sequell Come to me all yee that labour and are burdened and I will refresh you take vp my yoake vpon you and learnâ— of me because I am meeke and humble of hart and you shall find rest in your soules for my yoake is sweâ—te and my burden light That which is hard in respect of the labour is easy to the self same parties in gard of thier love for love makes hard things easy and in a manner nothing The death of S. Ihon Baptist. I. HErode apprehended Ihon and bound him and put him in prison because of Herodias his brothers wife for Ihon sayed to him it is not lawfull for thee to have her and willing to put him to death he feared the people because they esteemed him as a Propher No man is so innocent but is subject to suffer either by power offended with out cause or by ennie of others in whose light he is conceived to stand or by mistake aud misconstruing of some word or action or some other accident of a thousand in this world so that it behoveth every body 〈◊〉 be prepared for a blow which when least expected falleth least taken at vnaware he be transported to that which may be vnbeseeming his person or his qualitie in which occasions though innocencie may be modestly pleaded yet the best satisfaction is to content ourselves with a good conscience and not to be too eager in defending but commit himself and his cause to God who in his good time will reâ—eale the truth II. And on Herodes birth day the daughter of Hâ—rodias â—aunced before them and pleased Herode where vpon he promised with an oath to give her whatever she would aske him And she being instructed before by her Mother sayd give me â—ere in a dâ—â—h the head of â—hon Baptist and the King was strooken sâ—d yet because of his oath and for them that sat with him at table he commanded it to be given See how one synne breeds another and to what rashnes passionate affection to any thing brings vs How humane respects overcome reason How the rulers of the world have oftimes least coÌ„mand over themselves And practise betimes moderation that when the occasion happeneth thou mayest not be to seeke O slave of a woman Thou fearedst to have witnesses of thy periurie those who sat at table and fearedst not a world of spectatours of thy vniust murder III. And he sent and beheâ—ded Ihon in the prison And his 〈◊〉 camâ— and tooke the body and buryedâ— and came and told â—esus Consider how S. Ihon tooke the newes first and then the stroke being ever ready for it how happy he was to be at once delivered out of two prisons how much his happy soule was welcomed among the Patriarchs aÌ„d Prophets those of old time and those who were later deceased as old Simeon and his Father Zacharie and â— Ioseph and such others meeting him with ioyfull acclamations and saluting him in the qualitie of forerunner to the Messias so long desired And as his disciples did thier dutie towards his body doe thou to his soule the respect no lesse due to it and imitate his constancie Ihon condemning openly Herodes impietie lost his life but gayned immortall glorie how oft doe we rather fall to flatter for feare of offending or to curry favour The sixt aplication to the B. Sacrament I. VVHat a hidden treasure have we in the most B. Sacrament And what a pearle Christ Iesus in whom are all the treasures of the divinitie and of his sacred humanitie hidden vnder the shapes of bread and wine in most admirable manner and layed vp in the field of holy Church for our refection when ever we shall think good to make vse of it Hidden from our corporall eyes but open to the eyes of fayth buylt vpon his never sayling word This is my Body this is my Blood The living Body and Blood of my Saviour torne and shed for me vpon the Câ—osse but presented intire as it is now in heaven at the right hand of his Father A Treasure signifieth that which is able to supply all our necessities and moreover to inrich vs and rayse vs to a higher stare then that in which we were before Such is our Saviour here offered and moreover a Peaâ—le to adorne vs. How short are all other ornaments to this As a Treasure we hide it and lay it vp in our breasts not thinking of any things els but of it and how we may make best vse of it As a Pearle we glotie to have such an ornament about vs by which we may seeme to all the heavenly Court more beutifull aÌ„d be more welcome And as Pearle is a Cotdiall taken inward so
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
will shine clearer then the sunne and as before Princes and Emperours their retinue marcheth and their Guard so before our Lord the quires of Angels will come in state And he himself in so much greater Maiestie as he is above them Then the despisers of the Crosse will weepe and wayle vnprofitably and be greately stonied with the sound of the trumpet summoning them to their last reckoning The elect notwithstanding will heare it and behold the Crosse with some comfort as having reverenced it as the standart of their King and followed him in his warre against the world the flesh and the divell so our Saviour saith to his followers But when these things begin to come to passe looke vp and lift vp your heads because your redemption is at hand Where the difference betwixt the good and the bad is greatly to be pondered III. But of that day and houre no body knowes neither the Angels of heaven but the Father alone But this know yee if the good-man of the house did know what houre the theeâ—e would come he would surely watch and not suffer his house to be broken vp therfore be you also ready because at what houre you know not the sonne of man will come Our soule imports vs more then all worldly substance be it never so greate and rich more watchfull therfore we ought to be that it peâ—ish not and so much the more because we are vncertaine of the time when it will be demanded of vs O dulnes and hardnes of mans hart which only thinks of things present and doth not foresee what is to come The Parable of the ten Virgens I. THen shall the Kingdome of heaven be like to ten virgins who taking their lamps went fâ—rth to meete the bridegrome and the bride and five of them were foolish and five wise The five foolish having taken their lamps did not take oyle with them but the wise did take oyle with them in their vessels with their lamps This parable tends in effect to warne vs to be watchfull and provident and not to mind only things present not forethinking what will come after The wise besides the oyle which was in their lamps tooke provision with them in another vessel considering the vncertantie which might be fall them the foolish were short in this thinking that what they had might be sufficient Besides the lampe of this body of ours fed with things present we have a soule to last for ever we must have other provision to feed it Our journey is to meete the Bridegroome and the Bride our Saviour and his glorified companie it imports vs to beware that this iourney in the world which is intended for our eternall ioy prove not to our discomfort by our negligence and carelesnes The things of this world will not avayle vs vnlesse we add to them the oyle of a good intention and of charitie with these they may bring vs to eternitie of ioy without them they will fall full short II. The bridegroome tarying long they slumbred all and slept and at midnight there was a clamour made Behold the bridegroome cometh go yee forth to meete him Then arose all those Virgins and they trimmed their lamps and the foolish sayed to the wise give vs of your oyle because our lamps are going out The wise answered least peradventure there suffice not for vs and you go rather to them that sell and buy for yourselves All doe sleepe All must die The clamour after death awakes vs to life againe but not to time and means to mend what was wanting while we lived Then we discover our errours when it is too late and we are denied assistance because we neglected it when time was Then vertue pleaseth vs and we would fayne have it finding the want but every one must answer for himself and be iudged according to his owne workes then he cannot borrow of others any thing not if he would give a thousand worlds for it Prayer doth nothing avayle then nor confession nor sollicitude all must be done in this life Blessed are the dead who die in our Lord from hence forth now sayth the spirit that they rest from their labours for their works follow them III. And while they went to buy the bridegroome was come and they that were ready entred with him to the mariage and the gate was shut Last of all came the other Virgins saying Lord Lord open to vs but he answering sayed Amen I say to you I know you not watch yee therfore because you know not the day nor the houre O that we could relish in our harts the admirablenes of that word The Bridegroome is come or the sweetnes of that other They entred with him to the mariage Or the bitternes of the last the doore is shut I know you not But there he that asketh can deseâ—ve nothing as Gods hands who here would not heare what he commaÌ„ded And they send forth their prayers and are not acknowledged because then our Lord doth forsake those as vnknowne whome here by their good deserts he could not know to be his Whatever thy hand can doe doe it instantly sayth the VViseman for neither worke nor counsell nor wisedome nor knowledge is in the grave whether thou hastenest The Parable of the Talents distributed I. A Man going into a strange countrey called his servants and delivered them his goods To one he gave five talents to another two and to another one to every one according to his proper facultie and immediately he tooke his iourney And he that had received the five talents went his way and traded with the same and gayned other five likewise also he that had received two gayned other two But he that had received the one going away digged it into the earth and hid his Lords money This parable signifies whatsoever gifts of God for there is no man that is not partaker of his liberalitie God therfore resembles himself to a man in a strange countrey because his â—hrone is in heaven farre from where we dwell on earth for though he be every where he is not in our sight but by Faith as a king is in the knowledge of his subjects though they see him not with their eyes and though he be not in the realme from God we have all that which we have and severall talents as severall abilities with these we must trade in this life imploying them in the service of God our Lord and Master for to that end he doth give them as in the like parable in S. Luke he expresseth saying trade till I come and he gives vs the tearme of this life to doe it immediately he takes his journey which signifies that he leaves vs to our free will and industrie not pressing vs above our power nor compelling vs as slaves assisting notwithstanding iâ—visibly with his graces signified by every ones proper facultie or abilitie but yet so that something depends vpon our diligence
world or in the next because he alone is worthy all other creatures if you take from them what they haue from hiâ— what are they He alone is holy He alone iâ— powerfull He alone hath immortalitiâ— and incorruptibilitie within his owne absolute power and of himself and thâ—re 〈…〉 resit his hand or strength II. In the Apocalyps it is related that thousands of thoâ—sands of Angles made ioyfull acclamations to this â—ambe of God this King of Kings saying that he was worthy that his power and divinitie his wisedome and strength his honour and glorie should be praysed and renowned by all and every Creature that was in heaven or on earth or vnder earth acknowledging the same and that the foure and twentie elders that is the Patriarchs and â—athers and Sainâ—â—s of the old and new Testament signifyed by the perfect nuÌ„ber of twelue twice told did fall downe before his throne and adored him and tooke the crownes which they had vpon their heads and layed them before his throne acknowledging all from him and all due to him againe Behold therfore this spectacle with greate ioy and congratulation Attend every Angel and every saint in his rank The Angels with their prompâ—nes the Archangels with their câ—re the Thrones with their desire he should rest in them the Dominations wiâ—h their courage in his service the Principalities with their heroicall acts the Powers with their pietie and devotion the Cherubins with their wisdome and discretion The Seraphins with their ardent love and affections The Patriarchs with thâ—ir expectation fullfilled and figures demonstrated The Apostles with the cleare sight of that which they beleeved and preached The Martyrs with their particular laurell and content for every thing that they suffered The Bishops and Doctours with their knowledge infinitely augmented the other Confessours with the hundred fold reward of all their labours increased the Virgins and VVidowes with their puritie and synceritie in following him wherever he went and if there be any particular among them with whome we have speciall acquaintance that partie will do vs the favour to conduct vs and shew vs more then can be here expressed and chiefely the singular honour which the Blessed Virgin his Mother doth him for the singular favour received in being choosen to so high a dignitie aÌ„d in all respects fitted for it III. O ever blessed Saviour two things I behold iâ— this glorious sight thy infinite worth and my infinite obligations where shall I find thoughts sufficient 〈…〉 presse them all these which I have rehearsed doe noâ— reach the ten thousand part of them Yet O that I had them all and the concurrence of all that are and have been and shall be my demand seemes greate and is liele as all that I have done or am able to doe is god â—ot little O miserable littlenes Accept notwithstanding sweeâ—e Saviouur of this little all that is The two 〈◊〉 of the VVidow were little but ô that I had that greate hart with which she offered all Accept of it sweete Iesus as it is I blesse thee with all thy creatures in heaveâ— and earth I ioy with them at thy glorie with them I offer my perpetuall service vnto thee my God my Savâ—ouâ— my all things with them I hope to inioy thee more perfectly when thou shalt be pleased with it that I may give thee ioy though not sufficiently yet 〈◊〉 world without end Amen FINIS IntroductioÌ„ to our following MeditatioÌ„s 3 THe Baptisme of our Saviour 5 His fast Temptation and victory 7 S. Ihons testimonie of him 9 He gathereth Disciples 11 He turned water into wine 13 Application to the most B. Sacrament 15 He casteth Marchants out of the Temple 17 He instructs Nicodemus 19 The conversion of the Samaritan Woman I. Part. 21 II Part. 23 He cures a noble mans Sonne 24 He teacheth from S. Peeters ship 26 Second Application to the most B Sacrament 27 His fervour in preaching and divers cures 29 Three pretend to follow him 31 He calmes the Sea 32 He casteth our a Legion of evill Spirits 34 He cureth one sick of a palsey 35 He call's S. Matthew 37 Third Application to the most B. Sacrament 38 He rayseth lairus his daughter 40 He cureth the sick man at the Poole 42 He cureth a withered hand 44 He chooseth Apostles 45 The eight Beatitudes 47 Other documents 49 Fourth Application to the most B. Sacrament 50 The narrow way 52 He cureth the Centurions servant 54 He rayseth the widowes Sonne 55 S. Ihon sends his disciples to be instructed 57 The conversion of the Magdalen 58 He casts out a dumb devill 60 Thefift Application 62 The Parable of the Seed 64 Of the Cockle 65 The Mustard seed and treasure 67 He is misused in Nazareth 68 Instructions given to his Apostles 70 The death of S. Ihon Baptist 7â— The sixt Application 73 The multiplying of the five loaves 75 He walketh aÌ„d biddeth Peeteâ— walk vpon the waves 77 He cureth the daughter of the Canancan 7â— He cureth a deafe and dumbe man 8â— Peeter confesseth Christ to be the Sonne of God 8â— Christ foretelleth his Passion 8â— The seventh Application 85 The Transfiguration 8â— He casts out the devill â—hich his disciplâ—â— could not 88 Humilitie commended and the avoyding of scandall 90 The Parable of the King taking account of his 〈◊〉 9â— He goeth privately to Hierusalem 94 Officers sent to appreh end him 95 The eight Application 96 The ten lepers 9â— The VVoman in Adulterie 100 Christ the light of our world 101 He gives sight to one borne blind 10â— Our Saviour the doore and good sheep â—eard 10â— Seventy two disciples 106 The ninth Application 10â— The parable of the â—ounded maâ— 110 Martha intertaines our Saviour 〈◊〉 He teacheth to pray I. Part. 11â— II. Part. 116 III. Part. 11â— Avarice condemned 119 The tenth Application 12â— The watchfull servant 123 The punishment of the vnrepentaâ—â— 124 The goodnes of God shewed iu two 〈◊〉 12â— He bewayleth the vngratefull 127 Precepts of humilitie and Charitiâ— 12â— Perfect â—enunciation 131 The eleventh Application 13â— Parables of the lost sheepe and the 〈◊〉 13â— The Prpdigall Child I Part. 13â— II. Part. 〈◊〉 The vnfaythfull Baylie 14â— The rich glutton 142 The Pharisee and the Pâ—blican 143 The twelfth Application 145 He perswades perfection 147 The reward of them who leave all 149 VVorkemen hired into the Vinâ—yard 150 Lazarus raysed I. Part. 152 II. Part. 154 III. Part. 156 The thirtenth Application 157 He fortelleth his Passion 159 The Sonues of Zebedeus demand 161 The blindman neere lericho 162 Zaccheus 164 The Magdalen annoyâ—ts our Saviour 166 The Councell of the Iewes against our Saviour 169 The Fourtenth Application 167 Gentils desire to see our Saviour 171 He teacheth that he is God 173 The parable of the vineyard hired ouâ— 175 Of the King marying his Sonne 177 Tribute payed to Cesar. 178 The greate Commandment 181 The fiftenth Application 182 Signes of the coming
runne O how doe I hang back in all things Draw me after thee my love in what bands thou wilt for the love of thyne which I doe honour and doe reverence and kisse and esteeme above gold and precious stone I bind myself to follovv thee Ô blessed laâ—be I have sworne and resolved sayth the Prophet to keepe the judgemets of thy justice A Meditation of what passed in the night in which our Saviour was taken Matâ— 26. 10. 18. Preamble Desirous to knovv what passed begge of our Saviour grace to profit by his example I. Consider hovv they brought our Saviour first to Annas one of the chief priests to boast and to shevv hovv they had compassed thier intent And Annas began to question him about his doctrine Whervnto our Saviour ansvvering what he thought fitting one of the Servants or officers stroock him on the face or cheeke reproachfully saying doest thou answer he chiefe Priest so And our Saviour replyed mildly if I have spoken ill beare witnes of the Evill but if well why doe you strike me See hovv every one applauded the bold fellovv and laughed at our Saviour and insulted over him Take heed of rashly passing thy censure vpon any man much more of proceeding further to words or actions before thou hast well wieghed the deserâ—s of every mans cause If thoube censured and abused in word or Acton remember our Saviours mildnes here and every were Beware of Passion for such occasions be the fewell which sets it on fire when there is no pregnant occasion a body may easily thinke he is freâ— from passion when it is but a sleepe II. Consider secondly How from hence they carie him presently to Cayphas the high Priest at whose house the whole councell of the Iewes was met And because they had no true crime to charge him with they sought false witnes but they agreed not in their charge though many came in against him And our Saviour held his peace Hovv loth are we that any false things should be bruited of vs Hovv little are we able to hold our peace in it as our Saviour did Hovv doth it free vs Hovv many discourses doe we intertaine in our thoughts and with ourfrendes and others That we ought not to put it vp that to be silent were to acknovvledge ourselves guiltie that such people are not to be borne with for example sake c. Oftimes though the thing be in part or wholly true we storme the more Consider well hovv much better it is in very many occasions to be silent and arme thyself with patience to dissemble them III. Consider thirdly Hovv Cayphas when nothing would take rose vp and adiured our Saviour to tell him whether he were Christ the Sonne of God! And our Saviour ansvvered plainly I am and more over that thy should see the Sonne of man sitting at the right hand of God and coming in the Clouds of heaven Whervpon Cayphas tore his owne garment as it were admiring at the indignitie of his ansvver and sayd he blasphemed what need we more wines And all pronounced him guiltie of death Note our Saviours sinceritie and playnes in that which was the principall of his doctrine though he knevv he was to die for it And hovv nothing can be done or sayd so just or true in true in this world but it is subject to be construed quite contrarie by Some or other But we must rest satisfied in that which is truly vpright and expect our revvard in an other world where the just judge at the right hand of his Father will doe every body right Feare the judgmeÌ„ts of God eveÌ„ where thou seest no greare cause to feare in the greatest time of prosperous successe As our Saviour was to be Iudge though here he were condemned so oftimes that which we commend will in another world be iudged Contemne no bodie though to the eye he be poore and contemptible perhaps in the world to come he may fit in a throne with the ludge or at least be cleered when I shall be condemned Observe hovv patiently out Saviour bare the pride of Cayphas the slander of blasphemie the rude clamours of all that he was guiltie of death thier vniust sentence c. Prayer To our Saviour for patience in adversities and reproches proposing to ourselves something of his vertues to imitate in our dayly Actions A meditation of that which passed in the night in which our Saviour was taken II. PART â—reamble as in the former And I. COnsider first Hovv Cayphas having passed senteÌ„ce vpon our Saviour the Counsell brake vp for that time And the Officers and servants that were left in Charge with our Saviour played thier part vpon him all the night till morning some spâ—t in his face others boxed him about the eares others covered his eyes and bad him prophecie who it was that struck him and spake many others blasphemies tvvyting and reproaching him with one thing or other Place thy self vpon thy knees by our Saviour and reflect hovv they misuse him whom thou sayest thou lovests think what thou hasâ— been wont to say or â—hink if any bodie hath been at any time so bold or forget full as to rub vpon thee in any of these manners though but very farr of Hovv thou wilt carry thyself hereafter â—n occasions of contempt or want of respect or puncâ—uall observance and the like O what is all the beauty of this world compared with our Saviours but a corner to â—pit in Specially if we add what we have deserved by â—ynne I have dâ—served all these skornes and mockerieâ— too too much by my synnes to â—hinke that I doâ— any greate matter if I beare themâ—it is not a thousand part of which I deserve II. Consider secondly Hovv our Saviour sits patiently with his eyes looking dovvne to the ground silent forsaken of all his disciples and acquaintance no body looks after him Petâ—r followed him first a farr of as if he would not be seen to belong to him then he sat in the roome with him a farr of but would not be knovvn to be of his acquaintance Aftervvards being vrged by the Mayd and the men he denied him once tvvice thrice and protested and cursed and sware that he knew him not All this our Saviour heard and turning towards him and Peter remembring the words of our Lord went forth and wept bitterly O eyes of mercy looke vpon me who have so often turned my back to thee III. Consider thirdly that this denyall of S. Peter was no small corrâ—sive and affront to our Saviour but much more the consideration of the vnrepentance of so many millions in the world both Iewes and Gentills notvvithstanding these his sufferings and examples and his former doctrine To whom Judas was novv leading the way by his treacherie first then by despayre and willfull murther of himself A figure of what the wicked Courses of the world lead men vnto at last willfully casting avvay thier
armes and into thy hart and help him to beare this Crosse for he is ready to fayâ—t vnder it as powerfull and as stroug as he is otherwise O mount wherfore art thoâ— so cragy to him whose steps are so wholesome But seeing he is pleaâ—ed to choose thee for thâ— stage of this his last action 〈◊〉 shâ—l◠〈◊〉 my resting place for â—ver hâ—râ— I will dwell because I have choosen it and the noyse of those 〈◊〉 which struck in those cruell nayles shall sound perpetually in my â—â—res my eyes shall be fixed vpon this laâ—entable spectacle which the heavens are sory to behold my hart shall be nayled to his Crosse with him I will stand with our blessed Lady and S. Ihon weeping I will say in part with the Scâ—ibes and Pharisees Hâ— hath saved others He will also saue me Lord have mercy vpon me a synner Lord remember me now thou art in thy Kingdome my God doe not forsake me Father forgive me The sixt Seate the Seate of Miserie I. THe seate of Miserie is my poore hart and soule compassed with a body as poore and miserable What is man that thou art mindfull of him Or the SoÌ„ne of mnÌ„ that thou doest visit him A leafe tossed with every wind to day alive to morrow dead to day green to morrow withered to day set forth with borrowed favours to morrow abominable by its proper stench What is beauty but the cover of a dunghill What proportion but the pleasure of aâ— other bodies eye VVhat is strength but a laughing stock to thousands that are stronger And when a body should have all what certaintie The soule is in a maÌ„ner in as much vncertaintie for though the body decay by nature and accidents come vpon it not possibly to be prevented and the mischiefe which happens to a soule is volâ—ntarie yet so much weakenes doth often oppresse it so many enimies doe assalt it so many crooked inclinations aâ—e leading it into darke and crooked wayes that so long as iâ— is in this world it is in danger and no man can absolutely say I will not fall For what is my strength that I should bâ—arâ— and go through with so many hard things Or what will be my end that I should have patience enough to persever vnto it O my God! Thou must be my strength and my patience Thou didst vouchsafe to take vpon thee my 〈◊〉 that I might be the stronger thou wert pleased to dwell in my nature that by thy gracâ— it might overcome â—aturâ— have compassion of this â—â—rthen vessell that it be not put to more stresse then thoâ— knowest it will beare for of myself I am very frayle and miserable and know not what will be my end II. O infinite goodnes This the goodnes I must be ever clayming for what but thy goodnes could move thee to cast thy thoughts so much vpon me as to have mercy vpon me most misereble wretch leaving those rebellious spirits in their iniquitie VVere not thy mercyes greate enough to have pardoned them as thou didst me It were blasphemie to think otherwise Yet no where doth he take the Angels but the seed of Abraham hâ— taketh and vouchsafeth to suffer miseries with vs and to die for vs that this misâ—rie and this death which we either dayly indure or hourely expect might of miserie become a happines being borne patiently resignedly joyfully They in nature doe so farre excell vs aâ— it is not to vs now comprehensible we are the least and lowest of rationall creatures we made ourselves lower by our owne beastly wayes and became very slaves of thedevill How came it then to be thy delight to be with the sonnes of men but by thy owne infinite goodnes which deligâ—teth to be doing wonderfull works which thou alone canst doe works glorious and hiddeâ— and vnknowne to all but by thy ownâ— infinite wisdome III. The distance betwixt heaven and earth is in all respects greate but nothing to the distance betwixt God and me He must be more then an Angel that can measure it Yet I not being able to rayse my self from dirt and dust he stoopes to me I myself that spake Lo I am presert I myself will comfort you Shall I fall downe at his knees with S. Peeter and say Go forth from mâ— bâ—cause I am a synfull man Lord Or with the humblâ— Centution Lord I am not worthy that thou shouldest enter vndâ—r my roofe Or with the â—en lepers retire and keepe a loofe crying alowde Iesus Master have mercy on me Or rather with that one Samaritane fâ—ll on my face before hi◠〈◊〉 giving thanks aâ—d with a lowadâ— voyce magnifying his greate greate goodnes that vouchsafeth thus not only to looke vpon this miserable creature but to be with him â—nd within him many many wayes O Lord nothing is due to me but confusion for my poorenes in all respects and more confusiou for my many synns withouâ— respect To thee Blessing and honour and gloriâ— and power and thanksgiving for ever and ever for who is sufficient to declare his works Or who shall add to declâ—re his mercyes When a man shall have done then shall hâ— begin what 〈◊〉 man and what is grace And what is his grace And what 〈…〉 good or what is his evill God is patient towards him and poâ—râ—tâ— out his mercyes upon him he hath seen the presumption of 〈◊〉 hart that it is naught therfore he hath fullfilled his propitiâ—tion towards them and hath sâ—evved them the vvâ—y of 〈◊〉 Grant me grace that I may follow it and bring this miserable carkas and wretched soule of myne to that glorie which thoâ— hast prepared for me from the beginning of the world Amen The seventh Seate the Seate of Glorie I. HIs seate of Glorie is at the right hand of his Father where equall to him in all things as he is God and neerest to him in glorie as he is Man as farre above all the Celestiall spirits as the hand in honour is above the foote he possesseth the Kingdome of his Father with full power governeth the world at his pleasure and in the plesaâ—tnes of his countenance is the liâ—e of all the heavenly Court and the lamp or light 〈◊〉 is the lambe for infinite glorie doth shine out even froâ— that glorifyed body of his able to astonish the highest Cheâ—ubâ—â—s as much as the three Apostles at his transfiguration were it not that they are strengthened above their nature Hither if we lift vp the eyes of our Soule we may see the King in his beauty his throne his scepter his crowne his footestoole of gold his garments as vvhâ—â—e as snovv his face resplendent as the sunne His retinâ—â— in array proportionable to his owne most bountifull magnificence and their deserts King of Kings and Lord of Lords Fall downe before this throne doing homage â—nto him and reioyâ—ing at his exaltation more then at any thing in this